THe holy & blessed doctor saint jerom saith this authority/ do alweye some good work/ to th'end that the devil find the not idle/ And the holy doctor saint austin saith in the book of the labour of monks/ that no man strong or mighty to labour ought to be idle for which cause when I had performed & accomplished divers works & histories translated out of french in to english at the request of certain lords/ ladies and gentlemen/ as th'history of the recuyel of Troy/ the book of the chess/ the history of jason/ The history of the mirror of the world/ the xv books of Metamorpheseos in which been contained the fables of ovid/ and the history of 〈…〉 froy of boloyn in the conquest of Iherusalem/ with other divers works & books/ I nyste what work to begin & put forth after the said works tofore made/ & for as much as idleness is so moche blamed/ as saith saint bernard the myllyfluous doctor that she is mother of lies/ & stepdame of virtues/ & it is she that overthroweth strong men in to sin/ quenchyth virtue/ nourisheth pride/ & maketh the way ready to go to hell/ and johan cassyodore saith that the thought of him that is idle thinketh on none other thing but on lychorous meats & vyandes for his belly/ and the holy saint bernard aforesaid saith in an epistle/ when the time shall come/ that it shall behove us to render and give accounts of our idle time/ what reason may we render/ or what answer shall we give/ when in idleness is none excuse/ & prosper saith that who somever liveth in idleness/ liveth in manner of a dumb be'st/ and by cause I have seen the authorities/ that blame & despise so moche idleness/ & also know well that it is one of the capytal and deadly sins much hateful unto god Therefore I have concluded & firmly purposed in myself no more to be idle but will apply myself to labour and such ocupation as I have be accustomed to do/ & for as much as saint austin aforesaid saith upon a psalm/ that good work ought not be done for fere of pain/ but for the love of rightwiseness/ & that it be of very & sovereign franchise/ and by cause me seemeth to be a sovereign weal to Incyte & exhort men and women to keep them from sloth and idleness/ and to let to be understonden to such people as been not letterd/ the nativities/ the lives/ the passions/ the miracles/ and the death of the holy saints/ & also some other notory deeds and acts of times passed/ I have submised myself to translate in to englyssle the legend of saints/ which is called legenda aurea in latin/ that is to say the golden legend for in like wise as gold is most noble above all other metals/ in like wise is this legend holden most noble above all other works/ against me here might some persons say that this legend hath be translated tofore and truth it is/ but for as much as I had by me a legend in french/ another in latin/ & the third in english which varied in many and divers places/ and also many histories were comprised in the two other books/ which were not in the english book and therefore I have written one out of the said three books/ which I have ordered otherwise than the said english legend is/ which was so tofore made/ beseeching all them that shall see or here it red to pardon me where I have erred/ or made fault/ which if any be/ is of ignorance and again my will/ and submit it holy of such as can & may to correct it/ humbly beseeching them so to do/ and in so doing/ they shall deserve a singular laud and merit/ & I shall pray for them unto almighty god that he of his benign grace reward them etc And that it profit to all them that shall read or here it red/ and may increase in them virtue/ and counsel vice and sin/ that by the ensample of the holy saints amend their living here in this short life/ that by their merits/ they and I may come to everlasting life & bliss in heaven amen/ My Trust Is ANd for as much as this said work was great & over chargeable to me taccomplisshe I feared me in the beginning of the translation to have continued it/ by cause of the long time of the translation/ & also in thenprynting of the same & in manner half desperate to have accomplissd it/ was in purpose to have left it/ after that I had begun to translate it/ & to have laid it apart ne had it be at th'instance & request of the puissant noble & virtuous earl my lord wyllyam earl of arondel/ which desired me to proceed & continue the said work/ & promised me to take a reasonable quantity of them when they were achieved & accomplished/ and sent to me a worshipful gentleman a servant of his named john Stanney which solycyted me in my lords name that I should in no wise leave it but accomplish it promising that my said lord should during my life give & grant to me a yearly fee/ that is to wete a buck in summer/ & a do in winter/ with which fee I hold me well content/ then at centemplation & reverence of my said lord/ I have endeavoured me to make an end & finish this said translation/ and also have imprinted it in the most best wise that I have could or might/ and present this said book to his good & noble lordship/ as chief causer of the achyeving of it/ praying him to take it in gree of me William caxton his power servant/ & that it like him to remember my fee/ & I shall pray unto almighty god for his long life and welfare/ & after this short & transitory life to come in to everlasting joy in heaven/ the which he send to him & me/ & unto all them that shall read and here this said book/ that for the love & faith of whom all these holy saints hath suffered death and passion amen/ ¶ And to th'end each hystoryy life & passion may be shortly founden I have ordained this table following/ where & in what leef he shall find such as shall be desired/ and have set the number of every leef in the margin/ ¶ Thadvent of our lord folio primo The nativity of our lord four The circumcision of our lord five The feast of thepiphany eight Septuagesme eleven Sexagesme folio eleven Quinquagesme twelve Quadragesme twelve The ymbre days thirteen The passion of our lord fourteen The resurrection eighteen The litanies more & lass xxi The ascension of our lord twenty-three The feast of whitsuntide xxuj The feste of corpus xpristi thirty The feast of dedication two & thirty The history of adam seven & thirty The history of Noah nine & thirty The history of abraham forty The history of isaac & his two sons Esau & jacob four & forty Thistory of joseph eight & forty Thistory of moyses four & thirty The ten commandments sixty Of joshua three score and three The first feryal sunday after trinity sunday is red th'histories of samuel the prophet & of saul the first king of Israhel folio three score and three Thistory of david king lxviij Of Solomon lxxj Of Roboas three score & fourteen Of job three score & fourteen Thistory of thoby three score & fifteen Thistory of Judith four score ¶ Of saints Saint Andrew four score and three Saint nycholas four score & seven The conception of our lady lxxxxj Saint gencyen Fulcyen and victrice four score and twelve Saint lucy four score & thirteen Saint nychase four score & fourteen Saint Thomas th'apostle lxxxxiiii Saint anastase four score & seventeen Saint eugene four score & seventeen Saint stephen prothomarter lxxxxviii Saint johan th'evangelist an hundred The Innocentes an hundred & three Saint thomas of canterbury Cv Of saint Sylvester an hundred viii Saint paul the first hermit Cx Of saint Remyge Cxi Of saint hylarye a hundred & twelve Of saint fyrmyn a hundred & twelve Of saint machayre Cxiii Of saint felix a hundred & thirteen Of saint marcel a hundred & fourteen Of saint antony a hundred & xiiii Of saint fabyan a hundred & sixteen Of saint sebastyen a hundred & xvi Of saint agnes a hundred & nineteen Of saint vyncent Cxxi Of saint basil Cxxii Of saint johan thamener Cxxiiii The conversion of saint poule Cxxvii Saint pauline the widow Cxxviii Saint Iulyen the bishop Cxxix Of saint Ignacyen Cxxxi The purification of our lady Cxxxii Of saint blaze an hundred xxxiiii Of saint agathe an hundred xxxv Of saint amande an hundred xxxvii Of saint vedast an hundred xxxvii Of saint valentyn Cxxxvii Of saint julyan virgin Cxxxviii Of saint peeter in cathedra Cxxxix Saint mathye th'apostle Cxl Saint gregory pope Cxlij Saint longyus Cxliiij Saint maure Cxlv Of saint patrick Cxlv Of saint benette Cxluj Of saint cutberde Cxlix Thannunciation of our lady Cl Of saint second an hundred li Of saint mary egypcyen Clij Of saint ambrose Cliij Of saint alphey Clvi Of saint george Clvij Of saint mark an hundred lix Of saint marcellyn Clxj Of saint Vytal Clxi Saint peter of melan Clxij Of saint phelyp an hundred lxv Of saint james the lass Clxv Thinvention of tholy cross Clxvij Of saint johan portlatyn Clxviij Of saint gordyan an hundred lxix Of saints nereye & achilleye Clxix Of saint pancrace an hundred lxx Of saint urban an hundred lxxj Of saint parnel an hundred lxxj Of saint dunston an hundred lxxj Saint austin that brought christendom in to england an hundred lxxiii Of saint german an hundred lxxv Of saint Peter deacon Clxxvij Saints prime & felycyan Clxxvij Of saint bernabe th'apostle Clxxviij Saint vyte and modeste Clxxix Saint quyryne & julytte Clxxx Of saint marine Clxxxj Saint gervase & prothase Clxxxj Saint edward king & mar Clxxxij Saint albon & amphiabel Clxxxiij The nativity of saint johan baptest folio an hundred four score & seven Of saint joy Clxxxix Of saint wyllyam an hundred lxxxx Of saint eutrope Clxxxx Of saint martial Clxxxxij Of saint genevefe Clxxxxiiij Of saint maturyne Clxxxxviij Of saint victor Clxxxxix Saint johan and paul Ccj Saint leon CCj Saint peter th'apostle CCij Saint paul th'apostle CCv The seven brethren two hundred x Saint theodora two hundred x Of saint swythyn CCxi The translation of saint Thomas of canterbury CCxij Of saint kenelme CCxiij Of saint margarete CCxiiij Saint mary magdalene Ccxuj Of saint appollynare CCxix Of saint cristyne CCxx Saint james the more CCxxj Saint cristofore CCxxiiij The seven slepars Ccxxuj Of saint nazaryen CCxxviij Of saint felix pope CCxxix Saints symplycyen faustyn and beatrice two hundred xxix Of saint martha CCxxx Saint abdon and sennen CCxxxj Saint german CCxxxj Of saint Eusebe CCxxxiij The seven machabees CCxxxiiij Of saint peter ad vincula CCxxxiiij Saint stephen the pope Ccxxxuj Saint stephen prothomar ijCxxxvij Of saint domynyk CCxxxviij Saint sixth pope CCxliiij Of saint donate CCxlv Of saint cyryake CCxlv Of saint laurence CCxlvi Of saint hippolyte CCli th'assumption of our lady CClij Of saint Rock CClxij Of saint bernard CClxiiij Of saint thymothe CClxviij Of saint symphoryen CC●xi● Of saint bartylmewe CClx●● Saint austin doctor CClxxij decollation of saint johan 〈…〉 folio two hundred lxxvij Of saint felix pressed CClxxix Of saint Savyen CClxxx Of saint low or lupe CC●xxxj Of saint mamertyn CClxxx●j Of saint Gyles CClxxx●ij The nativity of our lady CClxxxiiij Of saint adryan martyr CClxxxvij Of saint gorgone two hundred ●xxx●x Of saint proche and hyacinth and eugene two hundred lxxxix Thexaltation of the holy cross folio two hundred lxxxx Of saint johan crisostom CClxxxxij Of saint cornelye and cypryan folio two hundred four score & xiij Of saint euphemy CClxxxxiiij Of saint Lambert CC●xxxxv Of saint matthew CClxxxxv Of saint mauryce CClxxxxix Of saint justyn three hundred & one Of saint cosme and damian folio three hundred and three Saint forsyn three hundred & four Saint mychel three hundred & five Saint Iherome three hundred ix Saint remyge three hundred xj Saint logyer three hundred xij Saint Fraunsoys three hundred x●j Saint pelagyen three hundred xvij Saint margarite otherwise said Pelagyen three hundred & eighteen Saint Thaysys three hundred nineteen Saint denyse three hundred xx Saint calixte three hundred xxij Saint edward king CCC●xij Saint luke three hundred xxxij Saint crisant & daria CCCxxxv Saint vrsula three hundred xxxuj Saint cryspyn and cryspynyan folio three hundred & xxxviij Saint symond & Jude CCCxxxviij Saint quyntyn three hundred xlj Saint eustace three hundred xlj all hallows three hundred xlv Commemoration of souls CCCxlviij Saint wenefrede three hundred liij Saint Leonard three hundred & liiij The iiij crowned martyrs CCClv Saint theodore three hundred lv Saint martin Cccluj Saint bryce CCClix Saint elisabeth CCClxxj Saint edmund bishop CCClxxiiij Saint Hugh CCClxxvi Saint edmund king CCClxxvij Saint cecyle CCClxxviij Saint clement CCClxxix Saint grysogone CCClxxxiij Saint katheryne CCClxxxiiij Saint saturnyne CCClxxxx Saint james the martyr iiiClxxxxi The venerable bede CCClxxxxij Saint dorathe CCClxxxxiij Saint brandon CCClxxxxiiij Saint erkenwolde CCClxxxxix Saint pastor four hundred Abbot johan four hundred Abbot moyses four hundred & one Saint arsenyen four hundred & one Aabot agathon four hundred & two Balaam & josaphat iiiiCiiij Pelagyen and th'history of the lombards four hundred and eight Saint simeon iiiiCxv Saint polycarpe iiiicxuj Saint quyryace iiiiCxvij Saint thomas dalquyne iiiiCxviij Saint gayus iiiiCxx Saint arnold iiiiCxx Saint Turyen iiiiCxxiij Saint fyacre iiiiCxxiij Saint justyne iiiiCxxiiij Saint demetryen iiiiCiiij Saint rigoberte iiiiCxxv Saint laudry iiiiCxxvi Saint mellonyn iiiiCxxvi Saint yves iiiiCxxvij Saint moraunt iiiiCxxix Saint allows of france iiijCxxxj Saint allows bishop iitiCxxxij Saint audegonde iiiiCxxxiij Saint aulbyne iiiiCxxxiiij Thistory of the mass iiiiCxxxv The twelve articles of the faith folio four hundred & three & forty ¶ Another table by letter Aduent folio Primo ascension of our lord twenty-three Adam seven and thirty Abraham forty Andrew four score and three Anastase four score & seventeen antony an hundred & fourteen Agnes an hundred and nyntene Agathe Cxxxv Amande an hundred xxxvii Anunciation of our lady Cl Ambrose Cliij Alphey Clvi Achylleye Clxix Austyn that brought in to england christendom an hundred lxxiij Albone and Amphyabel an hundred lxxxiij Appollynare CCxix Abdon two hundred xxxj Assumption of our lady CClii Austyn the doctor CClxxij Adryan martyr CClxxxvij all hallows iiiCxlv Arsenyen four hundred & one Agathon abbot four hundred & two arnold four hundred and twenty Audegonde iiiiCxxxiij Aulbyne iiiiCxxxiiij articles of the faith iiiiCxliij basil Cxxij Blaze Cxxxiiij Benette Cxlvi Barnaby Clxxviij brethren seven CCx beatrice CCxxix bernard CClxiiij Bartylmewe CClxix Bryce CCClix Bede CCClxxxxij Brandon CCClxxxxiij Balaam CCCCiiij Circuncisyon five Corpus xpristy thirty Commandments ten lx conception of our lady lxxxxi conversion of saint poule Cxxvij Cutberd Cxlix Crystyne CCxx Crystofore CCxxiiij Cyryake CC●●●● Cornelye & cypryan CClxx●●●●● Cosme three hundred & three Calyxte CCCxxi● Crysaunt CCCxx●v Cryspyn & cryspynyan CCCxxxviij Commemoration of all souls folio three hundred xlviij Crowned martes four three hundred lv Cecylye three hundred lxxviij Clement three hundred lxxix Dedication two & thirty david king lxviij Dunston an hundred three score xj Domynyk two hundred xxxviij Donace two hundred xlv Decolation of saint johan CClxxvij damian three hundred iij Denyse three hundred xx Darya three hundred xxxv Dorathe three hundred four score xiij Demetryen four hundred and xxiv Epyphanye folio viij Esau four and forty Eugene four score and xvij Edward king & martyr Clxxxij Eutrope an hundred four score & ten Eusebe two hundred and xxxiij Exaltation of the cross CClxxxx euphemy two hundred lxxxxiiij Edward king & confessor CCCxxij Eustace three hundred and xl Elyzabeth three hundred three score xj Edmund bishop three hundred lxxiiij Edmund king three hundred lxxvij Erkenwolde three hundred lxxxxix Fulcyen four score & twelve Fyrmyn an hundred and twelve felix an hundred and thirteen Fabyan an hundred and sixteen Felycyan an hundred lxxvij Felix pope two hundred xxix Faustyn two hundred xxix felix priest two hundred lxxix Forsyn three hundred and four Fraunsoys three hundred & twelve Fyacre four hundred & twenty-three Gencien folio lxxxxij Gregory an hundred xlij George an hundred & seven & thirty Gordyan an hundred three score ix German an hundred three score xv Ger●●se an hundred four score & one Genovefe an hundred lxxxxiiij German two hundred xxxj Gyles two hundred lxxxiij Gorgone two hundred lxxxix Grisogone three hundred lxxxiij Gayus four hundred & twenty Hilayre Cxij Hugh three hundred lxxuj jacob folio xliiij joseph folio xlviij joshua three score and three job folio three score and fourteen Judith folio four score johan th'evangelist an hundred Innocentes an hundred & three johan thamener an hundred xxiv julyen the bishop Cxxix Ignacyen an hundred xxx● Julian virgin Cxxxviij james the lass an hundred lxv Invention of the cross Clx●ij johan portlatyn an hundred lxviij julytte an hundred & four score johan the baptist Clxxxvij johan & Paul two hundred v james the more two hundred xxj Invention of saint stephen ijCxxxvij hyacinth two hundred lxxxix johan crisostom CClxxxxij justyn three hundred & one Iherome three hundred ix Jude three hundred xxxviij james the martyr CCClxxxxj johan th'abbot four hundred josaphat four hundred & four justyne four hundred & fourteen Kenelm CCxiij Katherine three hundred lxxxiiij Litanies more & less xxj lucy virgin lxxxxiij Longyus an hundred xliiij Loye an hundred four score & ix Loen two hundred and one Laurence two hundred forty & v● low or lupe two hundred lxxxj Lambert two hundred four score xuj Logyer three hundred and twelve Luke three hundred xxxi Leonard three hundred & four & thirty Laudry four hondyed xxvi allows king of France folio four hundred and thirty allows bishop four hundred xxxij Moses' folio liiij Machayre Cxiij Marcel Cxiiij Mathye apostle Cxl Maure Cxlv mary egypcyen Clij Mark Clix Marcellyn Cxlj Modest Clxix marine Clxxxj martial Clxxxxij Maturyn Clxxxxviij Margarete CCxiiij mary magdalene Ccxuj Martha CCxxx Maccabees CCxxxiiij Mamertyn CClxxxij Mathewe CClxxxxv Mauryce CClxxxxix Mychel CCCv Margarete alias pelagyen CCCxviij Martin Cccluj Moses' th'abbot CCCCj Mellonyn Ccccxxuj Moraunt CCCCxxix Mass th'exposition CCCCxxxv nativity of our lord iiij Noah xxxix Nycholas lxxxvij Nychase lxxxxiiij Nereye Clxix nativity of saint johan baptest Clxxxxvij Nazaryen CCxxviij nativity of our lady CClxxxiiij Passion of our lord xiv Paul the first hermit Cx pauline Cxxviij purification of our lady Cxxxij Peter in cathedra Cxxxix Patryk Cxlv Peter of melan Clxij Phelyp th'apostle Clxv Pancras Clxx Pernel Clxxj Peter deacon Clxxvij Prime Clxxvij Prothase Clxxxj Peter th'apostle CCij Paul CCv Peter ad vincula CCxxiiij Prothe CClxxxix Pelagyen CCCxvij Pastor th'abbot CCCC Pelagyen pope CCCCviij Polycarpe Ccccxuj Quynquagesme xij Quadragesme xij Quyrynn Clxxx Quyntyn CCCxlj Quiriace CCCCxvij Resurrexion of our lord xviij Roboas lxxiiij Remyge Cxj Rock CClxij Remyge CCCxj Rygobert four hundred xxv Septuagesme xj Sexagesme xj Samuel lxiij Saul folio lxiij Solomon lxxj Stephen prothomarter lxxxxviij Sylvester Cviij Sebasteyn Cxuj second an hundred lj Seven brethren two hundred x Swythyn two hundred xj Seven slepars two hundred xxuj Symplycyens two hundred xxix Savien two hundred xxxj Stephen the pope two hundred xxxuj sixth the pope two hundred xliiij Symphoryen two hundred lxix Savyens two hundred lxxx Symond th'apostle iijCxxxviij Saturnyne three hundred lxxxx simeon martyr four honred xv Thoby folio lxxv Thomas th'apostle lxxxxiiij Thomas of canterbury Cv Theodora two hundred x Translation of him two hundred xij Tymothe two hundred lxviij Thaysys three hundred nineteen Theodore three hundred lv Thomas dalquyne four hundred xviij Turyens four hundred xxij Uytryce lxxxxij Vyncente Cxxj Vedaste Cxxxvij Valentyn Cxxxvij Vytal Clxj urban Clxxj Vyte Clxxix Vyctor Clxxxxix Ursula Cccxxxuj whitsuntide xxuj William Clxxxx wenefred CCCliij Ymber days folio xiij Ysaac folio xliiij hippolyte folio CClj Yues' folio CCCCxxvij ¶ Explicit THe time of thaduentadvent or coming of our lord in to this world is hallowed in holy church the time of iiij weeks in betokening of iiij diverse comings/ The j was when he can & apierid in human nature & flesh The ij is in the heart & conscience/ The iij is at the death/ The iiij is at last judgement/ The last week may unneath be accomplissed/ For the glory of the saints which shall be yeven at the last coming shall never end ne finish/ And to this signyfyaunce the first response of the first week of advent hath iiij verse to reckon Gloria patri & filio for one/ to the report of the iiij wekis/ and how be it that there be iiij comings of our lord/ yet the church maketh mention in especial but of twain/ that is to weet of that he can in human nature to the world/ & of that he cometh to the judgement & doom/ as it appeareth in th'office of the church of this time/ And therefore the fastings that been in this time been of gladness and of joy in one party/ & that other party is in bitterness of heart/ By cause of the coming of our lord in our nature human/ they been of joy & gladness/ And by cause of the coming at the day of judgement/ they be of bitterness & heaviness As touching the coming of our lord in our bodily flesh we may consider three things of this coming That is to weet thopportunity/ the necessity/ & the uty/ light/ The oportunyte of coming is taken by the reason of the man that first was vanquished in the law of nature of the default of the knowledge of god/ by which he fill in to evil errors/ & therefore he was constrained to cry to god Illuina oculos meos/ that is to say lord give light to mine eyen After came the la/ we of god which hath given commandment in which he hath been overcome of Impuissance/ as first he hath cried/ there is non that fulfilleth but that commandeth for there he is only taught/ but not delivered fro sin ne holpen by grace/ & therefore he was constrained to cry/ there laketh none to command but there is none that accomplisheth the commandment/ Thenne came the son of god in time when man was vanquished of igorance & Impuissaunce/ to the if he had so comen tofore/ peradventure man might say that by his own merits he might have be saved/ & thus he had not be bound to yield thanks to god/ The ij thing that is showed us of this coming is the necessity by reason of the time/ of which th'apostle paul speaketh/ ad galatas the iiij chapiter/ At ubi venet plenitudo temꝑis/ when the plenitude or full time of the grace of god was ordained/ thenne he sent his son that was god & son of the virgin & wife/ which was made subject to the law/ To that that they be subject to the law he bought 'em again & were received sons of god by grace of adoption/ Now saith saint austin that many demand why he came not rather/ he answerth that it was by cause that the plenitude of time was not come/ which should come by him that all things were ordained & made/ & after when this plenitude of time came/ he can that of time passed hath delivered us To that we shall be delivered of time we shall come to him/ where as no time passeth/ but is perpetuite/ The iij thing that is showed to us of this coming is the utility & profit that cometh for the cause of the hurt & sickness general/ For sith the malady was general/ the medicine must be general/ whereof saith saint Austyn/ that then came the great medicine/ when the great malady was through all the world whereof the holy church remembreth in seven Antemmis that been sungen to fore the nativity of our lord where the malady is showed in diverse manners/ And for each demandeth remedy of his malady of the phisicyens For to fore the coming of our lord we were ignorant/ & blind bounden to pain perdurable/ bond to the devil/ Allied to him by evil custom of sin/ ywrapped in darkness/ & driven out of our country and therefore we have great need of a doctor or teacher/ of ayenbyar of a deliverer/ of a conduyter/ of a lighter or Illuminer and of a saviour/ ¶ Therefore then that we were ignorant/ we had need that we were of him taught and learned/ ¶ And therefore we cry in the first Anthem O sapiencia que ex ore altissimi prodisti et cetera ¶ O sapience sovereign/ which art descended fro the mouth of the most high/ Come to us/ & teach us the way of prudence/ And for as much as it is over little to us for to be taught/ we demand in the second Anthem to be again bought & say/ O adonay & dux domus israhel etc/ veni ad redimendum nos in brachio extenso/ O thou sovereign sire & prince of the house of ysrahel come & ayenbye us by thy puyssance with arms stratched but lityl should it profit us for to be taught & ayenbought/ if yet we were holden in prison fast shut/ And therefore we demand to be delivered saying/ O radix iesse veni ad liberandum iam noli tardare/ O Rote of jesse come & deliver us & tarry not And what availeth unto prisoners to be bought again & delivered if they were not unbonden/ & free to go where they would/ little should it profit/ & there fore we demand that we may be unbound & loosed fro all bond of sin when we cry in the fourth Anthem/ O clavis david etc O key of david that closeth that noman may open/ and openest that noman may shit/ Come to us/ & cast the prisoner out of the prison that sitteth in darkness & shadow of death/ For they that have been long in prison & derk places may not see clearly but have theyer eyen dim/ Terfor after we be delivered fro prison it behoveth that our eyen be made clear & our sight illumined for to see whither we should go/ & therefore we cry in the fifth anthem/ O oriens splendor lucis eterne veni & illumina sedentes in tenebris et umbra mortis/ O Orient that art the resplendour of th'eternal light come and illumine them that sit in darkness & shadow of death/ & if we were taught/ lighted/ unbound & bought/ what should it avail to us/ but if we should be saved/ And therefore we require to be saved/ & therefore we say in the two last Anthems/ the uj & the seven we demand to be saved/ when we cry/ O rex gencium veni et salva hominem/ quem de limo formasti/ O thou king of people's/ come & save the man/ that thou hast formed of the slime of th'earth/ & in the seventh/ O emanuel rex et legifer noster/ veni ad saluandum nos domine deus noster/ o emanuel that art our king & berar of our law/ our lord our god/ come and save us/ The profit of his coming is assigned of many saints/ in many manners/ For luke saith in the fourth chapter/ that our lord was sent and came to us for seven profits where he saith the spirit of our lord on me which he rehearseth by order/ he was sent for the comfort of the pour/ to hele them that were seek in sin/ to deliver them that were in prison/ to teach them that were uncunning/ to foryeve sins/ to buy again all mankind And fore to give reward to them that deserve it/ And saint Austyn putteth here iij profits of his coming & saith/ In this wretched world what aboundeth/ but to be born/ to labour/ & to die/ these been the marchandyses of our region/ and to this marchandyses/ the noble merchant Ihus descended And by cause/ all marchans' give & take they give that they have/ & take that they have not/ Ihesu christ in this merchandise gave & took/ he took that/ which in this world aboundeth that is to weet to be born/ to labour/ & to die/ he gave again to us to be born spirituelly/ to arise/ & to regne pardurably/ And/ he himself came to us to take vylonnyes/ & to give to us honour/ to suffer death/ & to give us life/ to take poverty/ & to give us glory/ saint Gregore putteth iiij. causes of the profit of his coming saying/ Studebant omnes superbi de eadem stirpe progeniti▪ prospera vite presentis appetere: Aduersa devitare: ob probria fugere: gloriam sequi: They of the world in their pride descended of the same lineage/ studied to desire the prosperity of this present life/ teschue thadversities/ to i'll the reproefs and shames & tensiewe the glory of the world/ and our lord came encarnate among them asking & seching the adversities/ despyting the prosperities/ embraching vylonnyes/ fleeing all vain glory/ And he himself which descended from glory/ can & he comen taught new things/ And in showing marvels/ suffered many evil/ saint bernard putteth other causes/ & saith that we travail in this world for iij manner of maladies or sickness/ For we been lightly deceived Feeble to do well/ & frayll to resist against evil/ if we intend to do well/ we fail/ if we do pain to resist the evil/ we been sourmounted and overcome/ & for this/ the coming of Ihesu christ was to us necessary/ To that he enhabiteth in us by faith/ he enlumyneth our eyen of the heart/ And in abiding with us/ he helpeth us in our malady/ & in being with us he deffendeth our frailty against our enemies/ Of the second coming which shall be at last judgement/ Two things been to be sayn/ that is to wite/ that which cometh to fore the judgement/ And that which shall be at judgement/ As fore the first/ three things shall be to fore the judgement/ First the terrible confusion of signs & tokens/ Secondly the malice & the deceit of antichrist/ and the third of the vehement & marvelous operation of the fy●e/ As touching the signs saint luke saith in the xxv chapiter/ Erunt signa in sole luna & stellis etc/ There shall be great signs in the son/ in the moan/ & in the stars & in thearth oppression of people anguishous for the confusion of the sown of the see & of the wawes/ The in first signs been determined in the book of th'apocalypse in the uj chapiter/ Sol factus est niger tanquam saccus cilicinus/ & luna facta est sicut sanguis/ & stelle ceciderunt super terram/ Thenne shall be the time/ that the son shall be black/ as a sack grows & rude/ & the moan shall be as blood/ & the stars shall fall on th'earth/ The son is said dark for as much as he is deprived of his light/ as though he wept for the dying of men For saint Austyn saith/ that the vengeance of god shall be so cruel at the day of doom/ that the son shall not dare behold it Or as for to speak of the proper signification spirytuelly to be understonden/ is that the son of justice Ihu christ shall be thenne so dark/ that noman shall dare know him/ The heaven is here taken for thayer And the stars be called of this heaven which have similitude & semblance like stars/ And after the comyne language/ men say that they fall fro heaven/ when they descend under the heaven/ and in that/ the scripture confermeth to the manner comyne of speaking And thenne shall be made such oppression/ For the quality of the fire shall halounde strongly/ & this shall our lord do for the terror & fear of the sinners/ Or the stars shall be said to fall/ for by cause they cast out Rays of fire/ Or by cause there be many that seem clear as stars/ & thenne shall fall fro the faith/ Or that they witthdrawe their light/ that they ne may be seen little or nought/ Of the fourth sign/ the which shall be the pressure & th'anguish that shall be upon th'earth saith saint Matthew in the iiij chapiter/ that thenne shall be such tribulation/ that never was none so great seen upon th'earth/ sith the world begun/ ne never shall be/ The v sign shall be/ the confusion that shall be on the see/ & hereof say some & imagine/ that the see shall perish/ by a great breaking of his first quality/ that is to say of his puis/ sans & virtue/ according to that saint Iohn saith in/ thapocalypse in the xxj chapiter/ Et mare Iam non est/ And as touching to his qualities of his wawes/ of rising & other accidens/ And after this that some other say/ the fown shall be much great/ For it shall give out a marvelous great noise & bruyt/ For the see shall be life up xl cubits above the montaygnes And after shall assuage & go down/ Or to speak after the letter/ plainly after the sentence of saint gregore/ Thenne/ shall the see be made new/ And troubling of the wawes that never were herd like/ Now we have that saint Iherome showeth to us/ in the yearly histories of thebrews xv signs & tokens/ the which shall come before the judgement/ but he declareth not if they shall show continually/ or if there shall be space between them/ The first sign is that the see shall arise fifteen cubits above the height of the mountains/ in being in his place as a wall/ The ij day the see shall descend so low that uneath it shall be seen/ The third sign/ the great fishes as whales & other shall appiere a 'bove the water/ & shall cry unto the heaven/ And god only shall understand their cry/ ¶ The fourth sign shall be that the see and water shall bren/ The fift sign that the trees and herbs shall give dew of blood and in the v day diverse clerks affirm/ that all the birds of thayer shall assemble in a field/ every kind by themself & shall not eat ne drink/ but shall abide the coming of the judge in great feet/ The uj sign the edefices & byldyngig shall fall down/ & in this uj day thunders & tempestis full of fire shall grow in the west where the son goth down/ against the firmament in running to the east/ The seven sign the stones shall smite & hurtle together/ & shall cleave in four parties/ & each party shall smite other ne none shall understand ne here the sown/ but god only/ The eight sign shall be the moving & general trembling of th'earth/ which shall be so great as it is said that noman ne best shall not mow stand thereon/ but fall to the ground/ The ix. sign/ Alle the earth shall be even & plain And all the montaygnes and valleys shall be brought in to powder & be all like/ The tenth day the men shall issue out of the caves/ & shall go by the ways & fields/ as men aliened & out of their wit/ And shall not con speak one to another/ The xj day the bones of deed men shall issue out of their beryels & places & shall hold them upon their sepulchres/ & fro the son rising unto it go down the sepulchres shall be open to th'end that the deed bodies may all issue/ The xij· sign all the stars shall fall fro the heaven & shall spread out Rays of fire/ & thenne great quantity shall grow/ In this xij. day it is said that all the beasts shall come to the field howling/ & shall not eat ne drink/ The xiij. sign all living shall die/ to th'end that they should arise with the deed bodies The xiv. day/ the heaven & th'earth shall brenne The xv. day shall be a new heaven/ & new earth/ & all thing & all deed men shall arise/ The ij thing/ that shall be a fore judgement shall be the folly & malice of antecryst/ he shall pain him to deceive all men by iiij. manners/ The j manner shall be by suasion & false exposition of scripture/ For as much as he may he shall give them to understand that he is messias/ which was promised in the law that he sold come/ whom we say Ihu christ/ & he shall destroy the law of Ihu christ/ & shall ordain his law/ in alleging david the prophet that saith/ Constitue dne legislatorem super eos/ Thus shall he say/ that it was said for him as he that was ordained of god for to set law upon his place/ After this that is said in the scripture of danyel/ danielis xj dabunt abhominacionem & desolacionem templi etc/ antichrist & his complices shall give abomination & desolation to the temple of god in this time as saith the gloze/ Antecrist shall be in the temple of god as god/ for that he shall destroy the law of god/ The second manner shall be by marvelous operation of miracles/ whereof saith th'apostle saint paul in his second epistle ad thesalonicenses in the second chapiter/ where he saith Cuius adventus erit secundum operatio/ nem Satan in oimbus verbis et prodigijs mendacibus/ Of Antecryst it is said that the coming shall be after the operation of sathan/ in all his signs in all his marvels/ and false lying deeds/ whereof saint jehan maketh mention in th'apocalypse the xiij: chapiter/ Fecit signa ut etiam ignem faceret de celo in terram descendere antichrist shall make such signs that is to say/ he shall make such tokens/ that he shall make the fire descend fro heaven/ The gloze saith/ that like as the holy ghost descended in likeness of fire/ In like wise shall antichrist give the evil spirit in likeness of fire/ The third manner that he shall do for to deceive/ shall be in giving of gifts/ of which is wreton in the book of daniel the prophet/ in his xj chapiter/ dabit eis potestatem in mlntis/ & terram dividet gratuito/ antichrist shall give puissance to his servants in many things/ And shall depart th'earth to them after his will/ The gloze saith/ that antichrist shall give many yefts to them that he shall deceive/ And to his disciples he shall divide th'earth/ & them that he may not subdue by terror & fere/ he shall subdue & overcome them by avarice & make them thereby t'obey him/ The iiij manner for to deceive them shall be by tourments that he shall give to them/ whereof daniel saith in his viij chapiter/ Supra qd credi potest/ universa vastabit/ Noman shall believe how he shall destroy & torment them that will not believe in him/ For to draw them to him by force/ And saint gre/ gore saith of him Robustos quip iterficiet & cetera he shall slay the great and strong mien/ when he may not win ne overcome them by heart ne will he shall overcome them by torment The third thing that shall go to fore the judgement/ shall be the right vehement fire fire/ the which shall go to fore the face of the judge/ And god shall send this fire for four causes/ first for the renewing of the world/ for he shall purge & renew the elements/ And like to the form of the delwye/ It shall be xl. cubits higher than all the mountains/ like as it is wreton in th'history scolastyque For the works of the people may mount so high/ Secondly for the purgation of the people/ For thenne that fire shall be in stead of the fire of purgatory to them that thenne shall be on live/ thirdly for to to give more greater torment to them that be dampened/ Fourthly for to give more clearness & light unto the seyntes/ For after the saying of saint basil/ our lord god when he shall make the purgation of the world/ he shall depart the heat of the fire fro the resplendour & brightness And all the heat he shall send to the place of dampened people by cause they should be the more tormented/ And all the resplendour brightness he shall send to the place of seyntes/ to th'end that they be the more comforted/ Of these that shall ensue & follow the judgement there been many the first shall by the descension of the judge The judge shall descend in to the vale of josaphat/ & shall set the good on his right hand/ & the evil on the lift hand in an high place in thayer/ by cause other should see them/ And it ought not to be believed that within that light v●leye/ all might be enclosed/ after that/ which saint Jerome saith/ but many shall be there/ & the other there about/ Nevertheless in a little space of land/ may be men with out number by divine puissance & ordinance/ & if it be of necessity/ the chosen people shall be in thayer for the agilite & lightness of their bodies & also in soul/ And then the judge shall dispute & reprove the wicked men of the works of mercy/ which he ordained to us/ And they shall not mow reply/ but shall then ne weep upon themself & upon their deeds like as saint Iohn Grisoston saith upon the gospel of saint Matthew/ in saying that the jews shall weep their life/ when they shall see their judge/ and him/ that giveth life to all men/ whom they esteemed & trowed a deed man/ & shall blame themself for his body hurt & wounded by them And they may not deny their cruelty but shall weep in great distress/ The paynims which by the vain disputations of the philosophers were deceived/ & supposed to have been folly to worship god crucified/ The Crysten men sinners shall weep/ that have more loved the world than god/ The heretics shall weep by cause they holden false opinions against the faith of Ihu christ/ whom thenne they shall see the sovereign judge/ whom the jews crucified/ and so shall all the lineages of the world weep/ for they shall have no force ne power ne strength to resist against him/ ne they may not flee to fore his face/ ne they shall have no time of space to do penance for their sins ne to make satisfaction of the great anguissh that they shall have of all things there shall nothing abide to them but weeping/ The second thing that shall follow at judgement is the difference of the ordres/ For thus as saint gregory saith/ at the day of judgement shall be iiij things/ two on the party reproved/ & two on the party choose/ The first shall be dampened & perished to whom he shall say/ Esu●●ui & non dedistis michi mandu/ care/ I had hungers/ & ye have given to me no meet The other shall not be judged & perish/ of whom it is wreton. Qui non credit iam iudicatus est/ he that believeth not is now judged/ for they shall not perceive the words of the judge/ which would not keep the words of god/ The other of the party of the good shall be judged/ & shall reign as they to whom shall be said/ I have had hungres/ & ye/ have give me meet/ The other shall not be judged/ and yet shall regne/ That is to wite the parfyght men that shall judge other/ not that they shall give the sentence of the judgement/ For the sovereign judge shall only give the sentence but they be said judges/ by cause they be present approving the judgement/ And this assistance shall be first to the honour of saints/ For it shall be great honour to them to have their seetes & sit with the judge/ like as Ihu christ promised to them/ that they should be sitting upon xij. seetes judging the xij lignages of Israhel Secondly to the confirmation of the sentence/ For the syhal approve the sentence yeven of the judge/ as done the assistents in judgement which approve the sentence of the judge that is good & just/ And with their hands they set to their names in witness/ like as david saith/ Vt faciant in eyes judicium conscriptum etc/ To th'end that they make upon the dampened/ judgement wreton with the judge/ Thirdly that shall be to condemnation of the evil people/ whom they shall condemn by the works of their good life/ The third thing that followeth the judgement that shall be thensigns & tokens of the passion of Ihesu Crist/ That is to wite/ the cross/ the naylles/ & the wounds/ The which signs shall be first for to show his glorious victory/ And by that they shall appear in th'excellence of his glory/ Whereof saith saint Iohn Grysostome that the Cross & the wounds shall be more shining than any Rays of the son/ now then saith he/ consider ye what the virtue is of the cross/ The son thenne shall be dark/ and the moan shall give no light here by thenne may ye understand/ how much the cross is more shining than the moan/ & more clear than the son/ Secondly for to show his mercy/ by which he shall save the good/ Thirdly for to show his justice/ how justly he hath dampened them that be evil/ by cause they have despised so noble prise as his blood/ & set not thereby/ And therefore as saith saint Iohn Grisostome/ he shall say to them hard words by manner of reproof/ For your sake I made myself a man/ for you I have been beaten/ bounden scourged and crucified/ where is now the fruit that I have suffered so many Injuries fore/ lo see the pries of my blood that I have given to redeem you/ where is the service/ that ye have done to me for the pries of my blood that I have give for you/ And where I was god in my glory I came down & was made man for you/ And ye have made me more vile than any thing/ For all manner things of filth ye have more loved than my justice & my faith/ The fourth thing that followeth the doom or jugememt/ is the straightness & the Rigour of the judge/ For it may not bow ne le ne for nothing/ For he is all mighty/ ne noman may do any thing against him ne by yefts ne otherwise/ For all richesses be in him & all treasure/ And hereof saith saint bernard/ The day shall come/ that clean & holy hearts shall be more worth than words adorned/ & good conscience better than a sack full of money For this is he that shall not be deceived by words/ ne shall bow for yefts/ & hereof saith saint Austyn/ we await upon the day of judgement/ & that day shall be right full of equity/ The judge them shall give no favour to none be he never so puissant/ ne do against justice/ ne Noah bishop/ none Abbot/ ne no prnyce may corrupt him for gold ne silver/ ne for hate/ For all goodness is in him/ Therefore none hate may be in him/ whereof Solomon the wise saith caplo xj/ Odisti eorum que fecisti/ God hated never thing that he made and created/ For he is right just/ & so just/ that they/ that he calleth his brethren/ they be false christian men/ whom he shall not deliver after this that david saith/ fratrem non redimet/ Also he shall not be deceived by error/ For he is right wise/ Of him saith saint leon the pope of this judgement which is the sentence of the sowerayn judge/ that is that his regard & looking maketh all thing to tremble/ to whom all farm & stable thing in comparison/ is movable/ And all secret thing/ open/ to whom all darkness is clear/ all thing without voys answereth/ Silemce confess confesseth & witnesseth/ And without voys thought speaketh/ And for as much as his wisdom is so great/ Against his wisdom advayle none allegations of advocates/ ne sophym of philosophers/ ne the fair words adorned of thintercessors ne moyens/ ne the malices of them that be cautelous/ And of these fooure here saith saint Iherome/ Quamti illic elingues & muti/ feliciores loquacibus erunt. quo ad primum/ Quanti pastors/ philosophis quo ad secundum/ Quanti eustuci/ oratoribus/ quo ad tercium/ Quanti hebetes/ argucijs preferendi sunt ciceronis/ quo ad quartum/ how many shall there be at this judgement/ that shall have no tongue/ by which they shall not speak/ which shall be more eurous and blessed than the fair & great spekars And the herdsmen and shepherders more happy/ than the philosophers/ And how many rude and simple men/ more than the wise men/ And how many fools & Innocens more than the showers of the doctrines of Ciceron/ than of other full of vain science/ They shall be set tofore and received at that day/ like as he would say/ the first shall be taken/ & the other shall be put away/ The fifth thing that shall be at day of doom/ shall be thorrible accusation/ For then shall be there accuseurs against the sinner/ The first accuser shall be the devil/ Of whom saint Austyn saith/ that th'enemy thenne shall be ready which shall recite the words of our profession/ And shall show to fore us/ all that ever we have done/ and in what place/ and what time we have sinned/ And what good thenne we should have done/ & he shall say to the judge/ right true judge/ dame & judge this sinner to be mine/ for his trespaas which would be thine by grace/ he is thine by nature/ he is mine by his misery/ he is thine by thy passion/ he is mine by monition/ To the he hath be in obedient/ To me he hath be obedient/ he hath received of the the vesture of Inmortalite: Of me he hath taken this penyble cote/ with which he is clad/ he hath left thy vesture/ and is comen to mine Right just deemer/ judge him to be mine for to be dampened with me/ Alas/ Alas/ how may the mouth of them open that shall thus be founden/ when they shall be justly dampened to be with the devil/ ● The second accusement is our own trespaas/ For our own proper sins shall accuse us/ As the wise salomon saith/ sapientie quarto/ venient in cogitatonem pcconrum suorum timidi/ & traducent illos ex adverso iniquitates eorum To the judgement they shall come in the thought of their sins in great dread/ And their wickednesses shall cast them out afterward: Thenne their works shall say to gydre/ Thou hast made us: we been engendered of thee/ we shall not leave thee/ But allway we shall be with thee/ And with the we shall go to the doom/ Thus in many things & crimes they shall accuse the sinners/ The third accuser shall be all the world/ whereof saith saint gregory/ if thou demand who shall accuse the I say the world which is offended And saint Iohn grisestome saith that at that day there we shall answer nothing/ but the heaven/ the earth/ the water/ the son/ the days/ & the nights/ shall be in witness of our sins/ And if we speak not/ our works & our thoughts shall be moved/ and all the world shall be against us to fore god/ And shall accuse us strongly/ The sixth thing that ensieweth the doom/ shall be witness true without failing/ The sinner shall have iij wytnessis against him That one that is above him that is to weet/ that shall be judge & witness/ like as he saith by the mouth of jeremy the prophet/ I am judge and witness saith our lord/ That other witness is within him/ that is to weet his conscience/ therefore saith saint Austyn if thou dreadest the judge coming/ correct thy conscience/ For the word of thy mouth is the witness of thy conscience: That other witness is by him/ that is his proper angel deputed to his keeping. the which by cause that he knoweth his conscience/ shall bear witness against him/ whereof it is said in job/ The heavens that is to say the angels thenne shall show thiniquities of the sinners/ The seventh thing that shall be at judgement is the constraint of the sinners: whereof saith saint gregoire/ O how straight shall be the ways to sinners/ all above shall the judge sit full of wrath/ And underneath thorrible & confused region of pain/ on their right side their sins/ which shall accuse them/ On their life side their enemies devils without number drawing them to torment/ within them their conscience shall be brenning/ And with out forth the world brenning/ The caitiff and miserable sinner thus taken: whither shall he flee/ or whiter shall he go/ he shall not mow hide him/ For it is Impossible/ And to show it is Intolerable/ so moche that he shall not con bear it/ The eight that he shall have the sentence inrevocable/ This sentence shall never be repelled/ ne it may be appealed/ For th'appellation shall not be received for three causes: as it should be in judgement the first cause is for th'excellence of the judge/ As of a king. if he give a sentence/ it may not be appelled in his royalme/ For there is none therein above him sovereign and in like wise of th'emperor/ and of the pope/ Secondly for th'evidence of the crime/ wiche is notoryly known/ Thirdly when the thing of which the judgement is yeven may not be differred/ And that it have not dilation/ And for these three causes/ there may none appeal be fro the divine sentence/ First for th'excellence of the judge For god hath none above him/ but he is above all other in eternity/ in dignity/ and in authority/ And some wise/ may be appelled fro the Emperor to god/ But fro god may noman appeal/ for he hath none above him/ Secondly for the crime/ For all trespaas and sins shall be there openly showed/ whereof saith saint Jerome/ that in this day all our deeds shall be showed/ like as they were written in a table & noted/ Thirdly for the thing which may not suffer dilation/ For all things that shall be done at judgement shall be done in a twinkling of an eye/ Thenne late us pray that we may in this holy time so to receive him that at the day of judgement we may be received in to his everlasting bliss Amen ¶ Thus endeth th'history of thadvent ¶ Here followeth the nativity of our lord Jesus Crist When the world had endured five thousand & nine hundred year after eusebe the holy saint Octovian th'emperor commanded that all the world should be descrived/ so that he might know/ how many cities/ how many towns/ & how many persons he had in all the universal world/ Thenne was so great peace in th'earth that all the world was obeissant to him And therefore our lord would be born in that time/ that it should be known that he brought peace fro heaven/ And this emperor commanded that every man should go in to the towns/ cities or villages frowhens they were of/ and should bring with 'em a penny in knowledging that he was subject to th'empire of rome/ And by so many pens as should be founden received/ should be known the number of the persons/ joseph which thenne was of the lineage of david/ And dwelled in Nazareth/ went in to the city of Bethlem And lad with him the virgin marry his wife/ And when they were comen thither/ by cause the hostries were all taken up/ they were constrained to be with out in a common place where all people went/ And there was a stable for an ass that he brought with him and for an ox/ In that night our blessed lady and mother of god was delivered of our blessed saviour upon the hay that lay in the rack/ At which nativity our lord showed many marvels/ Foyes by cause that the world was in so great peace/ the romans had done mad a temple/ which was named the temple of peace/ On which they conseylled with Apollo/ to know how long it should stand and endure/ Apollo answered to them that it shall stand as long/ till a maid had brought forth and born a child/ And therefore they died do write on the portal of the temple/ loo this is the temple of peace that ever shall endure/ For they supposed well/ that a maid might never bear ne bring forth a child/ This temple/ that same time that our lady was delivered and our lord born/ overthrew & fill all down/ Of which christian men afterward mad in the same place a church of our lady which is called scan maria rotunda/ that is to say the church of saint marry the Round/ Also the same night as recordeth Innocent the third which was pope/ that there sprang and sourded in rome the same night a well or a fountain/ and ran largely all that night & all that day unto the river of Rome called Tybre/ Also after that recordeth saint Iohn Grisostōme/ the three kings were this night in their orisons and prayers upon a mountain/ when a star appeared by them which had the form of a right fair child/ which had a cross in his forehead/ which said to these three kings/ that they should go to Iherusalem/ And there they should find the son of the virgin god and man which thenne was born/ Also there appeared in th'orient three sons/ which little & little assembled to gydre/ and were all on one/ As it is signified to us/ that these three things/ is the godhead/ the soul/ and the body/ which been in three natures assembled in one person/ Also Octavian th'emperor/ like as Innocent recordeth/ That he was much desired of his counsel and of his people/ that he should do men worship him as god/ For never had there be to fore him so great a master and lord of the World as he was/ then th'emperor sent for a prophetess named Sebyle/ for to demand of her/ if there were any so great and like him in th'earth/ Or if any should come after him/ Thus at hour of midday she beheld the heaven/ and saw a circle of gold about the son/ And in the middle of the circle a maid holding a child in her arms Thenne she called th'emperor and showed it him/ when Octavien saw that/ he merveylled over moche/ whereof Sebyle said to him/ hic puer maior te est/ ipsum adora/ This Child is greater lord than thou art/ worship him/ Thenne when th'emperor understood that this child was greater lord than he was he would not be worshipped as god/ but worshipped this child that should be born/ wherefore the christian men made a church of the same chambre of th'emperor/ and named it Ara celi/ After this it happened on a night/ as a great master which is of great authority in scripture which is named bartilmew recordeth that the Rod of eugaddi which is by Iherusalem which berith bame flowered this night and bare fruit and gave liquor of bame/ After this came the angel and appeared to the shepherds that kept their sheep/ and said to them/ I anounce and show to you a great joy/ For the saviour of the world is in this night born/ in the city of Bethleem/ there may ye find him wrapped in clouts/ And anon as the Angel had said this/ a great multitude of angels appeared with him/ & began to sing/ honour glory & health be to god on high/ And in thearth peace to men of good will/ then said the shepherds late us go to bethleem and see this thing/ And when they came they fond like as the angel had said And it happened this night/ that all the sodomites that died sin against nature were deed and extinct/ For god hated so much this sin/ that he might not suffer/ that nature human which he had taken/ were delivered to so great shame/ whereof saint Austin saith/ that it lacked but little/ that god would not become man for that sin/ In this time Octovian made to cut and enlarge the ways/ and quited the romans of all the debts that they ought to him/ This ffeste of nativity of our lord is one of the greatest feestes of all the year/ and for to tell all the miracles that our lord hath showed it should contain an hole book/ but at this time I shall leave and pass over/ safe one thing that I have heard once prec●yd of a worshipeful doctor/ that what person being in clean life/ desire on this day a bone of god/ as fer as it is rightful/ and good for him/ our lord at reverence of this blessed & high feast of his nativity will grant it to him thenne let us always make us in clean life at this feast that we may so please him/ that after this short life we may come unto his bliss Amen ¶ Here endeth the nativity of our lord And here followeth his circumcision The day of the circumcision of our lord there been four things that make and show it to be holy and solemn/ The first is the utas of the nativity/ The second th'imposition of a new name bearing health/ The third th'effusion of his precious blood/ The fourth the signs of the circumcision/ As for the first it appeareth/ For the utas of saints been solemn/ by much more Reason ought it to be of him that is the saint of all saints/ Now it seemeth that the nativity of our lord ought not to have none utas/ For the nativity tendeth to the death/ And the decees of saints have their utas/ by cause they be born of the nativity that stratcheth to life perdurable for to be after glorified in body/ And by the same way it seemeth that the nativity of the glorious virgin Marie And of saint Iohn baptiste/ and of the resurrexion of our lord ouhgt not to have utas/ For the resurrexion was then done/ hereto we ought to consider like as saith a doctor that in this utas we should fulfil such things/ as we accomplished not in the princypal day that our lord was born in/ of which of ancient time men were wont to sing at mass/ Vultum tuum domine/ etc/ to the honour of our lady saint marry/ The other octaves or utases/ as of pa●ke Whitsuntide/ the nativities of our lady & saint Iohn baptist been of devotion as of other saints/ that men will honour for singular cause or affection/ And they may be said the octaves of figuration/ For they signify and figure the octave of the last resurrection perpetuell/ which is the eight age/ And as to the second/ this day was his name Imposed to him/ and was named with the new name that the mouth of god named/ This is the name/ of which there is none other under heaven by which we may be saved/ that is Jesus'/ After saint bernard this is the name/ which in the mouth is honey/ In the ear melody/ and in the heart joy/ This is the name/ after that he saith it lighteth & shineth like oil/ when it is preached it feedeth the soul/ when it is in the mind of the heart/ it is sweet and it enoynteth when it is called/ And as the evangelist saith/ he had three names/ that is to weet/ the son of god/ Ihus/ and Cristus/ He is called the son of god/ in so much as he is god of god the father/ Cristus in so much as he is a man taken of a person divine unto nature human/ and Jesus' in as much as he is god unied to our humanity/ And of this three manner of names saith saint bernard/ ye that lie in dust and powder arise out of your sleep and awake ye/ and give praising to god/ loo here that our lord shall come unto your health/ he cometh with oygnement/ he cometh with glory/ Ihus cometh not without health ne Crist cometh not without unction/ ne the son of god without glory/ For he is our health/ our unction/ and our joy/ and as touching this triple name/ to fore his passion he was not parfyghtly known/ as touching the first/ he was somewhat known by conjecting/ as of his enemies which said Ihu Crist to be the son of god/ And as to the second of lass or fewer he was known for Ihesu Crist/ And as to the third vocally/ for as much as by the voys he was called Ihus/ But as to the reason of the name/ he was not known/ For Jesus' is asmuch to say as saviour/ And this understood not they/ After the resurrection/ this name triple was clarefyed and declared/ The first to the certainty/ The second to the publication/ The third to the reason of the name/ The first name is son of god/ And that/ these names been appropered to him/ saint hillarye in his book that he made of the trinity saith thus/ Vere filium dei unigenitum/ In diverse manners/ this name son of god is known/ as it is witnessid of god/ God the father witnesseth it/ that he is his son/ Thappostles preach it/ The religyons believe it/ The fiends our enemies confess it/ And Therefore we know our lord Ihesu Crist in his manners/ by name/ by nature/ by nativity/ by puissance/ and by his passion ¶ The second name is christus which is interpreted unction/ For he was anointed with the oil of gladness/ to fore all them that to him were party/ And by that he is said anointed/ it is showed/ that he was a prophet/ A champion/ a pressed/ & a king these four persons sometime were wont to be anointed/ Ihesu Crist was a prophet teaching the doctrine divine/ A championn in the battle again the devil whom he overcame/ a priest in reconciling thumayne lineage to god the father/ And a king in dystrybuting & rewarding every man Of this second name we been all named For of this name Criste/ we be called christian men/ Of which name saint austin saith thus/ Every christian man ougth to be christian of right & justice/ of bounty/ of entyerte/ of patience/ of Chastete/ of cleanness/ of humylite/ of Innocence/ And pity/ And these names here/ been of christian men/ and thou how defendest thou this name/ & reteynest for thyself so many things of which thou hast abundance/ and none appetite/ know thou that he is not christian only that beareth the name/ but he that doth the works of christ/ ¶ The third name is Jesus'/ And this name after that saint bernard saith is meet/ fountain/ medicine/ & light/ And it is meet to many virtues/ For it is confortatyf/ it nourisshith/ it is enforcing & strengthing/ and it augmenteth & increaseth/ Of these he saith himself/ This name Jesus' is meet/ For as oft as thou remember'st it/ thou art comforted/ what is that which assailleth so much the heart of him that is thouthful/ who is that which exerciteth the wit thus repaired in virtue/ The virtues comforten/ increase good manners and honestees/ who is that nourissith thus the chaste affections/ nothing of the world so moche as this name Jesus'/ Secondly he is said a fountain/ whereof saint bernard saith Jesus' is the fountain of life sealed/ the which spreadeth in to four streams/ For it giveth to us/ wisdom/ Ryghtwisnes/ sanctification/ and redemption/ wisdom in predication/ in giving to us of our sins/ absolution by rightwiseness/ sanctification in our conversation/ And by his passion/ our redemption/ And in an other place he saith/ three streams run of this name Ihus/ that is to weet/ word of sorrow/ by which is understand confession/ springing of precious blood/ by which is signified affliction/ water of cleansing which signifieth compunction/ which of god is smeton to the heart/ thirdly it is medicine/ whereof saith saint bernard/ This name Jesus' is such a medicine/ that refraineth the strength of wrath/ it appeaseth the swelling of pride/ it healeth the wounds of envy/ it restraineth the fire of lechery/ it destrayneth the flame of covetise/ it at tempreth the thirst of Avarice/ And it drieth all rotyn wretchedness/ Fourthly it is light/ whereof saith saint bernard/ weenest thou that so great a light/ And so sudden clearness may be preached and showed through out the world/ but by this name Jesus'/ This is the name that saint paul bare to fore the people and to fore kings/ as a light set upon a candelstyl or chaundeler for to light to all/ Also this name ihesus is of great sweetness/ whereof saith saint bernard/ if thou be Cryst/ it hath no savour in me but if I read this name Jesus'/ if I dispute or argue/ I am not assured but if this name Jesus' be herd Also Richard of saint victor saith thus Jesus' is a sweet name/ A name delectable/ a name comforting the sinner/ and a name of holy hope/ Thenne Jesus' is to me sweet Jesus'/ that is to say my saviour/ Secondly that Jesus' is of great virtue/ whereof saith peter rananensis vocabis nomen eius Ihesum/ Thou shalt call this name Jesus'/ this is the name that hath given to blind their sight/ to deef men hearing/ To crooked going/ to dumb speech/ to deed men life/ And all the strength of the devil is chased away and taken out of the body that he possessed/ Thirdly this name Jesus' is of great excellence/ And of great highness/ whereof saith saint bernard/ The name of my saviour/ of my brother of my flesh and of my blood/ this is the name that is hid fro the beginning of the world but in th'end it is revealed & showed/ this is the name that can not be expressed/ & of so much as it may not be expressed of so much it is more marvelous/ & of so much as it may not be esteemed/ so moche is it of more great grace/ And this name was Imposed to him first by th'angel/ And of the father putatyf joseph/ Jesus' is said saviour/ And it is said saviour in three manners or by puissance to save/ or of habituation/ or of deed & of work/ the first/ puissance or might is to him perdurable/ The second of might of habituation is to him sith the beginning of his conception/ like as the angel showed/ and after that he hath puissance of deed and work after that the name was Imposed to him of joseph by cause of his passion that was to come/ whereof the gloze saith upon this word/ vocabis nomen eius ihesum/ And here thou shalt Impose to him this name/ which was give to him by th'angel to fore beginning of this world/ when thenne he said thou shalt Impose to him this name/ he showeth the denomination made by joseph And when he said that of the angel or of the sovereign it was made/ he touched the ij other dominations/ And therefore was this circumcision established in the heed & beginning of the year at Rome/ which is chief of the world/ and ennobled with the first letter of the chief of the A.b.c. set in the first place thus formed/ Ihesu Crist the heed of the church is this day circumcided/ the name is give to him and Imposed/ And the utas of the nativity is hallowed/ The third thing that is considered of this holy day/ is th'effusion or shedding of the blood of Ihesu christ/ For on this day first he began to shed his blood/ the which after diverse times he shed/ five times he shed his blood for us/ First at his circumcision/ And this time was the beginning of our redemption/ Secondly in orison/ And in this time he showed the desire that he had of our redemption/ Thirdly won he was bound to the pillar and beaten/ and this was the merit of our redemption for by his wounds we were saved/ Fourthly when he was crucified/ And this time was the pries of our redemption/ And thenne he paid that which he had not taken/ fifthly when his side was opened And this time was of our redemption the sacrament/ For then out of his side issued blood & water which signifieth that we ought to be purified by the water of baptism/ the which water ought to have virtue and effect of the precious blood of Ihesu christ/ The sixthe thing of this holy day/ is the signacle of the circumcision/ the which Ihu christ on this day of his benignity deigned to take/ And ye ought to know that for many reasons he would be circumcised/ First for the cause of himself/ that he would show that he had taken our very flesh human/ For he knew well/ that there should some come after that should say/ that he had not taken body real of the virgin Marie/ And therefore would he be circumcised really in flesh human/ for to destroy their error/ And to shed his natural blood/ For a body fantastyque shall shed no blood/ Secondly for the cause of us/ for to show to us/ how we should be circumcised spirituelly/ After that saint bernard saith/ Theridamas be two manner of circumsitions that we ought to do/ that is to weet without forth our flesh/ & within our heart/ The circumcision of our body/ is in three things/ in habit that it be not noyeful/ In operation that it be not reprovable/ in word that it by not despitous/ The circumcision of the heart within forth is also in three things/ in thought that it be holy/ in affection that it be pure/ in encention that it be rightful/ Item for the rightful cause of us/ to that he would save us in this manner that he was cut in one member for to save all the body/ In like wise would Ihu christ suffer the cutting of his circumcision for to save all the spiritual body of the church/ They been the members of the church that believe in him/ which by the faith of the church shall be saved/ Of which circumcision saith saint paul ad Colocenses secundo/ ye have taken the circumcison not made with the hand to despoylle & cut the flesh/ but the spiritual circumcision of Ihesu christ is that all vices be cut of & take away/ Thirdly he would be circumcised by cause of the jews/ that they should have none excusation/ but for to believe in him/ For if he had not be circumcised/ they might say/ they ought not to receive him by cause he followed not the fathers of the law/ Fourthly by cause the devil should have no knowledge of the mystery of th'incarnation/ As the circumcision was given against original sin/ the devil wend that he that received it were a sinner/ & had need of the remedy of circumcision/ And for this cause Ihesu christ would that his mother being all way a virgin should be married/ by cause that by the sacrament of matrimony/ his Incarnation should be hid from the fiend/ fifthly for to fulfil parfyght justice and parfyght humility/ the which is to submit him to one lower than himself/ therefore would he thus be circumcised/ for to show to us this humility/ as he that is lord and master of the law/ submised himself to the law/ Sixthly for tapprove and fulfil the law of Moses'/ the which was good & holy For he was not comen for to destroy the law/ but for to fulfil and keep the law/ Thus saith saint paul the xv chapter/ I say to you that Ihesu christ was minister of the circumcision for the troth of god/ to confirm the promesses that he had mad unto the fathers of th'old law/ And the cause why the circumcision was made the viij/ day/ there been assigned many reasons/ The first is for to understand the sense of the letter as it lieth/ For like as Raby moyses which was a right great philosopher in theology how well that he was a jew/ when a child in the state of seven days after he is born/ is also tender/ as he were yet in the womb of his mother/ And at seven day he is fortified and affirmed/ Therefore as he saith/ our lord would that the little children atte viij day should be circumcised/ by cause they should not be hurt by the great tenderness that they have yet/ And he would not that they should abid above the viij day for iij causes that he assigneth/ The first is fore to eschew the peril of death/ that he should not die within the viij days/ The second is for t'eschew the pain of the children For in the doing of the circumcision is a great pain/ And therefore would our lord god/ that they were circumcised whiles they had little imagination/ For when they have little understanding/ they feel not so much pain/ The third cause/ for t'eschew the heaviness of the parents/ For by the circumcision many children died/ And if they had abiden till they had be greater/ And thenne died/ the father and mother should have been more sorrowful/ than they should be at age of viij days The second cause is understand in spiritual deed/ that is to wite/ that the viij day is taken for the resurrexion/ which is the utas of our life/ For then shall we be circumcised fro all pain and fro all misery/ And thus/ these viij days shall be understood by the viij ages/ The first is fro Adam to Noah/ The second fro Noah to abraham/ The third fro abraham to Moses'/ The fourth fro moyses unto David/ The fift fro David to Ihesu Cryst/ The uj fro Ihesu christ unto th'end of the world/ The seven of the dying on th'earth/ And the viij of the general resurrection to heaven/ Or by these viij been understand viij things the which we have in the life perdurable/ the which saint Austyn rehearseth/ in reciting that our lord saith/ what other thing is it that he saith/ I shall be their god/ that is that I shall be to them all that/ whereof they shall be full/ And all that which by reason they may demand/ that is to weet/ life/ health/ meet habondance of all glory/ honour/ and peace/ and all goodness/ Or otherwise we may take by the seven days a man in body & in soul/ of which the iiij days been understand by the iiij elements of which the body is composed/ And iij days/ they been iij virtues naturel that been in the soul/ for to desire or covet For to be angry or moved/ For to understand reason & to conceive it/ The man thenne that now hath seven days/ when he shall be joined to god/ fro whom the joining shall never be deffeted/ thenne shall he have the viij day/ And in this viij day he shall be circumcised fro all sin and from all pain/ The third reason is taken after the sense moral/ And after this/ the viij days may be taken in diverse purpose/ The first may be said knowledge of his sin/ like as david saith Quoniam iniquitatem meam ego cognosco/ I have knowledging of my sin/ The second purposes/ is for to leave sin/ and take the good/ the which is showed us by the son that dispended his good foolily/ And when he had perceived that he had done evil & foolishly/ he advertised himself/ and said I shall depart and return to my father/ And shall pray that I may serve him/ and that he receive me to mercy/ & make me as one of his servants The third is shame of sin/ whereof saith saint paul to them that for their sins be in pain and in torment/ what fruit have ye founden in the sins in your life/ of which now ye be ashamed The fourth is dread of the coming judgement and doom/ whereof job saith/ I have feared and doubted god/ as men dread the wawes of the see in their great rage and tempest/ And saint Iherome saith thus/ Sive comedam sive bibam etc As oft as I eat or drink/ or that I do any other thing/ always me seemeth that I here the sound & the voys crying/ Arise ye deed men/ and come to the doom and judgement/ The v is concrition/ whereof saint Iherome saith/ give thy weeping & bitterness/ of that which thou hast angered thy god by thy sin/ The uj is confession/ whereof david saith/ dixi confitebor etc. I have said & purposed in my heart/ that I shall confess me to god and make knowledge of my sin/ The seventh is hope of pardon/ For if judas had had very repentance & hope/ and had confessed his sin/ he had had forgiveness & pardon/ The viij is satisfaction and sacrifice/ And then is the man verily circumcised/ not only fro the sin/ but also fro pain/ where the ij first days been for the sorrow of sin that hath be done/ and the will for tamende it the third day we should confess the evil that we have done/ and the good deeds that we have left/ The other iiij days been orison/ effusion of tears/ Affliction of body/ And alms given/ Or other wise by these viij days may be understand viij things/ of which the consideration cutteth of and taketh away all evil will of sin/ And who that shall consider it/ shall have made a great journey/ Of which saint bernard nameth seven of them/ saying that seven things been in thessence of a man/ that if a man well consider them/ he shall never sin/ And they be these/ the unite of our nature/ the vilte and filth of our works/ The sorrow of our issuing/ The mutabylite of our estate/ Thangnyssh of the death/ The miserable and unsurete of our nature of body and of soul/ The damnation detestable and horrible/ & the consideration of the glory of heaven/ which may not be recounted/ the fourth reason is taken to the understanding espirytuell/ And after this/ the five days shall be the five books of moyses/ in which the law is contained/ And the two other/ been the prophets & the the psalms of david/ And/ the viij shall be the doctrine of the gospellis/ but in the first seven days/ the circumcision parfyght was not made/ but on the viij day was parfyght/ circumcision of sin and of pain now it is made in hope/ After it shall be done in deed/ And of the flesh of the circumcision of Ihesu christ/ it is said that the angel brought it to charlemain & he bore it to Amcon And set it there honourably in the church of our lady And after as it is said that he bore it to Chartres/ And now it is said/ to be at Rome in the church that is called scan sanctorum/ And there it is wreton/ that the precious flesh of Ihu christ is there right clear/ and the navel also/ Also it is said that it is in the church of our lady at andwarp in braband/ And there I know Well that on trinity sunday they show it with great reverence/ And is there born about with a great and a solemn procession and that though I be unworthy have seen diverse times And have read and herd there of many miracles that god hath showed there for it/ And as touching I have herd say there/ that there was a cardinal scent fro Rome for to see it/ And as he was at his mass solemnly/ it was laid on the corporas at which time it bled three drops of blood on the said corporas/ There they worship it as fore the flesh of our lord which was cut of at his circunsition & named it there prepucium dni/ if it be true/ to some it seemeth merueyll by cause it is so that the flesh that was cut of/ was of the very flesh that was cut of his body human/ ¶ Some hold that when Ihesu christ aroos fro death to life/ that he returned with the body glorified to his place/ Of the utas of the nativity of Ihesu christ/ that is called the day of circumcision/ we find that/ Ihesu Cryst said by the mouth of his saints/ Non veni legem solvere/ sed adimplere/ I came not said Ihu christ to break the law/ but to fulfil it/ And he was that day circcumcised and named Jesus'/ which is as much to say as saviour/ And at the circumcision/ must be cut a little of the skin at th'end of the member or yard/ And that is sygnysyrd and showed that we ought to be circumcised/ and cut and takeen away fro us the sins and evil vices/ that is to wite Pride/ wrath/ envy/ covetise/ slougth gloute nigh/ and lechery/ and all sins/ and purge us by confession/ by contrition/ by satisfaction by almsdeeds and by prayers/ and to give for god's sake of the goods that he hath lent us/ For we have nothing proper/ but Ihesu christ hath lent to us all that we have/ thenne it is well reason/ that we do give for him to the pour of such goods as be his/ For we been but servants/ And we ought to give/ to the hungry meet/ to the dursty drink/ to the naked cloting/ visit the seek And to fore all things to love god/ and after our neyghebours as our sylf/ And despoylle ourself fro sin/ And cloth us with good works and virtues/ And follow the/ commandment of Ihesu christ/ And in this manner we shall fulfil the will of our father Ihesu Cryst/ if we been so purged and thus circumcised/ then late us pray unto the lord of heaven/ that saith that he came not to break the law/ but to fulfil it/ that he give us grace/ In such manner to fulfil the law and his will in this world/ that we may come in to his holy bliss in heaven Amen ¶ Thus endeth the fest of the circumcision of our lord Here followeth the fest of the epiphany 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the three kings THe fest of th'epiphany of our lord is adorned of four miracles/ & after them it hath four names/ On this day the kings worshipped Ihesu Cryst// And saint Iohn baptist baptized him/ And Ihesu christ changed this day water in to win/ And he fed five thousand men with five loves of breed/ When Ihesu christ was in the age of xiij days the three kings came to him/ the way like as the star led them/ And therefore this day is called epiphany/ or the tiephanye in common language/ And is said of this term ephi/ which is as much to say as above/ And of this term phanes/ which is as much to say as apparition/ For then the star appierede alone them in thayer/ where the same Jesus' by the star that was seen above them showed him to the kings/ And that day xxix year passed/ that whas at th'entry of thirty year/ For he had xxix year and xiij days/ and began the thirty year as saith saint Luke/ Or after this that Bede saith/ he had thirty. year complete as the church of Rome holdeth/ And then he was baptized in the flood or river of jordan/ & therefore it is called thiephanie/ said of theos/ which is as much to say as god & phanes/ Apparition/ For thenne god/ that is the trinity appierede/ god the father in voys god the son in flesh human god the holy ghost in likeness of a dove/ After this that same day a year when he was xxxj year old and xiij. days/ he turned water in to win/ & therefore it is called bethania/ said of beth/ that is to say an house/ and phanes/ that is apparition/ And this miracle was done of the wine in an house by which he showed him very god/ and this same day ● year after that was xxxij year he fed five thousand men with five loves/ like as bede saith/ And is also sungen in an hymn which beginneth Illuminans altissimus/ And therefore it is called phagiphania of phage/ that is to say meet/ And of this fourth miracle some doubt if it were done on this day/ For it is not wreton of bede expressly/ And by cause that in the gospel of saint Iohn is red that it was done nigh unto paske/ Therefore the four apparitions were set on this day/ The first by the star unto the crebbe or rack/ The second by the voys of the father on flo● jordan/ The third of the water in to wine at the house of archedeclyn ¶ The fourth by the multiplication of five loves in desert/ Of the first apparition we make solemnity on this day principally And therefore poursiewe/ we th'history such as it is/ when our lord was born/ the three kings came in to Iherusalem of whom the names been wreton in ebrewe/ That is to weet Appelyus'/ Ameryus/ and Damascus/ ¶ And in greek/ Galagalath/ Magalath/ and Tharath/ And in latin/ jasper/ Melchior and Balthasar/ ¶ And it is to weet that this name Magus hath three significations/ It is said illuseur or deceyvour/ enchanter/ and wise/ They been said illuseurs and deceivers by cause they deceived herod's/ For they returned not by him when they departed fro the place where they had honoured and offered to Jesus'/ but returned by another way in to their country/ ¶ Magus also is said enchanter/ And hereof been said thenchanters of pharaoh Magi/ which by their malefice made their marvels by them chanting of the craft of the devil/ And saint john Grisostom calleth this kings magos/ as wicked and evyldoers/ For first they were full of malefices/ but after they were converted/ to whom god would show his nativity/ and bring them to him/ to th'end that to sinners he would do pardon Item ¶ Magus is said wise/ For Magus in hebrewe is said doctor in greek philosopher/ and in latin wise/ whereof they be said magi/ that is to say great in wisdom/ And these three came in to Iherusalem with a great company and great estate/ But wherefore came they to Iherusalem when the child was not born there/ saint remyge assigneth four reeasons/ ¶ The first reason is that the kings had knouleghe of the nativity of the child that was born of the virgin mary/ But not of the place/ And by cause that Iherusalem was the most city Ryall/ And there was the See of the sovereign priest/ they thought that so noble a child so nobly showed/ aught to be born in the most noble city that was royal/ The second cause was/ For in Iherusalem were the doctors and the wise men by whom they might know where the said child was born/ The third cause was to th'end that the jews should have none excusation/ For they might have said that they had knowledge of the place/ where he should be born/ but the time knew they not & therefore they might say we believe it not/ And the kings showed to them the time/ and the jews showed the place/ The fourth to the doubt of the jews & their curiosity/ for these kings believed one only prophet/ And the jews believed not many/ They sought a strange king/ And the jews sought not their own king/ these kings came fro far contrees/ And the jews were neighbours fast by/ These kings were successors of balaam/ And came at the vision and sight of the star/ by the prophesy of their father which said/ that a star shall be born or spring out of jacob/ and a man shall arise of the lineage of Israhel ● That other cause that moveth them to come to Iherusalem putteth saint Iohn Crisostome which saith That there were some that affermeden for truth/ that there were great clerks that curiously studied to know the secrets of heaven/ And after they chosen xij of them/ to take heed/ And if any of thyem deyede/ his son or next kinsman should be set in his place/ And these xij every year/ ascended upon a mountain which was called victoryal/ and three days they abode there/ and weesshe them clean/ and prayed our lord that he would show to them the star that balaam had said and prophesied be forn/ Now it happened on a time/ that they were there the day of the nativity of Ihesu christ/ and asterre came over them upon this mountain/ which had the form/ of aright fair child & under his ●ede was a shining cross/ which spack to these iij kings saying Go ye hastily in to the land of judee/ And there ye shall find the king that ye s●che which is born of a virgin/ Another cause putteth saint Austyn/ For it might well be that the angel of heaven appeared to them which said the star that ye see/ is Ihesu Cryst/ Go ye anon and worship him/ Another cause putteth saint lion/ that by the star which appeared to them/ which was more resplendishing/ & shining than the other/ that it showed the sovereign king to be born on th'earth/ then anon departed they for to come to that place/ Now may it be demanded/ how in so little space of xiij days/ they might come from so far as fro the east unto Iherusalem/ which is in the middle of the world/ which is a great space and long way/ Thereto answereth saint remyge the doctor and saith that the child though whom they went/ might well make them to go so much way in that while/ Or after this that saint Iherome saith/ that they came opondromedaries/ which been beestis that may go as much in one day as an horse in three days/ And when they came in to Iherusalem/ they demanded in what place the king of jews was born/ And they demanded not if he was born For they believed it firmly/ that he was born/ And if any had demanded of them/ where by know ye/ that he is born they would have answered/ we have seen his star in th'orient/ And therefore we come to worsshippe him/ This is to understand/ we being in the orient saw his star/ that showed that he was born in judee/ And we be come to worship- him/ And therefore saith this doctor Remyge that they confessed this child very man/ very king/ and very god very man when they said/ where is he that is born/ very king/ when they said king of jews/ very god/ when we be comen to worship him/ For there was a commandment/ that none should be worshipped but god/ And thus as saith saint johan Crisostome they confessed the child/ very god/ by word/ by deed/ And by yefts of their treasures that they offered to him/ and when Herod hade herd this/ he was much troubled/ And all/ Iherusalem with him Herod was troubled for three causes/ first by cause he dread that the jews would receive the child born for their king/ And refuse him as a stranger whereof saith saint Iohn crisostone in such wise as the bows of a tree that been high be soon moved▪ with the wind/ so they that been in high estate of the world a light renomee troubthle them/ Secondly lest he should be blamed of the Romans/ if any were king but if he were ordained by th'emperor/ For so had the romans ordained/ that none should be called lord ne king/ but if it were by the commandment of th'emperor/ ¶ Thirdly he was angry/ as saint gregory saith/ when the king of henen was born/ the king of th'earth was troubled and not without cause/ For the earthly lordship is counfounded when the hyenes of heaven is declared and perceived/ And all the country of jerusalem was troubled with him for three causes/ first by cause that the evil enjoy them not/ of the presence ne the coming of the rightful and just/ Secondly for adulation and flattering/ that they were sorry of his anger Thirdly for like as the winds that been contrary in the see as long as the wawes be moved/ In like wise the contraryte of princes and wrath falleth on the people/ And therefore they doubted and feered lest they should be tormented ¶ Thenne Herod called all the priests of the law/ and doctors/ and demanded of them/ where Ihesu christ should be born/ And when he had understand of them that he should be born in bethleem the city of juda/ he called the three kings a part/ and demanded of them diligently the time that the star appeared to them/ For to know/ what he should do if the kings returned not again to him/ And he said to them/ assoon as ye shall have founden the child/ and have worshipped him/ that they should return and show it to him/ In feigning that he would worship also him/ ¶ And thought that he would go slay him/ ¶ And it is to wite that assoon as they were entered in to Ihrlm/ the sight of the star was taken from them/ and for three causes/ First that they should be constrained to seche that place of his nativity like as they were certified by the appiering of the star/ And buy the prophesy of the place of his birth/ and so it was done/ Secondly/ that they that sought the help and the world/ had deserved to lose the aid divine/ The iij. by cause that the signs by given to miscreants/ And prophesies to them that believe well like as th'apostle saith And therefore the sign which was given to the three kings/ which yet were paynims/ aught not t'appear to them as long as they were with the jews/ and when they were issued of Iherusalem the star appeared to them which went to fore them/ and brought them/ till it came above the place were the child was/ & ye ought to know that there been three opinions of this star which Remyge the doc doctor putteth saying/ that some say that it was the holy ghost which appeared to the three kings in the form of a star which after appeared upon the hedeof Ihesu christ in the likeness of a dove/ Other say/ like to saint Iohn Crysostom's/ that it was an angel that appeared to the shepherds/ and after appeared to the kings/ but to the shepherds jews/ as to them that use reason/ in form of a reasonable creature/ And to the paynims as to unreasonable/ in likeness of nature unreasonable/ that is to say of a star/ Other say more reasonable and more veritable/ that it was a star new created & made of god that which when he had done his office/ was brought again in to the matter whereof it was first formed/ And this star was this that fulgencius saith/ it differenced fro the other stars in three things/ First in situation/ for it was not fixed in the firmament/ but it hinge in thayer nigh to th'earth/ Secondly in clearness/ for it was shining more than the other/ it appiered so that the clearness of the son myghy not hurt ne appall her light but at plain midday it had right great light and clearness/ ¶ Thirdly in moving/ for it went alway tofore the kings in manner of one going in the way/ ne it had none turning as a circle turneth but in such manner as a person gooth in the way/ And when the kings were issued out of Iherusalem/ and set in their way/ they saw the star/ whereof they had lost the sight/ And were greatly enjoyed/ And we ought to note/ that there been v manners of stars that these kings saw/ The first is material/ The second spiritual/ The third Intellectuel/ The fourth resonnable/ The fifth substantial/ The first that is material they saw in theest/ The second that is spiritual/ They saw in heart/ and that is in the faith/ For if this faith had not be in their hearts that had lighted them they had never seen the star material/ they had faith of thumanyte/ when they said where is he that is born and of his Ryall dignity/ when they called him/ king of jews/ And of his deite when they said/ they went to worship him/ The third/ Intellectuell/ wiche is that the angel that they saw in vision/ when it was by th'angel showed to them/ that they should not return by Herod/ how be it/ that after one gloze/ it was our lord that warned them/ The fourth/ that was reasonable that was the virgin mary whom they saw in the stable holding her child/ The fift that is substantial/ that is to say that he had substance above all other singular/ And that was Ihu christ whom they saw in the crib/ And hereof is it said in the gospel/ that they entered in to the house/ and fond the child with marry his mother/ And then they worshipped him ¶ And when they were re entred in to the house secretly/ And had founden the child they kneeled and offered to him these three yefts/ that is to weet/ Gold/ incense/ And myrrh And this saith saint Austyn O infancia cui astra subduntur et cetera O infancy or childhod to whom the stars been subject/ to whose clothes Angellis bow/ the stars given virtue/ the kings joyen/ And the followers of wisdom bowen their knees/ O blessed tygurye or little house/ O holy seat of god/ And saint Iherome saith/ this is an heaven/ wh●re is no light but the star/ O palace celestial in which thou dwellest/ not as a king ●ourned with precious stones/ but encorporat/ to whom for a soft bed was duresse & hard cribb. For curteyns of gold and silk/ the fume & stench of dung/ but the star of heaven was clearly embelysshed/ I am abashed when I behold these clothes and see the heaven/ the heart brenneth me for heat/ when I see him in the cryb be a pour mendivaunt/ and over him the stars/ I see him right clear/ right noble and right rich/ ¶ O ye kings what do ye/ ye worship the child in a little foul house wrapped in foul clouts/ is he thenne not god/ ye offer to him gold/ and whereof is he king/ & where is his rial hall/ where is his throne/ where is his court rial frequented & used with nobles The stable/ is that not his hall/ ¶ And his throne that rack or crybbe/ They that frequent this court/ is it not joseph and mary/ they been as unweting/ to th'end that they become wise/ of whom saith hillarye in his second book that he made of the trinity/ the virgin hath born a child/ but this that she hath childed is of god the child is lying in the rack/ and thangeles been herd singing and praising him/ the clothes be foul and god is worshipped/ The dignity of his puissance is not take away/ though thumy light of his flesh is declared/ lo how in this child Jesus' were not only the humble and small things/ but also the rich &/ the noble and the high things and hereof saith saint Iherome upon the epistle ad hebreos/ Thou beholdest the ●ake of Ihesu christ/ See also the heaven/ Thou seest also the child lying in the crib/ but take heed also how the angels sing and praise god/ Herod is persecuted/ And the kings worsshippe the child/ The pharisees knew him not/ but the star showed him/ he is baptized of his servant/ but the voys of the father is herd above thundering/ he is plunged in the water/ but the holy ghost descended upon him in likeness of a dove/ and the cause wherefore these kings offered these yefts/ many reasons be assigned/ One of the cause is as saith Remyge the doctor/ that thauncyent ordinance was/ that noman should come to god ne to the king with a void hand/ but that he brought him some gift/ And they of caldee were acoustomed to offer such yefts/ They as scolastica historia saith came from th'end of pierce fro the caldeyens where as is the flood of saba/ of which flood the region of saba is named/ The second reason is of saint bernard/ For they offered to mary the mother of the child gold for to relieve her poverty/ incense against the stench of the stable and evil air/ ¶ Mirre for to comfort the tender membres of the child and to put away vermin/ The third reason was that they offered gold for to pay the tribute ¶ Thincense for to make sacrifice the myrrh for the sepulture of deed men/ The fourth for the gold signifieth dilection or love/ Thincense oroyson or prayer/ ¶ The myrrh of the flesh mortification/ And these three things ought we offer to god/ the fifth by cause by these three/ been signified three things that been in Ihesu cryst/ The precious deyte/ The soul full of holiness/ And thentire flesh all pure and without corruption/ ¶ And these iij things be signified/ that were in thark of moyses/ The rod which florisshid/ that was the flesh of Ihesu christ that Roos fro death to life/ The tables wherein the comandementis were wreton that is the soul/ wherein been all the treasures of sapience and science of god hid/ The manna signifieth the godhead which hath all sweetness of suavite By the gold which is most precious of all metallis is understand the deyte/ by th'incense the soul right devout/ For th'incense signifieth devotion & oroyson/ by the myrrh which preserveth fro corruption/ is understand the flesh which was without corruption/ And the kings when they were admonested and warned by revelation in their sleep/ that they should not return by Herod/ and by an other way they should return in to their country/ lo here then how they came and went in their journey/ For they came to adore and worship the king of kings in their proper persons/ by the star that led them/ and the prophet that ensigned & taught them/ And by the warning of th'angel returned/ And rested at their death in Ihesu Cryst/ of whom the bodies were brought to melan/ where as now is the convent of the freres precho●●s/ And now been at coloyne in saint Peter's church which is the cathedral/ and see of th'archbishop/ Then ne late us pray unto almighty god that this day showed him to these kings/ And at his baptism/ where the voys of the father was herd & the holy ghost seen/ And at the feast turned water in to win/ and fed five thousand men beside women and children with v. loves and two fishes that at the reverence of this high and great feste/ he forgive us our trespasses and sins that after this short life we may come tohis everlasting bliss in heaven/ Amen Thus endeth the fest of epiphany & of the three kings Here beginneth Septuagesme AT Septuagesme beginneth the time of deviation or going out of the way of the world/ which began at Adam and dured unto moyses/ And in this time is red the book of genesis/ The time of septuagesme representeth the time of devyation that is of transgression/ The fume signifieth the time of revocation/ The septuagesme signefieth the time of remission/ The quadragesme signefieth of penance and satisfaction/ The septuagesme beginneth when the church singeth in th'office of the mass circumdederunt me/ and endureth unto the saturday after ester day/ The septuagesme was instituted for three reasons/ like as master john beleth putteth in th'office of the church/ The first reason was for the redemption/ For the holy fathers sometime ordained that for th'honour of th'ascension of Ihu christ In the which our nature ascended in to heaven/ And was enhanced above thangeles/ that this day should be hallowed solemnly/ And should be kept fro fasting/ And at the beginning of the church also solemn as the sunday/ And procession was made/ in representing the procession of thappostles/ which they made on that day/ or of th'angels that came to meet him and therefore commonly the proverb was/ that the thursday and the sunday were cousins/ For then that one was as solemn as that other/ but by cause that the festes of saints came and been multiplied which were grievous to hallow so many festes/ therefore the feast of the thursday cessed/ And for to recompense that/ there is a week of abstinence ordained like to lente/ and is called septuagesme/ That other reeason is for the signification of the time/ For by this time is signified to us the time of deviation/ of going out of the way of eyxle/ and of tribulation of thumayne lineage/ fro sith Adam unto th'end of the world/ Which exile is hallowed upon the revolution of seven days/ & of seven. M. year/ understonden by lxx days or lxxC. yeris/ For fro the beginning of the world unto th'ascension/ we account uj thousand year/ and of the rest that we reckon it for the seventh thousand/ of which god knoweth only the term/ Now it is so that Ihesu christ bought us out of this exile in the uj age/ in hope of perpetuel life/ of all them that be revested with the vesture of Innocence/ by bapteme we been regenerate/ And when we shall have passed the time of this exile he shall cloth us of double vesture/ that is to weet of body and soul in glory/ and in the time of devyation and of exile we leave the song of gladness/ that is hallelujah/ but the saturday of ester we sing one hallelujah/ In enjoying us & thanking god of the vesture perpetual which by hope we abide for to recouure in the sixth age/ And in the mass we set a tract/ In fyguring the labour that yet we ought to do and in fulfilling the commandments of god/ And the double Alleluya that we sing after ester/ signifieth the double vesture that we shaal have in body and in soul The third Reason is for representation/ For the septuagesme representeth lxx▪ year/ in which the children of Israhel were in babilone in servitude/ And in such manner that they cast away/ and left their usage of song of gladness saying/ Quomodo cantabimus canticum domini etc ¶ Thus leave we the song of praising and of gladness/ After licence was given to them to return/ in the time of Sexagesme/ and begun then to joy and so we do the saturday of ester/ as in the year of Sexagesme we sing Alleluya/ in representing their joy and gladness how well in the returning/ they had pain and sorrow to take their things and bear with them/ therefore we sing anon after the tract which followeth the hallelujah/ And in the saturday after ester in which Sptuagesme is complete we sing double Alleluya/ in fyguring the plain gladness that they had/ when they were returned in to their country/ And this time thus of the servitude of the children of Israhel representeth the time of our pilgrimage of the life of this world/ ¶ For thus as they were delivered in the syxtyth/ so were we in the sixth age/ And as they had pain in fathering & assembling their things for to bear with them/ So have we in fulfilling the commandments of god/ And like as they were in rest when they came in to their country/ and in gladness and in joy/ in like wise we sing double hallelujah/ that betokeneth double joy/ that we shall have/ as well in body as in soul/ In this time thenne of exile of the church full of many tribulations/ and as thrown out in to the deepness of desperation almost and despair sigheth for sorrow in saying th'office of the mass Circundederunt me gemitus mortis/ etc And showeth many demonstrations that she suffereth/ as well for the misery that she had deserved by sin As for the double pain that she is run in/ & as for the trespass to her neighbour/ but all way for as much as she fall not in despair/ is purposed to her in the gospel and epistle three manner of remedies/ The first is/ that if she will issue of these t●ybulacions/ that she labour in the vygneyerde of her soul in cutting and pulling out the vices and the sins/ And after in the way of this present life she seek the works of penance/ And after that in doing spiritual battle/ she defend her strongly against the temptations of th'enemy/ And if she do these iij. things/ she shall have threefold reward For in labouring god shall give her the penny/ and in well running the pries/ And in well fighting the crown/ And by cause that septuagesme signifieth the time of our captivity/ the remedy is purposed to us/ By the which we may be delivered/ in fleeing the misery by running/ by victory in fighting/ and by the penny in us again being/ ¶ Here endeth the mystery of Septuagesme ¶ Of Sexagesme THe Sexagesme beginneth when is song in the church at office of the mass Exurge domine/ And this endeth the wednesday after ester day/ And was instituted for redemption/ for sygnefycation/ and for representation/ For redemption it was instituted For Melchisedech the 〈◊〉 and syluestre instituted that men should eat twice on the saturday/ to th'end that they that that had fasted the friday/ which should all way be fasted/ were not grieved/ And in rechaet them of the saturdays of this time/ they adjusted and joined a week of the lente thereto/ And called it sexagesme/ That other reason for signefication/ For that time signifieth the time of wedowhed of the church/ and the wailing of the same for th'absence of here spouse/ Wiche was ravishid in to heaven There be ij wings given to the church The j is th'exercitation of uj works of mercy & the fulfilling of the x commadements of the law/ for sixti make six scythes ten. And by six be understand the uj works of mercy/ and by ten/ the n comandementis of the law/ The third reason is for representation/ For the sexagesme representeth also the mystery of redemption/ For by ten. is understand the man/ which is the tenth penny/ which is made & form to that/ that he be the reparation of ix ordres of angels/ or for that he is formed of four qualities/ to the body/ And to the soul/ he hath iij powers that is to weet/ memory/ understanding/ and will/ which been made that he serve the blessed trinity/ to th'end that we believe firmly in him/ and love him ardantly and diligently we have & hold him in our mind/ By six/ been understand uj mysteries/ by the which the man is redeemed by Ihesu cryst/ the which been/ the Incarnation/ the nativity/ the passion/ his dissension in to hell/ his resurrexion/ And his ascension in to heaven/ And by cause that the sexagesme stratcheth unto the wednesday after ester/ that day is sungen venite benedicti etc. For they that fulfil the works of mercy shall here in th'end/ venite/ as Ihesu christ witnesseth/ And then shall the door be opened to the spouse/ And embrace god her spouse/ And it is warned in a pistle/ that she should beer patiently tribulation as saint paul died/ in th'absence of her espouse/ and in the gospel/ that she be always ententif to sow good works/ And that she that had sungen as despaired/ Circundederunt me gemitus mortis/ Now return for to demand that she be helped in her tribulations/ and require to be delivered in saying/ Exurge domine adiwa etc which is the beginning of th'office of the mass And this doth holy church in three manners/ For some been in holy church that been oppressed of adversity/ but they been not cast out/ And some that been not oppressed/ ne cast out/ And some that been oppressed and cast out/ And by cause that they may not bear adversities it is to dread/ and great peril lest the prosperities all to break them/ wherefore holy church crieth that he arise/ as to the first in comforting them/ for it seemeth that he sleepeth/ when he delivereth them not/ She crieth also as to the second/ that he arise in converting them/ fro whom it seemeth/ that he turneth his face fro them in putting them fro him/ She crieth also as to the third/ that he arise in helping them in prosperity/ And in delivering them/ Here endeth the mystery of: sexagesme Of quinquagesme tHe quinquagesme dureth fro the sunday/ in which is sungen in the church in th'office of the mass/ Esto mihi etc: And that endeth on ester day/ and is justitued for suppletion & fulfilling for signefication/ and for representation for fulfilling and accomplishing/ by cause that we should fast four●y days after the form of Ihesu christ/ And there be but xxxuj days to fast but men fast not the sundays/ for the gladness and the reverence of the resurrexion/ and also for th'ensample of Ihu christ which eat two times with his disciples on the day of his resurrexion/ when he entered in where his discples were/ and the doors or yates shit/ And they brought him part of a roasted fish and of an honey comb/ And after that with his ij disciples which went to Emaus/ He eat also as some say/ And therefore been four days put to for acomplysshing of the sundays which be not fasted/ And after by cause the clergy goon by fore the common people so should they go in devotion and holiness/ therfo they begynye to fast two days before/ and abstain them fro eting flesh/ And thus is one week put to/ which is called the qunquagesme after this that saint ambrose saith/ that other reason is for the signefication for the quynquagesme signifieth the time of remission/ And of penance/ in which the sins been pardonned and foryeven The fyftythe year was the year of remission/ For then the debts were quited/ The bond men were fraunchised & let go free/ And everich came again to his heritage's/ by which is understand/ that by penance our sins be forgiven/ And fro the servitude & bondage of our enemy we be delivered/ And so we been returned to the mansion of our heritage of heaven/ The third reason is for representation/ For the quinquagesme representeth not to us only the time of remission/ But also thestate of the beatitude of heaven which is to us represented/ For in the fyftyth year servants were made free/ And in the fyftyth day that the lamb was sacrified the law of moyses was given/ And the fyftyth day after the holy ghost was given/ And therefore this name thirty representeth the beatitude of heaven/ where as was taken the possession of liberty the knowledge of verity/ and perfection of charity/ Now it is to weet/ that three things been necessary which be contained and set in th'epistle/ and in the gospel/ that is that penance/ that is to say the works of penance been perfect/ That is to weet/ charity/ which is purposed in the epistle/ And the memory of the passion of Ihesu christ/ and faith which is understand/ by the sight given to the blind man/ which been contained in the gospel/ For faith/ maketh the works acceptable to god/ For without faith noman may please god/ & the mind of the passion of god maketh tho works light/ whereof saith saint gregory/ if the passion of Ihesu christ be well had in mind/ there is nothing but it may be born and suffered easily For the love of god may not be idle/ this saith saint gregory/ if it work it is great/ And if it refuse/ it is no love/ And thus as the church at the beginning/ as despayrede had cried/ Circundederunt me gemitus mortis/ & after returning to him demanded to be helped/ Thus now when she hath take affiance and hope of pardon/ for hope of penance she prayeth and saith/ esto mihi in deum protectorem/ Or she demandeth iiij things/ that is to weet protection/ confirmation/ refuge & conduit/ All the children of the church/ or they been in grace/ or they been in sin/ or in adversity/ or in prosperity/ They that been in grace demand for to be confirmed/ They that been in sin demand refuge/ They in adversity demand protection/ that they fro their tribulations may be defended/ & they in prosperity demand conduit/ that they ●ay be of god led and conduit And thus as it is said quinquagesme termineth And endeth at ester by cause that penance maketh them to rise to new life/ And in signefication hereof/ the psalm of miserere mei deus/ which is the fyftyth psalm/ And the psalm of penance is in the time of lente oft used and said ¶ Thus endeth the mystery of quanquagesme ¶ Of quadragesme THe quadragesme which we call now in english/ lente/ bygynneth the sunday in which is sungen in th'office of the mass/ Inuocavit me etc/ And the church which was much troubled tofore by so many tribulations and had cried/ Circundederunt me/ And after in respyring & sighing had axed help in saying/ Exurge domine/ Now she showeth that she is herd/ when she saith he hath called me/ and I have herd/ Now it is to understand/ that the quadragesme containeth xlij days/ For to account the sundays/ And if they be not reckoned/ there been but xxxuj days for to fast/ which been the thenthe part of the days of the year/ But the four days tofore been put to/ by cause the numbered sacred by the quadragesme be accomplished/ the which our savour Ihesu Cryst hallowed by his holy fasting And by cause we fast in this number of forty/ there may be assigned three reasons/ The first reason putteth saint Austyn which saith/ that saint matthew setteth xl generations/ to th'end them that our lord by his holy quadragesme dessended to us/ we should ascend to him by our quadragesme/ That other assigneth the same saying/ To that we may have the quinquagesme/ We must put to xl ten/ For unto that/ that we may come to the blessed glory and rest in heaven/ it behoveth us to labour all the time of this present life/ And therefore our lord alode xl days with his dissiples after his resurrection/ and after the tenth day he sent to them the holy ghost/ The third reason assigneth master prepositiws in the sum of th'office of the church which sayeth/ The world is divided in to iiij parties/ And the year in to iiij times/ and the man of iiij elementis & iiij complexions is composed/ And we have the new law which is ordained of four evangelists/ And the x commandments that we have broken It behoveth then that the number of ten by the number of iiij be multiplied/ that thus we make the quadragesme/ that we fulfiyll the commandments of the old law & new Our body as said is/ is composed of iiij elementis/ like as they had iiij setes in our body/ That is to weet the fire which is in the eyen/ thayer in the tongue and eeres/ the water in the natural membres named genitoires/ And the earth hath domination in the hands and other membres/ Then in the eyes is curiosity/ in the tongue and eeris is scurilite/ In the natural membres that is to say genitoires/ voluptuousity/ And in the hands and other membres/ cruelty/ & these iiij things confessed the publican when he prayed god/ he held him a far in confessing his luxury/ which is stinking/ like thus as he said/ Sire I dare not approach to thee/ For I might stink in thy nose/ and by cause he durst not lift up his eyen/ he confessed curiocite/ And in that he smote himself on the breast/ he confessed cruelty/ And when he said deus ꝓpicius esto michi peccatori he confessed the crime and gluttony which we ought to repress/ Saint gregory in his omelyes putteth also three reasons/ wherefore in abstinence is holden the number of xl/ For the virtue of the x comaundementis in the law/ And for th'accomplishment of the iiij books of thevangelistes/ And also in this world we that been in mortal body be compo●●d of the iiij elementis/ And by the will of the mortal body/ we gainsay the commandments of god therefore then we that have disobeyed the commandments of god by the desire of the flesh/ it is 'cording that the same flesh by iiij times x We put to penance & affliction/ fro this present day unto ester uj weeks coming that been xlij days/ If the sundays be taken away/ Theridamas abide in th'abstinence but xxxuj days/ And the year is demeaned by iij hundred sixty and v days/ we given the tithe of them to god when we fast/ And this saith saint gregory/ wherefore keep we not this fasting/ in the time that Ihu cryst fasted which was anon after his baptism/ But we begin so that we continue until Easter/ hereof been assyned iiij reasons in the some of th'office of master john bethel/ in th'office of the church Tle first is that we will arise with Ihu christ/ For he suffered for us/ And we ought to suffer for him/ The second is To that we should follow the children of Israel which first issued out of egypt/ And in this time issued also out of babylon/ the which thing appeareth/ For as well that one as that other/ anon as they were returned/ hallowed the solemnity of ester/ Andthus we for to ensue them in this time we fast to th'end that fro egipte and fro babilone that is to understand from this mortal world in to the country of our heritage of heaven we may enter/ The third reason is/ by cause that in the prym temps the heat of the flesh moveth and boileth/ to th'end that we may refrain us/ there in this time we fast/ The fourth is/ for asmuch as anon after our fasting/ we ought receive the body of Ihesu christ/ For in like wise as the children of Israhel to fore they had eaten the lomb/ they put them in affliction by penance/ in eting wild lettuce & bitter/ right so we ought to withdraw & put us in affliction by penance/ to th'end that the more worthily we may take and receive the lamb of life Amen ¶ Thus endeth the mystery of the quadragesme ¶ The ember days THe fasting of the quatee temps called in english ember days/ the pope Calixte ordained them/ And this fast is kept iiij times in the year/ and for diverse reasons/ For the first time which is in march/ is hot and moist The second in summer/ is hot and dry The third in harvest/ is cold/ & dry The fourth in winter/ is cold & moist/ then late us fast in march/ which is prymtemps/ for to repress the heat of the flesh boiling/ and to aquenche luxury or tattempre it/ In summer we ought to fast/ to th'end that we chastise the brenning and ardour of avarice In harvest for to repress the drought of pride/ and in winter for to chastise the coldness of untruth and of malice The second reason why we fast iiij times for these fastings here begin in march in the first week of the lente/ to th'end that vices wax dry in us/ For they may not all be quenched/ Or by cause that we cast them away/ And the bows and herbs of virtues may grow in us/ And in summer also in the whitson week/ For then cometh the holy ghost/ And therefore we ought to be fervent and esprised in the love of the holy ghost/ They be fasted also in Septembre to fore mychelmas/ And these be the third fastings/ by cause that in this time/ the fruits been gathered/ & we should render to god the fruits of good works/ In december they been also And they been the fourth fastings and in this time the herbs dyen/ And we ought to be mortified to the world/ The third reason is fore tensiewe the jews/ For the jews fasted four times in the year/ that is to wete to fore Easter/ to fore whitsontyde/ to fore the royalme of the tabernacle in the temple/ in septembre/ And to fore the dedication of the temple in december/ The fourth reason is by cause the man is composed of iiij elementis touching the body/ and of three virtues or powers in his soul that is to weet the understanding/ the will/ & the mind/ To this then that this fasting may attempre in us iiij times in the year/ at each time we fast three days/ to th'end that the number of four may be reported to the body/ and the number of three to the soul/ these been the reasons of master beleth/ The v reason as saith Iohn damascenus/ in march and in prymtemps the blood groweth and augmenteth & in summer colere/ In septembre melancholy/ And in winter phlegm/ then we fast in march for tattempre and depress the blood of concupiscence/ disordynate/ for sanguine of his nature is full of fleshly concupiscence/ In summer we fast/ by cause that colere/ should be lessed and refrained/ of which cometh wrath/ And then is he full naturally of ire/ In harvest we fast for to refrain melancholy/ the melancholious man naturally is cold covetous and heavy/ In winter we fast for to daunt and to make feeble the phlegm of lightness and forgetting/ For such is he that is phlegmatic/ The sixth reason is for the prymtemps is likened to the air the summer to fire the harvest to th'earth/ and the winter to water/ then we fast in march to th'end that the air of pride be attemperat to us/ In summer/ the fire of concupiscence & of avarice/ In september the earth of coldness and of the darkness of Ignorance/ In winter the water of lightness and inconstance/ The seven reason is by cause/ that march is reported to Infancy/ Summer to youth/ Septembre to steadfast age & virtuous/ And winter to ancient or old age/ We fast then in march that we may be in th'infancy of innocency/ In summer for to be young by virtue and constancy/ In harvest that we may be ripe by at temperance in winter that we may be ancient & old by prudence & honest life/ or at lest that we satisfy to god of that which in these iiij seasons we have offended him/ The viij reason is of master guylliam dancerre/ We fast saith he in these iiij times of the year/ to th'end that we make amends for all that we have failed in all these iiij times/ and they be done in three days each time/ to th'end that we satisfy in one day/ that/ which we have failed in a month & that which is the fourth day that is wednesday/ is the day in which our lord was betrayed of judas/ & the friday by cause our lord was crucified & the saturday/ by cause he lay in the sepulchre/ & thappostles were for of heart and great sorrow/ Thus endeth the ymbre days THe Passion of our lord was bitter for the sorrow that he suffered in derysions despituous/ And of many filths fructuous/ The sorrow was cause of five things The first by cause it was shamefulle/ for the place of the mount of calvary where as malefactors and crymynel persons were put to execution/ And he was there put to death right foul/ the cross was the torment of thieves/ And if the cross was then of shame and of villainy/ she is now of glory and of honour/ whereof saith saint Austyn/ Crux latronum qui erat supplicium etc/ The cross which was the justice of thiefs/ is now become the sign of glory in the foreheads or frontes of emperors/ And if he had such honour at his torment/ what died he to his servant/ for the shameful felawshp that he died to him/ for he was set with malefactors/ but the one of them was converted/ which was called dysmas/ like as it is said in the gospel of Nychodemus And he was on the right side of our lord/ And that other on the lift s●de was dampened which was called gesmas/ To that one then he gaf the royalme of heaven/ and to that other hell/ whereof saith saint Ambrose/ Auctor pietatis in cruce etc/ he saith/ the author of pity hanging on the cross divided offices of p●te in scculyer erandes/ that is to say/ The persecution to th'apostles/ peace to his disciples/ his body to the jews his spirit to the father/ to the virgin the messages of the wedding of the sovereign espouse/ To the thief peradys'/ To sinners hell/ And to the christian penitent he commanded the cross/ Loo this is the testament that Ihesu christ made hanging in the cross/ Secondly the sorrow was caused Injustly/ For none iniquity was found in him/ And principally Injustly they accused him of three things/ The first was/ they said/ that he deffended to pay the trewage/ and for he said that he was a king/ and he said him to be the son of god/ ¶ And against these three accusations we say on the good friday three excusations in the person of Ihesu christ/ When we sing popule meus/ Where Ihesu christ reproved them of three benefits that he died and gave to them/ that is to wete the deliverance of them fro Egypt the sustentation and the governance in desert/ And the plantation of the vine in a land propyce/ like as jesus christ would say/ thhou accusest me/ by cause that I defend to pay thy trewage/ And thou oughtest more to thank me of that I have delivered the fro the trewage and fro the scruytude of pharaoh/ and of Egypte/ Thou accusest me/ that I call myself king and thou oughtest better to yield me thankings/ of that which I governed the in desert with meet royal/ Thou accusest me of this that I say me to be the son of god/ And thou oughtest more to thank me that I have chosen the to be in my vine yard/ and in a right good place/ I have planted them/ The third cause is/ by cause he was despyted & forsaken of his friends/ which seemed a thing more tolerable to be suffered of his enemies/ than of them whom he held to be his friends/ And allway he suffered death for his friends/ and his neighbours/ that is of them of whose lineage he was born This said he by the mouth of david/ Amici mei & proximi etc. My friends & my neighbours have approcheed against me and so have continued/ whereof said job capitlo thirty. Noti mei quasi aliem recesserunt a me/ My neighbours that knew me as strangers have left me/ Item he suffered of them to whom he had done much good like as saint john recordeth Johannes viij/ I have wrought many good things to you/ & hereto saith saint bernard O good Ihesu how sweetly hast thou conversyd with men ¶ And how great things in the most haboundaunt wise hast thou granted to them/ how hard & sharp/ things hast thou suffered for them/ hard words/ harder strokes & beatings/ & most hard torments of the cross/ nevertheless they render & yield to the the contrary The fourth cause is for the tenderness of his body/ whereof david saith in figure of him in the second book of kings/ he is like as the most tender worm of the wood/ whereof said saint bernard/ O ye Jews ye be stones/ but ye smite a better stone/ whereof resowneth the sown of pity/ & boylleth the oil of charity/ and saint Iherome saith/ he is delivered to knights for to ●e beaten/ and their betyngiss have cruelly wounded & torn the most precious body in whose breast the godhead was hid/ The fifth cause was by cause she was general for it was overall/ that is to say overall his body/ & in all the naturel wits of his body/ And first the sorrow was in his eyen/ For he wept tenderly as saint paul saith in his epistle ad hebros/ twice he ascended on height that he might be far herd/ he cried strongly/ by cause none should be excused/ he added thereto weeping that we should have compassion/ & to tender our hearts/ & he had wept to for ij times also one time when he raised lazare/ & that other time when he approached Ihrlmm he wept/ the first tears were of love/ whereof is said in the gospel/ behold how he loved him/ The second were of compassion/ upon Ihrlm/ But this third weeping tears were of sorrow/ Secondly the sorrow was in hearing with his eeris that repreves & villainies that was said to him & blasphemed/ Ihu christ in especial had iiij things in which he heard blasphemies & repreves/ for he had right excellent noblesse/ as to the nature divine/ he was son of the king perpetuell sovereign/ and as to the nature human he was born of the lineage rial/ & as to this he was also king of kings/ & lord of lords/ he was also sovereign truth/ For he is the way/ the life/ and the truth/ whereof he said himself Thy word is truth/ The son of god/ that is the word of god the father/ he hath also sovereign power above all other/ For none may surmount him/ For all things been made by him/ & nought is made without him/ he hath also singular bounty/ For there is none good of himself/ but god only/ And in these four things here/ Ihu christ had opprobryes and blasphemies First as to his noblesse whereof is said in saint matthew caplo xiij/ Is not this the son of the smith said they And we know well his mother called mary/ Secondly as to his power/ whereof is said also in saint matthew/ This same casteth out the fiends of the bodies in the power of the prince of devils/ And in an other place of matthew the xxvij chapiter he hath saved other/ and he may not save himself/ And nevertheless with his only voys he made his persecutors fall down to the earth/ when he demanded them in the garden whom seek ye/ They answered/ Ihesu of nazareth/ and when he said/ I am/ they fill down to th'earth/ whereof saith saint austin/ One only voys without any dart smote a cruel company full of hate/ dreadful by arms down to the ground and put them aback/ by the virtue of the godhead hid in him/ what shall he do when he shall judge/ him that hath done so that he ought to be judged what shall he mow dooo when he shall regne/ that hath done this/ when he should die/ Thirdly he suffered obprobryes as to the verity/ whefro is said in saint Iohn/ Thou bereft witness of thyself/ and thy witness is not true/ lo how they said him to be a liar/ when it is so that he is way truth/ and life/ This verity & truth pilate deserved not to know ne to understand/ For after truth he judged him not/ he began his judgement with truth but he persevered not/ For he made his question saying/ what is truth/ but he abode not the solution/ ne he was not worthy to here it/ saint austin saith that he abode not the solution/ by cause that so soon as he had made the question/ It came in his taught that the custom was of the jews/ that one should be delivered to them at paske/ And therefore he went out anon and abode not the solution The third cause is after saint Iohn crysostome For the question was so great and of so great difficult/ that he had need of long time to advise and to discuss it/ And he laboured for the deliverance of Ihu christ/ And therefore he issued out anon/ Nevertheless it is red in the gospel of nicodemus that Ihesu christ answered/ veritas de celo est/ And pilate said in earth is no truth/ & Ihus said to him how may be truth in earth which in earth is judged of them that have power in earth/ Fourthly he suffered blasphemy as to his bounty and goodness/ For they said that he was a man sinner and deceyvor in his words luce xij/ he hath moved the common people with his doctrine in beginning from galyle hither/ And hath broken the commandemen of the law/ for he keepeth not the sabat day/ johannis nono/ Thirdly the sorrow was in smelling of th'ordure & filth/ For he might smell great stench on the mount of calvary/ where as were the bodies of deed men stinking whereof is said in scolastica historia/ that Caluarye is the bone of the heed all bare/ And by cause that many were there beheaded/ and many skulls of heeds were there sparteled all openly they said that it was the place of calvary/ Fourtly the sorrow in tasting/ whereof he cried Scicio/ I am a thirst/ There was given to him vinegar meddled with myrrh and gall/ to th'end that he should the sooner die and the keepers might the sooner depart/ and goothens/ For it is said by vinegar men die moche soon/ And with this also they gaf to him myrrh/ For to have the more pain for the byternesse of the myrrh and of the gall/ whereof saith saint Austyn/ his purete was fulfilled with vinegar in stead of win/ his sweetness with gall/ thinnocent is set for guilty/ and the life dieth for death/ fifthly the sorrow was in touching/ for in all the parties of his body/ he was touched and wounded/ fro the plant of his foot/ unto the top of his heed was none hole place/ And how he suffered sorrow in all his natural wits/ saint bernard telleth/ that saith/ The heed that made angels to tremble is pierced and pricked with the quality of sharp thorns/ the visage which was most fair of all other membres/ is fouled byspette and hurt with the thorns of the Jews The eyen more shining than the son been extinct in the death/ The eeris hear not the song of thangellis/ but th'assaults of the sinners/ The mouth that teacheth and ensigneth thangelis is made drink vinegar & gall/ The feet of whom the stappes been worshipped/ been atached with nails to the cross/ The hands that formed the heavens been stratched on the cross and naylled with nails The body is beaten The side is pierced with a spear/ And what may more be said/ there abode nothing safe the tongue for to pray for the sinners/ And for to recomende his mother to his disciple/ Secondly his passion was despited of mocqueries and derysions of the jews/ Fore four times he was mocqued first at house of anne/ where he received spyttynges/ buffetes and blyndfelling of the jews/ werof saint bernard saith Right sweet and good Ihesu/ thy desirous visage/ which angels desire to see the jews/ with their spittings have defoiled/ with their hands have smeton with a veil for torn they have covered/ ne they have not spared to hurt it with byttyr wounds/ Secondly he was mocqued in the house of Herod/ which reputed him for a fool and alyend fro his wit/ by cause he might have of him none answer/ And by derision he was clad with a white vesture whereof saith saint bernard/ Tues homo etc/ he saith thus ¶ Thou art a man and hast a chapelet of flowers/ And I am god/ and have a chapelet of thorns/ Thou hast gloves on thine hands/ And I have the nails fixed in mine hands/ Thou daunsest in white vestures And I god am mocqued And vilipended/ and in the house of Herod had received a white vesture/ Thou daunsest and playest with thy feet And I with my feet have laboured in great pain/ Thou liftest up thine arms in joy/ And I have stratched them in great reproof/ Thou stratchest out thine arms a cross in carolling and gladness/ And I stretch mine in the cross in great obprobrye and villainy/ Thou hast thy side & thy breast open in sign of vain glory And I have mine opened with a spear/ Nevertheless return to me/ and I shall receive thee/ But why and wherefore Jesus' in the time of his passion tofore herod/ pilate/ and the jews was thus still and spack not/ there been three reasons and Causes/ The first was by cause they were not worthy to heir his answer/ The second was by cause eve sinned by speaking/ and Jesus' would make satisfaction by being still & not speaking/ The third is by cause/ that all that ever he answered/ they perverted it/ Thirdly Jesus' was moqued in the house of pilate/ For they clad him with a reed mantle/ And in his hand they took him a reed/ And set upon his heed a crown of thorns/ And kneeled on their knees to fore him saying/ hayll king of jews/ This crown was of junks of the see/ And we hold & say that the blood sprang out of his heed/ whereof saith saint bernard/ Caput illud divinum etc/ The heed precious & divine was pierced with thorns unto the brain/ of the soul/ There been three opinions in what place principally the soul hath her place/ or in the heart/ for the scripture saith/ Cut of the heart comen the evil thougthes/ Or in the blood/ by cause the scripture saith/ the soul of every is in the blood/ or in the heed/ by cause th'evangelist saith/ when he inclineth his heed/ he rendered his spirit/ and this triple opinion it seemeth that the jews had known/ For when they would make the soul issue out of the body/ they sought it in the heed when they thrested the thorns to the brain/ They sought in the blood/ when they opened his veins in the feet and hands/ And they sought it in the heart/ when they pierced his side/ Against these three Illusions/ on good friday to fore the cross is showed/ we make three adorations in saying/ Agyos/ Otheos'/ yskyros etc in honouring him three times/ like as he was for us moqcued & scorned on the cross Fourthly he was scorned on the cross The princes of the priests with thold men & masters of the law clerks and doctors said to him/ if he be king of Israhel late him descend fro the cross now to th'end that we believe in him/ whereof saith saint bernard/ In that Ihesu showed the more great virtue of patience/ he commanded humility/ he accomplished obedience/ he performed charity/ And in sign of these iiij virtues/ the iiij corners of the cross been a●urned with precious gemmies/ & stone's/ And In the most apara●te place is charity/ And on the right side is obedience/ And on the life side is patience/ And beneath is humility the Rote of all virtues/ And all these things that Ihu christ suffered saint bernard gadryth to gydre saying/ I shall said he as long as I shall live remember the labours/ that he had in preaching/ of the travails that he had in going fro one place to another by land/ and fro city to city/ Of his wakings in praying/ of his temptations in fasting of his weepings and tears in having compassion/ of the awaytynges on him in speaking/ in assayeng him & tempting And at last/ of the villainies/ of the spittings of the mocqueryes/ of the obprobryes/ And of the nails/ Thirdly his passion was profitable & fructuous the which may be profitable in three manners/ That is to weet in remission of sin/ In yefts of grace/ And in demonstration of glory/ And these three things been showed in the title of the cross/ The first is Jesus'/ The second nazarenus/ And The third rex in deorum/ For there shall we all be kings/ of the profit speaketh saint Austyn saying/ Our lord Ihesu christ hath put away the sins passed/ present & to come/ the sins passed in pardoning them/ the present/ in withdrawing men from them/ them to come/ in giving grace to esschewe the sins/ yet the same doctor saith thus/ we aught to praise/ to thank/ to love/ and to honour him/ For by the death of our saviour and redeemer we been brought to life/ fro corruption/ to incorruption/ from exile unto our country/ fro weeping to joy we been called again/ And how well the manner of our redemption was profitable/ it appeareth by v reasons/ that is to weet/ by cause it was right acceptable tappeses god/ right helping to save us/ right effectuel/ to draw to him thumayne lineage/ Right wise to fight against th'enemy of human lineage/ And to reconcile us to god/ for After this that saint Ancelme saith/ There is nothing more sharp ne more strong that a man may suffer by his proper will/ without it be of god/ than to suffer death with his own proper will for th'honour of god/ ne noman may better give to god to his honour/ tha● give himself to death for him/ And this is that th'apostle saith add ephesi●e● iij/ Our lord hath gave himself in to oblation and sacrifice for us in to the odour of sweetness to god the father/ And how he was sacrefyed/ that was in us appeasing god/ saint Austyn in the book of the trinity saith thus/ what thing may be more graciously & playsantly received/ than the flesh of our sacrifice/ which was maked the precious body of our priest/ Therefore iiij things ought to be considered in all sacrifice/ First him to whom is offered/ that which is offered/ him that offereth And him for whom the offering is offered he himself is/ the moyen of both two/ that is to say god and man/ he was himself that died offer/ And he was himself/ that was offered/ And the same doctor saith yet of this sacr●fyse/ how we be to god reconciled/ Ihu christ is the priest/ And the sacrifice/ he is god and also he is the temple/ he is the priest by whom we been reconciled God to whom we been reconciled/ And the temple in whom We be reconciled/ The sacrefyse of whom we been reconciled/ & saint Austyn saith/ considering them that despise this reconciliation/ And set nought thereby/ he saith in the person of Ihu christ in reproving them/ when thou were enemy to my father I have reconciled thee/ when thou were far/ I brought the again/ when thou were taken/ I came for to redeem thee/ when among the mountains and the forestes thou were out of the way I sought/ thee/ to th'end that of the vulues ne of the evil beasts thou were not eaten ne all to torn/ I gathered thee/ And bare the in mine arms and delivered the to my father/ I laboured/ I sweat/ I put mine heed against the thorns/ stratched mine hands unto the nails/ opened my side to the spear/ have shed my blood/ And have give over my soul and life for to join the to me/ And thou hast departed thyself fro me/ Secondly Ihesu christ was right covenable and necessary for to save us and to hele and cure us of our malady and sickness/ for by cause of the time and of the place/ And of the manner of the time as it appeareth For Adam was made and sinned in the moaneth of march/ and on the friday which is the uj day of the week/ and therefore god in the month of march & on the friday would suffer death/ and at at midday which is the uj hour/ Secondly For the place of his passion/ the which might be considered in three manners/ for one place/ either it is common or especial/ or singular/ The place common where he suffered/ was the land of promission/ The place especial the mount of calvary/ The place singular the cross/ In the place common the first man was there formed/ that was in a field about or nigh damas/ where it is said in a place special he was there buried For right in the place where Ihesu christ suffered death/ it is said that adam was buried/ how well that this is not autentyque/ For saint Iherome saith that adam was buried in ebron/ And also in the book of joshua is wreton the xiv chapiter/ In a place singular he was deceived that is to wete in the tree not in this on which Ihns suffered death/ but in an other/ tre thirdly he was right covenable by cause of the curing/ the which by manner was semblable to the prevarication/ by lyk and contrary/ For thus as saith saint Austyn in the book de doctrina cristiana/ By a woman he was deceived And by a woman he was born a man/ And the man delivered the men/ one mortal/ delivered the mortal/ and the death by his death/ And saint ambrose saith/ Adam was of th'earth a virgin/ Ihesu christ was born of the virgin Adam was made to th'image of god/ Jesus' was th'image of god/ by a woman folly was showed/ by a woman wisdom was born/ Adam was naked Ihesu cryst naked/ The death came by the tree/ the life by the cross/ Adam in desert/ And Jesus' in desert/ but by the contrary/ ¶ For after saint gregory Adam sinned by pride/ by mobedience and by gloutonye/ For he coveted the hyenes of god/ for the serpent said to them/ ye shall be semblable to god/ he broke the commandment of god/ and/ desired and coveted the sweetness of the fruit by gloutonnye/ And by cause the manner of the savour ought to be by the contrary/ therefore this manner was right covenable by the humiliation/ by the fulfilling and affliction/ or of the divine volente/ And hereof saith th'apostle ad philipenses/ humiliavit sepisum thirdly Jesus' was right proufitably to draw to him thumayn lineage/ For one of the world his free-will saved myhgt never have drawn mankind to his love And how he draweth us to his love/ saint bernard saith/ Above all thing o good Ihesu give me grace to love the And by this thing he drew us most to his love/ That is the chalys good lord that thou hast drunken/ which was the work of our redemption This ch●lys is thy passion which lightly may appropre our lord to thee/ this is that draweth most playsantly our devotion and justly raiseth it/ and sonnest straineth and most vehemently taketh our affection/ And where thou lamentest and there as thou despoyllest the of thy rays naturel/ there shineth most thy pity/ there is most clear thy charity/ And there habundeth most thy grace/ & how also we ought to return to the affiance of him/ saint paul saith ad romanos viij/ he spareth not his owen son/ but for us all/ he delivered him/ whereof saint bernard saith/ who is he that is not ravished to hope of affiance/ which taketh none heed to the disposition of his body/ he/ hath his heed inclined to be kissed/ the arms stretched tembrace us/ his hands pierced to give to us/ The side open to love us/ The foots fixed with nails for to abide with us/ And the body stretched all for to give to us/ Fourthly he was right wise and right well advised for to fight against th'enemy of thumayne lineage/ job xxv/ His wisdom hath smeton the proud man/ ¶ And after/ may ye not take the fiend with an hook/ jesus christ hath hid the hook of his divinity under the meet of our humanity/ and the fend would take the meet of the flesh/ and was taken with the hook of the godhead/ Of this wise taking saith saint Austyn Our redemptor is comen/ and the deceiver is vanquished/ And what died our redemptor/ he laid out his bait to our deceiver and adversayre/ he hath set forth his cross/ And within he hath set his meet/ that is his blood/ For he would shed his blood/ not as a debtor And therefore he departed fro the debtors And this debt here th'apostle calleth Cirographe/ or obligation/ the which Ihesu christ bare and attached it to the cross/ Of which saint Austyn saith/ Eve took of the fiend sin by borrowing by vsure/ and wrote an obligation/ she laid it for pledge/ ¶ And the vsure is augmented and grew unto all the remnant of the lineage/ ¶ then took Eve of the fiend sin/ when against the commandment she consented to him/ She wrote th'obligation/ when she put h●r hand to the tree against the defence of god/ She delivered pledge/ when she made Adam to consent to the sin/ And thus thusure grew/ and augmentid unto the remain of all the lineage Against them that retch nothing of this redemption/ saint bernard saith in the person of Ihu christ/ My people saith Ihu what might I have done for the that I have not doen to thee/ what cause is there that ye serve sooner the devil our adversary/ than me For he hath not created ne hath nourisshid you/ but this seemeth a little thing to them that be full of Ingratitude/ I have redeemed you/ and not he/ and for what pries/ not with gold ne silver/ ne of the son/ ne of the moan/ ne with any of the angels/ but with my proper blood/ And after/ Considere if of right for so many benefices ye ought to cheese to have my company/ And if ye will all leave me/ at lest come with me for to win a penny a day And by cause they delivered Ihesu cryst to death/ that is to weet judas for avarice/ the jews for envy/ And pilate for dread/ And therefore it is to see what pain was delivered to them of god for this sin/ But of the pain and of the birth of judas/ thou shalt find in the legend of saint mathye/ Of the pain and ruin of the jews in the legend of saint james the lass/ And of the pain of pilate and his birth thou shalt find in one apocryfum where as it is said in this manner/ There was a king called tyrus which knew carnelly a maid called pilam/ which was daughter of a myllar named atus/ And of this daughter he engendered a son/ she took her name/ and the name of her father which was called Atus/ and composed thus of their names one name to her son/ and named him pilatus/ And when he was three year old she sent him to the king And the king had a son of the queen which seemed to be of the age of pilate/ And these two sons when they were of age of discretion/ oft they fought to gydre and with the sling they played oft/ And the kings son also which was legytyme/ was more noble/ And in all feats he knew more/ and more was set by by cause of his birth And pilot seeing this/ was moeved of envy and wrath/ and privily slew his brother/ the which thing the king herd say/ and was much angry/ And demanded of his counsel what he might do and make of this trespaas and homicide/ ¶ The which all with one voys/ said that he was worthy to suffer death/ ¶ And the king would not double the pain and pugnition/ but by cause he ought to the romans yearly a tribute/ he sent him in hostage to the romans/ as well for to be quite of the death of his son/ and that he should not be constrained to put him to death/ as well as for to be quite of the tribute that he ought to Rome/ In this time was at Rome one of the sons of the king of france/ which also was sent for trewage/ ¶ And when pilate saw him/ he anon accompanied with him/ ¶ And saw that he was praised to fore him for the wit and for the manners that were in him/ pilate slew him also/ And when the romans demanded what should be done in this matere/ They answered that he which had slain his brother And strangled him that was in hostage/ if he might live should be yet much profitable to the common weal/ And should daunt the necks of them that were cruel and would/ And then said the Romans/ that sith he was worthy to die/ he should be sent in to an isle of the see named ponthus/ to them that will suffer no judge over them/ to th'end that his wickedness may overcome and judge them/ or else that he suffer of 'em like as he hath deserved/ then was pilate sent to this cruel people & wild/ which tofore had slain their judge/ And it was told to him to what people he was sent/ And that he should consider how his life was hanging/ And in great jeopardy/ he went considering his life/ & thought to keep it/ died so much what by menaces and promesses of torment as by yefts/ that he subdued them all and put them in subjection/ And by cause he had victory of this cruel pep●e he was named of this isle of pontos/ pounce pilate/ And when Herod heard his iniquities and his frauds/ he had great joy thereof/ And by cause he was wicked himself/ he would have wicked with him/ And sent for him by messengers and by promise of yefts that he came to him/ And gave him the power upon the Royame's of judee & Iherusalem/ & when he had assembled & gathered to gydre moche money/ he went to rome with out knowing of Herod/ & offered right great sums of money to th'emperor/ for to get to himself/ that which Herod so held/ And so he gate it/ And for this cause Herod & pilate were enemies unto the time of the passion of Ihesu christ whom pilate sent to Herod/ Another cause of enmity is assigned in scolastica historia/ There was one that said himself to be god/ and had deceived many of galilee/ and brought the people in to garizain/ where he had said/ that he would go up to heaven/ And pilate came upon them/ And when he hath knowledge of the deed/ he slew him & all his people by cause he doubted that he would have deceived them of judee/ And therefore were they enemies to gydre/ For Herod reigned in galilee/ And when pilate had delivered Ihesu Cryst to the jews for to be crucified/ he doubted th'emperor/ that he should be reproved of that which he had judged an Innocent/ And sent a friend of his for texcuse him/ and in this while Tiberius' th'emperor fell in to a grievous malady/ ¶ And it was told to him that there was one in Iherusalem that cured all manner maladies/ ¶ And he knew not that pilate and the jews had slain him/ he said to volusien which was secret with him/ Go in to the parties over see/ And say to pilate that he send to me the leech or master in medicine/ for to hele me of my malady/ And when he was come to pilate/ And had said his message/ pilate was much abashed/ and demanded xiv days of dilation/ with in which time constantin fond an old woman named veronica/ which had be familiar and devout with Ihesu christ he demanded of her/ where he might find him that he sought/ She then escryed and said Alas lord god/ my lord/ my god was he/ that ye axe fore/ whom pilate dampened to death/ and whom the jews delivered to pilate for envy/ & commanded that he should be crucified/ then he complained him sorrowfully/ & said I am sorry by cause he may not accomplyssh that/ which my lord th'emperor hath charged me/ To whom veronyce said my lord and my master when he went preaching/ I absent me oft from him I died do paint his image/ For to have always with me his presence/ by cause that the figure of his image should give me some solace/ And thus as I bore a linen keverchief in my bosom our lord met me/ and demanded whither I went/ and when I had told him whither I went and the cause/ he demanded my keverchief/ And anon he imprinted his face and figured it therein/ And if thy lord had beholden the figure of Ihesu christ devoutly/ he should be anon guarished and healed/ And volusien axid is there nether gold ne silver that this figure may be bought with/ She answered nay/ but stroonge of courage/ devout/ and of great affection/ I shall go with thee/ and shall bear it to th'emperor for to see it/ and after I shall return hither again/ then went volusien with veronike to Rome/ and said to th'emperor/ Jesus' of nazareth whom thou hast long desired/ pilate & the jews by envy and with wrong have put to death/ and have hanged him on the cross/ and a matron a widow is come with me/ which bringeth th'image of Ihesu/ the which if thou with good heart and devoutly wilt behold & have therein contemplation/ thou shalt anon be hole/ And when th'emperor had herd this/ he died anon make ready the way With clothes of silk/ & made th'image of Ihu to be brought to fore him/ And anon as he had seen it & worshipped it/ he was all guarished and whole/ then he commanded that pilate should be taken and brought to Rome/ And when th'emperor herd that pilate was come to Rome/ he was much wroth and inflamed against him And bade that he should be brought to fore him/ pilate wore always the garment of our lord which was without seem/ where with he was clad when he came to fore th'emperor/ And assoon as th'emperor saw him/ all his wrath was goon ● & the ire out of his heart/ he could not say an evil word to him & in his absence he was sore cruel toward him/ & in his presence he was always sweet & debonair to him/ & gave him licence and departed/ And/ anon as he was departed/ he was as angry & as sore moved as he was to fore/ and more by cause he had not showed to him his furor/ Thenne he made him to be called again/ & swore he should be ded/ And anon as he saw him his cruelty was all goon/ whereof was great marvel/ now was there one by th'inspiration of god or at the persuasion of some christian man/ caused th'emperor to despoylle him of that cote/ and anon as he had put it of/ The emperor had in his heart as great ire and furor as he had to fore/ whereof th'emperor marveled of this cote/ And it was told to him that it was the cote of Ihu Thenne th'emperor made pilate to be set in prison/ till he had counseled what he should do with him/ And sentence was given that he should die a villains death/ And when pilate herd the sentence/ he took a knife and slew himself/ And when th'emperor heard how he was deed/ he said certainly he is deed of a right villainous death and fowl/ For his own proper hand hath not spared him/ then his body was taken and bounden to a mylle stone & was cast in the river of Tiber for to be sunken in to the bottom/ And the ill spirits in thayer began to move great tempests & marvelous wawes in the water & horrible thunder and lightning/ whereof the people was sore afeard & in great doubt/ And therefore the romans drew out the body/ & in derision sent it to vyane/ & cast it in to the river named Rosne/ viane is as much to say as hell which is said jehenna For thenne it was acursid place and so there is his body in the place of malediction/ And the evil spirits been as well there as in other places/ And made such tempests as they did before/ in so moche that they of that place might not suffer it/ And therefore they took the vessel/ wherein the body was & sent it for to bury it in the terroir of the city of losane/ The which also were tempested/ as the other/ And it was taken thence and thrown in to a deep pit all environed with mountains/ In which place/ after the relation of some/ been seen illusions/ and machynations of fiends been seen grow and boylle/ And hither to is th'history called ypocryfun red/ They that have red this let them say and believe as it shall please them/ Nevertheless in scolastica hystoria/ is red that pilate was accused afore th'emperor Tiberius'/ by cause he died put to death by violence them that were Innocent by his might And that maugre the jews he set images of paynims in the temple/ And that the money put in corbanam he took and died with all his profit and was proved in his visage that he made in his house/ alleys and conduits for water to run in/ And for these things he was sent to lion in exile for to die among the people of whom he was born/ And this may be well supposed that this Istorye be true/ For to fore was the edict given that he should be put in exile to lions/ And that he was exiled ere volusien returned to th'emperor/ But when th'emperor herd how he made our lord Ihesu to die/ he made him fro his exile to come to Rome/ Eusebe and Bede in their chronicles say not that he was imprisoned & put in exile/ But by cause that he fill in many miseries/ by despair he slew himself with his own hand/ Thus endeth the Passion ¶ Here beginneth the 〈◊〉 THe Resurrection of our lord Ihesu christ was the third day after his death/ And of this blessed resurrectcon/ seven things been to be consyderid/ first of the time that he was in the sepulchre/ that be three days and three nights he was in the sepulchre/ And the third day he aroos Secondly wherefore he aroos not anon when he was deed/ but abode unto the third day/ thirdly/ how he aroos/ Fourthly/ wherefore his resurrection tarried not until the general resurrection/ fifthly wherefore he aroos/ Sixtly how oft-times he appeared in his resurrection/ And the seventh/ how the holy faders which were enclosed in a party of hell/ he delivered/ & what he died etc/ As to the first point/ it aught to be known that Ih̄us was in the sepulchre iij days & iij nights/ But after saint austin the first day is taken by synodoche/ that is that the last part of the day is taken The second day is taken all hool/ the third is taken after the first part of the day/ thus there been iij days/ & every day hath his night going before/ & after bede the order of the days was changed & the course ordained/ for before/ the days went before/ & the nights followed/ after the time of the passion/ that order was changed/ for the nights goon before & this is by mystery/ For man first overthrew in the day/ & fill in to the night of sin/ And by the passion & resurrection of Ihu christ he can again fro the night of sin unto the day of grace As touching the second consideration/ it aught to be known/ that it is according to reason that anon after his death he ouht not to arise/ but aught to abide unto the third day/ & that for. u· reasons/ the first for the signification/ to that/ that the light of his death should cure our double death/ & therefore i day hool & ij nights he lay in the sepulchre/ that by the day we understand the light of his death/ & by the ij nights our double death/ and this reason assigneth the gloze upon saint Luke luce vicesimo/ upon this text/ Oportebat xpristum pati & cetera/ The second for certain probation/ For right so as in the mouth of twain or of three is the witness established/ right so in three days is proved all deed and faith veritable/ And to th'end to prove that his death was veritable he would lie therein three days/ The third/ for to show his puissance/ ¶ For if he had arisen anon/ it should seem that he had not such might/ for to give his life as he had to raise him/ And this reason toucheth th'apostle ad Corintheos xu· Therefore is there first made mention of his death/ like as his death was verily showed/ so his very resurrection is showed and declared/ ¶ Fourthly for to figure the restoration/ ¶ And this reason assigneth Petrus rauenensis/ jesus christ would be three days in his sepulchre/ in figure in benefete doing/ that is to weet to restore them that been fall/ to repair them that been in th'earth/ And to redeem them that were in hell/ The fifth for the representing of triple estate of rightful men/ And this reason assigneth saint gregory upon ezechiel saying/ The sixth day of the week Jesus' suffered death/ The saturday he lay in the sepulchre/ The sondaye he aroos/ The present life is yet to us the sixth day For in anguisshes and sorrows we been tormented/ The saturday also is that we rest us in our sepulchre/ For after the death we shall find the rest for our soul/ The sunday is the eight day/ that day we shall be free of the death and of all sorrow in body and in soul in glory/ then the sixth day is to us sorrow/ the seventh rest/ and the eight glory/ As to the third consideration how he aroos it appeareth verily that he aroos mightily/ For by his proper might he aroos johannis nono/ Potestatem habeo etc/ I have said I have power to deliver my soul/ and I have power to resume it again/ that is to say/ to die when I will/ ● And to rise again when I will/ Secondly he aroos joyously/ For he took away all misery all infirmity and all servitude/ whereof he saith in the goospell of john/ johannis xxuj he said when I shall arise again I shall advance me and go to fore you in to galylee/ where ye shall see me free and delivered/ galilee is as much to say as transmygration/ that is to say deying/ Ihesu christ then when he aroos went to for us/ For he went fro misery to glory/ and fro corruption to incorruption/ whereof saint lion the pope saith/ After the passion of Ihesu Cryst the bonds of death broken/ he was transported from infirmity to virtue/ fro mortality to perpetuite/ and fro villainy to glory/ ● Thirdly he rose profitably/ for he carried with him his proye whereof saith jeremy the iiij chapter/ Ascendit leo de cubili etc/ The lion is risen out of his bed/ Jesus' ascended on high upon the cross/ And the robbour of the people enhanced himself Ihesu Cryst rob hell wherein was thumayne lineage/ As he had said/ Cum exaltatus fuero etc/ When I shall ascend on high I shall draw to me all mine/ of whom hell hath holden and kept the souls/ which were enclosed in darkness and the bodies in sepulture/ Fourthly he aroos marvelously/ For he aroos without opening of the sepulchre which abode fast closed/ For like as he issued out of his moders belly/ And to his disciples the doors closed and shit so he issued out of his sepulchre/ whereof is red in scolastica historia/ of a monk of saint laurence without the walls/ in the year of th'incarnation of our lord M. jCxj/ which marveled of a girdle/ with which he was girt/ that with out undoing or opening/ it was cast to for him/ whereof when he saw it he erueylled m/ and he herd a voys in thayer saying/ Thus may Ihesu cryst issue out of his sepulchre/ & the sepulchre all close fifthly he aroos truly/ For he aroos in his proper body/ And by six manners he showed that he was verily risen First by the angel which lied not/ Secondly by many and oft-times appyering/ Thirdly by eting openly/ and by no art fantastic/ Fourthly by palpation of his very body/ fifthly by ostention of his wounds/ by which he showed that it was the proper body/ in which he had verily suffered death/ Syxthly by his presence in coming in to the house the gates shit/ when he entered sodanly/ and Invisibly/ by which he showed that his body was glorified/ seventhly he aroos Inmortally/ For he shall never after die/ Iohis uj/ xpuns resurgens etc/ And saint denys in an epistle that he made to demophilum saith that Ihu christ after his ascension said to an holy man named Carpo/ I am all ready yet to suffer for to save man/ by which it seemeth that if it were need that yet he were ready to suffer death as it is contained in the same epistle/ This holy man Carpo told to saint denys/ that a paynim perverted a christian man and brought him out of the faith/ And this Carpo took such anger therefore in his heart/ that he was seek/ and this Carpo was of so great holiness that as oft as he song mass/ a heavenly vision appeared to him/ But when he should pray for the conversion of them both daily he prayed god/ that both tweyn might be brent in a fire/ ¶ And on a time about midnight he made this prayer unto god/ And sodanly the house in which he was in/ was divided in two parties/ And a right great fornaysse appeared there/ And he looked up and beheld the heaven and saw it open & Ihu christ which was environed with a great multitude of angels/ and beside the fournays these two men were trembling for great dread that they had/ the which men were bitten of serpents that issued out of the fournays/ which drew them by force in to the fournays/ & also of other men they were reproved and vylonnyed/ And this holy man Carpo in beholding them had great delight and took pleysaunce in their pugnition in such wise/ that he left the vision of heaven and set not there by/ but was angry that they fill not suddenly in to thefournays/ and then as he looked up in to heaven/ he saw the vision that he had tofore seen/ And Ihus Cryst which had pity of these two men/ a rose up out of his throne/ & came unto them with a great multitude of angels/ And put forth his hand and delivered them/ And Ihns said to Carpo/ smite me from hens forth I am ready to suffer for to save man/ This ensample reciteth saint denys/ As to the fourth article/ wherefore he abode not until the general resurrection/ Three reasons been assigned/ ¶ The first for the dignity of his body/ For he was deified and came fro the deyte/ And therefore it was no reason that his body should so long lie in th'earth/ whereof david saith/ Non dabis sanctum tuum videre corruptionem/ Thou shalt not suffer thine holy body see corruption/ The second reason is for the steadfastness of the faith/ For if he had not thenne arisen/ the faith had perished/ men would not have believed that he had be very god And that appeareth well For in his passion safe our lady/ all lost faith/ But when they had knowledge of his resurrection/ they recovered it again as saith saint paul Si xpristus non surrexerit/ vana est fides nostra/ if Ihesu christ had not risen/ our faith had be vain or none/ The third cause/ For th'exemplar of our resurrection/ There should be but few/ that should believe the resurrection to come/ if Jesus' christ had not risen/ And this is our example and our hope/ And therefore say thappostles/ Ihesu christ is arisen/ And we shall arise/ For his resurrection is cause of ours/ whereof saith saint gregory/ Our lord by example hath showed that he promised in reward/ as that we should know him to have risen/ ¶ Thus in ourself we should have hope of the reward of his resurrection/ And we ought to know that Ihesu christ would not prolong his resurrection/ above three days to th'end that desperation should not be in the world As to the fifth Article it is wherefore he aroos/ he aroos for four things much profitable to us/ ¶ For his resurrection made the justyfication of our sins/ she enseyneth new life of manners she engendereth the hope of reward/ and ordaineth the resurrection of all/ Of the first saith saint paul ad Romanos/ Ihesu Cryst died for our sins/ and aroos for to justify us/ ¶ Of the sec●nde/ like as Ihesu christ aroos by the glory of the father/ which is a new glorious life/ So ought we in spyrituell life take new manners/ Of the third By his great mercy god hath raised us in hope of life by the resurrection of Ihesu christ/ ¶ Of the fourth it is said to us in scripture/ Ihesu christ aroose fro death/ For by man/ is death come to men/ And by man/ that is Ihesu christ/ the life is come to men/ Thus been they the first of deed men/ Adam of them that died/ & Ihu christ of them that been a live by his resurrection/ And thus it appeareth that Ihesu christ had iiij properties in his resurrection/ The first is that our resurrection is differed unto the last resurrection/ And Ihesu christ aroos the third day/ As saith the gloze upon this psalm Ad vesperum demorabitur fletus etc At evensongetyme shall be weeping/ And on the morn gladness and joy/ The gloze saith that the resurrection of Ihesu christ is cause sufficient of the resurrection of souls in this present time/ And of the bodies in time to come/ The second proprete is that we rise by him/ And he aroos by himself/ whereof saith saint ambrose/ how might he seek help to raise his body/ which raised other The third proprete is that we become dust or ashes/ And his body might not be turned in to ashes/ ¶ The iiij proprete is that his resurrection is cause sacramental of our resurrection/ ¶ As touching the sixth article/ how oft he appeared the day of his resurrection/ he appiered five times/ ¶ First to marry Magdalene/ marci ultimo/ After his resurrection he appeared first to marry magdalene/ which is figure of penitentes And for five reasons he appeared to her First for she loved him most ardantly/ by cause she loved so moche/ god foryafe and pardonned her many sins/ Secondly for to show that he died for sinners/ Mathei ix/ Non veni vocare etc I came not for to call rightful men but sinners to penance/ ¶ Thirdly for to verify his word/ Mathei xxi Amen dico quia meretrices etc/ ¶ To the hypocrites and pharisees he said/ that common women and the publican should go to fore them to the kingdom of heaven/ Fourtly for by cause/ that like as a woman was messenger of death/ so a woman should he messenger of life/ after the gloze/ ● fifthly like as sin habounded/ so should grace more abound like as th'apostle saith ad romanos v. The second time he appeared to the three maries which returned fro the monument when he said to them avete/ god great you/ And then they approached him And held his feet/ And that is the figure of humble prayers/ to whom our lord appeared/ as well for the reason of the nature/ as for the reason of th'affection For they held his Feet/ which signifieth th'affection of the heart/ Thirdly he appeared to saint pieter/ but when ne in what place/ it is not known/ but if it were by adventure/ when he returned fro the monument with saint Iohn/ For it might well be/ that saint peter in some place turned fro saint Iohn/ where god appeared to him/ or by adventure when he was alone in the monument like as it is said in scolastica historia or peraventure in a Cave or a fosse/ For it is red in thistories/ when he renyed and forsook our lord/ that he fled in to a Cave/ where as the mountain is/ which is called the mountain of the cocque/ or else after that it is said that he wept three days continually after that he had renayed god/ And there Jesus' appeared to him/ and comforted him saying/ ● Peter bear the virtue of obedience/ to whom our lord showeth him/ Fourtly he appeared to his disciples/ which went to Emaus which is as much to say/ as desire of counsel/ and signifieth/ to visit the pour membres of Ihesu christ and to help them as it is said in the gospel/ Go and sell all that thou hast/ And give it to pour people/ fifthly he appeared to his disciples/ which were to gydre in a place closed/ and this signefieth religious men that been in the world/ with the yates of their v wits closed/ these five apparitions weren the day of his resurrection/ And these five representeth the priest in his mass when he turneth him five times to the people/ but the third turning is in silence/ which signifieth tapparition made to saint peter which is not known when it was made ne in what place/ Sixthly he appeared the eight day to his disciples/ when saint thomas was there/ which had said/ that he would not believe it/ till that he had seen the wounds/ the naylles/ and that he had put his hand in his side/ The seventh time he appeared to his disciples fishing/ Iohis vltimo/ And that signifieth preachers/ which been fishers of men/ The viij time he appeared to his disciple in the mount Thabor/ Mathei ultimo/ And that signifieth them that been contemplative/ For in the said hill was our lord transfigured/ The ix time he appeared to xj disciples where they sat at table/ where as he reproved their incredulity and hardness of heart/ By which we understand the sinners in the xj number of transgression set/ whom our lord by his mercy sometime visiteth/ The tenth time he appeared to to his disciples in the mount of olyvete by which is signified them that been full of mercy/ and that love compassion/ to whom our lord appierith/ which is father of mercy and of pity/ fro this place he ascended up in to heaven/ There been three other manner of apparitions of which is made mention/ which were made the day of the resurrection/ but they be not had in the text of the gospel/ The first was that he appeared to saint james the lass/ which is named james alphei of which thou shalt find in his legend The second that he appeared/ was to joseph/ as it is red in the gosppell of Nychodeme/ For when the jews had herd that joseph had demanded the body of Jesus' of pilate/ And that he had put it in his monument/ They were angry and had indignation on him/ And took him and put him in a secret place/ where diligently they closed him and kept him/ and would have slain him after their sabbat day/ And Jesus' the night of his resurrection entered in to the house where he was in/ and over life up the iiij corners of the house/ and wiped & clensid his visage & kissed him/ And without breaking of any lock or seal he brought him in to his house in Arimathye/ The third is/ after that it is believed/ he appeared unto his mother mary/ the glorious virgin/ and how be it/ that the holy evangelists speak nothing hereof/ the church of Rome appproveth it/ For the same day is made station at our lady the major And if we should not believe by cause thewamgelistes make no mention thereof/ it should follow that after his resurrection he appeared not to her/ but that ought not to be believed/ that such a son should not leave his mother without visiting/ and do to her so little honour/ And peradventure the evangelists speak no word of her/ by cause it appertaineth not to them but to set witness of the resurrection/ And the virgin mary ought not to be set in for no witness/ For if the words of strange women were reputed for losings/ moche more should the mother be/ by cause of the love that she had to him that was her son/ And thaugh the evangelists have not wreton it/ yet they knew well for certain/ that it is right/ that first he should enhance and comfort her that had most pain and sorrow for his death And that witnesseth saint ambrose in the third book of virgins/ Vidit maria etc// mary saw the resurrection/ and she believed it parfyghtly/ mary magdalene saw it/ and yet she doubted it/ ¶ Of the seventh/ how Jesus' christ drew the holy fathers out of hell/ and what he made there/ The evangelist telleth not clearly/ Nevertheless saint Austyn in a sermon/ and Nichodemus in his gospel show it somewhat/ and saint Austyn saith/ Anon as Ihesu Crist had rendered the spirit the soul that was unied to his godhead/ was quick and living in the deepness of hell descended/ And when he was at deppest of the darkness like as a Robber shining and terrible to the tirantis of hell/ They beheld him and began to demand and inquire/ who is he that is so strong/ so terrible so clear and so shining/ ¶ The world which is to us subject/ sent to us never such one deed/ ne he sent to us ne/ ver such yefts in to hell/ who is he then that is so constant/ that is entered in to the ferthest end of our parties and he doubteth not only our torments but yet he hath unbound them/ of their bonds/ whom we held and kept/ And they that were wont to wail & weep under our torments assayllle us now by their health/ And now not only they fear us but now threaten and menace us And they said to their prince what prince art thou/ all thy gladness is perished/ and all thy joys been converted in to weepings/ when thou hengest him in the cross/ thou knewest not what damage thou shouldest suffer in hell/ After these cruel words of them of hell/ Atte commandment of our lord/ all the locks/ all the bars/ and shyttynges been broken and to frusshed/ And loo the people of saints that come kneeling to fore him in crying with piteous voys saying/ Our redemptor thou art comen for to redeem the world/ we have abiden the every day/ thou art descended in to hell for us/ And leave us not/ but that we be with thee/ when thou shalt return to thy brethren/ lord sweet god/ show that thou hast despoiled hell/ And bind the author of death with his bonds/ render to the world now gladness/ And quench the pains/ And for thy pity unbind the caitiffs fro servitude/ whiles thou art here/ and assoil the sinners when thou descendest in to hell them of thy party/ this saith saint Austyn/ And it is red in the gospel of nychodemus/ that Carinus and lencius sons of old simeon aroos with Ihesu Crist/ And they were adjured and sworn of anne/ of caiphass/ of Nichodeus of joseph & of gamaliel that they should tell and say what Jesus' died in hell And they rehearsed and said/ when we were with our faders in the place of obscurte and darkness/ suddenly it was also light and clear as the colour of the son like purple gold and light rial which enlumined all th'habitation upon us/ And anon Adam the father of thumayne lineage begun to enjoy Saying This light is the light of the creator of the light sempyternel/ which promised to send to us his light perpetuell/ And isaiah cried/ This is the light of god the father/ like as I said living in th'earth/ the people that were in darkness saw a great light/ then came our father simeon/ And in joying said/ glorify ye our lord/ For I received Cryst a child born in the world in to mine hands in the temple/ And I was constrained by the holy ghost to say/ Nunc viderunt oculi mei salutare/ tuum/ I have now seen with mine eyen thine health which bringeth and hath made it ready to fore the face of all thy people After come one which seemed to be an hermit/ And when we demanded him what he was/ he answered that he was john that baptized Cryst/ and he that am goon to fore him/ for to ma●● ready his way/ And showed him with my fingers/ when I said/ Ecce agnus dei/ and am descended for to show to you that he cometh soon to visit you/ then said seth/ when I came to the gate of paradis for to pray our lord to send me his angel/ And that he would give to me of the oil of mercy for tenoynte the body of adam my father which was seek/ The angel mychel appeared to me and said/ labour not in praying by weeping for the oil of the tree of mercy/ For by no way thou mayst get it/ till that v thousand and v. C. years been accomplished/ And when the patriarchs and the prophets herd this they enjoyed and demeaned great feste/ then Satan prince and demener of death said to hell/ make you ready to receive Ihesu which glorifieth himself to say/ I am the son of god/ and he is man that dread the death for he said my soul is sorrowful unto the death/ And many that I have made lame and crooked he that healed/ and made them go right/ Thenne answered hell and said/ if thou art mighty and so great as thou sayst/ who is this man Jesus' that thou dreadest not/ and is adversary to thy puissance/ if he saith that he dread the death/ he will take thee/ And woe shall be to thee/ perpetuelly as long as the world shall dure/ & Satan answered I have tempted and have moved the people against him/ I have made ready the spear/ I have meddled the vinegar and the gall to gydre/ and have made ready the tree of the cross/ and anon he shall die/ to th'end that I may bring him hither/ then hell answered/ is not this he that raised lazare/ whom I retained/ And Satan said/ that same is he truly/ And hell said to Satan/ I conjure the by my virtue and by thine/ that thou bring him not hither when I heard the might of his word & his commandment I trembled for fere/ I might not keep lazare/ but he escaped fro me/ And like an angel he sprang on high and departed fro us/ And thus as they spaken/ theridamas came a voys like a thunder/ which said/ Attollite etc Take away your gates ye princes And lift ye up the yates perdurable/ and the king of glory shall enter in At this voys the devils ran thither and shit fast the gates with bars of iron/ And then said david have not I prophesied this that I see/ when I said/ Confiteantur domino quia contrivit portas ereas etc/ is not this he that hath broken the yates of hell of strong matter/ and hath broken the bars/ & thenne after came a great voys which said again Attollite etc/ And when hell saw that he had cried twice thus/ and knew him not/ then he said/ who is this king of glory/ to whom david answered/ this is our lord strong and mighty in battle/ which is king of glory/ then came in the king of glory/ And enlumyned the darkness and put forth his right hand and took the right hand of Adam and said/ peace to thee/ And to all thy sons that been just/ and then our lord departed fro hell/ and all the saints followeth him/ And our lord holding the hand of Adam delivered him to Mychel tharchangel/ and he brought them in to paradis Thenne came two honourable men and ancient and they demanded them and said/ who be ye that with us have not be yet deed/ and in body and in soul ye be set in paradise/ One of them spack and answered I am Enoch which am hither translated/ And this is helye which by the will of god is comen hither in a chariot inflamed of fire/ yet have we not tasted the death/ But we be kept unto the coming of antichrist for to fight with him/ & of him we shall be slain/ And after three days and an half we shall be received in the clouds in thayer/ And thus as they spoke/ there was another that bare upon his shoulders the tree of the cross/ the which when he was demanded what he was he said/ I am a thief and was crucified with Ihesu and I believed on him that he was the creator of the world/ And I prayed him saying/ lord have mind on me/ when thou shalt come in to thy Royame's And he said to me/ this day thou shalt be with me in paradies/ and gave to me this sign of the cross/ and said to me bear this/ and go forth to paradise/ And if the angel that is kepar of paradies/ will not suffer the to enter/ show to him this sign of the cross/ and say/ that Ihesu christ which is crucified sent the thither/ And anon as I had said that he bade me say/ The angel opened the gate to me/ and set me in the right sid of paradies/ And when Carinus & lencius had recounted these things here Anon they were transfigured/ and were no more seen/ And hereof speaketh gregory Niceus And saint Austyn/ like as is founden in some books/ Anon as Ihesu cryst descended in to hell/ the night began to wax clear/ And anon the porter/ black and horrible/ among them in silence began to murmur saying/ who is he/ that is so terrible/ and of clearness so shining/ Our master received never none such in to hell/ ne the world cast never none such in to our cavern/ This is an assayller/ and not debtor/ a brekar and destroyer/ And no sinner but a despoyller/ we see him a judge/ but no bysecher/ he come for to fight/ & not to be overcomen/ A caster out and not here dwellar// Thus endeth the Resurrection ¶ Here begin the litanies the more and the lass/ THe litanies been done twice in the year/ The first be done on saint marks day and that is called the more tyranny/ And the second be done on the three days before th'ascension day/ and is called the lass tyranny/ and tyranny is as much to say as supplication or prayer/ The first tyranny is named in three manners/ First it is called the more tyranny/ Secondly the procession of seven ordres/ Thirdly the black cross/ then this tyranny is said the more/ for three reasons/ The first reason is for him that instituted it/ that was saint gregory the pope/ and that was at Rome/ which is lady and heed of the world/ by cause that the body of the prince of thappostles is there and the holy see/ And also for the reason of the cause where fore it was instituted/ and that was for a right great and grievous malady For as the romans had in the lenten lived soberly and in continence/ and after at ester had received their saviour/ After they disordered them in eting in drinking/ in plays and in lechery and A therefore our lord was moved against them/ and sent to them a great pestilence/ which was called the botch of impedymye/ and that was cruel & sudden/ and caused people to die in going by the way/ in playing/ in being at table/ and in speaking one with another suddenly they died/ In this manner sometime fnesing they died/ so that when any person was herd fnesing anon they that were by said to him/ god help you/ Or christ help/ and yet endureth the customme And also when he fneseth or gapeth he maketh to fore his face the sign of the cross and blessith him/ And yet endureth this custom/ And how that pestilence begun it is found in the life of saint gregory/ Secondly this tyranny is said procession of seven ordres/ by cause that when they were made/ saint gregory ordained them by seven ordinances/ For in the first order was all the clergy/ in the second were the monks and religious men/ In the third were all the nuns/ In the fourth all the children/ In the fifth all the lay people/ In the sixth all the widows And in the seven all they that were married/ But by cause that now we may not fulfil in number of persons/ we aught to fulfil it in number of litanies For it ought to be said seven times/ or the procession be left/ Thirdly this tyranny is said the black cross/ For then in sign of pestilence/ of weeping and of penance/ they clad them with black clothes/ And peraventure for that same cause/ they covered the cross and the altars with blessed hairs/ And thus we should take on us clothing of penance Theridamas is an other tyranny/ which is called the lass tyranny/ the which is made the three days tofore th'ascension/ And this Instituted saint Mamertyn bishop of vyane/ in the time of th'emperor lion which reigned the year of our lord iijClviij/ to fore the Institution of the first/ And is said the tyranny the lass/ the rogations and processions/ For it is The lass tyranny to the difference of the first/ by cause that this lass tyranny was instituted of a lass which was a simple bishop/ in a lass place/ and for lass malady/ And the cause of the institution was this/ For then at vyane were great earth quaves/ of which fell down many churches and many houses/ and there was heard great sows and great clamours by night/ And then happened a terrible thing on ester day/ For fire descended fro heaven that brent the kings palace/ yet happened more marvelous thing/ For like as the fiends had entered in to the hogs/ right so by the sufferance of god for the sins of the people/ the fiends entered in to wolves and other wild beasts/ which every doubted/ and they went not only by the ways ne by the fields/ but also by the cities runnen openly/ And devour den the children & old men and women And when the bishop saw that every day happened such sorrowful adventures/ he commanded and ordained/ that the people should fast three days/ And he instituted the litanies/ and then the tribulation ceased/ And fro than forth on the church hath ordained & confirmed that this tyranny should be kept and observed over all/ It is said also Rogations/ For then we pray and demand the suffrages of all the saints/ and we thus have good cause for to keep this ordinance/ and fast in these days/ And for many reasons it is instituted/ first by cause it appeaseth the battles/ that comynly begin in prymtemps/ Secondly by cause that the fruits which be thenne tender/ that god will multiply/ Thirdly by cause that every man should mortify in himself the movings of his flesh/ which in that time boylle/ Fourtly by cause that everich dispose himself to receive the holy ghost/ For by fastings/ by orisons/ and by devotion/ is one more able and more worthy/ But two other reasons assigneth master willmm northcontre/ by cause than when Ihu christ would ascend unto heaven/ he said/ Ask ye duly and ye shall have/ And we may the more faithfully demand/ when we have the promise of god/ Secondly by cause the holy church fasteth & prayeth/ that she have but little flesh/ that is to make the body lean by abstinence/ and to get wings by prayer/ For prayer is the wing of the soul/ by which she fleeth to heaven/ to th'end that she may follow Ihu christ ascending up to fore us to show us the way/ And know ye that the foul that aboundeth in plenty of flesh/ and hath but few pens or feathers/ he may not well flee/ Thus this tyranny is called procession/ For then the church maketh general procession/ And in this procession the cross is born/ the clocks and bells been swooned and rungen/ the ba/ ners been born/ And in some church a dragon with a great tail is born/ And aid and help is demanded of all seyntes/ ¶ And the cause why the cross is born and the bells rungen/ is for to make the fiends and evil spirits afeard and to flee/ For like as the kings have in battles tokens and signs royal/ as her trumps and banners right so the king of heaven perdurable hath his signs militant in the church he hath bells for business and for trompes he hath the cross for banners/ And like as a tyrant and a malefactor should much doubt/ when he shall here the business and trumps of a mighty king in his land and shall see his banners/ In like wise the enemies the evil spirits that been in the region of thayer/ doubt moche when they here the trumps of god which been the bells rungen/ And when they see the banners born on high/ And this is the cause why the bells be rungen when it thundereth/ and when great tempests and outrages of wether happen/ to th'end that the fiends and wicked spirits should be abashed and flee/ and cease of the moving of tempest/ how be it also/ that there is another cause there with/ that is for to warn the christian people/ that they put them in devotion and in prayer for to pray god that the tempest may cease/ There is also the banner of the king/ that is the cross/ which the enemies dread moche and doubt/ For they dread the staff/ with which they have been hurt/ And this is the reason wherefore in some church/ in the time of tempest and of thunder/ they set out the cross against the tempest/ to th'end that the wicked spirits see the banner of the sovereign king/ & for dread thereof that they flee/ And therefore in procession the cross is born/ And the bells rungen for to chase and hunde away the fiends being in thayer/ and to th'end that they leave to tempest us/ The cross is born for to represent the victory of the resurrection and of th'ascension of Jesus christ/ For he ascended in to heaven with all a great pray And thus this banner that fleeth in the air signifieth Ihesu christ ascending unto heaven/ And as the people follow the cross/ the banners and the procession Right so when Ihesu christ stied up in to heaven/ a great multitude of saints followed him/ And the song that is sungen in the procession/ signifieth the song of angels and the preysynges/ that came against Ihesu christ/ and conduited and conveyed him to heaven where is great joy and melody In some churches and in especial in them of france is accustomed to bear a dragon with a long taylle filled full of chaff or other thing The two first days it is born to fore the cross/ And on the third day/ they bear it after the cross with the tail all void/ by which is understonden/ that the first day to fore the law/ or the second under the law/ the devil reigned in the world/ And on the third day of grace by the passion of Ihesu christ he was put out of his Royame's/ After in this procession singularly we call the suffrages of all the saints/ And why we call to the saints/ diverse reasons been assigned here to fore/ But yet there be of the general wherefore we pray the saints/ first for our poverty/ and for the glory of saints/ and for the reverence of god/ For the saints may well know the vows and the prayers of the supplyauntes/ For in the mirror perpetual that is Ihesu christ/ they understand how moche it appertaineth to their joy and to our profit/ Thenne the first reason is for our poverty/ and for our misery/ or for our default/ we have some merit to th'end that where our merits be not sufficient/ the suffrages of saints may avail us/ or for deffaute that we have in contemplation of god/ And that we may see parfyghtly the light sovereign that we see and behold in his saints/ or for the default that we have in loving god/ For we see that some show more greater affection to a saint/ than they do to god/ And such people be in perfect/ The second reason is for the glory of saints/ For god will that we call the saints/ by cause that by their suffrages that we require/ we glorify them/ & the more greatly we praise them The third reason is for the reverence of god/ to th'end that the sinners that have offended god/ the which dare not approach to god in their persons/ they approach him by the friends of god in demanding their suffrages/ And in these litanies/ we aught to repeat this song of angels/ Scene deus/ Scene fortis/ Scene et inmortalis miserere nobis/ Item john damascene recordeth in his fourth book/ that in Constantinople for a trybylation that happened there/ there were litanies made/ it happened that a child amid the people was ravished to heaven & this canticle he learned there/ And after then he returned to the people/ And in the mid of the people he song it/ And anon that tribulation ceased/ and after at the Ceene of Calcidone/ this canticle was approved/ & the cause concluded/ we know that it is so that the fiends been put out by this canticle/ Sancte deus/ Of this canticle and praising the authority is approved by iiij reasons/ first by cause that an angel taught it first/ Secondly by cause at the prolation and repetition of this canticle/ that tribulation ceased/ thirdly by cause that the seen of Calcydone approved it/ And fourtly by cause that the fiends and enemies so much dread and doubt it/ ¶ Thus enden the Letanyes the more and the lass ¶ Here beginneth next the Ascension of our lord Thascension of our lord Ihesu christ was the forty day after his resurrection/ for which to declare/ seven things been to be considered first then he ascended/ Secondly/ why he ascended anon after his resurrection/ thirdly how he ascended/ Fourthly what company ascended with him/ fifthly by what merit he ascended/ sixthly where he ascended/ & seventhly wherefore he ascended As to the first/ he ascended fro the mount of olyvete by bethany/ the which montayne/ after another relation/ is said the mountain of three lights/ For by night on the side of the west it is lighted of the fire that burneth in the temple/ which never is put out ne quenched/ On the morning it is light of th'orient/ for she hath first the rays of the son/ before it shineth in the city/ and also it hath great abundance of oil that nourisheth the light/ & therefore it is said the hill of iij lights/ unto this hill Ihu christ commanded his disciples that they should go/ For on the day of his ascension he appeared ij times/ one time/ to xj disciples that eat in the hall where they had souped with him/ Alle the apostles & the disciples/ & also the women abode in the party of Ihrlm/ which is said Mellos/ in the mountain of Zion/ where david had made his palace/ & there was the great hall arrayed & ordained for to souppe/ where as Ihu christ commanded that they should make ready to for eat the paske lamb/ & in this place the xj apostles abode/ & the other disciples & the women abode in diverse mansions there about and when they had eaten in this hall our lord appeared to them & reproved them of their Incredulite/ And when he had eaten with them/ & had commanded them that they should go to the mount of Olyuete/ on the side by betanye/ he appeared again to them/ and answered to them of the demands that they made to him indiscreetly/ and with his hands life he blessed them/ & anon to fore them he ascended unto heaven/ Of the place of this ascension saith supplicius bishop of Ihrm/ & it is in the gloze/ For there was edified a church in the place where were made the signs of his ascension/ never sith might be set there any pament/ it could not be laid ne set/ but anon it issued out/ And the stones of the marble sprang in to the visages of them that set it/ And that is a sign that they be stones on which christ passed upon which lie in the powder & dust & abide for a token & sign certain/ As to the second point wherefore he ascended not anon after his resurrection/ but abode xl days/ that was for iij reesons/ first for the certification of his resurrection/ And more strong it was to prove his resurrection than his passion/ for fro the first day unto the third/ the passion might be well proved/ but to prove the very resurrection/ it required moo days/ & therefore a greater time was required between the resurrection & th'ascension/ than between the passion & resurrection And hereof saith lion the pope in a sermon of th'ascension/ This day the number of xl days is complete/ & dispensed by right holy ordinance/ & to the profit of our ensegnement & teaching/ to th'end that in the space of his presence corporell/ the faith of teaching was necessary/ & we ought to give thankings to the divine dispensation/ for the tardyve creance of holy fathers to us necessary/ for they doubted of that/ which we doubt not/ Secondly he abode for the consolation of thappostles/ For the consolation divine surmount the tribulations temporal/ And the time of the passion was the time of tribulation to thappostles/ And therefore there ought to be moo days unto th'ascension/ than to the resurrection/ thirdly for the mystery of the comparation/ for to give to understand/ that the consolations divine been compared to tribulations as the day unto an hour/ and the year unto a day/ ¶ And that this be true it appeareth by the writing/ of the prophet isaiah/ ¶ I shall preach a year pleasant to our lord/ and a day of vengeance to god/ ¶ Loo for one day of tribulation/ he rendrith a year of consolation/ And that is by comparison as the day to an hour it appeareth by that/ that our lord was deed and lay in the sepulchre xl hours/ which was the time of tribulation/ And by xl days after his resurrection he appeared to his disciples/ Which was the time of consolation/ And this saith the gloze/ by cause that he was forty hours deed/ After he was xl days living ere he ascended in to heaven/ As to the third point/ how he ascended it appierith how that he ascendeth mightily/ For by his puissance and virtue saith isaiah/ he ascended in to heaven/ isaiah lxvij/ And also Saint johan saith/ Noman ascended in to heaven by his own puissance and might/ but the son of man that is in heaven/ And how be it that he ascended in a cloud/ he had no ne ned/ but by cause that he would show that every creature is ready to serve his creator/ he ascended in his proper virtue/ and in this is the difference/ After that scolastica historia saith/ of Ihesu christ/ of Enoch and helye/ For Enoch was translated/ helye was born but Ihesu christ by his owen might is ascended in to heaven after saint gregory/ The first that is to wite Enoch was engendered of a man/ And he was engendering/ The second that is to say Helye was engendered/ & not engendering The third that is to wite Ihesu christ he was born/ not engendered of a man ne engendering/ Secondly he ascended openly/ For seeing his disciples he ascended whereof is said Iohis xuj/ Vado ad eum qui me misit etc/ I go to my father/ & none of you demandeth/ whither ghost thou/ the gloze saith I go so openly/ that noman demanded of that they saw at eye/ And therefore he would ascend in their presence/ by cause they might bear witness/ And that they should enjoy of that they saw nature human ascend to heaven/ and that they should desire to follow him/ thirdly he ascended joyously/ For the angels singing and enjoying he ascended in to heaven in gladness/ whereof saith saint Austyn/ Ascendente xpristo pavet etc/ Ihesu christ ascending/ the heaven abashed the stars marveled/ the companies of heaven enjoyed/ the trump swooned And all the syeges of the pleasant place made melodyes'/ ¶ Fourthly he ascended lightly whereof david saith/ he stied up as a giant with a great paas and moche hastily and lighly he ascended when he passed so great a space in a moment/ Raby moyses which was a great philosopher rehearseth that every circle or every heaven of each planet hath the thickness and the way of uc year/ that is to say as one may go in a plain way in uc year/ And that is the distance between heaven and heaven/ and between circle and circle/ after/ that which is said so great/ and as their been seven heevenes after his saying fro the centre of th'earth unto the concavity of the heaven of saturn/ which is the seven way of vijM year/ And unto the concavity of the eight heaven vijM and vijC year/ that is as much space as one should go in plain way in vijM and vijC year/ if a man might live so long/ And that every year be of iijClxv days/ And the way of every day be of x● mile & every mile be of two thousand paas or cubits/ And this saith Raby moyses which was a great philosopher/ if it be truth or no/ god knoweth/ For he that all hath made & created in certain number/ in certain boys and weight/ and in certain measure/ he knoweth all then this leep or springing was great that Jesus' christ made fro thearth to heaven/ Of this leep and diverse other leepes of Ihesu christ/ saint ambrose saith Ihesu christ came in to this world to make a leep/ he was with god the father/ he came in to the virgin mary/ And fro the virgin mary in to the crib or rack/ he descended in to flom jordane/ he ascended upon the cross/ he descended in to his tomb/ from the tomb he aroos/ & after ascended up in to heaven and sitteth on the right hand of the father/ As to the fourth point/ is with whom he ascended/ he ascended with a great pray of men and great multitude of angels/ And that he ascended up with the pray of men it appeareth by this that david saith Ascendisti in altum cepisti captivitatem etc/ Lord thou hast ascended on high/ And hast taken them that were captives enprisonned/ and the servitude thou hast affranchysed/ And also that he ascended with a great multitude of angels/ it appeareth by the Interrogations that thangelis made of the desputations to them beneath/ when Ihesu cryst ascended in to heaven as isaiah recordeth isaiah lxiij/ Quis est iste qui venit de edom etc/ Who is he that come fro edom with his clothes died where as saith the gloze/ that some of thangellis that knew not plainly the mystery of th'incarnation/ of his passion and of his resurrection/ that saw our lord ascend with all a great multide of angels and of saints by his owen virtue/ marveled and said to th'angels that accompanied him/ who is this that cometh fro edom/ And yet they said who is this king of glory etc Saint denies in the book of gerarchye of holy angels in the seven chapter saith Thus seemeth it that he said/ that three questions were made to th'angels when that Jesus' ascended/ The first were the first to themself/ The second were the pryncipalis to Ihesu Cryst/ that ascended/ The third were the lass to the greatest/ Of which they demanded among them who is this that cometh fro Edom/ his clothes died of bosra/ This word Edom is as much to say as full of blood/ & this word bosra is to say anguisshe and tribulation/ Thus as they would have said/ who is this that cometh fro the world full of blood/ by the sin of the world/ and of malice against god/ And our lord answered I am he that speaketh in justice/ ¶ And saint denys saith thus/ that he said/ I am he that disputeth justice and rightwiseness of health in the redemption of human lineage/ he was justice in as much as he that was creator brought again his creatures/ fro the strange jurisdiction/ And he was rightwiseness in as much as the enemy which had assailed us/ he put & cast out of the domination that he had in thumayne lineage/ And after this/ maketh saint denys a question/ sith the pryncypal angels been nigh to god/ and been without moyen enlu/ myned of god/ wherefore demanded they the one of the other/ like as that they would have learned each of other/ but he saith that giveth this solution/ that in that they demanunde each of other/ it showeth that they desire to know/ And in that first among them they had collation/ it showeth that they durst not advance them to fore the divine progression/ And for this first they ought to ask eachone other/ by cause that peradventure their interrogacion were not over hasty upon the illumination that they had received of god without moyen/ The second question is/ And that was the first and sovereign angel saying to Ihesu Cryst/ Why is thy clothing red and thy vestymentis as trodden or fulled in a press/ Our lord hath his clothing and his body read all covered with blood by cause that yet when he ascended/ he had his woundee in his body/ after this that bede saith/ he must keep his wounds in his body/ for v reasons/ and he said thus Our lord keepeth his wounds/ And to the day of judgement he shall keep them/ to th'end that it confirm his resurrection/ And for to pray the father for us/ he presenteth them/ to th'end that the good see the great mercy/ by which he hath redeemed them/ ¶ And that the wicked people may know/ that rightwisly they be dampened/ And that eternelly/ he bear with him the signs of his glorious victory perpetual/ And to this question answereth our lord/ Torcular calcavi etc/ The press I have turned & fouled all alone/ And of all men there was not one that would help me/ the press is the cross/ in the which he was pressid in such wise that the blood sprang out/ ¶ Thus Ihesu cryst called the enemy the pressure/ which that thus had wrapped thumayne lineage with cords of sin/ and quenchid him so clean/ that he had nothing spiritual/ but that it was without expressed/ And only he showed it in the virgin mary/ but our champion fought so strongly/ And defouled the pressure so foul/ that he broke the bounds of sin/ And ascended into heaven/ And after this h● opened the tavern of heaven and poured out the wine of the holy ghost/ The third question/ is the which the lass angels made to the greater & more in saying/ who is this king of glory/ They answered and said/ The lord of virtues he is king of glory/ And of this question of th'angels and of th'answer of the other/ saith saint Austyn/ Al the air is hallowed in the company divine/ ¶ And all the tourbe of devils fleeing in thayer fled bacward when Ihesu christ ascended/ to whom th'angels that were in the company of god ran/ And demanded/ who is this king of glory/ And they answered/ this is he that was white and coloured as a rose/ the which was seen without colour/ and without beauty/ Seek in the tree/ strong in his despoylle fowl reputed in his body/ well armed in the battle/ stinging in his death/ Fair in his resurrection/ white born of the virgin/ Rede in the cross/ pale in reproofs// And clear in heaven/ As to the fift/ it is for what merit he ascended/ And we ought to understand that he ascended in triple merit/ whereof saith saint Iherome/ Ihesu cryst ascended in merit of troth/ For that which had be promised by prophets/ he fulfilled in merit of humility & debonairty/ For like as he was sacrified like a lamb/ for the life of the people in merit of justice/ But by justice/ and not only by puissance/ but by justice and by right thou hast delivered man/ and I have withholden of thy puissance/ And thy virtue shall bring the to heaven/ this said god the father to the son/ As to the sixth that is whither he ascended/ it aught to be known/ that he ascended above all the heavens/ as th'apostle saith ad ephesios quarto/ He that descended fro heaven that is he that ascended above all the heavens/ by cause he fufylled all things/ he said above all the h●uenes/ by cause there be many heavens above which he ascended/ ¶ There is an heaven materiel/ an heaven racionel/ an heaven Intellectuel/ and an heaven substancyall/ There been many heavens materyel The heaven of thayer/ which is called aereum/ one other called ethereum/ Another ol●imperiū/ another igneum/ another sidereun/ another crystallinum/ and another empireum/ The heaven reasonable is the man just/ which is said just by cause of the divine habitation/ For like as heaven is the seat of god as the prophet isaiah saith Clum viichi sedes est/ our lord saith that the heaven is his seat/ reght so is the soul of a rightwis man like as salomon saith/ The soul of a rightwis man is the seat of sapience/ by reason of the holy conversation/ For the saints by holy conversation and desire dwell in heaven as saith saint paul our conversation is in heaven/ by cause of continual operation in virtue/ For like as the heavens move continually without resting/ in such manner the seyntes move always by good works/ The heaven intellectuell/ been th'angels/ & th'angels been called heaven/ by the reason of dignity & of their understanding/ whereof saith saint denys in the book of divine names in the iiij chapiter The divine spirits & the angels been above the creatares which been & live above all things that live & understand/ and know above all other wits/ & reason's/ & more than all other things that been in being/ they desire weal & good/ of which they be ꝑticipaunt/ that is god Secondly they been right fair by cause of their nature/ and of their glory/ of which beauty saith saint denys in the book tofore alleged/ Thangel is the manyfestation of deeds & will of god by whom they be showed/ and he is the clearness of dark light/ he is a mirror pure & right clear/ without receyunyg of any filth or spot in him/ if it be leeffull to say he is the beauty & the comformyte of the bounty of god/ Thirdly they be right strong/ by cause of their virtue & might/ of which strength/ saith john damascene in his second book the viij chapter/ where he saith/ Forts sunt et parati etc/ The angels of god been strong and always ready to fulfil the will of god/ And they be found allway anon where god will have them/ The heaven hath iij conditions It is right high/ right fair/ and right strong/ Of ij the first saith salomon/ ecclesiastici xliij/ The firmamnt is the beauty of the height/ & the beauty of heaven is in the sigght of glory/ The heaven is substantial/ that is the quality of the divine exellence of Ihu christ can/ & after this he ascended/ whereof david saith/ A summo celo egressio eius etc/ from the high & sovereign heaven the son of god descended/ & ascended again unto the sovereign height/ the quality of the divine excellence/ & that he ascended above all the heavens materiell/ david said it clearly which said/ Elevata est magnyficencia tua super celos/ lord god thy magnyficence is left up & elevate above all the heavens/ materiell/ he ascended unto the heaven where god the father sitteth/ not like unto helye/ which ascendeth in a char of fire unto a high region/ from whence he was translated in to paradis terrestre/ he went no ferther/ but Ihu christ ascended in the highest heaven/ that is called celum empireum/ which is the proper habitation of god of thangellis/ and of the saints/ And this habitation properly appertaineth to dwellers/ for this heaven above all other heavens hath excellence in divinity/ in priority/ in situation/ and circumference/ ¶ And therefore it is convement/ of Ihesu christ/ which all the heavens of intelligence and rasonable surmounteth in divinity/ in eternity/ in situation/ of inmobylyte/ and in circumference/ of puissance/ semblably it is th'habitation of saints/ of good congruity/ For that heaven is without difformyte/ unmovable of parfyght light/ and of capacity without measure/ And rightfully it appertaineth unto angels and unto saints/ which were all one in operation/ unmovable in dilection shining in the faith and in knoweleche of great capacity in receiving the holy ghost// It appeareth by this scripture that saith in the canticles/ Loo this is he that cometh leaping in the mountains and overpassing the hills/ And who that ascended above all the heavens of intelligence/ that is to say above th'angels appyereth by david that saith he ascended above the cherubyn-whiche is as much to say as the plenitude of science/ and flew upon the pens of the winds/ And who ascended above unto the heaven substantial/ that is to th'equality of god the father/ it appeareth by the gospel of mark/ Marci ultimo/ Dominus quidem Jesus' xpristus etc/ ¶ sith that our lord had spoken to his disciples he was set in heaven on the right side of god/ whereof saith saint bernard/ to my lord Ihesu cryst it is said singularly/ and given of my lord god the father/ that he sit on the right side of his glory/ In glory in essence consubstantial by generation/ semblable of majesty/ and nothing unlike and of eternity semblable/ Now may we say that Jesus' in his ascension was right high of iiij manners of height/ that is to wite of place/ of remuneration of reward/ of knowledge/ and of vertualyte or strength/ ¶ Of the first saith th'apostle ad ephesios/ He that descended/ hither down/ that is he that ascended above all the heavens/ Of the second ad ephesios secundo He was made obedient unto the death/ Where saint Austyn saith/ The humility of clearness is the merit/ and the clearness of meekness is the meed or reward/ meekness is the merit of clearness And clearness is the reward of meekness/ Of the third saith david/ Ascendit super cherubin/ he ascended above cherubin/ that is above the plenitude of science and of knowledge// Of the fourth it appeareth/ for as it is wreton/ he ascended above Seraphin/ which is interpreted the strength of god/ And we ought to know/ that of his Ascension/ we have nine fruits profitable/ Tle first is thabitation of the love of god/ whereof is said in the gospel/ johannis xuj/ Nisi enim abiero etc/ But if I shall go/ the holy ghost shall not come to you/ where saith saint Austyn/ if ye seek me by fleshly love ye may not comprehend the holy ghost which is spyrituelle love/ The second is the more greater knowledge of god/ whereof saith saint john in the gospel/ if ye love me well/ ye shall have great joy/ For I go to my father/ For he is greater than I am/ where saith saint austin/ I shall withdraw this form of humanity/ in which my father is more greater than I/ as to that ye may see god/ The third fruit is the merit of the faith of whom saith saint lion the pope in a sermon of th'ascension/ then began the faith more certain tapproche/ which teacheth us the son to be equal to the father and semblable/ and as to the body substantial of Ihesu christ/ of which he is lass than the father/ and whereof he had no need/ And this vigour is of great courage and farm without doubt for to believe that/ which is not seen at eye/ and to affyxe the desires that may not be beholden/ And saint austin saith He ascended as a giant to run in his way and tarried not/ but he ran crying by voys/ by words/ by deeds/ by death/ by life/ by descending/ and by ascending in crying that we should return to him by good he●te/ that we may find him/ The fourth is our surety therefore ascended Ihesu cryst in to heaven for to be our advocate to god the father And we ought to hold us well assured when we have such advocate to god the father/ and this witnesseth to us saint john that saith in his canonne/ we have advocate the father/ Ihun Cryst which is merciful to us for our sins/ and of this surety saith saint bernard/ O man saith he we have a sure going or a coming to god the father/ where the mother is to fore the son/ to whom she showeth her breast and her paps/ And the son showeth to the father his side and his wounds Thenne we may not be put away/ where we have so many signs of love and of charity/ ¶ The fift is our dignity/ a great dignity have we gotten/ when our nature is lift up unto the right side of the father/ whereof thangellis of heaven considering that/ deffended for to be worshipped of man/ apocalypsis nineteen/ Saint johan would have worshipped th'angel that spack to him/ and th'angel deffended him in saying/ Beware the that thou do not so/ For I am thy brother and thy servant/ where as the gloze saith/ that in the old law/ he defended not to be worshipped of man but after th'ascension when he saw man life up above him/ ¶ And of this saint lion saith in a sermon of th'ascension/ This day the nature of our humanity hath be born above the height of all puissances unto where as god the father sitteth/ as that it should seem more marvelous/ when it is seen that it is much far fro men/ so much more show they the reverence and th'honour that they have/ And hereof the faith mistrust not/ ne hope slaketh not ne charity amynysshith not/ The syxthe is the steadfastness and fermete of our faith/ whereof saith saint paul ad hebreos sexto/ To Ihesu christ we run for refuge/ for to keep the hope that hath be delivered to us/ as an anchor/ which is farm to the soul and sure/ which leadeth to within heaven/ where Ihesu christ before us entered/ And saint lion saith thus/ the Ascension of Ihesu christ/ is our mounting and lifting up/ And where the joy of our heed is/ there abideth the hope of our body/ ● The seventh is the showing of the way of heaven/ whereof saith Mychee the prophet he ascended to show us the way/ And saint Austyn saith/ Thy saviour hath made the way to thee/ Arise thou/ and go thither/ For thou hast that thou entendeste be not now slothful/ The viij is the opening of the gate of heaven/ for like as adam opened the gate of hell/ in likewise Ihu christ opened the gate of heaven as the church singeth Lord god Ihesu cryst/ thou art he that hast overcome the pryck of death/ that is the devil/ and hast opened the royalme of heaven to them that believe in thee/ The ix is the preparation of the new place/ whereof Jesus' saith in the gospel of john/ I go for to make ready your place in heaven/ And saint Austyn saith/ Lord array that thou hast made ready/ Thou arayest us lord to thee/ and thou arayest the to us/ when thou makest ready the place/ to th'end/ that to the in us/ and in the to us may be the preparation of the place/ and the mansion of the ever lasting health/ Amen Thus endeth th'history of Thascension Here beginneth of the blessed holy feast of pentecost or of the holy ghost THe holy ghost/ as wytnessheth saint luke in th'history of th'acts of thappostles/ on this day was sent to thappostles in the form & likeness of tongues of fire/ And of this sending & coming/ viij things been to be considered/ first fro whom he was sent Secondly in how many manners he was sent/ Thirdly in what time he was sent Fourtly how oft he was sent to thapostles/ fifthly in what wise he was sent/ sixthly in to whom he was sent/ Sevently wherefore he was sent/ And eightly by whom he was sent/ As to the first/ it is to wete/ that he was sent fro the father/ & fro the son he was sent & he also himself the holy ghost gave & sent himself/ Of the first saith saint john Iohis xiv/ The holy ghost which is said paraclitus/ whom god the father shall send in my name/ This is he that shall teach us all/ Of the second saith saint john/ if I go saith Ih̄us/ I shall send him to you/ Now it is to wite/ that the sending is compared in three manners to the sendar/ First as he that giveth being in his substance/ & in this manner the son giveth his rays or beams/ Secondly as in giving virtue or strength/ and so is the dart given by the virtue & str●engthe of him that casteth it/ Thirdly to him that giveth his jurisdiction to another/ & thus the messenger is sent from him/ of whoons he hath the commandment/ & after these iij manners the holy ghost may be said to be sent/ For it is said sent of the father & of the son/ as having virtue & authority in his operation/ not withstanding himself giveth & sendeth him/ The which thing seemeth to be veritable after this that the gospel of john saith/ johannis decimosexto/ Cum venerit ille spiritus veritatis etc/ ¶ When the spirit of troth shall come/ which proceedeth fro the father/ he shall bear witness of me that he cometh fro me/ Now saith saint lion in a sermon of the pentecost/ The Incomutable deyte of the blessed trinity/ is without any changing one in substance/ not divided in operation all one in will/ like/ in omnypotencye/ equal in glory and in his mercy/ he hath taken to himself the work of our redemption that the father be to us merciful/ the son to us profitable/ and god the holy ghost enflawme us/ ¶ And by cause that the holy ghost is god/ therefore he giveth himself/ And that this is true/ Saint Ambrose in the book of t'holy ghost saith thus/ The glory of the divinity is approwued by iiij reasons/ or for he is without sin/ or for that he leaveth the sins/ or for that he is creator/ & not creature or for that he worshipped none/ but he is worshipped/ & in that is showed to us/ that the blessed trinity was all given to us For the father hath offered all that he had/ as saith saint austin/ he hath sent to us his son in pries of our redemption/ & the holy ghost in sign of our adoption/ Semblably the son of god/ hath given himself unto us For thus saith saint bernard/ he is our pastor/ he is our pasture/ & he is our redemption For he gave his soul in price of our redemption/ his blood in to drink/ his flesh in to meet/ & his divinity in to final reward/ Semblably the holy ghost gaf himself all to us/ like as th'apostle saith/ by the holy ghost is given the word of sapience to one/ to another of science/ & thus of all graces particular is given by the same holy ghost/ and hereof saith saint lion the 〈◊〉/ The holy ghost is thinspirer of the faith/ giver of science teacher of chastete/ & cause of all health/ As to the second/ he is sent in iiij manners/ that is to weet/ that the holy ghost in ij manners/ Inuysebly & vysebly As touching in to the hert●s pure and chaste he descended vysybyly/ when by some sign visible he is showed/ ¶ Of the sending invisible saith saint john/ johannis iij. Spiritus ubi wlt spirat/ The holy ghost where he will he inspireth the hearts/ but thou knowest not whence he cometh/ ne whither he will go/ And it is no marvel/ ¶ For as saint bernard saith of this word nivysyble/ he is not entered by the eyen for he is not coloured/ ne by the eeres for he soundeth not/ ne by the nostrils/ ¶ For he is not meddled with the air/ ne he entereth not by the conduit of the mouth/ For he may not be swallowed ne by the feeling or attouching/ For he is not manyable ne may not be handled Thou demandest then if he hath sought any place natural or human by which thou mygktest know that he be comen in to thee/ Know thou saith saint benrard/ that of the ● moving of the heart/ I have understand by his presence/ And by the fleeing of vices/ I have felt the virtue of his puissance And by the discustion & reproving of my sins hid I am amarveled of the deepness of sapience And of th'amendment of my manners how little and small that they be/ I have experience of the bounty of his mansnetude and of the reformation and renovation of the spirit of my heart/ I have pierced the thickness and the nobleness of his beauty/ And of the regard and consideration of all these things/ I am abashed of the multitude of his greatness/ The sending visible/ when it is in any sign visible it showeth/ And it is to weet that in five signs visible/ the holy ghost is sent & showed/ First in sign of a dove upon Ihu christ when he was baptized/ Luke iij the holy ghost descended in bodily lykne● of a dove upon him Secondly in likeness of a fair cloud & clear upon Ihesu christ at his transfiguration mathei xvij/ 〈◊〉 he ye tspeking a bright cloud shadowed them/ this was upon the mount thabor/ where Ihesu christ spack with saint Peter james and johan And thus as he spack there descended a clear cloud that covered hem all/ where as the gloze saiththus/ ¶ When Ihesu christ was baptized/ and also when he was clarefyed the mystery of the trinity was showed/ The holy ghost was showed at baptism in likeness of a dove/ & in the hill in likeness of a clear montaygne & cloud thirdly he was sheewde in likeness of a blowing or a blast/ as saith saint johan/ johannis vicesimo/ He breathed and blewe on them and said Take ye the holy ghost in you/ of whom ye forgive the sins/ they shall be forgiven/ ¶ And of whom ye retain the sins/ they shall be retained/ ¶ Fourthly in likeness of fire fifthly in likeness of tongues/ And in these two manners he appeared to us to give us to understand/ that the properties of the tongue and of fire he putteth in the hearts/ where he descendeth/ The dove hath wailing for his ●●nge/ she hath no gall/ she maketh her house in an hole/ or in a wall of stone/ And thus the holy ghost/ them that he replenessheth/ he maketh them to wail for their sins/ Whereof saith isaiah the prophet/ isaiah lix/ we all shall roar like bears/ and wail like dowues in thinking humbly and bitterly how we have erred against the scripture/ And for this comforteth us th'apostle saint paul/ add Romanos viij/ The holy ghost ceaseth not to pray for us/ in moving us to wailings without number/ for our sins which been without number/ Secondly the doves been without gall/ And the holy ghost maketh them such/ where he descendeth/ ¶ For that is his nature/ Whereof saith the wise man/ sapiency xij/ O quam bonus et suavis etc/ O lord god how moche good and sweet is this spirit in us Item in the same place/ he is called sweet/ benign/ and human/ of that he maketh us benign and human that is to weet sweet in word/ benign in heart and human in work/ ¶ thirdly the doves dwell within the holes of walls of stone/ that is to say/ in the wounds of Ihesu christ/ he maketh them dwell/ that he fulfilleth/ whereof it is said in the cantykes/ Canticorum ij/ Arise thou my spouse/ my love/ and my dove my spouse and love/ that is a devout soul/ & come my dove/ for to nourish small pigeons in the holes of the wall that is in the wounds of our lord/ whereof saint Iherome saith/ Spiritus oris nostri etc thus as he would say/ the spirit that is of our mouth/ that is Ihesu cryst/ For he is our mouth/ and our flesh maketh us say to cryst/ In thine umbre/ that is in thy passion in which Ihesu christ was obscure. dark: and despyted/ we shall live by continual memory/ Secondly he was showed in likeness of a cloud/ The cloud is life up fro thearth/ by virtue of the son/ And nourysshith and engendryth rain And refresshyth and cooleth thayer and thearth/ ¶ Thus the holy ghost/ them that he replenesshith he lifteth fro thearth for to despise thearthly things/ as saith the prophet/ Ezechiel/ ¶ The holy ghost hath life me in to the air between heaven and earth/ and hath brought me in to Iherusalem in the vision of god Secondly he refresheth thearth that is the hearts/ against the dryness of brenning of vices/ ¶ And of this was said to the virgin mary/ Spiritus sanctus superuemet in te: etc The holy ghost shall come in thee/ And the virtue of him that is highest shall shadow thee/ and fro all ardour of vices shall coal thee/ ¶ And the holy ghost is called water/ by cause that water hath the virtue and nature to refresh & coal/ whereof saith saint john th'evangelist/ from the holy ghost the floods of living water shall run/ ¶ And that same saith he of the holy ghost/ which thappostles received and of them that received him/ ¶ For the rivers ran through all the world upon them that believed in god/ ¶ thirdly he engendryth rain/ the which descendeth by drops/ ¶ And this is that david saith/ The holy ghost shall blow/ and make waters to flow/ that is to say by the teeris coming fro the heart dropping fro the eyen/ ¶ Fourthly he is showed in likeness of breath/ which is a spirit of the heart/ which is cast out by the mouth/ which is light/ hot/ Sweet/ and necessary to breathe with Thus the holy ghost is light to be shed/ in to a man/ he is most swift of any thing that is movable/ as the gloze saith upon this word/ factus est repent de celo sonus et cetera/ At the coming of the holy ghost/ he made moving as of thunder/ and of wind/ vehement and sudden and fulfilled all the house/ where thapostles saten/ which abode him in great devotion/ ¶ For the grace of the holy ghost/ wrought not in his operation of space/ ne of time/ but he had sudden motion/ ¶ Secondly he is hoot for to enflamme the hearts/ whereof Ihesu christ saith/ I am comen to ●ast fire in th'earth/ but this is that brenneth and enflammeth the hearts/ And is compared to wind which is hot/ whereof is said in the canticles/ Vem auster et perfla ortum meum/ ¶ Come wind of the south and blow in my garden/ that is my soul/ thirdly he is sweet/ for to make sweet the hearts and therefore he is named by the name of unxyon the sweet unxion of him teacheth us which appertaineth to our health/ And it is named by name of dew/ whereof singeth holy church/ Et sui roris as percione fecundet/ where she prayeth that the aspersion and springing of the dew make our hearts to grow in virtues and also by space of time still and calm/ After the stroke of the fire descended a sweet sown of air soft and small/ And there was our lord/ Fourthly it is necessary to breathe in such manner/ that if it might not issue out of the mouth/ that he might not breath/ anon the man should die/ And thus should we understand of the holy ghost/ after this that david saith Auferes spiritum eorum et deficient/ et in pulverem etc/ lord god as soon as thou shalt take away their spirit/ they shall fail/ And therefore saith he/ Emitte spiritum tuum etc/ Lord god send thy spirit in to them and they shall be created by spiritual life and be renewed/ For the holy ghost is he that giveth life/ Fourthly he was showed in the likeness of fire/ fifthly in likeness of tongues/ And the cause for which he appeared in these two manners/ I shall here after say/ As to the third pryncypal in which time he was sent/ he was on the thirty day sent after ester for to give to us knowledge that the holy ghost came/ And it is the perfection of the law/ the remuneration perdurable/ and the remission of sins it appeareth of the perfection of the law For fro the day that the lamb was sacrefied in that old law/ the law was delivered the thirty day after that/ as the church saith in fire And also in the new testament/ thirty days after ester descended the holy ghost on the mount of zion in likeness of fire/ like as the law was give in the highest of the mount of Synay/ so the holy ghost in the solier where the supper of Ihesu christ and of his apostles was made/ ¶ In this appeareth that the holy ghost is the perfection of all the law/ ¶ For in that is the plenitude of dilection/ Secondly the perdurable remuneration is in the holy ghost/ whereof the gloze saith thus/ that the forty days in which our lord conversed with his disciples/ signfeye the holy church/ also the thirty day/ on which the holy ghost was given expressheth the penny of the last retrybution/ and reward perdurable/ ¶ Thirdly of the holy ghost is the remission of sins/ as saith the gloze/ Therefore it was given in the thirty day/ by cause in the thirty year was the jubilee/ and all thing pardonned And by the holy ghost the sins been pardonned/ ¶ And it followeth in the gloze/ In the jubilee spyrytuel/ the prisoners been delivered/ the debts been quited/ the exiled been repelled and called home/ theritages been rendered/ And the bond men been rendered from their seruytud and made free/ And the guilty of death been made quite and delivered/ whereof saith scynt paul The law of the spirit of life in Ihesu christ hath delivered me fro the law of sin and of death/ ¶ After the debts of sin be left/ for charity covereth & quencheth great multitude of sins/ The exiled men been called home/ And the prophet saith/ Spiritus tuus bonus etc/ Lord thy/ good spirit hath brought me in to the right land of my country/ that is in to heaven/ The heritage lost is rendered/ whereof saith saint paul/ The holy ghost had given witness to our spirit that we been the sons of god/ ¶ And if we be sons we be heirs/ which were servants to sin we be made free to god/ For where the holy ghost is/ there is franchise and liberty/ As touching the fourth/ how oft he was sent to thappostles/ after that the gloze saith/ he was given to them by three times/ that is to weet to fore the passion of Ihesu christ/ after the resurrection/ and after th'ascension/ first ●o do miracles Secondly to release the sins/ And thirdly to confirm the hertres/ first when he sent them to preach/ and to cast fiends out of bodies/ and to hele the seek malades/ he gave to them the puissance/ ¶ And these marvels died they by the holy ghost/ Nevertheless it is not consequent that who some ever have the holy ghost do miracles/ For/ saint gregory saith the miracles maketh not a man holy/ but show him holy/ ne also every man that doth miracles hath not the holy ghost/ For evil people avaunt them to have done miracles saying/ lord lord say they have not well prophesied in thy name/ thou hast given to us the spirit of prophesy/ God doth miracles by his angels by matter amiable that they have/ And the fiends by virtues natural/ which been in things created naturally/ And th'enchanter by help of fiends/ The good christian man by justice public/ The evil christian man by signs of justice/ Secondly they had the holy ghost/ when he breathed on them saying/ take ye the holy ghost in to you to whom ye lose their sins they shall be loosed/ and of whom ye retain/ they shall be retained/ Nevertheless none safe god may foryeve sins/ as to the sin that is in the soul/ and which is th'obligation to pain perdurable or as to th'offence of god/ the which is only forgiven by the Infusion of the grace of god/ and by the force and virtue of contrition/ nevertheless we say that the priest assoylleth of sins/ as for that he is Insynued or showeth that the sinner is assoiled of god/ as to that/ that the pain that should be perpetual/ he changeth in to temporal of purgatory/ and also for that the pain temporal is dew he releceth party/ thirdly the holy ghost was given to them on this day/ when he confirmed so their hearts/ that they dread no torment/ by the virtue of the holy ghost which all overcometh/ whereof saith saint Austyn/ such is the grace of the holy ghost/ that if he find heaviness in the heart/ he breaketh it if he find desire of evil/ he destroyeth it/ if he find vain dread/ he cast it out/ And Saint lion the pope saith/ the holy ghost was hoped of thappostles/ not for them first he had inhabited in them/ but by cause that the hearts to him sacred and dedyed more should visit them/ and more abundantly by grace should abide in increasing his yefts not then bygon of which he was not newly showing his operation/ For his largesse passed all abundance/ As to the fifth/ that is to wit how he was sent/ it is to be known/ that he was sent/ with great sown in tongues of fire/ the which tongues appeared sitting/ And the sown was sudden fro heaven vehement/ and shining/ It was sudden/ For he had no need of space temporal/ It was fro heaven/ For he made them celestial that he re●lenesshyd/ vehement/ For he gave dread of love/ or for that/ that he took away the sorrow perdurable/ which is malediction/ or for that/ that he bore the heart out of carnal love/ also he was replenesshing/ Fo● he fulfyled all thappostles as saith saint Luke/ Repleti sunt omnes spiritu sancto/ And it is to weet that there been iij signs of replenyssing that were in thappostles/ The first is that the place where he is giveth no sown/ like a ton of win that is full/ to this purpoos speak job/ Shall not the ox cry and roar/ when the rack is full/ The ox shall not bow ne cry when the crib shall be full/ like as he would say/ When the heart is full of grace/ him ought not grudche by impatience/ This sign had thappostles/ For in the tribulation that they had/ they resowned not ne grudched by Impatience/ but joyously went to the presence of the tyrants to prison and to torments/ The second sign is that he may receive no more/ else he were not full/ In this manner he that is all filled demandeth no more/ In like wise the saints that have plenitude of grace/ may receive none other liquor of earthly delectation/ ¶ And by cause they have tasted the sweetness of heaven they have none appetite to the earthly delectations/ whereof saith saint Austyn/ who so drinketh one drop of delyces of paradies/ the which one drop is greater/ than all the see ocean/ which ought to be understand/ that all the thirst of this world is in him extinct/ And this sign had thappostles/ which would have none of the goods of this world in proper/ but put it all in common The third sign/ is for to run over out/ as it appierith by a river which ariseth and runneth over his banks/ As solomon saith/ which fyllyth as phison wisdom/ This flood or river phison/ of his nature ariseth and springeth over/ and watereth and arrouseth the bond about him/ In like wise thappostles began to spread abroad/ For after they had received the holy ghost they began to speak diverse languages/ where the gloze saith/ that/ that was the sign of plenitude/ For the vessel full sheddeth over/ as it appeareth of saint Peter/ For anon as he began to preach he converted three thousand/ Secondly he was sent in tongues of fire/ And here be three things to be considered/ First for whom he was sent conjoinctly in the tongues of fire/ Secondly wherefore he was sent in tongues of fire more than in another element/ ¶ Thirdly wherefore he was sent in tongues more/ than in another member/ As to the first/ for three reasons he was sent and appeared in tongues of fire/ to th'end that their words should enflamme the hearts/ Secondly that they should preach the fiery law of god/ Thirdly that they should know that the holy ghost which is fire spack in them/ And that they should doubt nothing/ And by cause all men should here the words of god/ And they should attrybue ne take to themself that they converted by their predication/ but by the words of god/ ¶ Of the second we ought to know that he was sent in likeness of fire for many reasons/ The first is taken after the seven virtues of grace/ The holy ghost came in the manner of fire for to make meek high things by the yefte of dread/ he amolyfyeth and softeth hard things by the yefte of pity he illumineth hard things by the gift of science/ he restraineth the floods of vices by the yefte of counseyl/ he affirmeth and consolideth soft things by the yefte of str●ngthe/ he cleareth the rust of sin by the yefte of understanding/ he draweth up the creatures by the yeft of sapience/ The second reason is taken after his dignity and excellence/ the fire surmounteth and exceedeth all other elements in beauty/ in order/ and in virtue/ In beauty by cause of the fairness of light/ In order by cause of his situation/ In virtue/ by cause of vigour in operation/ In like wise the holy ghost in these iij things exceedeth all For the first he is said the holy ghost pure without filth/ For the second/ holy ghost which compriseth all other spirits of understanding/ by his incomprehensibilite/ For the third he is said holy ghost having all virtue for he is Invyncyble For he hath all strength seeing all things fro far/ The third reason is taken as to his manifold effect And this reason assigneth Rabanus saying that the fire hath iiij virtues or natures/ It brenneth/ it purgeth/ it chauffeth/ and it lighteth/ In like wise the holy ghost brenneth the sins/ he purgeth the hearts/ he casteth away all coldness and dread of the hearts/ And he enlumyneth them that been ignorant Of the first saith zacharye the prophet/ He broileth and brenneth the h●rtes/ as the fire brenneth the silver/ Also david said/ Lord I pray the burn my reins and my heart/ and dry them fro all sin/ he purgeth also the hearts/ after that as saith isaiah/ When our lord had wash away the filths of the daughters of zion/ & hath purged the blood of Iherusalem fro the middle of him/ in the spirit of judgement/ and in the spirit of brenning/ then shall they be in safety and surety/ and kept against all tempest/ And the prophet speaketh of the purgation that shall be made at last/ when all shall be purged pure & clean that shall go in to heaven/ he casteth out also all coldness and pusyllanymyte of the hearts/ whereof th'apostle saith/ Be ye fervent in spirit/ that is of heart/ the which thing the holy ghost maketh/ when he espriseth him of his love And hereof saith saint gregory/ The holy ghost appeared in fire for all the hearts which he replenessid/ and voided the coldness of fere/ and inflamed them with desire of the glory perdurable/ He enlumyned also the ygnorauntes'/ whereof saith the wise man/ Lord god who shall know thy science/ if thou give not thy sapience and send to us thine holy spirit from above/ that is he that all enseyneth and teacheth/ The fourth reason is taken after the nature of his love/ Love is sygnefied by the fire for iij causes/ The first cause is/ for the fire is always moving/ So is it of the holy ghost/ For them that he replenesshith/ he maketh them to be in continual moving of good operation/ whereof saith saint gregory/ The love of god is never idle/ as long as it is in the heart of a devout person/ it fructyfyeth/ And it fructyfyeth not/ it is a sign that it is not there The second is/ For the fire among all the other elementis hath but little matere/ but strong virtue in operation it hath in his quality/ Thus the holy ghost whom he replenesseth maketh them to have but little ne lot● earthly things/ and greatly to spiritual things in so mochethey love not worldly things more worldly/ but spiritually/ Saint bernard putteth iiij manners of love/ that is to weet to love the world fleshly/ the spirit fleshly/ the flesh spyrituelly/ & the spirit spiritually/ The third cause is for that the fire abasheth and meeketh the things high/ he hath tended on high things despercled to unye them/ and them despercled to being together/ And by these three things been understanden three ver/ tues of love/ For as saith saint denys in the book of the names divine/ the fire hath iij virtues ¶ For he inclineth the high things down/ he lifteth the things low in height/ he ordaineth the things equal to their ordinance/ And these three things maketh the holy ghost in them that he replenesshyth/ For he inclineth them by humility/ he lift them up in desire of high things/ And ordaineth them to gydre by unity of manners thirdly he apyered in likeness of a tongue more than in another member/ And for iij reasons/ The tongue is the member that is inflamed of the fire of hell/ and is of great difficulty to govern/ And profitable when it is well governed/ And by cause that the tongue was inflamed of the fire of hell/ she had need that the holy ghost should come tenflame it/ as saith saint james/ It is the fire of the holy ghost/ and by cause it is evil and lightly governed/ she hath the more need/ For after that/ that saint james saith in his chronicle/ ¶ All nature of beasts of birds and of serpens been maystryed and ruled by man/ but the tongue may not be maystryed/ And by cause it is a member profitable when it is well governed Therefore he had need of the holy ghost that should govern it/ he appiered also in a tongue which is much necessary/ To prechours he is necessary For he maketh them to speak fervently without dread/ and therefore he was in that likeness/ as saith saint bernard/ The holy ghost descended upon the disciples in tongues of fire/ to th'end that they should preach and speak the law of the tongues of fire/ ¶ The holy glooost also maketh them to speak and preach hardyly and constantly/ as saint Luke saith in th'acts of thappostles/ They were all replenished with the holy ghost/ and begun to speak with hardiness the word of god/ he maketh them also to speak in many manners/ for the great and diverse multitude of hierers/ And therefore it is said/ they began to speak with diverse tongues/ in such wise as the holy ghost administered to them/ he made them also to preach profitably to the edification of the people/ whereof saith isaiah/ The holy ghost is descended upon me and hath anointed me with his grace/ whereof he had made my words pleasant and profitable to thealth of creatures/ ¶ thirdly the tongues appeared sitting/ in signefyeng that he was necessary to prefidentes and judges/ For he giveth authority for to pardon & to foryeve sins/ as saith saint john/ take ye the holy ghost/ by whom ye shall take away the sins of them that will repent them/ he giveth also wisdom for to dame and judge/ whereof saith isaiah/ I shall put saith god my spirit upon them that shall judge & dame truly/ he giveth also debonnayrte and sweetness for to support and molyfye the judgement as it is said Numeri x. I shall give to my people of my spirit that is in thee/ for to support the burden of my people/ The spirit of moyses was the spirit of benignity and of sweetness that was in him/ for to judge the people/ Moses' was most meek and most debonayr/ and therefore god delivered to him his people for to govern/ The holy ghost giveth also aournement of holiness for tenforme/ as saith the scripture/ ¶ The holy ghost hath adorned the heavens/ that been the hearts wherein he descendeth/ And as to the sixth in to whom he was sent in to thappostles/ that were vessels clean and pure and disposed to receive the holy ghost/ And that for seven causes that were in them/ first they were quiet and paysyble in heart/ And this segnefieth that is sungen/ Dum complerentur dies pentecostes etc/ The day of the pentecost they were all to gydre in one place still be assembled/ The day of the pentecost is the day of rest/ after that isaiah saith/ upon whom shall my spirit descend/ but upon an humble heart and being still/ Secondly he was herd by dilection/ And this is that the scripture saith/ Erant omnes paritor/ They were all to gydre for they were all of one heart and of one will/ ¶ And thus the spirit of man giveth not life to the membres/ but that they be together/ in like wise the holy ghost giveth not spiritual life but to the members unied spyrituelly/ And as the fire quencheth and goth out when the brands been taken away so the holy ghost goth away when the membres by discord been divided/ and therefore it is sungen of thappostles/ that the holy ghost fond them all of one accord by love and by charity/ & enlumined them with clearness shining in them of the divine deyte/ thirdly they were in a secret place/ ¶ For they were in the place/ where Ihesu christ made with them his maundey/ or supper/ whereof is said Ozee ij/ I shall lead man's soul in to a solitary place/ & shall speak to it in secret/ ¶ Fourthly they were in orison and prayer/ continual whereof is sungen/ Orantibus appostolis deum venisse etc/ when they were in prayer then came the holy ghost upon them which prayer is necessary/ to receive the holy ghost/ like as the wise man saith/ I have prayed god/ and the holy ghost is comen in me/ whereof saith Ihesu cryst/ Iohis xiij/ I shall pray god my father/ And I shall send to you in my stead the holy ghost that shall comfort you/ fifthly they were garnished with humility and meekness/ And that is/ that they were sitting when the holy ghost came/ And hereof saith david/ lord god thou art he that sendest the fountains/ in to the valleys/ that is the holy ghost which is the fountain of grace/ which he sendeth in to the humble hearts/ ¶ sixthly they were in peace together/ in that is to be understand/ that they were in Iherusalem/ which is as much to say/ as the vision of peace/ And that peace is necessary to receive the holy ghost/ our lord showed when he came to them after his resurrection saying/ Pax vobis/ peace be with you/ and after said/ take ye the holy ghost/ Sevently they were life up in contemplation/ And this is to understand that they received the holy ghost in an high place/ whereof saith the gloze/ who that now desireth the holy ghost in his heart/ late him put the house of his flesh under his feet/ by lifting up his heart by contemplation/ And as to the seventh wherefore he was sent/ it is to be noted For seven causes he was sent/ that been understanden in this authority/ Paraclitus autem spunssanctus: quem mittet pater in nomine meo. ille vos docebit omnia/ The first cause is for to comfort the sorrowful/ when is said paraclitus/ which is as much to say as comforter/ as god saith by isaiah/ The spirit of god upon me and it followeth/ to th'end that I should comfort the wepars of Zion/ that been the daughters that saw god/ whereof saith saint gregore/ The holy ghost is said comforter/ to them that he findeth wailing for their sins that they have commised/ he maketh ready hope of pardon in lifting their hearts fro affliction of sorrow/ ¶ The second is for to quykene the deed when he saith spiritus/ for the spirit is he that quykeneth/ as it is said in ezechiel/ Ye bones that be dry and without life I shall send in you my spirit/ & ye shall live/ ¶ The third cause is for sanctefye and make clean the sinners/ in this that he said Sanctus as it is said spirit by cause he giveth life/ Also he saith Holy by cause he sanctefyeth and maketh clean/ and it is said pure and clean/ therefore saith david/ The grace of the holy ghost which is aflood pure and cleansing/ he gladeth the city of god/ that is holy church/ and by this flood our lord hath sanctified his tabernacle/ The fourth cause is/ he is sent for to confirm love among them that been in discord and hate/ which is noted in this word Pater/ he is said father/ by cause that naturally he loveth us as saith saint john in the gospel/ johannis xiij/ Ihesu christ saith my father loveth you as his sons/ ¶ And if ye be his sons thenne be ye brethren each to other/ And between brethren ought allway to persevere love and friendship/ The fift cause is for to save the just and true men/ in this that he saith In nomine meo/ that is Jesus'/ that is to say saviour/ In whose name the father to the holy ghost to show that he came to save the people/ The sixth cause is for form the ignorauntes'/ in this that he saith/ Ille vos docebit oina/ The holy ghost when he shall come he shall teach you all things As to the seventh/ that he is given or sent first in the beginning of the church by prayer/ as thus when he came thapostles prayed god & were in prayer/ whereof is sungen/ Orantibus applis deum venisse/ thapostles praying the holy ghost can/ & luce. three Ihu praying the holy ghost descended/ Secondly he came by hearing attentyfly and devoutly the word of god actuum x/ As saint peter was preaching the holy ghost descended upon them/ Thirdly he came by holy & busy operation/ that is by this that is said/ Imponebant manus super eos & accipiebant spm̄ scm̄/ Thapostles put their hands on them that believed/ & anon they received the holy ghost/ and this Imposition of thands signifieth th'absolution of the priest/ which absolution give us the holy ghost/ Amen/ THe great largesse & benefayttes that god hath distributed to christen people give to the said people great dignity for there is no people ne never was so great a nation/ that their gods had approached so nigh them/ ae our lord god is unto us/ The blessed son of god would make us partners unto his divinity & godhead/ & therefore took our nature/ to th'end that making himself man/ he would make men as gods/ And all that he took of us/ he gave all again to us for our salvation/ he gave his proper body in offering unto god the father in the altar of the cross for our reconciliation/ & shed his blood in price & washing our sins to th'end that we might be redeemed fro the miserable servitude wherein we were & that we should be also clean and clensid of our sins/ & also to th'end/ that this excellent benefice abide to us in perpetual memory/ he hath unto devout hearts & faithful given his owen body in meet/ & his precious blood in drink in likeness of breed & win/ O precious feast & convyne/ & verily full of great wonder/ the feast healthful & replenesshid of all sweetness/ what thing may be more precious/ than the noble convynye or feste/ in which/ not only the flesh of calves ne of oxen lyk as was given in thold law for to taste/ but the proper body of Ihu which is very god is presented for receive and assavoure devoutly/ what thing might be more full of great admiration/ than is this holy sacramnt in which the breed & win been commyxted substancyelly in to the proper body of Ihu And therefore Ihu christ there is contained under the spece & likeness of breed & win/ he is eaten & received of the good & true christian men/ but for that/ he is not departed in pieces ne asondred in his members/ but abideth all hole & entire in everich of his parties/ For if this holy sacramnt were divided or deꝑteed in a M. parties/ in everich party/ should remain 〈◊〉 proper body of our lord hool & entire/ None other sacrament is not of so much merit/ ne so full of health as this sacramnt is/ for by this be purged the sins/ the virtues been increased/ & the thoughts be engrassed & fulfilled with th'abundance of all good virtues/ he is in holy church offered for the living & them that been deed/ to th'end that he may profit to all that which is for their salvation/ of all them that been ordained & instituted to consacre it/ the sweetness of this holy sacramnt may none express/ by the which sweetness is spirituelly tasted & remembered thexcellentexcellent charity that god showed in his glorious passion/ & to th'end that it might be the more fervently impressed in the hearts of devout & faithful people/ of the great largesse of his charity when he should depart out of this world & go to god his father/ & would eat his paske lamb with his disciples/ thenne he instituted this holy sacramnt like a memory perdurable of his passion/ as thaccomplyssemnt of ancient figures/ & of the miracles that were done by him/ And also to th'end that they that were sorrowful & heavy for his absence/ should thereby have some solace singular/ This is a thing thenne rihgt convenient & convenable unto the devotion of devout hearts to remember solemnly th'institution of so healthful & marvelous sacram̄●t/ to th'end that the ineffable manner of thornaunce & thought divine/ visible be honoured & worshipped/ & that the might & puissance of god be loved & thanked which in this sacramnt worketh so marvelously/ & also of so healthful & of so sweet & gracious benefice be given and rendered to god due thankings & graces/ ¶ And how well that the day of the Cene or supper/ in which this noble sacrament was instituted is special memory made of this sacramnt/ how be it the surplus of the service of the same day appertaineth to the passion of our lord/ In the which passion our mother holy church is occupied all that day devoutly/ & by cause this intustition of so noble sacramnt may be hallowed more solemnly/ the pope urban the fourth by great affection that he had to this holy sacramnt moved of great devotion/ he ordained the feast & remembrance of this holy sacramnt the first thursday after the octaves of pentec●ste/ for to be hallowed of all good christian people to th'end that use through out all the year this holy sacrament to our salvation/ may do our devoir to this holy Institution specially in the time/ when the holy ghost enseyned & teached the hearts of the disciples to know the mystery of this holy sacramnt/ For in that time there/ the true faithful disciples begun to frequent it It is red in th'acts of thappostles that they were ꝑseveraunt in the doctrine of thappostles/ & in comynycation/ of the breaking of the breed in devout orisons after the sending of the holy ghost/ & to th'end that the holy institution of this amorous sacramnt should be the more honourably hallowed on the said day & by the utas or octaves following/ in stead distribution material that been distributed in cathedral churches/ the foresaid pope vr●an hath given of his power & largesse apostolic/ wages spiritual & pardon special unto all them/ that shall be personelly in clean life at hours dyurnelle and nocturnel ¶ Of this holy solemnity/ to th'end that every good chatholyque person should have the more desire to come to one/ so great a solemnity/ overall where it shall be hallowed// That is to wite at matins an C. days of pardon/ at mass as much at first evensong as much/ & at second evensong on the day/ also an. C. days/ at hours of prime/ of tierce/ of sixth/ of none/ & of compline at everich of these hours xl. days/ On the other days during the octaves/ for every day to them that shall be at matynes at mass/ at tierce/ at sixthe/ none even song/ & compline/ a C· days of pardon/ & all these pardons of the treasure of the church by the misericord divine he hath given them & instituted tendure perpetuelly/ This sacramnt figured our lord When he sent Mamna fro heaven/ unto the old fathers in desert/ where they were fed with meet celestial/ & it is said that the men had eaten breed of angels/ but allway all they that had eaten thereof they dieden in desert/ But this meet that ye now receive is the living breed which descended fro heaven/ that administered the substance of the life eternal/ & therefore who somever receive this breed here worthily/ he shall never die eternelly/ for this is the proper body of Ihu christ/ now consider here thenne/ which is most excellent & most profitable/ the breed of thangellis/ or the proper body of Ihesu christ/ which is life perdurable The manna aforesaid can fro heaven/ This precious flesh is above the heaven/ This manna is celestyalle/ This flesh here is god the creator of heavens/ the manna was kept unto the morn/ & was corrupt this breed may feel no corruption/ To them in desert abovesaid sprang water out of a stone/ to us is sprungen the blood of thamorous Ihu christ/ The water refresshith them for an hour/ but the precious blood of Ihu christ wessheth us perpetuelly/ The jews drank/ & alway were a thirst/ but thou christian man when thou hast drunken of this bewrage here thou mayst never after have thirst/ That other was given to them in a shadow & umbre/ but this was given in truth now ye shall understand this that was in the shadow/ they drank of the water that issued out of the stone/ this stone was Ihu cryst/ & yet they pleased not always in their works to god/ & therefore died they in desert/ All though things there were done in figure/ for to give knowledge of things more great and more notable/ It is moche greater thing of the light/ than of the shadow/ semblably of verity/ than it is of figure/ And also moche greater of the body of our creature & maker/ than it is of the manna that came fro heaven/ Thou shalt demand peradventure how thou affermest & assurest me that I receive the body of Ihu christ whah I see another thing/ we have many examples/ by the which we may well prove/ that it which thou receivest is not that thing that nature hath formed/ but it is well that that the benediction hath consecrated/ the benediction hath greater might than nature/ for by benenediction oft-times nature hath been changed/ Moses' that held a rod in his hand/ when he cast it to the earth/ it became a serpent/ Anon he took it up/ and it turned in to the nature of a rod/ Thou seest thenne how by the grace of the prophet/ the nature hath be changed twies of the serpent/ & of the rod/ the rivers of egypt ran sometime their course naturel/ but suddenly by the veins of th● fontaynes blood begun to issue/ & run so long that the people witted not for to drink/ after at the prayer of the prophet/ the river of blood cessed/ & came again to his nature of water/ as it was afore/ the people of the ebrews was on a time all environed & enclosed of thegyptians between the see & them/ Moses' life up his rod/ & thenne the water departed/ & assambled unto the likeness of a wall/ & there appeared to them a way for to go on foot/ And the flood of jordan in his proper place against his nature/ returned against the hill/ The old faders that were in desert also on a time had great thirst/ moyses took his rod & smote a stone out of the which issued great abundance of water Is not the grace of benediction which hath we ought above nature/ when the stone giveth water/ which he may not by nature/ ¶ Marach which was a river right bitter in such●●yse that the people that had great thirst/ might not drink it/ Moses put a staff in the water & suddenly by the grace of benediction which there wrought/ it lost his bitterness & became sweet/ Semblably in the time of elysee the propheete/ one of the sons of the prophets let fall the iron of his axe in the water/ the which iron after his nature sanck doum to the bottom of the water/ Thenne he can to helysee praying him for his axe/ helysee put his burden in the water/ & anon the iron begun to swim above the water/ which is a thing above nature/ for the weiht of the iron is mightier than the liquor of the water/ by all these things & by the blessings of prophets we see clerrely how grace or benediction hath thus wrouht above nature/ & thenne sith that benediction human diverse times hath thus convertid things against nature/ what shall we say of the consecration divine/ where the words of god work/ For this holy sacrament here that thou receivest/ is consecrate of the word of Ihun christ/ then if the word of helye was of so great effect that it made fire to descend from heaven/ of moch● more value and effect is the word of Ihesu christ for to torn the likeness of elements/ ye have red of the works of the world/ as god said and commanded so was it made/ he commanded and it was made/ And the word that made all thing of nought/ may not the same change the things/ that have been made in to other spece and likeness/ It is not lass to him to create things than to change things/ we show also the mystery of th'incarnation of our maker Ihesu cryst/ was not that above nature that Ihesu christ was born of the virgin mary/ if thou demand of th'ordinance of nature/ thou knowest that the woman hath acustomme to conceive by the seed of man/ But the virgin marry engendered and conceived above th'ordinance of nature & always remained a virgin/ And this holy sacrament/ that we now consecrate/ is the proper body of Ihesu christ/ that was born of the virgin/ Wherefore then sechest thou of th'ordinance of the precious nature/ of Ihesu christ/ when he is above all nature/ He that was born of the virgin is the proper flesh of Ihesu christ/ the which was crucified and buried/ And verily this proper flesh is in this sacrament Our savour Ihesu christ saith Lo this is my proper body/ to fore the benediction of the celestial words it is another especie/ but after the consecration it is the proper body of our lord/ ¶ For assoon as the consecration is preferred and said the substance of the breed is converted in to the blessed body of Ihesu christ/ and in like wise of the wine and water in the chalys/ after the words of consecration said is the very body of our lord also whole in flesh and blood/ All the remnant that is said in the mass been praisings and lonynges/ to our lord and also prayers for the church/ for the kings and for the people But when this holy sacrament is consecrate the pres●e useth not his owen worrdes/ but he speaketh the proper words of Ihesu christ & so consacreth the sacrament/ the which word of Ihesu christ is it/ by which all thing was made/ the heaven/ the earth and the see/ then mayst thou see what a worker is the word of Ihesu christ/ ¶ And sith that so moche might and power is in the word of Ihesu christ/ that it which never had been/ began to be/ ¶ Then by moche more reason may he make that is/ to be converted in to other substance/ And thus that which was breed to fore the consecration/ is the proper body of Ihesu christ after the consecration/ And thus hath our blessed lord left to us his blessed body for to be honoured and worshipped here in earth/ ¶ And by reason me thinketh he might do no lass/ considering our Instablenes/ and how prone the people have been to worship falls gods/ and idols/ ¶ And how oft his owen chosen people the jews/ departed fro his laws and took to them falls god's/ notwithstanding the great miracles & marvelous that he did and showed for them/ than to leave his own proper body here among us daily to be remembered in eschewing of all idolatry for the salvation of our souls/ Whom we beseech that we may receive unto our perpetual/ salvation Amen/ ¶ Thus endeth the feste of corpus xpristi The Dedication of the Temple or of the church THe Dedication of the church is solemnly hallowed among the other feestes of the church And by cause that it is double church or Temple that is to weet material and spiritual/ And therefore it is to be seen shorthly of the dedication of this double temple/ As to the dedication of the temple material/ iij things been to be considered/ first wherefore it is hallowed or dedicated/ Secondly how it is hallowed/ Thirdly by whom it is hallowed/ And by cause that ij things been in the church that been hallowed/ that is the altar and the temple/ therefore it is first to be seen how the altar is hallowed/ The altar is first hallowed for three things/ First to make sacrifice to god as it is said genesis viij. No edified first an altar to our lord/ & took of all the birds & of all the beasts of the world & offered them upon the altar/ & the sacrifice that we make upon the altar is the body & blood of Ihu christ that we sacrify in memory of the passion of our lord after that he commanded us & said Do ye this in my memory/ we have iij memories of the passion of our lord that one is the mind of the passion him of that we have in writing/ & that other imagined in figure/ & that is to the sight for th'image of Ihu christ/ & of the other images that been in the church for the remembrance of Ihu christ & of his saints is for to move the devotion of the people These been also as the books of the lay people/ & these ij memoryees been but one/ The second memory is in word/ that is the passion of our lord preached/ & this mind is as to the hearing/ The third mind is the passion of our lord transfigured in to this sacrament/ which is verily the soul/ body/ & blood of Ihu christ/ & this mind is as to the tasting/ and if the passion of Ihu christ which is wreton embraceth the talent/ & that which is preached embraceth it yet more/ Moche more ouht this sacrament enflamme in which it imprinted so signyficatly/ Secondly as for to call the name of our lord/ whereof is said genesis xij/ abraham edified an altar to our lord/ & this invocation or-calling ought to be made/ after that th'apostle saith to thymothee/ or by prayers made by admyration for to take away the evils fro us/ Or by orisons made to get the goods/ or by requests made tencreace the goods & to keep them/ The first that is made upon the altar is said properly a mess by cause that Ihu christ is sent fro heaven/ And this word mess properly is said of sending/ and to the mess Ihu christ is sent from his father/ and sacreth the same h●ste/ For first we have him fro his father sent to us by his incarnation/ And after sent of us to his father by his passion/ And first he began to be with us by sacrefyeng And we with him by this oblation that he pray for us/ And it is to weet that the mess is sungen in three languages/ that is in greek/ in hebrew/ and in latin/ And is for to represent the title which was set on the cross in his glorious passion/ which was in greek/ hebrew/ and latin/ And also for to signify that all manner language aught to praise god/ The tongue latin is th'office gospel and epistle/ And the song in greek is the kyryes which been said ix times that we may come to the ix ordres of Angellis/ ¶ The hebrew is Alleluya/ Sabaoth/ and Osanna/ Thirdly it is hallowed for to sing on/ And hereof saith the book of ecclesiaste the xlvij chapiter/ he ordained them power against their enemies/ and made them to be put away fro about the altar/ and made the syngers to sing and to give sweet melodies in their sown/ and said melodies in plural number/ after that hugo de sancto victore saith there been three sows that make three melodies/ For there is a sown by smiting/ by wind and by song/ the touching or smiting appertaineth to the harp/ And the wind to thorgans/ And the voys to the song And this concordance of song/ and touching of tharp may be assigned to the concordance of good manners/ For as to the touching of tharp/ it may be reported to the work of the hands/ and blowing of thorgans/ to the devotion of the thought/ ¶ And the song of the voys to the preaching of the word of god but in this what proufyteth the sweetness of the voys without the sweetness of the heart/ She breaketh the voys/ but the will keepeth the concordance of the voys and of good manners/ so that by ensample he accord him to his neighbour/ and by his good will he accord him to god/ and by obedience to his master/ and this is the triple manner of music/ which is reported to the triple difference of th'office of the church/ For th'office of the church is made in psalms in lessons and in song The first manner of music is made by touching of fingers/ as in the sawtrye and semblable instrumentis/ The second is the song as of the voys/ and that aparteyneth to the lessons/ And thereof saith/ Sing ye to him in deporting your voys/ The third that is by blowing/ appertaineth to the song of a trump/ And hereof saith david/ Praise ye him in the sown of the trump/ The temple or the church is hallowed for five reasons/ The first is by cause that the devil and all his power be put out/ Whereof saint gregory recounteth in his dialogue/ that as a church of theretyques Arryens was yelden to good christian men And they hallowed it/ and had brought in relics of saint fabyens and sebastyen/ and of saint agathe all the people were there assembled and they heard suddenly an hog cry & run hither and thither among their feet seching the doors of the church/ And he might not be seen of noman/ whereof the people had great marvel/ But our lord showed to them/ that it was the foul spirit that dwelled tofore in that place/ And that night was a great noise upon the covering of the church/ like as they had run upon it/ ¶ And the second night was yet a greater noise/ And the third night was so fearful and so horrible agrete noise as that the church should have be thorwen down unto the fundament/ And then the wicked spirits departed and came no more there/ The hydows sown signified that for certain the fond issued by constraint/ the which he had long holden/ Secondly it is hallowed by cause that they that flee to the church should be safe/ whereof some churches after the dedication be privileged of princes/ that they that been culpable & i'll to the church that they may be safe/ whereof the Canone saith/ The church defendeth the culpables fro blood/ that they ne lose life ne member/ And therefore joab fled to the tabernacle/ & took the altar Thirdly it is hallowed by cause that the orisons be enhanced there/ And it is signified in the book of kings the viij chapiter/ when the temple was dedicate/ Solomon said/ who somever shall pray in this place/ thou shalt hear him lord in heaven/ And when thou hast heard him thou shalt be to him debonayr/ And we worship god in the churches toward the East/ for three reasons/ after that danyel saith in the fourth book the first chapiter First by cause that we show/ that we require our peace/ Secondly that we behold Ihesu christ crucified/ Thirdly that we show that we abide him a judge to come And danyel saith/ God planted paradies in the house of the east/ from the which he exiled man/ by cause he broke his commandment/ and made him to dwell to fore paradies toward thoccident/ ere he went any other part/ and therefore we look now in the church toward th'orient/ And our lord crucified beheld toward th'occident And thus look we worshipping him toward th'orient/ he was born an high/ and so worship him thappostles/ ¶ And so shall he come as they saw him going to heaven/ And so worship we him toward th'orient in abiding till he come/ Fourthly the church is hallowed by cause that there lovings and preysynges be rendered and given to god/ ¶ And this is done at seven times or hours canonycalls/ at matins at prime/ at tierce and so at other/ And how be it that god is to be praised in all the hours of the day/ but by cause our infirmity sufficeth not thereto/ it is ordained that at these hours we praise god specially/ by cause that these hours in some thing been more privileged than the other/ for at midnight when matins been sungen Ihu christ was born/ & also was taken & despised of the jews/ And at same hour he despoiled hell/ taking midnight largely that is to say afore day he aroos fro death to life And he appeared at hour of prime/ & it is said that he shall come to the doom at midnight/ whereof saint Iherome saith/ I ween that though things that thappostles have said shall be by fore day/ For the day of the vygylle of ester before midnight it hehoveth not to leave matins/ For the people abide the coming of Ihu christ And when this time shall come men ought to have surety that all men make feast that day/ And we sing at that hour praysynges/ by cause that we give him thankings for his nativity/ for his taking/ & of the deliverance of the holy apostlis/ so that we may busily abide his coming/ and the lawdes been adjusted to the matins/ by cause that in the morrow tide he drowned thegyptians in the see and created the world and aroos/ & at this hour late us give thankings to god that we be not drowned in the see of this world with the Egyptians/ And that We render lovings to god for our ●racion/ and for his resurrection/ Atte our of prime Ihesu christ came in to the temple/ and the people assembled there to him as lucas saith the xxj chapiter/ he was at that hour psented to pilate/ And at this hour after he was risen he appeared first to the women/ & this is the first hour of the day/ And therefore late us render our thankings to god and praising/ by cause that we may follow Ihu cryst that we may yield to him the first fruit of all our works/ At the hour of tierce Ihesu christ was crucified in the tongues of the jews/ and was bound to a stake and beaten to fore pilate/ And as it is said the stake or pillar that he was bound to showeth yet his blood/ And this same hour was the holy ghost sent to thappostles/ In the sixth hour he was naylled to the cross & derknesses were through out all the world/ so that the son bywept the death of his lord/ & covered him with black/ in such wise that he gave no light to them that crucified his lord/ And at this hour was he at dinner the day of his ascension with his disciples/ Atte hour of none Ihu christ gaf up his spirit/ and the knight pierced his side/ And the company of thappostles had a custom for tassemble then for to pray/ And Ihesu christ ascended that hour in to heaven/ And for these honour's praise we our lord at all ours/ At evensong time Ihu christ made the sacrament of his body and of his blood together/ he weesshe the feet of his apostles/ and disciples/ he was taken down of the cross and born to the sepulchre/ he manifested and showed himself unto his disciples in habit of a pilgrim/ And for these things the church giveth thankings to god at this hour/ Atte compline Ihu Crist sweat water & blood/ his monument was delivered to be kept/ and there he rested/ And when he was risen/ he showed himself peace to his apostles/ And of these things give we lovynges and thanks to god/ And hereof saith saint bernard/ hoew we owe to render and give thankings to god/ My brethren saith he/ when ye sacrefise to god with praisings & thankynges/ join your mind to your words and thy talent to thy wit/ and gladness to thy talente/ and sanctity to thy gladness/ And humility to thy demurity And to humility fire will/ fifthly the church is hallowed/ for tadmynystre there the sacraments of the church/ like as on the table of god in which the sacraments been comunyed and administered and some sacramentis been administered & given to them that enter/ as baptism/ And some be given to them that issue out/ as is the last unction or eneling/ And some be given to thabiders and dwellers/ as is order/ And some fight and fall/ to them is given penance/ Somme other contraryen/ and to them is given hardiness of courage for tenforce them/ and that is by confirmation/ And to other is given/ meet for to sustain them/ And this is for to receive the sacred body of Ihesu christ/ And sometime is taken away the letting that they fall not in to sin/ and that is b● conionction of marriage Secondly it is to wite how she is hallowed/ and it ought first be known of th'altar and after of the church/ And many things appertain to the hallowing of the altar/ ¶ And first been made on the four corners of the altar/ four crosses of holy water/ ¶ and environed about seven times/ and seven time aroused and besprenct with t'holy water stick or sprinkle/ After th'incense is brent on the altar/ And after it is anointed with chrism/ And thenne it is covered with black cloth/ and this representeth them that goon to the aultre For they ought first to have charity in iiij manners/ that is that they love god and themself/ their friends/ and their enemies/ And this signifieth the iiij crosces on the iiij corners of the altar/ and of these iiij corners is said in genesis the xxviij chapiter/ ¶ Thou shall stretch to th'orient/ to th'occident/ to the north/ & to ●he south/ Or the iiij crosses been made in the iiij corners been signified that Ihu cryst saved by the cross the iiij parties of the world/ Or for this that they signefye that we ought to bear the cross of Ihesu christ in iiij manners/ that is in the heart by thought in the mouth by confession in the body by mortification/ And in the visage by continual impression/ Secondly to have cure and owe to wake/ and this signifieth by thenvironing or going about the aultre/ For they sing then/ the waits of the city have found me/ For they ought have cure and watch upon them that been to them commised/ And for this cause putteth gylbert the necglygence of prelate's among the things disordinate/ this foul thing and moche perilous that is to wite a blind archyer/ and halting messenger/ a prelate negligent/ a doctor not cunning/ and a dumb crier/ these been a perilous felausship/ Or by the seu●n goings about/ of the altar/ been signified seven considerations that we ought to have unto the seven virtues of the humility of Ihesu christ/ ¶ And to go oft about them The first virtue is/ that he that was rich be made pour/ The second that he was put in the rack or the in crybbe The third that he was subject to his parents/ The fourth that he inclined his heed under the power of his servant/ ¶ The fifth that he sustained the disciple thief and traitor/ The sixthe/ that tofore a felonous Iug● he held his peace and spack not/ The seventh that he prayed piteously for them that crucified him/ thirdly they ought to have mind of the passion of Ihesu christ/ and that is signefyeed by the springing and casting of the water/ which signified seven effusions of the blood of Ihesu christ The first was in the circomsition/ The second was in the orison/ The third when he was beaten at pillar/ The fourth when he was crowned with thorns/ The fifth in piercing his hands The sixth in nailing his feet/ And the seventh in opening of his side/ And these arousemens' or springing of blood/ were made with the sprinkle of humility and of charity without estimation/ And the altar is environed seven times for to signify that the seven yefts of the holy ghost been give in the baptism/ Or by the seven goings about been signefied the seven comings of Ihu cryst The j was fro heaven in to the belly of his mother/ The ij fro the belly unto the crib/ The third fro the crib in to the world/ The fourth fro the world unto the galous of the cross/ The fift fro the cross unto the sepulchre/ The sixth fro the sepulchre to hell/ The seventh fro hell/ when he aroos and ascended unto heaven/ Fourthly they should have ardant prayer amorous and devout/ And this is signified by the incense which is brent upon the altar/ And then it hath virtue/ tascende by the lightness of the fume/ and to comfort by his quality/ and to conjoin by the gum/ and to confirm by that it is aromatous or well smelling/ And all in like wise i● the orison or prayer/ which ascendeth to the mind of god/ It comforteth the soul as to the sin passed in axing medicine/ It estrayneth as to that which is to come for to be ware thereof/ It confirmeth/ as to that is present in getting defence and keeping/ or it may be said that devout orison is signified by th'incense/ that it appertaineth that it ascend to god And hereof saith ecclesiastes orison of humility giveth to god sweet savour when it issueth out of an heart inflamed/ And th'apostle saith moche incense is given to him/ fifthly they ought to have resplendour or brightness of conscience/ and the odour of good renomee/ And this is signified by the chrism or cream/ they aught to have a pure conscience/ so that they might say with th'apostle/ Our glory is the witness of our conscience/ and also is good renomee/ whereof th'apostle to timothee/ it behoveth that he have good witness/ of them that been out/ And crysostome saith that the clerks ought not to have no fyl●he/ ne in word/ ne in deed/ ne in thought/ ne in opinion/ For they been the virtue and beauty of the church/ And if they be evil/ they make foul all the church/ Syxthly/ they aught to have cleanness of good work/ which/ is signified by the white clothes and clean of which the altar is covered/ Thusage of coverture & of vestments were found for to cover/ For to chafe and keep warm/ and for to array ordinately/ And the good works coveren the nakedness of the soul/ whereof th'apostle saith/ cloth the with white vesture/ that the conffusion of thy nakedness appear not they array the soul with honest/ whereof th'apostle saith to the romans/ Cloth you with vestiments of light they enchauffe and enflamme us in charity/ wlerof it is said/ Be not thy vestments hoot/ For it availeth little to him that gooth to the altar/ if he have sovereign dignity/ and a life defamed/ it should be an horrible thing to see him in an high seat/ and a low life/ sovereign degree and low estate/ A sad visage and light in works full of words/ and nothing of deed/ Noble of authority and fleeing courage/ ¶ Secondly it ought to be seen how the church is sacred and hallowed/ And to that apparteynen many things/ For the bishop gooth all about three times/ And at every time that he cometh to the gate/ or door/ he knocketh with his croys saying/ princes open your yates/ And the church is washen within and without/ with holy water And a cross of ashen is made on the pavement/ and of sand a travers/ the Angle fro th'orient unto that Which is against thoccident/ And the A. B. C. is wreton within of letters of greek and of latin/ Crosses been made on the walls of the church/ and they be anointed with cream/ ¶ And it is to weet/ that the three first goings about signify three goings about/ that Ihesu cryst made for the hallowing of this church/ The first was when he came fro heaven in to the world/ the second was when he descended fro the world in to hell The third was when he came again fro hell and ascended in to heaven/ Or the three gooyng●s about/ show that the church/ is hallowed in th'honour of the trinity/ or for to signify the three estates of them that been to be saved of the church/ That been virgynes continentis/ and married folk/ which be signefyeed in the disposition of the church material/ like as hugo de sancto victore showeth/ For he saith that the sanctuary signefieth the order of virgins/ the chore or choir signefieth the continentes/ And the body signifieth th'order of them that been married For the sayntuarye is straiter than the chore or choir/ and the choir straiter than the body For th'order of urgyns is more worthy than the contynentes/ & th'order of the contynenties is more worthy than they that be maryeed/ The second knocking at door signefieth the triple right that Ihesu christ hath in the church/ wherefore it ought to be opened to him/ ¶ For it is his by creation and sweet by redemption/ and by promise of gloryfyeng/ And of this three fold right saith Anselme/ Certainly lord for so much as thou hast made me I own myself all to thee/ by cause thou redemyst me/ I own myself all to thee/ by cause thou hast promised to me so great thyngiss I own myself unto thy love/ & by cause thou art greater than I/ for whom thou gavest thyself/ and to whom thou promisest thyself/ I own to the more than myself/ And this that the bishop crieth thrice/ open your yates etc signifieth the triple power that he hath in heaven/ in the world/ and in hell/ And this that the church is thryes' washen within and without/ signifieth three causes The first is for to put out the devil/ And therefore is said in the blessing of the water/ that it be blessed to chase away all the power of th'enemy the fiend with his angels cursed and shrewd And thou oughtest to know that this holy water is made of four things/ that is of water/ of salt/ of wine/ and of ashes/ which things put out the devil/ and chacheth him away/ By the water is signified th'effusion of tears/ by the win is signified spiritual gladness/ and by the salt is showed mewre distretion/ And by thashes is profound humility/ Secondly it is dedicated for to make herself clean from all earthly things/ which were corrupt by sin/ And therefore by cause it should be clean from all ordure/ it is washen with holy water/ so that it be clean and pure And this was signified in th'old law that all should be cleansed by water/ Thirdly it is hallowed for to take away all malediction/ For thearth at beginning was cursed with his fruit/ by cause man Was deceived by fruit/ and and the water was not cursed/ And therefore it is said that our lord eat fish/ but it is not fonden that ever he eat any flesh by name/ safe the p●ske lamb/ And that was in ensample for t'accomplish the commandment of the law/ And by cause that all malediction and cursings should be take away/ is the church washen with holy water/ Fourthly the A.B.C. is wreton in the pavement in latin and in greek/ and this signifieth the communion of that one and of that other/ people/ Or it signifieth that one and that other testament/ or th'articles of our faith/ For thescripture of the letters Greeks and latin/ that were made on the table of the cross/ representeth th'assembly of the faith made by Ihu christ on the cross/ & therefore is this cross laid & made travers fro thangleangle of th'orient unto thangle of th'occident for to signify that it that was first on the right side/ was made the lift side/ & that which was at heed was made at end/ & thus to the contrary/ And it representeth the scripture of that one and that other testament/ which was accomplished by Ihu christ/ on the cross/ For he said when he died/ all is accomplished And the cross is made traverse/ by cause that the one was changed in to that other For all the law is in a roll/ Thirdly the crosses been painted in the church/ & that is for three causes/ The first is to fere the devil/ For when they see the sign of the cross there/ by which they have been put out/ they been afeard/ & dare not enter/ For they doubt and dread much the sign of the cross ¶/ And hereof saith Crysostome/ In what place they shall see the sign of the cross/ they shall flee/ For they dread the staff of which they have been hurt/ Thirdly it representeth the articles o● the faith/ For the pavement of the church is the fundament of our faith the letters that been within wreton been th'articles/ of our faith/ by the which the rude people and new been introduced And they of the one and other people which ought repute them for ashes and for powder/ after this that abraham saith in genesis/ I shall speak to my lord/ as that I were asshees/ and powder/ Secondly for to show the sign of the victory of Ihu christ/ For these crosses been signs & banners of Ihu christ and of his victory/ & therefore been there painted the crosses for to show that the place is divine subject to god/ And also it is of custom to emperors/ & to other princes that When a town or city is taken or yolden/ for to set up within the banners and thensignments of the lords/ to signify that it is subject to them/ thirdly for to represent thappostles it is used for to set up xij lights tofore the cross/ for to represent the xij Apostles/ which by the faith of god crucified/ they enlumyned all the world/ And anointed with cream/ in baptism/ For oil signefieth cleanness of conscience/ and bame signifieth thodour of good life/ ¶ And it is to know that the church or the temple was as it is said assallyed by three persons/ By jeroboas/ by nabuzarde and by Anthiocus/ For as it is red in the book of kings/ jeroboas died do make two calves guilt/ And died do set that one in judee/ and that other in beleth/ which is said the house of god/ And this died he by covetise/ And therefore it is signified that the covetise of clerks maketh much fowl the house of god/ the which avarice reigneth moche in them/ whereof saint Iherome saith/ that fro the lest unto the greatest they follow all avarice/ And saint bernard saith the same/ whom wilt thou give me of these prevostes that intend not more to empte the purse of his subjects/ than to take away from them their sins/ The calves been their nevewis and their sons/ which they set in bethel the house of god/ And the church is assailed by jeroboas after this that is said/ The church is assailed when it is edified and builded of th'avarice of thusurers/ and of thiefs/ whereof is red that an usurier had founded a church/ And then he prayed the bishop for to dedye and hallow it/ And as the bishop & his clerks made th'office of the dedication he saw the devil which was in a chair by the altar in thabyte of a bishop/ And said to the bishop/ Why hallowest thou my church/ cease ye/ For the right thereof aparteyneth to me/ by cause it is made of vsure/ and of ravayne/ And then the bishop and his clerks were sore afeard and fled And anon the devil destroyed the church with great storm and great noise Nabuzardan as is red in the xxv chapiter of the book of kings/ that he brent the house of god for he was prince of the cooks/ and signifieth them that serve to gluttony and to luxury/ and make of their belly their god/ And after this that th'apostle saith/ that their belly is their god/ And Hugh of saint victor showeth how their belly is their god and saith/ Men were wont to make temples to the gods/ and dress aultres/ ordain ministers/ for to serve them/ to sacrefyse beasts/ and to bren incense/ But now the belly and the kechyne is the temple/ the table is the altar/ the cooks been mynystres/ the beasts sacrefyed been the flesh sudden and roasted/ th'incense is thodour of the savour/ The king Anthiocus was the most proud man and the most covetous/ and assailed the church of god as it is red in the makabews/ ¶ And by him been signified pride and covetise/ which covet not to profit/ but to serve/ And they defowle moche the church of god/ ¶ Of which covetise and pride/ saint bernard saith/ They goon worshipfully of the goods of our lord/ And yet they give him no worship/ they goon every day as goliardes in habit shining and rial apparel/ they bear gold on their bridles/ on their saddles/ and on their spurs/ their harnoys shine more than the altars/ And thus as the house of god was dishonoured by these three/ right so was it dedicate by other three/ And moyses made the first dedication/ And salomon the second/ and the third judas machabeus By the which is signified that we ought to have in the dedication of the church/ the humility that was in moyses/ the wisdom and discretion that was in salomon/ & the very confession of faith that was in judas machabeus/ ¶ And after it appertaineth to see of the dedication of the temple spiritual/ which temple we be/ that is to wite th'assembly of good christian men/ And this temple is made of living stones/ as saint peter saith late us edeffye whiles the stones been quick/ it is said of stones polysshed/ whereof is sungen/ the jointures been made of polished stones/ it is made of square stones four cornered/ that is to say of spuntuel stones that have iiij squares/ that is to wite faith/ hope charity & good work which been all equal/ as saint gregory saith/ as long as thou believest/ thou hast hope/ and lovest as much as thou believest/ and hopest/ and lovest to work in them/ ¶ In this temple the altar is the heart/ And upon this altar three things ought to be offered to god/ the first thing is the fire of love perdurable/ like as th'apostle saith/ the fire of dilection shall be perdurable/ and shall never fail at th'altar of the heart/ ¶ The second thing is th'incense/ of orison and prayer well smelling/ as it is said in paralipomenon/ Aaron and phynees brent incense upon th'altar of sacrifices/ that is to say where were brent the things precious and well smelling/ ¶ The third thing is sacrifice of rightwiseness/ and this is th'offering of penance/ in sac●●fyse of parfyght love/ and in calves of ●ortefyeng of the flesh/ and hereof saint david Thou shalt accept the sacrifice of rightwiseness th'oblations and holoca●stes/ This temple spyrituell that we been/ is of god in the manner as the temple materyel/ For first the sovereign bishop/ when he findeth the door of the heart shit/ he gooth about three times/ when he bringeth to our mind/ the sin of the mouth/ of the heart/ and of the work/ And of this triple going about saith he/ as to the first/ I have goon about the city/ that is to weet of the heart/ And to the second saith isaiah/ take thy harp/ And as to the third/ the comy● woman is forgotten/ ¶ Secondly he smiteth three times the door of the heart which is closed to th'end that it should be opened to him/ And he smiteth by the stroke of benefice/ of counseyl/ and of playing/ Of this ●●●ble stroke/ it is said in the proverbs/ I have strratched out mine hand etc/ as to the evil/ & as to the benefices given/ he saith/ thou despisest all my counsel/ And as to counsel espyred/ thou despisest my counseyllis/ And to the blaming/ that is for the plays to the given/ or this triple going about/ is done when he moved us to reasonable knowledge of sin/ and to sorrow for them/ and t'avenge and blame ourself for sin/ Thirdly he arouseth or watereth the temple spiritual iij times with water/ and so oft it ought to be watered or bespreynct/ And this watering signifieth three manners of shedding of tears/ For as saint gregoore saith/ the thought of an holy man should be confused in sorrow/ in considering/ where he was/ where he shall be And were he is/ or he was said in sin/ or he shall be in judgement/ or he is in chafe/ And there as where is no joy/ when he sheddeth then his tears of the heart considering that he was in sin/ and shall be in judgement for to give a reckoning for sin/ then is this temple watered once of water And when he is contrite to weep for his unhappiness/ and maleurtee Where he is/ the temple is watered the second time/ And when he weepeth for the joy where he is not/ he arouseth or watereth the temple/ the third time/ And thou oughtest to know/ that wine/ salt/ and ashes been meddled with this water/ For with the other sacramentis we ought to have win of spyritue● gladness/ Salt of ripe wisdom/ or win with water is understand the humility of Ihesu christ/ that he had in taking flesh human/ the w●ne With water is the word human And by the salt is understonden the holiness of his life/ which is saviour to all of his religion By thasshiss is understoden his passion/ And of these three things we ought to water our heart/ the which been the blessyngiss of his incarnation by which we been called to humylite/ th'ensample of his conversation by the which we been informed to holiness/ and the mystery of his passion/ by the which we been moved to charity/ Fourthly in this temple of the heart spyrituel is wreton the A.B. C. Or the scripture spiritual and this scripture is triple/ That is to wite the evils of things/ the wytnessis of divine benefits/ and thaccusac●on of his proper trespasses/ And of these three things saith th'apostle to the romans/ The people that have law do naturally the things that been of the law/ They that have no law/ make law to themself They that show the work of the law wreton in their heart/ that is the first/ The witness of their conscience is the second/ and he that thinketh taccuse himself is the third/ fifthly the cross ought to be painted in this church/ that is to understand that it ought to have the sharpnesses of penance/ And these sharpenesses ought to be anointed/ and have light of the fire For they be not only to be suffered in patience/ but with good will and by charity And hereof saith saint bernard/ he that is threatened and menaced with the dread of Ihesu christ/ he beareth the cross in patience/ he that profiteth in hope/ beareth it gladly and with good will/ but he that is parfyght in charity/ embraceth it ardantly/ and moche people see our crosses/ that see not our enoyntyngis/ And he that shall have all these thyngiss in him shall be the temple of god/ to his honour & shall be plainly worthy/ that god inhabit and dwell in him by grace/ so that he may dwell in god by glory/ the which he give us that liveth and reigneth god in heaven world without end/ Amen ¶ Thus endeth the feast of dedication of the church/ ¶ Here followen the stories of the bible/ The sunday of Septuagesme be gynneth the story of the bible/ In which is red the legend and story of Adam which followeth/ IN the beginning god made and created heaven and earth/ The earth was idle & void and covered with darkness And the spirit of god was born on the waters/ And god said/ Be made light/ And anon light was made/ And god saw that light was good/ And divided the light fro darkness/ & called the light day/ and darkness night And thus was made light with heaven and earth first/ and even and morning was made one day/ ¶ The second day he made the firmament/ and divided the waters that were under the firmament fro them that were above/ And called the firmament heaven/ ¶ The third day were made on the earth herbs and fruits in their kind/ ¶ The fourth day god made the son and moan/ and stars etc/ The fifth day he made the fishes in the water/ and birds in thayer ¶ The sixth day god made the beasts on the earth everich in his kind and gender/ And god saw that all these works were good and said/ Faciamus hominem etc/ Make we man unto our similitude and image/ here spack the father to the son and holy ghooste/ or else as it were the common voys of three persons/ when it was said make we/ & to our/ in plural number/ Man was made to the image of god in his soul here is to be noted that he made not only the soul without the body/ but he made both body and soul/ as to the body/ he made Male and female/ ¶ God gaf to man the lordship and power upon all living beestis/ when god had made man it is not wreton Et vidit quod ess bonum quia in proximo sciebat eum lapsurum/ For yet he was not parfyght till the woman was made/ And therefore it is red it is not good/ the man to be alone/ Thus in six days was heaven and earth made and all the ornation of them/ And then he made the seven day in which he rested/ not for that he was weary/ but ceased of his operation/ and showed the seven day which he blessed/ Thus been shortly showed the generations of heaven and earth/ ¶ For here been determynat the works of the uj days/ And the seventh day he sanctefyed and made holy/ God had planted in the beginning paradise a place of desire and delyces/ And man was made in that field of damask/ he was made of the slime of the earth/ Paradyse was made the third day of creation and was bysette With herbs plants/ and trees/ And is a place of most mirth And joy/ In the mids whereof been set two trees/ that is the tree of life/ And that other the tree of knowing good and evil/ And there is a well which casteth out water for to water the treeiss and herbs of paradies/ This well is the mother of all waters/ which well is divided in to iiij parties/ One part is called phison/ This goeth about ind/ The second is called gyon otherwise called Nilus/ & that runneth about Ethiope/ ¶ The other two been called tigris and Eufrates/- Tigris runneth toward assiryens/ ¶ And eufrates is called fruitful which runneth in Chaldee These iiij floods comen and springen out of the same well/ and depart/ and yet in some place/ some of them meet again then god took man from the place of his creation and brought him in to paradies for to work there/ not to labour needily/ but in delighting and recreacing him/ and that he should keep paradise/ For like as paradies should refresh him/ so should he labour to serve god/ And their god gave him a commandment/ Every commandment standeth in two things in doing or forbeding/ In doing he commanded him to eat of all the trees of paradies/ In forbeding/ he commanded that he should not eat of the tree of the knowledge of good and evil This commandment was given to the man And by the man it went to the woman For when the woman was made it was commanded to them both/ And hereto he setted a pain/ Saying what somever day thou etest thereof/ thou shalt die by death/ God said/ it is not good a man to be alone/ Make we to him an helper like to himself for to bring forth children/ Adam supposed that some helpar to him had been among the beasts which had been like to him/ ¶ Therefore god brought to Adam all living beasts of the earth & air/ In whicle been understand them of the water also/ which with one commandment all came to fore him/ they were brought for two causes/ One was by cause man should give to each of them a name/ by which they should know that he should domyne over them/ And the second cause was by cause adam should know that there was none of them like to him/ And he named 'em in he brews tongue/ which was only the language and none other at beginning/ And so none being found like unto him/ god sent in Adam a lust to sleep/ which was no dream/ but as is supposed in a extasi or in a trance in which was showed to him the celestial court/ wherefore when he awoke he prophesied of the conjunction of christ to his church/ And of the flood that was to come/ And of the doom and destruction of the world/ by fire he knew/ which afterward he told to his children Whiles that adam slept god took 〈◊〉 of his Ribs/ both flesh and bone/ and made that a woman And set her tofore Adam/ which then said/ this is is now a bone of my bones and flesh of my flesh/ And Adam gave here a name like as her lord/ and said she shall be called virago/ which is as much to say/ as made of a man/ And is a name taken of aman/ And anon the name giving he prophesied saying by cause she is taken of the side of aman/ therefore a man shall forsake and leave father and mother and abide and be adherent unto his wife/ and they shall be two in one flesh/ And thaugh they be two person yet in matrimony and wedlock they be but one flesh/ and in other things twain/ for why neither of them hath power of his own flessle/ They were both naked and were not ashamed/ they felt nothing of moving of their flesh/ ne to refrain them as we now do/ For they stood both in the state of innocency/ then the serpent which was hotter than any best of th'earth/ & naturally deceivable for he was full of the devil/ lucifer which was deject and cast out of heaven/ had great envy to man that was bodily in paradies/ and knew well if he might make him to trespass and break gods commandment/ that he should be cast out also/ yet he was afeard to be taken or espied of the man/ he went to the woman not so prudent/ & and more prone to slide and bow/ & in the form of the serpent/ for then the serpent was erect as a man/ Bede saith that he chase a serpent having a maidens cheer/ For like oft apply to like/ and spoke by the tongue of the serpent to Eve and said/ why commanded you god that ye should not eat of all the trees of paradies/ this he said to find occasion to say that he was come fore/ then the woman answered and said/ Ne forte moriamur/ lest happily we die which she said doubting/ For lightly she was flexible to every part/ where unto anon he answered/ Nay in no wise ye shall die/ but god would not that ye should be like him in science/ and knowing/ that when ye eat of this tree/ ye shall be as gods/ knowing good & evil/ he as envious forbade you/ And anon the woman elate in pride willing be like to god accorded thereto/ And believed him/ The woman saw that the tree was fair to look on and clean and sweet of savour/ took and eat thereof/ And gave unto Adam of the same happily desiring him by fair words/ but Adam anon agreed/ for when he saw the woman not deed/ he supposed that god hath said that they should die to fere hem with/ And thenne eat of the fruit forboden/ ¶ And anon their sight was opened that they saw their nakedness/ ¶ And thenne anon they understood that they had trespassed/ For anon their flesh began to move and stir to concupiscence/ for tofore that they had eaten of the forboden fruit/ though mevynges were repressed and closed as in young children And then after they had sinned they were opened like spryngys' of water and began to move/ and than they were expert and knew them/ And like as they were inobedient to their superior right so their membres began to move against their superior/ which is reason/ & they felt their first moving in their privy membres/ and thereof they were ashamed/ And thus they knew then that they were naked/ And they took fig levis and sewed them to guider for to cover their membres in manner of brechiss/ And anon after they heard the voys of our lord god walking/ and anon they hid them/ Our lord called the man and said/ Adam where art thou/ calling him in blaming him and not/ as not knowing where he was/ but as who said Adam see in what misery thou art/ which answered/ I have hid me lord for I am naked/ our lord said who told the that thou were naked/ but that thou hast eaten of the tree forboden/ he then not meekly confessing his trespass/ but laid the fault in his wife and in him as giver of the woman to him and said ¶ The woman whom thou gavyst to me/ as a fellow gave to me of the tree/ and I eat thereof/ And then our lord soid to the woman/ why dydyst thou so/ Neither she accused herself/ but layed the sin on the serpent/ and privily she layed the fault in the maker of him/ The serpent was not demanded For he died it not of himself but the devil by him/ And our lord cursing them began at the serpent keeping an order & congrue number of curses The serpent was the first and sinned most/ for he sinned in iij things/ The woman next and sinned less than he/ but more than the man/ for she sinned in two things The man sinned last/ and least/ for he sinned but in one/ ¶ The serpent had envy/ he lied/ and deceived/ For these three he had three curses/ by cause he had envy at th'excellence of man/ it was said to him/ thou shalt go and creep on thy breast/ by cause he lied/ he is punished in his mouth/ when it was said thou shalt eat earth all the days of thy life/ Also he took away his voys and put venom in his mouth/ And by cause he deceived it was said/ I shall put enmity bytweyne the and woman/ and thy seed and her seed/ She shall break thy heed etc/ In two thyngiss the woman sinned/ In pride/ and eting the fruit/ by cause she sinned in pride/ he meked her saying/ Thou shalt be under the power of man/ And I shall have lordship over the and I shall put the to affliction/ ¶ Now is she subject to a man by condition and dread/ which to fore was but subject by love/ And by cause she sinned in the fruit/ she is punished in her fruit when it was said to her/ thou shalt bring forth children in sorrow/ In the pain of sorrow standeth the curs but in bringing forth of children is a blessing/ And so in punishing god forgot not to have mercy/ which is to be noted etc/ And by cause adam sinned but only in eting of the fruit/ therefore he was punished in seching his meet/ as it is said to him/ Acursed be the earth in thy work/ that is to say for thy work of thy sin/ for which is made/ that the earth that brought forth good and wholesome fruits plenteously/ fro hens forth shall bring forth but seld/ and also none without man's labour/ and also sometime weeds briars and thorns shall grow/ ¶ And he added thereto/ thou shalst eat herbs of the earth/ as woe saith thou/ shalt be like a beast or jument/ he cursed the earth/ by cause the trespaas was of the fruit of the earth and not of the water/ he added thereto to him of labour/ In the sweet of thy cheer thou shalt eat thy breed unto the time thou return again in to thearth that ie to say till thou die/ for thou art earth/ And in to earth thou shall go again/ then Adam wailing and sorrowing the misery that was to come of his posterity/ named his wife Eve/ which is to say mother of all living folk/ then god made to adam and eve two letheren coats/ of the skins of deed beasts/ to third that they bear with them the sign of mortality/ And said loo Adam is made as one of us knowing good and evil/ Now lest he put his hand and take of the tree of life and live ever/ As who saith beware and cast him out lest he take and eat of the tree of life/ And so he was cast out of paradies and set in the field of damask where as he was made and taken fro/ for to work and labour there/ And our lord set Cherubin to keep paradies of delight with a brenning sword and pliant/ to th'end that none should enter there ne come to the tree of life/ After then that Adam was cast out of paradies and set in the world he knew his wife & engendered cain/ the xv year after he was made and his sister Calmana/ They came out of-paradys virgins/ as Methodius saith/ And when adam was made/ he was made a parfyght man as a man of thirty year of age/ when he was but one day old/ and he might well have gotten many children tofore Cayn/ but After other xv year was abel born And his sister delbora/ when Adam was an Cxxx year of age Cayn slew abel his brother/ Truth it is after many days cain and Abel offered sacrifice and yefts/ unto god/ it is to be believed that Adam taught his sons to offer to god their tithes and first fruits/ Cayn offered fruits/ for he was a ploughman and teliar of earth/ And Abel offered milk and the first of the lambs/ Moses' saith of the fattest of the flock/ And god beheld the yeeftes/ of Abel For he and his sacrifices were acceptable to our lord/ And as to cain and his sacrifices god beheld 'em not/ for they were not to him acceptable/ he offered wethes and thorns/ And as some doctors say fire came from heaven and lighted the sacrifice of Abel/ and the yefts of Cayn pleased not our lord For the sacrifice would not belight ne bren clear in the light of god/ Whereof Cayn had great envy unto his brother Abel/ Wiche roose against him and slew him/ And our lord said to him/ where is Abel thy brother/ he answered and said/ I wot never/ Am I kepar of my brother/ then our lord said/ what hast thou do the voys of the blood of thy brother crieth to me fro th'earth/ wherefore thou art cursed/ and accursed be th'earth that received the blood of thy brother/ by his mouth/ of thine hands/ when thou shalt work and labour th'earth it shall bring forth no fruit/ but thou shall be fugytyf vacabunde and void/ on thearth/ This cain deserved well to be cursed/ knowing the pain of the first trespaas of Adam/ ¶ Yet he added thereto murder and slaughter of his brother/ Then Cayn dreading that beasts should devour him/ or if he went forth he should be slain of the men/ or if he dwelled with 'em/ they would slay him for his sin/ dampened himself and in despayer said/ My wickedness is more/ than I can deserve to have foryefnes/ who so find me/ shall slay me/ this he said of dread or else washing as who said/ would god he would slay me/ then our lord said/ Nay not so/ thou shalt die but not fone/ For who somever sleeth Cayn shall be punished seven scythes more/ For he should deliver him fro dread/ fro labour/ and misery/ and added that he should be punished/ personaly/ seven fold more/ This punition shall endure to him in pain unto the seventh lameth/ Who somever shall slay cain shall lose seven vengeancis/ Some hold that his pain endured unto the seven generation/ For he comysed seven sins he departed not truly/ he had envy to his brother/ he wrought guilefully/ he slew his brother fasely he denied it/ he despaired And dampened he did no penance/ And after he went in to the east fugytyf and vacabunde/ Cayn knew his wife which bare Enoch/ and he made a city/ and named it Enoch after the name of his son/ Enoch/ here it showeth well that this time were Many men/ thaugh their generation be not said/ whom Cayn called to his city by whose help he made it/ whom he induced to theft/ and roroberye/ he was the first that walled or made cities/ dreading them that he hurted for seurete/ brought his people in to the towns/ then Enoch gate Irath And Irath Manahel/ and he gate Matusale/ and Matusale/ Lameth/ which was the seventh fro Adam and wert/ For he brought in first bigamy/ And by him Was comysid first adultery against the law of god and of nature/ and again the decree of god/ This lameth took two wives ada and sella/ of Ada he gate jabel which fond first the craft to make folds for shepherds/ and to change their pasture/ and ordained floekes of sheep and departed the sheep fro the gheet after the quality the lambs by themself/ and the older by themself/ And understood the feeding of hem after the sceason of the year/ the name of his brother was jubal/ father of syngers in the harp and organs/ not of thynstrumentis/ for they were found long after/ but he was the fyndar of music/ that is to say of consonantes of accord such as shepherds use in their delyces/ and sports/ And for as much as he heard Adam prophecy of two jugementis by the fire and water that all thing should be destroyed thereby/ and that his craft new found should not perish/ he died do write it in two pilers or colompnes/ one of Marble and another of clay/ of thearth to th'end that one should endure against the water/ and that other against the fire/ ¶ josephus saith that the piler of marble is yet in the land of siriac/ Of Sella he begat Tubalcam/ which fond first the craft of smytherye and working of iron and made things for war and sculptures and gravings in metal to the pleasure of the eyen/ which he so working/ In bal tofore said had delight in the sown of his hamers/ of which he made the consonantes/ and tunes of accord in his song/ Noema sister of tubalcam fond first the craft of diverse texture/ Lameth was a shooter/ and used to shoot at wild beestis/ For none use of the meet of them but only for to have the skins for their clothing/ And lived so long that he was blind/ and had a child to lead him and on a time by adventure/ he slew cain/ For Cayn was always afeard and hid him among bushes/ and briars/ and the child that lad lameth had supposed it had been some wild be'st & directed lameth to shoot there at/ and so weening to shoot at a be'st/ slew Cayn/ And when he knew that he had slain cain he with his bow slew the child/ and thus he slew them both/ to his damnation/ therefore as the sin of Cayn was punished seven scythes/ so was the sin of lameth seventy scythes and seven/ that is to say lxxvij souls that came of lameth were perished in the delwye and no's flood also his wife died him much sorrow/ & evil entreated him/ And he being wroth said that he suffered that for his double homicide and manslaughter/ yet never theles he feared him by pain saying/ why will ye slay me/ he shall be more and sorer punished that sleeth me/ than he that slew cain/ After that abel was slain strabus saith that Adam avowed no more to have to do with his wife/ but by an angel he broke the vow/ by cause a son should be born to god/ yet nevertheless josephus said that when abel was slain And cain fled away Adam thought of procreation of children/ And so when he was Cxxx year old he engendered seth like to his similitude/ & he to the image of god/ This seth was a good man/ & he gate Enos and Enos Caynam/ And Cynam begat Malael/ and Malael jareth/ And jareth Enoch/ and Enoch Matussale/ And matussale Lamech/ And Lamech Noe/ And like as in the generation of Cayn the seventh was the wert/ so in the generation of Seth the seventh was the best/ that was Enoch whom god took and brought him in to paradies unto the time that he shall come with hely for to convert the hearts of the faders in to the sons/ And adam lived after that he had begotten Seth viijC year and engendered sons and daughters Somme hold opinion thirty sons and thirty douhgtres and some l of that one/ and l of that other/ we find no certenyte of them in the bible/ But all thdays of adam living here in earth amounete to the some of ixCxxx year/ And in th'end of his life when he should die/ it is said but of none authority/ that he sent Seth his son in to paradies for to fetch the oil of mercy/ where he received certain grains of the fruit of thtree of mercy by an angel/ And when he come again/ he fond his father adam yet alive and told him what he had done And then Adam lawhed first/ and then died/ and then he layed the greynes or kernelliss under his faders tongue and buried him/ in the vale of ebron/ and out of his mouth grew three trees of the three grains/ of which the cross that our lord suffered his passion on/ was made by virtue of which he gate very mercy and was brought out of darkness in to very light of heaven/ to the which he bring us that lyue●h and reigneth god world with out end/ Here endeth the life of Adam/ Hre beginneth the history of Noah the first sunday in Sexagesme/ AFter that Adam was deed died Eve/ and was buried by him At the beginning in the first age the people lived long/ Adam lived ixCxxx year/ And Matussale lived ixClxix year/ saint Iherom said that he died the same year the flood was/ ● then No was the tenth fro adam in the generation of seth/ in whom the first age was ended/ The lxx Interpreters say that this first age dured ijMijCxliiij year/ saint Iherom saith not fully ijM and Methodius full ijM etc/ ¶ No then was a man perfect and rightwise and kept gods commandment/ And when he was uc year old he gate Sem Cham and jafeth This time men began to multiply on th'earth/ and the children of god/ that is to say of Seth/ as religious saw the doghters of men that is to say of Cayn/ And were overcome by concupiscence/ and took them to their wives/ This time was so much sin on th'earth in the sin of lechery/ which was misused again nature wherefore god was displeased/ and determined in his prescience to destroy man that he had made & said I shall put man away that I have made And my spirit shall not abide in man for ever/ For he is flesh/ as who said I shall not punish man perpetuelly as I do the devil/ For man is frayll/ And yet ere I shall destroy him/ I shall give him space and time of repentance and tamende him if he will/ the time of repentance shall be/ Cxx year/ then Noah rightwies and perfectly walked with god/ that is in his laws/ and the earth was corrupt by sin and filled/ when god saw thearth to be corrupt/ and that every man was corrupt by sin upon th'earth/ he said to Noah/ the end of all people is come to fore me except them that shall be saved/ And the earth is replenished with their wickedness/ I shall destroy them with th'earth id est with the fertility of th'earth/ Make to the an ark of tree hewn/ polished and squared/ And make there diverse places And by me it with clay and pitch within and with out/ that is to wete with glue which is so fervent that the timber may not be loosed/ ¶ And thou shall make it iijC Cubytes of length/ thirty in breed/ and thirty of height/ And make therein divorce distynctions of places and chambers/ and of warderops/ And the ark hath a door for to enter in & come out/ And a window was made thereon which that the hebrews say was of crystal/ This arkly was on making fro the beginning that god commanded first to make it Cxx year/ In which time Noah oft desired the people to leave their sin/ And how he had spoken with god and that he was commanded to make the ship/ For god should destroy 'em for their sin but if they left it/ And they mocked him and said that he raved and was a fool and gaf no faith to his saying/ and continued in their synnne and wickedness/ then when the ark was parfyghtly maked god bade him to take in to it of all the beasts of th'earth/ and also of the fowls of thayer of each two male and female/ that they may live and also of all the meats of th'earth that been comestible/ that they may serve and feed the and them/ And Noah died all that our lord commanded him/ then said our lord to Noah enter thou and all thy household in to the Ark/ that is to say thou and thy wife and thy three sons & their three wivys I have seen that thou art rightful in this generation/ Of all beasts that been clean thou shalt take seven/ and of unclean beasts but only two And of the birds seven and seven male and female/ that they may be saved on the face of th'earth Yet after seven days/ I shall rain upon th'earth/ xl days and xl nyghtis and shall destroy all the substance that I made on the earth/ And Noah died all thing that our lord commanded him/ he was ujc year old when the flood began on the earth/ And then Noah entered in and his sons/ his wife and the wives of his sons/ all in to the ark t'eschew the waters of the flood/ Of all the beasts and the fowls and of all that moved and had life on earth male and female Noah took in to him as our lord had boden/ And seven days after they were entered the water began tencrete/ The wells of the abysmes were broken/ And the cataracts of heaven were opened/ that is to say the clouds/ and it rained on th'earth xl days and xl nights/ And the ark was elevate and born upon the waters on height above the mountains and hills/ For the water was grown higher xv cubits above all the mountains/ that it should purge and wash the filth of thayer/ then was consumed all that was on thearth living man woman and be'st/ and birds/ And all that ever bare life/ so that nothing abode upon th'earth for the water was xv cubytes above the highest mountain of th'earth/ And when Noah was entered/ he shit the door fast without forth and limed it with glue/ And so the waters abode elevate in height an Cl days fro the day that Noah entered in/ And our lord thenne remembered Noah and all them that were in the ark with him and also on the beasts and fowls/ and cessed the waters/ And the wells and catharactes were closed/ And the rains were prohibited and forboden to rain no more The seven month the xxvij day of the month the ark rested on the hills of armeny ¶ The x month the first day of the month the tops of the hills appeared first/ After these xl days after the lessing of the waters/ Noe opened the window/ And desired sore to have tidings of ceasing of the flood And scent out a Raven/ for to have tidings/ And when she was goon/ returned no more again/ For paraventushe fond some deed carrion of a be'st swimming on the water/ and lighted thereon to feed her and was left there/ After this he sent out a dove which flewhe out/ And when she could find no place to rest ne set her foot on/ she returned unto Noah And he took h●r in/ yet then were not the tops of the hillis bare/ And seven days after he sent here out again/ which at even returned bearing a branch of an olive tree burging in her mouth/ ¶ And after other seven days he sent her again/ which came no more again then in the year of Noah ujc·j the first day of the month Noah opened the covering of the ark and saw that the earth was dry/ but he durst not go out but abode the commandment of our lord/ The second month the xxvij day of the month/ our lord said to Noah/ Go out of the ark thou and thy wife thy sons and the wives of thy sons/ he commanded them to go conjunctly out/ which disiunctly entered/ And late go out with the all the beasts and fowls living and all the reptyle every after his kind and gender/ to whom our lord said grow ye and multiply upon th'earth/ then Noah issued out and his wife & his sons with their wives and all the beasts the same day a year after they entered in/ every after his gender/ Noah then edefyeed an altar to our lord and took of all the beasts that were clean and offered sacrifice unto our lord/ And our lord smelled the sweetness of the sacrifice/ and said to Noah/ from hens forth I shall not curse the earth for man/ for he is prone and ready to fall fro the beginning of his youth/ I shall no more destroy man by such vengeance And then our lord blessed 'em and said grow ye and multiply the earth And be ye lords of all the beasts of th'earth of the fowls of thayer and of the fishes/ I have given all things to you but eat not flesh with the blood/ I command you to slay noman ne to shed noman's blood/ I have made man after mine image/ who some ever sheddeth his brother's blood/ his blood shall be shed/ Go ye forth and grow and multiply and fill the earth/ this said our lord to Noah and his sons/ Lo I have made a covenant with you and with them that shall come after you/ that I shall no more bring such a flood to slay all people/ And in token thereof I have set my rain bow in the clouds of heaven/ For who that trespasseth I shall do justice otherwise on him/ Noah lived after the flood iijCl year/ from the time of Adam unto after noah's flood the time And season was all way green and tempered/ And all that time men et● no flesh/ For therbes and fruits were then of great strength and effect they were pure and nourishing/ But after the flood the earth was weyker & brought not forth so good fruit wherefore fflesshe ●as ordained to be eaten/ And thenne 〈◊〉 began te labour for his lyfelode with his sons/ and began to tyllye th'earth destroy breris and thorns/ And to plant vines/ And so on a time Noah had drunk so moche of the wine that he was drunk/ and lay and slept/ And his prevy membree lay bare and open/ Cham his myddelest son espied it/ and lowhe and stornyd his father and called his brethren to see/ which came hackward for to couure her father and would not ●●ke on it/ and rebuked cham of his folly and sin/ & when Noah was cowred with the mantle/ anon he awoke & when he understood how cham his son had scorned him/ he cursed him/ And also his son Canaan/ And blessed Sem and japhet by cause they covered him/ Alle the days of Noah were ixC.l. year And then died/ And after his death his sons dealed all the world between hem Sem had all asye/ Cham affryke/ And japhet all Europe/ Thus was it departed/ Asye is the best part/ and is as much as the other two and that is in the east/ africa is the south part and therein is cartage and many rich country/ there in been blue and black men/ Cham had that to his part Africa/ The third part is Europe which is in the north & west/ therein is grece/ Rome and Germanye/ In Europe reigneth now most the christian law and faith wherein is many rich Royame's And so was the world departed to the iij sons of Noah/ Thus endeth the life of Noah Here followeth the life of abraham/ THe sunday called quiquagesme is red in the church th'history of the holy patriarch Abraham which was son of There/ This There was the tenth fro Noah in the generation of sem/ japhet had seven sons/ & cham four sons/ Out of the generation of cham Nembroth came which was a wicked man and cursed in his works And began to make the tower of babylon which was great and high/ And at the making of this tower god changed the languages/ in such wise that noman understood other/ For tofore the building of that tower was but one manner speech in all the world/ And there were made lxxij speeches/ The tower was great/ it was x mile about and vMlxxxiiij/ steps of height/ This Nembroth was the first man that found mawmetryee & idolatry/ which endured long and yet doth/ then I torn again to There which had three sons/ which was abram/ Nacor and Aram/ Of nacor came us/ bus/ and batuel/ Of us came job of bus came balam/ And of batuel rebecca and laban/ Of aram came loath and ij daughters melcha and sara/ Now I shall speak of abram of whom our blessed lady come/ he wedded Sara daughter of his brother aram/ Abram was ever faithful and true/ he was lxv year old when his father deyde/ For whom he mourned till our lord comforted him/ which said to abram/ Abram make the ready & go out of thy land and kindred and also fro the house of thy father/ and come in to the land that I shall show to thee/ I shall make the grow in to much people/ I shall bless the and shall magnify thy name and thou shalt be blessed and I shall bless them that bless the & curse them that curse thee/ ¶ And in the shall be blessed all the kindreds of the earth/ Abram was lxx year old when he departed from the land of Aram/ And he took with him Sara his wife and loath the son of his brother and their main and his cattles and substance and Cam in to the land of Canaan and came in to the vale of Sichem/ in which were ill people which were the people of Canaan/ ¶ And our lord said to Abram I shall give to the this land and to thine eyre's/ then Abram did raise an altar on which he died sacrifice/ ¶ And blessed and thanked our lord/ Abram beheld all the land toward the south/ And saw the beauty thereof and fond it like as our lord told him/ But he had not be long in the land but that there fill great hungres therein/ wherefore he left that country & went in to egypt And took with him Sara his wife/ And as they went by the way Abram said to his wife/ I fere & dread sore that when we come to this people which been lawless/ that they shall take the for thy beauty/ and sle me/ by cause they would use the wherefore say that thou art my sister and I thy brother/ And she agreed thereto/ And when they were comen in to that country/ the people saw that she was so fair anon they told the king/ which anon commanded that she should be brought unto his presence/ And when she was come/ god of his good grace so purveyed for her that noman had power to use any lechery with her ne to do her villainy/ Wherefore the king was fir that god would have taken vengeance on him for her/ And send for abram/ And said to him that he should take his wife/ and that he had evil done to say that she was his sister/ And so delivered her again and gaf him gold and silver and bad that men should worship him in all his land/ And he should freely at his pleasure depart with all his goods/ then after this Abram took his wife Sara and went home again/ ¶ And came in to Bethel and set there an altar of stone/ And there he adored and worshipped the name of god/ his store and beasts began to multiply/ And Loath with his main was also there/ And their beasts began so sore to increase and multiply that uneath the country might suffice to their pasture/ in so much that Rumour and grudging began to sourde and rise between the herd men of Abram/ And the herdsmen of loath/ ¶ then Abram said to Loth/ Lo this contee is great and wide/ I pray the to cheese on which hand thou wilt go and take it for thy main & thy beestis/ And late no strif be between me and thee/ ne between my herdsmen ne thy herdsmen/ Lo behold all the country is to fore the take which thou wilt if thou go on the right side I shall go on the life side/ And if thou take the life/ I will go on the right side/ ¶ then loath byhelde the country and saw a fair plain toward flom jordan/ which was playsaunt & the flood ran toward Sodom and Gomor/ which was like a paradise/ and took that part for him/ And Abram took toward the west/ which was beside the people of Canaan at the foot of Mount mambre/ And Loath dwelled in Sodomys/ the people of Sodom were worst of all people/ Our lord said to Abram lift up thine eyen and see directly fro the place that thou art now in/ fro the north to the south and fro the east to the west all this land that thou seest I shall give the and to thy seed for evermore/ I shall make thy seed as powder or dust of th'earth/ who that may number the dust of the earth/ shall number thy seed/ Arise therefore and walk the land in length and in breed for I shall give it to thee/ ¶ Abram moved thnne his tabernacle and dwelled in the valley of mambre which is in Ebron/ and set there his tabernacle/ It happened soon after that there was a were in that land that four kings warred again other five kings which were of Sodom Gomor and other/ And the iiij kings overthrew the five and slew them/ and spoylled and took all the substance of the country/ And took also with 'em loath and all his good/ and a man gate a way fro them and came to Abram and told him how that loath was taken and led away/ And then anon Abram died do gather his people to gydre the number of iijCxviij/ ¶ And followed after/ and departed his people in to two parties/ by cause they should not escape/ And Abram smote in among them and slew the kings and rescued Loath and all his goods and delivered the men of Sodom that were taken and the women/ ¶ And they of Sodom came again him/ and Melchisedech came and met with him and offered to him breed & win/ this melchisedech was king and priest of Ihrlm & all the country/ And blessed abram/ & there abram gaf to him the tithes of all that he had/ & the king of sodom would that abran should have had such prey as he took/ but he would not have as much as the lachet of a shoe/ & thus gate abran moche love of all the people/ After this our lord appeared to abran in a vision & said Abram dread the nothing I am thy ꝓtector And thy reward and meed shall be great/ Abram answered/ lord god what wilt thou give me/ thou wottest well/ I have no children/ and sith I have non I will well that eleazar the son of my bailie be mine heir/ Nay said our lord he shall not be thine heir/ but he that shall issue & come of thy seed shall be thine heir/ our lord led him out & bade him behold the heaven & number the stars if thou mayst & said to him/ so shall thy ofsprynging & seed be/ And abram believed it & gave faith to our lords words & it was reputed to him to justice/ And our lord said to him I am the lord that lad that out of the land of hur of the chaldeeiss for to give to the this land in to thy possession/ and abram said lord how shall I know that I shall possede it A voys said to abram thy seed after the shall be exiled in to egypt by the space of iiijC year/ and shall be there in servitude/ & after I shall bring them hither again in the fourth generation thou shalt abide here unto thy good age & shall be buried here & go with thy faders in peace/ sara was yet with out child she had an handmaid named Agar an egypcian & she on a day said to abram her husband/ thou sayst I may bear no child/ wherefore I would thou took Agar my maid & lie by her that thou might get a child which I might keep & hold as for mine/ & x year after that Abraham had dwelled in that land/ he took agar & gate her with child/ & anon as she felt herself with child/ she despised her mistress/ then sara said to abran thou dost evil I gaf the licence to lie with my servant & now sith she is conceived by the she hath me in despite/ god judge this between the & me/ to whom abran answered thine handmaid is in thine hands chastise her as it pleaseth thee/ after this sara chastised agar & put her to so great affliction that she went away/ and as she went an angel met with her in the wilderness by a well/ and said/ agar whence comest & why there ghost thou/ She answered I flee away fro the face of my lady sara/ to whom the angel said/ Return again & submit the by humbleness unto thy lady/ and I shall multiply thy seed/ & so much people shall come of it that it can not by numbered for multitude/ & he said furthermore/ thou haste conceived & shall bear a child & shalt call him ysmael/ he shall be a fires man/ he shall be again all men/ and all men again him/ Thenne agar returned home and served her lady/ and soon after she was delivered of ysmael/ Abram was lxxxuj year old when Ishmael was born/ when abram was lxxxxix year our lord appeared to him & said/ Abram loo I am the lord almighty walk thou before me & be parfyght/ and I shall keep covenant between me & thee/ And shall multiply thy seed greatly/ And abram fill down louting low to th'earth & thanked him/ Thenne our lord said I am & my covenant I shall keep to thee/ thou shalt be father of moche people/ Thou shalt no more be called abram/ but abraham/ For I have ordained thee/ father of moche people/ I shall make the t'increase most habondantly kings & princes shall come of thee/ and shall stablish my covenant between me & thee/ & thy seed in thy generations/ I shall give to the & to thy seed after thee/ the land of thy pilgrimage/ all the land of canaan in to their possession/ & I shall be their god/ yet said god to abraham And thou shalt keep thy covenant to me & thine heirs after the in their generations/ and this shall be the covenant that ye shall keep/ and thine heirs after thee/ Every man child and male shalle circumsiced in his privy member that it be a token between me & you/ Every child masculyn that shall be born/ shall be circumcised when he is viij dayee old/ And I Will that this sign shall be in your flesh/ And see that the men in your generation be circumcised begin at thyself & thy children & all that dwell in thy kindred/ who of you that shall not be circumcised in his flesh shall be cast & put out for ever fro my people by cause he obeyeth not my statute & ordinance/ And thy wife Saray shall be called no more Saray/ but she shall be called Sa●a/ and I shall bless her/ and shall give to the a son of her/ whom I shall bless also/ I shall him increase in to nations And kings of peoples shall come of him/ Abraham fell down his face toward th'earth and lawhed in his heart saying/ may it be that a woman of lxxxx year may conceive & bear a child/ beseech the lord that Ishmael may live to fore thee/ Our lord said to abraham sara shall bring forth a son whom thou shalt name ysaa● and I shall keep my covenant to him for evermore and to his heirs after him/ And I have herd thy request for ysmael also I shall bless him & increase & shall multiply his seed in to much people/ xij dukes shall come of him/ I shall keep my covenant to isaac/ whom Sara shall bring forth the next year/ when these words were finished abraham took Ishmael his son/ & all the men small and great strangers & other that were in his house & circumcised thee/ Ishmael was xiij year old when he was circumcised/ & abraham was .99. year when he himself was circumcised/ And thus that same day he & his son Ishmael & all the men in his house as well strangers of what degree they were received this new law of circumcision whereby they were known from other people/ After this on a time as abraham sat beside his house in the vale of mambre in the heat of the day/ & as he lift up his eyen/ he saw iij youngmen coming to him & anon as he saw these iij standing by him/ he ran to them & worrshipped one alone/ he saw three/ and worshipped but one/ That betokeneth the tryvyte/ & prayed them to be herberowed with him/ & took water & wash their feet/ & prayed 'em to tarry under the tree/ and he would bring breed to them for to comfort 'em/ And they bade him do as he had said/ he went & bade sara to make iij ashy cakes and sent his child for a tender fat calf/ which was sudden & boiled/ and he served hem with butter & milk/ & the calf & set it tofore them/ he stood by them/ when they had eaten/ they demanded him/ where is sara thy wife & he said yonder in the tabernacle And he said I shall go & come again and sara thy wife shall have a child/ and she stood byhnde the door & herd it/ & loughe/ And saide softly to herself how may it be that my lord is so old & I also that I should bear a child/ She thought it imppssible/ Thenne said our lord to abraham why lawheth sara thy wife/ Saying in scorn Shall I bear a chlid/ but as I said to the to fore/ I shall return & come again & she shall have a child in that time/ And he asked sara why she smylyd in scorn/ & she said she smylid ne lawhed not/ And our lord said/ it is not so/ for thou lawhedest/ when they had rested abraham conveyed 'em on the way/ And our lord said to abraham/ I shall not hide fro the that I purpose to do The cry of Sodom & gomor is multeplied & their sin is much grievous/ I shall descend & see if the sin be so great the stench thereof cometh to heaven I shall take vegeance & destroy them/ Thenne abraham said/ I hope lord thou wilt not destroy the just & rightwis man with the wicked sinner I beseech the lord to spare them/ Our lord said if there be thirty good & rightwis men among them/ I shall spare them/ And abraham said good lord if there be found xl I pray the to spare them our lord said if there be xl/ I shall spare them/ & so fro xl to thirty/ & fro thirty to xx & fro xx to x & our lord said if there be found x good men among them I shall not destroy them/ And thenne our lord went fro abraham/ & he returned home again/ That same eventide came ij Angels in to sodom/ & both sat at his gate/ and when he saw 'em he went & worshipped them & prayed them to come & rest in his house & abide there & wash your feet/ And they said nay we shall abide here in the street/ & loath constrained them & brought 'em in to his house & made a feast to them/ But ere they should go to bed the sinful & cursed people of the town young & old bisette & environed loathes house/ & called loath & said where hen the men that thou tookest in to thy house this night/ bring them forth that we may know & use them/ and loath anon shut the door and stood behind & said to them/ O ye my brethren I beseech you that ye will not do ne commise these wicked sin on them/ I have ij daughters virgins which yet never knew man/ I shall bring them out to you/ & use ye then/ but these men I pray you to spare/ they been entered under the shadow of my ꝓtection/ They said again to him go forth & fetch them/ Thou art entered among us as a stranger/ shalt thou rule & judge us/ we shall put the to more affliction than them/ Loath withstood them mightily they had all most broken up the doors but the men set hand to & died help loath and brought him in & did shut fast the door And smote them that were with out with blindness that they might not see/ ne find the door/ Thenne said the angels to loath/ if thou have here of thy kindred sons or douchtres all them that long to the lead out of this city/ we shall destroy this place/ For the cry thereof is comen to our lord which hath sent us for to destroy them/ loath went unto his kinsmen & said arise & take your children and go out of this city/ For our lord shall destroy it/ And they supposed that they had raved or japed/ And as soon as it was day the angels said to loath arise & take thy wife & thy ij daughters & go out of this town lest that ye perish With them/ yet he dyssimyling they took him by the hand and his wife & ij daughters by cause that god should spare 'em/ & lad them out of the city/ And there they said to him/ Save thy soul/ and look not behind thee/ lest thou perish also/ but save the in the mountain/ loath said to 'em/ I beseech the my lord for as much as thy servant hath found grace before thee/ & that thou hast showed thy mercy to me/ & that peradventure I might take harm on the hill that I may go in to the little city here by & may be saved there/ he said to loath/ I have herd thy prayers/ & for thy sake I shall not subvert this town for which thou hast prayed/ high the & save thyself there/ For I may do nothing till thou be therein/ Therefore that town is called Segor so loath went in to Segor/ And the son aroos/ ¶ And our lord rained fro heaven upon Sodom & Gomor sulphur & fire/ & subverted the cities & all the dwellers of the towns about that region/ And all that was there growing & burgeoning/ lothiss wife turned her & looked toward the cities & anon she was turned in to a statue or image of salt/ which abideth so in to this day/ Abraham arose in the morning early/ & looked toward the cities & saw the smoke ascending fro the places/ like as it had be the layte of a furnaces/ what time our lord subverted these cities he remembered abraham/ & delivered loath from the vengeance of the cities in whichhe dwelled Thenne loath ascended from segor & dwelled in the mountain/ & his ij daughters with him/ he dread to abide any longer in the town/ but dwelled in a cave he and his ij daughters with him/ Thenne the elder daughter said to the younger/ Our father is old/ And their is noman left on the earth living that may do have a do with us after the manner of the world/ come & late us make him drunk & late us sleep with him that we may have some seed of him/ They gave their father wine to drink that night & made him drunk And the elder daughter went to him & conceived of him he not knowing of it And the second night in like wise conceived the younger daughter/ & loath was not knowing thereof/ they conceived both of their father/ The more had a son & called him Moab/ he is father of the moabites unto this day/ The younger brought forth another son & called him amon/ he is father of the amonytes unto this day Abraham departed fro thence & went south ward/ & dwelled between cades & Sur & went a pilgrimage to geraris/ he said that his wife was his sister/ Abymelech the king of geraris sent for her & took her/ God came to abymelech iij his sleep & said Thou shall be deed for the woman that thou hast taken/ she hath an husband/ Abymelech touched her not/ & said lord wilt thou slay a man ignorant & rightful She said that she was his sister/ In the symplen●s of my heart & cleanness of my handy I died this/ And god said to him I know● well that with a simple heart thou didst it/ And therefore I have kept the fro having to do with her/ Now yield the woman to her husband/ And he shall pray for thee/ he is a prophet/ & thou shalt live/ and if thou deliver her not/ thou shalt die & all they that been in thy house/ ¶ Abymelech aroos up the same night & called all his servants & told them all these words/ all they dread sore/ also abymelech called abraham & said to him/ what hast thou done to us/ that we have trespassed to thee/ Thou hast caused me & my Royam to sin greatly/ thou hast done that thou shouldest not have done/ what sawest thou for to ●o so/ Abraham said/ I thought that the dread of god was not in this place/ & that ye would slay me for my wife/ & certainly otherwise she is also my sister/ the daughter of my father/ but not of my mother and I have wedded her/ & after that I went fro the house of my father I said to her/ where somever we go/ say thou art my sister/ Thenne abymelech took sheep & oxen/ & servants & maidens & gave to abraham and delivered to him sara his wife & said/ lo the land is here to fore the whersomever thou wilt dwell & abide/ & he said to sara/ lo I have given to thy brother a. M. pieces of silver/ this shall be to the a veylle of thine eyen/ & whersomever thou go remember that thou were taken/ Abraham prayed for abymelech & his main/ and god healed him his wife & all his servants & conceived/ Our lord had closed the place of engendrng of all the house of abymelech for Sara the wife of abraham/ Our lord thenne visited Sara & she conceived and brought forth a son in her old age/ that same time that god had promised/ Abraham called his son that she had born isaac/ and when he was viij days old he circumcised him as god had conmanded & abraham was then an ninety year old/ Thenne said Sara/ who would have supposed that I should give suck to my child being so old I lawhed when I herd our lord say so/ And all they that shall here of it may well lawhe/ The child grew & was weaned fro the pap/ And abraham made a great feast at the day of his weening/ After this on a day when Sara saw the son of agar her handmaid play with her son isaac she said to abraham/ Cast out this hand maid and her son/ The son of the hand maid shall not be her with my son isaac Abraham took this word hard & grievously for his son/ thenne god said to him late it not be hard to the for thy son & handmaid/ what somever Sara say to the here her voys/ ¶ For in Isaac shall thy seed be called/ yet shall I make the son of the handmaid grow in to great people for he is of thy seed/ Abraham arose early in the morning & took breed & a bottle of water and layed it on her shoulder & gave to her the child & let her go/ which when she was departed erred in the wyldrenes of bersabee/ And when the water was consumed that was in the bottle/ she left the child under a tree that was there & went thence as far as a bow shoot and set her down/ and said I shall not see my son die and there she wept/ Our lord heard the voys of the child/ And an angel called Agar saying/ what dost thou Agar/ be not afeard/ our lord hath herd the voys of the child fro the place which he is now Inn/ Arise & take the child & hold him by the hand/ for I shall make him t'increase in to much paple/ God opened her eyen/ And she saw a pit of water and anon she went & filled the bottle and gave the child to drink/ and abode with him which grew & dwelled in the wilderness/ and became there a young man & an archer/ & dwelled also in the desert of pharam/ And his mother took to him a wife of the land of egypt/ That same time said Abymelech & phicol the prince of his host unto abraham/ Our lord is with the in all things that thou dost/ Swear thou by the lord that thou grieve not me ne them that shall come after me ne my kindred/ but after the mercy that I have showed to thee/ so do to me & my land in which thou hast dwlled as a stranger/ And Abraham said I shall swear/ And he blamed abymelech for the pit of water which his servants had taken away by strength/ Abymelech answered/ I know not who hath done this thing/ ¶ And thou toldest me not thereof/ and I never herd thereof till this day And then after this they made covenant to gydre/ & promised each to other to be friends t●●gydre/ After all these things god tempted Abraham and said to him/ ¶ Abraham/ abraham/ he answered & said I am here/ & he said to him Take thou thine only son that thou lovest ysaac & go in to the land of vision and offer him in sacrifice to me upon one of the hills that I shall show to the then Abraham arose in the night and made ready his ass & took with him two young men & isaac his son/ And when they had hewn and gathered the wood to gydre to make sacrifice/ they went to the place that god commanded him/ The third day after he life up his eyen and saw from far the place/ and he said to his children/ Abide ye here with the ass I and my son shall go to yonder place and when we have worshipped there/ we shall return to you/ thenne he took the wood of the sacrifice & layed it on his son isaac/ & he bore in his hands fire and the sword/ And as they went both to gydre/ ysaac said to his father/ father mine what wilt thou my son said abraham/ & he said loo here is fire & wooed where is the sacrifice that shall be offered/ abraham answered my son god shall provide for him a sacrifice well enough/ They went forth & came to the place that god had ordained/ & there made an altar/ & layed the wood thereon/ And took isaac & set him on the wood on the altar/ and took his sword and would have offered him up to god/ And lo the angel of god cried to him fro heaven saying/ Abraham/ Abraham/ which answered I am here/ & he said to him/ Extend not thy hand upon thy child/ & do nothing to him/ Now I know that thou dreadest god And hast not spared thine only son for me/ Abraham looked behind him & saw among the briars a Ramme fast by the horns/ which he took & offered him in sacrifice for his son/ He called that place/ the lord seeth/ The angel called Abraham the second time saying/ I have sworn by myself saith the lord/ By cause thou hast done this thing/ and hast not spared thine only son for me/ I shall bless the and shall multiply thy seed as the stars of heaven & like the granel that is on the see side/ Thy seed shall possede the yates of their enemies/ And in thy seed shall be blessed all the people of thearth for thou obeydest to me/ Abraham thenne returned to his servants & went unto bersabee and dwelled there/ Sara lived an Cxxvij year & died in the city of Arbee which is hebron in the land of Canaan/ For whom abraham made sorrow and wept/ And bought of the children of heath a field and buried her worshipfully in a double spelunke/ Abraham was an old man and god blessed him in all his things/ he said to the eldest & upperest servant of all his house/ I charge and conjure the by the name of god of heaven & of earth/ that thou suffer not my son ysaac to take no wife of the daughters of Canaan among whom I dwell but go in to the country where my kindred is/ and take of them a wife to my son/ And the servant answered/ if no woman there will come with me in to this country/ shall I bring thy son in to that country fro whence thou camest/ Abraham said/ beware that thou lead not my son thither/ The lord of heaven & of earth that took me fro the house of my father and fro the place of my nativity hath said and sworn to me saying/ to thy seed I shall give this land/ he shall send his angel to fore thee/ and thou shalt take there a wife for my son/ if no woman will come with thee/ thou shalt not be bound by thine oath/ but in no wise lead my son thither/ his servant thenne swore and promised to him that the would so do/ he took x camels of the flock of his lord/ and of all his goods bare with him & went in to mesopotany unto the town of Nachor/ And he made the camels to tarry without the town by a pit side at such time as the women been wont to come out for to draw water/ And there he prayed our lord saying/ lord god of my lord abraham/ I beseech the to help me this day/ and do mercy unto my lord Abraham/ Lo I stand here nyhe by the well of water & the daughters of the dwellers of this town come hither for to draw water/ Therefore the maid to whom I say set down thy pot that I may drink/ and thenne she set down her pot and say I will give to the drink and to the camelis that I may understand thereby that she be the maid that thou hast ordained to thy servant isaac/ and thou showest thy mercy to my lord abraham/ he had not fully fynysshid these words with in himself/ but that Rebecca daughter of batuel son of melche wife of Nachor brother of Abraham came out of the town having a pot on her shoulder which was a right fair maid and moche beautevous and unknown to the man She went down to the well and filled her pot with water and returned/ The servant of abraham ran to her and said/ I pray the to give me a little of the water in thy pot for to drink/ which said drink my lord/ and lightly took the pot fro her shoulder and held it and gaf him drink/ and when he had drunk she said yet/ I shall give to thy camels drink and draw water for them till all have drunken/ And she poured out the water in to a vessel that was there for beasts to drink and ran to the pit and drew water that every drank his draught/ he then thought in himself secretly that god had made him to have a prosperous journey/ After they had drunk he gaf her ij rings to hang on her eeris weighing ij sycles & as many armyllis weighing x sycles & asked her whose daughter she was/ & if there were any Rome in her faders house to be lodged & she answered I am daughter to bathuel nachors son/ and in my faders house is place enough to lodge the & thy camels & plenty of Chaf & hay for them/ And the man inclined down to the ground/ And worshipped god saying/ blessed be the lord god of my lord abraham which hath not take away his mercy ne his truth fro my lord/ and hath brought me in my journey right in to the house of my lords brother/ The maid Rebecca ran and told at home all that she had herd/ Rebecca had a brother named ●aban which hastily went out to the man where as he was/ when he had seen the ryngiss in his sisters eeris & her poynettis or armylles on her hands and had herd her say all that the man said/ he came to the man that stood by the well yet and said to him/ Come in thou blessed of god/ why standest thou without/ I have made ready the house for the and have ordained place for thy camels/ ¶ And brought him in & strewed his camels & gave them chaff and hay/ and water to wash the camels feet/ & the men's feet that came with him/ And they set forth breed to fore him/ which said/ I shall not eat till I have done mine erande and said wherefore I am comen/ & it was answered to him/ say on/ & he said/ I am servant of Abraham/ And god hath blessed & magnified him greatly/ and hath given to him Oxen & sheep/ silver and gold servants men & women camels and asses/ And Sara his wife hath brought him forth a son in her old age/ and he hath given to him all that he had/ And my lord hath charged and adjured me saying/ In no wise late my son isaac have no wife of the daughters of canaan in whose land he dwelleth but go unto the house of my father and of my kindred & of them thou shalt take a wife to my son/ wherefore I am comen hither and told all how be prayed god of some token and how rebecca died to him/ And in conclusion desired to have Rebecca for his lord isaac/ & if he would not that he might depart and go in to some other place on the right side or the life to seek a wife for his lords son/ then bathuel and laban said to him/ This word is comen of god/ again his will we may nothing do/ Lo Rebecca standeth to fore the take her and go forth that she may be wife unto the son of thy lord as our lord hath said/ which words when Abraham's servant had herd fill down to the ground & thanked our lord/ And anon took forth silver vessel & of gold and good clothes and gaf them to Rebecca for a yefte/ And to her brethren & mother he gaf also yefts/ And anon made a feast & eat and were joyful to guider On the morn betimes the servant of abraham aroos/ And desired to depart and take Rebecca with him and go to his lord/ Thenne the mother & her brethren said/ late the maid abide with us but only x days & then take her & go thy way I pray you said he Retain ne let me not/ our lord hath addressed my way/ and achieved my errand wherefore late me go to my lord/ and they said/ we shall call the maid & know her will/ and when she was demanded if she would go with that man/ She said/ ye I shall go with him/ then they let her go and her nurse with her/ And so she departed & they said to her thou art our sister we pray god that thou may increase in to a thousand thousand/ And that thy seed may possede the yates of their enemies/ then Rebecca and her maidens ascended upon the camels & followed the servant of Abraham which hastily returned unto his lord/ That same time when they come/ Ysaac walked by the way without forth and looked up & saw the camels coming fro far/ Rebecca espied him & demanded of the servant who that he was that came in the field against them/ he answered & said/ that is my lord isaac/ And anon she took her pall or mantle & covered her/ The servant anon told unto his lord isaac all that he had done/ which received her & lad her in to the tabernacle of sara his mother and wedded her & took her in to his wife/ and so much loved her that the love attempered the sorrow that he had for his mother/ Abraham after this wedded another wife/ by whom he had diverse children/ Abraham gaf to ysaac all his possessions/ And to his other children he gaf movable goods/ & departed the sons of his concubines fro his son ysaac whiles he yet lived And all the days of the life of abraham were Clxxv year/ And thenne died in good mind and age/ And isaac & Ishmael buried him by his wife Sara in a double spelunke Here beginneth the life of isaac with th'history of Esau and of jacob which is red in the church the second sunday of lente YSaac was xl year old when he wedded rebecca/ and she bore him no children/ wherefore he besought our lord that she might conceive & bring forth fruit Our lord herd his praeyr that she conceived of him And had twain sons atones/ which two ere they were born fought oft in their moders belly/ ¶ For which cause she prayed god to counsel her and to give her comfort/ which appeared and said to her/ two manner people been in thy belly/ and two manner folk shall be divided fro thy womb/ people shall overcome people/ And the more shall serve the lass/ Thus said our lord to her/ After this when time came that she should be delivered/ there were twain to be born The first that issued was rough fro the heed to the foot & he was named Esau And forthwith followed that other holding the plant of his brother's foot in his hand/ And he was named jacob Ysaac the father was lx yer old when these children were born/ And after this when they were grown to reasonable age Esau became a plowhman and a telyar of th'earth/ And an hunter/ And jacob was simple and dwelled at home with his mother/ Ysaac the father loved well Esau/ by cause he eat oft of the venison that Esau took/ And rebecca the mother loved jacob/ jacob on a time had made good pottage/ And Esau his brother had been an hunting all day and came home sore an hungrid & fond jacob having good pottage/ and prayed him to give him some For he was weary and much hungry/ to whom jacob said if thou wyllt sell to me thy patrimony and heritage I shall give the some pottage/ ● And Esau answered/ Lo I die for hunger/ what shall avail me mine inheritance if I die/ and what shall profit me my patrimony/ I am content that thou take it for this pottage jacob thenne said/ Swear that to me that thou shalt never claim it/ & that thou art content that I shall enjoy it/ And Esau swore it/ and so sold away his patrimony/ And took the pottage and eat it and went his way/ setting nothing thereby that he had sold his patremony/ This aforesaid is for to bring in my matter of th'history that is red/ For now followeth the legend as it is red in the church/ Ysaac began to wax old & his eyen failed and dimmed that he might not clearly see/ and on a time he called Esau his oldest son and said to him/ son n●yne/ which answered/ ¶ father I am here ready/ to whom the father said/ behold that I wax old/ and know not the day that I shall die and depart out of this world/ wherefore take thine harness/ thy bow and quiver with takles and go forth an hunting/ And when thou hast taken any venison/ make to me thereof such manner meet as thou knowest that I am woned to eat/ And bring it to me that I may eat it/ and that my soul may bless the or I die/ which all these words Rebecca heard/ & Esau went forth for taccomplyssh the commandment of his father/ & she said thenne to jacob/ I have heard thy father say to Esau thy brother/ bring to me of thy venison and make thereof meet that I may eat and that I may bless the to fore our lord ere I die/ Now my son take heed to my conceyll/ and go forth to the flock & bring to me two the best kids that thou canst find/ And I shall make of them meet such as thy father shall gladly eat/ which when thou hast brought to him & hath eaten he may bless the ere he die/ to whom jacob answered knowest thou not that my brother is rowhe and heery/ and I smooth/ if my father take me to him and taste me and feel/ I dread me that he shall think that I mock him/ and shall give me his curse for the blessing/ The mother then said to him/ In me said she be this curse my son/ Nevertheless here me go to the flock and do that I have said to the he went/ and fet the kids and delivered them to his mother/ And she went and ordained them in to such meet as she knew well that his father loved/ And took the best clothes that Esau had and died 'em on jacob/ And the skins of the kids she died about his neck and hands there as he was bare/ And delivered to him breed and the pulment that she had boiled/ And he went to his father and said/ father mine/ And he answered I here/ who art thou my son/ jacob said/ I am Esau thy first be gotten son/ I have done as thou comaundest me/ Arise/ sit and eat of the venison of mine hunting/ that thy soul may bless me/ then said isaac again to his son how mightest thou said he so soon find and take it my son/ To whom he answered/ it was the will of god/ that such thing as I desired came soon to my hand/ Ysaac said to him/ Come hither to me my son that I may touch and handle thee/ that I may prove whether thou be my son Esau or not he came to his father/ And when he had felt him/ ysaac said/ the voys truly is the voys of jacob/ but the hands been the hands of Esau/ And he knew him not/ For his hands expressed the likeness and similitude of the more brother/ Therefore blessing him he said to him/ thou art then my son Esau he answered & said/ I am he/ then said Ysaac bring to me the meet of thine hunting my son/ that my soul may bless thee/ which he offered and gave to his father/ and also win/ And when he had eaten & drunken a good draft of the win he said to jacob/ Come hither to me my son and kiss me/ & he went to him and kissed him/ Anon as he felt the sweet savour and smell of his clothes/ blessing him he said/ Lo the sweet odour of my son/ is as the odour of a field full of flowers/ whom our lord bless/ God give to the of the dew of heaven and of the fatness of thearth abundance of wheat/ wine/ and oil/ And the people serve thee/ and the trybus worship thee/ Be thou lord of thy brethren/ And the sons of thy mother shall bow and kneel to thee/ who somever curse the be he accursed/ and who that blessyth the with blessings be he fulfilled/ uneath ysaac had fulflled these words/ and jacob gone out/ when that Esau came with his meet that he had gotten with hunting entered in and offered to his father saying/ Arise father mine and eat of the venison that thy son hath ordained for thee/ that thy soul may bless me/ Ysaac said to him/ who art thou to whom he answered/ I am thy first begotten son Esau/ Ysaac thenne was greatly abashed and atoned/ And marveled more than can be thought credible/ And then he was in a trance as the master of histories saith in which he had knowledge/ that god would that jacob should have the blessing/ And said to Esau/ who then was he that right now a lityl to fore thy coming brought to my venison/ and I have eaten of all that he brought to me ere thou camest/ I have blessed him/ and he shall be blessed when Esau heard these words of his father/ he cried with a great cry and was sore astonied and said/ father I pray the bless me also/ to whom he said Thy brother german is comen fraudulently/ and hath received thy blessing Then said Esau certainly and justly may his name be called well jacob/ For on another time to fore this/ he supplanted me of my patrimony/ and now secondly he/ hath/ undernom fro me my blessing/ And yet thenne he said to his father/ hast thou not reserved to me one blessing/ Ysaac answered/ I have ordained him to be thy lord/ I have subdued all his brethren to his servitude/ I have stablished him in wheat/ wine & oil/ And after this/ what shall I do to the my son/ ¶ To whom Esau said haste thou not father yet one blessing/ I beseech the to bless me/ then with a great sighing & weeping isaac moved said to him/ In the fatness of th'earth and in the dew of heaven shall be thy blessing/ thou shalt live in thy sword/ and shalt serve thy brother/ then was Esau woe begone/ And hated jacob for supplantyg of his blessing that his father had blessed him with/ And said in his heart/ the days of sorrow shall come to my father/ For I shall slay my brother jacob/ This was told to Rebecca which anon sent for jacob her son and said to him/ lo Esau thy brother threateneth to slay thee/ Therefore now my son here my voys and do as I shall counseyl Make the ready and go to my brother in Aran/ And dwell there with him unto the time that his anger and fury been over passed and his indignation cessed and that he forget such things that thou hast done to him/ and then after that I shall send for the and bring the hither again/ and rebecca went to isaac her husband and said/ I am weary of my life by cause of the daughters of heath/ if jacob take to him a wife of that kindred I will no longer live/ ¶ Ysaac then called jacob and blessed him & commanded to him saying/ I charge the in no wise to take a wife of the kindred of Canaan/ but go and walk in to mesopotamy of Syrye unto the house of Bathuel father of thy mother/ And take to the there a wife of the daughters of laban thine uncle/ God almighty bless the and make the grow and multiply that thou may be increased in to tourbes of people/ And give to thee/ the blessings of abraham and to thy seed after the that thou may possess and owe the land of thy pilgrimage/ which he granted to thy grauntsyre/ when isaac had thus said and given him leave to go/ he departed anon and went in to mesopotamy of Sirye to laban son of bathuel brother of Rebekke his mother/ Esau seeing that his father had blessed jacob/ And sent him in mesopotamy of syrie/ for to wed a wife there/ Ans that after his blessing commanded to him saying/ Take thou no wife of the daughters of Canaan/ And he obeying his father went in to Syrye/ proving thereby that his father saw not gladly the daughters of canaan/ he went to Ishmael and took him a wife beside them that he had taken to fore/ that was melech daughter of Ishmael son of abraham/ Then jacob departed fro bersabee/ went forth on his journey toward Aran/ when he came to a certain place after going down of the son/ and would rest there all night/ took of the stones that were there and laid under his heed and slept in the same place/ And there he saw in his sleep a ladder standing on th'earth/ And the upper end thereof touched heaven/ And angels of god ascending and descending upon it/ and our lord in the mids of the ladder saying to him I am the lord god of abraham thy father and of isaac/ The land on which thou sleepest I shall give to the and to thy seed/ And thy seed shall be as dust of th'earth/ thou shalt spread a brood unto the east and to the west/ and north and south/ And all the trybus of thearth shall be blessed in the and in thy seed/ And I shall be thy keeper whersomever thou shalt go/ And shall bring the again in to this land/ And I shall not leave till I have accomplished all that I have said/ when jacob was awaked fro his sleep and dreaming he said/ verily god is in this place/ and I witted not of it/ And he said dredyngly/ how terrible is this place/ None other thing is here but the house of god and the gate of heaven/ then jacob arose early/ and took the stone that lay under his heed/ and raised it for witness/ pouring oil thereon And called the name of the place betel/ which tofore was called luza/ ¶ And there he made a vow to our lord saying if god be with me and keep me in the way that I walk and give me breed to eat/ and clothes to cover me/ and may return prosperously in to the house of my father/ the lord shall be my god and this stone that I have raised in witness this shall be called the house of god/ And good of all things that thou givest to me/ I shall offer to the the tithes and teenth part/ then jacob went forth in to the east/ and saw a pit in a field and three flocks of sheep lying by it/ For of that pit were the beasts watered/ And the mouth thereof was she●te and closed with a great stone/ For the custom was when all the sheep were gathered they rolled away the stone/ and when they had drunken they laid the stone again at the pit mouth/ and thenne he said to the shepherds/ brethren whence are ye/ which answered of Aran Thenne he asking them said/ know ye not Laban son of Nachor/ they said/ we know him well how fareth he said he is he all hool/ he fareth well said they/ And loo Rachel his daughter cometh there with her flock/ then said jacob it is yet far to even/ it is yet time that the flocks be led to drink/ and after be driven to pasture/ which answered/ we may not so do till all the beasts be gathered/ and thenne we remove the stone fro the mouth of the pit and water our beestis/ And as they talked Rachel came with the flock of her father/ For she kept that time the beasts/ And when jacob saw her and knew that she was his emes daughter and that they were his emes sheep/ he removed the stone fro the pits mouth/ and when her sheep had drunken he kissed her and weeping he told her that he was brother to her father and son of Rebecca/ Then she hied her and told it to her father/ which when he understood that jacob his sister son was come/ he Ran against him and embracing kissed him/ and lad him in to his house/ And when he had heard the cause of his journey he said/ thou art my mouth and my flesh And when he had been there the space of a month/ he demanded jacob if he would gladly serve him by cause he was his cousin/ and what hire and Reward he would have/ he had two daughters/ the more was named lya/ and the lass was called Rachel/ but lya was blereyed/ and Rachel was fair of visage and well favoured/ whom jacob loved and said/ I shall serve the for Rachel thy younger daughter seven year Laban answered/ it is better that I give her to the than to a strange man/ dwell and abide with me/ and thou shalt have her/ And so jacob served him for Rachel seven year/ and him thought it but a little while/ by cause of the great love that he had to her/ And at th'end of seven year jacob said to laban give to me my wife for the time is come that I should have her/ then laban called all his friends and made a feast for the wedding/ and at night he brought in lya the more daughter/ and delivered to her an hand maid named zelpha/ then weening jacob that it had been Rachel went to her as the manner is/ & when the mornyg came & saw that it was lya/ he said to laban her father what haste thou done have I not seruid the for Rachel why hast thou brought lya to me/ laban answered/ it is not the usage ne custom of our country to give the younger first to be wedded/ but fulfil and make an end of this coplement and marriage this week/ and thenne shall I give to the Rachel my doughther/ for other seven year that thou shalt yet serve to me/ jacob agreed gladly/ and when that week was passed/ he wed/ ded Rachel to his wife/ To whom laban her father gave an handmaid named Bala/ Nevertheless when the wedding of the younger was finished by cause of the great love that he had to her/ him thought that the other seven year were but short/ Our lord saw that he despised lya/ he let lya conceive/ and Rachel her sister abode bareyne which thenne lya bore a son & named him Reuben saying Our lord god hath beholden mine humility and meekness/ Now shall mine husband love me/ She conceived yet and bore another son and said/ by cause our lord saw me despised he hath given to me this son/ And she called him simeon/ She conceived the third and brought forth another son and said/ Now shall my husband be conpled to me by cause I have born to him three sons/ And she called his name levy/ She conceived the fourth son and was delivered of him & said/ Now I shall knowledge me to our lord/ And therefore she named him judas/ And thenne she cessed of bearing of children/ Rachel ●●yng herself barren had/ envy to her sister/ and said to jacob her husband/ Make me with child or else I shall die/ To whom jacob was wroth and answered what weenest thou that I were god/ and hath prived fro the the fruit of thy belly/ Thenne she said I have my servant bala Go unto her and late her conceive of the on my knees that I may have of her some sons/ She gave bala unto her husband to know her/ which when jacob had known she conceived and bore a son/ then said Rachel/ Our lord hath heard my petition gyving to me a son & she named him dan/ After that bala conceived again and bore another son For whom Rachel said/ Our lord hath compared me to my sister/ & have a veiled/ and she named him Neptalim/ Then de lya feeling that she conceived no more she gaf zelphas her handmaid to her husband which conceived and bore a son whom lya named Gad/ After Zelpha conceyved another son/ For whom lya said/ This is for my blessidnes/ and certainly all generations shall say that I am blessed Therefore she called him aser Hit happened that reuben went out in harvest time in to the field/ And took there a mandrake which he brought and gave to his mother/ then Rachel said to her sister lya/ give me some part of the mandrake of thy son/ lya answered is it not enough ta take fro me my husband/ but that also thou wilt have part of the mandrake of my son/ Thenne said Rachel he shall sleep with the this night for the mandrake of thy son/ At even when jacob came home fro the field lya went against him & said to him/ Thou shalt this night sleep with me/ for I have bought the for the meed of the mandrake of my son/ he slept with her that night/ ¶ And our lord heard her prayers/ She conceived and brought forth the fifth son/ and she said/ God hath rewarded me/ by cause I gave my handmaid to my husband/ she called his name ysachar/ yet lya conceived & bore the sixth son and said/ God hath endowed my with a good dower/ yet shall my husband abide with me by cause I have born to him uj sons/ And she called his name zabulon/ After this she conceived and bore a daughter named dyna/ then our lord remembered Rachel and heard her/ and opened the place of conception which conceived and bore a son saying/ ¶ Our lord hath taken away mine obrobrye and shame And named his name joseph saying I pray god to send me another/ When joseph was born jacob said to laban his wifes father/ give me leave to depart that I may go in to my country and my land/ give to me my wifes and children for whom I have served the that I may go hens/ ¶ Then knowest what service I have served thee/ Laban said to him I have founden grace in thy sight/ I know it by experience that god hath blessed me for the I have ordained the reward that I shall give to thee/ thenne jacob answered/ Thou knowest how I have served thee/ and how moche thy possession was in my hands/ Thou hadst but little when I came to thee/ And now thou art rich god hath blessed the at mine entry/ it it now right that I provide somewhat toward mine house/ Laban said what shall I give to thee/ ¶ jacob answered/ I will nothing but that thou do that I demand I shall yet feed and keep thy beasts/ and depart a sondre all the sheep of diverse colour/ And all that ever that shall be of diverse colours and spotty as well in sheep as in gheet/ late me have them for my Reward and meed/ And Laban granted thereto/ then jacob took Rods green/ and took part of the Rind away and made though Rods to be of ij colours and set them to fore the sheep and beasts when they should engender and the beasts conceived seeing the Rods of variable colour In like wise all the lambs that can forth that year were white and black & of diverse colour/ then Laban saw that jacob hath the most part/ and changed the covenant the next year & would have all them of variable colour/ and jacob should have all them that were of one colour/ And jacob then set Rods/ of one colour afore them when the sheep and beasts conceived/ then at time of departing Laban took them of two colours/ and jacob then that were of one colour/ Thus was jacob made much rich ouf of measure/ and had many flocks/ servants both men and women Camels and asses/ After that jacob had herd laban sons say/ jacob hath taken all that was our faders from him and of his faculty is made rich/ he was abashed/ And understood well by Laban's looking/ that he was not so friendly to him ward as he had been to fore/ and also our lord said to him that he should return in to the land of his faders and to his generation and that he would with him/ he thenne called Rachel and lya in to the field where as he fed his flocks & said to them I see well by your faders visage that he is not toward me as he was yesterday or the otherday Forsooth the god of my father was with me/ & ye know well how I have served your father with all my might and strength/ But he hath deceived me and hath changed mine hire & meed ten times/ ¶ And yet our lord hath not suffered him to grieve me/ when he said the beasts of party colour should be mine/ then all the ewes brought forth lambs of variable colours/ And when he said the contrary/ they brought forth all white/ ¶ God hath taken the substance of your father and hath given it to me/ And now god hath commanded me to depart/ wherefore make you ready and late us depart hens/ then answered Rachel and lya/ Shall we have nothing elliss of our faders faculty & of theritage of his house/ Shall he repute us as strangers/ and he hath eaten and sold our good/ Sith god hath taken the goods of our father and hath given it to us and to our children/ wherefore all that god commandeth to the do it/ jacob aroose and set his children and his wives upon his camels & went his way and took all his substance and flocks and all that he had gotten in mesopotamy/ and went toward his father isaac in to the land of Canaan/ That time was laban goon to shear his sheep/ And Rachel stolen away the idols of her father/ jacob would not let laban know of his departing/ when he was departed with all that longed to him of right he came to the mount of galaad/ it was told to laban the third day after that jacob was fled and goon/ who anon took his brethren and poursiewed him by the space of seven days/ and overtook him in the mount of galaad/ he saw our lord in his sleep saying to him/ Beware that thou speak not angrily ne hard words to jacob/ that time jacob had set his tabernacle in the hill/ and when he came thither with his brothern he said to jacob why hast thou done thus to me to take away my daughters as prisoners taken by sword/ why fleddest fro me and wouldest not let me have knowledge thereof/ thou hast not suffered me to kiss my sons and daughters thou hast done foolily/ Now may I do the harm and evil/ but the god of thy father said to me yesterday/ Beware that thou speak no hard words against jacob/ Thou desirest to go to the house of thy father/ why hast thou stolen my god's/ jacob answered that I departed the not knowing/ I dread that violently thou wouldest have taken fro me thy daughters/ and where thou reprevest me of theft/ who somever have stolen thy gods late him be slain tofore our brethren seek & what thou findest that is thine/ take with thee/ he saying this knew not that Rachel had stolen her faders gods Thenne laban entered the tabernacle of jacob and lya and sought and fond nothing/ And when he came in to the tabernacle of Rachel/ she hied her and hid the Idollis under the litter of the the camel and sat upon it/ And he sought and fond nought/ thenne said Rachel late not my lord he wroth/ for I may not arise to thee/ For now such sickness as women been wont to have is fallen to me/ & so she deceived her father/ Thenne jacob being angry & grudging said to laban/ what is my trespaas and what have I sinned to the that thou thus hast pursiewed me/ and hast searched every thing/ what hast thou now founden of all the substance of thy house leye it forth to for my brethren and thy brethren that they judge between me and thee/ I have served the xx year and have been with thee/ thy sheep and thy gheet were never barren/ I have eaten no wethers of thy flock/ ner best hath destroyed no ne/ I shall make all good/ what was stolen/ I prayed therefore/ day and night I laboured both in heat and in Cold/ sleep fled from mine eyen/ Thus I served the in thy house xx year xiv for thy daughters/ and six for thy flocks/ Thou hast changed mine hire & reward x times/ but if god of my father Abraham and the dread of isaac had been with me/ happily thou wouldest now have left me naked/ Our lord god hath beholden mine affliction and the labour of mine hands/ and reproved the yesterday/ Laban answered to him my daughters & sons/ and thy flocks & all that thou beholdest at thine/ what may I do to my sons and nephews/ late us now be friends & make we a fast leghe and confedersy to gydre/ then jacob raised a stone & raised it in token of friendship and peace and so they eat to gydre in friendship/ and swore each to other to abide in love ever after/ And after this laban rose in the night and kissed his daughters and sons and blessed them and returned in to his country/ jacob went forth in his journey that he had taken/ Angels of god met him/ which when he saw/ he said these been the castellis of god/ and called that place manayin/ he sent messengers tofore him to Esau his brother in the land of Seir in the land of Edom/ and bad them say thus to Esau/ This said thy brother jacob/ I have dwelled with laban unto this day/ I have oxen and asses servants both men and women I send now a legation unto my lord that I may find grace in his sight/ these messengers returned to jacob/ and said/ we came to Esau thy brother/ And lo he cometh for to meet with the with iiijC men jacob was sore afeard then/ and divided his company in to twain turmes saying/ if Esau come to that one & destroy that/ that other shall yet be saved/ Thenne said jacob O god of my father abraham and god of my father ysaac/ O lord that saidest to me return in to thy land and place of thy nativity and saidst I shall do well to thee/ I am the lest in all thy mercies & in thy troth that hast granted to thy servant/ with my staff I have goon this river of jordan/ And now I return with ij turmes/ I beseech the lord keep me fro the hands of my brother Esau/ For I fear him greatly lest he come and smite down the mother with the sons/ Thou hast said that thou shouldest do well to me/ And shouldest spread my seed like unto the gravel of the see and that it may not be numbered for multitude/ Thenne when he had slept that night he ordained yefts for to send to his brother/ goods ijC kids xx/ sheep ijC and Rams xx/ xl kyen/ and xx bulls/ xx asses and x fools of them And he sent by his servants all these beestis/ And bade them say that jacob his servant sent to him this present and that he followeth after/ And jacob thought to please him with yefts/ The night following him thought a man wrestled with him all that night till the morning And when he saw he might not overcome him/ he hurted the sinew of his thy/ that he halted thereof/ and said to him/ late me go and leave me for it is in the mornyg then jacob answered I shall not leave the but if thou bless me/ he said to him/ what is thy name/ he answered jacob/ Thenne he said/ Nay said he/ thy name shall no more be called jacob/ but Israhel/ For if thou hast been strong against god how moche more shalt thou prevail against men/ Thenne jacob said to him what is thy name tell me/ he answered/ why demandest thou my name which is marvelous/ And he blessed him in the same place/ jacob called the name of that same place phanuel saying/ I have seen our lord face to face/ and my soul is made safe/ ¶ And anon as he was passed phanuel the son aroos/ he halted on his foot/ therefore the children of Israhel eat no synews by cause it dried in the thy of jacob/ Thenne jacob lifting up his eyen/ saw Esau coming and iiijC men with him/ and divided the sons of lya and of Rachel and of both her handmaidens/ & set each handmaid & their children tofore in the first place/ lya and her sons in the second and Rachel and joseph all behind/ And he going to fore kneeled down to ground and worshipping his brother approached him/ Esau Ran for to meet with his brother/ and embraced him straining his neck and weeping kissed him/ & he looked forth and saw the women and their children and said/ what been these and to whom longen they/ jacob answered They been children which god hath given to me thy servant/ and his handmaidens and their children approached and kneeled down/ and lya with her children also worshipped him/ And last of all joseph and rachel worshipped him/ Thenne said Esau/ whose been these turmes that I have met/ jacob answered/ I have sent them to the my lord unto th'end that I may stand in thy grace/ Esau said I have many myself/ keep these and let them be thine/ Nay said jacob I pray the to take this yefte which god hath sent me/ that I may find grace in thy sight/ For me seemeth I see thy visage like the visage of god/ and therefore be thou to me merciful and take this blessing of me/ uneath by compelling he taking it said/ late us goon to guider I shall accompany the and be fellow of thy journey/ then said jacob/ thou knowest well my lord that I have young children and tender and sheep and oxen which if I over laboured should die all in a day/ wherefore please it you my lord to go tofore and I shall follow as I may with my children and beestis/ Esau answered/ I pray the thenne late my fellows abide and accompany the what somever need thou have/ jacob said it is no need/ I need nomoo but one that I may stand in thy favour my lord/ And Esau returned then the same way and journey that he can in to seir And jacob came in to Sochot and build there an house And fro thence he went in to Salem the town of Sychymies which is in the land of Canaan/ and bought there a part of a field in which he fixed his tabernacles of the sons of Emor father of Sychem for an hundred lambs/ And there he raised an altar/ and worshipped upon it the strongest god of Israhel/ Hyt happened that dyna daughter of lya went out for to see the women of that region/ which when Sychen son of Emor prince of that land/ saw/ anon loved and ravished and slept with her/ oppressing her/ by strength/ And was assotted on her in such wise as he went to his father Emor and said/ give me this damoisel in marriage that she may be my wife/ which when jacob knew & heard how his daughter was ravyssed/ his sons thenne being absent in occupation of feeding of their beasts in the field/ he held it secret till they returned/ then Emor went for to speak of this matter to jacob and that time his sons came fro the field and herd what was happened and done & were passing wroth and angry by cause he had so defouled their sister/ then said Emor to them/ Sychem my son loveth your daughter/ give her to him in marriage/ and late us ally each with other/ late our daughters be given to you and youris to us and dwell ye with us all the country is in your power/ exercise and occupy it/ buy and sell and take ye it/ ¶ then said Sichem to his father and brethren/ what somever ye ordain I will do/ and what ye demand/ yefts or dower I shall gladly give it so I may have this damoisel unto my wife/ then answered the sons of jacob to sichem and his father in guile/ dissymiling as they had not known the ravishment of their sister/ we may not do that ye desire/ ne give our sister to a man incircumsiced/ it is a thing unlawful and great sin to us/ if ye will be circumsiced in every man among you and man child and be like as we be/ we shall take your daughters & ye ouris and shall dwell to gydre and been one people/ if ye will not be circumsiced we shall take our sister and go hens/ This offer pleased to Emor and Sychem his son/ and there was no young man but anon was agreed to that they asked/ he loved so much the damoiselle/ that anon he went in to the city and told all this to the people/ & that these men were peaceable people & will dwell among us/ and that there was no let but that we be not circumsiced as they be/ to which they assented and forth with were circumsiced/ And the third day after when the most pain of the wounds grieved them/ Then twain of jacob's sons simeon and Levi brethren of Dyna drew out their swerdis & entered in to the city hardly and slew all the men/ both Emor and Sychem/ and took Dyna their sister with them fro Sychems' house/ and this done the other sons of jacob fill on the remnant and slew all that they fond in avenging the shame and ravishment of their sister/ wasting oxen and sheep/ asses & other beasts/ And took their wives & children in to captivity/ which thyngiss thus done jacob said to simeon and Levi/ ye have troubled me/ and have made me hateful to the cananees & phereseiss dwellers in this country/ we been but a few/ they shall gather them to gydre & destroy me and my house/ They answered/ should we suffer our sister to be holden as a common woman/ After this our lord appeared to jacob and said/ Arise and go up to Bethel & dwell there/ and make there an altar to the lord that appeared to the in the way/ when thou fleddest fro thy brother Esau/ jacob thenne called all them of his house and said/ Cast away fro you all your strange gods that been among you/ and make you clean and change your clothes/ Arise and late us go in to bethel/ and make we there an altar to our lord that heard me in the day of my tribulation/ and was fellow of my journey/ Theenne they gaf to him all their strange gods and the gold that hinge on their eeris/ And he dalfe a pit behind the city of Sichem and threw 'em therein/ And when they departed/ all the contrees thrr about were afeard/ & durst not pursue them then jacob came to a place called luza which is in the land of Canaan & all the people with him which otherwise is called bethel/ he edified there an altar to our lord and named that place the house of god/ Our lord appeared to him in that place when he fled fro his brother Esau/ that same time deyde delbora the nurse of Rebecca and was buried at the Rote of Bethel under an Oak/ Our lord appeared again to jacob after that he was returned fro mesopotamy of Syrye/ and was come in to Bethel/ and blessed him saying/ Thou shalt no more be called jacob/ but Israhel shall be thy name/ and called him Israhel and said to him/ I am god almighty/ grow and multiply/ Folks and peoples of nation shall come of thee/ Kings shall come of thy lends/ the land that I gaf to abraham and Isaac/ I shall give to the and thy seed/ And vanished away fro him/ he then raised a stone for a remembrance in the place where god spack to him and anointed it with oil/ Calling the name of the place Bethel/ He went thence & came in veer time unto the land that goth to effratam/ in which place Rachel travailed and began for cause of childing to die/ the midwife said to her be not afeard for thou shalt have a son/ And the death drawing near she named him bennom which is as much to say/ as the son of my sorrow/ The father called him Bemamin/ that is say/ the son of the right hand/ There Rachel deyde and was buried in the way toward Effratam/ that is Bethleem/ jacob reysid a title upon her tomb/ this is the title of the monument of Rachel unto this present day/ jacob went thence And came to isaac his father in to Mambre city of arbee/ that is ebron In which dwelled Abraham & isaac/ & all the days of isaac were complete which were an ninety & four score year/ And he consumed/ died in good mind/ and Esau and jacob his sons buried him/ Thus endeth th'history of isaac and his two sons Esau and jacob Hyer beginneth th'history of joseph and his brethren which is red the third sunday in Lente/ joseph when he was xuj year old began to keep and feed the flock with his brethren/ he being yet a child/ And was accompanied with the sons of bala and zelphas wives of his father/ joseph complained on his brethren and accused them to their father of the most evil sin/ Israhel loved joseph above all his sons for as much as he had gotten him in his old age/ And made for him a motley coat/ his brethren thenne seeing that he was beloved of his father more than they were/ hated him & might not speak to him a peaceable word/ It happened on a time that joseph dreamed & saw a sweven & told it to his brethren/ which caused 'em to hate him the more/ joseph said to his brethren/ here ye my dream that I had/ Me thought that we bond sheaves in the field/ And my sheef stood up/ & yours stonding round about & worship my sheef/ his brethren answered/ Shalt thou be our king/ And shall we be subject & obey thy commandment/ Therefore this cause of dreams & of these words ministered the more fume of hate and envy/ joseph saw another sweven and told to his father and brethren/ Me thought I saw in my sleep the son the moan and xj stars worship me/ which when his father and his brothern had herd/ the father blamed him and said what may betoken this dream that thou sawest/ Trowest thou that I. thy mother. and thy brethren shall worship the upon th'earth/ his brethren had great envy here at/ The father thought and considered a thing secretly in himself/ ¶ On a time when his brethren kept their flocks of sheep in Sichem/ Israhel said to joseph/ Thy brethren feed their sheep in Sichem Come and I shall send the to them/ Which answered I am ready/ and he said/ go and see if all thing be well and prosperous at thy brethren and beasts and come again and tell me what they do/ He went fro the vale of Ebron and came unto Sichem there was a man fond him erring in the field/ and axed him what he sought And he answered/ I seek my brthern tell me were they feed their flocks/ The man said to him/ They been departed fro this place I heard them say/ late us go in to Dothaim/ which then when his brethren saw him come fro far to fore he approached to them they thought to slay him/ and spack to gydre saying/ Loo see the dremer cometh/ Come and let us slay him and put him in to this old cistern/ And we shall say that some wild evil be'st hath devoured him/ And then shall appear what his dreams shall profit him/ Reuben hearing this thought for to deliver him fro their hands and said/ Late us not slay him ne sh●de his/ blood/ but keep your hands undefowled/ This he said willing to keep him fro their hands/ and render him again to his father/ Anon then as he came they took of his motley coat/ and set him in to an old cistern that had no water/ As they sat for to eat breed/ they saw ysmaelites come fro Galaad and their camels bringing spices and Reysyus in to egypt/ then said judas to his brethren/ What should it pr●●ffyte us/ if we 〈◊〉 our brother and shed his blood 〈◊〉 better that he be sold to 〈◊〉/ and our hands be not 〈◊〉/ he is our brother and our flesh 〈◊〉 brethren agreed to his words/ And drew him out of the cistern sold him to the Madyanytes merchants passing forth by to Ismalytes for thirty pecis of silver/ which ●ad him in to egypt/ At this time when he was sold Reuben was not there but was in another field with his beasts/ And when he returned & came unto the cistern and fond not joseph/ he ta●e his clothes for sorrow and came to his brethren and said the child is not yonder whither shall I go to seche him/ he had supposed his brethren had slain him in his absence/ they told him what they had done/ and took his cote and besprenklid it with the blood of a kid which they slow/ and sent it to their father saying/ See whether this be the cote of thy son or not/ this we have founden/ which anon as the father saw it said/ This is my sons cote/ a evil wild beast have devoured him Some best hath eaten him/ & rent his clothes & died on him a sack cloth bewailing & sorrowing his son a long time/ Alle his sons gathered them to guider for to comfort their father and assuage his sorrow/ but he would take no comfort but said/ I shall descend to my son in to ●elle for to bewail him there/ ¶ And thus he abiding in sorrow the madianytes carried joseph in to egypte/ & sold him to putiphar eunuch of pharaoh master of his knights/ thus was joseph led in to egypt/ & putiphar prince of the host of pharaoh an egypcian bought him of the hands of Ismaelites/ Our lord god was always with joseph/ and he was wise ready & prosperous in all manner things/ he dwelled in his boards house/ & pleased so well his lord that he stood in his grace that he made him upperest & above all other/ & betook him the rule & governance of all his house/ which well & wisely governed the household & all that he had charge of/ Our lord blessed the house of egypt for joseph's sake & multiplied as well in beasts as in fields all his substance/ joseph was fair of visage & well favoured/ after many days the lady his masters wife beheld & cast her eyen on joseph & said to joseph/ come & sleep with me/ which anon refused that/ & would not attend ne listen unto her words/ ne would not consent to so sinful awerke/ & said to her/ Lo hath not my lord delivered to me all that he hath in his house & he knoweth not what he hath/ & there is nothing therein but that it is in my power & at my commandemnt/ except the which art his wife/ how may I do this evil & sin to my lord/ such manner or semblable words he said daily to her/ and the woman was the more desirous & grievous to the young man/ & he always forsook & refused the sin/ it happened on a day that joseph entered in to the chamber about certain needs that he had to do/ & she caught him by his mantle/ & held it fast & said to him/ come & lie with me/ who anon would not agree to her but fled forth out of the doors/ & left his mantle behind him in her hand/ and when the lady saw that she was refused & his mantle in her hand/ She cried & called the men of the house & said to hem/ Loo this ebrewe is comen to my chamber & would have enforced & have lain by me/ & when I cried he fled out of the chamber and left for hast his mantle that I held behind him/ & in to witness of truth she showed to her husband the mantle when he came home & said/ Thy servant hebrew whom thou hast brought in to this house is entered in to my chamber for to have lain by me And when I cried he left his mantle that I held & fled away/ when the lord heard this anon he gave faith & believed his wife/ And being sore wroth/ set joseph in prison/ where as the prisoners of the king were kept/ & he was there fast set in/ Our lord god was with joseph & had mercy on him and made him in the favour & grace of the chief kepar of the prison in so moche that he delivered to joseph the keeping of all the prisoners/ & what he died was done & the chief jailor was pleased with all/ Our lord was with him & directed all his works/ After this it fill so that ij officers of the kings trespassed unto their lord/ wherefore he was wroth with hem & commanded them to the prison where as joseph was/ That one of them was the boteler/ & that other the baker/ and the kepar betook them to joseph to keep/ & he served them/ After a while that they had been in prison they both saw on one night a dream/ of which they were astonied & abashed/ & when joseph was comen in to serve them and saw them heavy/ he demanded them/ why they were mightier than they were woned to be/ which answered/ we have dreamed & there is none to Interpret it to us/ joseph said to them/ suppose ye that god may not give me grace to interpret it/ Tell to me what ye saw in your sleep/ Thenne the boteler told first/ & said/ me thought I saw a vine had iij branches & after they had flowered the grapes were ripe/ & thenne I took the cup of pharaoh in my hand & took the grapes and wrang out of them win in to the cup that I held & presented it to pharaoh to drink/ joseph answered/ The iij branches been yet iij days after which pharaoh shall remember thy service/ & shall resre the in to thy formest office & 'gree/ for to serve him as thou were woned to do/ then I pray the to remember me when thou art at thine above and be to me so merciful to sue unto pharaoh that he take me out of this prison/ For I was stolen out of the land of hebrews/ & am innocently set here in prison/ thenne the master baker saw that he had wisely Interpreted the botelers' dream/ he said/ Me thought that I had iij baskets of meal upon my heed and in that one baskette that was highest me thought I bore all the meet of the bachows/ & birds came & eat of it/ joseph answered/ This is th'interpretation of the dream/ the iij baskettis been iij days yet to come after which pharaoh shall smite of thy heed & shall hang the on the cross/ & the birds shall tear thy flesh/ & the third day after this/ pharaoh made a great feast unto his children/ & remembered him him among the meals on the master butler & the master baker/ he restored his boteler unto his office/ & to serve him of the cup/ And that other was hanged that the troth of the interpreter was believed & proved/ notwithstanding the master butler in his wealth forgot joseph his interpreter/ Two year after pharaoh saw in his sleep a dream/ him thought he stood upon the river fro which he saw seven oxen ascend to the land which were fair & right fat & were fed in a fat pasture/ he saw other seven come out of the river pour & lean & were fed in places plenteous & bourgening These devoured the other that were so fat & fair/ here with he start out of his sleep/ & after slept again & saw another dream/ he saw seven eeris of corn standing on one stalk full & fair of corns/ & as many other eeris void and smeton with drought which devoured the beauty of the first seven/ in the morning pharaoh awoke & was greatly afeard of these dreams/ & sent for all coniectours & diviners of Egypt & wise men & when they were gathered he told to them his dream/ and there was none that could interpret it/ Thenne at last the master butler remembering joseph said/ I knowledge my sin/ on a time the king being wroth with his servants sent me & the master of the bakers in to prison/ where we in one night dreamed both prodyges of things coming/ And there was a child of thebrewes servant to the jailor to whom we told our dreams/ & he exponed them to us & said what should happene/ I am restored to mine office & that other was hanged on the cross/ Anon by the kings commandemnt joseph was taken out of prison & shaven bayned/ and changed his clothes and brought tofore pharaoh/ to whom he said I saw a dream which I have showed unto wise men/ & there is none that can tell me thinterpretation thereof/ to whom joseph answered god shall answer by me things prosperous to pharaoh/ Thenne pharaoh told to him his dreams like as is to fore wret●̄ of the seven fat oxen & seven been & how the lean devoured the fat & in like wise of the eeris/ joseph answered/ the king's dream one thing with god hath showed to pharaoh/ The seven fat oxen & the seven eris full/ betoken seven year to come of great plenty & comodyous/ & the seven lean oxen & the seven void eeris smeton with drought/ betoken seven year after them of great hungres/ & scarcete/ Loo there shall come first seven year of great fertility & plenty/ in all the land of egypt/ after whom shall follow other seven year of so great sterilite/ barren & scarcete/ that th'abundance of the first shall be all forgotten the great hunger of these latter years shall consume all the plenty of the first yeris/ the latter dream pertaineth to the same by cause god would that it should be fulfyllid/ Now therefore late the king provide for a man that is wise & witty/ that may comande & ordain provosts & officers in all places of the Royame's that they gather in to garners & barns the fifth part of all the corn & fruits that shall grow these first seven plenteous years that been to come/ & that all this wheat may be kept in barns & garners in towns & villages that it may be made ready against the coming of the seven scarce yeris that shall oppress by hunger all egypt/ to th'end that the people be not enfamyned/ This counsel pleysid much to pharaoh & to all his mynystris Thenne pharaoh said to his servants/ where should we find such a man as this is which is fulfilled with the spirit of god/ & thenne he said to joseph For as much as god hath showed to the all that thou hast spoken/ trowest thou that we might find any wiser than thou or like to thee/ Thou shalt be upperest of my house/ & to the commandemnt 〈◊〉 thy mouth all people shall obey/ I on●● shall go to fore the and sit but ●sete above thee/ ye said pharaoh to joseph Lo I have ordained the above & master upon all the land of egypt/ he took a ring fro his hand & gaf it in to his hand/ & clad him with a double stole furred with byse/ & a golden collar he put about his neck/ and made him to ascend upon his char/ the second trumpet crying that all men should kneel to fore him/ & that they should know him upperyst provost of all the land of egypt/ Thenne said the king of egypt to joseph/ I am pharaoh/ without thy commandment shall noman move hand ne foot in all the land of egypt/ he changed his name/ & called him in the tongue of egypt the saviour of the world/ he gave to him a wife named Assenech daughter of putiphar priest of Eliopoleos/ joseph went forth thenne in to the land of egypt/ joseph was xxx year old when he stood in the favour & grace of pharaoh/ And he went round about all the regyone of egypt/ The plentevosnes & fertylyte of the seven year can/ And sheves & shocks of corn were brought in to the barns/ Alle the abundance of fruits was laid in every town/ There was so great plenty of wheat that it might be compared to the gravel of the see/ & the plenty thereof exceedeth measure/ joseph had ij sons by his wife ere the famine & hunger came which assenech the priests daughter brought forth/ of whom he called the name of the first Manasses saying/ god hath made me to forget all my labours/ & the house of my father hath forgotten me/ he called the name of the second son Effraim saying/ god hath made me to grow in the land of my poverty/ Thenne passed the seven years of plenty & fertylyte that were in egypt And the seven years of scarcete & hunger began to come which joseph had spoken of tofore/ and hungers began to wax & grow in the universal world/ also in all the land of Egypt was hunger & scarcete & when the people hungered they cried to pharaoh asking meet to whom he answered go ye to joseph/ & what sonever he say to you/ do ye/ daily grew & increased the hunger in all the land/ thenne joseph opened the barns & garners & sold corn to th'egyptians/ For the hunger oppressed them sore/ all provinces can in to egypt for to buy meet to them/ & t'eschew the hunger/ jacob father unto joseph heard tell that corn and vytayllis were sold in egypt/ & said to his sons/ why be ye necglygent/ I have herd say that corn is sold in egypt/ Go ye thither ● & buy for us that is necessary & behoefful/ that we may live & consume not for need/ Thenne the x brethren of joseph descended in to egypt for to buy wheat/ & beniamyn was left at home with the father/ by cause what somever happened to the brethren in her journey/ thenne they entered in to the land of egypt with other for to buy corn/ There was great famine in the land of Canaan/ & joseph was prince in the land of egypt/ also by his commandment wheat was sold unto the people/ Thenne when his brethren were comen & had adored & worshipped him he anon knew them/ & spack to them as to strangers hard words/ demanding them saying/ whence be ye which answered/ of the land of Canaan & come hither to buy that is necessary for us/ & though he knew his brethren/ yet was he unknown of them/ he remembryd the dreams that he sometime had seen & told them/ & said ye be spies & be comen hither for tespye the weykest places of this land/ which said to him/ it is not so lord/ but we thy servants been comen for to buy victuals/ we been all sons to one man/ we come pesybly ne we thy servants think ne imagine none evil/ to whom he answered/ it is all other wise/ ye be comen for to espy & consider the secretest places of this Royame's/ Thenne they said/ we were xij brethren thy servants sons of one man in the land of Canaan the youngest is at home with our father/ & that other is deed/ That is said he that I said/ ye be spies/ Now I have of you th'experience I swear to you by thealth of pharaoh ye shall not depart till that your youngest brother come/ Send ye one of you for him for to bring him hither/ ye shall abide in feathers in prison till the truth be proved wether though thyngiss that ye have said be true or false/ Else by thealth of pharaoh ye be spies/ ¶ And delivered them to be kept three days/ The third day they were brought out of prison to whom he said/ I dread god if ye be peaceable as ye say/ do as ye have said/ and ye shall live late one brother be bound in prison/ & go ye your way & lead home the wheat that ye have bought in to your houses/ & bring to me with you your youngest brother/ than I may prove your words that ye die not/ They died as he said & spacken together/ we been worthy and have well descruyd to suffer this/ For we have sinned in our brother/ seeing his anguish when he prayed us & we herd him not/ Therefore this tribulation is fallen on us/ Of whom Reuben said/ Said not I to you/ In no wise sin not ye in the child & ye would not hear me/ Now his blood is wroken/ They knew not that joseph understood them for as much as he spack always to them by an interpreter/ then joseph turned him a little & wept/ After he returned to hem/ & took symeon in their presence & bond him & sent him to prison And commanded to his mynystris to fill their sackis with wheat/ and to put each man's money in their sackis/ and above that to give them meet to spend in their which died so/ And they took their wheat & laid it on their asses & departed on their way/ After one of them on the way opened his sack for to give his be'st meet & fond his money in the mouth of his sack and said to his brethren/ me money is given to my again lo I have found it in my sack/ & all they were astonied/ what is this that god hath done to us/ Thenne they came hom to their father in to the land of Canaan & told to him all things that was fallen to them saying/ The lord of the country hath spoken hard to us/ & had supposed that we had been spies of that province/ To whom we answered that we were peaceable people ne were no such espies/ and that we were xij sons gotten of one father/ One is deed/ & the youngest is with our father in the land of canaan/ which thenne said to us/ Now shall I prove whether ye be peaceable or no/ ye shall leave here one brother with me/ & lead home that is necessary for you/ & go your way/ and see that ye bring with you/ your youngest brother that I may know that ye be none espies/ and that ye may Rsseyve this brother that I hold in prison/ and thenne forthon what that ye will buy ye shall have licence/ And this said/ each of them poured out the wheat/ & every man fond his money bounden in the mouth of every sack/ Thenne said jacob their father/ ye have made me without children/ joseph is goon & lost/ Symeon is bound in prison/ and Beniamyn ye will take away fro me/ In me comen all these evils/ To whom Reuben answered S●ee my two sons if I bring him not again to thee/ deliver him to me in my hand & I shall restore him again to thee/ the father said/ my son shall not go with you/ his brother is deed/ & he is left now alone/ if any adversity should hap to him in the way that ye go unto/ ye shall lead my old hairs with sorrow to hell/ In the mean while famine & hunger oppressed all the land greatly/ And when the corn that they brought fro egypte was consumed jacob said to his sons/ Return ye in to egypt & buy for us some meet that we may live/ judas answered/ That man said to us under swearing of great oaths/ That ye shall not see my face ne come to my presence but if ye bring your youngest brother with you/ Therefore if thou will send him with us/ we shall go to guider and shall buy for us that shall be necessary/ & if thou wilt not we shall not go/ The man said as we oft have said to thee/ that if we bring him not we shall not see his visage/ Israhel said to them/ This have ye done in to my misery/ that ye told to him that ye had another brother/ And they answered/ The man demanded of us by order our progeny if our father lived and if we had any brother/ And we answered him consequently after that he demanded/ we wist not what he would say ne that he said bring your brother With you/ Send the child with us that we may go forth/ and live/ and that we ne our children die not for hunger/ I shall receive thy son And require him of my hand/ if I lead him not thedre & bring him again I shall be guilty to the of the sin ever after/ if there had been no delay of this we had been there and comen again by this time/ Thenne Israhel their father said to them/ if it be so necessary as ye say/ do ye as ye will/ take with you of the best fruits of this land in your vessels/ and give ye & present to that man yefts a little raisins & honey/ Storax scacten/ therebinthe & dates & bear with you double money/ & also the same money that ye fond in your sacks lest there by any error therefore/ and take with you benjamin your brother My god that is almighty make him plaisannt unto you/ And that ye may return in saefte with this your brother and him also that he holdeth in prison I shall be as a man barayen there while without children/ Thenne the brethren took the yefts & double money & beniamyn/ And went forth in to egypt & came & stood tofore joseph/ whom when he had seen & beniamyn/ he commanded to the steward of his house/ that he should do slay sheep & calves & make a feste/ For these brethren shall dine with me this day/ he died as he was commanded & brought the men in to his lords house Thenne were they all afeard & said softly to gydre/ by cause of the money that we had in our sackis we be brought in that he take us with the default/ and shall by violence bring us & our asses in to servitude/ wherefore they said to the steward of the house in the gate of the house ere they entered saying/ we pray the to hear us/ the last time that we can to buy rebel/ which when we had bought & departed & were on our way for to give our beasts meet we opened our sacks & we fond in the mouth of our sackis our money that we had paid/ which we now bring again of the same weight/ & we have more other for to buy to us that shall be necessary it is not in our conscience to have it/ we wete never who put it in our sackis he answered to him/ peace be among you Fere ye nothing/ the god of your father hath give to you the treasure that ye fond in your sacks/ for the money that ye paid to me I have it ready/ & thenne he brought in simeon to them/ & brought them in to the house & wash their feet/ & gave meet to their asses/ they made ready & ordained their yefts & presents again the coming of joseph/ Tey herd say that they should dine & eat there/ Thenne joseph entered in to the house/ & they offered to him the yefts holding them in their hands & worshipped him falling down to the ground/ And he debonairly salued them/ & demanded them saying/ Is your father in good health of whom ye told me/ liveth he yet/ They answered/ thy servant our father is in good health & liveth yet/ & kneeled doum & worshipped him/ Thenne he casting his eyen on his brother beniamyn that was of one mother & said/ Is this your young brother of whom ye told me/ & also said god be merciful to the my son/ he hied him fro them ward/ for he was moved in all his spirits & wept on his brother & went in to his bed chamber/ After this he wash his visage & can out making good countenance & commanded to set breed on the board/ & after that he set his brothern in order each after their age & eat together/ & joseph sat & eat with thegyptians For it was not lawful to thegyptians to eat with thebrew/ & each of them were well served/ but beniamyn had the best part/ & they eat & drank so moche that they were drunken/ Thenne joseph commanded the steward of his house to fill their sacks with wheat as much as they might receive/ & the money of the wheat put it in to every man's sack/ & take my cup of silver & the money of the youngest & put that in his sack/ & all this was done/ & on the morn by times they were suffered to depart with their asses/ And when they were goon out of the town & a little on their way thenne joseph said to his steward/ make the ready & ride after & say to them why have ye done evil for good/ the cup that my lord is acustmed to drink in ye have stolen/ ye might not do a worse thing/ he died as joseph had commanded & overtook them & said to them all by order like as he had charge/ which answered/ why saith your lord so/ & doth to us his servants such letting/ the money that we fond in our sacks we brought again to the fro the land of Canaan And how may it follow that we should steel any gold or silver fro the house of thy lord/ look at whom it be found of us all thy servants/ late him die/ which said to them/ be it after your sentence/ At whom that it ever be founden he shall be my servant/ & the other shall go free and be not guilty/ then he hied and set down all their sacks beginning at th'oldest unto the youngest/ and at last fond the cup in the mouth of the sack of Benjamin/ Thenne they all for sorrow cut and rented their clothes and laded their asses again and returned all in to the town again/ then judas entered first with his brethren unto joseph/ And all they together fill down plat to the ground/ To whom joseph said/ why have ye do thus/ know not ye that there is noman like to me in the science of knowledge/ To whom judas answered/ what shall we answer to the my lord/ or what shall we speak or rightfully desire/ God hath founden and remembered thiniquity of us thy servants For we all be thy servants/ ye we and he at whom the cup was founden/ joseph answered god forbid that I should so do/ who somever stolen the cup shall be my servant/ And go ye your way for ye shall be free and go to your father/ then judas approached ner him and spack with a hardy cheer to him and said/ I beseech the my lord to hear me thy servant that I may say to thine audience a word/ & and that thou wilt not be wroth to thy servant/ Thou art next to pharaoh my lord/ Thou demandest first of us thy servants/ have ye a father or brother/ And we answered to the my lord/ Our father is an old man/ and we have a brother a young child which was born to him in his old age/ whose brother of the same mother is deed/ and he is an only son/ whom the father loveth tenderly/ Thou saidst to us thy servants/ bring hem hither to me/ that I may see/ we told to the my lord for truth/ Our father may not forego the child/ if he forgoo him certainly he shall die/ And thou saidst to us thy servants/ but if ye bring him with you ye shall no more see my visage Thenne when we came to our father & told him all these things and our father bade us to return & buy more corn/ To whom we said/ we may not go thither but if our youngest brother go with us/ For if he be absent we dare not approach ne come to the presence of the man/ And he answered to us ye know well that my wife brought to me forth but ij sons/ That one went out & ye said that wild beasts had devoured him/ & yet I herd never of him ne he appeared not/ if now ye should take this my son/ & any thing happened to him in the way ye should bring mine hoar here with sorrow to hell/ therefore if I should come home to my father/ & bring not the child with me sith the soul & health of my father dependeth of this child/ & see that he is not come with us/ he shall die/ and we thy servants should lead his old age with wailing & sorrow to hell/ I myself shall be thy proper servant/ which have received him upon my faith & have promised for him saying to my father/ if I bring him not again/ I shall be guilty of the sin to my father ever after/ I shall abide & continue thy servant for the child in the ministry & service of the my lord I may not depart the child being absent/ lest I be witness of the sorrow that my father shall take/ wherefore I beseech the to suffer this child to go to his father/ & receive me in to thy service Thus said judas with moche more as josephus antiquitatum rehearseth more piteously/ & saith more over that the cause why he died do hide the cup in beniamyns sack was to know whether they loved benjamin or hated him as they died him what time they sold him to thismaelites/ Thenne this request made joseph myhgt no longer forbear/ but commanded them that stood by to withdraw them & when all men were goon out/ safe he & his brethren/ he began to say to them weeping/ I am joseph your brother/ liveth yet my father/ The brethren were so afeard that they could not speak ne answer to him/ Thenne he debonairly said to them come hither to me/ And when they came near him he said/ I am joseph your brother that ye sold in to egypt/ Be ye not afeard/ ne think not hard unto you that ye sold me in to these regions/ God hath sent me to fore you in to egypt for your health/ It is ij year sith the famine began & yet been v year to come in which men may not ere sow ne reap/ God hath sent me to fore you/ you/ that ye should be reserved on th'earth/ and that ye may have meet to live by/ It is not by your counsel that I was sent hither/ but by the will of god/ which hath ordained me father of pharao/ And lord of all his house/ and prince in all the land of egypt/ high you and go to my father and say ye to him/ This word sendeth to the thy son joseph/ God hath made me lord of the universal land of egypt/ Come to me lest thou die/ & thou shalt dwell in the land of jessen Thou shalt be next me/ thou & thy sons & the sons of thy sons/ & I shall feed thy sheep thy beasts & all that thou hast in possession Yet resten five year to come of famine/ therefore come lest thou perish thy house & all that thou owest Lo your eyen and the eyen of my brother Beniamyn see/ that my mouth speaketh these words to you/ Show ye to my father all my glory and all that ye have seen in egypt/ high ye and bring him to me/ This said he embraced his brother Beniamyn about his neck & wept/ And he also wept on him/ joseph then kissed all his brethren and wept upon each of them/ After this they durst better speak to him/ Anon it was told and known all about in the kings hall/ that joseph's brethren were comen/ And pharaoh was joyful and glad thereof and all his household/ and pharaoh said to joseph that he should say to his brethren/ lad ye our beasts and go in to the land of Canaan/ and bring fro thence your father and kindred/ and come to me/ And I shall give you all the goods of egypt that ye may eat the marrow of th'earth/ command also that they take carriage of this land of egypt for the carriage of their children and wives/ and say to them/ Take your father & come assoon as ye may & leave nothing behind you/ For all the best things shall be youris/ The sons of Israhel died as they were commanded/ To whom joseph gave carriage after the commandment of pharaoh and meet to eat by the way/ he commanded to give to every two garmentis/ To Beniamyn he gaf iijC pieces of silver with five garmentis of the best/ and also he sent clothing to his father/ adding to them ten asses which were laden all with Richesses of egypte/ And as many asses laden and bearing breed & victual to spend by the way/ And thus he let his brethren depart fro him saying/ Be ye not wroth in the way/ then they thus departing can in to the land of Canaan to their father/ and showed all this to their father and said/ joseph thy son liveth & he lordeth in all the land of Egypte/ when jacob heard this/ he awoke as a man had been awaked suddenly out of his sleep/ yet nevertheless he believed them not/ And they told to him all the order of the matter/ When he saw the carriage and all that he had sent/ his spirit revived and said/ It sufficeth to me if joseph my son yet live/ I shall go and see him ere I die/ then Israhel went forth with all that he had and came to the pit where to fore he had sworn to god/ and slew there beasts to make sacrefises to the god of isaac his father/ he heard god by a vision that same night saying to him/ jacob. jacob. To whom he answered/ I am here all ready/ God said to him/ I am strongest god of thy father ysaac/ dread the not/ but descend down in to egypte/ I shall make the to grow there in to great people/ I shall descend with the thither/ and I shall bring the again when thou retornest/ joseph soothly shall put his hands upon thine eyen/ jacob thenne aroos on the morn early And his sons took him with their children and wives & set them on the carriages that pharaoh had sent to bring him and all that he had in in the land of Canaan/ And so came in to egypt with all his progeny sons and children etc these been the names of the sons of Israhel that entered with him in to egypt/ The first begotten Reuben with his children four/ simeon with his seven sons/ Levy with his iij sons/ judas and his sons iij/ Ysachar and his iiij sons/ Zabulon & his sons iij. these were sons of lya that jacob gate in mesopotamy and dyna his daughter/ Alle these sons and daughters were xxxiij/ Gad also entered with his children seven/ Aser with his children v/ and of his childis children ij/ these were sons of zelphe/ in number xuj/ The sons of Rachel were joseph and beniamyn/ joseph had two sons in the land of egypt by his wife assenech/ manasses & Effraim/ the sons of Beniamyn were ten/ Alle these children that came of Rachel were in number xiv/ Dan entered with one son/ and Neptalim with iiij sons/ these were the children of Bala/ they were in number seven/ Alle the souls that were issued of his seed that entered in to Egipte with him without the wives of his sons were lxuj/ The sons of joseph that were born in egypt twain/ Summa of all the souls of the house of jacob that entered in to egypt were in all lxx jacob sent thenne to fore him judas unto joseph to show to him his coming/ And he came to joseph in jessen/ And anon joseph ascended his char went for to meet his father and when he saw him he embraced him meekly and wept/ And his father received him joyously and embraced also him/ then said the father to joseph/ Now shall I die joyously by cause I have seen thy visage/ then said joseph to his brethren and to all the house of his father/ I shall go and ascend to pharaoh and shall say to him/ that my brethren and the house of my father that were in the land of Canaan be come to me and been men keeping sheep and can the manner well for to keep the flocks of sheep/ and that they have brought with them their beasts & all that ever they had/ when he shall call you/ and ask you of what occupation ye be/ ye shall say we been sheep herds thy servants from our childhod unto now/ & our faders also/ This shall ye say that ye may dwell in the land of jessen/ For thegyptians have spite unto herdsmen of sheep/ then joseph entered tofore pharaoh and said to him/ my father/ my brethren their sheep and beestis been comen fro the land of Canaan/ and be in the land of jessen/ And he brouht five of his brethren to fore the king/ whom he demanded/ of what occupation they were of/ they answered/ we been keepers of sheep thy servants/ we and our faders we be come to dwell in thy land/ For there is no grass for the flocks of sheep of us thy seruantis/ the famine is so great in the land of Canaan/ we beseech the that thou command us thy servants to dwell in the land of jessen Then said the king of joseph/ Thy father and thy brethren been comen to the The land of egypt is at thy commandment/ make thou them to dwell in the best place and deliver to them the land of jessen/ And if thou know them for cunning/ ordain them to be masters of my beestis/ After this joseph brought his father in/ And made him stand to fore the king/ which blessed him/ and was demanded of the king how old he was/ he answered/ The days of the pilgrimage of my life been an C.xxx year small and evil/ And yet I am not comen unto the days of my faders that they have lived/ and he blessed the king and went out/ then joseph gave to his father and brethren possession in egypt in the best soil of Ramesses like as pharaoh had commanded/ and there fed them giving to each of them victual/ In 〈◊〉 the world was scarcete of breed/ And hungers and famine oppressed specially and most the land of egypt and the land of Canaan/ Of which lands joseph gate all the money for selling of wheat and brought it in to the kings treasury/ when all people lacked money all egypt came to joseph saying give us bre●e/ why die we to the lacking money/ To whom he answered/ bring to me your beasts and I shall give you for them victuals if ye have no money/ which when they brought he gave to them victuals and food for horses/ sheep/ oxen and asses/ and sustained them one year for changing of their beestis/ then came they again the second year and said/ we hide not fro the our lord/ that our money is failed/ and also our beasts been goon/ And there is nothing left but our bodies and our land/ why then shall we die in thy sight/ And we ourself and also our land shall be thine/ Buy us in to bondship and servitude of the king/ & give us seed to sow lest the earth torn in to wilderness/ then joseph bought all the land of egypt/ every man selling his possessions for the vehement hungres that they had/ he subdued all unto pharaoh/ and all his people fro the last terms of egypt unto the utterest ends of the same/ except the land langing to the priests which was given to them by the king/ to whom were given vitaillis openly out of all the barns and garners/ And therefore they were not compelled to sell their possessions/ ¶ then said joseph to all the peoples/ Lo now ye see and know that pharaoh oweth and is in possession of you and of your land/ take to you seed and sow ye the fields that ye may have fruit/ the fift part thereof ye shall give to the king/ and four parts I promise to you to sow and for meet to your servants/ and to your children/ which answered/ Our health is in thine hand/ late our lord only behold us and we shall gladly serve the king/ fro that time unto this present day/ In all the land of egypt the fift part is paid to the king/ and it is holden for a law/ except the land longing to the priests which is free fro this condition/ then/ Israhel dwelled in egypt/ in the land of jessen/ and was in possession thereof/ he increased & multiplied greatly and lived therein xvij year/ and all the years of his life were an ninety and seven and forty year/ when he understood that the day of his death approached he called to him his son joseph and said to him/ If I may find so moche grace in thy sight do to me so much mercy as thou promise and swear that thou bury me not in egypt/ but that I may rest with my faders/ and take and carry me fro this land/ And lay me in the sepulchre of my forn faders/ To whom joseph answered/ I shall do that thou hast commanded/ then said he/ Swear that to me/ And so he swore/ And then Israhel adored and worshipped our lord and turned him toward his beds heed/ then this done anon after it was told to joseph that his father was seek and feeble/ who anon took his sons Manasses and effraim and came to his father/ anon it was told to the father/ Lo thy son joseph cometh to thee/ which then was comforted sat up in his bed/ And joseph entered in and jacob said/ almighty god appeared to me in luza which is in the land of canaan/ and he blessed me and said I shall increase the and multiply in to tourbes of peoples/ I shall give to the this land and to thy seed after the in sempyternal possession/ therefore thy two sons that been born to the in this land of egypt tofore I came hither to thee/ shall been my sons Effraim and manasses/ they shall be reputed to me as simeon and Reuben/ The other that thou shalt get after them shall be thine/ and shall be called in the name of their brethren in their possessions/ then he seeing joseph's sons said to him who been these children joseph answered/ they be My sons which god have given to me in this place/ bring them hither said he to me that I may bless them/ Israel's eyen were dimmed and might not see clearly for great age he took them to him and kissed them/ and said to joseph I am not defrauded fro the sight of thee/ and furthermor god hath showed to me thy seed/ then when joseph took them fro his faders lap/ he worshipped him kneeling low to th'earth/ And set Effraym on his right side & on the life side of Israhel/ and manasses on the right side of his father Israhel/ which took his right hand and laid it on the heed of effraim the younger brother/ and his life hand on the heed of manasses which was first born then jacob blessed the sons of joseph and said/ God in whose sight walked my faders Abraham and isaac/ God that had fed me fro my youth unto this present day/ The angel that hath kept me from all evils bless these children/ and my name be called on them and the names of my fathers Abraham and isaac/ & grow they in to multitude upon th'earth/ then joseph seeing that his father set his right hand upon the heed of effraim the younger brother took it heavily/ and took his faders hand and would have laid it on the heed of Manasses/ and said to his father/ Nay father it is not convenient that ye do this is the first begotten son/ set thy right hand on his heed/ Which renyed that/ and would not do so/ but said/ I wot my son/ I wot what I do/ and this son shall increase in to peoples and multiply/ but his younger brother shall be greater than he/ and his seed shall grow in to gentiles/ And blessed them saying that same time In the shall be blessed Israhel & shall be said/ Make god the like to Effraim & manasses And said to joseph his son/ lo now I die/ & god shall be with you/ and shall reduce and bring you again unto the land of your faders/ And I give to the one part above thy brethren which I gate and won fro the hand of Amorrey with my sword and mybowe/ then jacob called his sons to fore him and said to hem/ gather ye all together to for me that I may show to you/ things that been to come/ And here your father Israhel/ ¶ And there he told to each of them his condion singularly/ And when he had blessed his xij sons he commanded them to bury him with his faders in a double spelunke which is in the field of ephron ethey/ against tybre in the land of canaan which Abraham bought/ And this said he gathered to him his feet and died/ which anon as joseph saw/ fill on his visage and kissed him/ he commanded/ to his masters of physic & medicines which were his servants/ that they should enbame the body of his father with sweet spices aromatykes/ which was all don/ and then went they sorrowing him xl days/ the egyptians wailed him lxx. days and when the wailing was passed joseph died say to pharaoh how he had sworn and promysid to bury him in the land of Canaan/ To whom pharaoh said Go and bury thy father like as thou hast sworn/ which then took his faders body & went/ and with him were accompanied all the aged men of pharao's house And the noblest men of burthe of all the land of egypt/ the house of joseph with his brethren/ without the young children. flocks and beestis/ which they left in the land of jessen/ he had in his fellowship chares carts & horsemen/ And was a great tourbe & company/ and came over jordan where as they hallowed thexequies by great wailing seven days long/ And when they of the country saw this plancte and sorrowing/ they said/ This is a great sorrow to thegypcyens/ And that same place is named yet/ the bewailing of egypt/ The children of Israhel died as they were commanded and bore him in to the land of Caanan/ and buried him in the double spelunke which abraham had bought/ then when jacob their father was buried/ joseph with all his fellowship returned in to egypt/ then his brethren after the death of their father spaken together privily and dreading that joseph would avenge the wrong and evil that they had done to him/ camen to him and said Thy father commanded us ere he died/ that we should say thus to thee/ we pray the that thou wilt forget and not remember the sin and trespaas of thy brethren/ ne the malice that they executed in thee/ we beseech the that thou wilt forgive to thy father servant of of god this wickedness/ which when joseph heard wept bitterly/ and his brethren can to him kneeling low to the ground & worshipped him and said/ we been thy servants/ To whom he answered/ be ye nothing afeard ne dread you not/ ween ye that we may resist gods will/ ye thought to have done to me evil/ but god hath turned it in to good/ and hath exalted me as ye see and know/ that he should save moche people/ Be ye nothing afeard/ I shall feed you and your children And comforted them with fair words and spack friendly and joyously to them/ And he abode and dwelled still in egypt with all the house of his father/ And lived an hundred & ten year/ And saw the sons of Effraym in to the third generation/ After these things he said to his brethren/ After my death god shall visit you/ and shall do you depart fro this land/ unto the land that he promised to Abraham. Ysaac. and jacob when that time shall come take my bones & lead them with you fro this place/ and then died/ whose body was enbamed with sweet spices and aromatikes/ And laid in a chest in egypt/ Thus endeth th'history of joseph and his brethren Hyer next followeth th'history of moyses which is red in the church on mydlente sunday: these been the names of the children of Israhel that entered in to egypt with jacob/ And each entered with their household and main/ Reuben/ simeon/ Levy/ judas/ Ysachar/ Zabulon/ Beniamyn/ Dan/ Neptalyn/ Gad & Aser/ they were all in number that entered lxx. joseph was tofore in egypt/ And when he was deed and all his brethren/ and kindred the children of Israhel grew and multiplied greatly and filled the earth/ then was there a new king upon egypt/ which knew nothing joseph/ and said to his people/ Loo & see/ the people of the children of Israhel is great and stronger than we be/ Come and late us wisely oppress them lest they multiply & give us battle and fight with us/ and drive us out of our land/ then he ordained provosts and master over them to set them awerke and put them to affliction of burdens/ They builded to pharaoh two tones/ phiton and Ramesses/ how moche more they oppressed them so much more they encreced and multiplied/ The egyptians hated the children of israhel/ and put them to affliction scorning and having envy at them/ & oppressed bitterly their life with hard and sore labours of tile and clay/ and grieved all them in such works/ The king of egypt said to the midwives' of the hebrews of whom that one was called Sephora/ and that other phua and commanded/ when so is that the time of burth is and that ye shall do your office in helping in the burthe of children/ if it be a man child slay him if it be a maid child keep it and late it live/ The midwives' dread god/ and died not as the king commanded them/ but reserved and kept the men children For whom the king sent & said/ what is the cause that ye reserve and kept the men children/ they answered/ There been of thebrews women that can the craft of mydwyvys as well as we/ and ere we come the children be born/ God died well herfore unto the midwives'/ And the people grew and were greatly comforted/ And by cause the midwives' dread god/ they edified to them houses/ then Pharaoh commanded to his people saying/ whatsoever is born of males/ Cast ye in to the river/ & what of women/ keep ye them and late ye them live/ After this was a man of the house of Levi went out and took a wife of his kindred/ which conceived and brought forth a son/ and he saw him elegant and fair/ hid him three months/ And when he might no longer hide him/ took a little krybbe of rushes and wykers/ and pitchid it with glue & pitch/ and put therein the child/ and set it on the river And let it drive done in the stream/ and the sister of the child standing aferre considering what should fall thereof/ and it happened that same time the daughter of king pharaoh descended down to the river/ for to wash her in the water and her maidens went by the brink/ which then when she saw the little crybbe or fiscelle/ she sent one of her maidens to fetch and take it up/ which so fet and brought to her she saw therm lying a fair child and she having pity on it said/ This is one of the children of the ebrewis/ To whom anon spack the sister of the child/ wilt thou said she that I go & call the a woman of thebrews/ that shall and may nourish this child/ She answered/ Go thy way/ The maid went and called his mother/ To whom pharao's daughter said/ ¶ Take this child and nourish him to me/ and I shall give to the thy meed and reward/ The mother took her child/ and norysshid it/ And when it was weaned and could go she delyured it to the daughter of king pharaoh/ Whom see received and adopted in stead of a son and named him Moses'/ saying that I took him out of the water/ And he there grew and wax a praty child/ And as josephus antyquitatum saith this douhgter of pharaoh which was named termuthe loved well moyses & reputed him as her son by adoption/ and on a day brought him to her father who for his beauty took him in his arms and made moche of him/ And set his diadem on his heed wherein was his ydole/ And moyses anon took it and cast it under his feet and trade on it/ wherefore the king was wroth and demanded of the great doctors and magyciens what should fall of this child/ And they kalked on his nativity and said/ this is he that shall destroy thy Regne and put it under foot/ and shall rule and govern thebrews/ wherefore the king anon decreed that he should be put to death/ but other said that moyses died it of childhood and ought not to die therefore/ & conceyled to make thereof a preef/ and so they died/ they set to fore him a platter full of coals brenning and a platter full of cherries and bade him eat and he took and put the hoot coals in his mouth/ and brenned his tongue which letted his speech ever after/ & thus he escaped the death/ josephus said that when pharaoh would have slain him/ Thermuthe his daughter plucked him away and saved him/ then on a time as moyses was full grown he went to his brethren/ and saw the affliction of them/ and a man of egypt smiting one of the hebrews his brethren/ And he looked hither & thither & saw nomam he smote thegypcien & slew him/ and hid him in the sonde/ And another day he went out and fond two of the Hebrews brawling & syghting to gydre/ then he said to him that died wrong/ why smitest thou thy neyhbour/ which answered/ who hath ordained the prince and judge upon us/ wilt thou slay me as thou slewest that other day an egypcyen/ Moses' was afeard and said to himself/ how is this deed known & made open/ Pharaoh herd hereof and sought moyses for to slay him/ which then fled fro his sight and dwelled in the land of madyun and sat there by a pit side/ ¶ The pressed of Madyan had seven daughters/ which came thither for to draw water/ and to fill the vessels for to give drink to the flocks of the sheep of their father/ then came on them the herdsmen & put them from it/ Then roose moyses and defended the maidens and let them water their sheep/ which thenne returned to their father jetro/ and he said to them why come ye now erlyer than ye were wont to do/ They said/ that a man of Egypte hath delivered us fro the hand of the herdsmen/ & also he drew water for us and gave to the sheep drink/ where is he said he/ why left ye the man after you/ go call/ him that he may eat some breed with us/ then Moses' swore/ that he would dwell with him/ And he took Sephora one of his daughters and wedded her to his wife which conceived and bore him a son whom he called Gersam saying/ I was a stranger in a strange land She brought to him forth another son/ whom he named Eleazar saying The god of my father is my helper/ and hath kept me fro the hand of pharaoh/ long time after this/ died the king of egypt/ And the children of Israhel wailing made great sorrow for th'oppression of their labour and cried unto god for help/ Their cry came unto god of their works and god heard their wailing/ and remembered the promise that he made with Abraham isaac and jacob/ And our lord beheld the children of Israhel & knew them moyses fed the sheep of jetro his wives father/ when he had brought the sheep in to the innerest part of desert/ he came unto the mount of god Oreb Our lord appeared to him in flame of fire in the mids of a bush/ And saw the fire in the bush/ and the bush burned not Then said Moses'/ I shall go and see this great vision why the bush brenneth not/ Our lord then beholding that he went for to see it/ called him being in the bush & said Moses. moyses. which answered/ I am here/ Then said our lord/ Approach no ner hitherward/ Take of thy shone fro thy feet/ the place that thou standest on is holy ground/ and said also/ I am god of thy father/ god of Abraham and god of isaac & god of jacob moyses thenne hid his face & durst not look toward god To whom god said/ I have seen th'affliction of my people in/ egypte/ and I have herd their cry of the hardness that they suffer in their works/ And I knowing the sorrow of them am descended to deliver them fro the hand of thegypcyens/ and shall lead them fro this land in to a good land and spacyous/ in to a land that floweth milk and honey/ unto the places of Cananeis. Ethei. Amorrey. Pheresey. Eney and jebusey/ The cry of the children of Israhel is comen to me/ I have seen their affliction how they been oppressed of thegyptians but come to me and I shall send the unto pharaoh/ that thou shalt lead the children of Israhel out of egypt/ then moyses said to him/ who am I that shall go to pharaoh and lead the children out of egypt/ To whom god said I shall be with thee/ And this shall be the sign that I send thee/ when thou shalt have bed out my people of egypt/ thou shalt offer to god upon this hill/ Moses' said unto god/ Loo if I go to the children of Israhel and say to them God of your faders hath sent me to you/ if they say what is his name/ what shall I say/ Our lord said to Moses'/ Ego sum qui sum/ I am that I am/ he said/ thus shall thou say to the children of Israhel/ He that is sent me to you/ and yet shalt thou say to them/ The lord god of your fathers/ god of Abraham. god of isaac and god of jacob hath appeared to me saying/ This is my name for ever more/ And this is my memorial fro generation to generation/ Go and gather together/ the seniors and aged men of Israhel and say to them/ the lord god of your faders hath appeared to me god of Abraham/ and god of isaac/ and god of jacob saying/ visiting I have visited you/ and have seen all that is fallen in egypt/ and I shall lead you out of th'affliction of egypt in to the land of Canane/ Ethei etc unto the land flowing milk and honey/ And they shall here thy voys/ Thou shalt go and take with the seniors of Israhel to the king of egypt and shalt say to him/ The lord god of thebrewes hath called us/ we shall go the jonrey of iij days in wilderness that we may offer to our lord god but I know well that the king of egypt shall not suffer you to go but by strong hand/ I shall stretch out my hand and shall smite egypte in all my marvels that I shall do amid among them/ After that he shall let you go/ I shall then give my grace to this people tofore thegyptians/ And when ye shall goon out ye shall not depart void ne with nought/ but every woman shall borrow of her neyhbour and of her hostess vessel of silver and of gold and clothes/ and them shall ye leye on your sons & on your daughters and ye shall Rob Egypte/ Thenne Moses' answered and said/ They shall not believe me ne here my voys/ but shall say/ god hath not appeared to thee/ God saith then to him/ what is that thou holdest in thine hand/ he answered a rod/ our lord said/ caste it on the ground he threw it down/ And it turned unto a serpent whereof moyses was afeard and would have fled/ ¶ Our lord said to him/ put forth thy hand and hold him by the tail/ he stretched forth his hand and held him/ And it turned again in to a Rod/ To this that they believe the that I have appeared to thee/ and yet our lord said to him/ Put thy hand in to thy bosom/ which when he hath put in/ and drawn out again/ it was like a lepers hand/ our lord bade him to withdraw it in to his bosom again & drew it out & it was thenne like that other flesh/ if they hear not the and believe by the first sign and token/ They shall believe the by the second/ if they believe none of the two ne here thy voys/ Then take water of the river/ and pour it on the dry ground/ And what somever thou takest and drawest shall torn in to blood/ then Moses' said/ I pray the lord send some other/ for I am not eloquent but have a letting in my speech/ Our lord said to him/ who made the mouth of a man/ or who hath made a man dumb or deef. seeing or blind not I Go therefore I shall be in thy mouth and shall teach the what thou shalt say Then said Moses'/ I beseech the lord said he/ send some other whom thou wilt/ Our lord was wroth on Moses and said/ Aaron thy brother deacon I know that he is eloquent/ Lo he shall come & meet with thee/ and seeing thee/ he shall be glad in his heart/ Speke thou to him and put my words in his mouth And I shall be in thy mouth and in his mouth/ and I shall show to you what ye ought to do/ And he shall speak for the to the people/ And shall be thy mouth/ and thou shall be in such things as pertain to god/ Take with the this Rod in thine hand/ by which thou shalt do signs and marvels/ then Moses' went to jetro his wifes father and said to him/ I shall go and return to my brethren in to egypte/ and see if they yet live/ To whom jetro said/ Go in god's name and peace/ then said our lord to moyses/ Go and return in to egypt/ Alle they been now deed that sought for to slay thee/ then Moses' took his wife and his sons and set them upon an ass and returned in to egypt bearing the Rod of god in his hand/ then our lord said to Aaron/ Go against Moses and meet with him in desert/ which went for to meet with him unto the mount of god/ and there kissed him/ And Moses told unto Aaron all that our lord had said to him for which he sent him and all the tokens and signs that he bade him do/ They came both to gydre and gathered & assembled all the seniors and aged men of the children of Israhel/ And Aaron told to them all that god had said to Moses'/ and made the signs and tokens to fore the people/ and the people believed it/ they herd well that our lord had visited the children of Israhel and that he had beholden th'affliction of them/ wherefore they fill down low to the ground and worshipped our lord/ After this Moses and Aaron went unto pharaoh & said/ This said the lord god of Israhel Suffer my people to depart that they may sacrifice to me in desert/ then said pharaoh who is that lord that I may 〈◊〉 his voys and leave Israhel/ I kno●● not that lord ne I will not leave Israhel/ They said to him/ God of the ●ebrewis hath called ve that we go 〈◊〉 journey of three days in the 〈◊〉 and sacrifice unto our lord god 〈◊〉 peraventure pestilence ●or war 〈◊〉 to us/ The king of egypt said to them/ Why sollycyte ye Moses and Aaron the people fro their works and labour/ Go ye unto your work/ Pharaoh also said/ The people is much See how they grow and multiply & yet much more should do if they rested fro their labour/ Therefore he commanded the same day/ to the prefects and masters of their works saying/ In no wise give no more chaff to the people for to make lome and clay but late them go and gather stopple/ and make them to do as much labour as they died to fore/ And alas it nothing/ They do now but cry/ late us go and make sacrifice to our god/ late them be oppressed by labour and excercisid that they attend not to losings/ then the prefects and masters of their work said to them/ that pharao had commanded to give them no chaff/ but they should go & gather such as they might find/ ¶ And that their work should not therefore be mynusshed/ then the children were dysperplyd for to gather chaf/ And their masters awaited on them/ and bad them make an end of your work/ as ye were wont to do when that chaff was delivered to you/ And thus they were put to more affliction/ and would make them to make as many tiles as they died to fore/ then the upperest of the children of Israhel came to pharaoh and complained saying why puttest thou thy servants to such affliction/ he said to them ye be so idle that ye say ye will go and sacrifice to your god/ ye shall have no chaff given to you/ yet ye shall work your customable work/ and gather your chaff also/ then the eldest and upperest among thebrews went to Moses and Aaron/ and said what have ye done/ ye have so done that ye have made our odour to stink in the sight of pharaoh/ and have encouraged him to slay us/ god see and judge this between you and us/ then Moses' counseled with our lord how he should do and said lord why hast thou sent me hither/ For sith I have spoken to pharaoh in thy name/ he hath put thy people to more affliction than they had to fore/ and thou hast not delivered them/ Our lord said to Moses'/ Now thou shall see what I shall do to pharaoh By strong hand he shall late you go and in a boisterous he shall cast you fro his land/ yet said our lord to Moses I am the lord god that appeared to Abraham Ysaac and jacob in my might/ And my name is Adonay/ I showed to them not that/ I promised and made covenant with them that I should give to them the land of Canaan in which they dwelled/ I now have herd the wailing and the tribulations that thegyptians oppress them with/ For which I shall deliver and bring them from the servitude of th'egypciens/ Moses' told all these things to the children of Israhel/ And they believed him not for the anguish of their spiretes that they were Inn/ and hard labour/ then said our lord to Moses'/ Go and enter in to pharao and bid him deliver my people of Israhel out of his land/ Moses' answered how should pharaoh here me when the children of Israhel believe me not/ then our lord said to Moses and Aaron that they both should go to pharaoh/ and give him in commandment to late the children of Israhel to depart/ And he said to moyses/ Lo I have ordained the to be god of pharaoh/ And Aaron thy brother shall be thy prophet/ Thou shalt say to him all that I say to thee/ And he shall say to pharaoh that he suffer the children of Israhel to depart fro his land/ but I shall enharde his heart/ and shall multiply my signs and tokens in the land of egypt And he shall not here ne believe you/ And I shall lead the children of Israhel my people/ ¶ And shall show mine hand and such wonders on egypt/ that Egypciens shall know that I am the lord/ Moses' and Aaron died as our lord commanded them/ Moses' was lxxx. yet old when he came and stood tofore pharaoh/ & Aroan lxxxiij. year when they spack to pharaoh/ Thenne when they were tofore pharaoh/ Aaron cast the rod down tofore pharaoh/ and anon the rod turned into a serpent/ Then pharaoh called his magyciens & jugglers and bad them do the same/ and they made their witchcraft and invocations/ And cast down their rods/ which turned in like wise in to serpents/ But the Rod of Aaron devoured their Rods/ yet was the heart of pharaoh hard and so endurat that he would not do as god bade/ Thenne said our lord to Moses'/ The heart of pharaoh is grieved and will not deliver my people/ Go to him to morn in the morning/ And he shall come out/ And thou shall stand when he cometh on the bank of the river/ and take in thy hand the Rod that was turned in to the serpent & say to him/ The lord god of thebrews sendeth me to the saying/ Delyure my people that they may offer and make sacrifice to me in desert/ yet thou hast no will to hear me/ Therefore our lord said/ In this shalt thou know that I am the lord Loo I shall smite with the rod that is in my hand the water of the flood/ and it shall torn in to blood/ the fishes that been in the water shall die/ & th'egyptians shall be put to affliction drinking of it Thenne said our lord to moyses/ say thou to Aaron/ take this rod & stretch thine hand upon all the waters of egypt upon the floods/ Rivers/ ponds and upon all the lakes where any water is in that they torn in to blood/ that it may be a vengeance in all the land of egypt as well in treen vessels as in vessels of earth & stone/ Moses' & aaron died as god had commanded them and smote the flood with the rod to fore pharaoh & his servants which turned in to blood & the fishes that were in the river died/ & the water was corrupt/ And th'egypciens might not drink the water/ & all the water of egypt was turned in to blood/ And in like wise died thenchantours with their witchcraft/ and the heart of pharaoh was so indurat that he would not let the people depart as our lord had commanded/ but he returned home for this time Thegyptians went and doluen pits for water all about by the river/ and they fond no water to drink/ but all was blood/ And this plaghe endured seven days/ and what somever water the children of Israhel took in this while was fair & good water/ This was the first plaghe and vengeance/ The second was that god sent frosshes so many that all the land was full/ the Rivers/ the houses/ chambers beds that they were woe woebegone/ And these frosshes entered in to their meet so many that they covered all the land of egypt/ Thenne pharaoh prayed moyses & aaron that god would take away these frosshes/ & that he would go suffer the people to do sacrifice/ and thenne moyses asked when he would deliver them if the frosshes were voided/ & pharaoh said on the morn And thenne moyses prayed & they voided all/ & when pharaoh saw that he was quit of them/ he kept not his promise & would not let them depart/ The third vengeange that god sent to them was a great multitude of hungry horseflies/ as many as thuste of th'earth/ which were on men & boat them & beestis and thenchantours said thenne to pharaoh this is the finger of god/ yet would not pharaoh let them depart/ The fourth vengeance was that god sent all manner kind of flies & lice in such wise the universal land of egypt was full of all manner flies & lice/ but in the land of jessen were none/ yet was he so indurate that he would not let them go/ but would that they should make their sacrifice to god in that land/ But moyses would not so but good iij days/ journey in desert/ & sacrifice to god there/ Pharaoh said I will well that ye go in to desert/ but go not far/ & come soon again/ & pray ye for me/ and moyses prayed for him to our lord/ and the flies voided/ that there was not one left & when they were goon/ Pharaoh would not keep his promise/ Thenne the fifth plaghe was that god showed his hand upon the fields & upon the horses/ asses Camel's/ sheep/ & oxen and was a great pestilence on all the beasts/ And god showed a wonder miracle/ between the possessions of the egypcyens & the possessions of his people of Israhel/ for of the beasts of the children of Israhel there was not one that perished/ yet was pharaoh so hard hearted that he would not suffer the people to depart/ ¶ The sixth plaghe was that Moses took ashes out of the chimney/ & casted on the land/ And anon all the people of egypt as well men as beasts were full of botchiss beelis & blaynes'/ & wounds and swelling in their bladders in such wise that thenchantours could ne might not stand for pain to for pharaoh/ yet would not pharaoh here them ne do as god had commanded ¶ The seventh plaghe was an haylle so great that there was never none like to fore/ & thunder & fire that it destroyed all the grass & herbs of egypt And smote down all that was in the field men and beestis/ but in the land of jessen was none herd ne harm done/ yet would not Pharaoh delyure them/ ¶ The eight our lord sent to them locusts which is a manner great fly called in some place an adder bolt/ which boat them & eat up all the corn & herbs that was left in such wise that the people can to pharaoh & desired him to deliver saying that the land perished/ ¶ Then pharaoh gave to the men licence to go & make their sacrifice & leave their wives & children there still till they come again/ but moyses & Aaron said that they must go all/ wherefore he would not let them depart/ ¶ The ix plague & vengeance was that god sent so great darkness upon all the land of egypt/ that the darkness was so great & horrible that they were palpable/ and it endured iij days and iij nights/ whersomever the children of Israhel went it was light/ ¶ Thenne pharaoh called Moses & Aaron & said to them/ Go ye & make your sacrifice unto your lord god/ & late your sheep & beasts only abide/ To whom moyses said/ we shall take with us such hosties & sacrifices as we shall offer to our lord god All our flocks & beasts shall go with us/ there shall not remain as much as an naylle that shall be necessary in the honour of our lord god/ For we know not what we shall offer till we come to the place/ pharaoh was so indurate & hard hearted that he would not let them go/ And bad moyses/ that he should no more come in his sight/ For when thou comest/ thou shalt die/ Moses' answered/ be it as thou hast said/ I shall no more come to thy presence/ And thenne our lord said to moyses there resteth now but one plague & vengeange/ ¶ And after that he shall let you go/ But first say to all the people that every man borrow of his friend & woman of her neighbour vessel of gold of silver & clothes/ our lord shall give to his people grace & favour to borrow of thegyptians/ & then gaf to them a commandment how they should depart/ and our lord said to moyses at midnight I shall enter in to Egypte/ And the first begotten child & heir of all egypt shall die/ fro the first begotten son of pharaoh that sitteth in his throne unto the first begotten son of the handmaid that sitteth at mylle/ & all the first begotten of the beestis/ There shall be a great cry & clamour in all the land of egypt/ in such wise that there was never none like/ ne never shall be after & among all the children there shall not an hound be hurt ne noman ne be'st/ whereby ye shall know by what miracle god divideth th'egyptians & Israhel/ Moses & Aaron showed all these signs & plaghes tofore pharaoh/ and his heart was so indurate that he would not late them depart/ then when moyses had said to the children how they should doer they departed & eat their pask lamb & all other ceremonies as been expressed in the bible/ for a law tendure ever among them/ which the children of Israhel obeyed & accomplysshyd/ it was so that at midnight our lord smote & slew every first begotten son through out all the land of egypt/ beginning at the first son & heir of pharaoh unto the son of the caitiff that lay in prison/ & also the first begotten of the beestis/ Pharaoh ar●os in the night & all his servants & all egypt/ & there was a great clamour & sorrowful noise & cry/ For there was not an house in all/ egyptebut there lay therein one that was deed/ Thenne pharaoh died do call Moses & Aaron in the night/ & said/ Arise ye & go your way fro my people ye & the children of Israhel as ye say ye will/ Take your sheep & beasts with you like as ye desired/ & at your departing bless ye me Thegyptians constrained the children to depart & go their way hastily saying/ we all shall die/ The children of Israhel took thenne meal and put it on their shoulders as they were commanded & borrowed vessels of silver & of gold & moche clothing/ our lord gave to them such favour tofore thegypcyens that thegipcyēs lente to them all that they desired/ & spoylled & Robbed egypte/ Aed so the children of Israhel departed nyhe the number of uj ninety thousand foot men beside women & children which were Innumerable/ And an huge great multitude of beasts of diverse kind/ The time that the children of Israhel had dwelled in Egypte was four ninety year/ And so they departed out of Egypte and went not the right way by the philisteis but our lord lad them by the way of desert which is by the reed see And the children descended out of egypt armed Moses took with him the bones of joseph/ for he charged them so to do when he died/ They went in th'extreme ends of the wilderness/ and our lord wento to fore them by day in a column of a cloud/ & by night in a columpne of fire/ & was their leader & ducthe pillar of the cloud failed never by day/ ne the pillar of fire by night to fore the people/ Our lord said to moyses I shall make his heart so hard that he shall follow & pursyewe you/ and I shall be glorified in pharaoh & in all his host/ Thegyptians shall know that I am lord/ & anon it was told to pharaoh that the children of Israhel fled/ and anon his heart was changed & also the hearts of his servants & said what shall we do shall we suffer the children to deꝑrte & no more to serve us/ forthwith he took his char & all his people with him/ he took with him ujc chosen chares/ & all the chares & veins of egypt & the dukes of all his hosts & he pursued the children of Israhel & followed them in great pride/ & when he approached that the children of Israhel saw him come/ they were sore afeard & cried to our lord god & said to moyses was there not sepulture enough for us in egypt but that we must now die in wilderness/ Said not we to thee/ Go fro us & late us serve thegypcyens/ it had been much better for us to have served thegyptians/ than to die here in wilderness/ And moyses said to the people Be ye not afeard/ stand & see ye the great wonders that our lord shall do for you/ this day/ Thegypciens that ye now see/ ye shall never see them after this day/ God shall fight for you/ & be ye still/ Our lord said then to moyses/ what criest thou to me/ say to the children of Israhel that they go forth/ take thou & raise the rod & stretch thy hand upon the see & depart it/ that the children of Israhel may go dry through the middle of it/ I shall so indurate the heart of pharao/ that he shall follow you and all thegyptians/ and I shall be glorified in pharaoh and in all his host his carts and horsemen And thegyptians shall know that I am lord when I shall so be glorified/ The Angel of god went to fore the castellis of Israhel/ and another came after in the cloud/ which stood between them of egypt and the children of Israhel/ And the cloud was dark that the host of pharaoh might not come to them of all the night/ Thenne Moses' stretched his hand upon the see & there came a wind blowing in such wise that it wax dry/ And the children of Israhel went in through the mids of the reed see all dry foot/ For the waters stood up as a wall on the right side and on the life side/ Thegyptians then poursyewing them followed and entered after them and all the carts chares & horsemen through the middle of the see/ And thenne our lord beheld that the children of Israhel were passed over and were on the land on that other side/ Anon turned the water on them/ And the wheels on their carts turned up so down/ And drowned all the host of pharaoh and sank down in to the deep of the see/ then said thegyptians late us flee Israhel/ the lord fightith for them against us/ And our lord said to moyses stretch out thine hand upon the see and let the water return upon th'egyptians upon their cars and horsemen/ And so Moses stretched out his hand and the see returned in to his first place/ And then thegypcyens would have fled/ but the water came and overflowed them in the mids of the flood/ And it covered the chares and horsemen and all th'host of pharaoh/ and there was not one saved of them/ And the children of Israhel had passed through the middle of the dry see and came a land/ Thus delivered our lord the children of Israhel fro the hand of thegypcyens and they saw thegypcyens lying d●ed upon the brinks of the see/ Alle the people then dread our lord & believed in him/ and to Moses his servant/ Thenne moyses & the children of Israhel song this song to our lord/ Cantemꝰ dno magnificatus est/ Late us sing to our lord he is magnefied he hath overthrown the horsemen & car men in the see/ & marry the sister of aaron a ꝓphetesse took a tympane in her hand de and all the women followed her with tympanes and cords and she went to fore singing/ Cantemus domino then moyses brought the children of Israhel fro the see in to the desert of Sur And walked with them iij days and iij nights/ and fond no water and came in to marath and the waters there were so bitter/ that they might not drink thereof/ then the people grudged against Moses' saying/ what shall we drink/ And he cried unto our lord/ which showed to him a tree which he took and put in to the water and anon they were turned in to sweetness/ There our lord ordained comandementis and judgements/ And there he tempted him saying/ If thou hearest the voys of thy lord god/ and that thou do that is rightful to fore him/ and obeyest his commandments/ and keep his preceptis/ I shall not bring none of the langours no sorrows upon thee/ that I died in egypt/ I am lord thy saviour/ then the children of Israhel came in to helym/ where as were xij fountains of waters/ and lxx palm trees/ And they abode by the waters/ then fro thence went all the multitude of the children of Israhel in to the desert of sin which is between helym & Synay/ and grudged against Moses and Aaron in that wilderness and said would god we had dwelled still in egypt/ where as we sat and hath plenty of breed and flesh/ why have ye brought us in to the desert for to slay all this multitude by hungres/ Our lord said then to moyses/ I shall Rain breed to you fro heaven/ late the people go out and gather every day that I may prove them whether they walk in my law or none/ The sixth day late them gather double as much as they gathered in one day of the other/ then said Moses & Aaron to all the children of Israhel At even ye shall know that god hath brought you fro the land of egypt/ & to morn ye shall see the glory of our lord/ I have well herd your mumur against our lord/ what have ye mused against us/ what be we/ and yet said moyses/ Our lord shall give you at even flesh for to eat/ & to morn breed unto your fill/ for as much as ye have murmured against him/ what be we/ your mumur is not against us but against our lord/ As Aaron spack to all the company of the children of Israhel they beheld toward the wilderness/ and our lord spack to moyses in a cloud/ & said I have herd the grudgings of the children of Israhel/ say to them/ at even ye shall eat flesh & to morn ye shall be filled with breed & ye shall know that I am your lord god/ And when the even was come there came so many curlews that it covered all their lodgings/ And on the morn there lay like dew all about in their circuyte/ which when they saw & came for to gather it was small & white like to Colyandre/ And they wondered on it and said Mauhu/ that is as much to say what is this/ To whom moyses said/ this is the breed that god hath sent you to eat/ & god commandeth that every man should gather as much for every heed as is the mesur of gomor/ And late noting be left till on the morn/ And the sixth day gather ye double so moche that is two mesures of gomor/ And keep that one measure for the sabate/ which god hath sanctified and commandeth you to hallow it/ yet some of them broke gods commandment and gathered more than they eat and kept it till on the morn/ And thenne it began to putrify and be full of worms/ And that they kept for the sabate day was good and putrefyed not// And thus our lord fed the children of Israhel xl year in desert/ And it was called manna/ moyses took one gomor thereof & put it in the tabernacle for to be kept for a perpetual memory & remembrance/ Thenne went they forth all the multitude of the children of Israhel in the desert of sin in her mansyons & came in to Raphydym where as they had no water/ thenne all grudging they said to moyses give us water for to drink/ To whom moyses answered/ what grudge ye against me why tempt ye our lord/ the people thirsted sore for lack & penury of water saying/ why hast thou brought us out of egypt for to slay us & our children and beestis/ ¶ then moyses cried unto our lord saying/ what shall I do to this people/ I trow within a while they shall stone me to death/ Thenne our lord said to Moses'/ Go to fore the people and take with the the oldremen and seniors of Israhel/ & take the rod that thou smotest with the flood in thy hand/ & I shall stand tofore upon the stone of Oreb/ And smite thou the stone with the Rod/ And the waters shall come out thereof/ that the people may drink/ Moses' died so to fore the seniors of Israhel/ and called that place/ Temptation/ by cause of the grudge of the children of Israhel & said is god with us or not/ Thenne can Amalech & fought against the children of Israhel in Raphidim/ Moses said thenne to joshua/ Cheese to the men & go out & fight against Amalech to morrow I shall stand on the top of the hill having the rod of god in my hand/ joshua died as moyses commanded him/ & fought against Amalech/ Moses Aaron & hur ascended in to the hill/ when moyses held up his hands/ Israhel wan & overcame their enemies/ & when he layed them down then Amalech had the better/ The hands of moyses were heavy/ Aaron and hur took thenne a stone and put it under hem/ And they sustained his hands on either side/ & so his hands were not weary unto the going doum of the son/ & so joshua made Amalech to flee and his people by strength of his sword/ Our lord said to moyses write this for a remembrance in a book/ & delyure it to the ceris of joshua/ I shall destroy & put away the memory of Amalech under heaven/ Moses thenne edified an altar unto our lord/ & called there on the name of our lord/ the lord is mine exultation saying/ for this is the hand only of god/ And the battle of god shall be against Amalech fro generation to generation/ when jetro the priest of madyan which was cousin of Moses' herd say what our lord had done to moyses & to the children of Israhel his people/ ¶ Took sephora the wife of moyses & his ij sons gersam & elyazar/ & came with them to him in to desert/ whom Moses received with worship & kissed him/ & when they were together Moses told him all what our lord had doen to pharaoh & to th'egyptians for Israhel/ & all the labour that they endured & how our lord had delivered them/ jetro was glad for all these things that god had so saved them fro the hands of th'egypciens/ & said/ blessed by the lord that hath delivered you fro the hand of th'egyptians & of pharaoh/ and hath saved his people/ now I know that he is a great lord above all gods/ by cause they died so proudly against them/ And jetro offered sacrifices & offryngiss to our lord/ Aaron & all the seniors of Israhel came & eat with him so fore our lord/ the next day moyses sat & judged & deemed the people fro morning unto evening/ which when his cousin saw/ he said to him/ what dost thou/ why sittest thou alone/ & all the people ●arye fro the morn till even/ to whom moyses answered/ The people come to me demanding sentence & the doom of god/ when there is any debate or difference among them they come to me to judge hem & to show to them the precepts & ●●wes of god/ Thenne said jetro thou ●ost not well ne wisely/ For by folly thou consumest thyself & the people with thee/ thou dost above thy might Thou mayst not alone sustain it/ but here me & do there after/ & our lord shall be with thee/ Be thou unto the people in though things that appertain to god/ that thou tell to them what they should do & the ceremonies & rite to worship god & the way by which they should go/ & what work they shall do/ Poruyde of all the people wise men & dreading god in whom is troth/ and them that hate avarice & covetise/ & ordain of them tribunes & centuriones & denes that may in all times judge the people/ And if there be of a great charge & weight/ late it be referrid to thee/ And late them judge the small things/ it shall be the esyer to the to bear the charge when it is so parted/ if thou do so thou shalt fulfil the commandment of god and sustain his preceptis/ And the people shall go hom to their places in pe●s which things when Moses had herd & understonden/ he died all that he had counceyllyd him/ And chase out the strongest & wisest people of all Israhel/ & ordained them princes of the people tribunes Centuriones/ quinquagenaries and denes/ which at all times should judge and dame the people/ And all the great & weighty matters they referred to him/ deeming and judging the small causes/ And then his cousin departed and went in to his country/ ¶ The third month after the children departed out of egypt that same day they can in to the wilderness of Synay and there a bout the region of the mount they fixed their tents/ Moses' ascended in to the hill unto god/ ¶ God called him on the hill and said this shalt thou say to the house of jacob and to the children of Israhel/ ye yourself have seen what I have done to the egypciens/ And how I have born you on the whynges of Eagles and have taken you to me/ if ye therefore here my voys and keep my covenant/ ye shall be to me in the reign of priesthood and holy people/ these been the words that thou shalt say to the children of Israhel/ Moses came down and gathered all the most of birth/ and exponed in them all the words that our lord had commanded him/ Alle the people answered/ Alle that ever our lord hath said/ we shall do/ When Moses had showed to the people the words of our lord/ our lord said to him/ Now I shall come to the in a cloud/ that the people may hear me speaking to thee/ that they believe the ever after/ ¶ Moses' went and told this to the people/ & our lord bade them to sanctefye the people this day and to morrow/ and late them wash their clo●hes & be ready the third day/ The third day our lord shall descend to fore all the people on the mount of Synay/ And ordain to the people the marks and terms in the circuit & said to them/ Beware that ye ascend not on the hill ne touch the ends of it/ who somever toucheth the hill shall die by death/ there shall no hand touch him/ but with stones he shall be oppressed and with casting of them on him he shall be tolben/ whether it be man or be'st he shall not live/ when thou hearest the trump blown then ascend to the hill/ Moses' went down to the people & sanctefyed & hallowed them and when they had washen her clothes he said to them/ Be ye ready at the third day and approach not your wives/ when the third day came and the morning waxed clear they heard thunder & lightning and saw a great cloud coure the mount/ and the cry of the trump was so shrylle that the people was sore afeard/ when moyses had brouht them forth unto the Rote of the hill they stood there all the mount of sinay smoked for so much as our lord descended on it in fire/ And the smoke ascended fro the hill/ as it had be fro a furnaces/ The mount was terrible and dreadful/ & the sound of the trump grew a little more and continued longer/ Moses' spack/ And our lord answered him/ Our lord descended upon the top of the mount of sinay even on the top of it/ And called Moses to him/ which when he come said to him/ Go down and charge the people that they come not to the terms of the hill for to see the lord/ for if they do/ moche multitude shall perish of them/ the preestis that shall come/ late them be sanctified/ lest they be smeton down/ And thou and Aaron shall ascend the hill/ Alle the people and priests late them not pass their bounds lest god smite them/ then moyses descended and told to the people all that our lord hath said/ After this our lord called Moses'/ And said I am the lord god that brought you out of egypt and of thraldom/ And gave him the commandments first by speaking and many ceremonies as been rehearsed in the bible/ which is not requisite to be wreton here/ but the ten commandments every man is bounden to know/ And ere Moses received them wreton/ he went up in to the mount of Synay and fasted there xl days and xl nights ere he received them/ In which time he commanded him to make many things/ and to ordain the laws and ceremonies which now been not had in the new law/ & also as doctors say moyses learned that time all th'histories to fore wreton of the making of heaven & earth of adam/ noe/ abraham/ ysaac/ jacob/ & of joseph with his brethren/ And atte last delivered to him two tables of stone both wreton with the hand of god/ which followen/ Here followen the ten commandments of our law/ THe first commandment that god commanded is this Thou shall not worship no strange ne diverse gods that is to say thou shalt worship no god but me/ And thou shalt not retain thine hope but in me/ For who that setteth principally his hope on any creature or faith or believe in any thing more than in me sinneth deadly/ And such been they that worship idols/ and make their god of a creature/ who somever so doth sinneth against this commandment/ And so do they that overmuch love their treasures gold or silver or any other earthly thing that been passing and transitory or set their heart or hope on any thing by which they forget and leave god their creator and maker/ which hath lent to them all that they live by/ And therefore ought they to serve him with all their goods/ And above all thing to love him and worship him with all their heart with all their soul/ and with all their strength/ like as the first commandment enseigneth & teacheth us/ ¶ The second commandment is this/ that thou shalt not take the name of god in vain/ that is to say thou shalt notswere by him for nothing/ In this commandment our lord commandeth in the gospel/ that thou shalt not swear by the heaven/ ne by earth/ ne by other creature/ But for good cause and rightful a man may swear without sin/ as In judgement/ or in requiring of truth/ or without judgement in good and needful causes/ And in none other manner without reason by the name of our lord and for nought/ if he swear false wittingly/ he is forsworn/ And that is against the commandment and sinneth deadly/ for he sweareth against his conscience/ & & that is when he sweareth by avys & by deliberation/ but a man should swear truly & yet not for nought or for any vain or ill thing/ ne maliciously/ but to swear lightly without hurt or blame/ is venial sin/ But the custom thereof is perilous/ and may well torn to deadly sin/ But if he take heed/ But he thenne that sweareth horrily by our lord or by any of his members or by his saints in despite/ and blasphemeth in things that been not true/ or other wise/ he sinneth deadly/ he may have no reason whereby he may excuse him And they that most accustom them in this sin/ they sin most etc/ ¶ The third commandment is/ that thou shalt have mind and remember that thou hallow and keep holy thy sabate day or sunday/ That is to say/ that thou shalt do no work ne operation on the sunday or holy day/ but thou shalt rest fro all worldly labour/ and intend to prayer and to serve god thy maker/ which rested the. vij· day of the works that he/ made in the vj. days to fore/ In which he made and ordained the world/ This commandment accomplyssheth he that keepeth to his power the peace of his conscience/ for to serve god more holily/ Thenne this day that the jews called sabate/ is as much to say as rest/ This commandment may noman keep spirituelly/ that is accombred in his conscience with deadly sin/ such a conscience can not be in rest ne in peace as long as he is in such astate/ In the stead of the sabate day which was straightly kept in the old law holy church hath stablysshid the sunday in the new law For our lord aroos fro death to life on the sunday/ And therefore we ought to keep it holily & be in rest fro the works of the week tofore/ & to cease of the work of sin/ & tentende to do ghostly works/ & to follow our lord beseeching him of mercy/ & to thank him for his benefaites/ for they that break the sunday & the other solemn festes/ that been stablished to be hallowed in holy chirhe they sin deadly/ For they do directly against the commandment of god aforesaid & holy church/ but if it be for some necessity that holy church amytteth and granteth/ But they sin much more thenne the employ the sundays & the festes in sins/ in lechery/ in going to taverns in the service time/ in gloutonye and drinking drunk/ & in other sins outrages against god/ For alas for sorrow I trow there is more sin commised on the sunday and holy days and festes/ than in the other work days/ For then been they drunk/ fight/ and slay/ and been not occupied virtuously/ in god's service as they ought to do/ and as god commandeth us to remember and have in mind to keep and hallow the holy day/ they that so do/ sin deadly and observe and keep not this third commandment/ these three commandments been wreton in the first table and apparteynen only to god/ ¶ The fourth commandment is/ that thou shalt honour and worship thy father and mother/ For thou shalt live the longer on th'earth/ This commandment admonesteth us/ that we be well aware to anger father and mother in any wise/ Or who that curseth them/ or set hand on them in evil will sinneth deadly/ In this commandment is understanden th'honour that we should do to our ghostly and spiritual faders/ that is to them that have the cure of us/ to teach and chastise us/ as been the prelate's of the church/ and they that have the charge and cure of our souls/ and to keep our bodies/ And he that will not obey to him that hath the cure over him when he enseigneth and teacheth him good that he is bound to do/ he sinneth grievously/ and is inobedient which is deadly sin/ ¶ The fifth commandment is/ that thou shall slay noman/ This commandment will that noman shall slay other/ for ungeance/ ne for his goods/ or for any other evil cause/ it is deadly sin/ but for to slay malefactors in executing of justice for other good cause/ if it be lawful/ it may well be done/ In this commandment is defended the sin of wrath and hate/ of Rauncour and of ire/ For as the scripture saith/ who hateth his brother is an homicide/ when it is by his will and he sinneth deadly/ ¶ And he that beareth anger in his heart long/ For such Ire long holden in the heart is Rauncour & hate which is deadly sin and is against this commandment/ And yet sinneth he more that doth or pourchaceth shame villainy or hurt to another wrongfully/ or counseylleth or helpeth to grieve another for t'avenge him But wrath or anger lightly passed without will to noye or grieve any other/ is not deadly sin/ ¶ The sixth commandment is thou shalt not do adultery/ that is to say thou shall not have fleshly company with another man's wife In this comandemnent it is forboden & defended all manner sin of the flesh which is called generally lechery/ which is a right fowl sin/ and villainous/ how be it that there is some branch of it/ that is not deadly sin/ As oft mevynges of the flesh that may not be eschewed which men ought to restrain and refrain as much as they may/ And this cometh oft times by outrageous drinking & eating/ or by evil thought or foul touching/ For in such things may be great peril/ And in this commandment is defended all sin against nature in what manner it be done in his person or other/ ¶ The seventh commandment is/ that thou shall do no theft/ This commandment forbiddeth to take away other men's things what somever they be without reason against the will of them that own or make them/ in this commandment is defended ravin/ vsure/ robbery and deceit and beguiling other for to have their havoyr or good And he that doth against this commandment is bounden to make restitution & yield again that he hath so gotten or taken/ if he know to whom he ought to render it/ ¶ And if he know not/ he is bounden to give it for god's sake or do by the counseyl of holy church For who retaineth wrongfully and without Reason other men's good again their will/ sinneth deadly/ if he pay not where as he oweth if he know where and be in his power and hath whereof/ And if he know not/ late him do by the counseyl of holy church/ And who so doth not so/ sinneth against this commandment deadly/ ¶ The viij commandment is/ that thou shalt not bear false witness/ against thy neighbour/ in this commandment is foreboden/ that noman shall lie wetyngly/ For who so lieth doth against this commandment/ And also that he forswear not him in judgement ne make no losings to noye ne grieve another/ ner he ought not to missay ne speak evil of other in entencion tenpayre his good name and fame/ For it is deadly sin/ Against this commandment do they that say evil of good men behind them and backbite them/ And do this wetyngly by malice which is called detraction/ And also they that accuse some of their folly/ or herkene by manner of adulation or flattering/ when they that men speak of/ be not present/ they that do thus and say such words/ do against this commandment/ for they be all false witnessis/ The nine commandment is/ that thou shalt not desire the wife of thy neighbour/ ne shalt not covet her in thine heart/ that is to say thou shalt not consent to sin with her with thy body/ This commandment defendeth to desire to have company with all manner women out of marriage/ And the evil signs that been without forth make men for to draw them to sin/ as the evil words of such matter/ or the foul and evil attouching/ kissing/ handling and such other/ And the difference between this commandment and the syxthe aforesaid/ is that the sixth commandment forbiddeth the deed without forth/ And this forbiddeth the consenting within forth/ For the consenting withinforth to have company with a woman that is not his by marriage/ is deadly sin/ after the sentence of the gospel that saith/ Who that seeth a woman and coveteth her in his heart/ he hath now sinneth in his heart and deadly/ This is to understand of the consenting eypresse in his thought/ The tenth commandment is/ that thou shalt not covet nothing that is or longeth to thy neighbour/ This commandment defendeth will to have things that long to other men by evil reason or wrongfully/ In this comandedement is defended envy of other men's weal of other men's grace or welfare For such envy cometh of evil covetytyse to have such good or such grace or fortune/ as he seeth in other/ And this covetise is when the consenting and thought be certainly one/ then is it deadly sin/ And if there be any ill movings without will & consenting of damage or hurt of other this is not deadly sin/ if he sin herein it is but venial sin/ these been the ten comdement of our lord or which the iij first belong to god/ And the seven other been ordained for our neighbours/ Every person that hath wit and understanding in himself and age is bound to know them and t'obey & keep these ten commandments aforesaid/ or else he sinneth deadly/ Thus moyses abode in the hill xl days and xl nights And received of almighty god the tables with the commandments wreton with the hand of god and also received and learned many ceremonies and statutes that god ordained by which the children of Israhel should be reuled and judged by/ and whiles that Moses was thus with our lord on the mount/ The children of Israhel saw that he tarried and descended not and some of them said that hewas deed or goon away and would not return again/ And some said nay but in conclusion they gathered them to gydre against Aaron and said to him/ Make to us some gods that may go to fore us/ we know not what is befallen to Moses'/ Thenne Aaron said take the gold that hangeth in the eeris of your wives and your children and bring it to me/ The people died as he bade and brought the gold to Aaron/ which he took and molte it/ And made thereof a Calf/ Then they said these been thy gods Israhel that brought the out of the land of Eypte/ And the people made an altar tofore it and made great joy and mirth and eat and drunk and danced and played to fore the Calf and offered and made sacrefises thereto Our lord spack to Moses' saying Go hens and descend down thy people have sinned whom thou hast brought fro the land of egypt/ They have soon forsake and left the way/ which thou hast showed to them/ They have made to them a Calf blown and have worshipped it and offered sacrifices thereto saying ● These be thy gods Israhel that have brought the out of the land of egypt yet said our lord to Moses I see well that this people is of evil disposition/ Suffer me that I may wreak my wrath on them and I shall destroy them/ I shall make the governor of great people/ Moses thenne prayed our lord god saying/ why art thou wroth lord against thy people that thou hast brought out of the land of egypt in a great strength and a boisterous hand/ I beseech the lord late not thegyptians say/ that their god hath locked them out for to slay them in the mountains I pray the lord that thy wrath may assuage/ and be thou pleysid and benign upon the wickedness of thy people/ Remember Abraham. Ysaac and jacob thy servants/ to whom thou promysyst and sworest by thyself saying/ I shall multiply your seed as the stars of heaven/ And the universal land of which I have spoken I shall give to your seed/ And ye shall possede and have it ever/ And with these words our lord was pleased/ that he would do no harm as he had said unto his people/ And moyses returned fro the mount bearing two tables of stone wreton both with the hand of god And the scripture that was in the tables/ were the ten comandementis as fore be wreton/ ¶ joshua hearing the great noise of the children of Israhel said to Moses I trow they fight beneath/ which answered and said/ it is no cry of exorting men to fight/ ne noise to compel men to flee/ but I here the voys of singing/ when he approch●d to them/ he saw the Calf/ and the instrumentis of mirth/ and he was so wroth that he threw down the tables & broke them at foot of the hill/ & ran and reached down the Calf that they had made and brent and smote it all to powder/ which he cast in to water and gaf it to drink to the children of Israhel/ Then said Moses to Aaron What hath this people done to the that thou hast made to sin grievously/ to whom he answered/ late not my lord take none indignation at me/ Thou knowest well that this people is prone and ready to sin/ They said to me/ Make to us gods that may go tofore us We know not what is fallen to this Moses that lad us out of egypt To whom I said/ who of you that hath gold give it me/ they took and gave it to me/ And I Cast it in to the fire and thereof came out this Calf/ And thenne said moses/ Alle they that been of God's part and have not sinned in this Calf late hem join to me/ And the children of Levi joined to him/ and bade each man take a sword on his side/ and take vengeance and slay every his brother his friend and neighbour/ that have trespassed/ And so the children of Levi went and slew xxxiijM. of the children of Israhel/ And thenne said Moses' ye have hallowed this day your hands unto our lord/ And ye shall be therefore blessed/ The second day moyses spack to the people and said/ ye have commised and done the greatest sin that may be/ I shall ascend unto our lord again/ and shall pray him for your sin/ then Moses' ascended again and received afterward two tables again/ which our lord had him make/ And therein our lord wrote the commandments/ And after our lord commanded him to make an ark and a tabernacle/ In which ark was kept three things ¶ First the Rod with which he died meruaillis/ A pot full of manna/ and the two tables with the comandementis/ And then after Moses taught 'em the law/ how each man should behave him against other/ and what he should do/ and what he should not do/ And departed them in xij tribus/ ¶ And commanded that every man should bring a Rod in to the tabernacle/ ¶ And Moses wrote each name on the Rod And Moses shit fast the tabernacle/ And on the morn there was found one of the rods that burgeyned/ bare levys and fruit/ And was of on almond tree/ that rod fell to Aaron/ And after this long time the children desireden to eat flesh & remembered of the flesh that they eat in egypt/ And grudged again Moses'/ And would have ordained to them a duke for to have returned in to egypt/ Wherefore Moses was so woe that he/ desired of our lord to deliver him fro this life/ by cause he saw them so unkind against god/ then god sent to them so great plenty of curlews/ that two days and one night they flew so thick by the ground that they took get number/ For they flewhe but the heyhgt of two cubytes/ and they had so many that they dreyde 'em hanging on their tabernacles and tents/ yet were they not content but ever grutching/ Wherefore god smote them & took vengeance on hem by a great plaghe/ And many died and were buried there/ And then fro thence they went in to Aseroth and dwelled/ After this Maria and Aaron brother and sister of moyses began to speak again moyses by cause of his wife which was of ethyope/ and said god hath not spoken only by Moses'/ hath he not also spoken to us/ wherefore our lord was wroth/ Moses' was the humblest and meekest man that was in all the world/ Anon thenne our lord said to him & to Aaron and to mary/ Go ye three only unto the tabernacle/ And there our lord said that there was none like to Moses'/ to whom he had spoken mouth to mouth and reproved aaron and maria by cause they spack so to Moses'/ And being wroth departed fro them/ And anon maria was smeton and made leper and white like snow/ And when Aaron beheld her and saw her smeton with lepre/ he said to moyses I beseech the lord/ that thou set not this sin on us which we have commised foolily/ And late not this our sister be as a deed woman or as born out of time & cast away from her mother/ behold and see half her flesh is devoured of the lepre/ then Moses' cried unto our lord saying/ I beseech the lord that thou hele her to whom our lord said/ if her father had spit in her face/ should she not be put to shame and Rebuke seven days/ late her depart out of the castellis seven days/ and after she shall be called in again/ So maria was shit out of the castellis seven days/ & the people removed not fro the place/ till she was called again/ After this our lord commanded Moses to send men in to the land of canaan/ that he should give them charge for see and consider the goodness thereof And that of every tribe/ he should send some/ Moses' died so as our lord had commanded/ which went in & brought of the fruytee with hem and they brought a branch with one cluster of grapes as much as two men might bear between them upon a colestaf/ when they had seen the country & considered by the space of xl days they returned/ and told the commodities of the land/ but some said that the people were strong and many kings and giants/ in such wise that they said it was imprenable/ and that the people were moche stronger than they were/ wherefore the people anon were afeard and murmured again moyses and would return again in to egypte/ then joshua & Chaleph which were two of them that had considered the land/ said to the people why grudge ye/ and whereof be ye afeard/ we have well seen the country/ and it is good to win/ the country floweth full of milk and honey/ be not rebel against god he shall give it us/ be ye not afeard/ then all the people cried against hem and when they would have taken stones and stoned hem our lord in his glory appeared in a cloud upon the covering of the tabernacle/ and said to Moses this people believeth not the signs and wonders that I have showed and done to 'em/ I shall destroy them all by pestilence/ And I shall make the a prince upon people greater & stronger than this is/ then prayed Moses to our lord for the people/ that he would have pity on them and not destroy them/ but to have mercy on them after the magnitude of his mercy And our lord at his request forgaf them/ Nevertheless our lord said that all though men that had seen his majesty and the signs and marvels that he died in Egypte and in desert and have tempted him ten times and not obeyed unto his voys shall not see ne come in to the country and land that I have promised to their faders But joshua and caleph my servants shall enter in to the land/ And their seed shall possess it/ Moses' told all this unto the children ¶ And they wailed and sorrowed greatly therefore/ After this the people removed fro thence and came in to the desert of Sin/ And there Maria sister of moyses and Aaron deyde and was buried in the same place/ then the people lacked water and came and grudged against Moses and yet washed they had abiden in Egypte/ Then Moses and Aaron entered in to the tabernacle/ and fill down to the ground low and prayed unto our lord saying/ lord god here the clamour of thy people/ And open to them thy treasure a fountain of living water/ that they may drink and the murmuration of them may cease/ Our lord said to him then/ Take the Rod in thy hand/ and thou and Aaron thy brother assemble and gather the people/ And speak ye to the stone And it shall give out water and when the water cometh late all the multitude drink and their beestis/ Moses thenne took the Rod as our lord bad and gathered all the people to fore the stone and said to them/ here ye rebels and out of believe/ Trow ye not that we may give you water out of this stone ¶ And he left up his hand and smote twice the stone/ and water came and flowed out in the most largest wise in such wise that the people and beasts drunk their fill/ then said god to Moses and Aaron/ by cause ye have not believed me and sanctefyed my name to fore the children of Israhel and given to me the laud/ but have done this in your name/ ye shall not bring this people in to the land that I shall give to them/ And therefore this water was called the water of contradiction where the children grudged again god/ Anon after this by god's commandment Moses took Aaron upon the hill & despoiled of his vesture and clothed therewith his son Eleazar and made him upperest bishop for his father Aaron/ And there Aaron died in the top of the hill/ And moyses descended with Eleazar/ And when all the multitude of people saw that Aaron was deed/ they wept & wailed on him thirty days in every tribe & family after this the people went about the land of Edom and begun to wax weary and grudged against our lord & Moses'/ and said yet/ why hast thou led us out of the land of Egypte for to slay us in this desert and wilderness/ Breed faileth us/ there is no water And our souls abhor and loath this light meet/ For which cause god sent among them fiery serpent's/ which boat and wounded many of them and slew also/ then they that were hurt came to Moses and said we have sinned for we have spoken against our lord and thee/ pray for us unto god that he deliver fro us these serpent's/ then Moses' prayed our lord for the people/ And our lord said to him/ Make a serpent of brass and set it up for a sign/ And who somever be hurt/ and looketh thereon/ & beholdeth it/ shall live and be hole/ Thenne Moses' made a serpent of brass and set it up for a sign/ And when they that were hurt beheld it/ were made hole/ After this when Moses had showed to them all the laws of our lord and ceremonies/ and had governed them xl year/ And that he was an Cxx. year old/ he ascended fro the fields of Moab upon the mountain of Nebo in to the top of phasga against Jericho/ and there our lord showed to him all the land of Galaad unto dan/ And all the land of promyssyon fro that one end to that other/ And then our lord said to him/ This is the land that I promised to Abraham Ysaac and jacob saying I shall give it to thy seed/ Now thou hast seen it with thine eyen/ And shalt not enter ne come therein/ And there in that place deyede Moses' servant of our lord as god commanded/ and was buried in the vale of the land of Moab against Phogor/ And yet never man knew his sepulchre unto this day/ Moses' was an ninety and twenty year old when he died/ his eyen never dimmed ne his teeth were never moved/ The children of Irahel wept and mourned for him thirty days in the fields of Moab/ joshua the son of Num was replenished with the spirit of wisdom for moyses set on him his hands/ And the children obeyed him as our lord had commanded to Moses'/ And there was never after a prophet in Israhel like unto Moses'/ which knew and spack to god face to face/ in all signs and tokens that god died and showed by him in the land of egypt to pharaoh and all his servants/ Here endeth the life and th'history of Moses After Moses joshua was duke and leader of the children of Israhel and brought them in to the land of behest/ And died many great batayllis for whom god showed many great meruayllies/ and in especial one that was that the son stood still at his request till he had overcome his enemies by the space of a day/ And our lord when he fought sent down such hail stones that slew moo of his enemies with the stones than with man's hand/ ¶ joshua was a noble man and governed well Israhel/ and divided the land unto the xij trybus by lot/ And when he was Cx. year old he died/ And diverse dukes after him judged and deemed Israhel/ of whom been noble histories as of jepte/ Gedeon/ and Sampson/ which I pass over unto th'histories of the kings/ which is red in holy church fro the first sunday after trinity sunday unto the first sunday of August/ And in the month of August is red the book of sapience/ And in the month of September been red th'histories of job▪ of Thobye. and of judich/ And in Octobre the history of the Machabeiss/ And in Novembre the book of Ezechiel and his visions/ And in Decembre the history of Aduent and the book of isaiah unto crystemasse & after the fest of epiphany unto Septuagesme been red thepistles of paul/ And this is the rule of the temporal through the year etc/ The first sunday after trinity sunday unto the first sunday of the month of August●s red the book of kings THis history maketh mention that there was a man named helcana which had two wives/ that one was named Anna/ and the name of the second Fenenna/ Fenenne had children/ And Anna had none but was barren/ The good man at such days as he was bounden went to his city for to make his sacrifice and worship god In this time Ophny & Phynees sons of holy the great priest were priests of our lord/ This Helcana gaf to Fenenna at such time as he offered to her sons and daughters certain parts/ and unto Anna he gaf but one part/ Fenenne died moche sorrow and repreef to Anna by cause she had no children/ and thus died every year/ and provoked her to wrath/ but she wept for sorrow and eat no meet/ To whom helcana her husband said/ Anna why weepest thou/ and wherefore etest thou not/ why is thine heart put to affliction/ Am I not better to the than ten sons/ then anna aroose after she had eaten and drunken in Sylo/ and went to pray unto our lord Hely that time sat to fore the posts of the house of our lord/ And anna besought and prayed our lord making to him a vow if that she might have a son/ she should offer him to our lord And it was so that she prayed so heartily in her thought and mind/ that her lips moved not/ wherefore hely bore her an hand that she was drunk/ And she said nay/ my lord/ I am a sinful woman/ I have drunken no win ne drink that may cause me to be drunken/ but I have made my prayers & cast my soul in the sight of almighty god/ Repute me not as one of the daughters of Belial/ For the prayer that I have made and spoken yet is of the multitude of the heaviness and sorrow of my heart/ then hely the priest said to her/ Go in peace the god of Israhel give to thee/ the petition of thy heart/ For that thou hast prayed him & she said would god that thy handseruaunt might find that grace in thy sight/ And so she departed/ And on the morn they went home again in to Ramatha/ After this our lord remembered her ¶ And Hlcana knew her/ And she conceived & at time acustomed brought forth and bore a fair son & named him Samuel for so much as she axed him of our lord/ wherefore helcana her husband went & offered a solompne sacrifice/ and his vow accomplished but Anna ascended not with him/ She said to her husband that she would not go/ till her child were weaned and taken fro the pap/ ¶ And after when samuel was weaned and was an infant/ The mother took him and iij caluys & iij mesures of meal and a bottle of win & brought him unto the house of our lord in Syle/ & sacrefyed that calf/ & offered the child to hely & told to hely that she was the woman that prayed our lord for that child/ And there Anna worshyppid our lord and thanked him/ And there made this psalm which is one of the canticles/ Exultavit cor meum in domino of exaltatum est cornu meum in deo meo/ and so forth all the remnant of that psalm/ And then helcana with his wife returned home to his house/ After this our lord visited Anna and she conceived iij sons and two daughters which she brought forth/ And Samuel abode in the house of our lord & was minister in the sight of hely/ But the two sons of hely Ophny and Phynees/ were children of belyal not knowing our lord but died great sins against the comandementis of god/ and our lord sent a prophet to hely because he corrected not his sons and said he would take th'office from him & from his house/ and that there should not be an old man in his house & kindred but should die ere they came to man's estate And that god should raise a priest that should be faithful and after his heart/ Samuel served and ministered our lord in a surplys tofore hely/ And on a time as hely lay in his bed/ his eyen were so dimmed that he might not see the lantern of god till it was quenched and put out/ Samuel slept in the temple of our lord where as the Ark of god was/ And our lord called Samuel/ which answered/ I am ready/ & ran to hely and said I am here ready/ thou caldest me/ which said/ I called the not my son/ return and sleep/ & he returned and slept/ And our lord called him the second time/ and he aroos and went to hely and said lo I am here/ thou calledest me/ which answered I called the not/ Go thy way and sleep/ Samuel knew not the calling of our lord yet/ ne there was never revelation showed to him to fore/ And our lord called Samuel the third time/ which aroos and can to hely/ and said I am here/ For thou calledest me/ then hely understood that our lord had called him and said to Samuel Go and sleep/ And if thou be called again/ thou shalt say/ Speke lord for thy servant/ heareth thee/ Samuel returned and slept in his place/ And our lord came and called him Samuel. Samuel. And Samuel said Say lord what it pleaseth/ For thy servant heareth/ And then our lord said to Samuel/ Loo I make my word to be known in Israhel/ that who so heareth his eeris shall ring & sown thereof In that day I shall raise again hely all that I have said upon his house/ I shall begin and accomplyssh it/ I have give him in knowledge that I shall judge his house for wickedness for as much as he knoweth his sons to do wickedly and hath not corrected them/ Therefore I have sworn to the house of hely that the wickedness of his house shall not be made clean with sacrifices ne yefts never/ Samuel slept till on the morn/ And then he rose and opened the doors of the house of our lord in his surplis/ And Samuel was afeard to show this vision unto hely/ Hely called him and asked what our lord hath said to him/ and charged him to tell him all/ And Samuel told to him all that our lord hath said and hid nothing from him/ And he said/ he is our lord/ what it pleaseth him late him do/ Samuel grew and our lord was with him in all his works/ And it was known to all Israhel fro dan to bersabee that samuel was the true prophet of our lord/ After this it was so that the philisteis warred against the children of Israhel again whom there was a battle & the children of Israhel overthrown & put to flight wherefore they assembled again And took with them the Ark of god which Ophny and Phynees sons of hely bare/ And when they came with a great multitude with the Ark/ the philisteis were afeard/ Notwythstonding they fought against them manly & slew xxxM. footmen of the children of Israhel and token the ark of god and the two sons of hely were slain Ophny and phynees/ And a man of the tribe of beniamyn Ran for to tell this unto hely which sat abiding some tidings of the battle/ This man as soon as he entered in to the town told how the field was lost/ the people slain & how the ark was taken/ And there was a great sorrow and cry/ And when hely herd this cry and wailing/ he demanded what this noise was & men & wherefore they so sorrowed/ then the man hied and came and told to hely/ Hely was at that tide lxxx xviij year old and his eyen were waxen blind and might not see/ and he said I am he that came fro the battle/ And fled this day fro th'host/ ¶ To whom hely said what is there done my son/ he answered/ The host of Irahel is over thrown and fled to fore the phylisteis/ And a great ruin is made among the people/ Thy two sons been slain/ & the ark of god is taken/ And when hely herd him name the Ark of god/ he fill down backward by the door/ & broke his neck/ & there deyde/ he was an old man and had judged Israhel xl year/ thenne the philisteis took the ark of god & set it in their temple of dagon/ by their god dagon in azote/ On the morn the next day early when they of azote came in to their temple/ they saw their god dagon lay on the ground to fore the ark of god upon his face/ And the heed and the two hands of dagon were cut of/ And there abode no more but the ●tronke only in the place/ And god showed many vengeances to them of the country as long as the ark was with 'em/ For god smote them with sicknesses in their secret parties/ And wellis boiled in towns & fields of that region/ and there grew among them so many myes that they suffered great persecution and confusion in that city/ The people seeing this vengeance and plaghe said late not the ark of the god of Israhel abide longer with us/ from his hand is hard on us and on dagon our god/ And sent for the great masters and governors of the philisteis/ & when they were gathered/ They said what shall we do with the ark of the god of Israhel/ And they answered late it be lad all about the cities/ And so it was/ and a great vengeance and death was had upon all the cities/ And smote every man with plaghe fro the most to the lest in such wise that the nether party of them putrefyed and rooted of them/ And that they made to them setes of furs and skins to sit soft/ and then they sent the ark of god in to Acheron/ And when they of Acheron saw the Ark They cried saying/ they have brought the ark of the god of Israhel to us/ for to slay us & our people/ They cried that the ark should be sent home again For moche people were deed by the vengeance that was taken on them in their secret parties/ And a great howling & wailing was among them/ ¶ The Ark was in the region of the phylysteis seven months/ After this they counceyllid with their priests what they should do with the ark/ and it was concluded it should be sent home again but the priests said if ye send it home send it not void/ but what ye own/ pay for your trespaas & sin/ And then ye shall be heeled & cured of your seknessis/ And so they ordained after the number of the five provinces of the philisteis/ five pieces of gold/ & five myes of gold/ and lad to a wain and put in it two wild kine/ which never bear yoke/ & leave their calves at home/ & take the ark & set it on the wain/ & also the vessels & pieces of gold that ye have paid for your trespaas set them at the side of the ark/ and late them go where they will And thus they sent the ark of god unto the children of Israhel Samuel then governed Israhel long/ & when he was old he set his sons judges on Israhel whose names were johel & abya And these two his sons walked not in his ways/ but declined after covetise & took yefts & perverted justice & doom/ then assembled and gathered to gydre all the greatest of birth of the children of Israhel and came to samuel and said/ Loo thou art old & thy sons walk not in thy ways/ wherefore ordain to us a king that may judge & rule us/ like as all other nations have/ This displeased moche to Samuel/ when they said Ordain on us a king/ then Samuel counseled on this matter with our lord/ To whom god said/ here the voys of the people that speak to thee/ They have not cast only the away/ but me/ that I should not regne on them/ For they do now like as they ever have done sith I brought them out of Egypte unto this day/ that is that they have served false gods and strange/ & so do they to thee/ notwithstanding here them & tell to them to fore/ the right of the king/ and how he shall oppress them Samuel told all this to the people that demanded to have a king and said this shall be the right of a king that shall regne on you/ he shall take your sons & make them his men of war & set them in his carris/ & shall make them his carters & riders of his horse in his chares & carts/ And shall ordain of them tribunes and Centuryons/ erers and tylyers of his fields & mowars & repers of his corn/ and he shall make them smiths and Armourers of harnoys and cars And he shall also take your daughters/ and make them his unguentaryes/ and ready at his will and pleasure/ he shall also take fro you your fields and vyneyerdes/ And the best olives and give them to his servants And he shall task and dime your co●n and sheves and the rents of your vynyerdes he shall value for to give to his officers & servants/ and shall take fro you your servants both men and women/ And set them to his works/ and your asses & beestis/ he also shall take to his labour/ your flocks of sheep he shall task & take the tenth or what shall please him/ And ye shall be to him thrall and servants/ & ye shall cry thenne washing to flee fro the face of your king/ & our lord shall not here you ne deliver you/ because ye have asked for you a king/ yet for all this the people would not here samuel/ but said give to us a king/ For a king shall regne on us/ and we shall be/ as all other people been/ And our king shall judge us/ & go before us and he shall fight our battles for us/ And Samuel heard all this/ and counseillid with our lord/ To whom god commanded to ordain to them a king/ and so he died/ for he took a man of the tribe of beniamyn whose name was Saul a good man and chosen/ and there was not a better among all the children of Israhel and he was heyer of stature fro the shoulder upward than any other of all the people/ and samuel anointed him king upon Israhel/ & said to him/ Our lord god hath anointed the upon his heritage & ordained that a prince/ & thou shall deliver his people fro the hands of his enemies that been in the circuit & contrees about/ And so departed from him/ And samuel after this gathered the people to gydre and said/ our lord saith that he hath brought you fro the land of egypt & saved you fro the hands of all the kings that were your enemies & pursyewed you and ye have forsaken our lord god that hath only delivered you from all your evil & tribulations/ & have said/ Ordain upon us a king/ wherefore now stand every in his tribe & we shall lote who shall be our king & the lot fill on the tribe of beniamyn/ & in that tribe the lot fill upon saul the son of Cys/ And they souht him & could not find him/ & it was told 'em that he was hid in his house at home/ & the people ran thither & fet him & set him amids all the people/ And he was heyer than any of all the people fro the shoulder upward/ Then samuel said to the people/ now ye see & behold whom our lord hath chosen/ For there is none like him of all the people/ And then all the people cried vivat Rex/ live the king/ Samuel wrote the law of the Royame's to the people in a book/ & put it to fore our lord/ Thus was saul made the first king in Israhel/ And anon had moche war/ For an all sides m●n warrid on the children of Israhel/ & he defended them/ And saul had diverse battles & had victory/ samuel came on a time to saul & said god commanded him to fight against Amalech/ & that he should slay & destroy man woman & child Ox cow camel & ass & sheep & spare nothing then Saul assembled his people & had ijCM footmen & xxM men of the tribe of juda/ & went forth & fought against Amalech and slew them/ safe he saved Agag the king of Amalech alive/ & all other he slew/ but he spared the best flocks of sheep & of other beasts & also good clothes & wethers & all that was good he spared/ & what somever was fowl he destroyed/ And this was showed to Samuel/ by our lord saying/ Me forethinketh that I have ordained saul king upon Israhel/ For he hath forsaken me & not fulfilled my commandments/ Samuel was sorry here fore/ & wailed all the night/ On the morn he rose & came to Saul/ and Saul offered sacrifice unto our lord of the pillage that he had taken/ And samuel demanded of saul what noise that was that he heard of sheep & beestis/ And he said that they were of the beasts that the people had brouht fro Amalech to offer unto our lord/ And the residue were slain/ They have spared the best & fattest for to do sacrifice with unto thy lord god/ Then said samuel to saul/ Remember'st thou not that where thou were lest among the trybus of Israhel/ thou were made upperest/ and our lord anointed the and made the king/ And he said to the go and slay the sinners of Amalech/ and leave none alive man ne be'st/ why hast thou not obeyed the commandment of our lord/ And hast ron●e to Roberye/ And done evil in the sight of god/ ¶ And then said Saul to Samuel I have taken Agag king of Amalech and brought him with me/ but I have slain Amalech/ the people have taken of the sheep and beasts of the best for to offer unto our lord god/ And thenne said Samuel/ ●rowest thou that our lord would Rather have sacrifice and offerings/ then not toleye his commandments/ Better is obedience than sacrifice/ and better it is to take ●●de to do after thy lord than to offer the fat kedeneys of the weders/ For it is a sin to withstand and to repugn against his lord like the sin of idolatry/ And by cause thou hast not obeyed our lord/ and cast away his word/ Our lord hath cast the away/ that thou shalt not be king Thenne said saul to samuel I have sinned for I have not obeyed the word of god & thy words/ but have dread the people/ & obeyed to thei● request but I pray the to bear my sin & trespaas/ & return with me that I may worship our lord/ & samuel answered I shall not return with thee/ And so sammuel departed/ & yet ere he departed he died do slay Agag the king/ And Samuel saw never Saul after unto his death/ then our lord bad Samuel to go and anoint one of the sons of ysay/ otherwise called jesse to be king of Israhel/ And so he came in to bethleem/ unto jesse and bade him bring his sons to fore him/ This jesse had viij sons/ he brought tofore Samuel seven of them/ And Samuel said there was not he that he would have/ then he said that there was no moo safe one which was youngest/ and yet a child/ and kept sheep in the field/ And Samuel said send for him/ For I shall eat no breed till he come/ And so he was sent for and brought/ he was rough and fair of visage and well favoured/ And samuel aroos and took an horn with oil and anointed him in the middle of his brethren/ And forthwith the spirit of our lord can directly in him that same day & ever after/ then Samuel departed & came in to Ramatha/ & the spirit of our lord went away fro saul & an evil spirit oft vexid him Thenne his servants said to him/ Thou aft orte vexid with an evil spirit/ it were good to have one that could harp to be with the when the spirit vexeth thee/ thou shalt bear it the lighter/ And he said to his servants/ provide ye to me such one/ and thenne one said I saw one of ysayes sons play on a harp a fair child & strong wise in his talking & our lord is with him/ Thenne Saul sent messengers to isaiah for david/ & isaiah sent david his son with a present of breed: win & a kid to saul/ and always when the evil spirit vexid saul david harped to fore him/ & anon he was eased & the evil spirit went his way/ After this the philisteis gathered them in to great hosts to make war against Saul & the children of Israhel And Saul gathered the children of Israhel to gidre & can again them in the vale of therebinthi/ The philisteis stood upon the hill on the one part & Israhel stood upon the hill on the other part/ & the valley was between them And there can out of the host of the philisteis a great giant named golye of Geth/ he was uj cubytes high & a palm & a helm of brass on his heed/ & was clad in a habergeon/ The weight of of his habergeon was of um sickles of weight of metal/ he had botes of brass in his carts & his shoulder were covered with plates of brass/ his glaive was as a great colestaf & there was the ron uj sickles of iron/ & his squire went to for him & cried against them of Israhel and said that they should chief a man to fight a singular battle against golyas/ & if he were overcomen/ the philisteis should be servants to Israhel/ & if he prevail & overcome his enemy/ they of Israhel should serve the phylisteis/ & thus he died cry xl days long saul & the children of Israhel were sore afeard/ david was at this time in bethlehem with his father & kept sheep/ & iij of his brethren were in the host with saul/ To whom ysay said/ david take this pottage x loves of breed & x cheses/ & go run unto the host to thy brethren & see how they do & learn how they been arrayed/ david delivered his sheep to one to keep them/ & bore these things unto the host/ and when he came thither he heard a great cry And he demanded after his brethren And that same time came forth that giant Golyas and said as he had done to fore/ And david heard him speak/ Alle they of Israhel fled for fere of him/ And david demanded what he was/ And it was told him that he was comen to destroy Israhel/ and also that what man that might slay him the king should enrich him with great Rychessis/ And shall give to him his daughter/ And shall make the house of his father without tribute/ And david said what is this incircumcised that hath despised the host of the god of Israhel/ And what reward shall he have that shall slay him/ and the people said as afore is said/ And when his oldest brother heard him speak to the people/ he was wroth with him & said/ wherefore art thou comen hither & hast left the few sheep in desert/ I know well thy pride/ thou art comen for to see the battle/ & david said what have I do/ is it not as the people have said/ I dare fight well with this giant/ And declined fro his brother to other of the people/ And all this was showed to saul/ and david was brouht to him & said to saul/ I thy servant shall fight against this giant if thou wilt/ And saul said to him/ Thou mayst not withstand this phyliste ne fight against him for thou art but a child/ This giant hath been a fightar fro his childhood/ David said to saul/ I thy servant kept my faders sheep/ & there came a lion/ & a bear/ & token away a weather fro the middle of my flock/ & I pursiewed after & took it again fro their mouths and they aroose & would have devoured me And I caught them by the jaws & slew them/ I thy servant slew the lion and the bear Therefore this phyliste incircumcised shall be as one of them I shall now go and delyure Israhel fro this oprobrye and shame/ how is this phyliste incircumcised so hardy to curse the host of the living god/ And yet said david/ ¶ The lord that kept me fro the might of the lion & fro the strength of the bear/ he shall well deliver me fro the power of this pilistee Saul said then to david/ Go and our lord be with thee/ saul died do arm him with his armour and gird his sword about him/ And when he was armed/ david said I may not ne can not fight thus/ for I am not accustomed ne used/ & unarmed him/ and took his staff that he had in his hand & chase to him v good round stones fro the brook & put them in his bag/ & took a sling in his hand/ and went forth against the giant/ and when Golye saw him come he despised him & said/ weenest thou thut I am a hound that comest with thy staff to me/ and he cursed david by his gods/ & said to david/ Come hither & I shall give thy flesh to the fowls of heaven & to the beasts of th'earth/ David said unto golye/ ¶ Thou comest to me with thy sword & glaive/ & I come to the in the name of the lord god of th'host of Israhel which thou hast this day despised/ And that lord shall give the in my h●●de & I shall slay the & smite of thy heed/ And I shall give this day the bodies of the men of war of the philisteis to the fowls of heaven & to the beasts of th'earth/ then Golye rose & hied toward david & david on that other side hied & took a stone & laid it in his s●ynge/ & threw it at the giant/ & smote him in the forehead in such wise that the stone was fixed there in that he fell down on his visage/ thus prevailed david against the phylistee with his sling & stone/ & smote him and slew him/ And he had no sword but he went & took golyes owen sword & therewith smote of his heed/ and thenne the phylisteis seeing this giant thus slain fled/ & thysrahelytes after followed & slew many of them/ & returned again & came in to the tents pavillons & lodgings of the phylistees & took all the pillage/ david took the heed of Golye and brought it in to Iherusalem And his arms he brought in to his tabernacle/ And Abner brought david having the heed of golye in his hand tofore Saul/ And Saul demanded of him of what kindred that he was/ and he said that he was son of ysay of bethleem/ And forthwith that same time jonathas the son of Saul loved david as his owen soul/ Saul then would not give him licence to return to his father/ And jonathas & he were confederid and swore each of them to be true to other/ For jonathas gave his cote that he was clad with all and all his other garmentis unto his sword & spear unto david/ And david died all that ever Saul bade him do wisely and prudently/ And when he returned fro the battle and Golye was slain/ The women camen out fro every town singing with choris & tympanes against the coming of Saul with great joy & gladness saying/ Saul hath slain a thousand/ And david hath slain ten thousand And this saying displeased moche to Saul which said/ They have given to david ten thousand and to me one thousand/ What may he more have safe the Royame's and to be king/ For this cause Saul never loved david after that day/ ne never looked on him friendly/ but ever sought means afterward to destroy david/ For he dread that david should be lord with him/ & put him from him/ And david was wise & kente him well 〈◊〉 him/ And after this he wedded 〈…〉 daughter of saul/ & jonathas made ●●●tymes peace between saul & david/ yet saul kept no promise/ but ever lay in await to slay david/ and jonathas warned david thereof/ & david gate him a company of men of war to the number of iiijC/ & kept him in the mountains/ ¶ And on a time david was at home with his wife mychol/ & Saul sent thither men of war to slay him in his house in the morning/ and when mychol herd hereof/ she said to david/ but if thou save thyself this night/ to mo●ne thou shalt die/ and she let him out by a window/ by which he escaped & saved himself/ Mychol took an image & laid in his bed/ & a Rowhe skin of a ghoot on the heed of the image & covered it with clothes/ And on the morn Saul sent spies for david/ And it was answered to them that he lay seek in his bed/ then after this scent saul messengers for to see david/ & said to them/ bring him to me in his bed that he may be slain/ & when the messengers came they fond a symylacre or an image in his bed/ and ghotes skins on the heed/ then said Saul to mychol his daughter/ Why hast thou mocked me so/ and hast suffered mine enemy to flee/ And mychol answered to Saul/ and said/ He said to me late me go or I shall slay thee/ David went to samuel in Ramatha and told him all that Saul had done to him/ And it was told to saul that David was with Samuel/ and he sent thither messengers to take him/ And when they came they fond hem with the company of prophets/ and they sat & prophesied with them/ and he sent moo/ And they died also so/ And the third time he sent more messengers and they also prophesied/ And then Saul being wroth asked where Samuel and david were and went to them and he prophesied when he came also and took of his clothes/ and was naked all that day and night before Samuel/ David thenne fled from thence and came to jonathas/ and complained to him saying what have I offended that thy father secheth to slay me/ jonathas was sorry therefore/ For he loved well David/ After this Saul ever sought for to slay david And on a time Saul went in to a Cave for to ease him/ And david was within the cave/ to whom his savyer said/ ¶ Now hath god brought thine enemy in to thine hand/ now go and slay him/ And david said god forbid that I should leye any hand on him he is anointed/ I shall never hurt ne grieve him late god do his pleasure/ ¶ And he went to Saul and cut of a gobbet of his mantle/ and kept it/ And when Saul was goon out/ son after issued david out/ and cried to Saul/ saying loo Saul god hath brought the in my hands/ I might have slain the if I had would/ but god forbid that I should lay hand on the my lord anointed of god/ And what have I offended that thou sechest to slay me/ who art thou said Saul/ Arte not thou David my son/ Yes said david/ I am thy servant/ And kneeled down and worshipped him/ ¶ then said Saul/ I have sinned/ and wept/ and also said/ Thou art rightfuller than I am/ Thou hast done to me good/ And I have done to the evil/ And thou hast well showed me this day/ that god had brought me in to thine hand and hast not slain me/ God reward the for this that thou hast done to me Now I know well that thou shalt regne in Israhel/ I pray the to be friendly to my seed and destroy not my house/ and swear and promise me that thou take not away my name fro the house of my father/ ¶ And David swore and promised to Saul And then Saul departed and went home/ ¶ And David and his people went in to surer places/ Anon after this Samuel deyde and was buried in his house in Ramatha/ And all Israhel bewailed him greatly/ ¶ Then there was a rich man in the mount of Carmel that on a time he share & clipped his sheep to whom david sent certain men/ & bade them say that david great him well/ & where as afortymes his shepherds kept his sheep in desert/ he never was grievous to them ne they lost not as much as a sheep as long as they were with us/ & that he might ask his servants/ for they could tell/ and that I would now in their need send them what it pleased him/ Nabal answered to the children of David/ Who is that David/ ¶ Trow ye that I shall send the meet that I have made ready for them that shear my sheep/ and send it to men that I know not/ The men returned & told to david all that he had said/ then said david to his men late every man take his sword and gird him with all/ And David took his sword and gird him/ And David went and iiijC men followed him/ and he ●●fte ijC behind him/ One of the servants of Nabal told to abygayl Nabals wife/ how that david had sent messengers fro the desert unto his lord/ and how wroth and weyward he was/ & also he said that though men were good enough to hem when they were in desert/ ne never perished be'st of our as long as they were there/ They were a wall & a shield for us both day & nyht all the time that we kept our flocks there/ wherefore consider what is to be done they purpose to do harm to him & to his house/ For he is the son of belial in such wise that noman may speak with him/ Thenne abygail hied her & took ijC loves of breed/ ij botellee of win/ v weders sothen/ and v mesures of pottage/ & C bonds of grapes dreyde/ & ijC masses of cariacares/ and laid all this upon asses/ & said to her servants go ye to fore/ & I shall follow after/ She told hereof nothing to her husband nabal/ thenne she took an ass & road after/ & when she came to the foot of the hill/ david & his men descended to whom she ran & david said/ I have for nought saved all the beasts of this nabal in desert/ & there perished nothing of his/ that pertained to him/ & hath yielded evil for good/ by the living god I shall not leave as much of his alive as shall piss against a wall/ as soon as abigail saw david she descended fro her ass/ & fill down to fore david upon her visage/ & worshipped him on th'earth/ & fill doum to his feet & said/ In me said she my lord be this wickedness/ I beseech that I thine handmaid may speak to thine eeris & that thou wilt here the words of me thy servant/ I pray & require the my lord late not thy heart be set against this wicked man nabal/ For according to his name he is a fool/ And folly is with him/ I thine handmaid saw not thy children that thou sendest/ Now therefore my lord for the love of god & of thy soul/ suffer not thy hand to shed no blood/ & I beseech god that thine enemies may be like nabal & they that would the harm/ and I beseech the to receive this blessing & present which I thine handmaid have brought to the my lord/ & give it to thy men that follow the my lord/ Take away the wickedness fro me thy servant/ And I beseech god to make to the my lord a house of truth/ For thou my lord shall fight the bataillis of our lord god/ And late no malice be found in thee/ never in all the days of thy life/ if ever any man arise against the or would pursue or would hurt thee/ I beseech god to keep thee/ And when our lord god hath accomplisshid to the my lord all that he hath spoken good of the & hath constituted the duke upon Israhel/ late this not be in thy thought ne scropule in thy heart/ that thou shouldest shed blood not guilty/ ne be thou not now avenged/ And when our lord god hath done well to the my lord have thou ramembraunce on me thy handmaid/ & do well to me/ And david said to abygayl/ blessed be god of Israhel that sent the this day to meet me/ And blessed be thy speech/ And blessed be thou that hast withdrawn me fro blood shedding & that I avenged me not on mine enemy with my hand else by the living lord god of Israhel if thou hadst not comen unto me there should not have blyven unto nabal to morn in the morning one pyssing against a wall/ then david received all that she brouht and said to her/ Go pesibly in to thy house/ Loo I have heard thy voys/ & I have honoured thy visage/ and so abygail came unto nabal & david returned in to the place he can fro Nabal made a great feast in his house/ like the feast of a king/ And the heart of Nabal was jocunde/ he was drunken/ And Abygail his wife told to him no word till on the morn little ne moche/ On the morn when Nabal had dygestid the win/ his wife told him all these words/ And his heart was mortified within him/ and he was deed like a stone For the tenth day after our lord smote him/ and he deyde/ And when David heard that he was deed he said blessed be the good lord that hath judged the cause of mine obprobrye fro the hand of Nabal/ and hath kept me his servant from harm/ And our lord hath yoleden the malice of Nabal on his owen heed/ then David sent to Abygayl for to have her to his wife/ And she humbled herself and said she his handmaid was ready to wash the feet of his servants/ And she aroos and took with her five maidens which went a foot by her/ and she rood upon an ass and followed the messengers and was made wife to david/ and David also took another wife called Achynoem of jesrahel/ And both two were his wives/ After this Saul always sought David for to slay him/ And the people called Zyphei told to Saul that David was hid in the hill of Achylle which was on the after part of the wilderness/ ¶ And Saul took with him three thousand chosen men and followed and sought David/ David when he heard of the coming of Saul/ went in to the place where as Saul was/ And when he was a sleep/ he took one with him and went in to the tent where Saul slept and Abner with him and all his people/ ¶ then said Abysay to David/ God hath put thine enemy this day in thy hands/ Now I shall go and smite him through with my spear/ and then after that we shall have no need to dread him/ And David said to Abysay/ Slee him not who may extend his hand in to the anointed king of god and be Innocent/ & david said yet more/ by the living god/ but if god smite him/ or the days come that he shall die/ or perish in battle god be merciful to me as I shall not lay my hand on him that is anointed of our lord/ Now take the spear that standeth at his heed and the cup of water and late us go/ ¶ David took the spear and the cup and departed thence/ and there was not one that saw them ne awaked/ For they slept all/ then when David was on the hill fer from hem David cried to the people and to abner saying/ Abner shall not thou answer And abner answered/ who art thou that criest and wakest the king/ And David said to abner/ Art not thou a man/ and their is none like the in Israhel/ why hast not thou therefore kept thy lord the king/ There is one of the people goon in to slay the king thy lord/ by the living lord it is not good that ye do/ but ye be worthy to die by cause ye have not kept your lord anointed of our lord/ Now look & see where the kings spear is and the cup of water that stod● at his heed/ Saul knew the voys of David and said/ Is not this thy voys my son David/ and David said/ it is my voys my lord king/ For what cause dost thou my lord pursyewe me thy servant/ what thing have I done/ and what evil have I commised with my hand/ Thou seest well I might have slain the if I would god judge between the and me/ And Saul said/ I have sinned/ Return my son/ I shall never hereafter do the harm ne evil/ For thy soul is precious in my sight this day/ it ap●perith Now that I have done foolily and am Ignouraunt in many things/ then said david/ lo here is the spear of the king/ late a child come fetch it Our lord shall reward to every man after his justice and faith/ Our lord hath this day brought the in to my hands/ And yet I would not leye mine hand on him that is anointed of our lord/ And like as thy soul is magnified this day in my sight/ So be my soul magnified in the sight of god/ and deliver me from all anguysse/ Saul said then to david blessed be thou my son david/ & david went then his way/ and Saul returned home again/ & david said in his heart/ sometime it might hap me to fall & come in to the hands of saul/ it is better I flee fro him and save me in the land of the phylysteis/ And went thence with ujc men and came to Achis king of geth and dwelled there/ ¶ And when Saul understood that he was with Achis/ he cessed to seche him/ And Achis delivered to david a town to dwell in named Sychelech/ ¶ After this the philisteis gathered and assembled moche people against Israhel/ And Saul assemblid all Israhel and came unto gelboe And when Saul saw all th'host of the phylysteis/ his heart dread and fainted sore/ he cried for to have counsell of our lord/ And our lord answered him not/ ne by swevens ne by preestis ne by prophets/ then said Saul to his servants/ Fetch to me a woman having a phiton other wise called a phytonesse or witch/ And they said that there was such a woman in end or/ Saul thenne changed his habit and clothing and died on other clothing and went and two men with hem and came to the woman by night/ and made her by her craft to raise Samuel/ And Samuel said to Saul/ why hast thou put me fro my rest/ for to arise/ And Saul said I am coarted thereto/ For the phylysteis fight against me/ and god is goon fro me and will not hear me neither by prophets ne by swevenes'/ And Samuel said what askest thou of me when god is gone fro thee/ and goon unto david/ God shall do to the as he hath said to the by me/ and shall cut thy regne fro thine hand/ and shall give it to thy neighbour david/ For thou hast not obeyed his voys/ ne hast not done his commandment in Amalech/ Therefore thou shalt lose the battle and Israhel shall be overthrown/ To morrow thou and thy children shall be with me ¶ And our lord shall suffer the chyldreen of Israhel fall in the hands of the phylysteis/ ¶ Anon then Saul fill down to the earth/ the wor/ des of Samuel made him afeard and there was no strength in him for he had eaten no breed of all that day/ he was greatly troubled/ then the phytonesse desired him to eat/ and she slew a paske lamb that she had and dighted and set it to fore him and breed/ and when he had eaten he walked with his servants all that night/ And on the morn the philisteis assailled Saul and them of Israhel and fought a great battle/ and the men of Israhel fled fro the face of the philisteis/ And many of them were slain in the mount of Gelboe/ The philysteis smote in against Saul and his sons/ and slew jonathas & amynadab and melechesue sons of Saul/ And all the burden of the battle was turned on Saul/ And the Archers followed him and wounded him sore/ Thenne said Saul to his squire pluck out thy sword and slay me/ that these men incircumcised come not and scorning slay me/ And his squire would not for he was greatly afeard/ then Saul took his sword and slew himself/ which thing when his squire saw/ that is that Saul was deed/ he took his sword and fill on it and was deed with him/ Thus was Saul deed and his three sons and his squire/ and all his men that day together/ Thenne the children of Israhel that were there abouts and on that other side of jordan seeing that the men of Israhel fled ¶/ And that Saul and his three sons were deed left their cities and fled/ The philisteis came and dwelled there/ And the next day the philisteis went for to rifle & pill them that were deed/ and they fond Saul and his three sons lying in the hill of Gelboe/ And they cut of the heed of Saul/ And Robbed him of his armours and sent it in to the land of phylistym all about that it might be showed in the temple of their idols and unto the people/ And set up his arms in the temple of Astaroth and hinge his body on the wall of bethsan/ And when the men that dwelled in Jabes saw what the phylisteis had done unto Saul/ all the strongest men of them aroos and went all that night/ and took down the bodies of Saul and of his sons fro the wall of bethsan/ and brent them and took the bones and buried them in the wood of Jabes/ And fasted seven days/ Thus endeth the life of Saul which was first king upon Israhel/ and for disobedience of gods commandment was slain and his heirs never reigned long after Here followeth how David reigned after Saul/ & governed Israhel/ shortly taken out of the bible the most historyal matters and but litil touched AFter the death of Saul David returned fro the journey that he had against Amalech/ For whiles David had been out with Achis the king/ they of Amalech had been in Sychelech and taken all that was therein prisoners and rob and carried away with 'em the two wives of David/ and had set fire and brent the town/ And when David can again home and saw the town brent he put syewed after and by the conveyeng of one of them of amalech that was left by the way seek/ for to have his life he brought David upon the host of Amalech where as they sat and eat & drunk/ and David smote on them with his main and slew down all that he fond/ and rescued his wives and all the good that they had taken and took moche more of them/ And when he was come to Secelech/ the third day after theridamas came one from the host of Saul & told to david/ how that Israhel had lost the battle and how they were fled/ and how Saul the king and jonathas his son were slain/ David said to the young man that brought these tidings/ how knowest thou that Saul & jonathas been deed/ and he answered/ it was so by adventure that I came upon the mount of Gelboe/ And saul rested upon his spear And the horsemen & chares of the phylisteis approached to him ward/ And he looked behind him and saw me/ and called me and said to me who art thou/ And I said I am Amalechytes/ and than he said stand upon me and slay me/ For I am full of anguishes/ and yet my soul is in me And I thenne standing on him slew him/ knowing well that he might not live after the ruin/ And I took the diadem from his heed and the armylle fro his arm/ which I have brought hither to the my lord/ David took and rent his vestment/ and all the men that were with him & wailed and sorrowed moche the death of Saul & jonathas/ and of all the men of Israhel and fasted that day till even/ And David said to the youngman Of whence art thou/ And he said/ I am the son of amalechites/ And David said to him/ why dreddest not thou to put thy hand forth to slay him that is anointed of god/ David called one of his men and bade him/ to slay him and he smote him and slew him/ 〈…〉 said thy blood be on thy heed/ Thine owen mouth hath spoken against the saying I have slain Saul which was king anointed of our lord/ David sorrowed & bewailed much the death of Saul and of jonathas/ After this David counseled with our lord and demanded if he should go in to one of the cities of juda/ And our lord bade him go/ And he asked whither/ And our lord said/ in to ebron/ then david took his two wives/ and all the men that were with him every with his household and dwelled in the towns of hebron/ and thither came the men of juda & anointed David king to regne upon the tribe of juda/ And Abner prince of th'host of Saul and other servants of Saul took hisboseth the son of Saul/ and lad him about/ and made him king over Israhel/ except the tribe of iuda/ hisboseth was xl year when he began to regne/ ¶ And he reigned two year/ The house of juda only followed david/ After this it happened that Abner prince of the host of hisboseth/ with certain men went out of the castellis And joab with certain men of David went also out and ran by the piscene of gabaon/ One party was on that one side/ And that other on that other And abner said to joab/ late our young men play & scarmusshe together/ & joab agreed/ & there roose xij of beniamyn of the party of hysboseth/ & xij of the children of david/ & when they met to gydre each took other by the heed and roof their swords in to each other sides and were all there slain And there aroose a great battle/ And Abner and his fellowship were put to flight by the men of david/ And among all other there was Asahel one of the brothern of joab/ & was the swiftest rennar that might be/ and pursiewed abner/ and abner looked behind him/ And bade him decline on the right side or on the life side/ and take one of the young men & his harnoys/ and come not at me Asahel would not leave him/ yet abner said to him/ Go fro me and follow not me lest I be compelled to slay thee/ and then I may not make my peace with joab thy brother/ which would not here Abner/ but despised him And Abner thenne turned and slew him in the same place/ And anon the son went down/ and they withdrew/ there were slain of the children of David nineteen men/ & of them of beniamyn iijClx were slain/ And thus there was long strife and contention between the house of david and the house of Isboseth/ After this Abner took a concubine of Saul and held her wherefore hisboseth reproved him of it/ And abner was wroth greatly thereof and can to david and made friendship with him joab was not there when abner made his peace with david/ but when he knew it he came to abner with a fair semblant and spack fair to him by dissimylation/ and slew him for to avenge the death of asahel his brother/ and when david heard how joab had slain abner/ he cursed him/ and bewailed greatly the death of abner and died do bury him honourably and david followed the bear himself/ And when hisboseth the son of Saul heard that abner was deed/ he was all abashed and all Israhel sore troubled/ there were two pryncee of thieves with hisboseth named Banaa and Rechab which came on a day in to hisboseth where he lay and slept/ and there they slew him/ and took privily his heed and brought it to david in to hebron/ and said lo here is the heed of thine enemy Isboseth that sought to slay thee/ this day god hath given to the my lord vengeance of Saul and of his seed/ david answered to them/ By the living god that hath delivered me fro all anguish/ him that told me that he had slain Saul and had thought to have had a reward of me/ I died do slay/ how moche more ye that be so wicked to slay him that is not guilty in his house & upon his bed/ shall I not ask his blood of your hands/ and throw you out of this world/ yes certainly/ and David commanded to his servants to slay them/ and so they were slain/ and cut of their hands and feet & hinge them on the pyscene in ebron/ and took the heed of hysboseth and buried it in the sepulchre of abner/ and then came all the tribus of Israhel to david in ebron saying/ we been thy mouth & thy flesh/ when Saul lived and was king on us and reigned/ thou were coming and going/ and by cause god hath said thou shalt regne upon my people/ and be their governor/ therefore we shall obey thee/ And all the seniors of Israhel came and died homage to david in hebron & enoytend him king over them/ David was thirty year old when he began to regne ¶ And he reigned xl year/ He reigned in hebron upon juda seven year and uj months/ And in Iherusalem he reigned xxxiij year upon all Israhel & juda/ David thenne made him a dwelling place in the hill of zion in Iherusalem/ And after this the philisteis made war again him/ but he oft overthrew hem and slew many of them/ and made them tributary to him/ And after brought the ark of god in Iherusalem and set it in his house/ After this yet the phylisteis made war again unto him/ and other kings were aydyng and helping them against David whom david overcome and slew and put under/ and on a time when joab was out with his men of war lying at a siege to fore a city/ david was at home and walkid in his chambre and as he looked out at a window/ he saw a fair woman wash her & bayne her in her chambre which stood against his house/ and demanded of his servants/ who she was/ and they said she was uries wife/ he sent for her/ and lay by her and gate her with child/ and when David understood that she was with child/ he sent letters to joab/ and bad him to send home to him urye/ and joab sent urye to David and david demanded how the host was rewlid/ and after bad him go home to his house & wash his feet/ and urye went thence/ and the king sent to him his dish with meet/ urye would not go home/ but lay to fore the gate of the kings house with other servants of the kings/ and it was told to the king that uryas went not home/ and then david said to urye/ thou comest fro a far way why ghost not home/ and Urya said to david the ark of god/ and Israhel and juda been in the pavilions/ & my lord joab/ and the servants of the my lord lie on the ground and would ye that I should go to my house and eat and drink and sleep with my wife/ By thy health and by the health of my soul/ I shall not do so/ then David said to urye abide here then this night and to morrow I shall deliver the urye abode there that day and the next and david made him eat to fore him & made him drunk/ yet for all that he would not go home but lay with the servants of david/ then on the morn david wrote a letter to joab that he should set Urya in the weykest place of the battle and where most jeopardy was/ and that he should be left there that he might be slain/ and urye bare this letter to joab/ and it was so done as David had wreton and Urye was so slain in the battle/ And joab sent word to david how they had fought/ and how Urye was slain & deed when uryes wife herd that her husband was deed she mourned & wailed him/ and after the morning David sent for her and wedded her/ And she bore him a son/ and this that David had commised in Urye displeased greatly our lord/ then our lord sent Nathan the prophet unto David/ which when he came said to him/ There were two men dwelling in a city that one Rich & the other pour/ The Rich man had sheep & oxen right many & the pour man had but one little sheep which he bought & nourisshid & grew with his children eting of high breed and drinking of his cup and slept in his bosom/ She was to him as a daughter/ and on a time when a certain pilgrim came to the rich man/ he sparing his owen sheep and oxen to make a feast to the pilgrim that was comen to him/ took the only sheep of the pour man and made meet thereof to his gheest/ david was wroth & said to nathan/ by the l●uyng god the man that hath so do/ is the child of death the man that hath so do shall yield therefore iiij double/ Thenne said Nathan to David/ thou art the same man that hath done this thing This said the lord god of Israhel/ I have anointed the king upon Israhel/ and I have kept the fro the hand of Saul/ and I have given to the an house to keep in thy household and wives in thy bosom I have given to the the house of Israhel and the house of juda/ And if these be small things I shall add and give to the moche more and greater/ why hast thou therefore despised the word of god/ and hast done evil in the sight of our lord/ Thou hast slain urye with a sword/ And his wife haste thou taken unto thy wife/ And thou hast slain him with the sword of the sons of Ammon/ Therefore the sword shall not go fro thy house world without end/ For as much as thou hast despised and hast taken uryes wife unto thy wife/ This said our lord/ I shall raise evil against thee/ And shall take thy wives in thy sight and give them to thy neighbour/ and shall lie with thy wifes to fore thine eyen/ Thou hast done it privily/ but I shall make this to be done and open in the sight of all Israhel/ And thenne said david to Nathan/ peccavi/ I have sinned against our lord/ Nathan said/ Our lord hath taken away thy sin/ thou shalt not die/ but for as much as thou hast made the enemies to blaspheme the name of god/ Therefore the son that is born to the shall die by death/ And nathan returned home to his house/ And for this sin david made this psalm Miserere mei deus/ which is a psalm of mercy/ For David died great penance for these sins of adultery and also of homicide/ For as I ones was by yond the see Riding in the company of a noble knight named Sir john Capons and was also doctor in both laws/ & was born in malyorke and had been viceroy and governor of Arragon and Catelone/ & that time Counceyllour unto the duke of bourgonye Charloys/ It happened we comened of the history of David/ and this said noble man told me that he had red that david died this penance following for these said sins/ that he dalf him in the ground standing naked unto the heed so long that the worms began to creep in his flesh/ and made a verse of this psalm Miserere/ and thenne came out/ and when he was hole thereof/ he went in again/ and stood so again as long as afore is said and made the second verse/ and so as many times he was doluen in the earth as been verse in the said psalm of Miserere mei deus/ and every time was abiding therein till he felt the worms creep in his flesh/ This was a great penance and a token of great repentance/ For there been in the psalm xx. verses/ And xx times he was dolven Thus this noble man told me riding between the town of Gaunt in Flaundres and the town of Bruxellis in Braband/ Therefore god took away this sin and forgave it him/ but the son that she brought forth died/ and after this bersabee that had been uryes wife conceived and brought forth another son named Solomon/ which was welbyloved of god/ and after David Solomon was king/ After this David had moche war and trouble/ and anger/ in so much that on a time Ammon oldest son of David loved thamar his sister/ This thamar was Absalon's sister by the mother side/ and Ammon forced and lay by her/ and when he had done his pleasure/ he hated her and threw her out of his chambre and she complained her unto Absalon David knew hereof/ and was right sorry for it/ but he would not rebuke his son Ammon for it/ For he loved him by cause he was his first begotten son/ Absalon hated Ammon ever after/ And when Absalon on a time died do shear his sheep/ he prayed all his brethren to come eat with him/ And made 'em a feast like a kings feste/ At which feast he died do slay his brother Ammon/ And anon it was told to the king david that Absalon had slain all the kings sons/ wherefore the king was in great heaviness and sorrow/ But anon after it was told him that there was nomo slain but Ammon/ And the other sons came home/ And Absalon fled in to gessur and was there three year/ & durst not come home/ And after by the moyen of joab he was sent for and came in to Iherusalem/ but yet he might not come in his father the kings presence/ and dwelled there two year & might not see the king his father/ This Absalon was the fairest man that ever was/ For fro the sole of his foot unto his heed there was not a spot/ he had so much here on his heed that it grieved him to bear/ wherefore it was shorn of ones a year/ it weighed two hundred cycles of good weight/ then when he abode so long that he might not come to his faders presence/ he sent for joab to come speak with him/ and he would not come/ he sent again for him/ and he came not/ then Absalon said to his servants/ know ye joabs field that lieth by my field/ They said ye/ Go ye said he/ And set fire in the barle that is there in and bren it/ And joabs servants came and told to joab that Absalon had set fire on his corn/ then joab came to Absalon & said why hast thou set fire on my corn/ And he said I have sent tweys to the praying the to come to me/ that I might scent the to the king/ and that thou shouldest say to him/ why I came fro gessur/ It had be better to me for to have abiden there/ I pray the that I may come to his presence and see his visage/ And if he remember my wickedness/ late him slay me/ joab went in to the king and told to him all these words/ then was Absalon called and entered in to the king/ & he fill down and worshipped the king/ And the king kissed him/ after this absalon died do make for himself Chares and horsemen/ and thirty men to go before him/ And walked among the tribus of Israhel and great and salved them/ taking them by the hand and kissed hem/ by which he gate to him the hearts of the people/ and said to his father that he had avowed to make sacrifice to god in hebron and his father gave him leave/ And when he was there he gathered people to him and made himself king/ And died do cry that all men should obey & wait on him as king of Israhel/ when David herd this he was sore abashed and was fain to flee out of Iherusalem/ And Absalon came with his people and entered in to Iherusalem in to his faders house and lay by his fathers concubines And after pursyewid his father to depose him/ and david ordained his people and battle against him and sent joab prince of his host against Absalon/ and divided his host in to three parties and would have goon with them/ but joab counceyllid that he should not go to the battle what somever happed/ And then david bad them to save his son Absalon/ And they went forth and fought/ And Absalon with his host was over thrown and put to flight/ And as Absalon fled upon his mule he came under an Ooke and his here flew about a bowhe of the tree and held so fast that absalon hinge by his here/ and the mule ran forth/ there came one to joab and told him how that Absalon hinge by his here on a bowhe of an oak And joab said why hast thou not slain him/ The man said god forbid that I should set hand on the kings son/ I heard the king say/ keep my son Absalon a live and slay him not then joab went and took three spears and fixed them in the heart of absalon as he hinge on the tree/ by his here And yet after this x young men squyes of joab ran and slew him thenne joab tromped and blue the retrayt/ And retained the people that they should not pursyewe the people fleeing/ And they took the body of absalon and cast it in a great pit/ And laid on him a great stone/ And when david knew that his son was slain he made great sorrow & said/ O my son absalon/ my son Absalon/ who shall grant to me that I may die for the my son absalon/ Absalon my son/ It was told to joab that the king wept & sorrowed the death of his son Absalon and all their victory was turned in to sorrow and wailing in so much that the people eschewed to enter in to the city/ thenne joab entered to the king & said thou hast this day discouraged the cheer of all thy servants/ by cause they have saved thy life and the lives of thy sons and daughters of thy wives and of thy cancubynes/ thou lovest them that hate thee/ And hatest them that love thee/ And shewyst well this day that thou settyst lityl by thy dukes and servants/ and truly I know now well that if Absalon had lyu●d and all we thy servants had been slain thou hadst been pleased/ Therefore arise now and come forth and satisfy the people/ or else I swear to the by the good lord that there shall not one of thy servants abide with the till to morrow And that shall be worse to the than all the harms and evils that ever yet fill to thee/ then david the king aroos and sat in the gate/ And anon it was showed to all the people that the king sat in the gate/ And then all the people came in to fore the king/ And they of Israhel that had been with Absalon fled in to their tabernacles/ And after came again unto david when they knew that Absalon was deed/ And after one Siba a cursed man rebelled and gathered people against david Against whom joab with the host of David pursyewed and drof him unto a city/ which he byseged/ and by the mean of a woman of the same city/ Sibas heed was smeton of and delivered to joab/ over the wall/ And so the city was saved and joab pleased/ After this david called joab & bade him number the people of Israhel/ And so joab walked through all the tribus of Israhel fro dan to bersabee/ And over jordan and all the country/ And there were founden in Israhel viijCM. strong men that were able to fight and to draw sword/ And of the tribe of juda thirty thousand fighting men/ And after that the people was numbered/ the heart of david was smeton by our lord and was heavy & said/ I have sinned greatly in this deed/ but I pray the lord to take away the wickedness of thy servant for I have done foolily/ David was on the morn early and the word of our lord came to Gad the prophet saying that he should go to David/ and bid him 〈◊〉 one of three thyngiss that he should 〈◊〉 to him/ When god came to david/ ●e said that he should c●se whether he would have seven year hungres/ in his land/ or three months he should flee his adversaries & enemies/ or to have three days pestilence/ Of this three god biddeth the cheese which thou wilt/ Now advise the and conclude what I shall answer to our lord/ David said to Gad/ I am constrained to a great thing/ but it is better for me to put me in the hands of our lord/ for his mercy is much more than in men/ And so he cheese pestilence/ then our lord sent pestilence the time constytute/ And there died of the people fro dan to bersabee lxxM. men/ And when the angel extended his hand upon Iherusalem for to destroy it/ Our lord was merciful upon th'affliction and said to the angel so smiting It sufficeth now withdraw thine hand/ David said to our lord when he saw th'angel smiting the people/ I am he that have sinned and done wickedly/ what have these sheep done/ I beseech the that thy hand torn upon me/ and upon the house of my father/ then came god to david and bade him make an altar in the same place where he saw th'angel and bought the place and made the altar/ And offered sacrefises unto our lord/ And our lord was merciful/ and the plaghe cessed in Israhel David was old and feeble/ and saw that his death approached and ordained that his son Solomon should regne and be king after him/ how be it that Adonyas his son took on him to be king during davids life/ For which cause bersabee and Nathan came to david/ and to fore them he said that Solomon should be king/ and ordained that he should be set on his mule by his prophets Nathan/ Sadoch the priest and Banayas and brought in to Zion/ And there sadoch the priest and Nathan the prophet anointed him in king upon Israhel/ & blewe in a trump/ and said live the king Solomon/ And fro thence they brought him in to Iherusalem and set him upon his faders seat in his fathers throne/ And david worshipped him in his bed/ and said/ blessed be the lord god of Israhel/ that hath suffered me to see my son in my throne & seat/ And thenne Adonyas and all they that were with him were afeard and dreading Solomon ran away/ and so cessed Adonyas/ The days of david approached fast that he should die/ and died do call Solomon to fore him/ & there he commanded him to keep the commandments of our lord & walk in his ways/ & to observe his ceremonies his precepts and his jugementis as it is wreton in the law of Moses'/ And said our lord confirm the in thy Regne/ And send to the wisdom to rule it well/ And when david had thus counseled and commanded him to do justice and keep god's law/ he blessed him/ and died and was buried with his fathers/ This david was an holy man and made the holy psawter/ which is an holy book and is contained therein the old law and new law/ he was a great prophet for he prophesied the coming of christ his nativity his Passion and resurrection and also his ascension/ and was great with god yet god would not suffer him to build a temple for him/ For he had shed man's blood/ but god said to him his son that should regne after him should be a man peaceable and he should build the temple to god/ And when David had reigned xl year king of Iherusalem over juda and Israhel he died in good mind and was buried with his faders in the city of david/ Thus endeth the life of David second king of Israhel After David reigned Solomon his son/ which was in the beginning a good man and walked in the ways & laws of god/ And all the kings about him made peace with him/ And was king confirmed obeyed and peaceable in his possession/ And according to his faders commandment died justice/ First on joab that had been prince of his faders host by cause he slew two good men by treason and guile/ that was Abner the son of Ne'er/ and Amasa the son of gether/ And joab was afeard and dread Solomon and fled in to the tabernacle of our lord and held the end of the altar/ And Solomon sent Banayas and show him there/ and after buried him in his house in desert/ And after this on a night as he lay in his bed after that he had sacrified to our lord in gabaon our lord appeared to him in his sleep saying to him/ Ask and demand what thou wilt that I may give to thee/ And Solomon said/ lord thou hast done to my father great mercy/ by cause he walked in thy ways in truth justice/ and in a rightful heart/ thou hast alway kept for him thy great mercy/ And hast given to him a son sitting upon his throne as it is this day/ And now lord thou hast made me thy servant to regne for my father david/ I am a little chyilde and know not my going out and entering in/ And I thy servant am set in the middle of the people that thou hast chosen/ which been infinite & may not be numbered for multitude/ Therefore lord give to me thy servant a heart docyle and taught in wisdom that may judge thy people and discern between good and evil/ who may judge this people/ thy people that been here so many/ This request/ and demand pleased moche unto god that Solomon had asked such a thing/ And god said to Solomon/ By cause thou hast required and axed this/ and hast not axed long life/ ne richesses/ ne the souls of thy enemies/ but hast asked sapience & wys●oom to discern doom and judgement/ I have given to the after thy desire and request/ An● I have given to the a ●yse her● 〈◊〉 understanding in so much that 〈◊〉 was never none such to ●ore/ ne never after shall be/ And also though things that thou hast not asked I have given also to the that is to say richesse and glory/ that noman shall be like to the among all the kings that shall be after thy days/ if thou walk in my ways/ and keep my precepts and observe my commandments as thy father walked I shall make thy days long/ After this Solomon awoke/ And came to Iherusalem/ And stood to fore the Ark of our lord/ and offered sacryfises and victymes unto our lord and made a great feast unto all his servants and household/ Thenne came to fore him two common women/ of which that one said/ I beseech the my lord here me/ this woman & I dwelled to gydre in one house/ and I was delivered of a child in my cubycle/ and the third day after she bore a child and was also delivered/ and we were to gydre and none other in the house but we twain/ it was so that this woman's son was deed in the night/ For she sleeping overlaye and oppressed him/ And she aroos in the derkest of the night privily & took my son for the side of me thy servant/ and laid him by her/ & her son that was deed she laid by me/ when I aroos in the morning for to give milk to my son/ it appeared deed/ whom I took beholding him diligently in the clear light understood well anon that it was not my son that I had born/ The other woman answered and said/ it was not so as thou sayst but my son liveth/ and thine is deed And contrary that other said thou liest my son liveth and thine is deed/ Thus in this wise they stroof to fore the king Thenne the king said/ This woman saith my son liveth and thine is deed/ And this answerth nay/ but thy son is deed and mine liveth/ then the king said/ Bring to me here a sword/ when they had brouht forth a sword the king said/ divide ye said he the living child in two parties/ and give that one half to that one and that other half to that other/ then said the woman that was mother of the living child to the king For all her membris & bowellis were moved upon her son/ I beseech and pray the my lord king give to her the child a live and slay him not/ and contrary said that other woman/ late it not be given to me ne to thee/ but late it be divided/ The king thenne answered & said give the living child to this woman and late it not be slain/ this is verily the mother/ Alle Israhel herd how wisely the king had given this sentence/ and dread him seeing that the wisdom of god was in him in deming of rightful domes/ ¶ After this Solomon sent his messengers to diverse kings for cedar trees and for workmen for to make & build a temple unto our lord/ solomon was Rich and glorious And all the royalmes fro the river of the ends of the phylisteis unto th'end of egypt were acorded with him and offered to him yefts & to serve him all the days of his life/ Solomon had daily for the meet of his houshod thirty mesures named chores of corn and lx of meal/ x fat oxen/ and xx oxen of pasture/ and hundred wethers without venison that was taken as hearts ghotes bubals/ and other fleeing fowls & birds/ he obtained all the region that was fro tapsa unto gazam/ and had peace with all the kings of all the royalmes that were in every part round about him/ In that time Israhel & juda dwelled without fere and dread every under his vine and fig tree fro dan unto bersabee/ And Solomon had xlM Racks for the horses of his carts chares and curs/ and xijM for horse to ride on by which prefects brought necessary thyngiss for the table of king Solomon with great diligence in their time/ God gaf to Salamom moche wisdom and prudence in his heart like to the gravel that is in the see side/ And the sapience and wisdom of Solomon passed and went to fore the sapience of all them of th'orient and of egypt And he was wisest of all men & so he was named he spack three thousand parablis/ and five thuosand songs/ And disputed upon all manner trees and virtue of them fro the cedar that is in libano unto the ysope that groweth on the wall/ And discerned the properties of beasts/ fowls/ reptyles/ and fishes/ And there came people from all regions of the world for to here the wisdom of Solomon/ And Solomon sent letters to hyram king of tire for to have his men to cut cedar trees with his servants/ and he would yield to them their hire and meed/ And let him weet how that he would build and edify a temple to our lord/ And hyram sent to him that he should have all that he desired/ And sent to him cedar trees and other wood/ And Solomon sent to him corn in great number// And Solomon and hyram confedered them to gydre in love and friendship/ Solomon chaas out workmen of all Israhel the number of xxxM men/ Of whom he sent to libane xM every month/ and when xM went the other came home/ and so two months were they at home/ And Adonyras was overseer and comandour on them/ Solomon had lxxM men that died nothing but bare stone and mortar and other things to the edefyeng of the temple and were berars of burdens only/ And he had lxxxM of hewers of stone and masons in the mountain with out the prefects and masters which were iijM and iijC that died nothing but comande and oversee them that wrought ¶ Solomon commanded the workmen to make square stones great and precious for to lay in the fundament/ which the masons of Israhel and masons of hyram hewed/ and the carpenters made ready the timber/ then began Solomon the temple to our lord in the fourth year of his reign h●e began to build the temple The house that he builded had lx cubytes in length and xx cubytes in breed and thirty in height/ And the porch to fore the temple was xx cubytes long after the measure of the breed of the temple/ and had x cubytes of breed to fore the face of the temple/ & for to write the curiosity and work of the temple and the necessaries the tables and cost that was done in gold silver and laton it passeth my cunning to express and english them/ ye that been clerks may see it in the second bo●k of kings and the second book of paralipomenon/ it is wonder to here the costs and expencis that was made in that temple/ but I pass over/ it was on making seven year/ and his palace was xiij year ere it was finished/ he made in the temple an altar of pure gold/ and a table to set on the loves of proposition/ of gold/ five candelstiks of gold on the right side and five on the life side/ and many other things And took all the vessels of gold and silver that his father david had sanctified and hallowed and brought 'em in the treasury of the house of our lord/ After this he assembled all the noblest and greatest of lurthe of them of Israhel with the princes of the trybus and dukes of the families for to bring the ark of god fro the city of david Zion/ in to the temple/ And the priests and levities took the Ark and bore it and all the vessels of the sanctuary that were in the tabernacle/ King Solomon with all the multitude of the children that were there went to fore the ark and offered sheep and oxen without extimation & number/ ¶ And the priests set the Ark in the house of our lord in the oracle of the temple in sancta sanctorum under the wings of cherubin/ In the Ark was nothing but the two tablies of Moses of stone which Moses had put in/ And then Solomon blessed our lord to fore all the people and thanked him that he had suffered him to make an house unto his name/ and besought our lord that who somever prayed our lord for any petition in that temple/ that he of his mercy would hear him & be merciful to him/ And our lord appeared to him when the edifice was accomplished perfectly and said to Solomon/ I have heard thy prayer and thine oration that thou hast prayed to fore me/ I have sanctified and hallowed this house that thou hast edified for to put my name therein for evermore/ and mine eyen and heart shall be thereon all way/ And if thou walk byfor me like as thy father walked in the simplicity of heart and in equity/ and wilt do all that I have commanded the and keep my judgements and laws/ I shall set the throne of thy regne upon Israhel evermore/ like as I have said to thy father David saying There shall not betaken away a man of thy generation fro the reign and seat of Israhel/ if ye avert and torn fro me ye and your sons not following ne keeping my commandments and ceremonies that I have showed to fore you/ but go and worship strange gods and honour them/ I shall cast away Israhel fro the face of the earth that I have given to them/ And the temple that I have hallowed to my name/ I shall cast it away fro my sight/ And it shall be a fable and proverb/ and this house an example shall be to all people/ Every man that shall go there by shall be abashed and astonied and shall say why hath god done thus to this land and to this house/ And they shall answer/ For they have forsaken their lord god that brought their fathers fro the land of egypt/ and have followed strange gods and them adored and worshipped/ and therefore god hath brought on them all this evil/ here may every man take ensample how perilous and dreadful it is to break the commandments of god/ xx year after that Solomon had edified the temple of god and his house/ and finished it perfectly/ hyram the king of tire went for to see towns that Solomon had give to him & they pleased him not/ hyram had sent to king solomon an hundred and twenty besaunts of gold/ which he had spent on the temple and his house and on the wall of Iherusalem and other towns and places that he had made/ Solomon was rich and glorious that the same ran of his sapience & wisdom/ and of his building and dispense in his house through the world in so much that the queen of Saba came fro far countries to see him & to tempt him in demands and questions/ And she came in to Iherusalem with moche people & Richessis with camels charged with Aromatykes and gold infinite/ And she came & spack to king Solomon all that ever she had in her heart/ And Solomon taught her in all that ever she purposed to fore him/ She could say nothing but that the king answered to her/ there was nothing hid fro him/ The queen of Saba then seeing all the wisdom of Solomon/ the house that he had builded/ and the meet and service of his table/ the habitacles of his servants/ the order of the mynystres/ their clothing and array/ his botellers and officers/ And the sacrifices that he offered in the house of our lord when she saw all these things she had no spirit to answer but she said to king Solomon/ The word is true that I heard in my land of thy words and thy wisdom/ And I believed not them that told it to me/ unto the time that I myself come and have seen it with mine eyen/ And I have now well seen and proved that the half was not told to me/ Thy sapience is more and thy works also/ than the tidings that I heard/ blessed be thy servants/ and blessed been these that stand alway to fore the and here thy sapience/ and wisdom/ And thy lord god be blessed whom thou hast pleased & hath set the upon the throne of Israhel/ for so moche as god of Israhel loveth the & hath ordained the a king for to do rightwiseness & justice/ She gave thenne to the king an C & xx bezants of gold/ many Aromatykes & gems precious/ There were never seen tofore so many aromatykis ne so sweet odours smelling/ as the queen of saba gaf to king Solomon/ King Solomon gaf to the queen of Saba all that ever she desired and demanded of him/ And after rotorned in to her country and land/ The weight of pure gold that was offered every year to Solomon/ was uj ninety lxuj talents of gold/ except that that the merchants offered and all they that sold/ and all the kings of araby & dukes of that land/ Solomon made two C sheldes of the purest gold & set them in the house of lybane/ he made him also a throne of ivory which was great and was clad with gold which had uj grease or stappes which was richly wrought with two lions of gold holding the seat above/ and xij small lions standing upon the stappes/ on everich twain here and there There was never such a work in no Royame's/ And all the vessels that king Solomon drunk of were of gold/ and the Ceiling of the house of lybane in which his sheldes of gold were in was of the most pure gold/ Silver was of no pries in the days of king Solomon/ For the navy of the king/ with the navy of hyram went in three year once in to tharse & brouht thence gold and silver/ teeth of Olyphauntes and great richesses/ The king Solomon was magnified above all the kings of the world in Rychessis and wisdom/ And all the world desired to see the chyere & visage of Solomon and to here his wisdom that god had given to him/ Every man brought to him yefts/ vessels of gold and silver/ clothes & Armours for war/ Aromatikes horse and mules every year/ Solomon gathered to gydre charis and horsemen he had a thousand 〈◊〉 four hundred charis and carris/ and xij thousand horsemen/ And were lodged in small cities and towns about Iherusalem by the king/ There was as great abundance and plenty of gold and silver in though days in Iherusalem as stones/ or sichomours that grow in the field/ and horses were brought to him fro egypte and chaos/ what shall I aldaye write of the richesses glory and magnificence of king Solomon it was so great that it can not be expressed/ For there was never none like to fore him ne never shall none come after him like vnt● him/ he made the book of the parables containing xxxj chapters/ the book of the canticles/ the book of ecclesiastes containing xij/ chapters and the book of sapience containing nineteen chapters/ This king Solomon loved overmuch women/ & specially strange women of other sects/ as king pharao's daughter and many other/ of the gentiles/ of whom god had commanded to the children of Israhel that they should not have to do with them/ ne they with their daughters/ For god said certainly they should torn your hearts to serve their gods To such women Solomon was coupled with most brenning love/ he had vijC wives/ which were as queens and iijC concubines/ and these women turned his heart/ For when he was old he so doobted and loved hem that they made him honour their strange gods and worshyppid Astaroth/ Chamos and Moboch/ idols of Sydone of Moabites and Amonytes/ And made to them tabernacles for to please his wives and concubines/ wherefore god was wroth with him/ And said to him/ By cause thou hast not observed my precepts and my comandementis that I commanded thee/ I shall cut thy kingdom and divide it and give it to thy servant/ but not in thy days I shall not do it for love that I had to David thy father/ but fro the hand of thy son I shall cut it but not all/ I shall reserve to him one tribe/ for David's love and Iherusalem that I have chosen/ And after this diverse kings became adversaries to Solomon/ and was never in peace after/ It is said but I find it not in the bible/ that Solomon repented him moche of this sin of idolatry/ and died moche penance therefore/ For he let him be draw through Iherusalem and bete himself with Rods and scorgys' that the blood followed in the sight of all the people/ He reigned upon all Israhel in Iherusalem xl● year/ and died and was buried with his fathers in the city of David/ and Roboas his seen reigned after him/ Thus endeth the life of Solomon Thistory of Roboas AFter Solomon reigned his son Roboas/ He came to Sychem and thither came all the people for to ordain him king/ Iheroboas and all the multitude of Israhel spack to Roboas and said/ Thy father set on us an hard yoke & great Impositions/ Now thou hast not so much need/ wherefore alas it and mynuysshe it/ and ease us of the great and hard burden and we shall serve thee/ Roboas answered and said go ye & come again the third day and ye shall have an answer/ when the people was departed Roboas made a counseyl of the seniors and old men that had assisted his father Solomon whiles he 〈◊〉 and said to them what say ye/ and counsell me/ that I may answer to the people/ which said to Roboas/ If thou wilt obey and agree to this people/ and agree to their petition and speak fair and friendly to them/ they shall serve the always/ but Roboas forsook the counseyl of the old men & called the youngmen that were of his age/ and axid of them counsel/ And the young men that had been nourished with him bade him say to the people in this wise/ Is not my finger greater than the back of my father/ If my father hath laid on you an heavy burden/ I shall add and put more to your burden/ my father beat you with scourges/ and I shall beat you with scorpions/ ¶ The third day after Iheroboam and all the people came to Roboas/ to have their answer/ And Roboas left the counseyl of the old men/ and said to them like as the young men had counseled him/ And anon the people of Israhel forsook Roboas/ And of xij trybus/ there abode with him no moo but the tribe of juda and of beniamyn/ And the other ten trybus departed and made Iheroboam their king/ and never returned unto the house of david after unto this day/ And thus for sin of salomon/ And by cause Roboas would not do after the counseyl of the old men/ but was counseled by young men/ the ten tribus of Israhel forsook him/ and departed fro Iherusalem & served Iheroboam and ordained him king upon Israhel/ Anon after this Iheroboas fill to idolatry/ and great division was ever after between the kings of juda and the kings of Israhel/ ¶ And so reigned diverse kings each after other in Iherusalem/ after Roboas/ And in Israhel after Iheroboam/ And here I leave all th'history and make an end of book of kings for this time etc/ For ye that list to know how every king reigned aft●● other ye may find it in the first chapter of saint Matthew/ which is red on christmas day in the morning to fore Te deum/ which is the genelagye of our lady/ Here followeth Thistory of job red on the first sunday of Septembre There was a man in the land of hus named job/ And this man was simple: rightful: & dreading god/ and going from all evil/ he had seven sons and three doughtres'/ And his possession was seven/ M/ sheep/ iijM/ camellis/ vC/ yok of oxen/ vC/ asses & his family and household passing moche & great/ he was a great man and rich among all the men of the orient/ And his sons went daily each to other house making great festes/ every as his day came/ & they sent for their three sisters for to eat & drink with 'em/ when they had thus feasted each other oft/ job sent to them & blessed & sanctefyed them/ & rising every day early/ he offered sacrifices for them all/ saying/ lest my children sin and bless not god in their hearts/ And thus died job every day/ On a day when the sons of god were to fore our lord/ Satan came and was among them/ to whom our lord said/ whence comest thou/ which answered/ I have goon round about the earth and through walked it/ Our lord said to him/ hast thou not considered my servant job/ that there is none like unto him in the earth/ A man simple/ rightful/ dreading god and going from evil/ To whom Satan answered/ doth not job dread god idly/ if so were that thou overthrewest him his house and all his substance round about/ he should soon forsake thee/ Thou hast blessed the works of his hands/ and his possession is increased moche in th'earth/ but stretch out thy hand a little/ & touch all that he hath in possession/ and he shall soon grudge and not bless the then said our lord to Satan/ loo all that/ which he oweth and hath in possession I will it be in thy hand and power/ but on his person ne body set not thy hand/ Satan departed & went fro the face of our lord/ On a day as his sons and daughters eat & drunk win in the house of the oldest brother/ there came a messenger to job which said/ The oxen erid in the plough/ and the ass pastured in the pasture by them/ And the men of Sably ran on them and smeten thy servants and slew them with sword/ and I only escaped for to come & to show it to thee/ And whiles he spack/ there came an other and said/ The fire of god fill down from heaven/ and hath brent thy sheep and servants and consumed them/ and I only escaped for to come and show it to thee/ And yet whylys he spack/ came another and said the chaldeys made three hosts/ and have enuayhed thy camels and taken them/ and hath slain thy servants with sword/ and I only escaped for to bring the word/ And yet he speaking/ another entered in and said Thy sons and daughters drinking win in the house of thy first begotten son/ suddenly came a vehement wind fro the region of desert and smote the iiij corners of the house/ which falling oppressed thy children and been all deed/ and I only fled for to tell to thee/ Thenne job aroos & cut his kote/ and died do shave his heed and falling down to the ground worshipped & adowred god saying/ I am comen out naked fro the womb of my mother And naked shall return again thereto Our lord hath given/ and our lord hath taken away/ as it hath pleased our lord so is it done/ The name of our lord be blessed/ In all these things job sinned not with his lips/ ne spack nothing foolily against our lord/ but took it all patiently/ After this it was so that on a certain day when the children of god stood to fore our lord/ sathan came and stood among them and god said to him/ whence comest thou to whom Satan answered/ I have gone round the earth and walked through it/ And god said to Satan/ hast thou not considered my servant job/ that there is noman like him in th'earth/ a man simple/ rightful dreading god/ and going fro evil/ And yet retaining his innocency/ Thou hast moved me against him/ that I should put him to affliction without cause/ To whom Satan said/ Skin for skin/ and all that ever a man hath/ he shall give for his soul/ Nevertheless stretch thine hand & touch his mouth and his flesh/ and thou shalt see that he shall not bless thee/ then said god to sathan/ I will well that his body be in thine hand/ but save his soul and his life/ then sathan departed fro the face of our lord/ and smote job with the worst botchies & blains fro the plant of his foot unto the top of his heed/ which was made like a lazar/ and was cast out & sat on the dongehyll/ then came his wife to him and said/ yet thou abidest in thy simpleness/ Forsake thy god and bless him no more/ And go die/ then job said to her/ Thou hast spoken like a foolish woman/ if we have received and taken good thyngiss of the hand of our lord why shall we not sustain and suffer evil things/ In all these things job sinned not with his lips/ then three men that were friends of job hearing what harm was happened and comen to job/ camen every fro his place/ to him/ that one was named Eliphas themanytes/ Another Baldad scintes/ And the third Sophar naamathites/ And when they saw him fro far they knew him not/ And crying they wept they came for to comfort him and when they considered his misery they tore their clothes and cast dust on their heedys'/ and sat by him seven days and seven nights/ and noman spoke to him a word seeing his sorrow/ then after that job and they talked and spoken to gydre of his sorrow & misery of which saint Gregory hath made a great book called the Morallies of saint Gregory/ which is a noble book and a great work/ but I pass over all though matters and return unto the end how god restored job again to prosperity/ It was so that when these three friends of job had been long with job and had said many things each of them to job/ and job again to hem/ our lord was wroth with these three men and said to them ye have not spoken rightfully as my servant job hath spoken/ Take ye therefore seven bulls & seven weders/ And go to my servant job and offer ye sacrifice for you/ job my servant shall pray for you/ I shall receive his prayer & shall take his visage/ They went forth and died as our lord commanded them/ And our lord beheld the visage of job/ and saw his penance/ when he prayed for his friends/ And our lord added to job double of all that job had possessed/ Alle his brethren came to him and all his sisters and all they that to fore had known him And eat with him in his house/ and moved their heads upon him/ and comforted him upon all the evil that god had sent to him/ And each of them gaf him a sheep/ and a gold ring for his ear/ Our lord blessed more job in his last days than he died in the beginning/ ¶ And he had then after xiv thousand sheep/ uj thousand camels/ a thousand yok of Ox ij a thousand asses/ And he had seven sons and three doughtres'/ And the first daughters name was diem/ the second Cassiam and the third Cornustibu/ Theridamas were nowher founden in the world so fair women as were the daughters of job/ Their father job gaf to them heritage among their brethren/ & thus job by his patience gate so much love of god that he was restored double of all his lossis/ And job lived after one hundred and xl year/ And saw his sons & the sons of his sons unto the fourth generation/ and died an old man and full of days/ Thus endeth the story of job Here followeth th'history of tobye which is red the third sunday of Septembre THobye of the tribe & of the city of Neptalym which is in the overpartyes of galilee upon Nas●n after after the way that leadeth men westward/ having on his lift side the city of S●pheth/ was taken in the days of Salmanasar king of th'assyrians and put in captivity/ yet he forsook not the way of truth/ but all that he had or could gete he departed daily with his brethren of his kindred which were prisoners with him/ And how be it that he was youngest in all the tribe of Neptalym/ yet died he nothing chyldesly/ Also when all other went unto the golden Calves that Iheroboas king of Israhel had made this thobye only fled the fellowships of them all and went to Iherusalem in to the temple of our lord/ And there he adowred and worshipped the lord god of Israhel/ offering truly his first fruyte● and tithes/ in so much that in the thy●de year he ministered unto proselyties/ and strangers all the tithe/ such things and other like to these he observed whiles he was a child/ And when he came to age and was a man/ he took a wife named Anne of his tribe/ and gate on her a son naming after his own name thobye/ whom fro his childhood he taught to dread god and abstain him fro all sin/ Thenne after when he was brouht by captivity with his wife & his son in to the city of nynyue with all his tribe/ And when all eat of the meats of the gentiles and paynims/ This thobye kept his soul clean/ & was never defouled in the meats of them/ And by cause he remembered our lord in all his heart/ god gaf him grace to be in the favour of Salmanasar the king/ which gave to him power to go where he would/ having liberty to do what he would/ he went then to all them in captivity and gaf to them warnings of health/ when 〈◊〉 came on a time in Rages city of the jews/ he had such yefts as he had be honoured with/ of the king ten besauntes of silver/ And when he saw one gabele beyeng needy which was of his tribe/ he lent him the said weight of silver upon his obligation/ long time after this when Salmanasar the king was deed/ Sennacheryb his son reigned for him/ And hated and loved not the children of Israhel/ And Thobye went unto all his kindred and comforted them/ and divided to every of them as he might of his faculties and goods/ he fed the hungry/ and gave to the naked clothes/ And diligently he buried the deed men/ and them that were slain/ After this when sennacheryb returned fleeing the plaghe fro the jewery/ that god hath sent him for his blasphemy/ And he being wroth slew many of the children of Israhel And thobye alway buried the bodies of them/ which was told to the king/ which commanded to slay him/ And took away all his substance/ Thobye thenne with his wife and his son hid him and fled away all naked/ For many loved him well// After this xlv days the sons of the king slew the king/ ¶ And then returned thobye unto his house and all his faculties and goods were restored to him again/ ¶ After this on an high festful day of our lord/ when that thobye had a good dyne● in his house/ he said to his son/ Go and fetch to us some of our tribe dreading god that they may come and eat with us/ And he went forth and anon he returned telling to his father that one of the children of Israhel was slain and lay deed in the street/ ¶ And anon he leap out of his house leaving his meet and fasting came to the body/ took it and bore it in to his house privily/ that he myht secretly bury it when the son went doum/ And when he had hid the corpse he eat his meet with wailling and dread remembering that word that our lord said by amos the prophet/ The day of your f●ste shall be turned in to lamentation and wailing/ And when the son was gone down he went and buried him/ Alle his neighbours reproved and chid him saying/ for this cause thou were commanded to be slain/ and uneath thou escapedest the commandment of death/ and yet thou beryest deed men/ But thobye more dreading god than the king took up the bodies of deed men and hid them in his house/ and at mydnyht he buried them/ it happened on a day after this that he was weary of burying deed men came home and laid him down by a wall/ and slept/ And fro a swalows nest above their fill down hot dung of them on his eyen/ and he was thereof blind/ This temptation suffered god to fall to him that it should be example to them that shall come after him of his patience/ like as it was of holy job/ For fro his Infancy he dread ever god and kept his preceptis and was not grudging against god for his blindness/ but he alode unmovable in the dread of god giving and Rendering thankyngiss to god a●●e the days of his life/ For like as job was assailed So was thobye assailed of his kinsmen scorning him and saying to him/ where is now thy hope and reward for which thou gavest thy almesses and madest sepultures/ Thobye blamed them for such words saying to them/ In no wise say ye not so/ For we be the sons of holy men/ and we abide that life that god shall give to them that never shall change their faith fro him anna his wife went daily to the work of weening/ and gate by the labour of her hands their livelihood as much as she might/ whereof on a day she gate a kid/ & brought it home/ when thobye heard the voys of the kid bleting he said/ See that it be not stolen yield it again to the ownar/ For it is not leeful to us to eat ne touch any thing that is stolen/ To that his wife all angry answered/ Now manifestly and openly is thine hope made vain/ And thy almesses lost/ And thus with such and like words she chid him/ then thobye began to sigh/ and began to pray our lord with there is saying/ O lord thou art rightful/ And all thy domes been true/ and all thy ways been mercy truth and rightwiseness/ And now lord remember me/ and take thou no vengeance of my sins ne remember not my trespasses ne the sins of my fathers/ For we have not obeyed thy comandementis/ therefore we been betaken in to direption▪ captivity. death. fables/ and in to reproof and shame to all nations in which thou hast dysper●lyd us/ And now lord great be thy jugemnts For we have not done according to thy precepts/ ne have not walked well to fore thee/ And now lord do to me after thy will/ and command my spirit to be received in peace/ It is more expedient to me to die/ than to live The same day it happened that Sara daughter of Raguel in the city of medes/ that she was rebuked & heard repe●● of one of the handmaidens of her father For she had be yeven to seven men/ And a devil named Asmodeus slew them assoon as they would have gone to her/ therefore the maid reproved her saying we shall never see son ne daughter of the on the earth/ thou slear of thy husbands/ wilt thou slay me as thou hast slain seven men/ with this voys and Rebuke she went up in the upperest cubicle of the house/ And three days and three nights she eat not ne drank not/ but was continually in prayers beseeching god for to deliver her fro this reproof and shame/ And on the third day when she had accomplished her prayer/ blessing our lord she said blessed be thy name god of our fathers/ For when thou art wroth thou shall do mercy/ And in a time of tribulation thou forgyvest sins to them that call to thee/ unto the lord I convert my visage/ And unto the I address mine eyen/ I ask and require the that thou assoil me fro the bond of the repreef and shame/ or certainly upon the earth keep me/ Thou knowest well lord that I never desired man/ but I have kept clean my soul from all comcupyscence/ I never meddled me with players/ ne never had part of them that walk in lightness/ I consented for to take an husband with thy dread/ but I never gave consent to take one with my lust/ Or I was unworthy to them/ or happily they were unworthy to me/ or happily thou hast conserved and kept me for some other man Thy counseyl is not in man's power this knoweth every man that worshippeth thee/ For the life of him if it be in probation shall be crowned/ and if it be in tribulation/ it shall be delivered/ and if it be in correction/ it shall be lyefull to come to mercy/ Thou hast none delectation in our perdition/ For after tempest thou makest tranquillity/ And after weeping and shedding of teeris/ thou bringest in exultation & joy/ Thy name god of Israhel be blessed world without end/ In that same time were the prayers of them both herd in the sight of the glory of the high god/ And the holy angel of god Raphael was sent to hele them both of whom in one time were the prayers recited in the sight of our lord god ¶ Then when Toby supposed his prayer to be herd that he might die/ he called to him his son thobye & said to him/ here my son the words of my mouth and set them in thy heart as a fundament/ when god shall take away my soul/ bury my body & thou shalt worship thy mother all the days of her life/ Thou owest to remember/ what & how many peryllis she hath suffered for the in her womb/ when she shall have accomplished the time of her life bury her by me/ Alle the days of thy life have god in thy mind/ And beware that thou never consent to sin/ ne to disobey ne break the commandments of god/ Of thy substance do alms and torn never thy face fro any pour man/ So do that god torn not his face fro thee/ as moche as thou mayst/ be merciful/ if thou have much good give abundantly/ if thou have but little/ yet study to give and to depte thereof gladly/ Thou makeste to the thereof good treasure and meed in the day of necessity/ For alms delivereth a man fro all sin and fro death and suffereth not his soul to go in to darkness/ Alms is a great sickerness to fore the high god unto all them that do it/ beware my son keep the fro all fornication/ And suffer not thyself safe with thy wife/ to know that sin/ And suffer never pride to have domynation in thy wit ne in thy word/ that sin was the beginning of all perdition/ who somever work to the any thing/ anon yield to him his meed and hire/ late never the hire of thy servant ne meed of thy mercenary remain in no wise with thee/ That thou hatest to be done to the of other/ s●e that thou never do to an other/ eat thy breed with the hungry and needy/ And cover the naked with thy clothes/ Ordain thy breed and win upon the sepulture of a rightwysman/ but eat it not ne drink it not with sinners/ Ask and demand counseyl of a wiseman/ allway and in every time bless god/ and desire of him that he address thy ways/ and late all thy counseilles abide in him/ I tell to the my son/ that when thou were a little child I lent to gabele x besauntes of silver duelling in Rages the city of medes upon an obligation which I have by me/ And therefore spire and ask how thou mayst go to him/ and thou shalt receive of him the said weight of silver/ and restore to him his obligation/ dread thou not my son/ though we lead a power life we shall have much good if we dread god and go fro sin and do well/ Then young thobye answered to his father/ Alle that thou hast commanded to me/ I shall do father/ but how I shall get this money I wot never/ he knoweth not me ne I know not him/ what token shall I give him/ and also I know not the way thither/ ¶ Then his father answered to him and said/ I have his obligation by me/ which when thou showest him anon he shall pay thee/ But go now first and seek for the some true man that for his hire shall go with the whilis I live that thou mayst receive it/ then thobye went forth and fond a fair young man girt up and ready for to walk/ And not knowing that it was the angel of god salued him and said/ from whence have we the good young man/ and he answered/ of the children of Israhel/ And thobyas said to him/ knowest thou the way that leadeth one in to the region of medes/ to whom he answered/ I know it well/ and all the journeys I have oft walked and have dwelled with gabele our brother which dwelleth in Rages the city of medes which standeth in the hill of Egbathanis/ To whom thobye said/ I pray the tarry here a while/ till I have told this to my father/ then thobye went in to his father and told to him all these things/ whereon his father marveled/ and prayed him that he should bring him in/ then the angel came in and salued the old thobye and said/ joy be to the alewaye/ And thobye said/ what joy shall be to me that sit in derknesses and see not the light of heaven/ To whom the youngling said/ be of strong believe/ it shall not be long but of god thou shalt be cured and heeled/ then said thobye to him/ mayst thou lead my son unto gabele in Rages city of medes/ & when thou comest again I shalrestore to the thy meed/ And the angel said I shall lead him thither & bring him again to thee/ To whom tobye said/ I pray the to tell me/ of what house or of what kindred art thou/ To whom Raphael the angel said/ Thou needest not to ask the kindred of him that shall go with thy son but lest happily I should not deliver him to the again I am Azarias son of great ananye/ Thobye answered/ thou art of a great kindred/ but I pray the be not wroth thaugh I would know thy kindred/ The angel said to him/ I shall safely lead thy son thither and saufly bring him and render him to the again/ Thobye thenne answering said well mote ye walk/ and our lord be in your journey/ And his angel felawshype with you/ then when all was ready that they should have with 'em by the way/ young thobye took leave of his father and mother/ and bad them far well/ when they should depart/ the mother bagan to weep and say thou haste taken away and sent fro us the staff of our old age/ would god that thilk money had never been for which thou hast sent him/ our poverty sufficeth enough to us/ that we might have seen our son/ Thobye said to her/ weep not/ our son shall come saufly again/ And thine eyen shall see him/ I believe that the good angel of god felawshipeth with him/ and shall dispose all thing that shall be needful to him/ and that he shall return again to us with joy/ with this the mother cessed of her weeping and was still/ Thenne young thobye went forth and an hound followed him/ And the first mansion that they made was by the river of tiger/ And thobye went out for to wash his feet/ and their can a great fish for to devour him whom thobye fearing cried out with a great voys/ lord he cometh on me and the angel said to him/ Take him by the vynne and draw him to thee/ and so he died and drew him out of the water to the dry land/ Thenne said the angel to him open the fish// & and take to thee/ the heart the gall & the milt/ and keep them by thee/ They be profitable and necessary for medicines/ ¶ And when he had done so he roasted of the fish & took it with hem for to eat by the way/ and the remnant they salted that it might suffice them till they came in to the city of Rages/ then thobye demanded of the angel and said/ I pray the Azaria brother to tell me whereto these be good that thou hast boden me keep/ and the angel answered and said if thou take a little of his heart and put it on the coals/ the smoke and fume thereof driveth away all manner kind of devils be it fro man or fro woman in such wise that he shall no more come to them/ And thobye said/ where wilt thou that we shall abide/ and he answered and said/ hereby is a man named Raguel a man nigh to thy kindred and tribe/ ¶ And he hath a a daughter named Sara/ And he hath neither son ne daughter more than her Thou shalt owe all his substance/ for the behoveth to take her to thy wife/ therefore ask thou her of her father/ And he shall give her to the for to be thy wife/ then thobye answered & said/ I have herd say that she hath be given to seven men/ & they been deed/ and I have herd that a devil sleeth them I dread therefore that it might hap so to me/ And I that am an only son to my father and mother/ I should depose their old age with heaviness and sorrow to hell/ then Raphael thangel said to him/ here me and I shall show to the wherewith thou mayst prevail against that devil/ these that took their wedlock in such wise that they exclude god fro them and their mind/ and wait but to their lust as an horse and mule in whom is none understanding/ the devil hath power upon them/ Thou therefore when thou shalt take a wife/ And interest in to her cubycle/ be thou continent by the space of three days fro her and thou shall do nothing but be in prayers with her/ And that same night put the heart of the fish on the fire/ and that shall put away the devil/ The second night thou shall be admitted in copulation of holy patriarchs/ The iij night ye shall follow the blessing that sons may be begotten of you both/ & after the third night thou shalt take the virgin with dread of god more for love of procreation of children than for lust of thy body that thou mayst follow the blessing of Abraham in his seed/ then they went and entered in to Raguels' house/ And Raguel received them joyously/ And Raguel beholding well thobye said to anna his wife/ how like is this young man unto my cousin/ And when he had so said he asked them/ whence be ye young men my brethren/ And they said of the tribe of neptalym of the captivity of nynyue/ Raguel said to them/ know ye thobye my brother/ which said we know him well/ when Raguel had spoken much good of him/ Thangel said to Raguel/ Thobye of whom thou demandest is father of this young man And then went Raguel and with weeping eyen kissed him/ and weeping upon his neck said/ the blessing of god be to the my son for thou art son of a blessed and good man/ And Anna his wife and Sara his daughter wept also/ After they had spoken/ Raguel commanded to slay a weather and make ready a feste/ when he then should bid them sit down to dyner/ Thobye said/ I shall not eat here this day ne drink/ but if thou first grant to me my petition/ and promise to me to give me Sara thy daughter/ which when Raguel heard he was astonied and abusshid/ knowing what had fallen to seven men that to fore had wedded her/ And dread lest it might happen to this young man in like wise/ And when he held his peace and would give him none answer/ the angel said to him/ Be not afeard to give thy daughter to this man dreading god/ for to him thy daughter is ordained to be his wife/ Therefore none other may have her/ then said Raguel I doubt not god hath admitted my prayers and tears in his sight/ And I believe that therefore he hath made you to come to me that these m●y be joined in one kindred after the law of moyses/ And now have no doubt/ but I shall give her to the And he taking the right hand of his daughter/ delivered it to Thobye saying/ God of Abraham/ god of isaac/ and god of jacob be with you/ and he conjoin you together/ and fulfil his blessing in you/ And took a chartre and wrote the conscryption of the wedlock/ And after this they eat blessing our lord god/ Raguel called to him anne his wife/ and bad her to make ready another cubycle/ And she brought Sara her daughter therein/ and she wept/ to whom her mother said/ Be thou strong of h●rte my daughter/ our lord of heaven give to the joy for the h●uynes that thou hast suffered/ After they had souped they lad the young man to her/ Thobye remembered the words of thangel & took out of his bag part of the heart of the fish and laid on brenning ●oles/ then Raphael th'angel took the devil and bond him in the upperyst desert of egypt/ then thobye exhorted the virgin and said to her Arise Sara and late us pray to god this day/ and to morrow and aftee to morrow/ For these three nyghtis we be joined to god/ And after the third night we shall be in our wedlok/ we been soothly the children of saints/ & we may not so join to gydre as people do that know not god/ Then they both arising prayed to gydre Instantly that health might be given to them/ Thobye said/ lord god of our fathers heaven and earth See/ wells/ and floods and all creatures/ that been in them bless thee/ Thou madest adam of the slime of th'earth/ and gavyst to him for an help Eve/ And now lord thou knowest that for the cause of lechery I take not my sister to wife/ but only for the love of posterity and procreation of children/ in which thy name be blessed world without end/ Thenne said Sara/ Have mercy on us lord have mercy/ And late us wax old both to gydre in health/ and after this the cokkes began to crow at which time Raguel commanded his servants to come to him/ And they to gydre went for to make and delve a sepulchre/ he said/ lest happily it happen to him at it hath happened to the seven men/ that wedded her/ when they had made ready the fosse and pit/ Raguel returned to his wife/ and said to her/ Send one of thine handmaidens and late her see if he 〈◊〉 deed/ that he may be buried ere it be light day/ And she sent forth one of her servants/ which entered in to the cubycle/ and fond them both safe and hold/ And sleeping together/ And she returned and brought good tidings/ And Raguel and Anna blessed our lord god and said we bless the lord god of Israhel/ that it hath not happened to us/ as we supposed/ Thou hast done to us thy mercy/ & thou hast excluded fro us our enemy poursyewing us/ Thou hast done mercy on two only children/ Make them lord to bless the to full and to offer do thee/ sacrifice of praising and of their health that the university of peoples may know that thou art god only in the universal earth/ Anon then Raguel commanded his servants to fill ageyn the pit that they had made/ ere it wexid light/ And bad his wife to ordain a feste/ and make all ready that we●e necessary to meet/ he died do s●●e ij fat kine and four weders/ and to ordain meet for all his neighbours & friends/ And Raguel desired and adjured thobie/ that he should abide with him two weeks/ Of all that ever Raguel had in possession of goods he gaf half part to thobye/ And made to him a writing/ that the 〈◊〉 half p●rte he should have after the death of him/ and his wife Thenne thobye called th'angel to him/ which he trowed had been a man/ And said to him/ Azaria brother I pray the to take heed to my words/ if I make myself servant to thee/ I shall not be worthy to satisfy thy providence/ Nevertheless/ I pray the to take to the the beasts and servants and go to gabele in Rages the city of medes/ and render to him his oblygation & receive of them the money and pray him to come to my wedding/ thou knowest thyself that my father numbereth the days of my being out/ And if I tarry more/ his soul shall be heavy and certainly thou seest how Raguel hath adjured me/ whose desire I may not despise/ then Raphael taking four of the servants of Raguel and two camels and went to Rages the city of medes/ And there finding gabele gave to him his obligation/ and received all the money And told to him of thobye son of thobye all that was done/ and made him come with him to the wedding/ when then he entered the house of raguel/ he fond thobye sitting at meet and came to him and kissed him/ And gabele wept/ and blessed god saying/ God of Israhel bless the for thou art son of the best man and just dreading god and doing alms/ and the blessing be said upon thy wife and your parentis/ and that ye may see the sons of your sons unto the third & fourth generation/ and your seed be blessed of god of Israhel which reigneth in secula seculorum/ And when all had said Amen/ they went to the feste/ And with the dread of god they excersised the feast of their weddings whiles that thobye tarried by cause of his marriage/ his father thobye began to be heavy saying/ Trowest wherefore my son tarrieth/ and why he is holden there Trowest thou that gabele be deed/ and noman is there that shall give him his money/ he began to be sorry and heavy greatly both he & Anna his wife with him and began both to weep by cause at the day set he came not home/ his mother therefore wept with unmeasurable tears and said Alas my son wherefore sent we the to go this pilgrimage/ the light of our eyen/ the staff of our age/ the solace of our life/ the hope of our posteryte/ all these only having in thee/ we ought not to have latin the go fro us/ To whom thobye said/ Be still/ and trouble the not/ our son is safe enough/ the man is true & faithful enough with whom we sent him/ She might in no wise be comforted/ but every day she went and looked and espied the way that he should come if she might see him come fro far/ Thenne Raguel said to thobye his son in law/ Abide here with me/ and I shall send messengers of thy health & welfare to thobye thy father/ To whom thobias said/ I know well that my father and my mother account the days/ and the spirit is in great pain within them/ Raguel prayed him with many words/ but thobye would in no wise grant him/ then he delivered to him Sara his daughter/ and half part of all his substance in servants men and women in beestis camellis in kine and moche money/ And safe & joyful he let him depart fro him saying/ Thangel of god that is holy be in your journey/ and bring you home hool and sound and that ye may find all thing well and rightful about your father and mother/ And that mine eyen may see your sons ere I die And the father and mother taking their daughter kissed her and let her depart warning her to worship her husbands father and mother/ love her husband to rule well the main/ to govern thee house and to keep herself irreprehensyble/ that is to say without reproof/ when they thus returned and departed they came to charram which is the half way to nynyue the thertenst day/ Thenne said the angel to thobye/ Thobye brother/ thou knowest how thou hast left thy father/ if it please the we will go to fore/ And late thy family come softly after with thy wife/ and with thy beasts/ This pleased well to thobye/ & then said Raphael to thobye/ Take with the of the gall of the fish/ it shall be necessary/ Thobye took of the gall and went forth to fore/ anna his mother sat every day by the way in the top of the hill/ fro whence she might see him come fro far/ and whiles she sat there and looked after his coming she saw a far/ and knew her son coming/ And running home she told to her husband saying/ loo thy son cometh/ Raphael thenne said to young thobye/ Anon as thou interest in to the house adowre thy lord god/ & giving to him thankyngis go to thy father and kiss him/ And anon then anoint his eyen with the gall of the fish/ that thou bearest with thee/ thou shalt well know that his eyen shall be opened/ & thy father shall see the light of heaven/ and shall joy in thy sight/ then ran the dog that followed him and had been with him in the way and came home as a messenger fawning and making joy with his tail/ And the blind father aroos and began offending his feet to run to meet his son giving to him his hand/ And so taking kissed him with his wife and began to weep for joy when than they had worshipped god and thanked him they sat down to gydre/ then thobye taking the gall of the fish anointed his faders eyen/ and abode as it had be half an hour/ And the slime of his eyen began to fall away like as it had be the white of an egg which thobye took and drew fro his fathers eyen/ and anon he received sight/ And they glorified god/ that is to weet he and his wife and all they that knew him/ then said thobye the father/ I bless the lord god of Israhel For thou hast chastised me/ and thou hast saved me/ And loo I see thobye my son/ After this seven days Sara the wife of his son came and entered in with all the famylye/ and the beasts hole and sound camels and moche money of his wifes/ And also the money that he had received of gabele/ And he told to his father & mother all the benefits of god that was done to him by the man that lad him thenne came achior and nabath cousins of thobye joying and thanking god of all the goods that god had showed to him/ And seven days they eat to gydre making feast and were glad with great joy/ then old thobye called his son thobye to him and said/ what may we give to this holy man that cometh with thee/ then thobye answering said to his father/ father what meed may we give to him/ or what may be worthy to him for his benefits/ he lad me out & hath brouht me hole again/ he received the money of gabele/ he died me have my wife/ and he put away the devil fro her/ he hath made joy to my parentis and saved myself fro devoring of the fish and hath made the see the light of heaven And by him we be replenished with all goods/ what may we thenne worthily give to him/ wherefore I pray the father that thou pray him if he vuochesauf to take the half of all that I have/ then the father and the son calling him took him a part/ and begun to pray him that he would vouchsafe to take half the part of all the goods that they had brought/ then said he to them privily/ Bless ye god of heaven/ And before all living people knowledge ye him/ for he hath done to you his mercy/ Forsooth to hide the sacrament of the king/ it is good but for to show the works of god & to knowledge them it is worshipful/ Oration and prayer is good with fasting and alms/ and more than to set up treasures of gold/ For alms delivereth fro death/ and it is she that purgeth sins/ and maketh a man to find everlasting life/ who that do sin and wickedness/ they been enemies of his soul/ I show to you therefore the truth/ And I shall not hide fro you the secret word/ when thou praidest with tears/ and didst bury the deed men/ And leftest thy dinner/ and hyddest deed men by day in thy house & in the night thou beryedest them/ I offered thy prayer unto god/ And for ●s moche as thou were accepted to fore god/ it was necessary thou being tempted that he should prove thee/ And now hath our lord sent me for to cure thee/ and Sara the wife of thy son I have delivered fro the devil/ I am soothly Raphael the angel/ one of the seven which stand to fore our lord god/ when they herd this/ they were 〈◊〉/ and trembling fell down 〈◊〉 on their faces upon the ground/ 〈◊〉 Aungele said to them/ peace be to you/ dread you not/ Forsooth when I was with you by the will of god him allway bless ye and sing ye to him/ I was seen to you/ to eat and drink/ but I use meet and drink invisible which of men may not be seen/ It is now therefore time that I return to him which hath sent me/ ye always bless god and tell ye all his marvels/ And when he had said this/ he was taken away fro the sight of them/ and after that they might no more see him then they fell down flat on their faces by the space of iij hours/ and blessed god/ And arising up they told all the marvels of him/ then tholder thobye opening his mouth blessed our lord & said/ great art thou lord evermore/ and thy regne is in to all worlds/ For thou scorgest and savyst/ thou ledyst to hell and bringest again/ ¶ And there is none that may flee thy hand/ knowledge and confess you to the lord ye children of Israhel/ And in the sight of gentylis praise ye him/ therefore he hath desperpled you among gentiles/ that know him not/ that ye tell his marvels/ and make them to be known For theridamas is none other god almighty but he/ he hath chastised us for our wickednesses/ and he shall save us for his mercy/ Take heed and see therefore what he hath done to us/ And with fere and dread knowledge ye to him// and exalt him king of all Worlds in your works/ I soothly in the land of my captivity shall knowledge to him/ for he hath showed his majesty in to the sinful people/ Confess you therefore sinners/ and do ye justice to for our lord believing that he shall do to you his mercy/ I soothly & my soul shall be glad in him/ Alle ye chosen of god bless ye him/ and make ye days of gladness and knowledge ye to him Iherusalem city of god/ our lord hath chastised the in the works of his hands/ Confess thou to our lord in his good things/ and bless thou god of worlds/ that he may reedyfye in the his tabernacle/ & that he may call again to the all prisoners/ and them that been in captivity and that thou joy in omnia secula seculorum/ Thou shalt shine with a bright light/ And all the ends of the earth shall worship thee/ Nations shall come to the fro far/ and bringing yefts shall worship in the our lord/ and shall have thy land in to sanctification/ They shall call in the a great name/ They shall be cursed that shall despise thee/ And they all shall be condemned that blaspheme thee/ blessed be they that edefye thee/ thou shalt be joyful in thy sons/ For all shall be blessed and shall be gathered to gydre/ unto our lord/ Blessed be they that love the & that joy upon thy peace/ my soul bless thou our lord/ for he hath delivered Iherusalem his city/ I shall be blessed if there be left of my seed for to see the clearness of Iherusalem/ The yates of Iherusalem shall be edified of Saphir and emerawde/ And all the circuit of his walls of precious stone/ all the streets thereof shall be paved with white stone & clean/ And Alleluya shall be song by the ways thereof/ blessed be the lord that hath exalted it/ that it may be his kingdom in secula seculorum Amen/ And thus thobye finished these words/ ¶ And thobye lived after he had received his sight xlij xere/ and saw the sons of his nevewis/ that is the sons of the sons of his son young thobye/ And when he had lived Cij year he died and was honourably buried in the city of nynyue/ he was luj year old when he lost his sight & when he was lx year old he received his sight again/ The residue of his life was in joy/ and with good profit of the dread of god he departed in peace/ In the hour of his death he called to him thobye his son/ and seven of his young sons his nephews/ and said to 'em/ the destruction of Nynyve is nigh/ The word of god shall not pass/ And our brethren that been desperpled fro the land of Israhel/ shall return thither again/ All the land thereof shall be fulfyllid with desert/ and the house that is brent therein shall be reedefyed/ and thither shall return all people dreading god/ And gentylis shall leave their idols/ and shall come in Iherusalem/ and shall dwell therein/ And all the kings of the earth shall joy in her worshipping the king of Israhel/ here ye therefore my sons me your father/ ¶ Serve ye god in truth/ and seek ye that ye do that may be plesing to him/ And command ye to your sons that they do rightwisnessis and almesses/ that they may remember god and bless him in all time in truth and in all their virtue/ Now therefore my sons here me and dwell ye no lengre here/ but when somever your mother shall die bury her by me/ And fro than forthon dress ye your stappes that ye go hens/ I see well that wickedness shall make an end of it/ it was so then after the death of his mother Thobye went fro Nynyue with his wife and his sons and the sons of his sons/ and returned unto his wives father and mother whom they fond in good health and good age/ And took the cure & charge of them/ And were with them unto their death and closed their eyes/ And thobye received all theritage of the house of Raguel and saw the sons of his sons unto the fyf●he generation And when he had complished lxxxxix year he died in the dread of god/ and with joy they buried him all his cognation and all his generation abode in good life and in holy conversation/ in such wise as they were acceptable as well to god as to men and to all dwelling on the earth/ Thus endeth the history of Thobye tholder and of his son Thobye the younger Here beginneth th'history of judith which is red the last sunday of Octobre ARphaxat king of the medes subdued unto his empire many people's/ And edified a mighty cite which he named Egbathams and made it with stones squared & polysshed them the walls thereof were of height lxx cubitis and of breed thirty cubitis/ and the towers thereof were an hundred cubytis high/ And glorified himself as he that was mighty in puissance and in the glory of his host and of his chares/ Nabugodonosor then●e in the xij year of his Regne/ which was king of th'assyrians and reigned in the cite of Nynyue fought again Arphaxat and took him in the field/ whereof Nabugodonosor was exalted and enhanced himself/ And sent unto all regions about/ And unto Iherusalem till the mounts of ethyope for to●eye and hold of him which all gaynsaid him with one will and without worship sent home his messengers void and setted nought by him/ Then Nabugodono●or having her at great indignation swore by his reign and by his throne/ that he would avenge him on them all/ And thereupon called all his duke's princes and men of war/ and held a counsel In which was decreed that he should subdue all the world unto his empire/ And thereupon he ordained Olyfernes prince of his knighthood and bade him go forth and in especial again them that had despised his empire/ And bade him spare no Royame's ne town but subdue all to him/ then Olifernes assembled dukes and masters of the strength of Nabugodonosor/ and numbered CxxM foot men/ And horsemen shooters xijM And to fore them he commanded to go a multitude of Innumerable Camellis laden with such thyngiss as were needful to the host as victual/ gold and silver moche that was taken out of the treasury of the kings/ And so went to many royalmes/ which he subdued and occupied a great part of th'orient/ till he came approaching the land of Israhel/ ¶ And when the children of Israhel heard hereof they dread sore lest he should come among them in to Iherusalem/ and destroy the temple/ For Nabugodonosor had commanded that he should extinct all the gods of the earth/ & that no god should be named ne worshipped but he himself of all the nations that Olifernes should subdue/ Eliachym thenne priest in I●rahel wrote unto all them in the mountains that they should keep the straight ways of the mountains/ and so the children of Israhel died as the priest had ordained/ then Eliachym the priest went about all Israhel and said to them know ye that god hath herd your prayers/ if ye abide and continue in your prayers and fastyngiss in the sight of god/ Remembre ye of moyses the servant of god which overthrew Amalech trusting in his strength and in his power/ in his host in his helms in his chares and in his horsemen/ not fighting with iron/ but with praying of holy prayers/ In like wise shall be all the enemies of Israhel/ if ye persevere in this work that ye have begun/ with this exhortation they continued praying god they persevered in the sight of god/ and also they that offered to our lord were clad with sack cloth & had ashes on their heeds/ & with all their heart they prayed god to visit his people/ Israhel/ It was told to holofernes prince of the knighthood of th'assyrians that the children of Israhel made them ready to resist him/ & had closed the ways of the mountains/ & he was burned in overmuch futour in great Ire/ he called all the princes of moab & dukes of amon & said to them Say ye to me what people is this that bisege the mountains/ or what or how many cities have they/ also what is their virtue & what multitude is of them/ or who is king of their knighthood/ Thenne achior duke of all them of amon ansuering said/ if thou daignest to hear me/ I shall tell the truth of this people that dwelleth in the mountains And there shall not issue out of my mouth one false word/ this people dwelled first in mesopotamy/ and was of the progeny of the caldees/ but would not dwell there for they would not follow the gods of their faders that were in the land of caldees/ & going and leaving the ceremonies of their fathers which was in the multitude of m●ny gods/ they honoured one god of heaven/ which commanded them to go thence & that they should dwell in carran Thenne after was there moche hungers/ that they descended in to Egypte/ & there abode iiijC year & multeplied that they myht not be numbered/ when the king of egypt grieved them in his bildyngis bearing clay tiles & subdued them they cried to our lord/ and he smote the land of egypt with diverse plaghes/ when they of egypt had cast them out fro them the plaghe cessed fro them/ And thenne they would have taken 'em again & would have called them to their se●uyse/ & they fleeing their god opened the see to them that they went through dry foot/ in which the innumerable host of thegyptians poursyewing them were drowned/ that there was not one of them saved for to tell to them that came after them/ They passed thus the ●●ed see ● them with manna xl year/ and made bitter waters sweet/ and gave them water out of a stone/ And where somever this people entered without bow or arrow/ shield or sword their god fought for them And there is noman may prevail against this people but when they depart fro the culture and honour of their god/ And as oft as they have departed fro their god and worshipped other strange gods so oft have they been overcomen with their enemies And when they repent & come to the knowledge of their sin and cry their god mercy/ they been restored again and their god giveth to them virtue to resist their enemies/ They have overtrowen Cananeun the king/ Iebusee pheresee/ eneun/ etheun/ and amorreun/ and all the mighty men in Es●●on/ And have taken their land and cities and possess them/ and shall as long as they please their god/ Their god hated wickedness/ ¶ For to fore this time when they went fro the laws that their god gave to them/ he suffered them to be taken of many nations in to captivity/ and were disperplid/ And now late they be comen again and possede Ihrlm where in is sancta sconrum/ & been comen over these mountains where as some of hem dwell/ now therefore my lord see & search if there be any wickedness of them in the sight of their god/ & thenne late us go to them for their god shall give them in to thy hands/ & they shall be subdued under the yock of thy power/ and when Achior had said thus/ all the great men about holyferne were angry/ & had thought for to have slain him saying each to other/ who is this that may make the children of Israhel resist the king nabugodonosor & his army & host/ men cowardis & without might & without any wisdom of war/ Therefore that achior may know/ that he saith not true/ late us ascend the mountains/ And when the mighty men of them be taken/ late him be slain with them/ that all men may know that nabugodonosor is god of the earth/ & that there is none other but he/ Thenne when they cess to speak holofernes having Indignation said to achior/ by cause thou hast prophesied to us of the children of Israhel saying that their god defended them/ I shall show to the that there is no god but Nabugodonosor/ For when we have overcomen them all and slain them as one man/ thenne shalt thou die with them by the sword of assyryens/ And all Israhel shall be put in to ruin and perdition/ and then shall be known that nabugodonosor is lord of all the earth/ And the sword of my knighthood shall pass through thy sides/ And thou shalt depart hens and go to them/ And shall not die unto the time that I have them and the/ And when I have slain them with my sword/ thou shalt in like wise be slain with like vengeance/ After this holofernes commanded his servants to take Achior & lead him to bethulye and to put him in the hands of them of Israhel/ And so they took Achior and ascended the mountains/ Again whom came out men of war/ then the servants of holofernes turned aside & bond Achior to a tree hands and feet with cords and left him and so returned to their lord/ then the sons of Israhel coming down fro bethulye loosed and unbonde him and brought him to betulye/ And he being set amid the people was demanded what 〈◊〉 was and why he was so sore there bounden/ And he told to them all the matter like as it is aforesaid/ and how holofernes had commanded him to be delivered unto them of Israhel/ Then all the people fill down in to their facess worshipping god/ And with great lamentation and weeping with one will made their prayers unto our lord god of heaven/ And that he would behold the pride of them/ and to the meekness of them of Israhel and take heed to the faces o● his hallows and show to them his grace and not forsake them/ And prayed god to have mercy on them & defend them fro their enemies And on that other side holofernes commanded his hoostis to go up and ●assaille bethulye/ & so went up of foot men an C and xxM/ and xij thousand horsemen/ & besieged the town & took their water fro them in so much that they that were in the town were in great penury of water For in all the town was not water enough for one day/ And such as they had was given to the people/ by measure Thenne all the people young and old came to Osias which was their prince with Carmy & gothomel/ all with one voys crying/ God the lord dame between us & thee/ For thou hast done to us evil/ what thou spakest not pesybly with thassyrians/ For now we shall be delivered in to the hands of them/ It is better for us to live in captivity under holofernes & live/ than to die here for thirst/ & see our wives & children die before our eyen/ And when they had made this pietous crying & yolling/ they went all to their church/ & there a long while prayden & crieden unto god/ knowleching their sins and wickedness/ meekly beseeching to show his grace & pity on them/ Thenne at last Ozias aroos up & said to the people/ late us abide yet five days/ and if god send us no rescue ne help us not in that time/ that we may give glory to his name/ else we shall do as ye have said/ And when that judith heard hereof which was a widow and a blessed woman/ And was left widow iij year and uj months after that Manasses her husband died/ Anon she went in to ouerest part of her house in which she made a prive bed which she and her servants closed/ & having on her body an heir/ had fasted all the days of her life save sabottis and new moans/ & the festis of the house of Israhel/ She was a fair woman & her husband had left her moche ric●●s/ with plentiful main/ & possessions of droves of oxen & flocks/ of sheep/ and she was a famous woman and dread god greatly/ And when she had herd that ozias had said that the fifth day the city should be given over if god helped 'em not/ she sent for the priests of cambre & of Carmy & said to hem/ what is this word in which Ozias hath consented that the city should be delivered to thassyrians/ if with in five days there come no help to us/ And who be ye that tempt the lord god/ This word is not so stir god to mercy/ but rather to areyse wrath/ & woodness/ ye have se●te a time of mercy doing by god/ And in your doom ye have ordained a day to him/ O god lord how patient is be late us ask him foryefnes with weeping teeeriss he shall not threaten as a man/ ne enflawme in wrath as a son of a man/ Therefore meek we our souls to him/ And in a contrite spirit and meek serve we to him/ And say we weeping to god that after his will he show to us his mercy/ And as our heart is troubled in the pride of them/ So also of our humbleness & meekness late us be joyful/ For we have not followed the sin of our fathers that forsoken their god and worshipped strange god's/ wherefore they were given and betaken in to hideous and great vengeance/ in to sword ravayne and in to confusion to their enemies/ we forsooth known none other god but him/ Abide we meekly the comfort of him/ And shall keep us fro our enemies/ ¶ And he shall meek all gentiles that arise against him And shall make them without worship the lord our god/ And now ye b●ethern ye that been priests on whom hongeth the life of the people of god/ pray ye unto allmyghty that he make me steadfast in the purpose that I have purposed/ ye shall stand at gate and I shall go out with my handmaid/ And pray ye the lord that he steadfast make my soul/ And do ye nothing till I come again/ And then judith went in to her oratory and arrayed her with her precious clothing and Ao●●nements/ and took unto her handmaid certain vytayllies such as she myggt lawfully eat/ And when she had made her prayers unto god/ She departed in her most noble array toward the gate/ where as Osias and the priests abode her/ And when they saw her/ they marveled of her beauty/ notwithstanding they let her go saying god of our fathers give the grace and strength all the counseyl of thine heart with his virtue/ and glory to Iherusalem/ ¶ And be thy name in the number of seynt●s & of ryghtwysmen And they all they that were there said Amen/ and fiat fiat/ then she praising god passed through the gate and her handmaid with her/ And when she came down the hill about the springing of the day/ anon the espies of thassyrians took her saying whence comest thou or whither ghost thou/ the which answered I am a daughter of thebrews/ & flee fro them/ knowing that they shall be taken by you/ & come to holofernes for to tell him their pryvetees/ & I shall show him by what entry he may win them in such wise as one man of his host shall not perish/ And the men that herd their words beheld her visage & wondered of her beauty/ saying to her/ Thou hast saved thy life by cause thou hast founden such counsel/ come therefore to our lord/ For when thou shall stand in his sight/ he shall accept that And they lad her to the tabernacle of holofernes/ And when she can byfor him/ anon holofernes was caught by his eyen/ And his tyrant knights said to him who despised the people of jews that have so fair women/ that not for hem of right we ought to fight against hem/ & so judith seeing holofernes sitting in his canape that was of purpur/ of gold/ smaragdes & precious stones within woven/ and when she had seen his face/ she honowrid him falling down herself unto thearth/ And the servants of holofernes took her up/ he so commanding/ Thenne holofernes said to her/ Be thou not afeard/ ne dread the not/ I never grieved ne noyed man that would serve Nabugodonosor/ Thy people soothly if they had not despised me I had not raised my people ne streng●he against them/ now tell to me the cause w●y thou wentist fro them/ And that it hath pleaseth the to come to us/ And judith said/ Take the words of thy handmaid and if thou follow them a perfect thing god shall do with thee/ Forsooth Nabugodosor is the living king/ of thearth/ and thou hast his power for to chastise all people/ For men only serve not him/ but also the beasts of the field obeyen to him his might is known over all/ and the chyldryn of Israhel shall be yoleden to the For their god is angry with them for their wickedness/ they been enfamined & lack breed/ & water/ They been constrained to eat their horse & beestis/ & to take such holy things as been forboden by their law/ as wheat win & oil/ All these things god hath showed to me/ And they purpose to waste such thyngiss as they ought not touch/ and herfor & for their sins they shall be put in the hands of their enemies/ & our lord hath showed me these th●nges to tell thee/ And I thine handmaid shall worship god & shall goon out and pray him & come in & tell the what he shall say to me/ in such wise that I shall bring the through the middle of Iherusalem/ and thou shalt have all the people of Israhel under thee/ as the sheep been under the shepherd/ in so much that theridamas shall not an hound bark against thee/ And by cause these things been said to me by the providence of god/ & that god is wroth with them I am sent to tell the these things Forsooth all these words pleased moche to holofernes & to his people/ And they meruaylleden of the wisdom of her/ & one said to another/ There is not such a woman upon earth in sight/ in fairness/ & in wit of words/ And holofernes said to her god hath do well that he hath sent the hither/ for to let me have knowledge/ and if thy god do to me these things/ he shall be my god/ and thou & thy name shall be great in the house of Nabugodonosor/ Then commanded holofernes her to go in where his tresor lay & to abide there/ & to give to her meet fro his feste/ to whom she said that she myht not eat of his meet but that she hath brouht meet with her for to eat/ then holofernes said whan that meet faileth what shall we give to the to eat/ And judith said that she should not spend all/ till god shall do in my hands the things that I have thought And the servants lad her in to his tabernacle/ And she desired that she might go out in the night and before day to pray and come in again/ And the lord commanded his cubyculyers that she should go and come at her play●yr three days during/ And she went out in to the valley of bethulye and baptized her in the water/ of the well/ And she stretched her hands up to the god of Israhel/ praying the good lord that he should govern her way for to deliver his people/ And thus she died unto the fourth day/ then holofernes made a great feste/ And sent a man of his which was ghelded named vago/ for to entrete judith for to lie with his lord and to come eat and drink win with him/ And Judith said what 〈◊〉 I that should gainsay my lords desire I am at his commandment/ what somever he will that I do/ I shall do & please him all the days of my life/ And she rose & adorned herself with her rich & precious clothes/ & went in & stood before holofernes/ And holofernes heart was pierced with her beauty & burned in the lust & desire of her/ & said to her sit doum & drink in joy for thou hast founden grace before me/ judith said I shall drink my lord/ for my life is magnefyeed this day before all the days of my life/ & she eat & drunk such as her handmaid had ordained for her/ And holofernes was merry & drank so moche win that he never drank so moche in one day in all his life/ & was drunken and at even when it was night olofernes went unto his bed/ and vago brought judith in to his chamber/ & closed the door and when judith was alone/ in the chamber/ & holofernes lay and slept in overmuch dronkenesse/ judith said to her handmaid that she should stand/ withoutforth before the door of the privy chamber and wait about/ and judith stood before the bed praying with teeris & with moving of her lips secretly saying/ O lord god of Israhel confirm me in this hour to the works of my hands/ that thou raise up the city of Iherusalem as thou hast promised/ And that I may perform this that I have thought to do/ And when she had thus said she went to the pillar that was at his beds heed/ And took his sword and loosed it/ and when she had drawn it out/ she took his here in her hand & said/ confirm me god of Israhel in this hour & smote twice in the neck & cut of his heed/ & left the body lie still & took the heed & wrapped it in the canape/ and delivered it to her maid/ & bade her to put it in her scrip/ And they two went out after their usage to pray/ And they passed the tents & going about the valley camen to the gate of the city/ And Judith said to the keepers of the walls/ Opene the yates/ for god is with us that hath done great virtue in Israhel/ And anon when they herd her call/ they called the priests of the city/ And they comen running for they had supposed no more to have seen her/ And lighting lights all went about her/ She thenne entered in/ stood up in ●an high place/ & commanded silence/ and said praise ye the lord god that forsaketh not men hoping in him/ And in me his hand woman hath fulfilled his mercy/ that he promised to the house of Israhel/ And hath slain in my hand th'enemy of his people this night/ And thenne she brought forth the heed of holofernes/ and showed it to them saying/ loo here the heed of holofernes prince of the chivalry of assyriens And lo the canope of him in which he lay in his dronkenhed/ where our lord hath smeton him by the hand of a woman Forsooth god liveth for his angel kept me hens going/ there abiding/ & fro thence hither returning/ And the lord hath not suffer me his handwoman to been defouled/ But without pollution of sin hath called me again to you joying in his victory in my escaping/ & in your deliverance/ Knoweleche ye him all for good For his mercy is everlasting world withouten end/ And all they honouring our lord saiden to her the lord bless the in his virtue/ For by the he hath brought our enemies to nought/ then Ozias the prince of the people said to her/ blessed be thou of the high god before all women upon earth/ And blessed be the lord that made heaven & earth that hath addressid the in the wounds of the heed of the prince of our enemies/ After this judith bad that the heed should be hanged up on the walls/ And at the son rising every man in his arms issue out upon your enemies/ & when their espies shall see you/ they shall run unto the tent of their prince/ to raise him & to make him ready to fight/ & when his lords shall see him deed/ they shall be smeton with so great dread & fear that they shall flee/ whom ye thenne shall pursyewe/ And god shall bring them & tread them under your feet Thenne achior seeing the virtue of the god of Israhel/ left his old heathens custom & believed in god & was circumsised in his privy member & put himself to the people of Israel/ & all the succession of his kindred unto this day/ then at the springing of the day they hinge the heed of holofernes on the walls/ And every man took his arms & went out with great noise/ which thing seeing thespyes runnen together to the tabernacle of holofernes/ and came making noise for to make him taryse & that he should awake but noman was so hardy to knock or enter in to his privy chamber/ but when the dukes & leders of thousands camen & other they said to the privy chamberlayns/ go & awake your lord/ For myes' been gone out of their caves & been hardy to call us to battle/ Thenne vago his bawd went in to his privy chamber/ & stood before the curtyne/ & clapped his hands to gydre weening he had slept with judith/ And when he perceived no moving of him/ he drew the curteyn/ & seeing the deed body of holofernes with out heed lying in his blood/ cried with a great voys weeping & rending his clothes/ & went in to the tabernacle of judith & fond her not/ And start out to the people & said/ A woman of thebrewes hath made confusion in the house of nabugodonosor/ she hath slain holofernes & is deed/ & she hath his heed with her/ And when the princes & captains of th'assyrians heard this/ Anon they rent their clothes & intolerable dread fill on them/ & were sore troubled in their wits & made an horrible cry in their tentis/ And when all th'host had herd how olofernes was beheaded/ counsel & mind flewh fro them/ & with great trembling for succour begun to flee/ in such wise that none would speak with other/ but with their heeds bowed down fled for t'escape fro thebrews/ whom they saw armed coming upon them/ and departed fleeing by fields & ways of hills & valleys/ And the sons of Israhel seeing them fleeing/ followed them crying with trumps & shouting after them/ And slew & smote down all them that they overtook/ And Osias sent forthwith unto all the cities & regions of Israhel/ And they sent after all the young men & valiant to pursue them by sword/ & so they died unto the uttermost coostis of Israhel/ The other men soothly that weren in bethulye went in to the tentis of thassyrens/ & took all the pray that th'assyrians had left/ And when the men that had pursiewed them/ were returned/ they took all their beasts & all the movable goods & things that they had left so moche/ that every man fro the moste to the lest were made rich by the pray that they took Thenne joachim the high bishop of Ihrlm can unto bethulye with all the priests for to see judith/ & when she can to fore them/ all they blessed her with one voice saying/ Thou glory of Ihrlm/ thou gladness of Israhel/ thou the worship doing of our people/ thou died manly/ & thine heart is comforted/ by cause thou lovedyst chastity/ & knewest no man after the death of thy husband/ and therefore the hand of god hath comforted thee/ And therefore thou shalt be blessed world without end/ and all the people said fiat/ fiat/ be it done/ be it done/ certainly the spoylles of thassyriens were unneath gathered & assembled to gydre in thirty days of the people of Isrl/ But all the proper richesses that were appertaining to holofernes & could be founden that had been his/ they were given to judith as well gold/ silver gems clothes as a●l other appurtenances to household/ & all was delivered to her of the people/ & the folks with wimen & maidens joyeden in organs & haps/ Thenne judith song this song unto god saying/ Begin ye in tymbres/ Sing ye to the lord in cymbalis/ Mannerly sing to him a new psalm Fully joy ye & Inwardly call ye his name/ & so forth/ And for this great miracle & victory all the people came to Ihrlm for to give laud honour & worship unto our lord god/ and after they were purified they offered sacrifices vows/ & behestis unto god/ and the joy of this victory was solemnized during iij months/ & after that each went home again in to his owen city & house/ and judith returned in to bethulye and was made more great and clear to all men of the land of Israheel/ She was joined to the virtue of chastity/ so that she knew noman all the days of her life/ after the death of man●sses her husband/ And dwelled in the house of her husband an hundred and five year And she left her damoisel free/ And after this she deyde & is buried in bethulye/ & all the people bewailed her seven days/ during her life after this journey was no trouble among the jews/ and the day of this victory of the Hebrews was accepted for a festful day & hallowed of the jews & numbered among their feestis unto this day/ After the festes of our lord Ihesu christ tofore set in order followen the legends of saints & first of saint Andrew ANdrew is exponed & is as much to say as fair or answering unto strength and it is said of andor/ that is as much to say as strength/ Or Andrew is said thus as antipos/ Of ana which is to say high/ & of tropos/ which is conversion/ so that Andrew is to say A man highly converted/ & in heaven addressed unto his maker/ he was fair in his life/ answering in wisdom/ & in doctrine/ strong in pain/ & converted high in glory/ The priests & diacones of achaye wrote his passion like as they had seen it with their eyen/ ANdrewe and some other disciples were called iij times of our lord he called them first in the knowledging of him/ as when saint Andrew was with john the baptist his maysstre/ and another disciple/ he heard that john said/ lo here the lamb of god/ and thenne he went anon with another disciple & came to Ihesu christ and abode with him all that day/ And then saint Andrew fond simon his brother/ and brought him to Ihesu cryst/ & the next day following they went to their craft of fishing/ And after this he called them the second time/ by the stagne of genazareth/ which is named the see of galilee/ he entered in to the ship of Simon & of andrew/ & there was taken great multitude of fish/ And he called james & john/ which were in another ship & they followed him/ And after went in to their proper places/ After this he called 'em fro their fishing/ & said/ come follow me/ I shall make you fishers of men/ then they left their ships & nets & followed him/ And after this they abode with him/ & went no more to their own houses/ And how be it he called/ Andrew & some other to be apostles/ of which calling matthew saith in the third chapter/ he called to him them that he would/ And after th'ascension of our lord the apostles were departed/ and andrew preached in Sichye/ And Matthew in murgondye And the men of this country refused utterly the preaching of saint Mathewe & drew out his eyen/ And cast him in prison fast bound/ In the mean while an angel sent from our lord appired to saint andrew/ & commanded him to go to saint matthew in to murgondye/ & he answered that he knew not the way/ and thenne thangele commanded him that he should go unto the see side/ & that he should enter in to the first ship that he should find & so he died gladly in accomplisshing the comandemnt/ & went in to the cite by the leading of the angel & had wind ꝓpyce/ and when he was come/ he fond the prison open/ where saint Mathewe was Inn/ and when he saw him he wept sore and worshipped him/ and then our lord rendered & gave again to saint Mathewe his two eyen and his sight/ And then saint Matthew departed fro thence and came in to Antioch/ And saint Andrew abode in murgondye/ And they of the country were wroth that saint Matthew was so escaped/ then took they saint Andrew and drew him through the places/ his hands bounden in such wise that the blood ran out/ he prayed for them to Ihesu cryst/ And converted them by his prayer/ And fro thence he came to antioch/ This that is said of the blynding of saint Matthew I suppose that it is not true/ ne that th'evangelist was not so unferme but that he might get for his syhgt/ that saint Andrew gate for him so lightly/ Hyt was so that a young man came and followed saint Andrew/ again the will of all his parentis/ And on a time his parents set fire on the house/ where he was with th'apostle/ And when the flame surmounted right high/ the child took a brusshe full of water/ and sprengte with all the fire/ And anon the fire quenched/ And then his friends and parents said our son is made an enchantour/ And as they would have goon up by the laddres/ they were suddenly made blind/ that they saw not the laddres And then one of them escryed and said/ wherefore enforce ye you again them god fighteth for them & ye see it not/ Cease ye and leave of/ lest the ire of our lord fall on you/ then many/ of them that saw this believed in our lord/ And the parents deyde within xl days after/ and were put in one sepulture/ ¶ There was a woman with child great upon her deliverance/ And at the time of childing/ she might not be delivered/ She bad her sister to go to dyane/ and pray to her that she help me She went and prayed/ And diane said to her/ which was the devil in an idol/ wherefore prayest thou to me/ I may not help ne profit thee/ but go unto Andrew th'apostle/ which may help the and thy sister/ And she went to him/ & brought him to her sister which traveled in great pain and began to perish/ And th'apostle said to her by good right sufferest thou this pain/ Thou conceyvedyst in trycherye 〈◊〉 sin/ And thou counseyl●ledes● with the devil/ Repent the and believe in Ihesu cryst/ and thou shalt be anon delivered of thy child/ And when she believed and was repentant/ she was delivered of her child and the pain and sorrow passed and cessed/ a old man called nycholas by name/ went unto th'apostle and said to him/ Sire I have lived thirty year and always in lechery/ And I took on a time a gospel in praying god that he would give me fro than forthon continence/ But I am accustomed in this sin and full of evil delectation in such wise that I shall return to this sin accustomed/ On a time that I was inflamed by luxury I went to the bourdel/ and forgot the gospel upon me/ And anon the fowl woman said go hens thou old man for thou art an angel of god/ touch me not/ ne come no ner me/ for I see marvel upon thee/ and I was abassheed of the word of the woman and I remembered that I had the gospel upon me wherefore I beseech thee/ to pray god for me and for my health/ And when saint Andrew heard this/ he began to weep and prayed fro tierce unto non●/ And when he aroos he would not eat/ And said I shall eat no meet till I know wether our lord shall have pity of this old man/ And when he had fast five days/ a voys came to saint Andrew/ and said to him/ Andrew thy request is granted for the old man for like as thou hast fasted and made thyself leave/ so shall he fast and make himself leave/ by fastings for to be saved/ And so he died/ for he fasted uj months to breed and water/ and after that he reested in peace and good works/ ¶ Thenne came a voys that said/ I have gotten Nicholas by thy prayers whom I had lost/ ¶ A young christian man said to saint Andrew/ ● My mother saw that ● was fair/ and required me/ for to have to do and sin with her/ And when I would not consent to to her in no manner/ she went to the judge/ and would return and leye to me the sin of so great a felony/ pray for me that I die not so untruly/ For when I shall be accused/ I shall hold my peace and speak not one word/ & have liefer to die/ than to diffame & slander my mother so foully/ Thus came he to judgement/ and his mother accused him saying that he would have defouled her/ And it was axed of him oft if it was so as she said/ And he answered nothing/ Thenne said saint andrew to her/ Thou art most cruel of all women/ which for th'accomplishment of thy lechery/ wilt make thy son to die/ then said this woman to the provost/ Sire sith that my son came and acompanyed with this man/ he would have done his will with me/ but I withstood him that he might not/ And anon the provost and judge commanded/ that the son should be put in a sack anointed with glue and thrown in to the river/ And saint Andrew to be put in prison/ till he had advised him how he might tourmente him/ But saint andrew made his prayer to god And anon came an horrible thunder/ which feared them all/ and made the earth to tremble strongly/ And the woman was smeton with the thunder unto the death/ And the other prayed the apostle that they might not perish And he prayed for them/ And the tempest cessed/ Thus thenne the provost believed in god and all his main/ ¶ After this as th'apostle was in the city of Nypce/ the citizens said to him that there were seven devils without the city by the high way/ which slew all them that passed forthby/ and th'apostle commanded them to come to him/ which came in the likeness of dogs/ And sith he commanded them that they should go/ where as they should not grieve ne do harm to any man/ And anon they vanished away/ And when the people saw this/ they received the faith of Ihesu christ/ And when th'apostle came to the gate of an other city/ there was brought a young man deed/ Thapostle demanded what was byfallen him/ and it was told him that seven dogs came & strangled him/ then th'apostle wept & said/ O lord god/ I knew well that these were the devils/ that I put out of Nypce/ And after said to the father of him that was deed/ what will thou give to me if I raise him/ And he said I have nothing so dear as him/ I shall give him to thee/ And anon th'apostle made his prayers unto almighty god/ and raised him from death to life/ And he went and followed him/ ¶ On a time there were xl men by number which were coming by the see saylling unto th'apostle for to receive of him the doctrine of the faith/ and the devil raised and moved a great storm and so horrible a torment/ that all they were drowned to gydre/ And when their bodies were brought to fore th'apostle/ he raised them fro death to life anon/ And there they said all that was befallen to them/ And therefore it is red in an hymn/ that he rendered the life to young men drowned in the see/ And the blessed saint Andrew whylies he was in achaye/ he replenished all the country with churches and converted the people to the faith of Ihesu christ/ And informed the wife of Egeas which was provost and judge of the town/ in the faith/ and baptized her/ and when Egeas heard this he came in to the city of patras and constrained the christian to sacrify/ And saint Andrew came unto him and said it behoveth the which hast deserved to be a judge/ to know thy judge which is in heaven/ and he so known/ that thou worship him/ And so worshipping withdraw thy courage fro the false gods/ ¶ And Egeas said thou art Andrew that preachest a false law/ which the princes of Rome have commanded to be destroyed/ to whom Andrew said/ The princes of Rome knew never how the son of god came And taught and informed 'em that the idols been devils/ And he that teacheth such things angreth god/ and he so angered/ departeth fro them that he heareth 'em not/ And therefore been they caytyvys of the devil/ & been so illused and deceived/ that they issue out of the body all naked/ and bear nothing with them but sins/ And Egeas said to him/ these been the vanities that your Ihesu preached/ which was nailed on the gallows of the cross/ To whom Andrew said/ he received with his agreement the gibet of the cross/ not for his culpe and trespaas/ but for our redemption/ And Egeas said when he was delivered of his disciple/ taken and holden with the jews and crucified by the knights/ how sayst thou that it was by his agreement Then saint Andrew began to show by five raisins that Ihesu christ received death by his own agreement & will For as much as he came to fore his passion/ and said to his disciples that it should be/ when he said we shall gone up to Iherusalem and the son of the maid shall be betrayed/ And also for that/ that petre would withdraw him he reproved him/ and said go after me sathanas/ And also for that/ that he showed that he had power to suffer death/ and to rise again/ when he said I have power to put away my soul/ and to take it again/ And also for that he knew to fore him that betrayed him/ when he gaf him his souper/ and showed him not/ And also for that he cheese the place where he should be taken For he knew well that the traitor should come/ ● And saint Andrew said that he had been at all these things/ And yet he said more/ that the mystery of the cross was great/ to whom Egeas said it may not be said mystery/ but turment/ and if thou wilt not grant to my sayengys'/ truly I shall make the prove this mystery/ And Andrew said to him/ if I doubted the gibet of the cross/ I would not preach the glory thereof/ I will that thou here the mystery and if thou knew & bylevydyst on it/ thou shouldest be saved then he showed to him the mystery of the cross/ And assigned five reasons/ The first is this/ For as much as the first man that deserved death was by cause of the tree/ in breaking the commandment of god/ Then is it thing covenable that the second man should put away that death/ in suffering the same on the tree/ The second was that he which was made of earth not corrupted/ and was breaker of the commandment/ then was it thing covenable that he that should repel this default should be born of a virgin/ The third/ for so moche as Adam had stratched his hand disordinately to the fruit forboden/ it was thing covenable/ that the new Adam should stretch his hands in the cross/ The fourth for so moche as adam had tasted sweetly the fruit forboden/ it is therefore reason/ that it be put away by thing contrary/ so that Ihesu christ was fed with bitter gall/ The fifth for as much as Ihesu christ gave to us his ni mortality/ it is thing Rasonnable thou he take our mortality/ For if Ihesu christ had not be deed/ Man had never be made mmortal/ And then said Egeas/ Tell to thy disciples such vanities/ And obey thou to me/ & make sacrifice unto the god's almighty/ And then said saint Andrew I offer every day unto god almighty a lamb without spot/ And after that he is received of all the people so liveth he/ and is all hole/ Thenne demandeth Egeas/ how that might be/ And Andrew said/ take the form for to be a disciple/ & thou shall know it well/ I shall demand the said Egeas by turmentis/ then he being all angry commanded that he should be enclosed in prison/ And on the morn he came to judgement/ And the blessed saint Andrew unto the sacrifice of the idols/ And Egeas commanded to be said to him/ if thou obey not to me I shall do hang the on the cross/ For so moche as thou hast praised it/ And thus as he menaced him of many turmentis/ saint Andrew said to him/ Think what tourment that is most grievous that thou mayst do to me/ and the more I suffer the more I shall be agreeable to my king/ by cause I shall be most farm in the turmentis & pain Thenne commanded Egeas that he should be beaten of xxj men/ And that he should be so beaten bounden by the feet and hands unto the cross/ to th'end that his pain should endure the longer/ And when he was led unto the cross/ there ran moche people thither saying/ The blood of thinnocent is dampened without cause/ And th'apostle prayed them/ that they should not empesh ne let his tourment ne martyrdom/ And when he saw the cross fro far/ he salued it and said/ Alle hail cross which art dedicate in the body of Ihesu christ/ and were adorned with the members of him as of precious stones/ To fore that our lord Ascended on thee/ thou were the power earthly/ Now thou art the love of heaven/ Thou shalt receive me by my desire/ I come to the surely & gladly so that thou receive me gladly as disciple of him that hinge in thee/ For I have always worshyppid the and have desire the tembrace/ O thou cross which hast received beauty and noblesse of the membres of our lord/ whom I have so long desired/ and curiously loved and whom my courage hath so much desired and coveted/ take me fro hens and yield me to my master/ to th'end that he receive me by thee/ that redeemed me by thee/ And in this saying he dyspoylled and unclad him and gave his clothes unto the bochyers' And then they hinge him in the cross/ like as to them was commanded/ And there he lived two days and preached to twenty thousand men that there were/ then all the company swore the death of egeas/ and said/ The holy man and debounayre ought not to suffer this/ then came thither egeas for to take him down of the cross/ And when Andrew saw him he said/ wherefore art thou come to me Egeas/ if it be for penance thou shalt have it/ And if it be for to take me down know thou for certain/ thou shalt not take me hereof alive/ For I see now my lord and king that abideth for me/ therewith they would have unbounden him/ And they might in no wise touch him/ For their arms were bynomen and of no power/ And the holy saint Andrew saw/ that the world would have taken him down of the cross/ he made this orison hanging on the cross as saint Austyn saith in the book of penance/ sire suffer me not descend fro this cross a live/ For it is time that thou command my body to the earth/ For I have born long the charge/ And have so much watched upon that/ which was commanded to me/ and have so long traveyllyd/ that I would now be delivered of this obedience/ and be taken away fro this agreeable charge/ I remember that it is much grievous/ in proud bearing/ in doubting/ unsteadfast/ in nouryssing/ And have gladly laboured in the refraining of them/ Sire thou knowest how oft the world hath entented to withdraw me fro the purity of contemplation/ how oft he hath intended to awake me fro the sleep of my sweet rest/ how moche and how oft times he hath made me to sorrow/ And as much as I have had might/ I have resisted it right debonayrly/ in fighting against it/ And have by thy work and aid surmounted it/ And I require of thee/ just and debonayr guerdon and reward/ And that thou comande that I not go again thereto/ but I yield to the that/ which thou hast delivered me/ command it to another/ and impeach me no more/ but keep me in the resurrection/ so that I may receive the merit of my labour/ command my body unto the earth/ so that it behoveth no more to wake/ but late it be stratched freely to thee/ which art fountain of joy never failing/ ¶ And when he had said this/ there came fro heaven a right great shining light/ which environed him by the space of half an our/ in such wise that noman might see him/ And when this light departed he yielded and rendered therewith his spirit/ And maximilla the wife of Egeas took away the body of th'apostle and buried it honnourably/ And or that Egeas was comen again to his house/ he was ravished with a devil by the way/ and died to fore them all/ and it is said that out of his sepulchre cometh manna like unto meal/ And oylle which hath a right sweet savour and odour/ And by that is showed to the people of the country/ when there shall be plenty of goods/ For when there cometh but little of manna/ Thearth shall bring forth but little fruit/ And when it cometh abundantly/ The earth bringeth forth fruit plenteously/ And this might well happen of old time/ For the body of him was transported in to constantinopl/ ¶ There was a bishop that led an holy and religious life/ And loved saint Andrew by great devotion and worshipped him above all other saints/ so that in all his works he remembered him every day/ and said certain prayers in th'honour of god & saint Andrew/ in such wise that th'enemy had envy on him and set him for to deceive him with all his malice/ ¶ And transformed him in to the form of a right fair woman/ And came to the palace of the bishop/ and said that she would be confessed to him/ And the bishop bade her to go confess her to his penytauncer which had plain power of him And she sent him word again/ that she would not relieve ne show the secrets of her confession to none but to him And so the bishop commanded her to come/ And she said to him/ Sire I pray the that thou have mercy on me I am so as ye see in the years of my youth and a maid/ and was deliciously nourished fro my Infancy/ and born of ryal lineage/ but I am come alone in strange habit/ For my father which is a right mighty king would give me to a prince by marriage/ whereto I answer that I have horror of all beds of marriage/ and I have given my virginity to Ihesu christ for ever/ ¶ And therefore I may not consent to carnal copulation/ And in th'end he constrained me so much that I must consent to his will or suffer diverse torments/ so that I am fled secretly away/ and had liefer be in exile than to break and corrupt my faith to my spouse/ And by cause I here the praising of your right holy life/ I am fled unto you & to your guard/ in hope that I may find with you place of rest/ where as I may be secret in contemplation/ and eschew the evil perils of this present life/ and flee the diverse tribulations of the world/ Of which thing the bishop marveled him greatly/ as well for the great noblesse of her lineage/ as for the beauty of her body/ for the brenning of the great love of god/ And of the honest fair speaking of this woman/ so that the bishop answered to her with a meek & pleasant voys/ daughter be sure & doubt nothing/ For he for whose love/ thou hast despised thyself/ and these things/ shall give to the great thing/ In this time present is lityl glory or joy but it shall be in time to come/ And I which am sergeant of the same/ offer me to the and my goods/ And ch●se the an house where it shall please thee/ And I will that thou dine with me this day/ And she answered and said father require me of no such thing/ For by adventure some evil suspection might come thereof/ And also the resplendour of your good renomee might be thereby impaired/ to whom the bishop answered/ we shall be many together/ and I shall not be with you alone/ And therefore there may be no suspection of evil/ then they came to the table/ and were set that one against that other/ And the other folk here and there/ and the bishop intendeth moche to her// and beheld her allway in the visage/ and he merualled of her great beauty/ And thus as he fixed his eyen on her/ his courage was hurt/ And th'ancient enemy/ when he saw the heart of him hurt with a grievous dart/ And this devil apperceived it/ and began t'increase her beauty more and more/ in so much that the bishop was then ready for to require her to sin when he might/ then a pilgrim came and began to smite strongly at the gate oc door/ and they would not open it/ then he cried and knocked more strongly/ And the bishop axed of the woman if she would that the pilgrim should enter/ And she said/ men should ask first of him a question grievous enough and if he could answer thereto/ he should be received/ and if he could not/ he should abide without and not come in/ as he that were not worthy but unweting/ And all agreed to her sentence/ and inquired which of them were suffisant for to put the question/ And when none was found suffisant/ the bishop said none of us is so suffyssaunt as ye dame For ye pass us all in fair speaking/ and shine in wisdom more than we all/ propose ye the question/ then she said/ demand ye of him/ which is the greatest marvel that ever god made in lityl space/ And then one went and demanded the pilgrim/ The pilgrim answered to the messenger that it was the diversity and th'excellence of the faces of men/ For among also many men as have been sith the beginning of the world unto th'end/ ij men might not be founden of whom their faces were like and semblable in all things/ And when th'answer was herd/ all they marveled and said that this was a very and right good answer of the question/ then the woman said late the second question be proposed to him/ which shall be more grievous to answer to/ for to prove the better the wisdom of him/ which was this/ Whether the earth is higher than all the heaven/ And when it was demanded of him/ the pilgrim answered/ In the heaven imperial where the body of Ihesu christ is which is the form of our flesh/ he is more high than all the heaven/ Of this answer they marveled all when the messenger reported it/ and praised marvelously his wisdom/ ¶ Consequently she said the third question/ which was more dark and grievous tassoylle/ for to prove the third time his wisdom and that then he be worthy to be received at bishops table/ demand & ask of him/ how moche space is fro the abysm/ unto the same heaven/ then the messenger demanded of the pilgrim/ And he answered him/ go to him that sent the to me/ and ask of him this thing/ For he knoweth better than I/ and can better answer to it/ For he hath measured this space when he fell fro heaven in to the abysm/ And I never measured it/ This is nothing a woman/ but it is a devil/ which hath taken the form of a woman/ And when the messenger herd this/ he was sore afeard/ and told to fore them all/ this that he had heard/ And when the bishop heard this and all other they were sore afeard/ And anon forthwith the devil vanished away to fore her eyen/ And after the bishop came again to himself and reproved himself bitterly weeping repenting and requiring pardon of his sin/ And sent a messenger for to fetch and bring in the pilgrim/ but he fond him never after/ then the bishop assembled the people and told to them the manner of this thing/ And prayed them that they all would be in orisons and prayers/ in such wise that our lord would show to some person/ who this pilgrim was/ which had delivered him fro so great peril/ And then it was showed that night to the bishop/ that it was saint Andrew/ which had put him in thabyte of a pilgrim for the deliverance of him/ then began the bishop more and more to have devotion and remembrance to saint Andrew than he had to for ¶ The provost of a city had taken away a field fro the church of saint Andrew/ And by the prayer of the bishop he was fallen in to a strong fever/ And then he prayed the bishop that he would pray for him/ And he would yield again the field/ And when the bishop had prayed for him and had his health/ he took the field again/ then the bishop put himself to prayer & orisons/ and broke all the lamps of the church and said/ There shall none of them be lighted/ till that our lord hath venged him on his enemy/ and that the church have recovered that which she hath lost/ And then the provost was strongly turmentid with fevers/ and sent to the bishop by messengers that he should pray for him/ And he would yield again his field and another semblable/ then the bishop answered I have here tofore prayed for him/ and god herd and granted my prayer/ and when he was hole/ he took fro me again the field/ And then the provost made him to be born to the bishop and constrained him to enter in to the church for to pray/ And the bishop entered in to the church/ And anon the provost died/ And the field was re-established unto the church/ & sic est finis Here endeth the life of saint Andrew th'apostle And here beginneth the life of saint Nicholas the bishop NYcholas is said of nychoes/ which is to say victory/ & of laos/ people/ so nycholas is as much to say/ as victory of people/ that is victory of sins/ which been foulepeple/ ¶ Or else he is said victory of people/ by cause he ensigned & taught moche people/ by his doctrine to overcome vices and sins/ Or Nycholas is said of Nichor/ that is the resplendour or shining of the people/ For he had in him things that make shining and cleanness/ After this that saint Ambrose saith/ The word of god/ very confession/ & holy thought make a man clean/ And the doctors of grece write his legend/ And some other say/ that Methodius the patriarch wrote it in greek/ And john the deacon translated it in to latin/ and adjusted thereto many things/ NIcholas citezeyn of the city of Pancraes' was born of Rich and holy kin/ And his father was Epyphanus/ And his mother Johan he was bygoten in the first flower of their age/ And fro that time for ●on/ they lived in continence/ and led an heavenly life/ then the first day that he was wassh●n and bayned/ he adressid him right up in the basin/ And he would not take the breast ne the pap but ones on the wednesday/ and ones on the friday/ And in his young age he eschewed the plays and japes of other young children/ he used and haunted gladly holy church/ And all that he might understand of holy scripture/ he executed it in deed and work after his power/ And when his father and mother were departed out of this life/ he began to think/ how he might distribute his Richesses/ and not to the praising of the world/ but to the honour and glory of god/ and it was so/ that one his neyhbour had then three daughters virgins/ and he was a noble man/ but for the poverty of them together/ they were constrained and in very purpose/ to abandonne them to the sin of lechery/ so that by the gain and winning of their Infamy he might be sustained/ And when the holy man Nycholas knew hereof/ he had great orrour of this villainy/ And threw by night secretly in to the house of the man a mass of gold/ wrapped in a cloth/ And when the man aroos in the moening/ he fond this mass of gold/ And rendered to god therefore great thankings/ And therewith he married his oldest daughter/ And a lityl while after/ this holy servant of god/ drew in an other mass of gold/ which the man fond/ and thanked god/ and purposed to wake for to know him that so had aided him in his poverty/ And a few days Nicholas doubled the mass of gold and cast it in to the house of this man/ he awoke by the sown of the gold/ & followed Nicholas/ which fled fro him/ and he said to him/ sire flee not away so/ but that I may see & know thee/ then he ran after him more hastily/ and knew that it was Nicholas/ And anon he kneeled down & would have kissed his feet/ but the holy man would not/ but required him not to tell ne descover this thing as long as he lived/ ¶ After this the bishop of the city if Myrrh died/ & other bishop is assembled for to purvey to this church a bishop/ And there was among the other/ a bishop of great authority/ And all th'election was in him/ And when he had warned all for to be in fastings and in prayers/ This bishop herd that night a voys/ which said to him/ that at hour of matins/ he should take heed to the doors of the church/ And him that should come first to the church and have the name of Nicholas/ they should sacre him bishop/ And he showed this to the other bishops/ and admonested them for to be all in prayers/ And he kept the doors/ And this was a marvelous thing/ For at hour of matins/ like as he had be sent fro god/ Nicholas aroos to fore all other/ And the bishop took him when he was comen/ And demanded of him his name/ And he which was simple as a done/ inclined his heed/ and said I have to name Nicholas/ Then the bishop said to him/ Nicholas servant and friend of god/ for your holiness ye shall be bishop of this place●/ And sith they brought him to the church/ how be it that he refused it strongly/ yet they set him in the chair/ ¶ And he followed as he died tofore in all things of humility and honest of manners/ he work in prayers/ and made his body leanly/ he eschiewed company of women/ he was humble in receiving all things/ profitable/ in speaking/ joyous in admonesting and cruel in correcting/ ¶ Hit is red in a chronicle/ that the blessed Nicholas was at the counsel of Nicene/ And on a day as a ship with mariners were in perishing on the see/ they prayed and required devoutly Nicholas servant of god/ saying/ if though things that we have herd of the said been true/ prove them now/ And anon a man appeared in likeness and said/ loo see ye me not/ ye called me/ And then he began to help them in their exploit of the see/ And anon the tempest cessed/ And when they were come to his church/ they knew him/ without any man to show him to them/ And yet they had never seen him/ And then they thanked god and him of their deliverance/ And he bade them to attrybue it to the mercy of god and to their believe/ and nothing to his merits/ It was so on a time that all the province of saint Nicholas suffered great famine/ in such wise that victual failed/ And then this holy man herd say that certain ships laden with wheat were arrived in the haven And anon he went thither/ and prayed the mariners/ that they would succour the perished/ at lest with an C muyes of wheat of every ship/ And they said father we dare not/ For it is moten/ and measured/ And we must give rekenning thereof in the garners of th'emperor/ in alexandria/ And the holy man said to them/ do this that I have said to you/ and I promise in the truth of god/ that it shall not be lassed ne mynuysshed/ when ye shall come to the garners/ And when they had delivered so moche out of every ship/ they came in to alexandria/ & delivered the measure that they had received/ And then they recounted the miracle to the mynystres of th'emperor/ and worshipped and praised strongly god and his servant Nicholas/ Then this holy man distributed the wheat/ to every man after that he had need/ in such wise that it sufficed for ij year/ not only for to sell/ but also for to sow/ ¶ And in this country the people served idols/ and worshipped the false image of the cursed dean/ And to the time of this holy man/ many of them had some customs of the paynims for to sacrifice to dyane under a sacred tree/ But this this good man made them of all the country to cease then these customs/ And commanded to cut of the tree/ then the devil was angry & wrote against him/ and made an oil that burned against nature in water and burned stones also/ And then he transformed him in the guise of ● religious woman/ and put him in a lityl lote/ & encountered pylgryms that sailed in the see toward this holy saint/ and aresonued them thus and said/ I would fain go to this/ holy man/ but I may not/ wherefore I pray you to bear this oil in to his church and for the remembrance of me/ that ye anoint the walls of the hall/ and anon he vanished away/ then they saw anon after another ship with honest persons among whom there was one like to saint Nicholas which spack to them softly/ what hath this woman said to you/ And what she hath brought/ And they told to him all by order/ And he said to them/ this is the evil and fowl diane/ And to th'end that ye know that I say truth cast that oil in to the See/ And when they had cast it/ A great fire caught it in the see/ And they saw it long burn against nature/ Then they came to this holy man and said to him/ verily thou art he that appeared to to us in the see/ and deliverdest us fro the see and awaits of the devil/ And in this time certain men rebelled against thmperour/ And th'emperor sent against them three princes/ Nepocien/ Versyn/ and Appollyn/ And they came to the port Andrieu/ for the wind which was contrary to them/ And the blessed Nicholas commanded them to dine with him/ For he would keep his people/ fro the ravine that they made/ And whiles they were at dinner/ The consul corrupt by money had commanded three Innocent knights to been beheaded/ And when the blessed Nicholas knew this/ he prayed these iij princes that they would much hastily go with him/ And when they came there/ where they should be beheaded he fond them on their knees and blyndfeld And the righttar brandysshid his sword over their heeds/ then saint Nicholas embraced with the love of god set him hardyly against the righter/ and took the sword out of his hand/ and threw it fro him/ and unbonden the Innocentis/ and lad them with him all safe/ And anon he went to the judgement/ to the Consul and fond the the yates closed/ which/ anon he opened by force/ And the Consul came anon and salued him/ And this holy man having this salutation in despite said to him/ Those enemy of god corumper of the law/ wherefore hast thou consented to so great evil and felony/ how darest thou look on us/ And when he had sore chyden/ and reproved him/ he repented and at prayer of the iij princes he receyue● him to penance/ After when the messengers of th'emperor had received his benediction/ they made their gear ready and departed/ and subdued their enemies to th'empire/ without shedding of blood/ And sith returned to th'emperor/ and were worshipfully received/ And after this it happened that some other in th'emperors house had envy on the weal of these three princes/ And accused them to th'emperor of high treason/ And died so moche by prayer and by yefts/ that they caused th'emperor to be so full of ire/ that he commanded them to prison/ And without other demand he commanded that they should be slain that same night/ And when they knew it by their kepar/ they rent their clothes and wept bitterly/ And then Nepocyen remembered him/ how saint nycholas had delivered the three Inncentes And admonested the other that they should repair his aid and help/ and thus as they prayed saint nycholas appiered to them/ And after appeared to constantyn th'emperor/ and said to him/ wherefore hast thou taken these three princes with so great wrong/ and hast judged them to death without trespaas Arise up hastily and command that they be not executed/ Or I shall pray to god that he move battle against t●e in which thou shalt be over thrown/ and shalt be made meet to beasts/ and th'emperor demanded what art thou that art entered by night in to my palace/ and darest say to me such words And he said to him I am nycholas bishop of myrrh/ and in like wise he appeared to the provost and feared his/ saying with a fearful voys/ Thou that hast lost mind and wit/ wherefore hast thou consented to the death of Innocentis/ Go forth anon and do thy part to deliver them/ Or else thy body shall rote and be eaten with worms/ And thy main shall be destroyed/ And he asked him/ how art thou that so menace●t me/ And he answered know thou that I am Nicholas/ the bishop of the city of myrrh/ Thenne that one awoke that other/ and each told to other their dreams/ and anon sent for them that were in prison/ To whom th'emperor said/ what art magic o● sorcery can ye/ that ye have this night by Illusion caused us to have such dreams/ And they said/ that they were none enchanters ne knew no witchcraft/ and also that they had not deserved the sentence of death/ Thenne th'emperor said to them/ know ye well a man named Nicholas/ And when they herd speak of the name of the holy saint/ they held up their hands toward heaven/ and prayed our lord that by the merits of saint Nicholas they might be delivered of this present peril/ And when th'emperor had herd of them the life & miracles of saint Nicholas/ he said to them/ Go ye forth and yield ye thankings to god/ which hath delivereth you by the prayer of this holy man/ & worship ye him/ and bear ye to him of your jewels/ and pray ye him that he thretene me nomoore/ but that he pray for me and for my Royame's unto our lord/ ¶ And a while after the said princes went unto the holy man/ And fill down on their knees humbly atte his feet/ saying verayly/ Thou art the sergeant of god/ and the very worshipper and lover of Ihesu christ and when they had all told this said thing by order he life up his hands to heaven and gave thankings & praisings to god/ And sent again the princes well informed in to their contrees/ ¶ And when it pleased our lord to have him depart out of this world/ he prayed our lord that he would send him his angels/ And inclining his heed he saw th'angels come to him/ whereby he knew well that he should depart/ & began this holy psalm/ In te domine speravi unto In manus tuas/ And so saying lord In to thine hands I comende my spirit/ he rendered up his soul and died the year of our lord three ninety and xliij with great melody sungen of the celestial company/ ¶ And when he was buried in a tomb of marble/ a fountain of oil sprang out fro the heed unto his feet/ And unto this day holy oil issueth out of his body/ which is moche vayllable to thealth of sicknesses of many men/ And after him in his see succeeded a man of good & holy life/ which by envy was put of his bishopric/ And when he was out of his see the oil cessed to run/ And when he was restored again thereto/ the oil ran again/ ¶ Long after this the turks destroyed the city of myrrh/ And then can thither iiij knights of Bar/ and iiij Monks showed to them the sepulchre of saint Nicholas/ And they opened it/ And fond the bones swyming in the oil/ And they bore them away honourably in to the city of bar/ in the year of our lord Mlxxxvij/ There was a man that had borrowed of a jew a some of money/ And swore upon the altar of saint Nicholas that he would render and pay it again as soon as he might/ and gave none other pledge/ And this man held this money so long/ that the jew demanded and axed his money/ And he said that he had paid him/ then the jew made him to come to fore the law in judgement/ And throth was given to the debttour/ And he brought with him an hollow staff/ in which he had put the money in gold And he lent upon the staff/ And when he should make his oath and swear/ he delivered his staff to the jew to keep & hold whilies he should swear/ And then swore that he had delivered to him more than he ought to him/ and when he had made the oath he demanded his staff again of the jew/ And he nothing knowing of his malice/ delivered it to him/ then this deceynour went his way/ and anon after him list sore to sleep/ and laid him in the way/ And a cart with iiij whelis came with great force/ and slew him/ and broke the staff with gold/ that it spread a brood/ And when the jew herd this/ he came thither sore moved/ and saw the fraud And many said to him that he should take to him the gold/ And he refused it saying/ but if he that was deed/ were not raised again to life by the merits of saint Nicholas/ he would not receive it/ And if he came again to life he would receive baptism/ and become christian/ then he that was deed aroos/ And the jew was crystened ¶ Another jew saw the virtuous miracles of saint Nicholas/ and died do make an image of the saint/ and set it in his house/ and commanded him that he should keep well his house when he went out And that he should keep well all his goods saying to him Nicholas lo here be all my goods/ I charge the to keep them/ And if thou keep them not well I shall avenge me on the in beating and tormenting thee/ And on a time when the jew was out/ thiefs came and Robbed all his goods/ and left unborn away only th'image/ And when the jew came home/ he fond him rob of all his goods/ he aresonned th'image saying these words/ Sire Nycholas I had set you in my house for to keep my goods fro thieves/ wherefore have ye not kept them/ ye shall receive sorrow and torments/ and shall have pain for the thieves/ I shall avenge my loss and refrain my woodness in beating thee/ And then took the jew the image/ and beat it and tormented it cruelly/ Thenne happened a great marvel/ For when the thiefs departed the goods/ The holy saint like as he had be in his array appeared to the thiefs/ and said to them/ wherefore have I be beaten so cruelly for you/ and have so many turmentis/ See how my body is hewn and broken/ See how that the red blood runneth down by my body/ go ye fast and restore it again or else the ire of god almighty shall make you as to be one out of his wit/ and that all men shall know your felony/ and that each of you shall be hanged/ and they said who art thou that sayst to us such things/ & he said to them/ I am Nicholas the servant of Ihesu christ/ whom the jew hath so cruelly beaten for his goods that ye bore away/ ¶ Then they were afeard/ and came to the jew/ and herd what he had done to th'image/ and they told him the miracle/ and delivered to him again all his goodis/ And thus came the thiefs to the way of truth/ and the jew to the way of Ihesu christ/ ¶ A man for the love of his son that went to school for to learn/ hallowed every year the feast of saint Nicholas moche solemnly/ On a time it happened that the father had do make ready the dinner/ and called many clerks to this dyner/ And the devil came to the gate in thabyte of a pilgrim for to demand alms/ And the father anon commanded his son/ that he should give alms to the pylgryme/ he followed him as he went/ for to give to him alms And when he came to the quarf●xr/ the devil caught the child and strangled him/ And when the father heard this/ he sorrowed moche strongly/ and wept/ and bare the body in to his chambre/ and began to cry for sorrow and say/ right sweet son how is it with thee/ saint Nicholas is this the guerdon that ye have done to me/ by cause I have so long served you/ ¶ And as he said these words and other semblable/ The child opened his eyen and awoke like as he had been asleep/ and aroos up to fore all & was raised fro death to life/ ¶ Another noble man prayed to saint Nicholas/ that he would by his merits get of our lord that he might have a son/ And promised that he would br●nge his son to the church/ & would offer up to him a cup of gold/ Thenne the son was born & can to age/ & the father commanded to make a cup/ & the cup pleased him moche/ & retained it for himself/ & died do make another of the same value/ & as they went sailing in a ship toward the church of saint Nicholas And when the child would have filled the cup/ he fill in to the water with the cup/ And anon was lost & can no more up/ yet nevertheless the father performed h●s avow in weeping moche tenderly for his son/ and when he can to the altar of saint Nicholas he offered the second cup/ And when he had offered it/ If fell down like as one had cast it under the altar/ And he took it up & set it again upon the altar/ and thenne yet was cast ferther than tofore And yet he took it up & remised it the third time upon the altar/ And it was thrown again ferther than to fore of which thing all they that were there marveled/ & men can for to see this thing/ And anon the child that had fallen in the water in the see came again prestly to fore them all & brought in his hands the first cup/ and recounted to the people/ that anon as he was fallen in the see/ the blessed saint Nicholas came & kept him that he had none harm/ And thus his father was glad & offered to saint Nicholas both the two cups/ ¶ There was another rich man that by the merits of saint Nicholas had a son/ and called him deus dedit/ god gave/ And this rich man died do make a chapel of saint Nicholas in his dwelling place/ and did do hallow every year the feast of saint Nicholas/ And this manoyr was set by the land of Agariens/ this child was taken prisoner and deputed to serve the king/ The year following and the day that his father held devoutly the fest of saint Nicholas/ the child held a precious cup to fore the king/ And remembered his prise/ the sorrow of his friends/ and the joy that/ that day was made in the house of his father/ And began for to sigh sore high/ And the king demanded him what him ailed and the cause of his sighing/ And he told to him every word wholly/ ¶ And when the king knew it he said to him/ what somever thy Nicholas do or do not thou shalt abide here with us/ And suddenly there blewe a moche strong wind that made all the house to tremble/ And the child was ravished with the cup/ and was set to fore the gate/ where his father held the solemnity of saint Nycholas in such wise that all they demeaned great joy/ And some say that this child was of Normandye/ and went over see/ and was taken by the sultan/ which made him oft to be beaten to fore him/ And as he was beaten on a saint Nicholas day/ and was after set in prison/ he prayed to saint Nicholas as well for his beating that he suffered/ as for the great joy that he was wont to have on that day of saint Nicholas/ ¶ And when he had long prayed and sighed/ he fell a sleep/ And when he awoke/ he fond himself in the chapel of his father/ where as was moche joy made for him/ ¶ Late us then pray to this blessed saint/ that he will pray for us to our lord Ihesu cryst/ which is blessed in secula seculorum/ Amen/ Here endeth the life of saint Nicholas Here followeth the Conception of our blessed lady Of the Fest of the Conception of our blessed lady MAria invemsci graciam apud dominum/ Luce primo capitulo/ When the angel gabriel had great our lady for to show to her the blessed conception of our lord/ For to take from her all doubts and dreads/ he comforted her in saying the words aforesaid/ Marry thou hast founden grace at the lord/ There been four manner of people of which the ij been good/ And the two been evil/ For some there been that seek not god ne his grace/ as people out of the believe/ Of whom may be said as it is written/ who that believeth not on his lord god shall die perpetuelly/ And other there been that seek god & his grace/ but they find it not/ For they seek it not as they ought to do/ as covetous men that set all their love in havoyr/ and in solace of the world/ ¶ Such people been likened to them that seek flowers in winter/ well seek they flowers in winter that seek god and his grace in the covetise of the world/ which is so cold of all virtues/ that it quenchyth all the devotion of the love of god/ ¶ And well is called the world winter in holy scripture/ For his evils and vices make sinners and cold to serve god And therefore saith the holy ghost to the soul that is amorous/ Canticorum primo capitulo/ Arise up thou my fair soul/ the winter is passed/ ¶ jam enim hyemps transiit/ For thou hast vanquished the temptations of the world which keel my love/ and therefore come in to my Royame's/ where thou shalt find deduyte/ of all flowers of the summer/ there as the sinners may not come by cause they seek not god as they ought/ to do by very repentance of heart/ ¶ And therefore saith our lord johannis seven capitulo/ Queritis et non invenietis/ Item johannis octavo capitulo/ 〈◊〉 vo● queritis me et in peccato moriemmj/ Ye seche me and find me not/ Item Lo ye seek me/ and in sin ye shall die/ ¶ The third manner of people that seek not god/ And yet nevertheless they find him/ They been children that die in their innocency/ and been purged by lap●esme/ Of whom god said by his prophet/ isaiah lxiiij capitulo/ Inuenerunt qui non quesierunt me/ I am founden of them that sought me not/ And that is for default of Age/ ¶ The fourth manner of people that seek god and find him/ been they that set all their desire to serve god and love him/ like as the blessed virgin mary that sith she was in her enfancye she put her ever in the service of god and love of him/ and vowed to him chastete afore all other women/ And therefore with right might the angel well say to her/ Maria invenisti graciam apud dominum/ mary thou hast founden grace at god our lord/ We find in the scripture that this glorious virgin mary hath founden grace in three manners/ For her coming was long afore prophesied/ And her birth anunciat and showed by th'angel/ And in the womb of her mother ere she was born sanctified and hallowed/ first her coming was showed and prophesied in many manners and by many figures/ For Balaam prophesied Numeri vicesimoquarto Capitulo/ Orietur stella ex jacob/ et consurget virga de Israhel/ That is to say/ that the virgin mary shall be born of the lineage of jacob patriarch it is a custom when folk will praise a person/ they will compare him to a valiant man/ like as it said commonly of an hardy man This is a right alexander/ And of a simple man/ This is a right job Thus Balaam the prophet compared our lady to a star for three causes/ First for she is adorned/ and giveth beauty to all human creature/ like as the star doth on the firmament/ For she hath opened to us the gate of ꝑradis/ like as it is song in holy church/ paradisi porta ꝓ ●uā cunctis cla●sa ● et per beatam virginem mariam iterum patefacta est/ The gate of paradies which by eve was closed fro all men/ is now opened by the blessed virgin mary/ Secondly like as the star enlumyneth the night by his clearness/ In like wise the glorious lady enlumyneth by her life all holy church/ whereof holy church singeth/ Cuius vita gloriosa lucem dedit seculo/ The noble life of our lady giveth light to all churches/ For as saith hugo de sancto victore/ O glorious lady For as much as thou hast engendered a grace and glory to all manner of people unto the deed life/ to synnars grace and to captyfs pardon may be said as is said judith xv capitulo/ Tu gloria Iherusalem/ tu leticia Israhel/ tu honorificencia etc/ Thou art the glory of Iherusalem Thou art joy of Israhel thou art all the honour of our people/ Thou hast kept Chastete/ and therefore thou shalt be blessed permanably/ Capitulo eodem/ Confortatum est cortuum eo ꝑ castitatem amaveras et post virum tuum adulterium nescieris/ ideo et manus dominj confortavit te/ et jon eris benedicta in eternum/ judith viij Ora pro nobis quoniam mulier sancta es/ Item capitulo xiv Benedicta es etc/ Hit was said to judith the widow this that we may say to our lady Pray for us/ for ye be an holy woman ye be a daughter that is blessed of the sovereign god above all the women that been on the earth/ ¶ thirdly She is compared to the star/ For she hath dwelled all her life steadfastly in all works of virtue without doing any sin/ like as the star holdeth him on the firmament without descending to th'earth/ For as saint bernard saith if it were demanded to all the saints that ever have been/ have ye been without sin/ except the gloriose virgine mary/ they might answer this that is wreton Iohis j capitulo/ Si dixerimus quia peccatum non habemus etc/ ¶ If we say that we have do no sin/ we deceive ourself/ and the truth is not in us/ This glorious virgin was in the womb of her mother sanctefyed more plainly and more specially than ever was any other/ For as saith saint Thomas dalquino in compendio/ there been three manners of sanctifications/ The first is comune and given by the sacramentis of the holy church/ like as by baptism and other sacramentis/ And these give grace/ but to take away the inclination to sin deadly and venially/ nay/ And this was done in the virgin mary/ For she was hallowed and comfermed in all goodness more than ever was any creature/ like as saith saint Austyn/ She died never sin mortal ne venial/ For she was so much enlumyned by the holy ghost which descended in her/ that through the conception of her blessed son Ihesu Cryst/ which rested in her ix months/ she was so confirmed in all virtues/ that there abode in her no inclination of sin/ And therefore the holy church doth more Reverence and honour in ordonning to hallow the feast of her conception/ by cause this feast is comen to the knowledge of holy church by some miracles like as we find reading in this manner/ Ancelme archbishop of Caunterburye and pastor of england send greeting and benediction/ in our lord perpetual/ unto the bishops that been under me/ And to all them that have remembrance of the blessed virgin mary mother of god/ Right dear brethren how the conception of the glorious virgin mary hath be showed sometime in England in france and in other countries by miracles/ I shall rehearse to you/ In the time that it pleased to god for to correct the people of england of their evils and ●ynnys and to constrain them by his seruyse● he gave victory in battle to wylliam the glorious duke of Normandye to win and conquer the Royame's of england/ ¶ And after that he was king of the land/ Anon by the help of god and of his prudence/ reformed thestates and dignities of holy church in to better reformation than it had been/ To which the devil enemy unto all good works had envy & pained tempesshe & let the good works as well by falseness of his servants as by encombring of his strangers/ For when the danes heard say that england was thus subject unto the normans/ Anon they made them ready to withstand it/ when king wylliam understood this/ Anon he sent th'abbot of ramsey which was named helisius in to denmark for to know the truth/ This abbotte after that he had done well and diligently the charge of his commission/ And that he was returned a great part of the see homeward/ anon aroos a great tempest on the see in such wise that the cords and other habyllemens' of the ship brack/ And the master and governors of the ship and all they that were therein/ lost the hope and trust t'escape the peril of this tempest/ And all cried devoutly to the glorious virgin mary which is confoorte to dysconforted and hope to despaired and Recomanded themself in the keeping of god/ ¶ And anon they saw coming to fore the ship upon the water an honourable person in habit of a bishop/ which called the said Abbot in the ship and said to him/ Wilt thou escape these perils of the see and go home hole and safe in to thy country/ And the Abbote answered weeping/ that he desired that above all other thing/ then said thangel to him/ know thou that I am sent hither by our lady for to say to thee/ that if thou wilt hear me & do there after thou shalt escape this peril of the see/ The abbot promised that gladly he would obey to that he should say/ ¶ then said the angel Make covenant to god and to me/ that thou shall do hallow the feast of the conception of our lady and of her creation well and solemnly and that thou shalt go and preach it/ ¶ And the Abbote demanded in what time this feast should be kept/ The angel answered to him the viij day of december/ And the abbot demanded him what office and service he should take for the service in holy church/ And the Angel answered all the office of the nativity of our lady safe where thou sayst nativity thou shalt say Conception/ And anon after the Angel vanished away/ And the tempest cessed/ And the Abbote came home saufly in to his country with his company/ And notefyeed to all them that he might/ that he had herd and seen/ And right dear sirs if ye will arrive at the port of health late us hallow devoutly the Creation and the conception of the mother of our lord/ by whom we may receive the reward of her son in the glory of paradise celestial/ Hyt is also otherwise declared/ In the time of Charlemagne king of France there was a clerk which was brother german to the king of hungry/ which loved heartily the blessed virgin mary/ ¶ And was wont to say every day matins of her/ and the hours/ It happened that by counseyl of his friends he took in marriage a moche fair damoyseylle/ And when he had wedded her/ and the pres●e had given the benediction on hem after the mass/ Anon he remembered that that day he had not said his ours of our lady/ wherefore he sent home the bride his wife and the people to his house/ ¶ And he abode in the church beside an altar for to say his hours/ ¶ And when he came to this Anthem/ Pulcra es et decora filia Iherusalem/ that is to say/ thou art fair and gracious daughter of Iherusalem/ Anon appeared to fore him the glorious virgin mary with ij angels on either side/ and said to him/ I am fair and gracious wherefore leavest thou me and takest thou Another wife/ or where hast thou seen one more fair than I am/ And the clerk answered madame thy beauty surmounteth all th● beauty of the world Thou art lift up above the heavens and above the Angelis/ what wilt thou that I do/ And she answered and said if thou wilt leave thy wife fleshly/ Thou shalt have me thine espowse/ in the Royaume of heaven/ And if thou wilt hallow the feast of my conception the eight day of december/ And preach it about that it may be hallowed thou shalt be crowned in the Royame's of heaven/ And anon therewith our blessed lady lady vanysshid away/ Late us thenne pray to that glorious virgin our lady saint mary/ that we after this short and transitory life may be crowned in heaven in glory celestial/ to which god bring us Amen/ He endeth the Conception of our blessed lady The lives of the seyntes gencien fulcien and victorice Saint Fulcien and saint vyctorice of whom that solemnity is hallowed/ camen fro the city of rome for to preach the faith of Ihu crith in to these parties/ & were in the cite of terwane/ & preached there the faith/ And they repaired by amiens/ and passed by a little vylage named Sayns/ & found there a good man that believed in god/ but he was not yet baptized/ & was named gencien/ And he salued them/ & said sires ye be welcome/ And they said god save you/ And after he demanded them/ what seek ye/ and they answered we seek one of our fellows called quyntyne/ and he said/ ha fair sires he was but late beheaded not long sith/ and sentence was given that where such manner people might be founden that prechid of god// that they should be slain/ but come ye ner & eat ye a morsel of breed/ And as they were there/ a tyrant that was called Rixionayre came with sergeants/ & said to theodocien/ deliver to us them that been here in/ and he said/ I shall not do it/ Thenne he he drew out his sword all naked Gencien said/ they take non heed of you The tyrant Rixionaire had great anger & sorrow/ and made to take gencien and smote of his heed/ And after he made to be taken saint fulcyens and saint victoryece/ and brought them to amyens/ And said to them that they should forsake their god/ whom they had made die an evil death/ and they said they would not/ then he died do take broochs of iron/ and pute them through their eeres/ through their nostrils & after died do smite of their heeds/ & by the will & power of our lord they aroos up and took their heeds in their hands/ and bore them two mile far fro the place/ where they had been beheaded/ And all three were buried to gydre in that town/ which is called saint constancien/ a great rage and madness took the tyrant Rixionaire/ & he cried through the city of amien's all araged/ Alas/ Alas/ Alas/ Now been well the saints avenged on me/ And sith died fowl in his woodness/ And thus were the friends of our lord avenged on the tyrant/ And by such martyrdom the glorious saints departed out of this life unto the Royame's of heaven/ Theenne pray we unto the glorious martyrs saint constancien/ saint victorrice/ And saint Gencien that they will pray god for us/ that by their merits/ we may have pardon & forgiveness of our sins/ Amen/ Thus enden the lives of the holy seynttes Gencien Fulcien & victorice Here followeth the life of the blessed virgin lucy Lucy is said of light/ And light is beauty in beholding/ after that saint Ambrose saith/ the nature of light is such She is gracious in beholding/ She spreadeth over all without lying down/ She passeth in going right without croaking by right long line/ ¶ And it is without dilation of tarrying/ ¶ And therefore it is showed/ the blessed lucy hath beauty of virginity without any corruption/ ¶ Essence of charity without disordinate love/ Rightful going and devotion to god/ with out squaring out of the way/ Rightlonge line by continual work without necglygence of slowful tarrying/ In lucy is said/ the way of light/ Saint lucye the holy virgin was born in Cecylle/ and extrayt & engendered of a noble lineage in the city of Syracuse/ when she herd of the good fame and renomee of saint Agathe or Agaas which was publysshid and spread all about/ Anon she went to her sepulchre with her mother/ which was named eutice/ which had a malady named the bloody flux ● by the space of iiij year/ the which no master in physic ne in Cyrurgerye could hele/ And when they were there at a mass/ ¶ One red a gospel which made menytion/ of a woman which was heeled of the bloody flux/ by touching of the hem of the cote of Ihesu christ/ when saint lucy herd this anon she said to her mother/ Mother if ye believe that this which is red be true/ & also that saint Agathe hath now presently with her Ihesu cryst/ and also that for his name she suffered martyrdom/ And if ye with this believe touch her sepulchre/ without doubt ye shall be anon guarished and heelid upon this they after the mess when the people were deparded/ they twain fell down on their knees on the sepulchre of saint Agatha in prayers/ and weeping began to pray for her help and aid/ saint lucy in making her prayers for her mother fill a sleep/ and she saw in her sleep/ saint agathe among thangels nobly adorned and arrayed with precious stones which said thus to her/ lucy my sweet sister/ devout virgin to god/ where for prayest thou to me for thy mother/ for such thing as thou mayst thyself right soon give to her/ For I tell the for truth/ that for thy faith/ and thy good life/ thy mother is safe and whole/ with these words saint lucy awook all afeard and said to her mother/ Mother ye be guarished and all hool I/ pray you for her sake/ by whose prayers ye been heeled/ That ye never make mention to me for to take an husband ne spouse/ But all that good that ye would give me with a man/ I pray you that ye will give it to me for to do alms with all that I may come to my saviour Ihu cryst/ Her mother answered to her/ Fair daughter/ thy patrimony which I have received this ix year sith thy father deide/ I have nothing amynyssyd/ but I have multiplied & increased it/ but abide till I am departed out of this world/ And then forthon do as it shall please thee/ saint lucy said sweet mother here my counseyl/ he is not beloved of god that for his love giveth that/ which he may not use himself/ but if thou wilt find god debonayr to thee/ give for him that/ which thou mayst dispend for after thy death thou mayst in no wise use thy goods/ that which thou givest when thou shalt die/ thou givest it/ by cause thou mayst not bear it with thee/ give then for god's sake whiles thou livest/ & as to such good as thou oughtest to give to me with an husband or spouse/ begin to give all that to pour people for the love of Ihu christ hereof spoke always saint lucy to her mother/ & every day they gave alms of their goods/ & when they had almost sold their patrimony & their jewels/ tidings came to the knowledge of her spouse that should have wedded her/ and that she was promised to/ the which he demanded hereof the troth of the norice of saint lucie/ & wherefore they sold thus their patrimony/ she answered cautelously/ & said that they did it by cause that saint lucy which should have been his wife/ had founden one which had a more fairer & noble heritage than his was the which they would buy tofore or they should assemble by marriage/ the fool believed it/ for he understood carnally this that the norice had said to him spirytuelly/ & help them to sell their heritage/ but when he understood that she gaf all for gods love/ & that he felt himself deceived/ anon he complained on lucy/ and made her to come to fore a judge named Paschasyus which was a mescreaunt & heathen man/ & it was by cause she was christian/ And that she died against the law of themperours/ Pascasius blamed her/ and admonested her to worship and do sacrifice to the idols/ She said sacrifice which pleised god is to visit the widows and orphannes/ and to help them in their need/ I have not cessed these three years passed to make to god such sacrifice/ And for as manche as I have no more of which I may make yet such sacrifice I offer to him myself/ let him do/ with his offering as it pleaseth him/ Pascasius said/ Thou mightest say these words unto Crysten people semblable to thee/ but to me which keep the commandments of themperours thou sayst them in vain/ saint Luchye said/ if thou wilt keep the law of thy lords/ I shall keep the law of god/ Thou doubtest to anger them And I shall keep me that I anger not my god/ Thou wilt please them/ And I covet only to please our lord Ihesu cryst/ Pascasius said/ Thou hast despended thy patrimony with the ribalds/ And therefore thou speakest thus as a ribald/ She said I have set my patrimony in a/ sure place/ unto the corruption of my heart ne body I never agreed ne suffered it/ Pascasius said who been they that corrupt the heart and the body/ She said/ ye be that corrupt the hearts/ of whom th'apostle said/ The evil words corrupt the good manners/ ye counsell the souls to forsake their creator/ and tensyewe the devil/ in making sacrifice to the idols/ The corrupteurs of the body been they/ that/ love the short delectations corporal/ and despite delights spiritual/ that endure ever/ Pascasius said these words that thou sayst shall finish/ when thou shalt come to thy pains/ She said/ the words of god may not end ne finish/ Pascasius said/ how then art thou god/ She said I am the handmaid of god/ and for so much I say they be the words of god/ For he saith ye be not they that speak to fore the princes and judges/ but the holy ghost speaketh in you/ Pascasius said and therefore/ the holy ghost is in thee/ She said/ Thapostle saith that they been the temple of god that live chastely and the holy ghost dwelleth in them Pascasius said/ I shall do bring the to the bourdel/ where thou shall lose thy chastity/ And then the holy ghost shall depart fro thee/ She said/ the body may take no corruption/ but if the heart and will give thereto assenting/ For if thou madest me to do sacrifice by my hands by force/ to the idols against my will/ god shall take it only but a derision For he judgeth only of the will and consenting/ And therefore/ if thou make my body to be defouled without mine assent/ and against my will/ my chastete/ shall increase double to the merit of the crown of glory/ Thing that thou dost to the body which is in thy power/ that beareth no prejudice to the handmaid of Ihesu christ/ then commanded pascasius that the ribalds of the town should come/ to whom he delivered saint lucy saying/ call other to you for to defoul her/ and labour her so moche till that she be deed/ Anon the ribalds would have drawn her from thence where she was/ and have brought her to the bourdell/ But the holy ghost/ made her so peysaunt and heavy/ that in no wise they might move her fro the place/ wherefore many of the servants of judge put hand to for to draw with the other/ And she abode still/ Thenne they bond cords to her hands & feet/ and all drew/ but she abode allway still as a mountain without moving Whereof pascasius was all anguishous and angry/ And died do call his enchanters/ which might never move her for all enchaunterye/ then pascasius/ died do yoke for her oxen many for to draw her/ And yet they might not move her/ fro the place/ then Pascasius demanded her/ For what reason might it be/ that a fraylle maid might not bedrawen ne moved by a thousand men/ She said it is the work of god/ And if thou settest thereto yet ten thousand they should not move me/ Of these words the judge was sore tormented/ And saint lucy said to him/ wherefore tormentest thou thyself thus/ if thou hast proved & assayed that I am the temple of god believe it if thou hast not assayed/ learn to assay/ And hereof was the judge more tormented/ For he saw that she made but her mocquery with him/ Wherefore he died do make about saint lucy/ a right great fire/ and made to be cast on her pitch rosin and boylling oil/ and she abode all still to fore the fire/ and said/ I have prayed to Ihesu christ that this fire have no domination in me to th'end that the christian men that believe in god/ make of the their derision/ And have prayed for respite of my martyrdom/ for to take away fro the christian men the fear and dread to die for the faith of Ihesu christ/ And to take away fro the mescreaunts the avaunting of my martyrdom/ The friends of the judge saw that he was confused by the words of saint lucy/ & of the drawing much greatly tormented/ and therefore they roof a sword through her throat/ And yet for all that she died not anon/ but spack to the people saying/ I adnounce and show to you that holy church shall have peace/ For dyoclesyen the Emperor which was enemy to holy church/ is this day put out of his signory/ And maximien his fellow is this day deed/ And in like wise as saint Agathe is patroness and kepar of cathanence/ In the same wise shall I be commised to be patroness of siracusane this city/ And as she spack thus to the people/ The sergeants and mynystres of Rome came for to take pascasius and bring him to rome/ by cause that he was accused to fore the senators of Rome/ of that he had Rob the province/ wherefore he received his sentence of the senate/ And had his heed smitten of/ Saint lucy never remevid fro the place where she was hurt with the sword/ ne died not till the priest came/ & brought the blessed body of our lord Ihesu christ And assoon as she had received the blessed sacrament/ she rendered and gave up her soul to god/ thanking and praising him of all his goodness/ In that same place is a church edified in the name of her/ where as many benefetes been given to th'honour of our lord Ihu christ/ which is blessed world withouten end/ Amen Here followeth the life of saint Nychase/ IN that time that the wandles wasted and destroyed many cities & lands/ they came to the city of reins in france in which city saint nychase was arch bishop/ he preached the faith of Ihesu christ and comforted the people/ and admonested them to receive in patience the persecution of the wandles which then had destroyed the country and land all about the city/ and as this people called wandles approached the city/ The folk came to th'archbishop and demanded counseyl if they should yield them/ or go and fight for the cite/ saint nychase to whom god hath showed tofore that the wandles came/ that all the cite should be destroyed/ Impetred and had grant of our lord that this tribulation and this death should be to the health of the souls of them/ that to their power should be repentant/ of their sins/ & sith said to them/ late us go surely to the peril of death/ And let us abide the mercy of god/ I am ready to set my soul for my people/ late us prey for our enemies/ and late us desire of their souls like as of our own/ Thus as he spoke to the people/ saint eutroppe his sister exhorted/ as moche as she might the people to receive martordom which was ready/ after thorisons and thensignments that they had made to the people they issued out against the wandles/ And saint nychase said to them if ye will slay my people/ slay me first tofore/ And after he preached to them the faith of Ihu christ and taught them how they might be saved/ but they would not understand it/ then the holy man set him to prayer/ And whiles he prayed/ his enemies smote of his heed/ and after that the heed was smeton off/ he made an end of his prayer and said in his tongue this vers of the sauter/ adhesit panimento etc when saint eutrope saw her brother martyred/ And saw that noman made him ready to be martyred/ but stroof/ for her beauty/ she ran to him/ that had slain her brother/ And would have cratched his eyen out of his heed/ And anon she was martrid and many other with her/ then the wandles saw a great company of chivalry of heaven come for t'avenge the great felony that they had done/ and heard a great sound in the church/ And they had so great fere and dread/ that they left all their armours/ and fled/ And there appeared a great light and clearness upon the bodies/ that it was seen far by night then came again some burgesses of them that had fled and saw the clearness/ and felt a great odour about the martyrs/ and buried them about the city/ And thanked our lord/ and served him more perfectly than they had done before/ late us pray then to the holy saint Nichase/ and to saint Eutroppe that they will get us grace of our lord/ that they bring us in to their company/ Amen/ Thus endeth the life of saint Nychase And here beginneth the life of saint Thomas th'apostle THomas is as much to say as abysm/ or double/ which in grece is said didimus/ or else/ Thomas is said of Thomos/ which is said division/ and departing/ he was abysm or swallow by cause he deserved to pierce the deepness of divinity/ when at his Interrogation Ihesu cryst answered to him/ Ego sum via veritas & vita/ I am the way/ truth and life/ he is said double/ by cause he knew christ in his resurrection in double these more than other knew/ For they knew him but only in seeing/ but Thomas knew him both seeing and feeling/ he is said division or departing/ for he departed his love fro the love of the world/ And was departed fro the other apostles at Resurrection/ Or Thomas is said/ as appeared again/ that is in the love of god by contemplation/ he had three things in him/ of which prosper saith in the book of the soul/ contemplative/ and demandeth what it is for to love/ nothing but for to conceive the brenning of him in his thought/ and the talent of god/ and hate of sin/ and to forsake the world/ Or Thomas is as much to say/ as always going in the love and contemplation of god/ Or thomas is as moche as my god by cause he said/ when he touched the side of our lord/ my god and my lord Saint Thomas when he was in Cezaree/ our lord appeared to him and said/ The king of India gondeforus hath sent his provost Abanes for to seche men that can well the craft of masons/ And I shall send the to him/ and saint Thomas said/ sire send me overall/ safe to them of ynde/ And our lord said to him/ go thy way thither surely for I shall be thy kepar/ and when thou hast converted them of ynde thou shalt come to me by the crown of martyrdom And Thomas said to him/ thou art my lord/ And I thy servant/ thy will be fulfyllid/ And as the provost went through the market/ our lord said to him/ young man what wilt thou buy/ And he said my lord hath sent me/ for to bring to him some that be learned in the science of masonry/ that they might make for him a palace after the work of Rome/ And thenne our lord delivered to him saint Thomas th'apostle/ and told to him that he was much expert in that work/ and they departed and sailed till they came in a city/ where the king made a wedding of his daughter/ And had do cry/ that all the people should come to this feast of this marriage/ or else he would be angry/ And it so happened that the provost and thomas went thither/ And an hebrewe maid had a pipe in her hand/ And praised everich with some laud or praising/ And when she saw the apposthe/ she knew that he was an hebrewe/ by cause he eat not/ but had always his eyen farm to ward heaven/ And as the maid song to fore him in hebrewe she said/ The god of heaven is one only god/ the which created all things and founded the sees/ And th'apostle made her to say these words again/ And the botyller beheld him and saw that Thomas eat not/ ne drank not/ but always looked upward to heaven/ and he came to th'apostle/ and smote him on the cheek/ And th'apostle said to him/ that in time to come it be pardonned to thee/ & and that now a wound transitory be given to thee/ and said/ I shall not arise fro this place/ till the hand that hath smeton me be eaten with dogs/ And anon after the boteler went for to fetch water at awelle/ and there a lion came and slew him and drank his blood/ and the hounds drew his body unto pieces/ in such wise that a black dog brought the right arm in to the hall in the middle of the dyner/ And when they saw this/ all the company was abashed/ And the maid remembered the words/ and threw down her pipe or floyte/ and fill down at feet of th'apostle/ And this vengeance blameth saint austin in his book of faustyn/ and saith that this was set in of some false prophets For this thing might be suspecyonnous unto many things/ Whether it be true or no/ it appertaineth not to me/ but I wot ● well that they should be like as our lord teacheth/ which saith/ if any man smiteth the on that one cheek/ show and offer to him that other/ And certainly th'apostle held within his/ courage the will of god/ and of dilection/ And without forth he/ required example of correction/ This saith saint Austyn/ and then at the request of the king th'apostle blessed them that were new married and said/ lord god give to these children the blessing of thy right hand/ and set in their minds the seed of life// And when th'apostle was goon/ theridamas was found in the hand of of the young man that was married a branch of palm full of dates/ And when he and his wife had eten of the fruit/ they fill a sleep/ and they had one semblable dream/ For them seemed that a king adorned with precious stones embraced them and said/ mine apostle hath blessed you/ in such wise that ye shall be partioners of the glory perdurable/ then they awoke and told to each other their dream/ And then th'apostle came to them and said/ my king hath appeared right now to you/ and hath brought me hither the doors being shut/ so that my blessing may be fruitful upon you/ And that ye may have the sureness of your flesh/ the which is queen of all virtues/ and fruit of perpetual health/ And above thangels possessions of all good/ victory of lechery lord of the faith/ discomfiture of devils And surety of joys perdurable/ lechery is engendered of corruption/ And of corruption cometh pollution/ and of pollution cometh sin/ And of sin is confusion engendered/ And he thus saying/ ij angels appeared to them and said/ we been the two angels deputed for to keep you/ And if ye keep well all thadmonestemens'admonestments of th'apostle/ we shall offer to god all your desires/ And then th'apostle baptised them/ and informed them diligently in the faith/ And long time after/ the wife named pelagene was sacred with a veil & suffered martyrdom/ And the husband named denys was sacred bishop of that city/ And after this th'apostle and alban came unto the king of ynde/ And the king devised to th'apostle a marvelous palace/ and delivered to him great treasure/ And the king went in to another province/ And th'apostle gave all the treasure to pour people/ And th'apostle was aleway in predications/ two year or there about ere the king came/ and converted moche people without number to the faith/ And when the king came/ and knew what he had done/ he put him and abanes in the most deepest of his prison/ And purposed fully to flee them and burn/ And in the mean while Gaath brother of the king died/ And there was made for him a Rich sepulchre/ And the fourth day he that had been deed aroos fro death to life and all men were abashed and fled And he said to his brother/ this man that thou intendest to flee and burn is the friend of god/ And th'angels of god serve him/ and they brought me in to paradis/ and have showed me a palace of gold and silver and of precious stones/ and is marvelously ordained/ And when I marveled of the great beauty thereof/ they said to me/ this is the palace that thomas hath made for thy brother/ And when I said that I would be thereof portyer/ They said to me/ thy brother is made unworthy to have it/ if thou wilt dwell therein/ we shall pray god to raise the so that thou mayst go buy it of thy brother/ in giving to him the money/ that he had supposed he had lost And when he had said this/ he ran to the prison/ and required of th'apostle that he would pardon his brother that he had done to him/ And then delivered him out of prison/ & prayed th'apostle that he would take & do on him a precious vesture/ And th'apostle said to him/ knowest thou not that they which ween to have power in things celestial/ set nought in no thing fleshly ne earthly/ And when th'apostle issued out of prison the king came against him/ and fill down at his feet/ and required of him pardon/ then th'apostle said to him god hath given to you much great grace/ when he hath showed to you his secrets/ now believe in Ihesu cryst/ and be ye baptized/ to th'end that thou be prince in the Royame's perdurable/ And then the brother of the king said/ I have seen the palace that thou hast do made to my brother/ And I am comen for to buy it/ And th'apostle said to him/ if it be the will of thy brother it shall be done/ And the king said sith it pleaseth god this shall be mine And th'apostle shall make to the another/ And if peradventure he may not this same shall be common to the and to me/ And th'apostle answered and said many palaces been there in heaven which been made ready sith the beginning of the world/ that been bought by pries of the faith/ and by almesses of your richesses/ which may well go to fore you/ to these palaces/ but they may not follow you/ And after this at end of a month/ th'apostle made tassemble all them of the province/ And when they were assembled/ he commanded that the fell and seek should be set a part by themself/ then he prayed for them/ And they that were well enseigned and taught saiden amen And forthwith came a clear light fro heaven/ which descended upon them/ and smote down all the people and th'apostle to th'earth/ and supposed they had been smeton with thunder/ and so lay by the space of half an hour/ After thapostle aroos and said/ Arise ye up/ for my lord is come as thunder & hath heeled us/ And anon they aroos all hole/ and glorified god and th'apostle/ then began th'apostle to teach them/ and to show to them the degrees of virtue/ The first is that they should believe in god which is one essence/ and triple or three in persons/ And showed to them examples sensible/ how three persons been in one essence/ The first example in a man is wisdom/ And thereof cometh understanding/ memory and cunning/ Cunning is of that thou hast learned the memory or mind/ And reteynest that thou shouldest forget/ And the understanding is that thou understandest this that is taught to the and showed/ ● The second example is that in a gehenne been three things/ the stock the leef and the fruit/ the third example is that three things been in the heed of a man/ hearing/ seeing/ and tasting or smelling/ The second degree/ that they receive baptism/ The third that they keep them fro fornication/ The fourth that they keep them fro avarice/ The fifth that they restrain them fro gluttony/ The sixth that they keep their penance/ The seventh that they parsevere and abide in these things/ The eight that they love hospitality/ The ninth that in things to be done they require the will of god/ and that they require such things by works/ The tenth that they eschew though things that been not for to be done/ The eleventh that they do charity to their enemies and to their friends/ The twelft that they keep charity/ and to work by diligence to keep these things/ ¶ And after his predication forty thousand men were baptized without women and small children/ ¶ And in continent he went in to the great ynde/ where he shone by miracles Innumerable/ For he enlumyned and made to see Syntice the friend of Migdone which was wife of Carisyen cousin of the king of ynde/ And Mygdone said to Syntice/ weenest thou/ that I may see him Thenne Mygdone changed her habit by the counsel of Syntice/ and put herself among the pour women/ and came where as th'apostle preached/ And he began to preach of the maleurtee and unhappiness of this life/ And said that this life is unhappy/ wretched/ and subject to adventures/ And is so sleper/ and fleeing that when one weeneth to hold it/ it fleeth away/ and after 〈◊〉 began to show to them by iiij Raisins/ that they should gladly here the word of god/ And likeneth it to four manner of things/ First unto a colour/ which lighteth the eye of our understanding/ Secondly to a Syrup or a purgation/ For the word of god purgeth our affection fro all fleshly love/ Thirdly unto an emplaster by cause it healeth the wounds of our sins/ And four unto meet by cause the word of god nourisshith us and delighteth in heavenly love/ And in like manner like as all these things avail not to the seek man but if he take and receive them/ In like wise the word of god prouffyfiteth nothing to languishing seek man/ if he heir it not devoutly/ And as th'apostle thus preached Migdone believed in god and refused the bed of her husband/ then Carisien died so moche that he made the apostle to be set in prison/ And mygdone went to him and asked him forgiveness/ by cause he was set in prison for her sake/ And he comforted her sweetly/ and said he would suffer it debonayrly/ ¶ And then Carisien prayed the king/ that he would send the queen his wives sister unto her For to assay if she might torn her/ & call her again fro the christian faith/ And the queen was sent thither/ and when she saw and knew of so many miracles as th'apostle died/ She said they be accursed of god that believe not in his works/ then th'apostle taught them shortly that were there four things/ first that they should love the church/ honour and worship the priests/ Assemble them oft in prayers/ And oft to here the word of god/ And when the king saw the queen he said to her/ why hast thou abiden there so long/ And she then answered/ I had supposed that Mygdone had been a fool/ but she is right wise/ For she hath brought me to th'apostle/ which hath made me to know the way of truth/ And they be overmuch fools that believe not the way of truth/ ¶ That is to say that they believe in Ihesu cryst/ And never after would the queen lie with the king/ And then the king was abashed and said to his cousin/ when I would have recovered thy wife/ I have lost mine/ And my wife is worse to me/ than thine is to thee/ then the king commanded that th'apostle should be brought to fore him his hands and feet bounden/ And was commanded that he should/ reconcile the wives to their husbands/ And then th'apostle said to the king/ in showing to him by three examples that as long as he should be in the error of the faith they ought not obey them/ That is to wite by example of the king/ by example of the tower/ And by example of the fountain/ And said to him/ thou that art king/ wilt have no services soiled ne fowl/ but thou hast cleanly servants/ and net chambryeres/ & what weenest thou/ god loveth chastity/ and clean services/ Am I then to blame/ if I preach to the to love god and his servants whom he loveth/ I have made them clean servants to him/ I have founded a tower/ & thou sayst to me that I should destroy it/ Also I have doluen in the deep earth and have brought forth a fountain out of th'abysm/ And thou sayst I should stop it/ then the king was angry/ and commanded to bring forth pieces of iron brenning/ And made to set th'apostle on them all naked his feet bounden/ ¶ And anon by the will of our lord/ a fountain of water sourded and sprang up/ and quenchid it all/ And then the king by the counseyl of his cousin made him to be set in a fornays brenning/ which was so made cold/ that the next day he issued out all safe without harm And then said Carisien to the king/ Make him to offer sacrifice to one of the gods only in such wise/ that he fall in the ire of his god that thus delyverith him/ & as they constrained him thereto/ he said/ king/ thou art nothing more noble/ ne more mighty than been thy payntours/ And how despisest thou very god/ and worshipest a painting/ whom thou weenest to be thy god/ like as Carisien hath said to thee/ that my god should be angry/ when I had worshipped thy god And if he be angrid/ it should be more to thy god than to me/ For when thou shouldest ween/ that I worshipped thy god/ I should worship mine/ And the king said why speakest thou to me such words/ And then th'apostle commanded in hebrewe the devil that was within the idol/ that assoon as he kneeled to fore thidol/ he should anon break it in pieces/ And the apostle kneeled and said/ loo see ye that I worship/ but not thidol I adore/ but not the metal/ I worship/ but not the falls image/ But I honour & worship my lord god Ihesu cryst/ In the name of whom/ I command the devil/ which art hid within this image that thou break this false idol And anon he malt it as wax/ And then the priests came as beasts/ And the bishop of the temple lift up a glaive/ And run th'apostle through and said I shall avenge thinjury of my god/ And the king and Carisien fled away/ For they saw that the people would avenge th'apostle/ and bren the bishop all ●uyk/ And the christian men bare away the body of th'apostle/ and buried it worshipfully/ Long time after about the year of our lord CC and thirty/ the body of th'apostle was born in to Edisse the cite/ which some time was said Rages city of meed/ And Alysandre th'emperor bore it thither/ at the request of the Syryens/ And in this city noman might herberowe jew ne payneme/ ne tyrant that should live/ ¶ After this Abagar king of this city deserved to have a pistle wreton with the hand of our lord/ For if any men moved war against this city/ they took a christian child and set him on the gate/ and he should read there the epistle/ And the same day what for the virtue of the writing of our saviour/ as for the merits of th'apostle/ The enemies fled/ or else made peace/ Ysydore in the book of the life of saints/ saith thus of this apostle/ Thomas apostle and disciple of our lord Ihesu christ and like unto our saviour preached the gospel unto in escreantes/ to them of pierce and of meed/ to the hyrcyens/ and to the brachyens/ And he entering in to the parties of th'orient/ pierced through thentrails of the people/ There demeaned his predication unto the title of his passion/ And there was he percid through with a glaive/ and so died And Crysostomus saith that when thomas came in to the parties of the three kings/ which came to worship our lord/ he baptized them/ and they were made helpers and aiders of our lord and of christian faith/ ¶ Pray we then to this holy Apostle saint Thomas/ that he will be moyen unto our lord that we may have grace of him to amend us in this present life/ that we may come in to his everlasting bliss Amen Here endeth the life of saint thomas th'apostle Here followeth the life of saint Anastaise Saint anastaise was daughter to a gentle man of the romans/ but he was a paynim/ her mother which was christian was taught and informed in the faith by saint grysogone/ the foresaid saint anastayse was married unto a paynim named Papillon but she feigned her always to be seek/ in such wise that she came not in his compan●●● She went visiting the christian prisoners/ that were in diverse prisons in poverty and fowl clothing And she administered to them such thing as they needed of her good/ And therefore her husband made her to be straightly kept in such wise that she had nothing to eat/ And so would slay her/ and all by cause he would with her good make his pride and jolytees/ Then the lady that well supposed to have died/ sent oft letters to saint Grysogone/ And the holy saint recomforted her by his letters as well as he might/ Now it happened in the mean while her husband died/ then she was delivered fro prison/ She had three damoiselles which were sisters that served her/ whom she had informed and taught that they should not renye their faith ne their good life/ for any menaces ne threatenings that the provost should do/ The provost on a day came to them for to draw them to him/ And saint Anaistase died do hide them in her kychene/ The provost went after for t'accomplish his Rybawdrye/ And they kneeled down & prayed their prayers/ in such wise that the provost lost his wit/ And when he supposed to have taken embraced and holden them/ he embraced pots pans and the cauldrons and kissed them in such wise that he was so foul horrible ●nd black/ that when he issued out/ his main that awaited his coming supposed that he had been out of his wit/ And they beat him well and after fled fro him for fear/ and left him there alone/ And he went for to complain him unto th'emperor And when he came to the gate/ the sergeants that saw him so black and smotted/ bete him well with rods/ & cratched him in the visage/ and held him for wood/ And the caitiff knew not that he was so foul & black And therefore he marveled moche more/ why they died to him so much shame where to fore they died to him so much honour/ And he had supposed that he had be clad in a white rob/ when they told him how he was arrayed/ thenne he supposed the maidens had enchanted him/ And sent for them and would have despoiled them all naked to fore him/ by cause he might see and behold them and ease him of his lechery/ but their clothes were anon so fast glued to their bodies/ that in no wise they might be take of ne despoiled/ ¶ And then he fill a sleep and routed so fast that noman might awake him/ At the last these three virgins were martyred and suffered death/ And saint Anastayse was given unto another man a provost/ upon this condition/ that if he might make her sacrify unto the idols/ he should have her to his wife/ And when she was brought in to his chambre/ and would have embraced her/ be became blind/ And sith made his pilgrimage to his gods/ for to know if he might be heeled thereof/ and they said to him/ by cause that thou haste angered saint Anastayse/ thou art given to torments/ and shall be allway with us/ And when he returned and was comen home unto his house/ he died suddenly among the hands of the sergeans'/ then th'emperor delivered saint Anastaise to another provost/ he came to the saint and said to her/ I wot well/ that thou art christian/ And if thou wilt do as thy god saith/ I shall late the go/ & do what thou will/ For thy god saith but if one renounce all that he hath may not be my disciple/ Then renounce/ and give to me all that thou hast & go thy way/ Saint Anastaise anwersde Ihesu christ saith that we should give unto the power/ and not to the Rich/ Thenne if I gave to the I should do against the commandment of god/ Thenne the provost died do set her in prison/ And deffended that any man should give to her any meet/ then god sent to her substance of meet fro heaven ij months during/ After that she was sent in exile with two hundred virgins in to an isle/ where as many crystenies were exiled/ ¶ After that/ it was not long time/ but the provost remaunded and sent again for saint anastaise/ And died do burn her the year of th'incarnation of our lord two hundred and iiij score// And made the other to die/ by diverse torments among whom there was one/ fro whom was taken much good And always she said/ at least ye may not take fro me Ihesu cryst/ Appolyne which was a crystyn woman/ took the body of saint Anastaise/ and buried it in her garden/ And there died do make a fair chrche/ Late us pray then unto all mighty god that by the prayer and merits of saint Anastayse we may come unto his everlasting bliss amen Thus endeth the life of saint Anastaise Here followeth of saint Eugene EUgenia the noble virgin/ which was daughter to phelippe duke of Alysaundre/ which for th'emperor of Rome governed all the land of egypt/ eugeny issued privily out of her faders palace/ with two servants/ And she went in to an abbey in thabyte and array of a man/ in wihche abbey she led so holy a life that at last she was made abotte of the same/ It happened so that noman knew that she was a woman/ yet there was a lady acused her of adultery to fore the judge which was her owen father Eugene was put in prison for to be judged to death/ Atte last to her father moche thing/ for to draw him to the faith of Ihesu christ/ She rent her cote/ and showed to him that she was a woman/ and daughter of him that held her in prison/ And so she converted her father unto the christian faith/ ¶ And was after an holy bishop/ And at the hour that he sang his mass he was beheaded for the faith of Ihesu christ/ And the lady that had falsely accused Eugene/ was breute with fire of hell with all her party/ And after that/ Claudia & her children came to Rome/ And much people were by them converted/ And many virgins by eugene/ which eugene was moche tormented in diverse manners/ And at last by the sword accomplished her martyrdom/ And thus made she offering of her proper body/ to our lord Ihesu christ qui est benedictus in secula seculorum Amen/ Thus endeth of saint Eugene Here followeth the life of saint Stepphen rothomartir Stephen is as much to say in greek/ as crowned/ & in hebrewe/ example to other for to suffer/ Or stephen is as much to say as nobly & truly speaking/ teaching & governing/ or as a friend & hole comen/ And he was deputed of thappostles to keep the widows/ Thenne he was crowned/ For begun first to be a martyr/ Example/ for th'ensample of his patience & good life/ nobly speaking/ for right noble predication/ and well governing for the good enseignemas & teaching of widows/ saint stephen was one of the seven deacons in the mystery of thappostles/ For when the number grew of people converted/ some begun to murmur against the jews that were converted by cause that the widows & wives of them were refused to serve/ or by cause they were more grieved every day than the other in service/ For thappostles died this by cause they should be more ready to preach the word of god/ when thappostles saw their great murmur/ they assembled them all together and said/ It is not right that we leave the word of god for tadmynystre & serve at the tables/ & the tables/ & the gloze saith/ that the feeding of the soul/ is better that the meet of the body/ And consider ye fair brethren men of good renomee among you that been re●lenesshid with the holy ghost & of wisdom/ what we shall establish upon this work/ so that they administer & serve/ And we shall be in prayer & preaching/ And this word pleased to them all/ And they chaas seven men/ of whom the blessed stephen was the first and the master/ And sith he brought them to thapostles/ And they set their hands upon them/ & ordained them/ And stephen full of grace & of strength made great demonstrances and great signs to the people/ then the jews took him/ and would surmount him in desputing/ and assailed for to overcome him in three manners/ that was by bringing wytnessis/ by disputations/ and by torments/ And in everich of them/ was aid and help given to him fro heaven/ in the first the holy ghost administered his words/ in the second the flight of Angellis feared the false witnesses/ In the third he saw Ilesu cryst ready to help him/ which comforted him to his martyrdom/ in every battle he had three things/ th'assault in battle/ the aid given/ and the victory/ And in advising and beholding shortly th'history/ we may well see all these things/ As the blessed Stephen died many things and preached oft to the people/ the jews made the first battle to him/ For to overcome him by dysputations/ And some aroos of the synagogue called libertyns of a region so named/ or of them that were the sons of them that had been in bondage/ and were made free/ And thus they that first repugned against the faith were of a bond and thrall lineage/ And also they of cyrenence/ and alexandrynes and of them that were of cilyce and asye/ all these desputed with Stephen/ This was the first battle/ and thenne 〈◊〉 putteth the victory after/ and they might not resist his wisdom/ For the holy ghost spack in him/ and then they saw that by this manner they might not overcome him/ they returned maliciously/ And atte second time/ by cause they might overcome by false witnessis they brought two false wytnessis for thaccuse him of iiij blames/ And brought him to the judgement/ And then the false men Accused him of iiij things/ that was of blaspheming of god/ in the law of moyses/ in the tabernacle/ and in the temple/ and this was the second battle/ And then all they that were in judgement saw the face of saint stephen like the face of an angel/ and this was by the help of god and this was the victory of the second battle/ For when the false witnesses had all said/ the prince of the priests said to him/ what sayst thou/ then saint stephen excused by order of all that/ which the false witnesses had said And first of the blaspheming of god saying/ God that spack to our faders and prophets/ that is god of glory/ and praised him in three things after this word glory/ which is exponed right sweetly/ The god of glory is giver of glory/ as it is said in the book of kings/ who somever shall see my name/ I shall glorify him/ The god of glory may be said containing glory/ as is said in the proverbs/ the viij chapter/ richesses and glory been with me the god of glory that is to whom glory is due/ And thus praised he god in three manners/ in that he is glorious/ gloryfyeng/ and to be glorified/ And after he excused him of the blame in moyses/ in praising him moche and especially in three things/ that is to wite of fervour of love/ For he slew thegypcien that smote thebrew/ And of the miracles that he died in egypt or desert/ And of the famyliaryte of god/ when he spack to him many times amiably/ And after this he excused him of the third blame that was in the law/ in praising the law in three manners/ first by cause of the giver/ that was god the second of the minister which was moyses that was a great prophet/ And the third by cause of th'end/ For it giveth life perdurable/ And after he purged him of the blame of the tabernacle and of the temple/ In praising the tabernacle in iiij manners/ one was by cause he was commanded of god to make it/ And was showed in vision it was accomplished by moyses/ and that the ark of witness was therein/ & he said that the temple succeeded tabernacle/ And the blessed Stephen purged him of that which was ●yde to him/ of which the jews saw that they might not overcome him in that manner/ And thenne they took the third battle against him/ that they should surmount him by tormentis/ And when the blessed saint stephen saw this/ he would keep the commandment of our lord/ and enforced him to refrain them in three manners/ that was by shame/ by dread/ and by love/ first by shame in blaming the hardness of their hearts/ And said to them ye contrary always the holy ghost by your hard heeds/ and hearts not piteous like as your fathers that persecuted the prophets and slew them that showed the coming of god/ And the gloze saith that in three manners they were malicious/ The first that they contrary den to the holy ghost/ The second that they persecuted the prophets/ The third that by their evil malyco/ they slew jesus cryst but by cause they were like the common woman/ they could have no shame to leave their malice/ but when they had herd these things/ they wythsayde it in their hearts and grennyd their teeth against him/ After this he corrected them by dread/ by cause that he said/ that he saw Ihu cryst on the right side of god/ like as ready to help him/ and condemn his adversaries/ For saint stephen which was full of the holy ghost looked up and beheld the heaven/ and saw the glory of god/ And said loo I see the hevenes' open/ and the son of the maid standing on the right side of the virtue of god/ & how be it that he corrected them by shame & by dread/ yet they left not their malice but were more worse than tofore and stopped their eeris/ to th'end that they would not hear him/ whereof he blamed them/ And they cried with an high voys/ and made a great assault against him/ and cast him out of the city all together/ and stoned him/ And they supposed to have done after their law as a blasphemer/ in commanding that he should be stoned out of the castellis/ And these ij false witnessis/ which after their law ought to cast the first stone/ took of their clothes/ by cause that they should not be touched of god and to th'end that they might better & lightlier bywelde them to stone him/ and they left them at feet of a child that thenne was called saulus/ and after he was called paul/ And thus he kept the clothes of them that stoned him/ And he was stoned of them all And when he might not withdraw them fro their malice/ ne by shame ne by dread/ he took the third manner/ so that he would withdraw them by love and the love that he showed them was not little/ when he prayed for him & for them that his passion might not be dyffered/ And that the sin should not be Imputed do them that stoned him/ and saying lord Ihesu christ receive my spirit/ And when he was on his knees he cried with an high voys and said/ lord establysshe not to them this sin/ And this was a marvelous love/ when he prayed on his knees for them that stoned him/ like as if he had prayed more for them than for him sylf/ For he desired to be more impeached for than than for himself/ And as the gloze saith/ he kneeled/ for by cause he ought the more humbly to pray for them/ of whom thiniquity was great/ And in this he died/ as died Ihesu christ/ For in his passion he prayed for himself/ And said/ father I command my spirit in to thine hands/ and he said for them that stoned him/ father foryevene it them/ And when saint stephen had so said he slept in our lord and was not deed/ For he suffered sacrifice of dilection/ And after slept in hope of resurrection/ And the stoning of saint stephen was made in the same year/ that our lord ascended up in to heaven in the next month of august/ the third day entryn● And saint Gamalyel and Nycodemus which were among the connseyllies of the jews for the christian men buried him in the field of gamalyel/ & made great weeping for him/ and thenne was great persecution of christian men that were in Ihrlm/ For when the blessed saint stephen/ which was one of the princes was slain/ they began to persecute all the christian men/ in so much that thappostles which were stronger than other in the faith departed out of all the province of the jews/ after that/ which our lord had commanded to them/ if they persecute you in one city/ flee you in to another/ And the blessed doctor saint austin rehearseth/ that the blessed saint stephen was noblysshid by many miracles/ For he raised by his merits six deed bodies and healed many that were seek of diverse maladies & languors And without this recounteth he other miracles/ worthy & dign to be remembered/ For as he saith in the xxiv book of the city of god the flowers that were put on the aultre of saint stephen/ were put on the seek men/ & anon they were cured & heeled/ And the clothes taken fro the altar & laid on them that were seek/ were a medicine to many For as it is said in the xxiv chapter of the chronicles of god/ these flowers taken upon the altar of saint stephen were laid on the eyen of a woman that was blind/ and anon she had again her sight/ And also said he in the same book/ that a man that was master of a city & was named martial/ & was a paynim & would not be converted/ & it happened that he was strongly seek/ and his son in law that was a right good man/ & came in to the church of saint stephen/ & took of the flowers/ & laid under the heed of his lord/ and anon when he had slept thereupon on the mornyg he cried that the bishop should be brought to him/ & the bishop was not in the town/ but the priest came to him & bade him to believe in god and baptized him/ & evyr as long as he lived after he had allway in his mouth/ Ihesu christ receive my spirit/ and yet he witted not the though words were the words that saint stephn last spack And also he rehearseth another miracle in the same place that a lady called patron had been seek much grievously & had souht many remedies for to be hel●d of her malady/ but she felt none hele/ but in th'end she had counseyl of a jew/ which gave to her a ring with a stone/ And that she should bind this ring with alaas to her baar flesh/ and by the virtue of the stone she should be hool/ And when she saw that this helped her not/ she went to the church of the prothomartir/ And prayed the blessed saint steven for her health/ and anon without breaking of the laas or of the ring the ring fell down to the ground/ And she felt herself anon all hool/ ¶ Item the same recounteth another miracle not less marvelous/ that in Cesaree of Capadoce was a lady moche noble of whom the husband was deed/ but she had x children/ seven sons and iij doughtres'/ And on a time when they had angered their mother/ she cursed them/ And the divine vengeance ensyewed suddenly the malediction of the mother/ so that all the children were smeton of one semblable and horrible sickness on all her membres/ For which thing they might not dwell in the country for shame and for the sorrow that they had/ and began to go foolily through the world/ And in what somever country they went/ every man beheld them/ And it happened that two of them/ that is to wite a brother and a sister came to ypotence/ And the brother was named paul/ and the sister pauladye/ And there they fond Austyn the bishop and told to him and recounted what was happened/ then they haunted the church of saint stephen by the space of xv days/ and it was tofore Easter/ and they prayed strongly the saint for their health/ and on ester day when the people was present/ poul entered suddenly within the chancel/ and put him to prayer by great devouotion and with great reverence to fore the altar/ and as they that were there abode upon th'end of the thing/ he aroos up apertly all hole of his trembling/ then saint Austyn took him and showed him to the people/ & said that on the morn he would tell them the case/ And as he spack to the people the sister was there trembling on all her membres/ and she aroos up & entered in to the chancel of saint stephen/ and anon she slept/ And after aroos suddenly all hole/ and was showed to the people/ as was done tofore of her brother/ And then graces and thankings were given to saint stephen for the health of them both/ when Orosius came fro Iherusalem he brought to saint austin of the relics of saint steph●n/ of whom many miracles were showed and done/ It is to wite that the blessed saint stephen suffered not death on the day of his feste/ but it was on the day that his Invention is on in the month of august/ And if it be demanded why the fest is changed it shall be said when his Invention shall be said/ And this may suffice you for this present/ For the church will also ordain the festes which followen the nativity of Ihesu christ for two causes/ The first is to Ihesu christ which is heed and spouse/ to th'end that thaccompanies be joined to him/ For Ihesu christ spouse of the church in this world adjoineth to him three companies/ of which companies is said in the canticles/ my white soul and rody chosen of thousands The white is as to saint johan thevamgelysteevangelist a precious confessor/ And the rody or reed is as to saint stephen the first martyr/ And chosen of thousands/ is to the vyrgynal company of thinnocents/ ¶ The second reason is that the church assembleth also to gydre the manners of the martyrs/ the some by will and by work/ the second by will and not by deed/ the third by deed and not by will/ The first was the blessed stephen ¶ The second was in saint john th'evangelist/ ¶ The third was in saints and glorious Innocentis/ which for god suffered passion/ Thus endeth the life of saint Stephen And next followeth of saint johan th'evangelist IOhan is exponed the grace of god/ or he in whom grace is/ or to whom it is given of our lord/ And therefore been understonen iiij privileges that been in the blessed saint john The first was the noble love of Ihesu christ/ For he loved him more than the other/ & showed to him of greater love and thereof he is said the grace of god also as gracious god/ and to him he was more gracious than to pieter/ for he loved him moche/ but he is love of courage and of sign/ and this that is of signs is double/ that one is for to show famylyarite/ and that other is in giving benefices/ As to the first he loved that one and tother equally/ as to the second he loved more john/ and as to the third he loved more peter/ The second was virginity/ when he was chosen virgin of god/ and therefore it is said in what is that grace/ For grace of virginity is in a virgin/ ¶ And when he would mary he was called of god/ The third is the revelation of the secrets of our lord/ therefore it is said to whom grace is given/ For to him was given to know many secrets & profound/ as of the divinity of the son of god and of th'end of the world The fourth is the recomendation of the mother of god/ which gift of grace was given of our lord/ For this gift was given to him/ when the mother was given to him in to keeping/ And Mylete bishop of lyege wrote his life/ the which yso●ore abridged and set it in to the book/ of the natyuyt●es/ of the life/ and the death of holy faders/ Saint johan th'apostle and evangelist was son of Zebedee/ which had married the third sister of our lady to wife/ and that was brother to saint james of galice/ This said john signifieth as much as the grace of god And well might he have such a name/ For he had of our lord iiij graces above the other apostles/ The first is that he was beloved of our lord/ The second was that our lord kept to him his virginity/ like as saint Jerome saith/ For he was at his wedding/ and he abode a clean virgin/ The third is that our lord made him to have much great revelation and knowledge of his divinity/ and of the finishing of the world/ like as it appireth in the beginning of his evamgelyes/ and in th'apocalypse/ The fourth grace is that our lord commised to him in especial the keeping of his sweet mother/ He was after th'ascension of our lord in Iherusalem with thappostles & other/ And after that/ that they were by th'ordinance of the holy ghost confirmed in the christian faith by the universal world/ Saint john can in to grece where he conversid/ and converted moche people and founded many churches in the christian faith/ as well by miracles as by doctrine/ ¶ In this time domycien was Emperor of rome which made right great persecutions unto christian men/ ¶ And died do take saint johan/ and to be brought to Rome/ And made him to be cast in to a fat or a ton full of hot oil in the presence of the senators/ of which he issued out by the help of god/ more pure/ and more fair/ without feeling of any heat or chauffing/ than he entered in/ After this that th'emperor saw/ that he cess not to preach the christian faith/ he sent him in exile/ unto an isle called pathmos/ There was saint johan alone/ and was visited of angels and governed/ there wrote he by the revelation of our lord thapocalypse/ which contained the secrets of holy church/ and of the world to come/ In this same year was domycien th'emperor/ for his evils put to death/ And all that he had done was revoqued by the senators and deffeated/ And thus was saint john brouht again from his exile with great honour in to Ephesym/ And all the people of ephesym came against him singing and saying/ blessed be he/ that cometh in the name of our lord/ In that way he raised a woman which was named drusiane/ which had much loved saint john and well kept his comandementis/ And her friends brought her tofore saint john all weeping and saying to him/ Loo here is drusyane which moche loved the and died thy comandementis/ and is deed and desired nothing so moche as thy return/ and that she might see the to fore her death/ now thou art comen hither/ and she may not see thee/ Saint john had great pity on her that was deed/ and of the people that wept for her/ and commanded that they should set down the byere and unbind & take away the clothes fro her/ And when they had so done/ he said hyering all/ with a loud voys/ Drusiane my lord god Ihesu Christ areyseth thee/ drusiane/ arise and go in to thy house/ and make ready for me some refection/ Anon she aroos and went in to her house for to do the commandment of saint john/ And the people made three hours long a great noise and cry saying there is but one god/ and that is he whom saint john prechyth/ It happened on an other day that craton the phylosophre made a great assembly of people in the mids of the city/ For to show to them how they ought to despise the world/ and he had ordained two young men brethren/ which were much rich/ and had made them to sell their patrimony and therewith to buy precious stones/ the which these two young men broke in the presence of the people/ for to show how these precious and great richesses of the world been soon destroyed/ That same time saint john passed by/ And said to craton the philosopher/ This manner for to despise the world that thou showest is vain and foolish demonstrance/ For it secheth to have the praising of the world & god reproveth it/ my good master Ihesu cryst said to a man that demanded of him how he might come to everlasting life/ that he should go and sell all his goods/ And give that he received of it to the pour people And he should find treasure in heaven/ Craton said then to him/ the prise and value of these precious stones is destroyed in the presence of all men here/ but if thy master be very god & he will that the goods of the world be given to pour men/ take then the pieces of these precious stones broken And make them hole stones as they were tofore by cause if I have showed this by vain glory/ make thou them to the honour of thy master/ Anon saint john took the pieces of the precious stones/ ¶ And after that he had made his prayer to god/ he showed to them the stones as whole as ever they were or had been/ when craton the philosopher saw this/ anon he with his ij men and his disciples/ fill down to the feet of saint john & received the faith and baptism of Ihesu Christ/ And sold the precious stones & gave the money thereof for the love of god/ And begun to preach the faith of our lord Ihesu cryst/ Than the two brethren much rich and honoured in the city of Ephesim/ anon they sold all their patrimony/ and gave it for the love of god/ But after when they came in to the city of pergania/ & saw them that had been their servants clothed in silk/ and in great honour of the world/ and themself having but a pour mantle/ or peradventure a pour coat/ Anon they repented them that they had given away their goods in alms to pour people/ This apperceived saint john and said to them/ I see that ye been heavy and sorrowful/ of this that after the doctrine of Ihesu christ ye have given your good for god's sake/ wherefore if ye will have again the value of your goods/ bring to me rods of the trees and stones of the rivage of the see/ And so they died/ And when saint johan had them anon by his prayer/ he changed the rods in to fyn gold/ And the common stones in to precious stones/ And saint johan had them to take them and show to the masters that had knowledge in such jewels/ if the Rods were gold and the common stones precious stones After they came again and said to saint john/ sire the masters say that they saw never so fine gold/ ne so precious stones/ saint john thenne said to them/ go ye and buy ye again your lands that ye have sold/ For ye have lost the reward of heaven/ Be ye rich temporelly for to be beggars perpetuelly then began he to preach in despyting the richesses/ and to show uj causes why we ought to restrain us for to love richesses/ first thescripture learneth us to hate Richesses/ And reciteth in the gospel/ how the Rich man that was clad in purpur/ and eat every day delicious meats glotonously was lost and dampened/ but the pour man at his gate that died full of soores and hungry was saved/ Secondly/ Nature teacheth us to hate richesses/ For we been born pour & naked/ and pourly must we depart and die/ ¶ thirdly the creature teacheth us/ For the son the moan & the stars the Rain and the air been comyne/ and depart their Influences and their benefices largely/ ¶ Fourthly the man it not oft in one estate/ For when he weeneth to be Rich/ plentivous/ and free/ he findeth himself bond and caitiff/ For the Rich man adverse/ is bond and servant to the penny and to the devil/ Amator pecunie servus est mammone/ ¶ fifthly/ sorrow and care/ For by day and night he hath great labour in getting and in keeping of it/ and great dread to lose that/ which he hath so dear and with great pain gotten/ sixthly anaunting and praising For the richesses given occasion to be vain glorious and to praise and glorify himself/ And by this it appyereth/ that presently is lost the weal of humility/ without which the grace of god may not be had/ And thus is gotten for the world come to pain and torment/ by over great pride/ Escripture then/ nature creature/ fortune/ business and care/ aaduaunting and praising aught to make us withdraw for to love richesses/ ¶ Saint johan approved to these two men his doctrine with his miracles to be true/ and ye in the name of him died miracles/ to fore that ye were sorry and repent you of that/ that ye had given your richesses to pour people/ Now is that grace from you departed/ And ye been become meschaunt and wretches/ which were in the faith strong and mighty/ ¶ And to fore the evil spirits had fere and dread of you/ And by your commandment they issued out of bodies human/ Now have ye fere and dread of them/ and been become their servants/ For who so loveth the Rychessys of this world/ he is servant unto a devil named Mammona/ ¶ And is bond and serf in keeping the richesse/ in which he setteth his affiance/ ¶ And hereof faith the holy ghost by the prophet David/ In imaginem pertransit homo etc/ vainly is the man distroubled which assembleth treasure in this world/ and knoweth not for whom it is/ For when he shall die/ he shall hear nothing with him/ And he wot not who shall dispend it/ For naked we came upon th'earth/ and all naked shall we re-enter in to it And to a meschaunt man it sufficeth not when he hath enough/ but he is busy day and night to get more without rest/ For the richesses make him fearful to lose that he hath gotten/ and bringeth to him many business and evil rest/ in making worldly delights/ And he despourueyd death cometh which taketh all fro him and beareth nothing with him safe his proper sins/ when saint john had said all this/ there was brought to fore him a young man deed/ which only had be in marriage thirty days/ And his mother and friends wept sore/ which to fore saint john kneeled down on their knees praying him that he would raise him to life/ Saint john had great pity/ And when he had long wept/ he bad to lose and unbind the body/ and said/ O satheus which were blinded with fleshly love/ soon thou lost thy soul/ And by cause thou knewest not thy maker Ihesu cryst/ thou art fallen ignorantly in to the laas of the right evil fiends wherefore I weep/ and pray that thou mayst be relieved fro death to life/ and show thou to these twain Actio and eugenio/ what great glory they have lost/ and what pain they have deserved/ Anon Satheus relieved him in yielding thankings to saint john/ and blamed moche the two disciples in saying/ I saw your two angels weep/ and the devils demean joy of your perdition/ Also I saw the Royame's of heaven made ready for you and full of all delyces/ And ye have folily gotten for you the places of hell dark & tenebrous full of dragons and of all pains/ And therefore it behoveth you to pray to/ th'apostle of god/ that he remyse and bring you again to your salvation/ like as he hath raised me goodly/ And among all other pains/ This Satheus reciteth these that been contained in two verses following/ Vermis et umbre/ flagellum/ frigus/ et ignis/ Demonis aspectus/ celerum confusio/ luctus/ that is to say/ Worm/ darkness/ scorges/ cold/ heat/ sighed of devil/ confusion of sins/ and wailing/ Anon then these two men by right great repentance prayed saint john that he would pray for them/ To whom saint john answered/ that they should do penance thirty days long// and pray to god that the Reddes of gold and the precious stones might return to their first proper natures/ ¶ After these thirty days they came to saint john and said to him fair father/ ye have alway preached misericord and mercy/ and commanded that one should pardon another his trespaas/ we been contrite and repentant/ of our sins/ and weep/ with our eyen for this evil worldly covetise/ the which we have by them received/ And therefore we pray you that ye have mercy on us/ And saint johan answered/ our lord god/ when he made mention of the sinner/ he said I will not the death of the sinner/ but that he be converted and live/ For great joy is in heaven of a sinner repentant/ And therefore know ye that he hath received your repentance/ Go ye forth/ and bear the rods and stones thither/ where ye took them/ For they be returned to their first nature/ Thus received they the grace that they had lost/ so that after they died great miracles in the name of our lord Ihesu cryst/ And then after this when the blessed Apostle saint john had preached thorough all Asye/ and sown the word of christ/ They that worshipped idols/ moved the people against saint john/ And came and drowe him unto the temple of diane for to constrain him to do sacrifice unto that ydolle/ To whom saint john said/ sith ye believe that your goddess diane have so great power call ye upon her and require her by her power she subvert and overthrow/ the church of christ/ and if she so do I shall do sacrifice to her/ and if she do it not/ then late me pray unto my god Ihesu cryst/ that he overthrow her temple/ and if he so do/ thenne believe ye in him/ To this sentence the most part of the people consented/ and so they prayed/ and nothing they could not do ne prevail again the church of christ/ but saint john made his prayers/ And anon the temple of diane/ fill down/ and was overthrown/ so that the fundament turned up so down/ And th'image of diane all to dashed and destroyed/ And that same day were converted to crystes faith xij M men of the gentiles beside women and children/ then Aristodemus bishop of the idols stirred and moved sedition among the people in such wise that/ that one party made them ready to battle against that other party/ then said th'apostle to him/ what wilt thou that I do/ that thou mayst be pleased/ to whom the bishop said if thou wilt that I believe in thy god/ Ishal give to the venom to drink/ And if it hurt not thee/ then thy lord is very god/ then said saint john/ do as thou hast said then said the bishop/ I will first that thou see other die thereof to fore/ by cause thou shouldest the more dread it then went Aristodemus to the proconsul of the city/ and demanded of him ij men judged to death for to have been beheaded/ And to fore them all he gaf to them to drink the venom/ which men assoon as they had drunken it/ incontinent died/ then saint john took the cup with the venom/ And blessed it with the sign of the cross/ and drank it of everydeal/ And had ne felt none hurt ne harm wherefore all the people gave laud and praising to god/ Aristodemus said yet have I a doubt/ but and if thou raise to life again the deed men that drank the venom/ without doubt then shall I believe/ then th'apostle delivered him his cote/ to whom he said why givest thou to me thy cote/ and saint john said/ by cause that thou ashamed and confused shalt go fro and forsake thine Infydelite/ To whom he said/ Trowest thou that thy cote shall make me believe/ and th'apostle said go and leye it upon the bodies of the deed men saying/ Thapostle of Crist hath sent me to you/ that ye arise in the name of christ/ which when he had done/ anon they aroos fro death to life/ then th'apostle baptized the bishop and the proconsul believing in christ with all their kin & friends/ which anon broke all their symylacres/ And in the same place edified a church in the worship of god and of saint johan/ The holy saint clement rehearseth in the fourth book of historia ecclesiastica/ that one a time saint john th'evangelist converted to the faith a goodly young man well favoured and strong/ And commanded him unto the keeping rule and governance of a bishop/ And within a little while after this young man forsook the bishop/ and fill in to evil company among thiefs/ And by came and was made master and prince of them Anon after th'apostle came to the bishop/ and demanded for this young man/ And the bishop was sore abashed/ when saint johan saw his countenance he demanded more besilier after him/ And where he had left him/ For I ask him of thee/ whom I delivered to the and gaf the so great charge with him/ then said the bishop to him/ father truly he is deed in his soul/ And is in yonder mountain with thiefs/ and is their master/ and prince/ And when he herd that for sorrow he rent his clothes/ and said to the bishop/ thou art a feeble kepar for to suffer thy brother to lose his soul/ Anon he made an horse to be made ready for him/ and road fast to the mountain/ And when the young man espied and knew him/ he was so sore ashamed that he fled from him/ then th'apostle forgot his age/ and pricked after/ and cried after him that fled/ My most sweet son why fleest thou fro thy father feeble and old/ Be thou not afeard son/ For I shall yield accounts for the to Ihesu cryst/ And truly I shall gladly die for thee/ like as Ihesu cryst died for us/ Torn again my son torn again/ Ihesu christ hath sent me to the And he herd him thus speak/ he abode with an heavy chyer and wept repenting him bitterly/ and fill down to the feet of th'apostle/ and for penance kissed his hand/ And th'apostle fasted and prayed to god for him and gate for him remission of his sins and foryevenes'/ And lived so virtuously after that saint john ordained him to be a bishop/ ¶ Also it is red in the same history/ that saint john on a time entered in to a bath for to wash him/ and there he fond cheryntū an heretic/ whom assoon as he saw he eschewed and went out of it saying/ Late us flee and go hens/ leeft the bain fall upon us/ in which cheryntus th'enemy of truth washeth him And assoon as he was out/ the bayne fill down/ Cassiodor saith that a man had given to saint john a partrych living/ And he held it in his hand stroking and playing with it other while for his recreation/ And on a time a young man passed by with his fellowship and saw him play with his bird/ which said to his fellows laughing/ See how the yonder old man playeth with a bird like a child/ which saint john knew anon by t'holy ghost what he had said/ and called the young man to him/ and demanded him what he held in his hand and he said a bow/ what dost thou with all said saint john/ And the young man said we shoot birds and beasts therewith/ to whom th'apostle demanded how and in what manner/ then the young man bent his bow/ and held it in his hand bent/ And when th'apostle said no more to him he unbent his bow again/ then said th'apostle to him/ why hast thou unbent thy bow/ and he said/ by cause if it should be long/ bent it should be the weyker for to sheet with it/ then said th'apostle/ So soon it fareth by mankind and by frailty in contemplation/ if it should be always be bent it should be to weak/ And therefore otherwhile it is expedient to have recreation/ The eygle is the bird that fleeth highest/ and most clearly beholdeth the son/ And yet by necessity of nature/ him behoveth to descend low/ Right so when mankind withdraweth him a little fro contemplation/ he after putteth himself heyer by a renewed strength/ and he brenneth then more fervently in heavenly things/ Saint john wrote his gospellis after the other evangelists/ the year after th'ascension of our lord lxuj/ after this that the venerable bede saith/ And when he was required and prayed of the bishops of the country of ephese/ to write them saint john prayed also to them that they should fast & pray in their dyosices iij days for him to th'end that he might truly write them/ Saint Iherome saith of this glorious apostle saint john/ that when he was so old/ so feeble/ and so unmighty/ that his disciples sustained and bore him in going to church/ and as of times as he rested he said to his disciples/ Fair children love ye together/ and each of you love other/ And then his disciples demanded why and wherefore he said to them so oft such werdes/ he answered to them and said our lord had so commanded/ And who somever accomplished well this commandment/ it should suffice him for to be saved/ And finably after that he had founded many churches/ and had ordained bishops and priests in them/ and confirmed them by his predication/ in the christian faith the year lxviij after the resurrection of jesus christ/ For he was xxxj year old when our lord was crucified And lived after lxviij year and thus was all his age lxxxxix year/ Thenne came our lord with his disciples to him and said/ Come my friend to me/ For it is time that th●u come/ eat and be fed at my table with thy bret●ern then saint john aroos up and said to our lord Ihu cryst/ that he had desired it long time/ And began to go then said our lord to him/ On sunday next coming thou shalt come to me/ That sunday the people came all to the chyrehe/ which was founded in his name and consecrate on that one side of Ephesee/ And fro midnight forth he ceased not to preach/ to the people/ that they should establish them and be steadfast in the christian faith/ and obeissant to the commandments of god/ And after this he said the mass/ and houseled and communed the people/ and after that the mess was finished/ he bad and died do make a pit or a sepulture/ to fore the altar/ And after that he had taken his leave/ and commanded the people to god/ he descended down in to the pit or sepulture/ And held up his hands to heaven and said/ Sweet lord Ihesu christ I yield me unto thy desire/ and thank the that thou hast vouchedsauf to call me to thee/ if it plaise thee/ receive me for to be with my brethren/ with whom thou hast summoned me/ Opene to me the gate of the life permanable/ And lead me to the feast of thy well and best dressed meats/ thou art Cryst the son of the living god/ which by the commandment that of father haste saved the world To the I render and yield grace and thankynges' world wythouten end/ thou knowest well that I have desired the with all my heart/ After that he had made his prayer much amerously and piteously/ anon came upon him great clearness and light/ And so great brightness that none might see him/ And when this light and brightness was goon and departed/ there was nothing found in the pit or grave but manna/ which came springing from under upward/ like as fond in a fountain or springing well where moche people have been delivered of many diseases & sicknesses/ by the merits & prayers of this glorious saint/ Some say and affirm that he died without pain of death/ And that he was in that clearness born in to heaven body and soul/ whereof god knoweth the certainty/ And we that been yet here beneath in this misery/ aught to pray devoutly to him that he would impetre and get to us the grace of our lord which is blessed in secula seculorum Amen/ Theridamas was a king an holy Confessor and virgin named saint Edward/ which had a special devotion unto saint john evangelist/ and it happened that this holy king was at hallowing of a church dedicate in th'honour of god and of this holy apostle/ and it was that saint john in likeness of a pilgrim came to this king and demanded his alms in the name of saint john/ And the king not having his amoner by him ne his chamberlain of whom he might have somewhat to give him/ but took his ring which he bore on his fingers and gaf it to the pilgrim/ ¶ After this many days/ it happened ij pylgryms of england for to be in the holy land/ And saint john appeared to them/ And bad them to bear this Ring to their king/ and to great him well in his name/ And to tell him that he gaf it to saint john in likeness of a pilgrim/ and that he should make him ready to depart out of this world/ For he should not long abide here/ but come in to everlasting bliss/ And so vanished fro them/ And anon as he was goon/ they had great lust to sleep/ and layed them down and slept/ and this was in the holy land/ and when they awoke they looked about them/ and knew not where they were/ And they saw flocks of sheep and shepherds keeping them/ to whom they went to know the way and to demand where that they were/ and when they axed them they spack englyssh/ and said that they were in england in kent on beram down/ And then they thanked god and and saint Johnn for their good speed and came to this holy king saint Edward on Cristemas day/ and delivered to him the ring/ and died their erand/ whereof the king was abashed/ and thanked god and the holy saint/ that he had warning for to depart/ and on the vigil of th'epiphany next after he died and departed holily out of this world/ And is buried in thabbey of westminster by london/ where as is yet in to this day the same ring/ Ysidore in the book of the life and death of holy saints and fathers saith this/ Saint Johnn th'evangelist transformed and turned rods of trees in to fyn gold/ the stones and gravel of the see in to precious gems and ouches/ the small broken pieces of gems he reform unto their first nature/ he raised a widow fro death/ And brought again the soul of a young man in to his body/ he drank venom/ without hurt or peril/ And them that had been deed by the same/ he recovered in to the state of life/ Here endeth the life of saint johan th'evangelist Here followeth Thistory of Thinnocents THe Innocentis called Innocentis for iij reasons First by cause & reason of life/ and by reason of pain/ and by reason of Innocence/ By reason of life they be said Innocentis/ by cause they had an Innocent life/ They grieved no body/ neither god by inobedience/ ne their neighbours by untruth/ ne by conceiving of any sin/ And therefore it is said in the psalter/ Thinnocents and rightwies have joined them to me/ Thynno●●ntis by their life & rightwise in the faith by raisin of pain/ For they suffered death Innocently and wrongly/ whereof David saith they have shed the blood of Innocentes/ by reason of innocency that they had/ by cause that In this martyrdom they were haptysed and made clean of thorigynal sin/ of which Innocence/ is said in the psalter/ keep thou innocency of baptism/ And see equity of good works/ HOly church maketh feste of the Innocentis/ which were put to death by cause of our lord Ihesu cryst/ For Herod Ascalomer for to find and pute to death our lord which was born in bethlehem/ he died do slay all the children in bethlehem and there about/ fro the age of two year and under unto one day/ unto the some of an CxliiijM children/ For to understand which Herod it was that so cruelly died do put so many children to death/ It is to wite that there were three herod's/ and all three were cruel tyrants And were in their time of great fame and much renowned for their great malice/ The first was Herod Ascolamer/ he reigned in Iherusalem when our lord was born/ The second was herod's Antipas/ to whom pilate sent Ihu cryst in the time of his passion/ And he died do smite of saint Johnn baptystes heed/ The third was herod's agrippa which died do smite of saint james heed said in galyce/ & set saint peter in prison/ But now late us come to this first Herod that died do slay the Innocent children/ his father was named Antipater as history scol●styke saith/ and was king of 〈◊〉 and paynim/ he took a wife which was Niece to the king of arabe/ on whom he had iij sons & a daughter/ of whom that one was named Herod Ascalomer This Herod served so well to Iulyen th'emperor of Rome/ that he gaf to him the Royame's of Iherusalem/ Then lost the jews king of their lineage/ And then was showed the prophecy of the birth of our lord/ This Herod Ascolomer had uj sons/ Antipater/ Alexander/ Aristobolus/ A●ch●lous/ Herod Antipas and phelippe/ Of these children Herod scent al●xandre and Aristobolus to s●●le to Rome/ And alixander became a wise and a subtle advocate/ And when they were comen fro school again they began to enter in to words against Herod their father/ to whom he would leave his royalme after him/ wherefore their father was angry with them/ and put to fore them Antipater their brother for to come to the Royame's/ upon that/ incontinent they treated of the death of their father/ wherefore their father enchaced them away/ And they went again to Rome and complained of their father to th'emperor/ Anon after this came the three kings in to Iherusalem/ and demanded where the king of jews was that was new born/ Herod when he herd this/ he had great dread/ least any were born of the true lineage of the kings of jews/ and that he were the very true heyer/ and of whom he myggt be chased out of the Royame's And when he had demanded of the three kings/ how they had had knowledge of the new king/ they answered by a star being in thayer/ which was not naturally/ fixed in the heaven as the other were/ then he prayed than that they would return to him after that they had worshipped and seen this new king/ that he might go and after worship the child/ This said he fraudulently/ For he thought to slay him/ After that the three kings were goon/ without bringing him any tidings/ he thought that anon he would do slay all the children newly born in bethlehem and there abouts/ among whom he thought to slay Ihesu cryst/ but his thought was enpesshed and let/ For th'emperor sent to him a citation/ that he should come to Rome for tanswere to the accusation that Aristobolus and alixander his two sons had made against him/ And therefore he durst not put thenne the children to death/ to th'end that he should not be accused of so cruel a deed with his other trespasses/ So he was in going to Rome and abiding there and in coming more than half a year/ And in that while jesus was born in to egypt/ when herod's came to rome/ th'emperor ordained that his sons should do him honour and obey him/ And he should leave his Royame's after his death where it best pleased him/ Upon this when he was comen again and felt himself confirmed of the Royame's/ he was more hardy to slay the children than he had tofore thought/ then he sent in to bethleem/ and died do slay all the children that were of the age of two year/ by cause it was passed more than a year/ that the three kings had told him tidings of the king of jews new born/ But wherefore then died do slay the children he that were but one night old Herto saint Austyn saith that Herod doubted that Jesus' to whom the stars served/ myht make himself some younger than he was/ After this came upon Herod a right vengeance/ For like as he dessevered many moders fro their children/ in like wise was he dessevered fro his children/ It happened that he had suspection upon his ij sons Alixandre and Aristobolus/ for one of his servants said to him that alexander had promised to him great yefts/ if he would give to his father to drink poison or venom/ And the barber said to the king that he had promised him a great thing/ if when he made the kings beard/ would cut his throat/ And for this cause Herod died do slay them both/ and ordained in his testament that Antipater his son should be king after him Upon this Antipater his son had hrete desire to come to the Royame's and was accused that he had made ready venom for tenpoysonne his father/ For a maid a servant afterward showed the same venom to the king/ wherefore he died do put his son Antypater in prison/ when Augustus' th'emperor of Rome herd say that Herod ruled thus his children/ he then said I had liefer be the swine or hog of herod's than his son/ For he which is strange in his living spareth his swine/ and he put to death his sons/ Herode when he was lxx year old/ he fill in a grievous malady/ by right vengeance of god/ For a strong fever ●oke him within/ & without he had his flesh hot and dry chauffed/ his feet swelled and became of a pale colour/ The plants of his feet under began to rote/ in such wise that vermin issued out/ And a stench issued so great out of his breath and of his membres without forth that none person might suffer it/ On that other side he had great grief and annoy of the anger that he had for his sons/ when the masters and physiciens saw that he might not be helped by no medicine/ then they said that this malady was a vengeance of god/ and for as much as he herd say that the jews were glad of his malady and sickness/ Therefore he died do assemble the most noble of the jews out of the good towns/ and died do put them in prison/ And said to Salome his sister/ and to Alyxandre her hustbond/ I know well that the jews shall be glad of my death/ but if ye will do my counseyl and obey to me I shall mow have great plaint and wailing of many that shall bywepe my death in this wise that I shall show you/ Anon as I shall be deed/ do ye to be slain all the noble jews that been in prison/ And thus shall be no house of the jews/ but that they shall against their will bywepe my death And he had a custom to eat an apple last after meet/ On a time he demanded a knife for to pair thappeal/ and one delivered him a knife/ And shortly he took it as all despaired and would have slain himself/ but anon Aciabus his neighbour caught his hand/ and cried loud/ that it was supposed that the king had died/ Antipater his son which was in prison had herd the cry/ and wend his father had been deed he was glad and promised to the keepers of the prison great yefts for to let him out/ when Herod knew this by his servant/ he traveled the more grievously/ by cause his son was more glad of his death/ than of his sickness/ And anon died do slay him/ and ordained in his testament Archelaus to be king after him/ And he lived but v days after/ And died in great misery of Annoy/ Salome his sister died not his commandment of the jews that were in prison/ but let them go out/ And Archelaus became king after Herod his father/ which as to strangers in the battle he was fortunate and happy/ but as to his own people/ he was right unhappy/ then I return again after that joseph was goon with our lord in to egypt/ And was there seven year unto the death of Herod/ And after the prophecy of isaiah at entering of our lord in to egypt/ the idols fellen down/ For like as at departing of the children out of egypt/ in every house th'oldest son of thegyptians lay one deed/ in like wise at coming of our lord/ lay down the idols in the temples/ Cassiodore saith in th'history trypartyte/ in hermopolyn of Thebaide there was a tree called perfidis/ which is medycinal for all sicknesses/ For if the leef or rind of that tree been bound to the neck of the seek person/ it he lithe him anon/ And as the blessed virgin mary fled with/ her son/ that tree bowed down and worshipped Ihesu christ/ Also macrobius saith in a chronicle/ that a young son of Herod was nourished at that time/ and he was slain/ among the other children And then was fulfyled the prophecy saying/ The voys is herd in rama of great weeping and wailing that the sorrowful moders wept for the death of their children/ and might not be comforted by cause their were not alive Thus endeth the feast of the Innocentis Here followeth the life of saint Thomas martyr of Caunterburye and first th'exposition of his name THomas is as much to say as abysm/ or double/ or trenched and hewn/ he was an abysm/ profound in humility/ as it appeared in the hair that he waer/ and in washing of the feet of the pour people/ double in prelation/ that was in word/ and in ensample/ and hewn and trenchid in his passion/ Saint Thomas the martyr was son to gylbert bequet a burgeys of the city of london/ And was born in the place where as now standeth the church called saint Thomas of akirs And this Gilbert was a good devout man and took the cross upon him/ and went on pilgrimage in to the holy land/ and had a servant with him/ And when he had accomplished his pilgrimage/ he was taken homeward by the heathen men/ and brouht in to the prison of a prince named Amerant/ where long time he & his fellowship suffered much pain and sorrow/ ¶ And the prince had great affection toward this gylberd/ and had oft comynycation with him of the christian faith/ and of the Royame's of england by which conversation it fortuned that the daughter of this prince had especial love unto this gylberd/ and was familiar with him/ and on a time she disclosed her love to him saying/ if he would promise to wed her/ she should forsake friends/ heritage and country for his love/ and become christian/ & after long comynycation between them/ he promised to wed her/ if she would become christian/ And told to her the place of his dwelling in england/ And after by the purveyance of god the said gylbert escaped/ and come home/ And after this/ it fortuned so that this princes daughter/ stolen privily away and passed many a wild place and great adventure and by god's purveyance atte last can in to london/ demanding and crye●g beket/ beket/ For more english could she not/ wherefore the people drew about her/ what for the strange array of her as for that they understood her not and many a shrewd boy/ so long she went till she came to fore gylbertis door/ And as she there stood/ the servant that had been with gylbert in prison which was named rychart saw her and knew that it was she/ and went in to his master/ and told him how this maid stood at his door/ and anon he went out to see her/ And assoon as she saw him she fell in a Swoon for joy/ And gylberd took her up/ & comforted her/ & brought her in to his house/ And sith went to the bishops which then were uj at powlis and reherched all the matter and after they christened her/ and forthwith wedded unto gylberd beket/ And within time reasonable & acustomed was brought forth between them a fair son named Thomas/ And after this yet the said gylberd went again to the holy land/ and was three year or he come again/ And this child grew forth till he was set to school/ and learned well and became virtuous/ And when he was xxiv year old his mother passed out of this world/ And after this he served a merchant of london a while/ in keeping his charge and accounts/ And fro him he went to Stygand archbishop of Caunterbury/ And he was in so great favour with him that he made him Archedeken and chief of his counsel/ And well executed he his office/ in punishing the culpable/ and cherishing the good people/ And diverse times went to Rome/ for to support and help holy church/ And after this henry the second that was th'empress son/ was made king of england and he ordained this Thomas his chancellor/ and had great rule/ and the land stood in prosperity/ And saint Thomas stood so greatly in the kings favour/ that the king was content with all that he died/ And when the king went in to normandy he betook the gowernance of his son and the Royame's in to the Rule of saint Thomas/ which he wisely governed till his return again/ And anon after died Thybauld th'archbishop of Caunterbury/ ¶ And thenne the king gave his nomynation to saint Thomas/ And by the chapter was elect in the year of his age xliiij/ and was full both to take that great charge on him/ And so atte last his bulls had/ he was sacred and stalled and became an holy man suddenly changed in to a new man doing great penance as in wearing hair with knots & a breach of the same down to the knees/ And on a tryvyte sunday received he his dignity/ And there was at that time the king with many a great lord & xuj bishops/ And fro thence was sent th'abbot of evesham to the pope with other clerks for the pall which he gate & brought to him/ & he full meekly received it/ And under his habit he ware thabyte of a monk/ & so was he under withinforth a monk/ & outward a clerk/ & died great abstinence making his body lean and his soul fat/ & he used to be well served at his table/ & took but little refection thereof/ & lived holily in giving good ensample/ After this many times the king went over in to normandy/ And in in his absence allway saint Thomas had the rule of his son & of the Royame's/ which was governed so well that the king could him great thank/ & thenne abode long in this Royame's/ and when so was that the king died any thing against the franchises & liberties of holy church/ saint Thomas would ever withstand it to his power And on a time when the sees of london & of wyncestre were vacant & void the king kept them both long in his hand for to have the pruffytes of them/ wherefore saint Thomas was heavy & came to the king/ & desired him to give the ij bysshopriches to some virtuous men/ And anon the king granted to him his desire/ & ordained one master Roger bishop of wyncestre/ and th'earl of glouceters son/ bishop of london named sire Robert/ And anon after saint thomas hallowed th'abbey of reading/ which the first henry fonnded/ And that same year he translated saint edward king & confessor at westminster where he was laid in a rich shrine/ And in short time after by th'enticement of the devil/ fill great debate/ variance & strife between the king & saint Thomas/ & the king sent for all the bishops to appear to fore him at westminster at a certain day/ at which day they assembled to fore him/ whom he welcomed & after said to them/ how that th'archbishop would destroy his law/ & not suffer him tenjoye such things as his predecessors had used to fore him/ whereto saint Thomas answered that he never intended to do thing that should displease the king// as far as it touched not the franchise and lyberte● of holy church/ then the king rehearsed how he would not suffer 〈◊〉 that were thiefs have th'execution of the law●/ to which saint thomas said that he ought not execute them/ but they longeth to the correction of holy church ● other diverse points/ to which saint Thomas would not agree/ To the which the king said/ now I see well yu●holdest fordon the laws of this lon● which have been used in the days of my predecessors/ but it shall not lie in thy power/ And so the king being wroth departed/ Thenne the bishops all counseled saint thomas to follow the kings intent/ or else the land should be in great trouble/ And in like wise the lords temporal that were his friends counseled him the same And saint Thomas said I take god to record it was never mine intent to displease the king/ or to taake any thing that longeth to his right or honour/ And thenne the lords were glad/ & brought him to the king to Oxenford/ and the king dayned not to speak to him/ And thenne the king called all the lords spiritual & temporal to fore him/ and said he would have all the laws of his fornfaders there new confirmed/ & there they were confirmed by all the lords spiritual & temporal/ And after this the king charged them for to come to him to Claryndon to his parliament/ at a certain day assigned on pain to run in his Indignation/ and at that time so departed/ And this parlamnt was holden at claryndon the xj year of the kings regne/ & the year of our lord xjClxiiij/ at this parlemnt were many lords/ which all were against saint Thomas/ And thenne the king sitting in his parlemnt in the presence of all his lords/ demanded them if they would abide & keep the laws that had been used in his forfaders days/ Thenne saint Thomas spacke for the part of holy church/ & said/ All old laws that be good & rightful/ and not against our mother holy church I grant with good will to keep them/ And thenne the king said/ that he would not leave one point of his law/ and waxid wroth with saint Thomas/ And thenne certain bishops required saint thomas to obey to the kings desire & will/ And saint Thomas desired respite to know the laws/ & then to give him an answer/ And when he vnrd●stode them all to some he consented/ but many he denied & would never be agreeable to them wherefore the king was wroth/ and said he would hold & keep them like as his predecessors had done before him/ & would not mynusshe one point of them/ then saint thomas said to the king with full great sorrow & heavy chyere/ Now my most dear lord and gracious king/ have pity on us of holy church your bead men/ and give to us respite for a certain time/ And thus departed each man/ and saint Thomas went to wynchestre/ And there prayed our lord devoutly for holy church/ and to give him aid and strength for to defend it/ For utterly he determined to abide by the liberties and franchise/ And fell down on his knees & said full sore weeping/ O good lord I knowledge that I have offended/ and for mine offence and trespaas this trouble cometh to holy church/ I purpose good lord to go to Rome for to be assoiled of mine offensis/ And departed toward Caunterburye And anon the king sent his officers to his manoyrs and despoiled them/ by cause he would not obey the kings statutes/ And the king commanded to seize all his lands and goods in to his hands/ And then his servants departed from him/ And he went to the see side for to have goon over see/ but the wind was against him/ and so thrice he took his ship/ and might not pass/ And thenne he knew that it was not our lords will that he should yet depart/ and returned secretly to Caunterbury/ of whose coming his main made great joy/ And on the morn came the kings officers for to have seized all his goods/ For the noise was that saint Thomas had fled the land wherefore they had dispoylled all his manoyrs & seasid them in to the kings hand/ And when they came they fond him at Caunterbury/ whereof they were sore abashed/ and returned to the king informing him that he was yet at canterbury/ & anon after saint thomas came to the king to woodstock for ●o pray him to be better disposed toward ●oly church/ And then said the king to him in scorn/ May not we two dwell both in this land/ art thou of so sturdy and hard of heart/ to whom saint Thomas answered/ sire that was never my thought/ but I 〈◊〉 fain please you/ & do all that/ 〈◊〉 desire so that ye hurt not the liberties of holy church/ For them will I maintain while I live/ ever to my power/ with which words the king was sore moved/ & swore that he would have them kept & in especial if a clerk were a thief/ he should be judged & executed by the kings law/ & by no spiritual law/ & said he would never suffer a clerk to be his master in his own land/ And charged saint thomas t'appear to fore him at Norhampton/ & to bring all the bishops of this land with him/ and so departed/ Saint thomas besought god of help & succour/ For the bishops which ought to be with him/ were most against him/ And after this saint Thomas went to norhampton/ where the king held then his great counsell in the castle with all his lords/ And when he came to fore the king he said/ I am comen to obey your commandment/ but by fore this time was never bishop of Canuterbury thus entreated/ For I am heed of the church of england/ And am to you/ sir king/ your ghostly father/ and it was never goddess law/ that the son should destroy his father/ which hath charge of his soul/ And by your stirring have made all the bishops that should abide by the right/ of the church/ to be against holy church & me/ and ye know well that I may not fight but am ready to suffer death/ rather than I should consent to lose the right of holy church/ then said the king thou speakest as a proud clerk/ but I shall abate thy pride or I leave thee/ For I must reckon with thee/ thou understandest well that thou were my chauncheler many years/ & ones I lent to the uc pound/ which thou never yet hast repaid/ which I will that thou pay me again or else incontinent thou shalt go to prison/ And then saint thomas answered ye gaf me that uc pound/ & it is not sitting to demand that which ye have given/ Not withstondyrig he fondesurete for the said uc pound/ & departed for that day/ And after this the next day/ the king demanded xxxMli that he had surmised on him to have stolen he being chauncheler/ where upon he desired day tanswer/ at which time see said/ that when he was archbishop he set him free therein without any claim or debt before good record/ wherefore he ought not tanswere unto that demand/ And the bishops desired saint Thomas t'obey the king/ but in no wise he would not 'gree to such thyngiss as should touch against the liberties of the church/ And thenne they came to the king & forsook saint Thomas and agreed to all the kings desire/ ¶ And the proper servants of saint Thomas fled fro him and forsook him/ and then pour people came and accompanied him And on the night came to him two lords/ and told to him that the kings main had enprysed to slay him And the next night after he departed in thabyte of a brother of Symprynham and so chevyssyd that he went over see/ ¶ And in the meave while certain bishops went to Rome for to conplayne on him to the 〈◊〉/ And the king sent letters to the king of france not to receive him/ And the king Louis said that though a man were banished/ and had commited there trespasses/ yet should he be free in france/ And so after when this holy saint Thomas came/ he received him well and gaf him licence to abide there and do what he would/ In this mean while the king of england sent certain lords unto the 〈◊〉 complaining on th'archbishop Thomas/ which made grievous complaints/ which when the 〈◊〉 had heard/ said he would give none answer till that he had herd th'archbishop Thomas speak/ which would hastily come thither/ but they would not abide his coming/ but departed without speeding of their ententis/ and came in to england again/ And anon after saint Thomas came to rome on saint marks day at after none/ and when his Catour should have bought fish for his dinner/ by cause it was fasting day/ he could get none for no money/ and came & told to his lord saint Thomas so/ And he bade him buy such as he could get/ & thenne he bought flesh & made it ready for their dyner/ and saint Thomas was served with a capon rostid/ & his main with boiled meet/ And so it was that the pope heard that he was come & send a cardinal to welcome him/ & he fond him at his dyner eting flesh/ which anon returned & told to the pope how he was not so parsight a man as he had supposed/ for contrary to the Rule of the church he eateth this day flesh The pope would not believe him but sent another cardinal which for more evidence took the leg of the capon in his keverchief/ & affirmed the same/ And opened his keverchief to fore the pope/ and he fond the leg turned in to a fish called a carp/ And when the pope saw it/ he said they were not true men to say such thyngiss of this good bishop/ They said faithfully that it was flesh that he eat/ And after this saint Thomas came to though pope & died his reverence & obedience whom the pope welcomed/ & after certain communication/ he demanded him what meet that he had eaten/ and he said fhessh as ye have herd tofore/ by cause he could find no fish/ & very need compelled him thereto/ thenne the pope understood of the miracle/ that the capon's leg was turned in to a carp/ Of his goodness granted to him & to all them of the diocese of Caunterbury licence to eat flesh ever after on saint marks day when it falleth on a flesh day/ & pardon with all which is kept & accustomed unto this day/ And thenne saint Thomas informed the pope how the king of england would have him consent to diverse articles against the liberties of holy church/ & what wrongs he died to the same/ & that for to die he would never consent to them/ & when the pope had herd him he wept for pity/ And thanked god that he had such a bishop under him that had so well defended the liberties of holy church/ And anon wrote out letters & bulls commanding all the bishops of christendom to keep and observe the same/ And thenne saint Thomas offered to the pope his bisshopriche/ up in to the pope's hand & his mitre with the cross & ring/ And the pope commanded him to keep it still/ and said he knew noman more able than he was/ And after saint Thomas said mass to fore the pope in a white chesible/ And after mass he said to the pope that he knew by revelation that he should suffer death for the right of holy church/ And when it should fall that chesible should be turned fro white in to red/ And after he departed fro the pope/ & came down in to france/ unto th'abbey of pounteney/ And there he had knowledge that when the lords spiritual & temperel which had been at Rome/ were comen home & had told the king/ that they in nowise might have their intent/ that the king was greatly wroth/ And anon banyssed all the kynnesmen that were longing to saint Thomas/ that they should incontinent void his land/ & made them swear that they should go to him/ & tell to him that for his sake they were exiled/ And so they went over see to him to pountney/ and he being there was full sorry for them/ And after theridamas was a great chapter in england of the monks of cysteaus/ And there the king desired them to write to pounteney that they should no longer keep ne sustain Thomas th'archbishop/ For if they died he would destroy them of that order being in england/ And for fere thereof they wrote so over to pounteney that he must depart then● with his kinsmen/ And so he died/ And was then full heavy/ And remitted his cause to god And anon after the king of france sent to him that he should abide where it pleased him and dwell in his royalme/ And would pay for the costs of him and his kinsmen/ And he departed and went to seynes And th'abbot brought him on the way/ And saint Thomas told him/ how he knew by a vision/ that he should suffer death & martyrdom for the right of the church/ & prayed him to keep it secret during his life/ After this the king of england came in to france/ & there told the king how saint Thomas would destroy his royane And then there told how he would for do such laws as his oldres had used to fore him/ Wherefore saint Thomas was sent fore/ & they were brouht to gidres & the king of france laboured sore to set them at accord/ but it would not be/ For that one would not mynusshe his laws & accustomes & saint Thomas would not grant that he should not do contrary the liberties of holy church/ And then the king of france held with the king of england against saint thomas/ & was wroth with him and commanded him to void his Royame's with all his kinsmen/ And thenne saint thomas wist not whither to go/ but comforted his kynnysmen as well as he might/ & purposed to have goon in to province/ for to have begged his breed/ And as he was going the king of france sent for him again And when he came he cried him mercy and said he had offended god and him/ And bade him abide in his Royame's/ where he would/ and he would pay for the dyspensis of him and his kin/ And in the mean while the king of england ordained his son king/ And made him to be crowned by th'archbishop of york & other bishops which was against the statutes of the land/ For th'archbishop of Caunterbury should have consented/ & also have crowned him wherefore saint Thomas gate a lull for do accurse them that so died against him/ & also on them that occupied the goods longing to him/ And yet after this the king labourid so moche that he accorded the king of england & saint Thomas/ which accord endured not long/ For the king varied from it afterward/ but saint Thomas upon this accord came home to Caunterbury/ where he was received worshipfully/ & sent for them that had trespassed against him & by th'authority of the pope's bull openly denounced them accursed unto the time they come to amendment/ And when they knew this/ they came to him and would have made him to assoil them by force/ and sent word over to the king/ how he had done/ whereof the king was much wroth/ and said if he had men in his land/ that loved him they would not suffer such a trayttre in his land alive/ And forthwith iiij knights took their counsel together/ and thought they would do to the king a pleasure/ & emprysed to slay saint Thomas/ and suddenly departed & took their shipping toward england/ And when the king knew of their departing he was sorry & sent after them/ but they were on the see and departed ere the messengers came/ wherefore the king was heavy and sorry/ these been the names of the iiij knights/ Sir Reygnold bereson/ Sir hugh moruyle/ Sir william Tracy/ and Sir Richard bryto/ On. Cristemas day saint Thomas made a sermon at caunterbury in his owen church/ & weeping prayed the people to pray for him/ For he knew well his time was nigh/ & there executed the sentence on them that were against the right of holy church/ & the same day as the king sat at meet all the breed that he handled waxed anon mowly & hoor that noman might eat of it/ And the breed that they touched not was fair & good for to eat/ & these iiij knights aforesaid came to canterbury on the tewesday in crystemasse week about evensong time/ & came to saint Thomas/ and said that the king commanded him to make amends for the wrongs that he had done/ & also that he should assoil all them that he had accursed anon/ or else they would slay him/ then said Thomas all that I ought to do by right that will I with a good will do/ but as the sentence that is executed I may not undo/ but that they will submit them to the correction of holy church/ For it was done by our holy father the pope and not by me/ then said Sir Reynold but if thou assoil the king and all other standing in the curse it shall cost the thy life/ And saint Thomas said thou knowest well enough that the king and I were accorded on mary magdalen day/ and that this curse should go forth on them that had offended the church/ then one of the knights smote him as he kneeled before the altar on the heed/ And one sire edward grime that was his croiser put forth his arm with the cross to bear of the struck & the stroke smote the cross on sondre and his arm almost of/ wherefore he fled for fere/ And so died all the monks that were that time at Complyn/ And thenne smote each at him that they smote of a great piece of the skull of his heed that his brain fell on the pavement/ And so they slew & martyred him/ and were cruel that one of them broke the point of his sword/ against the pavement/ And thus this holy and blessed archbishop saint Thomas suffered death in his owen church/ for the right of all holy church/ And when he was deed they stirred his brain/ And after went in to his chambre and took away his goods/ and his horse out of his stable/ And took away his bulls and writings/ and delivered them to sire Robert broke to bear in to france to the king/ And as they serchid his chambre/ they fond in a chest ij shirts of heir made full of great knots/ And then they said certainly he was a good man/ & coming down in to the church ward they began to dread and fere that the ground would not have born them & were marvelously aghast/ but they supposed that th'earth would have swallowed them all quick/ And then they knew that they had done amiss/ And anon it was known all about how that he was martyred/ And anon after took this holy body/ And unclothid him and fond bishops clothing above and thabyte of a monk under/ And next his flesh he wearied and hard heir/ full of knots which was his shirt/ and his breach was of the same/ and the knots styked fast within the skin/ and all his body full of worms/ he suffered great pain/ And he was thus martyred the year of our lord xjClxxj/ And was liij year old And soon after tidings came to the king how he was slain wherefore the king took great sorrow/ & sent to Rome for his absolution/ Now after that saint Thomas departed fro the pope/ the pope would daily look upon the white chesyble that saint Thomas had said mass in/ And the same day that he was martrid he saw it turned in to Reed/ whereby he knew well that/ that same day he suffered martyrdom/ For the right of holy church/ And commanded a mass of requiem solemnly to be sungen for his soul/ And when the quer began to sing Requiem/ An angel on high above begun th'office of a martyr/ Letabitur justus And then all the choir followed singing forth the mass of th'office of a martyr/ And the pope thanked god that it pleased him to show such miracles/ for his holy martyr/ Atte whose tomb by the merits and prayers of this holy martyr/ our blessed lord hath showed many miracles/ the blind have recovered there their sight/ the dumb their speech/ the deef their hearing/ the lame their limbs/ And the deed their life/ if I should here express all the miracles/ that it hath pleased god to show for this holy saint/ It should contain an hole volume/ therefore at this time I pass over unto the feste/ of his translation where I purpose with the grace of god to recite some of them/ then late us pray to this glorious martyr to be our advocate that by his petition we may come to everlasting bliss amen/ Here endeth the life and passion of saint Thomas of Caunterbury/ Here followeth the life of saint Silvester The interpretation of his name SIluester is said of silue or sole/ which is light/ and of terterra the earth/ as who saith the light of th'earth that is of the church/ Or siluester is said of siluas/ & of trahens/ that is to say he was drawing wild men and hard unto the faith/ Or as it is said in glosario/ siluester is to say green/ that is to wite great in contemplation of heavenly things/ and a tylyar in labouring himself/ he he was umbrouse or shadewous/ that is to say he was cold and refrigerat fro all concupisbence of the flesh/ full of bows among the trees of heaven/ Eusebe of Cezarce compiled his legend/ which the blessed Gelagius in the counseyl of lxx bishops recordeth/ like as it is had in the decrete/ Of the lyt of saint Siluestre SIluester was soon of one justa/ And was learned and taught of a pressed named Ciryne/ which died marvelously great almesses & made hospytalytees/ it hepped that he received a christian man in to his house named Thymothee/ whom noman would receive for the persecution of tyrants/ wherefore the said Thymothee suffered death and passion after that year whiles he preached justly the faith of Ihesu christ/ it was so that the prefect tarquynus supposed that Thymothee had/ had great plenty of richesses/ which he demanded of siluestre/ threatening him to the death/ but if he delivered them to him/ And when he fond certainly that Thymothee had no great richesses/ he commanded to saint silvester to make sacrifice to the idols/ and if he died not he would make him suffer diverse torments/ Saint siluester answered/ Falls evil man thou shalt die this night and shalt have torments that ever shall endure/ And thou shalt know whether thou wilt or none that he whom we worship is very god/ Then saint sylvester was put in prison/ and the provost went to dyner/ Now it happened that as he eat a bone of a fish turned in his throat and stack fast/ so that he could neither have it down ne up/ And after at mydnyht died/ like as saint siluester had said/ and then saint siluester was delivered out of prison he was so gracious that all christian men and paynims loved him/ For he was fair like an angel to look on/ a fair speaker/ whole of body/ holy in work/ good in counsell/ patient and chartable/ and firmly established in the faith/ he had in writing the names of all the widows and orphans that were pour/ & to them he administered their necessity/ he had a custom to fast all fridays and saturdays/ ¶ And it was so that melchiades the bishop of Rome died/ And all the people cheese saint siluester for to be the high bishop of Rome/ which sore against his will was made pope/ he instituted for to be fasted wednesday/ friday/ and saturday/ And the thursday for to be hallowed as sunday/ ¶ Now it happened that th'emperor Constantyn died do slay all the christian men overall where he could find them/ And for this cause saint siluester fled out of the town with his clerks/ and hid him in a mountain/ And for the cruelty of Constantyn god sent him such a sickness that he became lazare and mesell/ And by the council of his phisicyens he gate three thousand children young for to have cut their throats for to have their blood in abaygne all hoot/ and thereby he might be heeled of his meselrye/ ¶ And when he should ascend in to his char for to go to the place where he should be baygned/ the moders of the children camen crying and brayeng for sorrow of their children/ ¶ And when he understood that they were moders of the children/ he had great pity on them and said to his knights and them that were about him/ ¶ The dignity of th'empire of Rome is brought forth of the fountain of pity/ the which hath stablished by decree/ that who that sleeth a child in battle/ shall have his heed smeton of/ ¶ then should it be great cruelty to us for to do to ours/ such thing as we defend to strange nations/ for so should cruelty surmount us/ It is better that we leave cruelty/ and that pity surmount us/ And therefore me seemeth better to save the lives of these Innocentis/ than by their death I should have again my health/ of the which we be not yet or●●ayn/ Ne we may recover nothing for to slay them/ For if so were that I should be thereby have health/ that should be a cruel health that should be bought with the death of so many Innocentis/ then he commanded to render and deliver again to the maders their children/ and gave to every of them a good yefte/ And thus made them return to their houses with great joy/ For whence they departed with great sorrow/ And he himself returned again in his char unto his palace/ Now it happened that the next night after/ saint peter & saint paul appeared to this emperor Constantyn saying to him/ By cause that thou hast had orrour to shed and spill the blood of Innocentis/ our lord Ihesu christ hath had pity on thee/ And commandeth the to send unto such a mountain where silvester is hid with his clerks And say to him that thou comest for to be baptized of him/ and thou shalt he heeled of thy malady/ And when he was awaked/ he died do call his knights/ And commanded them to go to that montaygne/ And bring the p●pe syluestre to him courtoisly and fair for to speak with him/ when saint silvester saw from far the knights come to him/ he supposed that they sought him for to be martyred/ And began to say to his clerks that they should be farm and stable in the faith for to suffer martyrdom/ when the knights came to him/ they said to him much courtoysly/ that Constantyn sent for him/ and prayed him that he would come and speak with him/ And forthwith he came/ and when they had entresalewed each other/ Constantyn told to him his vision/ And when Siluestre demanded of him what men they were that so appeared to him/ Themperor wist not ne could not name them/ saint silvester opened a book/ wherein the images of saint Peter and saint Paul were portrayed/ and demanded of him if they were like unto them/ then constantyn anon knew them/ and said that he had seen them in his sleep/ then saint Siluestre preached to him the faith of Ihesu christ/ and baptized him/ And when he was baptised a great light descended upon him so that he said that he had seen Ihesu christ and was heeled forthwith of his meselerye/ And then he ordained seven laws unto holy church/ The first was that all the city should worship Ihesu cryst as very god/ The second thing/ was/ that who somever should say o●y villainy of Ihesu christ/ he should be punished/ The third/ who somever should do villainy to christian men/ he should lose half his goods/ ¶ The fourth that the bishop of Rome/ should be chief of all holy church/ like as th'emperor is chief of all the world/ The syfthe that who that had done or should do trespaas and fled to the church/ that he should be kept there free fro all Injuries/ ¶ The sixth that noman should edeffye any churches without licence of holy church/ and consent of the bishop/ ¶ The seuen●h that the dysine & tenth part of the possessyon● should be given to the church/ After this th'emperor came to saint Peter's church and confessed meekly all his sins to fore all people/ And what wrong he had done to crysen m●n/ And made to dig and cast out to make the the foundemen is for the churches/ and bare on his shoulders xij hottiss or ●●sk●ltis full of earth/ when helen the mother of constantin dwelling in be●●anye/ herd say that the emperor was become christian/ she sent to him a letter/ In which she praised moche h●r son/ of this that he had renounced the false idols/ But she blamed him moche/ that he had renounced the law of the jews/ and worshipped a man crucified/ then Constantyn remaunded to his mother that she should assemble the greatest maistres of the jews/ And he should assemble the greatest maistres of the christian men/ to th'end that they might dispute & know which was the truest law/ Thenne helen assembled twelve masters which she brought with her/ which were the wisest that they might find in that law And saint syluestre and his clerks were of that other party/ then th'emperor ordained two paynemes gentiles to be their judges/ of whom that one was named Craton & that other Zenofilus which were proved wise and expert/ And they to give the sentence/ And be judge of the disputation/ then began one of the masters of the jews for to maintain & dispute his law/ And saint silvester and his clerks answered to his disputation and to them all always concluding them by scripture/ The judges which were true & just held more of the party of saint syluestre than of the jews/ then said one of the masters of the jews named Zambry/ I marvel said he/ that ye be so wise and incline you to their words/ late us leave all these words and go we to th'effect of the deeds/ Thenne he died do come a cruel bull/ & said a word in his eer & anon the bull died/ then the people were all against siluester Thenne said siluester/ believe not thou/ that he hath named in the ear the name of Ihesu c●yst/ but the name of some devil/ know ye verily/ it is no great strength to slay a bull For a man/ or as a lion or a serpent may well slay him/ but it is great virtue to raise him again to life/ then if he may not raise him it is by the devil/ And if he may raise him again to life/ I shall believe that he is deed by the power of god/ And when the judge heard this/ they said to Zambry that had slain the bull/ that he should raise him again/ then he answered that if syluestre might raise him in the name of Ihesu of galilee/ his master/ then he would believe in him/ And thereto bond them all the jews that were there/ And saint syluestre first made his orisons and prayers to our lord/ and sith came to the bull & said to him in his ear/ Thou cursed creature that art entered in to this bull and hast slain him/ go out in the name of Ihesu christ/ In whose name I command the bull/ arise thou up/ and go thou with the other beasts debonayrly/ And anon the bull aroos/ and went forth softly/ Thenne the queen and the judges which were paynims were converted to the faith/ In this time it happened that there was at Rome a dragon in a pit/ which every day slew with his breath more than three C men/ then came the byssoppis of th'idols unto the emperor and said to him/ O thou most holy emperor/ sith the time that thou hast received christian faith/ the dragon which is in yonder fosse or pit sleeth every day with his breath moo than three hundred men/ then sent th'emperor for saint Sylvester/ and asked counseyl of him of this matter/ saint silvester answered that by the might of god he promised to make him cease of this hurt and blechure/ of this people/ then saint s●luestre/ put himself to prayer/ and saint Peter appeared to him and said Go surely to the dragon/ and the ij priests that been with thee/ take in thycompany/ And when thou shalt come to him/ thou shalt say to him in this manner/ Our lord Ihesu christ which was born of the virgin mary/ crucified/ buried and aroos/ and now sitteth on the right side of the father/ this is he that shall come to dame and judge the living and the deed/ I command the sathanas/ that thou abide him in this place till that be come/ then thou shalt bind his mouth with a thread/ and sealed with thy seal wherein is th'imprint of the cross/ then thou and the ij priests shall come to me hole and safe and such ●rede as I shall make ready for you ye shall eat/ Thus as saint Peter hath said saint silvester died/ And when he can to the pit/ he descended down an C and thirty stappes bearing with him ij lanterns/ and fond the dragon/ and said the words/ that saint Peter had said to him/ and bond his mouth with the thread/ and sealed it/ & after returned/ & as he can upward again/ he met with two enchaunteurs/ which followed him for to see if he descended/ which were almost deed of the stench of the dragon/ whom he brought with him whole and sound/ which anon were baptized with a great multitude of people with them/ Thus was the city of Rome delyvyrd fro double death/ that was fro the culture and worshyping of false idols/ & fro the vemyin of the dragon/ Atte last when saint silvester approached toward his death/ he called to him the clergy/ and admonested them to have charity/ And that they should diligently govern their churches/ And keep their flock fro the wolves/ And after the year of th'incarnation of our lord three hundred & twenty he departed out of this world and slept in our lord etc/ Thus endeth the life of saint Silvester Here followeth the life of saint Paul the first hermit Saint Paul which was the first hermit/ as saint Iherome writeth was in the time of decius and valeryanus emperors the year of th'incarnation of our lord ijClvj/ This holy man saint paul saw men for christian faith cruelly tormented/ wherefore he fled in to the desert/ among whom he saw two cruelly tormented/ The first/ for that he abode firmly in his faith/ The judge died do anoint all his body with honey And died do bind his hands by hind him on his back/ And so died him be set in the heat of the son for to by bitten and stungen of flies and wasps/ That other that was young he made him to lie in a right soft bed/ between ij sheets/ among flowers and delectable Roses and herbs sweet smelling/ And there in he was bounden so that he might not move him/ After made an harlot a ribald come to him alone for to touch his membres and his body to move to lechery/ finably when the voluptuousity of his flesh surmounted him/ and might not defend himself ne his members/ he boat of a piece of his tongue and spit it in her visage/ which allway enticed him to lechery by touching and by kissings/ And so he voided the temptation fleshly/ and the ribald also/ and deserved to have laud and victory/ In this time saint paul to fore said was young about xuj year of age/ and dwelled in thebaid/ which is a party of Egypte with his sister mauryce/ And when he saw the persecutions of christian men/ he departed and became an hermit so long and so many years/ that he was old an ninety and xiij year/ In this time saint Anthonye was an hermit in an other desert/ & was then lxxxx year of age/ And on a time he thought in himself that in the world was none so good ne so great an hermit as he was himself/ hereupon came to him a revelation as he slept/ that beneath all allow down in that desert was an hermit better than he/ And that he ought to go and see this holy man/ Anon after the next day he took his staff/ by which he sustained him/ and began in go through that desert/ And it happened that he met a person/ which was half above an horse/ and beneath a man/ whom the fables of the poets call centaur/ And anon made to fore him the sign of the cross/ And demanded of him where this holy man th'hermit dwelled/ And he showed to him the way on the right side and anon vanished away from him/ It is not certainly known if this best was a beast of the desert or the devil in figure of a beast/ After this saint antony met with a monster in a valley bearing the fruit of a palmyer crooked and had in his forehead horns and his legs and feet like a ghoot of the woods/ And anon he made to fore him the sign of the cross/ This bestial man gaf to saint Anthonye the fruit of the palmyer/ And saint Anthonye demanded what he was/ And he answered I can mortal and dwell in desert/ And the saracens call us sacraros/ I am the messenger of our company/ we pray the that thou pray the lord for us/ we know well that the saviour of the world is comen/ And his renomee is spread through the world/ And by cause hereof noman should have doubtaunce all men know that in the time of Constantyn th'emperor such amam was brought in to the city of Alexandre to fore the people/ and when he was deed his body was filled with salt/ against the heat of the son/ And was sent to th'emperor to Antioch for a marvel/ But return we to our matter/ Saint Anthonye had great labour in going by the desert/ where as was no way/ finably he fond a she wolf/ which brought him by the will of god unto th'hermitage of saint paul But assoon as he knew that saint Anthonye came/ hastily he shit his door/ And saint Anthonye prayed him for charity/ that he would open it to him/ & said thou wottest well who & wherefore I am come/ I know well I am not worthy/ to render & give to the any thing for thy labour/ Nevertheless I shall not depart fro hens unto the time that I have seen thee/ Atte last he opened his door/ and s●●h entrebraced each other/ And each of them died reverence each to other/ And saint paul demanded of thestate of the world and of the governance/ And if christian faith were spread and used overall/ And whiles they were thus talking A crow came fleeing/ and brought to them two loves if breed/ And when the crow was goon/ Saint Paul said be thou glad and joyful/ For our lord is debonair and merciful/ he hath sent us breed for to eat/ It is xl year passed that every day he hath sent me half a loof/ But now at thy coming he hath sent ij hole loves/ and double provend/ And they had question to gydre until evensong time which of them both should entame or begin to take of the breed/ Atte last the bred departed even between their hands/ and then they eat/ & drank of the well/ or fountain/ After graces said/ they had all that night collation together/ On the morn said saint paul/ Broder it is long sith that I knew/ that thou dwelledeth in this region and in this country/ And god had promised to me thy company/ I shall now shortly die/ and shall go to Ihesu cryst/ for to receive the crown to me promised/ Thou art comen hither for to bury my body/ when saint Anthonye herd that/ anon he begun tenderly to weep/ and wailed praying that he might die with him and go in his company/ Saint Paul said/ it is need yet that thou live for thy brethren/ to th'end that they by the ensample of thee/ be made form and taught/ wherefore I pray the return to thine abaye/ And bring to me the mantle/ which Athanases the bishop gave to thee/ for to wrap in my body/ then saint Anthonye marveled/ of this that he knew of this bishop/ and of this mantle/ and after durst nothing say/ ●ut died to him reverence/ like as god had spoken to him/ And weeping kissed his feet and his hands/ and came again to his abbey with great travail and labour/ for he had fro that one part to that other many journeys and foul way through hays and hedges/ woods/ stones/ hills and valleys/ and saint Anthonye of great age and feeble of fasting and not strong ne mighty/ when he was comen to his abbey two of his disciples to him most secret/ demanded of him saying/ Fair father/ where have ye been so long/ and he answered/ Alas I wretched sinner which bear falsely the name to be a monk/ I have seen hely the prop●●te I have seen john the baptist in desert/ and certes I have seen saint paul in paradise/ Thus speaking and beating his breast/ he brought the mantle out of his cell/ And all stilly without more words/ he went again the long way all alone/ through the desert unto saint paul thermit having great desire to see him/ For he was afeard/ lest he should die ere he might come again to him/ It happened in the second journey where saint Anthony went through the desert the third hour of the day/ he saw the soul of saint poule shining ascend in to heaven among a great company of Angellis/ of prophets/ and also of appostlis/ And anon he fill down to th'earth weeping and wailing/ and crying with an high voys/ Alas paul/ wherefore leavest thou me so soon/ which have so little seen thee/ then he had so great desire to see the corpse or body/ that he passed all the remnant of his way as soon as a bird fleeing/ like as he was wound to tell and rehearse/ And when he can to the cell of saint paul he fond that the body was right up on his knees/ and the visage and hands addressed toward heaven/ and supposed he had been alive and had made his prayers but when he had advised it/ he knew well that he was passed out of this world what weepings and what wailings he made upon the body/ it were a piteous thing to here/ among all other he said/ O holy soul/ thy body showeth to be deed this/ that thou dydist in thy life/ After this he was much abashed how he should bury the body/ For he had none Instrument to make his sepulture/ then came two lions/ which moche debonairly made a pit after the quantity of his body And saint Anthony buried his body therein/ And he took with him the cote of saint paul which was made & fastened to gydre with the leaves of a palmyer/ in manner of a mat/ And afterward for great reverence saint Anthonye were this cote and clad him with all/ in great and solemn festes/ Thus this holy man saint paul died in the year of th'incarnation of our lord ijClxxx and viij/ Late us then pray to him/ that he Impetre and get us remission of our sins/ that after this life/ we may come to everlasting joy and bliss in heaven/ Amen Thus endeth the life of saint Paul the first hermit Here followeth of saint Remyge/ and first the interpretation of his name REmigius is said of remi/ that is to say feeding and geos that is earth/ as who saith feeding thearthly people with doctrine/ Or of geon/ that is a wrasteler/ for he was a pastor and a wrasteler/ he fed his flock with the word of preaching/ with suffragies of praying/ and with example of conversation/ There is three manner of armour/ that is for the defence/ the shield/ for to fight/ the sword for his salvation and health the habergeon and helm/ he wrestled against the devil with the shield of faith/ with the sword of the word of god and with the helm of hope/ Ignacius archbishop of Raynes wrote his life/ Of the life of saint Remige REmigius an holy doctor and confessor glorious of our lord was to for his birth provided of our lord/ and foreseen of an holy hermit/ When the persecution of the wandles had almost wasted and destroyed neygh all france/ there was a man recluse holy and virtuous which had lost his sight/ which oft prayed to our lord for peace/ & welfare of the church of france/ he had on a time a vision/ & him seemed an angel came to him and said/ know thou that the woman that thou knowest named Alyne shall bring forth a son that shall be named Remyge/ which shall deliver all the country fro this persecution/ And when he awoke/ he came to the house of this Alyne/ And told to her his vision And she would not believe it by cause of her age/ the recluse said/ it shall he so as I have said/ And when thou hast given thy child suck/ thou shalt give to me of thy milk to put upon mine eyen/ and therewith I shall be hool and recouure my sight again/ And like as he said/ all these things happened/ And this woman had a child named Remyge which when he came to the age of discretion/ he fled the world and entered in to a reclusage/ And sith after for the great Renomee of his holy life/ when he had been xxij year therein/ he was elect and chosen to be Arch●bysshop of Raynes/ he was so debonayr that lityl birds can and eat on his table/ and took meet at his hand/ It happened on a day that he was lodged in an house of a good woman which had but a little win in her tonnel or vassel/ And saint Remyge went in to the celer and made the sign of the cross upon the ton/ And prayed a while/ Anon the ton was so full that it leeep over by the merits of the good saint/ Now it happened that clodomus the king of france which was a paynem might not be converted for any preaching that his wife might do/ which was a a christian woman unto the time that a great host of Alemans' came in to france/ then by th'admonestment of his wife made a vow/ that if the god that his wife worshipped would give him victory he would be baptised at his returning fro the battle/ thus as he demanded/ he vanquished the battle and after came to Raynes to saint Remyge and prayed him that he would christian him/ And when saint Remyge baptised him/ he had no chrism ready/ then a dove descended fro heaven which brought the chrism in an Ampull/ of which the king was anointed/ And this Ampull is kept in the church of saint Remyge at Raynes/ of which the kings of france been anointed when they been crowned Saint Remyge had a niece which was married to a clerk named genebaldus which by devotion left his wife for to enter in to religion/ then saint Remyge saw that the see of Raynes was over great/ And ordained a see of a bishopric at laon/ and made genebald first bishop of that place/ when genebald was bishop/ his wife came thither to see him/ and remembered of the privity that they were wont to have to gydre/ and lay on a night with her/ and engendered on her a child/ when his wife knew that she was great/ and let him have knowledge thereof/ and when he witted that it was a son/ he commanded that it should be named thief/ by cause he had engendered it by theft/ After for to quench the suspection and the words of the people/ he suffered that his wife should come to him as she died tofore And anon after she conceived a daughter/ whom he commanded to name a fox's whelp/ And after came to saint Remyge/ and confessed him of his sin/ and took the stole of his neck & would leave his bysshoprich/ ●ut saint Remyge after he had confessed him comforted him/ and gave him penance/ and shit him in a little cell seven year long and gave to him breed and water/ and in the mean while he governed the church/ himself/ Atte end of seven year an angel came to the prison/ and said to him that he had down well his penance/ and bad him go out of the prison/ to whom he said I may not go out/ For my lord saint remyge hath closed the door and sealed it/ And the angel said to him/ know thou that the door of heaven is opened to thee/ I shall open this door without breaking of the seal/ which saint Remyge hath scalled/ And anon the door was opened/ then genebald fill down in the mids of the door in manner of a cross/ and said/ if our lord Ihesu christ came hither/ I shall not go out/ but if saint Remyge which shit and closed me herein/ come & bring me out And thenne thangel went anon and fet saint remyge/ and brought him to laon/ And he delivered him out of prison/ And remised him and set him again in his see there/ where he lived after all the days of his life holily/ After his death/ thief his son was made bishop after him/ which is also a saint in heaven/ And atte last/ saint Remyge after that god had showed many miracles for him/ he departed out of this life unto everlasting joy the year of the Incarnation of our lord uc/ Here endeth the life of saint Remige Here followeth the life of saint hylare ¶ Thinterpretation of his name Hylaire is said of joyouste/ For he was joyous in the service of god/ Or hylaire is said virtuous and high/ For he was high and strong in science/ and virtuous in his life/ Or hylaire is said of isle/ which is to say dark matter/ For he had in his dictes great obscurity & profoundness/ Of the life of saint Hilaire Saint hilaire which was bishop of poitiers was born in the country of Guyan/ he had a wife wedded/ and a daughter/ And where he was in habit secular/ he lived after the life of a monk/ he profited so moche in holy life and sciences/ that he was chosen archbishop of poitiers/ A manner of an heresy reigned in his country and through all france/ which was the sect of the Arryans'/ the which he destroyed to his power/ Nevertheless by the commandment of th'emperor which was of the party of the heretics by the suggestion of two byssoppis of that sect/ he was exiled/ with which ij bishops he disputed and overcame them afterward/ For they might not gainsay the truth of the matter/ ne could not bear ne answer to his eloquence/ so that he was constrained to come again to poitiers/ And as he passed by an isle of the see/ wick was full of serpents/ he chased them away by the virtue of his commandment and by his sight only/ And pight a staff in the middle of the isle/ and gave to the serpents liberty to come to that staff/ and not to pass ferther/ And the serpents obeyed him/ which part is no land now but see/ When saint hylaire came to poitiers/ he met a child deed born for to be buried/ and the child was not baptized/ which child by the virtue of his prayer he raised to life/ For he lay long in the dust in prayer/ And when he aroos out of his prayer the child aroos fro death to life/ Saint hylayre had a daughter named Apra/ And would have be married/ but saint hylaire preached to her so moche of thestate of virginity/ that she changed her purposes/ And when she was confirmed in this will and purpoos/ saint hylaire doubted that she should change/ And prayed our lord for to take her whiles she was in good porpoos/ And anon she died/ And saint hylaire buried her/ And when her mother the wife of saint hylaire saw that her daughter was deed she prayed to her husband that he should Impetre and get for her/ like as he had done for his daughter/ And anon as saint hylayre had made his orison She died/ And by this manner he sent to fore him/ his wife and his daughter/ In this time the pope lion which favoured heresy called a counsel of bishops/ but he sent not for saint hylaire/ that he should come thereto/ not wythstonding saint hylaire came thither/ when the pope saw him comen/ he commanded that noman should arise against him/ ne give him no place/ then said the pope to him/ thou art hylaire the cock/ and not the son of an hen/ And saint hylaire answered I am hylaire & no cock/ but a bishop in gallia/ that is in france/ then said the pope/ thou art hylaire gallus And I am lo of the papal see judge/ to whom hylaire said/ if thou be lo/ yet art thou not of the tribe of juda/ Then the pope had great indignation and said to him/ Abide thou a little/ and I shall pay to the thine higher/ And saint hylayre answered ● if thou come not again who shall pay me for that/ & the pope answered/ I shall come again & shall beat down thy pride/ then the pope went down in to the low chambre for to ease him/ And by the conduit of his neither part voided out all the entrails of his body/ and so deyde suddenly/ thus then as he abode the pope/ saint hylaire fond no place/ to sit on/ ne none would remove to make him place/ And when he saw that/ he said/ Domini est terra/ th'earth longeth to our lord/ and sat down upon th'earth/ And th'earth aroos up by miracle by the will of our lord/ in such wise that he sat as high as the other/ And anon after/ word came that the pope was deed/ then saint hylaire confirmed all the other bishops that were there in the faith/ and so confirmed each went in to his country/ In th'end when saint hylaire had Impetred of god many miracles/ to be showed by his prayer/ he became seek/ and saw his death approach/ then he called to him one his chaplain whom he much loved and said to him/ Go thou out/ And bring to me word what thou hyerest/ when he had been long without he came in/ and told to saint hylaire that he had herd a great noise in the city/ And when it was midnight he sent his chaplain again/ to herkene/ as he had done to fore/ And when he came again in to the chamber for to tell that he had herd nothing/ A great clear light entered in that the priest might not behold it/ And when the light departed/ saint hylaire deyde/ that was the year of grace three ninety xl/ Late us pray to him that he pray for us Amen/ Here endeth the life of saint hylaire And next followeth th'invention of saint fremyn IN the time of th'invention of saint fremyn the martyr/ was saint sauue bishop of Amyans/ And saw that to fore him in the time of saint honour/ our lord had done take up the bodies of saint constancien/ saint victorice/ and saint gencyen/ And thought all an hole night upon the body of saint fremyn the martyr/ And when it was day this holy man saint sauue/ summoned the clergy and the people to fast & make prayers through the city of amien's/ to the end that our lord would show them the place where the body of saint Fremyn the martyr lay/ And on the third day our lord sent such a miracle/ that he sent a Ray of the son/ which pierced the wall of the monastery on the same place where the body lay/ then they began to dig and delve there/ And when they came nigh the body/ there issued out so great a sweetness/ out of the pit that all they that were there/ weende they had been in paradis And it seemed that if all the espyces of the world had been stamped to gydre/ it should not have smelled so well ne so sweet & this sweet odour spread through the city of amien's/ and diverse cities about/ that is to weet/ terwaus/ Cambray/ and noyon/ And the people of these cities moved them each from his place with candellis and offerings without sayer or commander/ but for the odour that so spread And came unto this glorious saint/ And as the body was born in the city of amien's/ there were showed such miracles that never none were like found ne seen tofore of any saint/ For the elymentes moved them by the miracle of this saint/ The snow that was that time great on th'earth was turned in to powder and dust/ by the heat that was then/ And the ice that hinge on the trees/ became flowers and leaves/ And the meadows about Amien's flowered and became green/ And the son which by his nature/ should go low/ that day ascended as high as she is on saint johnns' day at none in the summer/ And as men bore the body of this saint/ the trees inclined and worshipped the body/ And all manner seek men of what malady they had/ they received health/ in the Invention of the blessed body of saint Fremyn/ And the burgesses that were in their gowns and mantellis/ had so great heat/ that they called their feruantes and bond men of whom there were many that day in Amien's/ and affranchysed them for to bear their clothes in to the city of Amien's/ Our lord died do show such miracles/ and so far sent the odour/ that the lord of baugensy/ which was at a window and was seek of lazarye/ and he smelled the odour/ and was anon guarished and whole/ And he took his gold and came and died homage unto the body of saint fremyn in the city of Amien's/ Our lord hath showed many miracles for this glorious saint And moche he ought to be honoured in this world/ And then pray we unto this blessed saint/ Saint Fremyn that he pray for us to our lord that he will pardon us our sins/ and ot troy and grant to us the glory of heaven/ Amen Thus endeth th'invention of saint Fremyn Here followeth the life of saint Machaire/ And first the interpretation of his name/ MAchaire is said of Maca/ which is as much to say as engyn/ & of Achis/ which is to say virtue/ Or machaire is said of Amatham that is to say smiting/ and of Rys that is to say master/ For he was ingenious against the fallace of the devil/ virtuous of life/ smiting in chastising his body/ and master in the governance of prelacy/ Saint machaire was in a desert/ and entered in to a pit or sepulture where as had been buried many bodies of paynims for to sleep/ And he drew out of these bodies & laid it under his heed in stead of a pillow/ then came thither devils for to make him a ghaste and afeard/ And said one to another/ Come with me to bayne thee/ And the body ●hat lay under his heed said/ I may not come For I have a pilgrim upon me lying that I may not move/ For all this saint machayre was not afeard/ but he beat the body with his fist/ and said/ arise and go if thou mayst/ when the devils saw that they might not make him afeard/ they cried with a great voys/ Machaire thou hast veynquysshed & overcome us twice/ On a time as machaire was nigh his house/ the devil came with a great sith in his neck/ And would have smeton therewith saint machaire/ And the devil said to him/ Thou dost to me great violence and force/ for I may not prevail against thee/ loo what thou dost I do/ thou fastest/ and I eat not/ thou wakest/ and I never sleep/ but there is one thing in which thou overcomest me/ And Machaire said/ what is that/ to whom the devil said/ that is humility and thy meekness/ by which I may not prevail against thee/ It happened on a time that a great temptation came upon saint Machayre/ and much tempted him/ and anon he filled a sack full of stones and layed it on his neck/ and ●●re it many journeys to gydre/ through the desert/ then an other hermit met him/ and demanded him why he bore so great aburthen/ and he answered I travail my body/ by cause it suffereth not me in peace/ And thus I vex him that vexid me/ This holy abbot saint machaire saw passing to fore him a devil in thabyte of a man which was the clothing of an herawde all linen full of hooles/ and in every hool hinge a fyolle/ And he demanded him whither he went/ The devil answered him/ I go for to give drink unto these hermits/ then demanded him saint machayre wherefore he bore so many fyolles/ And he answered/ I shall offer to hem one and if he may not drink of that one/ I shall proffer him another and so the third/ and of all the other/ each after other/ until they may find some thing pleasant to them for to fall in to temptation/ and when he came again/ saint machaire called him and demanded him what he had founden/ And he answered that he had evil sped/ For they were all so holy and blessed that they retched not of his drink/ safe one only which is named theodistus/ then saint machaire aroos and came to these hermits and fond them all in good point save him whom the devil had tempted/ then saint machaire died so moche by his exhortation/ that he brought him again in to the right way/ Another time saint machaire met the devil/ and demanded him whence he came/ and the devil answered/ I come fro visiting thy brethren/ then said saint machaire/ how done they/ the devil answered evil/ and he asked wherefore And the devil said for they been all holy/ And that wert is there was one that was mine/ And I have lost him/ For he is now made holier than the other/ when saint machaire herd this/ he gave l●uynges and thankings to god/ ¶ It happened on a time saint machaire fond in his way the heed of a deed man/ And he demanded of it whose heed it was/ and the heed answered of a paynim/ And machaire said to him/ where is thy soul/ he answered in hell/ And he demanded if it were deep in hell/ and he said deeper than is fro heaven to earth/ And after he demanded if there were any beneath him/ And he said the jews been lower than he was/ he asked if there were any lower or beneath the jews/ to whom he said that the false christian men been yet lower/ and depper in hell than the jews/ For as much as they have dyspyted and vy●onyed the blood of Ihesu christ of which they were redeemed/ so much the more be they tormented/ On a time saint machaire went in a desert and at end of every mile he set a reed in thearth for to have knowledge thereby to torn again/ And went forth ix day journey/ and after he slept/ And the devil took all these reeds & bond them & layed them at his heed/ wherefore he had great labour/ for to come again/ in to his house/ An hermit which was in desert/ was moche tempted for to go again/ to the world/ And he thought in his heart/ that he should do more good to be among the people/ than he should do in his hermitage/ then he told all this to saint machayre/ And saint machayre said to him/ thus shall thou say to thy thoughts that for the love of Ihesu christ I keep the walls of this cell/ It happened on a time that saint machaire killed a flee that boat him/ And when he saw the blood of this flee/ he repent him And so repentant of that would revenge it and anon unclothed him and went naked in the desert uj months and suffered himself to be bitten of the flies/ After this saint machaire when he had long lived/ and god had showed many miracles for him/ and had flowrid in many virtues/ he died and rendered his soul unto our lord Ihesu christ qui est benedictus in secula seculorum Amen/ Thus endeth the life of saint Machaire/ Hyer beginneth the life of saint Felix said enpices FElix was surnamed enpices/ and is said of the place where he resteth/ or of the poyntellis of griefs/ a greffe is properly called a poyntel to write in tablis of wax/ by which he suffered death/ And some say that he was a scolemaistre/ and taught children/ And was to them moche rigorous/ After he was known of the paynims/ And by cause he confessed plainly that he was christian and believed in Ihesu cryst/ he was delivered to be tormented in to the hands of the children/ his escoliers whom he had taught and learned/ which scholars show him/ with their poyntellis/ pryckis and griefs/ and yet the church holdeth him for no martyr/ but for a confessor/ And the paynims said to him/ that he should do sacrifice to th'idols/ but he blewe on them/ and anon they fill to th'earth/ It is red in a legend that when mychene bishop and valerian fled the persecution of the paynims/ the bishop was tormented with hunger and thirst so moche that he fill down to the ground/ wherefore Felix was sent of an angel to him/ And he bore nothing with him for to give to him and he saw by him a cluster of reysens' hanging ●n a tree which he layed on his shoulders/ hastily and bare it with him/ And when the bishop was deed Felix was elect and chosen to be bishop/ And as he preached on a time/ the persecutors sought him/ And he hid him in the clyftes of a broken wall/ and incontinent by the will of god/ came spyncoppes and made their work and nets afore him/ that they might not find him/ And when the tyrants could not find him they went their way/ And he went thence/ and can to the house of a widow/ And took there his refection of her three months And yet he saw her never in the visage/ And atte last when the peace was made/ he went him in to his church/ And there died and rested in our lord/ and was buried by the city in a place that was called pynces/ And this Felix had a brother/ which was in like wise named felix/ And when this felix was constrained to adore th'idols/ he said/ ye be enemies unto your god's/ For if ye bring me to them I shall blow on them like as my brother died/ and they shall fall to th'earth/ and break/ On a time this Felix died do labour his garden/ where he had set cools and wortes for his use/ And some of his neighbours would have stolen away these cools and wortes/ and hoved in the garden all the night and digged/ And on the morning saint felix salued them/ And anon they confessed their sin/ And he pardonned them And then they went their way/ And a little while after/ the paynims came for to take saint Felix/ And anon so great dolour and pain took them/ that they began to howl as dogs/ And he said to them/ believe ye in god and say ye that Ihesu christ is very god/ And do you to be baptized and ye shall be hool and your pain shall seasse/ And so they died/ and anon they were all hool/ And after the bishop of th'idols came to him and said/ Sire assoon as our god saw thee/ he fled/ And when I said why fleest thou/ He said I may not suffer the virtue of Felix/ And when my god doubteth thee/ moche more I ought to doubt thee/ And when Felix had confirmed him in the faith/ he baptized him/ And Felix said to them that adored Appolyn/ if appolyn be very god/ late him say to me what I hold in my hand/ And he had in his hand a cedule/ wherein was wreton the orison of our lord/ that is the Pater noster/ And he might not answer/ wherefore the paynims were converted to our lord/ And at last when he had song his mass and the peace given to the people/ he fill down in prayer upon the pavement of the church/ and passed out of this world unto our lord/ Thus endeth the life of saint Felix Here followeth the life of saint marcel/ and th'interpretation of his name Marcel is as much to say as denying to do evil/ or i. is said as smiting the sees/ that is to say/ the adversities of the world For the world assambleth the see/ For like as Crysostome saith upon matthew/ contynuel dread is his confuse/ And always in the see is continual dread/ th'image of death and perpetual dysordynance without ceasing/ ¶ Of saint marcel Saint marcel was chief bishop and 〈◊〉 of Rome/ he went to chastise & reprove maxymyen th'emperor of this/ that he was over cruel to christian people/ And th'emperor had of him so great despite/ that he made of the house of a good woman of which saint marcel had made a church/ the said emperor made it a stable for horses/ And in the place where saint marcel had song mass th'emperor made him to keep his horse in which service saint marcel was all his live after/ and in that service saint marcel died holily the year of th'incarnation of our lord two hundred and four score/ Here endeth the life of saint marcel pope/ Here followeth of saint Anthonye/ and first th'interpretation of his name ANthonye is said of Ana/ which is as much to say as high and tenens that is holding/ which is as much to say as holding high things/ and despising the world/ he despised the world and said it is deceiving/ transitory/ and bitter/ And Athanase wrote his life/ Of the life of saint Anthonye Saint Anthonye was born in egypt of good & relogious father & mother/ And when he was but xx year old/ he heard on a time in the church red in the gospel/ that said/ if thou wilt be perfight/ go and sell all that thou hast/ & give it to pour men/ And thenne according thereto/ he sold all that he had & gaf it to the pour people & became an hermit/ he had over many temptations of the devil/ then on a time when he had overcomen the spirit of fornication which tempted him therein/ by the virtue of his faith/ the devil came to him in the form of a lityl child all black/ & fill doum at his feet/ and confessed that he was the devil of fornication/ which saint Anthonye had desired and prayed to see him/ for to know him/ that so tempted young people/ then said saint Anthonye sith I have perceived that thou art so ●oul a thing/ I shall never doubt the After he went in to an hole or cave to hide him/ And anon he fond there a a great multitude of devils that so moche beat him/ that his servant bore him upon his shoulders in to his house as he had been deed/ when the other hermits were assembled and wept his death and would have done his service/ suddenly saint Anthonye revived and made his servant to bear him in to the pit again/ where the devils had so evil beaten him/ And began to somone the devils again which had beaten him to battles/ And anon they came in form of diverse beasts wild and savage/ of whom that one howled/ another syfled/ and another cried/ and another brayed/ and assailed saint Anthonye/ that one wi●h the horns/ the other with their teeth and the other with their paws/ and ungles/ and dystourned and all to rent his body/ that he supposed well to die/ then came a clear brightness And all the beasts fled away/ and saint Anthonye understood that in this great light our lord came/ and he said tweyes/ who art thou/ the good Ihesu answered/ I am here Anthony/ thenne said saint Anthony/ O good Ihesu where hast thou been so long/ why were thou not here with me atte beginning/ to help me and to hele my wounds/ then our lord said/ I was here/ but I would see and abide to see thy battle/ And by cause thou hast manly fought and well maintained thy battle/ I shall make thy name to be sprad through all the world/ Saint Anthony was of so great fervour and brenning love to god/ that when maximus th'emperor slew and martyred christian men/ he followed the martyrs that he might be a martyr with them/ and deserve it/ And was sorry that martyrdom was not given to him After this as saint Anthony went in desert he fond a platter of silver in his way/ thenne he thought whence this platter should come/ seeing it was no way for any man to pass/ And also if it had fallen fro any man he should have herd it sown/ in the falling/ then said he well/ that the devil ●ad laid it there for to tempt him/ and said/ Ha devil thou wenys● to tempt me/ and deceive me/ but it shall not be in thy power/ then the platter vanished away/ as a little smoke/ And in like wise it happened him of a mass of gold that he fond in his way●/ which the devil had cast for to deceive him/ which he took and cast it in to the fire and anon it vanished away/ After it happened that saint Anthony on a time was in prayer/ and saw in a vision all the world full of snares and grynnes/ then cried saint Anthony and said/ O good lord who may escape fro these snares/ ¶ And a vo●s said to him very humility shall escape them without mo●e/ when saint Anthonye on a time was left in the air/ the devils c●m against him/ and laid to him all the evils that he had do fro his childhod tofore the angels/ ¶ Thenne said thangellis/ thou oughtest not to tell the evils that hen deffeted/ but say if thou know any evil sith he was made a monk/ then the devils contrived many evils/ And when they might not prove them/ the Angellis bare him higher than to fore/ and after set him again in his place/ Saint Anthonye re●●●●eth of himself that he had seen a man so great and s● high/ that he vaunted himself to 〈◊〉 the virtue and the providence of ●od/ and said to me 〈◊〉 of me what thou wilt/ and I shall give it to the And I spit in the mids of his visage/ And anon I armed me with the sign of the cross/ and ●anne upon him/ & anon he vanysshid away/ And after this the devil appyere●● to him in so great a stature that he touched the heaven/ And when saint Anthony had demanded him what he was/ He answered I am the devil/ and demand the why these monks and these cursed christian men do m● thus moche shame/ Saint Anthonye said they do it by good right For thou dost to them the wert thou canst/ And the devil answered I do to them none harm/ but they trouble each other/ I am destroyed and comen to nought by cause that Ihesu christ reigneth overall/ A young man passed by saint antony & his bow in his hand & beheld how saint Anthonye played with his fellows/ and was evil a paid/ then saint Anthony said to him/ that he should bend his bow/ and so he died and shot ij or iij shots to fore him/ and anon he unbent his bow/ then demanded him saint Anthony why he held not his bow bent And he answered that it should be thenne over weak and feeble/ then said to him saint Anthonye/ in like wise play the monks/ for to be after more strong to serve god/ A man demanded of saint Anthony what he might do to please god/ and he answered over all where thou shalt be/ or shall go/ have god to fore thine eyen/ and the holy scripture/ And hold the in one place all still/ And walk not ne roylle not about in the country/ do these three things/ And thou shalt be safe/ ¶ An abbot came to saint Anthonye for to be counseled of him what he myht do for to be saved/ Saint Anthonye answered to him/ have none affiance in the good that thou hast done/ ne that thou hast kept thy belly and thy tongue well soberly/ And repent the not of penance that thou hast done/ I say For like as fishes that have been long in the water/ when they come in to dry land they must die/ In like wise the monks that go on out ot their cloister or sells/ if they converse long with secul●ers they must needs lose their holiness/ and leave their good life It behoveth the monks that they be solitary and that they have three battles that is of hearing/ of speaking/ and of seeing/ And if he have but one of these battles/ that is of the heart/ yet he hath overmuch/ Some hermits can to saint Anthonye for to visit him/ and their abbot was with them/ then said saint Anthony to the hermits/ ye have a good wise man with you/ And after he said to the abbot/ thou hast founden good brethren/ Thenne answered th'abbot/ Truly I have good brethren/ but there is none door on their house/ each body may enter that will and go in to the stable and unbind the ass of within/ And this said he by cause that the brethren had over much their mouths open to speak/ For anon as they have thought/ on a thing/ it come to the mowthe/ Then saint Anthony said/ ye aught to know that there be three bodily menynges/ that one is of nature/ another of overmuch plenty of meats/ and the third of the devil/ There was an hermit that had renounced the world/ and not perfighly/ For he had somewhat proper to himself whom saint Anthonye sent to the market to buy flesh/ And as he was coming and brought the flesh/ the dogs assailed him and all to ta●● him/ and took the flesh from him/ And when he came to saint Anthonye/ he told him what was happened to him And then said saint Anthonye to him/ thus as the hounds have do to thee/ so done the devils to monks that keep money/ and have some proper to themself/ On a time as saint anthony was in wilderness in his prayer and was weary/ he said to our lord/ lord I have great desire to be saved/ but my thoughts let me/ then appeared an angel to him and said do as I do/ and thou shalt be safe/ And he went out and saw him one while labour/ and another while pray/ do thus and thou shalt be saved/ On a time when the brethren hermits were assembled to fore saint Anthonye they demanded of him of the state of souls/ when they be departed fro the body/ And the next night after/ a voys called saint Anthonye/ And said arise and go out and see up on high/ when saint Anthonye beheld upward on high he saw one long and terrible/ whose heed touched the clouds/ which kept people having wings that would have fled to heaven/ ¶ And this great man retained and caught some/ and other he might not retain ne let for they flewhe forth up/ then he heard a noise full of joy & another full of sorrow/ And he understood that this was the devil/ that retained some souls that went not to heaven/ And the other he might not hold ne retain/ wherefore he made sorrow/ and for the other he made joy/ And so he heard the sorrow and joy meddled to gydre/ It happened on a time that saint anthony laboured with his brethren the hermits/ And he saw a vision much sorrowful/ And therefore he kneeled down on his knees/ and prayed our lord that he would empesh the great sorrow that was to come/ then the other hermits demanded what thing it was/ And he said that it was a great sorrow/ For I have seen great plenty of beasts/ which environed me/ which feared all the country/ And I wot well that this is to say that there shall come a great trouble of men like unto beasts that shall defoul the sacraments of holy church Then came a voys from heaven to saint Anthony that said/ that great abomination shall come to mine altar/ And anon after the heresy of Arryens begun And moche troubled holy church and died many evils/ They beat monks and other all naked to fore the people/ and slew christian men like sheep/ upon the aultres/ and in especial one balachyn/ died great persecution/ to whom saint Anthony wrote a letter which said/ I see the ire and male talent of our lord coming upon thee/ if thou suffer not the christian live in peace/ then command command the that thou do to them no more villainy/ or thou shalt have a meschaunce hastily/ The unhappy man received these letters/ and began to mocque saint Anthonye/ and spit on it/ and beat well him that brought the letter/ And sent again to saint Anthonye these words/ if thou hast so great charge of thy monks come to me and I shall give to the my discipline/ But it happened that the xv day after/ he mounted upon an horse over debonayr/ And nevertheless when the horse felt him upon him he boat him on the legs and these/ that he died on the third day/ It happened an other time that the hermits were comen to saint Anthonye and demanded of him a collation/ then said saint Anthonye/ do ye this that is wreton in the gospel/ if one give to the a stroke on that one cheek/ show him that other/ And they answer we may not do so/ then said he/ suffer ye it once debonayrly/ they answered we may not/ then said saint Anthony to his servant/ give them to drink good win/ For these monks been over delicious/ Fair brethren put yourself to prayer/ For ye have much great need/ Atte last saint Anthonye assembled the hermits/ And gave to them the peace/ and died and departred out of this world holily when he was of the age of an ninety and v year/ pray we to him/ that he pray for us Here endeth the life of saint Anthonye Of saint Fabian and th'interpretation of his name first FAbian is as much to say as making sovereign beatitude or blessidnes/ that is to wite in getting in three manner wives or manners/ First by right and reason of adoption/ of buying in achate and by victory/ Of saint Fabian the martyr Saint Fabian was a cytezeyn & bourgeys of Rome/ And it happened when the pope was deed/ that the people assembled for to cheese another pope/ And saint fabian came to the election for to know who should be elect and chosen to that dignity/ And anon a white dove descended from heaven/ & rested upon his heed/ And wh●n the people saw that they marveled moche And all they by common accord cheese him for to be pope/ This holy man fabian after when he was pope/ he ordained through out all the contrees seven dekens and to them seven subdekens/ for to write the lives of martyrs/ There was an Emperor in his time named phylyppe/ which was much sinful and came boldly in the vigil of ester/ in to the church for to be houseled and commoned/ whom the pope droof away/ and denied to him the comunyon/ until he had goon and shriven him of his sins/ and let him stand among the seculiers/ This holy pope also/ ordained the chrism in the church/ ¶ then at last when he had been pope xiij year/ decius th'emperor commanded to smite of his heed/ And so he was crowned with the crown of martyrdom/ the year of our lord CCliij Of saint Sebastian and first th'interpretation of his name SEbastian is said of sequens and beatitudo/ and astin and ana/ that is to say following the blessedness/ of the heavenly city/ and this he gace v manner wyses after saint Austyn/ that is to say he gate by poverty the regne/ with sorrow joy/ with labour rest/ with trouble glory/ & with death life/ Or sebastianus is said of basto/ For by the help of christ he flourid in the church/ And had a custom to comfort the martyrs in their tormntiss ¶ Of saint Sebastian Saint Sebastian was a man of great faith a good christian man/ And was born in Herbonne/ and after taught & endoctrined in the cite of melan & was so well beloved of dyoclesian & maximian emperors of Rome/ that they made him master & duke of their main & power/ and always would have him in their presence/ And he was allway with them in habit of a knight/ & was gird with a girdle of gold above/ like as was used/ And all this died he not for jollity/ ne for cause that he dread death or to die for the love of jesus christ/ but he died it for to comfort the crysten men in their believe/ when they were in distress for to renye the faith for dread of torments of their body/ It happened that ij brethren germans very christian men and noble of lineage named marcus & marcellianus were taken and constrained by th'emperors for to worship & do sacrifice unto th'idols/ And there was given to them respite of thirty days to be in prison without to receive death for their crysten faith/ within which time they might counsel & advise themself whether they would do sacrifice to th'idols/ or to leave/ & their friends were suffered in this time of respite to come to them in prison/ for tentrete & revoke them fro their faith for to save their lives/ Thenne came their parentis & friends to them & began to say/ whence cometh this hardness of heart/ that ye despise the old age of your father and mother which been now old/ ye get unto them new sorrows/ the great pain that they had in your birth/ was not so great as the sorrow that they have now/ and the sorrow that your mother suffereth is not to rehearse/ wherefore right dear friends we pray you that ye will to these sorrows put some remedy/ And depart you and leave the error of the christian men/ And anon after these words their mother came and entered in/ in crying and tearing the hairs of her heed/ in showing her paps and said all weeping/ Alas I am meschaunt and unhappy that lose my two sons/ that I have given suck and nourished so sweetly/ Thou fair son thou were sweet & debonair to me/ And to that other she said/ thou were like and semblest well thy father/ Alas to what mischief and sorrow am I delivered/ for you my fair sons/ I lose my sons which by their owen will goon for to die/ My most dear children have ye mercy on your sorrowful mother/ that am in so great mesease/ and in so great/ Wepyngis for you/ O poor caitiff that I am what shall I do that lose my two sons and to the death I see them go/ by their fire will/ Alas this is a new manner of death/ for to desire the death/ to fore it come/ The mother had uneath said her complaint/ but that their father was brought between ij servants which at th'entry showed to his sons dust upon the poverty of his hoar heed And cried Alas I sorrowful caitiff come to the death of my two sons/ which by their owen agreement will die/ O my overderest sons that were the sustenance and staff of mine old age/ sweetly nourished and taught & learned in science/ what is this open foolishness and rage that is comen on you and causeth you to love and desire so the death/ there was never such a folly ne rage seen in the world/ O ye my friends come forth and help me to bywepe my children/ ye that have hearts of pity/ And ye old and young weep ye/ And I will weep so moche/ that I see not the death of my sons/ In the while that the father thus wept and said/ came the two wives of these ij sons/ which bore in their arms their chyldreen/ which weeping and crying said/ say ye now that been our dear husbands/ In what ward leave ye us and your children/ Alas what shall become of us/ our children and our goods/ that for your sake shall be lost Alas caitiffs that we be/ what thing is to us/ happened/ how have ye heart of iron/ in what manner may ye so be harded so out of nature/ and so cruel that also despise your father & mother/ and refuse all your friends/ chase a-away your wives/ and renye and forsake your children/ and with your will deliver yourself for to die shamefully/ Of these lamentable words to fore wreton/ the ij said sons marcus & marcellianus were so abashed and their hearts mollified/ that almost were returned fro the christian faith/ & would for the favour of their parents & friends have done sacrifice/ to th'idols/ but at these words was saint sebastian/ as a knight/ when he saw them thus traveled & so amolisshid/ anon came to them & said/ O ye right noble knights of Ihu christ wise & hardy which been comen to the victory/ & now go aback & for a few blaundissing words vain & miserable ye will lose the victory ꝑmanable/ lose ye not the everlaing life/ for the blaundysshing words of women/ be ye example to other christian men for to be strong in the faith/ Address ye your hearts above the world/ & lose ye not your crown for the weepings of your wives & children/ They that now weep certes should this day be glad & joyous/ if that they knew/ that ye know/ They we ne that there be none other life/ but this/ which they see to fore their eyen/ which after this shall come to nought/ if they knew what is that other life/ without death & thithoute heaviness/ in which is joy permanable & everlasting without doubt/ they would haste them for to go with you unto that life/ and should repute this life as vain/ For it is full of misery & also falls/ & sith the beginning of the world hath deceived all his friends/ & conquered all them that have affiance in him/ For she hath lied in her promise/ yet doth she daily in this life more harm/ For she maketh gloutons/ And other she maketh lecherons/ she maketh thieves for to slay/ And the angry cruel/ and the liars falls & deceivable/ She putteth discord among wedded and married people/ and debate among the peaceable/ By the world cometh all malice/ and all felony/ This evil do they/ that in this life put their desires/ And ween long to live therein/ And when they that thus serve the world/ have used their life in doing these evil aforesaid then giveth she to them her daughter that is the death perpetual/ that is the reward that the life of this world giveth to her servants/ that depart from this world despourueyed/ And bear nothing with them but their sins/ After this/ saint sebastien turned him to their parentis and friends and said to them in this manner/ O ye my friends lo here the life of this world which deceiveth you in such wise/ that ye discounseylle your friends fro the everlasting life/ ye distrouble your children that they should not come to the company of heaven/ and to the honour permanable/ and to thamity of th'emperor celestial/ by your foolish words/ and your false weepings/ if they should assent to your repeell/ they should but a while dwell with you/ And after should depart fro your company/ where ye should see them in torments that should never end/ where as cruel flame devoureth the souls of mescreants/ and worshippers of idols/ And the dragons eaten the lips of cursed men/ And the serpents destroy them that been evil/ there where is herd nothing but wayllyngiss/ wepyngis/ and horrible cries of souls which burn continually in the fire of hell/ and ever shall burn without dying/ Suffer ye/ that your sons escape these torments/ And think how ye may escape/ And late them suffer death for the love of Ihesu christ/ thenke not/ but they when they shall be thus departed fro you/ goon for to make ready your place and your mansion/ in heaven/ where ye and your children may be in joy perpetuel/ In this hour and time that saint sebastyan that was in habit of a knight clad with a mantle/ and gird with a girdle of gold and had said these words anon came a great light in the which appeared a youngling clad with a white mantle among seven angels/ And gave to saint sebastyan the peace saying/ thou shalt be allway with me/ This saw the wife of nychostratus named Zoe/ in whose house marcus & marcellianus were in prison which had been mute & dumb uj year by a sickness that she had/ But she had understanden that/ which saint sebastian had said/ & had seen the light about him/ And she fill down to his feet/ And by signs of her hands made prayers to him/ And after when saint sebastian knew that she had lost her speech/ Anon he said to her/ if I be the servant of Ihesu christ and if all that/ that I have said be true/ then I pray him that he will render to the thy speech again/ that opened the mouth of Zacharye the prophet/ And anon escryed this woman much high and said/ The word that thou hast said is very true/ And blessed be thou/ And the word of thy mouth and blessed been all they that by the believe in Ihesu cryst the son of god/ For I have seen certainly seven angels to fore the holding a book/ in which was wreton all that/ which thou hast said/ blessed be all they that believe that/ which thou hast said/ And cursed be they that believe the not/ And Nichostratus husband of this woman and the father and mother and all the friends of marcellianus & marcus/ receyveden the christian faith/ And were all baptized by policarpus the priest/ unto the number of lxxviij persons men women and children/ And ten days during they abode to gydre in orisons and in prayers/ and thanked god of his benefettes/ Among them was tarquyllynus father unto the holy martyrs aforesaid which had xj year during the gout in his feet & hands/ And assoon as policarpus had baptized him/ he bicam as hool and sound in his feet & hands as a child After the ten days agrestyn/ and Comatyn provosts of Rome made Tarquillinus their father to come to for him/ And demanded of him/ how his sons were advised and counseled/ And he answered moche well died ye when ye gave to them respite/ For in the mean time they that should have deyde have found life and joy/ And the provost supposed that his sons had been turned/ And said to mo●n I shall see/ how thy sons shall make sacrifice to th'idols/ by whom thou and they may dwell in peace/ And tarquillinus said/ gentle man if thou wilt justly adore & work about me and my sons/ thou shall find that the name of christian men is of great virtue/ And the provost said tarquillinus art thou would/ And he answered/ I have been out of my wit/ but assoon as I believed in Ihesu cryst/ I received health of body and of soul/ The provost said I see well/ that the respite of thy sons have brought the in error/ Tarquillinus said/ know of what works come error/ The provost bade him say And he said/ The first error is to leave the way of life/ and go by the way of death/ for to dispute that men which been deed for to be gods/ and to adore their images/ made of wood or of stone/ The provost said/ then be they no gods that we adore/ Tarquillinus said It is red in our books/ what men they were that ye adore for gods/ how evil they lived and how meschauntly they died/ Saturnus whom ye worship for god was lord of Crete/ and eat the flesh of his children/ how is not he one of your god's/ And jupiter/ his son whom ye adore/ which slew his father/ and took his sister to his wife what evil was this/ how art thou in great error/ that adourest this cursed men/ And sayst to the image of stone thou art my god/ And to the stock of tree/ help me/ The provost said if there be none but one god invisible/ that ye adore/ wherefore then adore ye Ihesu cryst/ whom the jews crucified Tarquillinus answered/ If thou knowest a ring of gold/ in which were a precious stone lying in the mire of a valley/ thou wouldest sent thy servants for to take up this ring/ And if they might not left it up/ thou wouldest unclothe thyself/ of thy clothes of silk and do one a coarse cote and wouldest help to take up this ring and make great feste/ The provost said wherefore hast thou put forth this proposition now Tarquillinus answered/ For to show to thee/ that we adore one only god/ The provost said what understandest thou by this ring/ Tarquillinus said/ the gold of the ring is the body human/ And the precious stone signefieth the soul which is enclosed in the body/ The body and the soul make a man/ like as the gold and the precious stone make a ring/ And moche more precioous is the man to Ihesu cryst/ than the ring is to thee/ Thou sendest thy servants for to take up this ring out of the dirt or mire/ And they may not/ Thus sent god in to this world the prophets for to draw the human lineage out of th'ordure of sins/ and they might not do it And like as thou shouldest leave thy rich clothes and cloth the with a coarse cote/ and wouldest descend in to the prive and put thy hands in to foul ordure to take up the ring/ Right so the majesty of god hid the light of his divinity by a carnal vestment which he took of our nature human And clad him therewith/ and descendeth fro heaven/ and came here beneath in to the prive of this world/ and put his hands/ in th'ordure of our miseries in suffering hungres and thirst/ And took us up out of the filth/ & weessh us fro our sins by the water of baptism/ And thus he which despiseth the by cause thou should descend in a foul habit to take up the ring thou mightest well put him to death/ Thus all they that renye or despise Ihu cryst/ by cause he humbled himself for to save man/ may in no wise escape for the death of hell/ The provost said I see well that these been but fables/ Thou hast take respite for thy sons/ knowest thou not well that th'emperor our lord is cruel against christian men Tarquillinus said it is folly to doubt more human puissance/ than the puissance divine They that been cruel against us/ may well torment our bodies/ but they may not take fro our heart Ihesu cryst/ then the provost put put tarquillinus in the hands of the sergeantis saying show to me the medicine by which thou art healed of thy gout/ And I shall give to the gold without number/ know thou that much evil shall come to them that sell & buy the grace of god/ but if thou wilt be hole of the malady of the gout/ believe in Ihesu cryst/ and thou shall be as hole as I am/ The provost said bring him to me that hath heeled thee/ Tarquillinus went to polycarpus/ & said to him all this/ And brought him with saint sebastian unto the provost and informed him in the faith And he prayed 'em that he might have his health/ And saint sebastian said that he should first renye his idols/ & give him licence to break them/ and then he should have his health/ Thenne Comasyn the provost said that his servants should break them/ saint sebastian said/ they been afeard and dare not break them/ And if the fendis hurt any of them by any occasion the misbelievers would say/ that they were hurt by cause they broke their god's/ And then policarpe and saint sebastian destroyed moo than CC idols/ then said they to the provost/ why hast not thou received the health whiles we broke th'idols/ thou keepest yet thy misbelieve/ or elliss keepest yet some idols/ then he showed them a chamber which was light as had been of sterris/ whereupon his father had dispended CC boys of gold/ by which he knew things for to come/ then said saint sebastian/ as long as thou keepest this hole/ thou mayst never have health/ And then he agrered it should be broken/ Tyburcien his son which was a noble young man said plainly/ that so noble a work should not be destroyed/ how well I will not be again my fathers health/ this will I well that there be ordained ij furneyses of fire brenning/ and then I will that ye destroy this work/ and if my father have his health/ I shall be content/ And if he receive not his health then I will that ye ij shall be brent in these ij furneyses of fire all quick/ And saint sebastian said/ be it/ as thou hast said/ And forthwith they went and break the chambre/ & in the mean while/ the angel of our lord appeared to the provost and said his health was given to him/ And anon he was all hool/ and ran after him for to have kissed his feet/ but he denied him For he had not received baptism/ And then he and Tyburcien his son with a MCCCC of their family were baptized/ then Zoe was taken of the mescreants and was tormented so long that she gaf up the spirit And when tarquillinus herd that/ he came forth and said/ Alas why live we so long/ women goon to fore us to the crown of martyrdom/ And with in a few days after/ he was stoned to death/ And Tyburcien was commanded that he should go barefoot upon brenning coals/ or else do sacrifice to th'idols/ And then he made the sign of the cross upon the coals/ and went on them bare foot/ And he said me thinketh I go upon Roose flowers in the name of our lord Ihesu cryst/ To whom fabien the provost said/ It is not unknown to us that your Ihesu christ is a techar of sorcery/ To whom Tyburcien said/ hold thy peace thou cursed wretch/ For thou art not worthy to nempne so worthy/ so holy/ ne so sweet a name/ then the provost was wroth/ and commanded to smite of his heed/ and so he was martyred/ And then marcellianus and marcus were sore tormented and bound to a pillar/ and as they were so bounden they seyden/ loo how good & joyful it is/ brethren to dwell to gydre To whom the provost said/ ye wretches do away your madness/ and delyure yourself/ And they said/ we were never so well fed/ we would that thou wouldest late us stand here/ till that the spirits should depart out of our bodies/ And then the provost commanded that they should be percid through the body with speris/ And so they fulfilled their martyrdom/ after this saint sebastian was accused to th'emperor that he was christian/ Wherefore dyoclesian th'emperor of Rome made him come to fore him/ And said to him I have allway loved the well/ and have made the master/ of my palace/ how thenne hast thou be christian privily against my health and in despite of our god's/ Saint sebastian said/ allway I have worshyppid Ihesu cryst for thy health/ and for thestate of Rome/ And I think for to pray and demand help of th'idols of stone/ is a great folly with these words dyoclesian was much angry and wroth/ and commanded him to be lad to the field/ and there to be bounden to a stake/ for to be shot at/ And the archers shot at him till he was as full of arrows as an hirchon is full of prickis/ And thus left him there for deed The night after came a christian woman for to take his body and to bury it/ but she fond him a live/ and brought him to her house/ and took charge of him till he was all hool/ Many christian men came to him which counseled him to void the place/ but he was comforted/ and stood upon a stappe where th'emperor should pass by/ and said to him/ the bishops of th'idols deceive you evil/ which accuse the christian men to be contrary to the common profit/ of the city/ that pray for your estate/ & for the health of Rome/ dyoclesyan said art not thou sebastyen/ whom we commanded to be shoten to death/ And saint Sebastian said/ therefore our lord hath rendered to me life/ to th'end that I should tell you/ that evil and cruelly ye do persecutions unto christian men/ then made dyoclesyan him to be brought in to prison in to his palace/ And to beat him so sore with stones till that he died/ And the tyrants threw his body in to a great pryvee/ by cause the christian men/ should make no feast to bury his body/ ne of his martredom/ but saint sebastian appyerid after to saint lucyne a glorious widow/ And said to her in such a prive shalt thou find my body hanging at an hook/ which is not defouled with none ordure/ when thou hast washed it/ thou shall bury it at Cathacombes by the appostlis/ And the same night she and her servants accomplished all that sebastian had commanded her/ he was martyred the year of our lord CClxxxvij/ And saint gregory telleth in the first book of h●s dialogs/ that a woman of tuskane which was new wedded was prayed for to go with other women to the dedication of the church of sebastian/ and the night to fore she was so moved in her flesh/ that she might not abstain her from her husband/ And on the morn she having greater shame of men than of god went thither/ and anon as she was entered in to the oratory where the relics of saint sebatian were/ the fiend took her and tormented here before all the people/ And then the priest took the coverture of the altar and covered her/ And thenne the devil assailed the priest/ her friends lad her to th'enchanters/ that that they should enchant the fiend/ but assoon as they began thenchant by the judgement of god a legion of devils entered in to her/ that is ujmujclxuj/ and vexid her more sharply than to fore/ And an holy man named formatus by his prayers healed her/ It is red in the gests of the lombardis that in the time of king gylberte all italy was smeton with so greet a pestilence/ that uneath they that were alive might bury the deed/ And this pestilence was most at Rome and pauye/ then the good angel was seen visibly of many and an evil angel following bearing a staff whom le bad smite and slay/ And as many strokes as he smote an house/ so many deed persons were born out of it/ then at last it was showed to one by god's grace/ that this pestilence should not cease/ till that they had made an altar to saint sebastian at pauye/ which then was made in the church of saint peter/ and anon the pestilence seized/ And thither fro rome relics of saint sebastian were brought/ And saint Ambrose in his preface saith thus/ O lord the blood of thy blessed martyr saint sebastian was shed for the confession of thy name/ he hath showed thy marvels/ that they profit in infirmity virtue and giveth to our studies profit/ and to them not steadfast to the it giveth aid and help/ then late us pray to this holy martyr saint sebastian/ that he pray unto our lord that we may be delivered from all pestilence and sudden death/ and so depart advisedly hens that we may come to ever lasting joy and glory in heaven/ Thus endeth the life of saint Sebastian And next followeth of saint Agnes/ and first th'interpretation of her name AGnes is said of agna a lamb/ For she was humble and debonayr as a lamb/ or of agno in greek/ which is to say debonayr/ and piteous/ For she was debonayr and merciful/ Or agnes of agnoscendo/ for she knew the way of truth/ and after this saint Austyn saith/ truth is opposed against vanity/ falseness/ & doubleness/ For these three thyngiss were taken from her/ for the truth that she had/ ¶ Of saint Agnes THe blessed virgin saint Agnes was much wise and well taught as saint Ambrose witnesseth/ and wrote her passion she was fair of visage/ but moche fairer in the christian faith/ she was young of age/ & aged in wit/ For in the xiij year of her age/ she lost the death that the world giveth/ And fond life in Ihesu cryst/ which when she came fro school/ the son of the perfect of Rome for th'emperor loved her/ And when his father and mother knew it/ they offered to give moche richesse with him/ if he might have her in marriage/ And offered to saint Agnes precious gems and jewels/ which she refused to take/ whereof it happened that the young man was ardently esprised in the love of saint Agnes/ and came again and took with him more precious & richer adournementes/ made with all manner of precious stones/ And as well by his parents as by himself offered to saint agnes Rich yefts/ and possessions/ and all the delights and deduytes of the world/ and all to th'end to have her in marriage/ but saint agnes answered to him in this matter/ Go fro me thou farthel of sin/ nourishing of evils/ and morsel of death/ and depart/ And know thou that I am prevented/ and am loved of another lover/ which hath given to me many better jewels/ which hath fyanced me by his faith/ And is moche more noble of lineage than thou art/ & of estate/ he hath clad me with precious stones/ and with jewels of gold/ he hath set in my visage a sign/ that I receive none other espowse but him/ And hath showed me over great treasures/ which he must give me/ if I abide with him/ I will have none other spouse but him/ I will seche none other/ In no manner may I leave him/ with him am I farm and fastened in love/ which is more noble more puissant/ & fairer than any other whose love is much sweet and gracious of whom the chambre is now ready for to receive me/ where the virgins syngyn merrily/ I am now embraced of him/ of whom the mother is a virgin/ And his father knew never woman/ to whom the angels serve/ the son and the moan marvel them of his beauty/ whose works never fail whose richesses never mynusshe/ by whose odour deed men raise again to life by whose touching the seek men be comforted/ whose love is chastity/ To him I have given my faith/ To him I have commanded my heart/ when I love him then am I chaste/ and when I touch him thenne am I pure and clean/ And when I take him then am I a virgin/ This is the love of my god when the young man had herd all this he was despaired/ as he that was taken in blind love/ and was over fore tormented in so much that he lay down seek in his bed for the great sorrow that he had/ then came the fysiciens & anon knew his malady/ and said to his father that he languysshid of carnal love/ that he had to some woman Then the father inquired and knew that it was this woman/ And died do speak to saint agnes for his son and said to her how his son languysshid for her love/ saint agnes answered that in no wise she would break the faith of her first husband/ upon that/ the provost demanded who was her first husband of whom she so moche avaunted/ and in his power so moche trusted/ then one of her servants said that she was christian/ and that she was so enchanted/ that she said Ihesu christ was her espowse/ And when the provost herd that she was christian/ the provost was much glad by cause to have power on her/ For then the christian people were in the will of the lord/ if they would not renye their god and their believe/ all their goods should be forfeited/ wherefore thenne the provost made saint agnes to come in justice/ And he examined her sweetly/ and after cruelly by menaces/ Saint agnes well comforted said to him/ do what thou wilt/ For my purposes shalt thou never change/ & when she saw him now flattering and now terribly angry/ she scorned him/ And the provost said to her being all Angry/ One of two thyngiss thou shalt cheese/ either do sacrifice to our gods with the virgins of the gods vesta/ or go to the bordello to be abandonned to all that thither come to the great shame and blame of all thy lineage/ Saint Agnes answered/ if thou knewest who is my god/ thou wouldest not say to me such words/ but for as much as I know the virtue of my god/ I set nothing by thy menaces/ For I have his angel which is kepar of my body/ then the judge all araged made to take of her clothes and all naked to be led to the bordello And thus saint agnes that refused to do sacrifice to th'idols/ was delivered naked to go to the bordello/ but anon as she was unclothed god gave to her such grace that the hairs of her heed became so long/ that they covered all her body to her feet/ so that her body was not seen/ And when saint agnes entered in to the bordello/ anon she fond th'angel of god ready for to defend her/ and environed saint agnes with a bright clearness in such wise that noman myht see her ne come to her/ There made she of the bordel her oratory And in making her prayers to god/ she saw to fore her a white vesture/ And anon therewith she clad her/ and said/ I thank the Ihesu christ which accountest me with thy virgins and hast sent me this vesture/ Alle they that entered made honour and reverence to the great clearness that they saw a bout saint Agnes/ And came out more devout and more clean than they entered/ Atte last came the son of the provost with a great company/ for t'accomplish his foul desires and lusts And when he saw his fellows come out and issue all abashed/ he mocqued them and called them cowardis And then he all araged entered for taccomplyssh his evil will/ and when he came to the clearness/ he advanced him for to take the virgin/ And anon the devil took him by the throat and strangled him that he fell down deed/ And when the provost heard these tidings/ of his son/ he ran weeping to the bordel/ and began crying to say to saint agnes/ O thou cruel woman why hast thou showed thine enchantemnt on my son/ and demanded of her how his son was deed and by what cause/ To whom saint agnes answered he took him in to his power/ to whom he had abaundonned his will/ why been not all they deed said he/ that entered here to fore him/ For his fellows saw the miracle of the great clearness and were afeard and went their way unhurt/ For they died honour to my god which hath clad me with these vestment/ and hath kept my body/ but your villainous son/ assoon as he entered in to this house began to bray and cry/ and when he would have laid hand upon me/ anon the devil slew him as thou seest/ if thou may raise him said he/ It may well appear that thou hast not put him to death/ And saint agnes answered how well that thy creance is not worthy to impetre ne gete that of our lord/ nevertheless by cause it is time that the virtue of god be showed Go ye all out that I may make my prayer to god/ And when she was in her prayers/ th'angel came and raised him to life/ And anon he went out/ and began to cry with an high voys/ that the god of christian men was very god in heaven and in earth/ and in the See/ And that th'idols were vain that they worshipped/ which might not help themself ne none other/ then the bishops of th'idols made a great discord among the people/ so that all they cried/ Take away this sorceress and witch that turned men's minds/ and alyeneth their wits/ when the provost saw these marvels he would gladly have delivered saint agnes/ by cause she had raised his son but he doubted to be banished/ And set in his place a lieutenant named aspasius/ for to satisfy the people/ and by cause he could not deliver her/ he departed sorrowfully/ This asp●sius died do make a great fire among all the people/ and died do cast saint Agnes therein/ Anon as this was done the flame departed in to two parties/ & brent them that made the discords/ & she abode all hole without feeling the fire/ The people went that she had done all by enchauntement/ then made saint agnes her orison to god thanking him that she was escaped fro the paryll to lose her virginity/ and also fro the brenning of the flame/ And when she had made her orison/ the fire lost all his heat/ and quenched it aspasius for the doubtance of the people commanded to put a sword in her body/ And so she was martyred/ Anon came the christian men and the parentis of saint Agnes and buried her body/ but the heathen defended it/ and cast so stones at them/ that uneath they escaped/ She suffered martyrdom in the time of constantyn the great/ which began to regne the year of our lord CCCix/ Among them that buried her body there was one Emerenciana which had be fellow to saint Agnes/ how be it she was not yet christened/ but an holy virgin/ she came also to the sepulces of saint agnes/ which constantly reproved the gentiles/ and of them she was stoned to death/ and slain/ Anon then came a earth quave/ lightning/ and thunder/ that many of the paynims perished/ so that for●hon the christian people might surely come to the sepulchre unhurt/ And the body of Emerencian was buried by the body of saint Agnes/ It happened that when the friends of saint Agnes watched at her sepulchre on a night/ they saw come a great multitude of virgins clad in vestiments of gold and silver/ and a great light shone to fore them/ And on the right side/ was a lamb more white than snow/ and saw also saint Agnes among the virgins/ which said to her parent's/ Take heed/ and see that ye bewail me no more as deed/ but be ye joyful with me/ For with all these virgins Ihesu christ have give me most ●●yghtyst habitation and dwelling/ And am with him joined in heaven/ whom in earth I loved with my thouht/ And this was the viij day after her passion And by cause of this vision/ holy church maketh memoyre of her/ the viij day of the feast after/ which is called Agnetis secundo/ Of her we read an example/ that in the church of saint agnes was a priest which was named paulus/ and allway served in that church/ and had right great temptation of his flesh/ but by cauhe doubted to anger our lord/ he kept him fro sin/ And prayed to the pope that he would give him leave for to mary/ The pope considered his simpleness and for his bounty he gaf him a ring in which was an emerawde/ and commanded that he should go to th'image of saint Agnes/ which was in his church/ and pray her that she would be his wife/ This simple man died so/ And th'image put forth her fingers/ And he set the ring thereon/ And then she drew her finger again and kept the ring fast/ And then anon all his tempptation carnal was quenched and take away from him/ And yet as it is said the ring is on the finger of th'image/ constance the daughter of Constantyn was smeton with a sore and foul leper/ when she had herd of the vision of saint agnes at her tomb showed to her friends/ she came to the sepulchre of saint agnes/ And when she was in her prayers she fill a sleep/ And she saw in her sleep saint agnes saying to her constance work constantly/ And if thou wilt believe in christ/ thou shalt anon be delivered of thy sickness/ wherewith she awoke/ and fond herself perfectly hool/ & anon she received baptism and founded a church upon the body of the virgin/ And their abode in her virginity/ and assembled there many virgins by cause of her good ensample/ In an other place it is red that when the church of saint agnes was void/ the pope said to a priest/ that he would give to him a wife for to nourish and keep/ and he meant to commise the church of saint agnes to his cure/ And he delivered to him a ring and bade him to wed th'image/ And th'image put forth her fingers/ and he set on it the ring/ and anon she closed the finger to her hand and kept the ring/ and so espoused her/ Of this virgin saith saint Ambrose in the book of virgins/ ¶ This virgin/ young men/ old men/ and children praise/ ¶ There is none more to be praised/ than that may be praised of all/ Saint Ambrose saith in his preface that this blessed saint Agnes despised the delights of noblesse/ and deserved heavenly dignity/ she left the desires of man's fellowship/ and she fond the fellowship of the everlasting king/ And she receiving a precious death for the confession of Ihesu christ/ is made conformable to him/ everlastingly to regne in joy in heaven/ to the which he bring us/ for whose glorious name and faith/ this glorious virgin saint Agnes suffered martyrdom of death/ Thus endeth the life of saint Agnes Here beginneth th'interpretation of the name of saint vyncent Vyncent is as much to say as brenning vices or overcoming burnings/ and keeping victory/ For he brent and destroyed vices by mortification of his flesh/ he vanquished the brennyngiss of torments by steadfast sufferance/ he held the victory of the world by despising of the same/ he vanquished three things in the world/ that is to weet false errors/ foul loves and worldly dreads/ which things he overcame/ by wisdom/ by cleanness/ and by constance/ Of whom saint Austyn saith that the martirdoms of saints have ensigned/ that the world is overcome with all errors/ loves/ and dreads/ ¶ And some affirm that saint Austyn wrote and compiled his passion/ which prudencien set right clearly in versis/ Of the life of saint vyncent Vyncente was noble of lineage/ but he was more noble by faith and religion/ And was deacon to saint valeryen bishop/ he was in his childhod set to study/ where by divine providence he flowered in double science/ most parfoundly/ that is to say in divinity and humanity/ To whom saint valerien by cause he was impeached in his tongue comysed to him the fayttes and works of charge And himself intended to prayer and contemplation/ And by the commandment of dacian the provost vyncent and valeryen were drawn to valence/ and there cast in prison/ And when the provost had supposed they had been almost perished for hunger and pain/ he commanded them to come to fore him/ And when he saw them hool & joyful/ he being wroth began to cry moche/ strongly and said/ what sayst thou valeryen which under the name of thy religion dost against the decrees of princes/ And as the blessed valeryen answered lightly/ Saint vyncente said to him/ worshipful father answer not him so with a timorous heart/ but put out thy voys and escry him freely/ And father if thou wilt command me/ I shall go answer to the judge/ To whom valerian said right dear son it is long sith I have commised to thee/ the charge of speaking And now it behooveth the to answer for the faith/ for which we been here/ Then saint vyncent turned to the judge and said to dacyan/ Thou hast holden unto now/ words to renye our faith/ but know thou that it is great felony to the wisdom of christian men to blame and renye our christian faith/ then dacyan being wroth commanded that the bishop should be put in exile/ And vyncente as a man presumptuous and despytons should be put to be tormented in the place named eculeo/ And it was made like a cross twhart of which the two ends were fixed in th'earth/ And that his membres should thereon be broken for to fere the other/ And when he was all thus to broken/ dacian said to him/ say vyncente now seest thou thy body unhappy/ And vyncent smiling said to him/ This is that I all way have desired/ Thenne the provost being wroth began to say & menace him with many torments/ And vyncent said to him/ O unhappy man how weenest thou to anger me/ the more grievously that thou tormentest me/ so much more pity shall god have on me/ Arise up thou unhappy/ man and cursed/ and by thy wicked spirit thou shalt be vanquished/ For thou shalt me find more stronger by the virtue of god to suffer thy tormentis/ than thou hast power to torment me/ then the provost was angry/ and began to cry/ And the bochers took scourges and rods & began to smite and beat him with rods of iron/ And saint vyncent said/ what sayst thou dacyen/ thou thyself avengest me of my torments/ then the provost was wood & said to the bochers/ ye wretches what do ye why fail and wax faint your hands/ ye have overcomen murderers & advoultrers'/ so that they could hide nothing among your torments/ and this vyncent only shall mow surmount your torments/ then the bochyers' took combs of iron/ and began to comb him on the sides within the flesh/ that the blood ran down over all his body/ And that th'entrails and guts appeared by the jointures of his sides/ And dacyen said to him/ vyncent have pity on thyself/ in such wise that thou mayst recover thy fair youth and win to spare the torments/ that been yet to come/ And vyncente said to him/ O venomous tongue of the devil/ I doubt nothing thy torments/ but I fear sore only/ that thou wilt fain to have mercy on me/ For so moche more as I see the angry/ so much more am I rejoiced/ I will tha● thou in no wise/ mynusshe ne lass thy torments/ so that thou know that thou be vanquished in all things/ Thenne was he take out of the torment/ and was brought unto a torment of fire/ and he blamed and reproved the bochyers' of their long tarrying/ then with his good will/ he mounted upon the gridiron and there was roasted broylled and brent in all his membres/ and was styked with smal● nails of iron/ and pricked with brenning poyntels of iron/ And when the blood ran in to the fire/ and made wounds upon wounds/ then they cast salt in to the fire/ that it should sparkle and spring in the wounds of his body/ on all parts of the wounds/ that it should more cruel bren and do him more pain on his body/ by the flames/ in such wise that the pryckies of iron might not hold on his membres/ but on his entrails which hinge out of his body/ so that he might not move him/ And for all this he was unmovable/ but he prayed our lord Ihesu christ with joined hands up to heaven/ And when the mynystres had said this to dacien he said/ Alas we been all vanquished/ and he liveth yet/ And by cause he may yet live longer/ shut ye him in a moche dark prison/ And gather together all the sharp shelliss/ & prick them in his feet/ And late him be stratched on them without any human comfort/ And when he shall be deed come and tell me/ And these right cruel mynystres obeyed him as to their lord right cruel/ but the king for whom he suffered the pain so inhuman/ changed to him all this in to ●oye/ For the derknesses were all chased away out of the prison/ by great light And the sharpness of the shells were turned in to softness and sweetness of all manner flowers/ his feet were unbound/ and he used the comfort of th'honour of Angellis/ And like as he had goon on the flowers singing with angels/ The sweet sound of the song and the sweetness and odour of the flowers which was marvelous was smelled out of the prison/ And when the keepers had seen through the crevaces of the prison/ this that they saw within/ they were converted/ and turned to the faith/ And when dacyan heard this/ he was wood & said/ what shall we do to him more/ we been overcomen/ Now thenne late him be born in to a right soft bed with soft clothes/ so that he be not made more glorious/ and to the end that he die not yet/ but that he be made strong again/ and be kembid again/ in new torments And when he was brought in a soft bed/ and had therein rested a while he rendered and gave up his spirit unto god in the year of our lord CC lxxxviij/ under dyoclesian and maximyen Emperors/ And when dacian herd say that he was deed/ he was much sorrowful/ And said that in that wise he was also vanquished/ but sith I might not overcome him living/ I shall punish him deed/ And if I may not have victory/ I shall be fouled of the pain/ then the body of saint vyncent was cast in a field for to be devoured of the beasts and fowls/ by the commandment of dacian/ but it was kept with angels/ fro touching of any beast/ And after came a raven which droof away all other birds and fowls/ greater than he was/ and chased away also a wolf with his bill and beck/ and then turned his heed toward the body/ as he that marveled of the keeping of thaungellis/ And when dacyen herd this thing/ I trow said he that I may not surmount him when he is deed/ then commanded he that he should be cast in to the see with a myllne stone bounden to his neck/ to th'end that he that might not be destroyed upon th'earth of beasts/ should be devoured in the see of belues and great fishes/ then the mariners that lad the body in to the see/ caste it therein/ but the body was sooner arrived a land/ than the mariners were/ And was founden of a lady and of some other by the revelation of Ihesu christ/ And was honourably buried of them/ And saint Austyn saith of this holy blessed martyr saint vyncent that he vanquished so in words/ he vanquished in pains/ he vanquished in confession/ he vanquished in tribulation/ he overcame the fire/ he overcame the water/ he vanquished death/ and vanquished life/ This vyncent was tormented for to dwell with god/ he was scourged for to be introduced/ he was beaten for to be enstrengthed/ he brent to be purged/ he was gladder of the dread of god than of the world he had liefer please god than the world And had liefer die to the world than to god/ Also saint Austyn saith in another place that a marvelous thing is set to fore our eyen/ that is a wicked judge a cruel tormentor/ and a martyr not overcomen/ And prudencien wrote of cruelty and pity/ saying that vyncent said to dacien/ the tormntes of the prison/ the naylles/ the ungles/ the straining combs of iron with the flames of fire/ & death which is last end of the pains/ all these been plays & japes to christian men/ then dacian said as overcomen/ bind him and draw his arms out of their joints/ And break ye all the bones in such wise that all the membres be departed/ to th'end that the breath of him spring out by the holis of his membres so torn/ And the knight of god lawhed at these things/ and blamed the bloody hands/ by cause they put not the hooks and nails depper in his membres/ And when he was in the prison/ the angel of god said to him/ Arise up noble martyr surely/ arise up/ For thou shalt be our fellow/ & be accompanied with saints O knight invincible/ strongest of all strong/ now these asper tormntes & cruel doubt the now a vaynquer/ & gencien saith/ thou art only noble of the world/ thou bearest only the victory of double battle thou hast deserved ij crowns to gydre/ Pray we thenne to him that he Impetre grace of our lord Ihesu christ/ that we may deserve to come unto his bliss & joy in heaven where he reigneth/ ¶ Amen Here endeth the life and passion of saint vyncent Here followeth the life of saint Basylle bishop/ and first of the interpretation of his name BAsille is said of basis in greek/ which is as much to say as a fundament/ & leos/ that is people/ For he was fundament of them that would go to their maker/ or else it is said of basilisk a serpent/ For he overcame the serpent's enemy of mankind/ Of the life of saint Basille Saint Basille was a venerable bishop/ and a solemn doctor of whom Amphilonus bishop of ycome wrote the life/ And it was showed in a vision to an hermit named effraym how moche holy he was/ On a time as the said eff●aim was in a trance/ he saw a pillar of fire/ whose heed areched heavens/ & a voys there upon saying/ such is devil/ like unto this pyber that thou seest/ And after this/ the hermit can to the cite for to see at the day of epiphany so noble a man/ & when he saw him he was/ clad with a white vesture going honourably with the clergy/ thenne thermit said to himself/ I see well/ that I have laboured in vain & for nought/ he that is set in such honour/ may not be such as I have seen/ we that have born the burden & labour of the heat of the day in great pain/ we had never such thing/ & he here which is set in such honour/ & also thus accompanied is a colompne of fire/ Now I have great marvel what this may be/ And saint basil that saw this in spirit/ made him to be brought to him And when he was comen/ he saw a tongue of fire/ speaking in his mouth Then said effraim/ Truly basil is great/ truly basille is the pillar of fire/ And verily the holy ghost speaketh in his mouth/ And Effraim said to saint basil/ Sire I pray thee/ that thou Impetre of god that I may speak greek/ to whom saint basille said/ thou hast demanded an hard thing/ Nevertheless he prayed for him/ and he spack greek Another hermit saw saint basil/ how he went in thabyte of a bishop/ & deemed evil in his thought/ how he delighted in this estate in vain glory/ And anon there came a voys that said to him/ thou delytest the more in playing and handling thy cat/ than basil doth in all his array/ and ●●urnementis/ Malens th'emperor which sustained tharians heretics took away a church fro the christian men/ and gave it to the Arryens/ to whom saint basil said/ O thou Emperor it is wreton/ honour regis judicium diligit/ Thonour of the king requireth true judgement/ And the doom of a king is justice/ And wherefore then hast thou commanded that the catholic christian men been put out of holy church/ And th'emperor said to him/ yet retornest thou to say villainy to me/ It appertaineth not to thee/ To whom saint basille said/ It appertaineth well to me/ and also do die for justice/ then demostenes provost of the meats of th'emperor upholder of tharians spack for them and made an answer corrumped in language/ for to make satisfaction/ And saint basille said to him/ it appertaineth to the to ordain for the meats of th'emperor/ and not to inquire of the teachings divine/ the which as confused held him still & said not/ And th'emperor said to saint basil/ Now go thou forth/ and judge thou between them/ and not for favour ne over great love that thou hast to that one party/ ne for hate that thou hast to that other/ then saint basille went to them/ and said to fore tharians and to the catholics/ that the doors of the church should be shut fast/ and sealid with the sealis of either party/ And that every should pray to god for his right/ and that the church should be delivered to them/ at whose prayer it should open/ And thus they accorded/ The Arians put them to prayer iij days and three nights/ And when they can to the doors/ they opened not/ then saint basil ordained a procession/ and came to the church/ and knocked a stroke/ with his croche/ saying/ Attollite portas principes vestras & cetera/ and anon as he had said the verse/ the doors opened/ and they entered in/ and gave laud and preysynd to god/ and so was their church rendered to them again/ And after the emperor died promise to saint basil much good & honour if he would consent to him/ And saint basille said that was a demand to make to children/ For they that be fulfilled with divine words will not suffer/ that one only syllable of the divine science/ be corrupt/ then th'emperor had great indignation of him/ and took a pen for to write the sentence on him/ that he should be exiled/ And the first pen broke/ and the second/ and also the third/ And his hand began to tremble for fere/ then in great Indygnation/ he all to rent the cedule/ There was an honest worshipful man named heradius/ which had but one daughter/ whom he disposed to consacre to god/ but the fiend enemy to mankind/ inflamed & made one of the servants of the same to brenne in the love of this maid/ And when he remembered that he was but a servant/ him thought not possible that ever he should attain to come to his desire/ of so noble a virgin/ he went to an enchaaunteur/ to whom he promised great quantity of money/ if he would help him/ to whom th'enchanter answered that he could not do it/ but I shall send the to the devil which is my master and lord/ And if thou do that he shall say to thee/ thou shalt have thy desire/ And the young man said he would so do/ And this enchanteur sent a letter by him to the devil/ thus containing My lord and master/ by cause that I must hastily & besily draw all them that I may fro the religion of christendom/ & bring them to thy will/ to th'end that thy party allway grow and multiply/ I send to the this young man esprised in the love of the maid/ And demandeth that his desires may be accomplished/ that herein I have glory & honour/ And that fro now forthon I may gather to the & draw moo/ Thenne he gaf him his letter/ & had him go/ and at mydnynght stand upon the tomb of a paynim/ & call the devil/ And hold up this letter in thayer/ And anon he shall come to thee/ And he anon went forth and died as he was boden and held the letter in thayer/ And forth with came the prince of darkness felawshipped with a great multitude of fiends/ & when he had red the cedule/ he said to the young man/ wilt thou believe in me/ if I accomplyssh thy desire/ And he answered that he would so do/ then the devil said to him renye then Ihesu cryst/ which said/ I renye him/ And the devil said to him ye christian men ye be all falls and untrue/ For when ye have to do/ ye come to me/ And when ye have that ye demand/ anon after ye renye me/ and return to your Ihesu cryst/ And he receiveth you/ by cause he is right debonnayr/ but if thou wilt that I do thy will/ Make a land of thine own hand writing and deliver it to me/ and let it contain/ that thou hast forsaken Ihesu cryst/ thy baptism/ and the profession of christian religion/ and that thou be my servant/ and with me at judgement to be dampened/ and anon all this he wrote/ and took it to the devil/ & put him in his servitude/ and anon the devil took with him fiends that served for fornication/ & commanded them that they should go & enflamme the heart of that maid in the love of that young man/ The which came to her/ & so inflamed her in the love of the man/ that she fill down to the ground to fore her father crying piteously/ & saying/ father have pity on me/ For cruelly I am tormented for the love of your servant/ have mercy on me/ And show to me your fatherly love that ye own to me/ that ye give to me in marriage the young man that I desire And if ye do not/ ye shall see anon that I shall die/ And thereof shall ye answer at day of doom/ and the father weeping said/ Alas wretched that I am/ what is to me befallen/ God have mercy on my daughter/ that thus taketh away my treasure/ and quenchyth the light of mine eyen/ I would have given the to the spouse of heaven/ & wend to have saved thee/ And thou art desmesured in worldly love & fleshly/ Abide daughter & tarry/ that I may mary the to him that I had purposed/ & bring not me my last days in sorrow/ And she cried and said/ father do as I have said/ or anon thou shall see me deed/ and so as she wept bitterly as out of her wit/ the father in great desolation/ of heart/ moved by the counsel of his friends/ & deceived/ died her pleasure/ & married her to the young man/ & gave to her all his substance saying/ Go forth my daughter very kaytyf that thou art/ & forth she went & took him to her husband/ & they dwelled to gydre/ The husband went not to church/ ne be blessed him not/ ne recommended him not to god whereof many of the neighbours noted it & said to the wife/ This young man that thou hast taken is not cristend/ ne he goth not to the church/ And when she herd that she was much abashed/ and for sorrow fill down to the ground/ and with her nails began to cratch her face and beat her breast and said/ Alas most miserable wretch that I am/ whereto was I born/ I would I had perished in my birth/ And then she told her husband what she had herd of him/ And he answered that it was nothing so/ then said she/ if thou wilt that I believe thee/ thou & I shall to morn go to church/ and thenne shall I know if it be true that thou sayest/ then he yielded him confused/ & saw well that he might not deny/ but it was so/ And told to her all that he had done And when she had herd all the caas how he had done/ she began to wail and to weep strongly/ And forthwith went to saint basil/ and rehearsed to him all that she had herd of her husband/ And saint basil sent for the husband and said to him/ my son wilt thou reborn again to god/ sire said he/ ye but I may not For I have bound myself to the devil and renyed Ihesu cryst/ and thereof I have made a writing of my hand and delivered it to him/ And saint basil said to him/ thereof no force/ Our lord is debonayr and merciful/ and shall receive the if thou repentest thee/ And anon took the young man and made the sign of the cross on his forehead/ And shit him in a chambre three days/ After he went to see him/ and demanded saying my son how is it with thee/ and he answered/ Sire I am in great pain & in great anguish in such wise that I may not bear the clamours/ the terrors/ and the lapydementis that the fiends done to me/ For they hold in their hand my writing/ in accusing me and saying/ I came to them/ and not they to me/ then said basil/ my son be not afeard/ but put firmly thy believe in Ihesu cryst/ and saint basil gave to him a little meet/ for to comfort him/ and marked him with the sign of the cross/ And closed him again/ and he went and prayed for him/ After certain days passed he went and visited him again/ and asked how it was with him/ And he answered moche better than to fore/ I here their clamours/ and their menaces/ but I see them not/ Saint basil gaf him meet/ and closed the door and blessed him/ and went and prayed god for him/ and xl days after he returned and said to him/ my son how is it with thee/ he answered holy father it is well with me this day/ for I have seen the fight for me and overcomen the devil/ then he took him out/ and called all the clergy/ the religiouses/ and the people/ and warned them that they should pray all fore him/ and and led the young man by the hand to the church/ And anon the devil with a great multitude of fiends without seeing of any man took the young man and pained them to take him out of the hand of saint basil/ And the young man began to cry/ holy saint of god help me And the fiends enforced them so greatly that they made saint basil to move in holding the young man/ saint basil said/ thou cursed & cruel fiend/ sufficeth not to the enough thy perdition proper/ but thou must tempt the creatures of my god for to have them lost/ The devil thenne said hearing many/ O basil thou greuest & ennoyest me much/ thenne all the people cried kyryeleyson/ And saint basil said to the devil/ Our lord god blame & reprove the cursed fiend/ And the devil said to him/ basil thou greuest & anoyest me moche/ I went not to him/ but he came to me/ he hath renayed his god/ & hath confessed me to be his lord/ lo here in my hand the writing that he gaf to me/ and saint basil said to him we shall not cease to proye for him unto the time that thou shalt deliver his writing/ And thus as saint basil prayed holding the hand of the young man/ the cedule which he had made was brought in thayer in the sight of all/ & was laid in the hand of saint basil/ the which received it/ & said to the child/ brother knowest thou ●hyse letters/ & he answered them I know them well/ For they were wreton with my hand/ Thenne saint basil broke them/ & lad the child to the church/ & so or deigned & disposed him that he was worthy to receive the holy sacrament/ & after he being ensigned & taught delivered to him a rule how he should keep him/ & delivered him to his wife/ Also there was a woman that had commised many sins/ the which she all wrote/ And at end there was one more grievous than the other/ which in the writing delivered to saint basil/ praying him to pray for her/ And that by his prayers her sins might be forgiven/ and thenne he prayed for her & the woman opened the bill/ wherein she found all the sins deffaced & put out except the grievous sin/ And she came to saint basil & said/ thou holy saint of god have mercy on me/ and get me foryefnes for this like as thou hast done for the other/ And saint basil said to the woman/ leave & go fro me woman/ For I am a man sinner as thou art which have need of pardon as much as thou/ And as she that was busy and grievous to him he said to her go unto the holy man that is named effraym/ and demand of him that he may get pardon for thee/ And when she came to the holy man Effraym/ and had told to him wherefore she was sent to him fro saint basil/ he said to her/ go fro me for I am a sinful man/ but go again to saint basil/ And it is he that may get the foryefnes for this sin/ like as he died for the other And haste the to th'end/ that thou mayst find him alive/ And when she came in to the city/ saint basil was born to the church for to be buried/ And she began to cry saying/ god be juge between me and thee/ For thou mayst well appease god for me/ And thou hast sent me to an other/ and anon she threw the bill upon the covering of the byere/ ¶ And anon after she took it again and opened it and found it all plain and out clean of the bill/ ¶ And then with other she gave thankings to god ¶ To fore or saint basil deyde/ he being in the malady that he died/ he died do come a jew to him which was much expert in physic/ And he loved him by cause he saw that he should be converted to the faith/ And when he was come he felt his pulls/ and saw that he was nigh his end/ and said to his many/ Make ye ready such thing as behooveth for his sepulture/ For he shall die anon/ which word saint basil herd/ and said to him/ thou woste not what thou sayest/ And the jew named joseph said to him/ this day shalt thou die when the son shall go down in the west/ To whom saint basil said/ what shall thou say if I die not t●ys day to whom joseph said/ Sire it is not other wise possible/ then said saint basil if I live unto the morrow none what shalt thou do/ And joseph said if thou live until the morrow that hour/ I shall die/ And saint basil said thou sayest truth/ thou shall die/ that is sin shall die in the to th'end that thou live in Ihu Christ/ & joseph said/ I wot well what thou sayst and if thou live unto that time I shall do that thou sayst/ Thenne saint basil said how well that by nature he should have deyde anon forthwith/ yet he gate and Impetred of god space that he should not thenne die/ & lived unto the morn at none/ which thing seeing joseph marveled moche and believed in Ihesu christ/ Saint basil thenne took heart & overcame the feebleness of the body/ & aroos out of his bed/ & went to the church/ and with his proper hands baptized the jew/ And after returned to his bed/ & anon gave up his spirit & rendered his soul unto god/ about the year of our lord iijClxx/ Then lat● us pray to him that he get us grace of our lord Ihesu cryst/ that he will foryeve us all our sins/ Thus endeth the life of saint Basille Here followeth the life of saint johan the Almosner Saint johan the Almosner was patriack of Ihrlm/ he saw on a time in a vision a moche fair maid which had on her heed a crown of olive/ and when he saw her he was greatly abashed & demanded her what she was this maid answer to him/ I am mercy which brought fro heaven the son of god if thou wilt wed me thou shalt far the better/ Thenne he understanding that tholive bit●keneth mercy/ he begun that same day to be merciful in such wise that he was called almosner/ or amener/ and he called allway the power people his lords Thenne he called his servants & said to them go through the cite & write ye all the names of my lords/ and when he saw that they understood not his words/ he said to them/ they been they that ye call pour & mendiauntes/ I call them my lords/ and I say they be my helpers/ and trust it well that they mow help & get me the kingdom of heaven/ And by cause he would stir the people to do alms he said that when the pour men were once to gydre werming them against the son/ they begun to tell who were good almesmen/ & then would they ●reyse/ and blame them that werr evil/ among all other he told this narration/ There was sometime a tollar named peter/ in a cite/ & was a moche rich man but he was not piteous/ but cruel to pour people/ For he would hunt & chase away pour people & beggars from his house with indignation & anger/ Thus would no pour man come to him for alms/ Thenne was there j pour man said to his fellows what will ye give me if I get of him an alms this day/ And they made a wager with him that he should not/ which done he went to this tollars' house/ & stood at the gate & demanded alms/ And when this rich man came/ and saw this power man at his gate/ he was much angry/ and would have cast somewhat at his heed but he could find nothing/ till at last came one of his servants bearing a basket full of breed of Rye/ and in a great anger he took a rye loof & threw it at his heed/ as he that might not here the cry of the pour man/ and he took up the loof & ran to his fellows/ & said truly that he had received/ that loof of petres own hand/ And thenne within ij days after this rich man was seek & like for to die/ And as he lay he was ravished in spirit/ in which he saw that he was set in judgement/ & black men bringing forth his wicked deeds/ & laid them in a balance on that one side/ And on that other side/ he saw some clothed in white morning and sorrowful/ but they had nothing to leye against them in that other balance/ And one of them said/ truly we have nothing ●ut a Rye loof which he gave to god against his will but two days goon/ ¶ And then they put that loof in to that balance And him seemed the balances were like even/ ¶ Then they said to him/ Encrece and multiply this Rye loof/ or else thou must be deveryd to these blac moors or fiends/ And when he awoke/ he said alas/ if a Rey loof have so much availed me/ which/ gave in despite/ how moche should it have availed me/ if I had given all my goods to pour men with a good will/ As this rich man went on a day clothed with his best clothes/ a pour shipman came to him all naked & demanded of him some clothing/ for the love of god to cover him with all/ and he anon dispoylled himself & gaf to him his rich clothing that he ware/ & anon the power man sold it/ & when he knew that the pour man had sold it/ he was so sorry/ that he would eat no meet/ but he said Alas I am not worthy that the pour man think upon me/ and the night following when he slept/ he saw one brighter than the son having a cross on his heed wearing the same cloth that he had given to the pour man/ and he said to him why weepest thou tol●nar/ And when he had told him the cause of his sorrow/ he said to him/ knowest thou this cloth/ And he said/ ye sire/ & thenne our lord said/ I have been clothed therewith/ sith thou gavyst it to me/ And I thank the of thy good will that thou hadst pite of my nakidnesse/ For when I was a cold/ thou coverdest me/ And when he awoke he blessed the power people & said/ by the living god if I live/ I will be one of his power men/ And when he had given all his good to pour men/ he called one of his secret men whom he trusted well/ & said to him I have a secret counsel to tell thee/ & if thou keep it not secret/ & do as I bid the I shall sell the to the heathen men/ And he took him x pound in gold & had him go in to the holy cite & buy some mercery ware/ And when thou hast so done/ take me & sell me to some christian man & take that money that thou shalt resscyve for me/ & give it to pour people And the servant refused it/ and he said truly if thou sell me not/ I shall sell the to the barbaris/ And thenne he took this peter the tollenar as he had commanded him/ which was his master clad in vile clothing & led him to the market & sold him to an Argenter for thirty besauntes'/ which he took & dealt it among pour men/ This peter thenne thus sold was bound/ & put in to a kitchen for to do all fowl works in such wise that he was despised of every man of the servants/ And some oft smote him & knocked him about the head/ & called him fool/ Criste appeared oft to him/ & showed him his clothing and the besauntes and comforted him/ And th'emperor and other people were sorry for the loss of peter the tollenar/ And it happened that noble men of Constantinople came unto the place where as peter was for to visit holy places whom the master of peter had to dyner/ And as they sat and eat at their dyner/ peter served and passed by them and they beholding him said to each other in their errs how like is this youngman to peter the tollenar/ and as they well saw and advised him/ they said verily/ it is my lord peter/ I shall arise and hold him/ And when peers understood that/ he fled away privily/ There was a porter/ which was both deef and dumb/ And by signs he opened the yates/ And peter bade him by words to open the gate/ And he anon heard him and receiving speech answered him/ And peter went his way/ And the porter returned in to the house speaking and hearing/ whereof all they marveled to whom he said he that was in the kitchen is goon out and fleeth away/ but know ye for certain that he is the servant of god/ For as he spack and bade me open the gate/ there issued out of his mouth a flame of fire which touchid my tongue and mine ears/ and anon I received hearing and speaking/ And anon they all went out and ran after him/ but they might not find him/ then all they of the house repent them and died penance/ by cause they had so foul entreated him/ There was a monk named vytale which would assay if he might raise any slander against saint john/ And saint john came in to a city and went unto all the bordels of common women/ And said to each of them by order give me this night/ and do no fornication/ then he entered in to the house of one/ & was in a corner all the night on his knees in prayer and prayed for her/ And on the morn he went and commanded to each of them that they should tell it to noman/ yet one of them manifested his life And anon as saint john had prayed she began to be tormented with a devil And anon the other women said to her/ god hath given to thee/ that/ that thou hast deserved/ by cause she entered for to do fornication/ and not for none other cause/ ¶ And when it was even the foresaid monk vytale said to fore them all/ I will go thither/ For that woman abideth me/ then many blamed him/ And he answered & said/ am I not a man as another is I have a body as other men have/ Is god only wroth with monkis/ they be men as other be/ Then some of them said to him/ Take to the a wife and change thine habit/ so that thou slander not other/ he feigning himself wroth said/ verily I shall not here you who that will be sklaundrd/ late him be slandered and late him smite his forehead against the wall/ be ye ordained to be my judges of god/ Go ye and take heed of yourself/ For ye shall give none accounts for me/ And this he said with a loud voys/ And than ne they complained to saint john of his governance/ Our lord harded so the heart that he gave no credence to his words/ but prayed god that he would show his works to some creature after his death/ And that it should not torn him to sin that defamed him/ by this mean he brought many for to be converted/ And set of them many for to be closed in religion/ In a morening as he went fro them/ one of these common women met with a man that entered in for to do fornication/ whom he gaf a buffette and said thou wicked man why amendest thou not thy wicked living/ and he said to him/ believe me right well that thou shalt have such a buffet/ that all alysaundre shall assemble to wonder on thee/ And after that the fiend came in likeness of a man/ and gave him a buffet and said to him/ this is the buffet that th'abbot vytale promised thee/ and anon he was ravished with the fiend and tormented/ so that all the people drew to him and wondered on him/ but at last he was repentant/ And was heeled by the prayers of saint vytale/ And when the servant of god was nigh his end/ he left in writing to his disciples/ jug ye never before the time/ And when he was deeed the women confessed what he had done/ And all they glorified god/ And namely saint john saying/ would god that thy●ke buffet that he took/ I had taken/ There was a power man in thabyte of a pilgrim came to saint john and demanded alms/ And he called his dispenser and bade him to give to that pour man uj pens/ which he received and went his way/ and changed his clothing/ and came again to the patriarch and asked alms/ And he called his dispenser/ and bad him to give him uj pens of gold/ And when he had given to him and was departed/ the dispenser said to his lord father at your request/ this man hath received twice alms this day/ and hath changed his habit twies/ saint john feigned as he had not herd it/ And the pour man changed his clothing the third time/ and came again to saint john and asked yet the third time alms/ And then the dispenser told his lord privily that he was the same beggar/ to whom saint john said/ give to him xij besauntes'/ lest it be my lord Ihesu christ that will prove me whether he myht more take/ or I give/ ¶ On a time it happened that one patricius had certain money of the church which he would put in merchandise/ but the patriarch would in no wise consent thereto/ but would it should be given to pour people/ And they could not accord/ but departed all wroth/ And after evensong time the patriarch sent to tharchpriest patricius saying Sir the son is nigh goon down/ And he hearing that/ anon he wept and came to him and asked for yevenes/ ¶ On a time the nephew of the patriarch suffered wrong of a taverner/ And complained lamentably to the patriarch and could not be comforted/ ¶ And the patriarch said to him/ who is so hardy that dare say against thee/ or open his mouth against thee/ believe me soon that I shall this day do for the such a thing that all alexander shall wonder on it/ And And when he heard that/ he was well comforted weening that the taverner should have been sore beaten/ And saint john seeing tha● he was comforted/ kissed his breast and said/ son if thou be verily the nephew of mine humility/ make the ready to be scorgid & to suffer of every man betyngis/ chydyngis and wrongs/ For very affinity is not only of flesh and blood but it is know by the strength of virtue/ And anon he sent for that man and made him free of all pension and tribute/ And all they that herd this wondered greatly/ And then understood they that he had said before/ that he would so do that all alysaundre should wonder thereof/ The patriarch hearing of the custom that is when th'emperor is crowned/ there shall come to him the makers of sepultures and bring stones of marble of diverse colours/ and demand th'emperor of what stones he will have his grave made or of what metal/ Saint john remembering this commanded to make his sepulture but yet he died not do make it all/ but left it unparfyght unto his end/ And he ordained that at every feast when he was with the clergy/ some should come to him and say/ Sire thy monument or sepulture is not all made but Imperfyght/ command that it may be made/ For thou wottest not what hour thou shalt die/ ne when the thief cometh/ ¶ There was a rich man which saw saint john having in his ●edde but vile clothes and not rich/ For he had given all his good to pour men/ he bought for him a moche rich coverture for his bed/ and gave it to saint john/ And in a night as it lay upon him he could not sleep/ For he thought iijC of his lords might well have be covered with all/ and made all that night moche lamentation saying/ A lord how many been there of my lords now in the mire/ how many in the rain/ how many so cold that their teeth beaten to gydre/ And how many that slepen in the market place/ and said to himself/ and thou wretch devourest the great fishes and restest in thy chambre with thy wickedness under a coverture of xxuj pound to warm thy carrion/ And after he would never be covered therewith/ but on the morn he died do sell it/ & gave the money thereof to pour people/ And when the rich man saw it/ he bought it again/ and took it to the blessed saint john and desired him no more to sell it/ but keep it for himself/ And anon after saint john sold it again/ and gave the money of it to pour people/ And when the rich man wist it/ yet he bought it again and brought it to saint john full goodly & said to him/ we shall see who shall fail of us/ or thou in the selling or I in the buying/ & thus it was oft bought and sold/ The rich man seeing well that he might well mynusshe his richesses in this manner without sin to th'intent to give it to pour people/ And they both should win in this manner/ that one in saving of their souls/ And that other in getting reward/ and saint john would draw men to do alms/ in this manner/ he was accustomed to tell of saint serapion/ when he had give his mantle to a pour man/ And after met with another that had cold/ he gave him his cote/ And himself sat all naked/ And one demanded of him/ father who hath despoiled thee/ And he had in his hand the book of thevangelies/ & said this hath despoiled me/ And anon he saw another power man/ and then he sold the book of gospellis & gave the pries thereof to pour men/ And when he was demanded where his book of the gospellis was/ he answered & said that the gospel commandeth and saith Go and sell all that thou hast/ and give it to the pour/ I had this gospel and I have sold it/ like as he commandeth/ On a time he gave to a pour man v besauntes/ And the pour man had desdayn thereof and began to chide/ and despise him in his visage/ by cause he had no more alms/ And when his struantes saw that/ they would have beaten him/ And thenne the blessed johan deffended them saying/ suffer ye him brethren and late him curse me/ loo I have this lx year blasphemed by my works Cryst/ and may not I not bear one blame or vice of this man/ And he commanded that a sack of money full/ should be brought/ to fore this pour man that he should take as much as he world/ On a time after that the gospel was red in the church the people went out and talked idle tales/ And this holy patriarch apperceived them/ and followed after and sat down among them/ and said to them/ Sons' there as the sheep been/ there must the shepherd be also/ And therefore either ye must enter with me in to the church/ or else I must abide with you here/ And thus he died tweyes/ And thereby he taught the people to abide & stand in the church/ Another time there was a youngman had ravished anon/ And the clerks reproved the young man thereof to fore saint john/ And said he ought to be cursed therefore by cause he had lost ij souls/ his own and the nuns/ Then saint johan withstood their sentence saying/ not so my sons not so/ I shall show to you that ye commyse two sins/ first ye do against the commandment of god which saith judge ye not/ and ye shall not be judged/ Secondly ye wite not for certain whether they have sinned in to this day/ and have not be penitent/ and have repent them It fill many times that saint john was ravished in his prayers and was in a trance/ And he was herd dispute with our lord/ in these words/ So good lord Ihesu cryst so/ I in parting and thou in ministering/ late us see who shall overcome/ On a time when he was seek & vexid with the feures and saw that he approached his end/ he said/ I yield to the thankings/ For thou hast herd my wretchedness praying thy goodness that at my death should be found with me but one besaunt/ or one piece of money/ and that yet I command to be given to the pour/ And then he yielded his soul unto all mighty god/ And his venerable body was put in a sepulchre where the bodies of ij bishops were buried/ And the two bodies by miracle gave room and place to the body of saint john/ For they removed each fro other/ and left the middle void for his body/ A lityl time to fore his death there was a woman had commised a great and horrible sin/ And durst not be shriven thereof ne ●hewe it to noman saint john bade here write it and seal it/ and bring it to him/ And he would pray for her/ she assented thereto/ she wrote her sin/ and diligently closed and sealed it/ And delivered it to saint john/ And anon after saint john wax seek and died And when she herd that he was deed she supposed herself confused and shamed/ For she wend that he hath delivered it to some other man/ and she came to his tomb/ and there wept & cried much lamentably saying/ Alas Alas I supposed to have eschewid my confusion/ & now I am made confusion unto all other/ & wept bitterly praying saint john that he would show to here where he had left her writing/ & And suddenly saint john came and appeared to her in thabyte of a bishop/ on either side of him a bishop/ and said to the woman/ why troblest thou me so moche and these saints wi●h me and sufferest not us to have rest/ loo here our clothes been all weet of thy teeris/ And then delivered to her her scrowe again sealed as it was to fore saying to her/ Se here thy seal/ open thy writing and read it/ which anon she opened/ and all her sin was disfaced and clean out/ and she fond therein wreton/ Alle thy sin is forgiven/ and put away by the prayer of john my servant/ And then she rendered thankings to our lord god and to saint john/ And thenne saint john with the two bishops returned in to their sepulture/ This holy man saint john flowrid in the year of our lord ujcv in the time of foke th'emperor/ Thus endeth the life of saint johan the Almosner Of the conversion of saint paul & of the name of conversion Conversion is said of convertor/ I am turned/ or is as much as to gydre turned from sins and evyllis/ he is not converted that shryveth him to the priest of one sin and hideth an other/ It is said conversion/ For saint paul this day was converted to the faith leaving his vices/ why he is said paul/ it shall be said afterward/ ¶ Of the conversion of saint Paul THe conversion of saint Paul was made the same year that christ suffered his passion/ and saint stephen was stoned also/ not in the year naturel but appiering/ For our lord suffered death the viij kalends of apryll And saint stephen suffered death the same year the third day of august/ And was stoned and saint paul was converted/ the viij kalendis of Feverer/ And three reasons been assigned wherefore the conversion of saint paul is hallowed more than of other saints/ first for th'ensample/ by cause that no sinner what somever he be should despair of pardon/ when he seeth him that was in so great sin/ to be in so great joy/ Secondly for the joy/ For like as the church had great sobowe in his persecution/ So had she great joy in his conversion/ thirdly for the miracle that our lord showed/ when of j so cruel a persecutor was made so true a preacher/ The conversion of him was marvelous by reason of him that made him/ and of him that ordained him/ and of the patient that suffered it/ by reason of him that made him to be converted/ that was Ihesu cryst/ which showed there his marvelous puissance/ in that he said/ it is hard to the to strive against the all or prick/ and in that/ he changed him so suddenly/ For anon as he was changed he said/ lord what wilt thou that I do/ upon this word saith saint Austyn/ the lamb slain of the wolves/ hath made of a wolf a lamb/ For he was ready for to obey/ that to fore was wood for to persecute/ Secondly he showed his marvelous wisdom/ his marvelous wisdom was in that/ that he took fro him the swelling of pride/ in offering to him the inward things of humility/ and not the height of majesty/ For he said I am Jesus' of nazareth/ And he called not himself/ god ne the son of god/ but he said to him/ take thinfirmities of humanity/ and cast away the squames of pride/ thirdly he showed his piteous debonairty and mercy/ which is signified in that/ that he that was in deed and in will to persecute/ he converted/ how be it he had evil will/ as he that desired all the menaces and threatenings/ & had evil purposes/ as he that went to the prince of preestis/ as he that had a joy in his evil works/ that he lad the christian men bounden to Iherusalem/ And therefore his journey and viage was right evil/ And yet nevertheless the mercy of god converted/ Secondly the conversion was marvelous of him that ordained it that is of the light that he ordained in his conversion/ And it is said that this light was dispositif/ sudden/ and celestial/ And this light of heaven advyronned him suddenly/ Poule had in him three vices/ the first was hardiness/ which is noted when it is said/ that he went to the prince of the priests/ And as the gloze saith not called/ but by his owen will & envy that enticed him/ The second was pride/ and that is signified by that he desired and sighed the menaces and thretenyngiss/ The third was th'intent carnal & the understanding that he had in the law/ whereof the gloze saith upon that word/ I am Ihuns & cetera/ I god of heaven speak/ the which thou supposest to be deed/ by the consent of the jews/ ¶ And this light divine was sudden/ It was great and out measure for to throw down him that was high and proud in to the dyche or pit of humanity/ It was celestial/ by cause it turned and changed his fleshly understanding in to celestial/ Or it may be said that this ordinance or disposition was in three things/ that is to weet in the voys crying/ in the light shining/ and in the virtue of puissance/ thirdly it was marvelous by the virtue of the souffring of the patient that is of paul in whom the conversion was made/ For these three things were made in him without forth marvelously/ that is to wite that he was beaten to th'earth/ he was blind/ & fasted iij days & was smeton down to the ground for to be raised/ & saint austin saith he was smeton down for to be blind for to be changed and for to be sent/ he was sent to suffer death for truth/ And yet saith saint Austyn/ he that was out of the faith was hurt for to be made believe/ the persecutor was hurt to be made a preacher/ the son of perdition was hurt/ for to be made the vessel of election/ And was made blind for to be enlumyned/ And this was as touching his dark understanding Then in the iij days that he abode thus blind/ he was learned & informed in the gospel/ For he learned it never of man ne by man/ as he himself witnesseth but by the revelation of I●●su christ/ And saint Austyn saith thus/ I say that saint paul was the very champion of Ihesu christ taught of him redressed of him/ crucified with him/ and glorious in him/ he was made leanly in his flesh/ that his flesh should be dysposid to th'effect of good operation/ And fro then forthon his body was establyssed and disposed to all good/ he could well suffer hungres/ and abundance/ and was informed and instruct in all things/ And all adversities he gladly suffered/ crisostom saith he overcame tormentors/ tyrants and people full of woodness/ like as flies/ And the death/ the torments/ and all the pains that might be done to him/ he counted them but as the play of children ¶ all them he embraced with a good will/ And he was ennobled in himself to be bound in a strong chain more than to be crowned with a crown/ And received more gladly strokes/ and wounds than other yefts/ And it is red that in him were three things/ aynest the three that were in our formest father adam/ for adam erected and adressid him against god our lord/ And in saint paul was contrary/ For he was thrown down to the earth/ In adam was th'openyng of his eyen/ and poule was in the contrary/ made blind/ and adam eat of the fruit deffended/ And saint poule contrary was abstynent of cou●nable meet/ Thus endeth the conversion of saint poule Here followeth of saint pawlyne the widow Saint pawlyne was a moche noble widow of rome/ of whom saint Iherome wrote the life/ and saith first thus/ if all my membres were turned in to tongues/ And all my Arteries should resowne in human voys/ yet I might not worthily write the virtues of saint pauline/ I take witness of god and of his holy angels/ and also of th'angel that wa● kepar of this woman that I shall say nothing for praising/ but tha● s●me that I shall say shall be lass than appertaineth to her virtues/ She was born among the nobles of the senators of Rome & of the lineage of the noble grygoys Rich of good & puissant of signory at Rome/ She was the most humble of all other/ For like as the son surmounteth the clearness of the stars/ so surmounted she the bounty of other by her great humility/ when her husband was passed out of this world she abode lady of all the goods and richesse/ It happened that at mandement of th'emperor many bishops came to Rome/ among whom were there the holy man paulynus the patriarch of Anthyoche/ And Epiphanus bishop of cypre/ of whom she was esprised in good virtues so that she gaf largely of her goods for god's sake/ her parent's/ ne her friends/ ne her own children/ could not torn her ne to make her to change her purpose/ but that she would become the pilgrim of Ihesu christ/ For thamorous desire that she had to Ihesu christ surmounted the love that she had to her children/ Only among all her children she had put her affection in eustochium her daughter/ whom she lad with her in this pilgrimage/ She took the see/ and sailed so far that she came in to the holy land of Iherusalem/ O how great devotion she had to visit the holy sepulchre/ of Ihesu christ/ and the other holy places/ and how all weeping she kissed them/ there can noman rehearse all/ Alle the city of Iherusalem could speak of it/ And yet best of all knew the lord/ for whose love she had forsaken all thing/ She had be at rome so puissant and so noble/ that every man coveted to do to her honour/ for her great renomee/ but she that was founded upon humility sought the humble places and religions/ and came at last to bethleem/ And when she had devoutly visited the place/ in which the virgin mary enfaunted and childed Ihesu cryst she fill in a vision/ And as she swore to me/ that she saw in that vision the child wrapped in pour clouts lying in the crib or in the rack/ and how the three kings worshipped him/ how the star came upon the house/ and how the shepherds came to see him/ and how herod's made persecution upon the Innocentis/ and how joseph bore the child in to egypt/ And this vision she said all in weeping and in laughing/ and said I salue the bethlehem wherein he is born that descended fro heaven/ Of the prophesied mychees the xv chapter/ That of the should be born the god that should govern the people of Israhel/ And the lineage of david should endure in thee/ unto the time that the glorious virgin should enfaunte jesus cryst/ and I wretched as unworthy to repute me to kiss the crib/ in which our lord wept as a child/ and the virgin chylded/ here I shall take my rest and my dwelling/ For my saviour chaas this place in bethleem/ She made there her habitation with many virgins that served god/ And how well that she was lady of all/ nevertheless she was the most humble and meek in speaking in habit/ and in going/ in such wise that she seemed servant of all the other/ She never eat after the death of her husband with noman/ how good that he was/ she visited as it is said to fore all the holy places and the monks of Egypte/ among whom were many of the ancient fathers and many holy men/ And her seemed that she saw Isesu cryst among them/ And after she founded in bethleem an abbey in which she assembled virgins/ as well of noble estate as of middle and low lineage/ And departed them in three congregations/ so that they were departed in work/ in meet and drink but in saying their psaultier and adoring were they together at hours as it appertained/ And she induced and informed all the other in prayer & in work by ensample giving/ She was never idle/ And all ●hey were of one habit/ And they had no sheets/ ne linen cloth but to dry their hands/ And they might have no licence to speak to men/ And them that came late to the hours/ she blamed debonayrly or sharply after that they were and suffered not that any of them should have any thing save the living and clothing/ for to put away avarice/ fro them/ She appeased them sweetly that stroof/ And also she broke and mortified among the young maidens/ their fleshly desires/ by contynuel fastings/ For she had levyr have them good suffering sorrow and sickness/ than their heart should be hurt by fleshly will And she chastised them that were nice and quaint/ saying that such nycete was filth of the soul/ and said also/ that a word swooning to any ordure or filth should never issue out of the mouth of a virgin/ For by the words outward is showed the countenance of the heart within/ and she that so spack and was rebuked therefore/ if she amended it not at the first warning/ ne at second/ ne at the third/ she should be dysseveryd fro the other in eting and in drinking/ by which she should be ashamed/ And thus should be amended by debonayr correction/ and if she would not/ she should be punished by right great moderation/ She was marvelous debonayr & piteous/ to them that were seek/ and comforted them and served them right besily/ And gave to them largely to eat such as they asked/ but to herself she was hard in her sickness & scarce/ For she refused to eat flesh/ how well she gaf it to other/ & also to drink win/ She was oft by them that were seek/ and laid the pylowes a right & in point/ And frotted their feet/ and chauffed water to wash them/ And her seemed that the lass she died to the seek in service/ so moche lass service died she to god and deserved lass merit/ And therefore she was to them pietous/ and nothing to herself/ In her right great sicknesses she would have no soft bed/ but lay upon the str●we or upon the ground/ and took but lityl rest/ For the most part she was in prayers both by day and by night/ & she wept so moc● that it seemed of her eyen a fountain/ so 〈◊〉 tre●●s ran fro them/ And when we said to her oft-times that she should keep her eyen fro weeping so much/ she said the visage ought to be like to be fowl/ by cause it hath so much be made fair and gay against the commandment of god/ And the body ought to be chastised/ that hath had so moche solace in this world/ & the lawhyngiss ought to be recompensed by wepyngis/ And the soft bed and the shetis ought to be changed in to the sharpness of hair/ I that was accustomed to please man and the world/ I desire now to please Ihesu cryst/ And what shall I say of chastete/ in which she was example/ unto all ladies of time passed/ when she was yet seculyer For she conversed in such wise/ that they that were envious durst not advise on her any evil fame/ she was debonayr and courteous/ unto all/ For she comforted the power/ and warned the rich/ to do well/ but in largesse she passed so/ that n● pour man complained of her/ And this died she not by the great abundance that she had of goods but by her wise governance/ and when I said to her that she should have measure in doing alms/ after that the apostle saith/ that thalmose that is done to another/ be not grievous to him that doth it/ But she said that for the love of our lord she died all/ And that she desired to die begging/ in such wise that she should not leave one penny to her daughter after her/ And that she might be wrapped in a strange sheet when she should die/ And at last she said/ if I should demand ought/ I should find enough that would give to me/ And these beggars if I gaf to them nought/ and they so departed and deyde for poverty/ Of whom should god demand this/ Oft said she se●/ They be happy that been merciful/ And alms quenchyth sy●ne/ as the water quencheth the fire/ but for to do alms it cometh not always to perfection For many do almesses/ that abide in their carnalytees/ they seem to be good without forth/ but within they be mortal pauline was not such one she affebled her body right sore/ in fasting & in labour uneath she set her eyen to her 〈◊〉 without eting fish/ ne milk/ eggs or white meet/ in which many ween to do great abstinence/ without eting flesh/ For our lord gave to her an adversary/ the stymulation fleshly/ by which she held her in humility without savouring any thing of pride for the foison of her virtues/ And also that she thought not to be heyer than other women/ She had allway in her mind the holy scriptures against the deceyvaunces of the friend/ And specially this that moys saith/ god assayeth you/ if he love you/ And this that isaiah saith the prophet/ ye that have be at solas and joys of the world/ and now be withdrawn fro them and left them/ look after none other thing/ but to suffer tribulation upon tribulation/ And know ye by tribulation is had patience/ And by patience is had poverty/ It is said job primo caplo/ when it was showed to him the loss of his patrimony/ he answered I issued naked fro the belly of my mother/ And I shall re-enter naked again in to thearth/ like as god may be pleased/ so be it done/ his name be praised and blessed/ he learned us that we should not love the world/ For the world shall finish in her covetise/ when one told her that her children were right seek/ she said/ who loveth his son or his daughter more than god is not worthy to be with god/ A man that seemed to be her friend/ sent her word on a time/ that she had great need to keep well her brain/ For by cause of thardeur that she had in virtues she seemed to be out of her wit And she answered/ In this world we be reputed as fools for the love of Ihesu christ/ And our lord said to his apostles/ the world hateth you/ For ye be not of the world/ if ye were of the world that is to say of the conversion of the world/ the world should love you/ Fair lord god we mortify ourself allway/ and we be reputed as sheep that be brought to death/ by cau●● that without plaining we mortefye our bodies/ In such patience was she unto the death/ and suffered humbly thenvy of them that were evil/ She had in her mind the holy scriptures/ And she held her more to the spiritual understanding than to th'histories of the scripture/ She could parfyghtly hebrewe/ greek latin & french/ and red coursably the scriptures in these four languages/ who may recount without weeping the death of this woman/ She fill in a malady mortal/ and saw well that she should die/ For all her body became cold/ And she felt that her spirit held her in her breast/ then said she without plaining/ and with out having any charge safe to god/ Fair sweet lord I have coveted the beauty of thy house for to be in thine habitation/ that is so fair/ My soul hath desired to be in thy Royame's/ And when I demanded her wherefore she spack no more/ And she would not answer me and I asked if she suffered great pain/ she said to me in greeks tongue that she was well and in good peace/ And anon she left speaking te me and closed her eyen in saying/ to god/ Lord like as the heart desireth to come to the fountain/ so desireth my soul to come to thee/ Alas when shall I come to thee/ fair lord god/ And in saying these words she made a cross upon her mouth There were bishops/ priests/ clerks chanones/ and monks without number/ And atte last when she herd her spouse Ihesu christ which called her saying/ Arise and come to me my sweet love and fair espowse/ For the winter is passed/ she answered gladly/ the flowers been showed in our country/ And I believe that I shall see the goods in the Royame's of heaven of my lord Ihesu cryst/ And thus she rendered her soul and passed out of this world/ And anon all the congregation of virgins made no cry in weeping as done the people of the world/ but red devoutly their psaltier/ not only unto the time that she was buried/ but all the day & all the night/ & with great pain could not Eustochium her venerable daughter the virgin be withdrawn fro her/ but she kissed her and embraced her piteously in weeping the death of her mother/ And Jesus' witnesseth that saint pauline left not one penny to her daughter/ she had so given alms of all her great richesse/ many give largely for god's sake/ but they give not so much/ but some abideth/ when she was passed as said is/ her lips ne her face were not pale/ but was as reverent to look on/ as she had been yet alive/ She was buried in a sepulture in bethlehem with right great honour/ by the bishops/ preestis/ clerks/ monks/ virgins/ and all the pour people of the country/ which plained that they had lost their good mother/ that had nourished them/ She lived in Rome holily xxxiij year And in bethleem xx year/ And all her age was liij year/ seven months and xx days/ fro the time of honour Emperor of Rome/ Then late us pray to this holy woman that she pray for us/ Thus endeth the life of saint Pawlyne Here followeth of saint julien the bishop/ And first the interpretation of his name IUlien is as much to say as jubilus/ Singing/ and ana/ that is an high/ And thereof Iulyen as going to high things in singing Or it is said julius that is as much to say/ as not wise/ and anus that is old/ For he was old in the service of god/ and not wise in reputation of himself/ Saint Iulyen was bishop of cenomanence/ It is said that it was he that was said Simon the leper when our lord heeled of his mesel●rye/ and bad Ihesu cryst to dyner/ And after th'ascension of our lord he was ordained of thappostles bishop of Emaus/ full of great virtues/ he appeared to the world he raised three deed men and after he ended his days in great praising of god/ Of this saint Iulyen some say/ that this is he that pilgrims and weyfaring men call and require for good herberowe/ by cause our lord was lodged in his house/ but it seemeth better that it is he that slew his father and mother ignorantly/ of whom th'history is here after/ There was another Iulyen born in almaigne/ which was of noble lineage/ and yet more noble in faith and in virtue/ which for the great desire that he had to be martyr/ he offered himself to the tyrants where he had not forfeited/ Now it happened that crispmus which was one of the governors of rome sent to him one of his mynystres for to put him to death/ anon as the minister came to him/ he issued out of his place/ And came to fore him/ And offered to him to suffer death And his heed was smeten of/ And they took the heed and showed it to saint Feryel that was his fellow/ And said they would so do of him/ if he sacrefyed not/ And by cause he would not obey to them/ they slew him/ And took the heed of saint julyen and the body of saint Feryoll/ and buried them both in one pit/ And a great while after saint mamertyne bishop of vyane/ fond the heed of saint Iulyen between the hands of saint feryol also whole as it had be buried that same day/ ¶ among the other miracles of saint Iulyen it is said that a deacon took all the white sheep that were of the church of saint Iulyen/ And the shepherds defended them/ but he said to them that saint julyen eat never no moto●/ And anon after a fever took him so great and hooot/ that he knowledged that he was of the martyr so brent/ And he died water to be cast on him/ for to coal him/ And anon issued out of his body such a fume and smoke/ and therewith so great a stench/ that all they that were present were constrained to flee/ and anon after he died/ ¶ Another miracle happened of a man of a village/ that on a s●nday would ere his lands/ and when he took the share to make clean his coulter/ it cleaved to his hand/ and two year after/ at prayer of saint julien in the church he was hel●d/ ¶ There was another Iulyen which was brother to one named julie/ these two brethren went to th'emperor Theodose/ which was a very christian man/ And they prayed him that they might destroy all th'idols that they might find/ And that they might edify churches/ eth' which thing th'emperor granted them/ And wrote that all men should obey them and help them upon pain to lose their hedes/ Now it happened that they edified a church/ and all men by the commandment of th'emperor obeyed and heelp them ¶ It happened that there were some men that lad a cart which should pass by/ and thought how they might do and pass without arresting for to help them/ they thought that one of them should lie on the cart/ as he were deed And thereby they would excuse them/ And so they died/ and bad him that lay in the cart to hold his eyes close till they were passed the paas/ And when they came in the place where they edified the church/ julien and julie his brother said to them/ my sons tarry a while and come help us to work/ they answered that they might not For they carried a deed man/ Saint julien said to them/ why lie ye so/ they answered/ Sire we lie not/ it is so as we say to you/ And saint Iulyen said to them/ so moat fall to you as ye say/ And anon they droof forth their oxen and passed forth And when they were passed a little/ they called their fellow/ that he should arise and drive forth the oxen/ for to go the faster/ And he answered not one word And they called him again on high and said/ art thou out of thy wit/ arise up and drive forth the beasts/ and he moved ne spack not one word/ They went up and dyscoveryd him and fond him deed/ as saint julyen had said to them/ then took they such dread and fere that after that/ they ne none otheer that herd of the miracle durst lie no more to fore the holy servant of god/ Another Iulyen there was that slew his father and mother by ygnouraunce/ And this man was noble and young and gladly went for to hunt/ And one time among all other he fond an heart which returned to ward him/ and said to him/ thou huntest me that shalt slay thy father & mother/ hereof was he much abashed and afeard/ And for dread that it should not happen to him/ that the heart had said to him/ he went privily away that noman knew thereof And fond a prince noble and great/ to whom he put him in service/ And he proved so well in battle/ and in services in his palace/ that he was so moche in the princes grace that he made him knight/ And gave to him a rich widow of a Castle/ and for her doware he received the castle/ And when his father and mother knew/ that he was thus goon/ they put 'em in the way for to seek him in many places/ And so long they went/ till they came to the castle where he dwelled/ but then he was goon out/ and they fond his wife/ And when she saw them she inquired diligently who they were/ And when they had said and recounted what was happened of their son/ she knew verily that they were the father and mother of their husband/ And received them much charitably/ And gave to them her own bed/ And made another for herself/ And on the morn the wife of Iulyen went to the church And her husband come home whiles she was at church/ And entered in to his chambre for to awake his wife/ And he saw twain in his bed/ And had wend that it had been a man that had leyen with his wife/ And slew them both with his sword/ ¶ And after went out and saw his wife coming fro church Then he was moche abashed/ and demanded of his wife who they were that lay in his bed/ then she said that they were his father and his mother/ which had long sought him/ And she had laid them in his bed/ ¶ Then he swooned and was almost deed/ And began to weep bitterly and cry/ Alas caitiff that I am/ what shall I do that have slain my father and mother/ Now it is happened that I supposed to have eschewed/ And said to his wife/ Adieu/ And far well my right dear love/ I shall never rest/ till that I shall have knwleche/ if god will pardon and foryeve me this that I have done and that I shall have worthy penance therefore/ And she answered Right dear love god forbid that ye should go without me/ like as I have had joy with you/ so will I have pain and heaviness/ then departed they/ and went till they came to a great river/ over which moche folk passed/ where they edeffyed an hospital much great for to herberowe pour people/ And there do their penance/ in bearing men over that would pass/ After long time saint Iulyen slept about midnight sore traveled and it was frozns/ and much cold/ And he herd a voys lamenting and crying that said/ julien come/ and help us over/ And anon he aroos and went over and fond one almost deed for cold/ and anon he took him and bore him to the fire/ and died great labour to chafe and warm him/ And when he saw that he could not be chafed ne warm/ he bore him in to his bed/ and covered him the best wise he might/ And anon after he that was so seek and appeared as he had be mesel he saw all shining ascending in to heaven/ and said to saint julien his host/ julien our lord hath sent me to thee/ and sendeth the word/ that he hath accepted thy penance/ And a while after saint julien & his wife rendered unto god their souls & departed out of this world/ Another julien there was but he was no saint/ but a cursed man and was called julianus apostata/ This Iulyen was first a monk/ and showing out ward signs of great religion and of great holiness/ after that that master johan beleth reciteth/ There was a woman that had three pots full of gold And by cause the gold should not be seen/ she had put in the mouth of the pot above ashes/ And delivered them to this julien to fore other monks for to keep/ whom she reputed an holy man/ but she said not to him that they were full of gold/ when he had these pots he looked what was therein and he fond that it was gold/ and took it out all/ And fill them full of ashes/ And fled with all to Rome/ And died so moche that he was of the counselors and governors of Rome/ But the woman when she would have a gain her pots/ she could not prove that she had delivered to him/ in keeping gold/ For she made no mention thereof to fore the monks/ And therefore he retained it/ and procured with all th'office of a consul of the governance of Rome/ And after that he procured so much that he was instituted emperor/ whiles he was young he was taught in the art of enchantment and of thinvocations of fiends/ And gladly he studied and it pleased him moche/ and had with him diverse master of that science/ Now it happened on a day that as his master was out/ he began alone to read thinvocations/ And a great multitude of feendis came about him and made him afeard/ and he made the sign of the cross and anon they vanished away/ And when his master was returned he told him what was happened to him/ but his master said to him/ that allway he had hated & feared that sign/ when thenne he was emperor/ he remembered the rof/ & by cause he would use the craft of devil/ overall where he fond the signs of the cross/ he destroyed them/ & persecuted christian men/ by cause that he knew well/ that otherwise the fiends would not do for him/ Now it happened that he descended in to a region that is called perside/ And fro thence he sent in to th'occident/ a devil for to have answer of that he said to him/ And this devil went/ & abode x days in one place without moving by cause there was a monk continually in prayer night & day/ And when he might not do/ he returned/ then julien demanded him/ where he had been so long he answered/ I have been in a place where I fond a monk night & day praying/ And I supposed to have troubled him that he should no more pray And all this while I could never torn him fro his prayer/ And thus I am returned without doing any thing/ then julien thapostata had great Indignation/ & said when he came thither/ he would avenge him of the monk/ And when he went in to pierce/ the devils promised him that he should have victory of a city/ The master of enchantemens' which devyned by the devil for him said to a christian man/ what doth the smythiss son/ he said that he made a sepulture for Iulyen his master/ and as it is red in th'history of saint basil/ he came in cesar●e of capadoce/ And saint basil came against him/ & presented three Louis to him/ which he sent to him/ And julien had great indignation of this yefte/ And for the breed he sent to saint basil hay saying Thou hast sent to me meet for dumb beestis/ therefore take this that I send to thee/ Saint basil said we have sent to the such as we eat/ & thou sendest to us of that thou nourisshest thy beasts with Of which answer julien was wroth & said/ when I shall have done in pierce/ I shall destroy this city in such wise/ that it shall be better ordained for to ere and sow/ than people to dwell in/ and the night syewing saint basille saw in a vision in the church of our lady that a great multitude of angels/ and in the middle of them a woman/ being in a throne which said to them/ call to me mercury whom julien thappostata hath slain/ which blasplemeth me and my son/ Mercury was a knight that for the faith of god/ had be slain of Iulyen/ and was buried in the same church/ then anon Mercury with all his Arms that were kept was present/ And at the commandment of the lady he went to battle/ saint basil awoke all afraid/ And went to the tomb where the knight was buried in/ And opened the sepulchre/ but he fond neither body ne Arms/ Then he commanded of the kepar/ who had take away the body And he swore that in the even to fore it was there/ Saint basil after on the morn returned and fond the body & the armours and the spear all bloody/ And anon came one fro the battle/ which said that Iulyen thapostata and Emperor was in the battle/ And thither came a knight unknown all armed with his spear/ which hardyly smote his horse with his spurs/ and came to Iulyen th'emperor and brandished his sword and smote him through the body and suddenly he departed/ and was never after seen to gydres/ And yell when he should die/ he took his hand full of blood and cast it in to the air saying/ ¶ Thou hast vanquished man of Galilee/ thou hast overcomen/ And in crying thus/ miserably he espyred/ and died in great pain and was left without sepulture of all his men/ And he was slain of the perses/ And of his skin was made to the king of perses a undercovering/ And thus he died cursedly/ Thus enden the lives of four holy saints everich named julien/ And of one that was a false Apostata Here followeth the life of saint Ignacien bishop/ And first th'interpretation of his name IGnacien is said as one suffering fire and brennyg/ For he was embraced/ and all esprised of the divine and brenning love of god/ ¶ Of saint Ignacien Saint Ignacien was disciple of saint johan Evangelist/ And was bishop of Antioch/ And after that as some say he sent a letter unto our lady or an epistle in this wise/ unto mary the virgin/ that bare Ihu cryst in her body/ I humble Ignacien her servant send greeting/ I that am yet a novyse In the faith & disciple to Ihesu christ & to john thy dear friend/ desire to have of the some comfort/ and consolation of some good enseygnemnt and teaching/ For of Jesus' thy son I have herd say many marvels/ of which I am enjoyed to here only of thee/ which hast been allway in his company/ thou knowest well the secret desires of him thou hast be plainly informed/ And they that be yet young in the faith with me trust moche to be endoctrined of the & informed in their creance and believe/ lady god salue thee/ And to this letter answered the glorious virgin mary in this manner/ Ignace good disciple of jesus & his especial friend/ the humble handmaid of Ihu christ sendeth to the greeting/ I do the to weet/ that all that john hath said to the of Ihesu christ/ And all that thou hast learned of him/ is true doctrine & thing certain Go allway in good creance & believe/ & keep firmly the promise of thy crystyn faith/ and do thy works according to the same/ I shall come with john for to visit the & other christian men with thee/ hold the always well in the faith & in good works/ And late no persecution ne adversity that thou shall suffer move the fro thy faith ne fro thy creance/ but have solaas & affiance in Ihu christ thy saviour/ This was th'answer of his letter/ Saint Ignacien was a man right well learned/ And the third bishop after saint peter th'apostle of the church of Anthyoche/ And much desired to be a martyr for the faith of Ihesu christ/ It happened that trajan which was emperor of Rome passed by Antioch/ To whom Ignace showed to him & blamed of this that he persecuted christian men/ wherefore th'emperor died him to be taken and put in irons/ And in that wise by x knights to be lad to Rome/ There he was presented to fore th'emperor/ and all the senators of Rome/ And was constrained by promesses/ by menaces/ And by torments many great/ and horrible/ for to adore th'idols/ Saint Ignace showed to them clearly that their gods had been thiefs/ ribalds/ and men of abominable & evil life/ And that they were dampened in hell/ And that they had been in great error in this/ that of so cursed men they made their god's/ and worshipped devils/ and had forsake god which had made and created all the world/ And his blessed son which in human nature had redeemed and saved the world/ finably after this that he had be tormented by fire & by beating/ & prison/ Themperor died send for the romans in a place and there died do set saint Ignace/ And did do bring thither two lions for to devour him/ but he had never dread for death ne for other torments/ of which he had suffered many/ but was allway comforted for to die for the love of Ihu christ/ and he said at last/ I am wheat of Ihesu christ which ought to be grounden between the teeth of these beasts/ by which I may be pure breed/ for to be presented to my lord/ And anon the lions can & strangled him/ without trering of his flesh or any thing hurting it/ wherefore trajan had great marvel and departed fro the place/ It is red that saint Ignace in all his torments/ and all the pains of martyrdom that he suffered/ that his tongue never ceased to name the name of Ih̄us/ And when they that tormented him demanded him wherefore he named this name so oft/ he answered know ye for certain that I have in my heart this name wreton● ¶ And therefore I may not leave to name this name oft And by cause hereof when he was deed/ they that herd these words opened his body & drew out his heart & cut it open/ And they fond with in the name of Ihesu wreton with fair letters of gold/ ¶ For which miracle many received the faith of Ihesu christ/ ¶ Of this saint saith saint bernard upon the psalm/ Qui habitat/ Saint Ignace martyr of god glorious is of great merit/ which was minister to the disciple that Jesus' so moche loved/ And in his epistles/ the which he sent to the glorious virgin mary/ he salued her as mother that had born Ihesu cryst/ And she resalewed him again in sign that he was a person of great honour/ of great dignity/ and of of great authority/ The body of whom was honourably buried of christian men to the worship of Ihesu christ/ which is blessed in secula seculorum Amen/ Here endeth the life of saint Ignacien And here followeth the puryfication of our lady POstquam impleti sunt dies purgacionis marie secundum legem moysi tulerunt Ihesum in Iherusalem/ luce secundo capitulo/ Th'ancient law had his course until the time that god hath suffered death for us/ And when he died on the cross/ he said johannis nono caplo/ Consummatum est/ That is to say/ all thing is finished and ended that hath be wreton of me which law he kept during his life/ as it is wreton/ I am not comen for to break the law/ In which he gaf us example of humility/ and of obedience/ like as saint Paul saith In like wise our lady for t'obey to the law/ bare her sweet son Ihesu christ unto the temple of Iherusalem after the xl day of his birth/ for to offer him to god/ and for to give offering for him such as in the law was ordained/ that is to weet a payr turtellis/ or two doves was th'offering of pour folk/ like as it is wreton/ Our lord which in all caas came to make our salvation dayned not only to humble himself and descend fro his royalme/ and became man mortal semblable to us/ Also he dayned to be born of a pour woman/ And was pour/ for tenriche us/ and draw us out of the misery of this world to the richesses permanable/ ¶ And we that been pour by cause of our sins/ and without Richesses of good vyrtues/ ¶ So worthily should we come and be at feste of our lord/ we should offer to him that which by the offering is signified/ The dove which is of her nature simple/ & wyhout gall/ And the turtle naturally chaste/ ¶ For when she hath lost her make/ she will never have other make/ And with that she taketh the weeping for her song/ we aught to offer to our lord in stead of ij doves one simple will and a good Intention/ without retaining in our heart any gall of anger or of hate/ toward our neyhbour/ For as our lord saith/ if thine eye be simple/ all thy works shall be in light/ ¶ And hereof saith saint johan th'evangelist in th'apocalypse/ The city needeth no son ne moan to shine in it/ For the clearness of god shall enlumyne it/ And his lantern in lambs/ The lamb is the light/ by the lamb which is simple/ is signified to us a simple conscience and rightwise/ which maketh true judgement of th'intention/ For all works been good or evil/ if they be done in evil entencion or by hypocrisy they been evil and without profit/ like as saith Ihesu cryst/ if thine eye be evil/ Alle thy body shall be dark/ by the eye/ is understand th'intention with goodness simple/ And debonaire signefieth by the doves/ we aught also to offer a pair of turtles to our lord/ that is to say a chaste life/ and a very entencion to leave our sins/ the which is signified to us by the chasttete of the turtle/ ¶ And by her weeping/ the contrition/ As Bede saith Contrition ought to begin in dread/ and end in love/ For the soul faithful/ when she remembreth her sins in her conscience/ ¶ She weepeth for the dread of the pains of hell/ that she hath deserved/ and thus offereth she to god a turtle/ And when she hath wept/ there cometh to her an hope to have mercy and pardon of her sins/ And this hope conceived of dread in him a love of god to serve and to be in his company/ So that that soul/ that aught to sing weepeth for love/ which hath delivered her so soon fro the paryllis and miseries of this world and for to come to the sweet company of our lord/ And thus offereth she that other turtle in weeping with david the prophet the long pilgrimage/ that she hath made in the miseries of this world saying/ Heu me quia incolatus meus prolongatus est/ For when she beginneth to think after the joyous company of Angellis/ and of the souls that been in heaven/ And what joy and deduyt that they have in the overdesirous sight of our lord/ then all the world grieveth them/ and desireth to be delivered fro the faytes of the body/ for to go in to the company of these holy souls And also that saint simeon/ which by revelation of the holy ghost/ came in to the temple of Iherusalem in the same hour/ that the blessed virgin brought her dear son for to offer him/ And the holy ghost had showed to him/ that to fore that he should die corporally he should see Ihesu christ comen in to th'earth/ the which birth he knew long before to be showed by the prophets/ ¶ And when he saw Ihesu cryst brought in to the temple/ anon he knew him by the holy ghost/ to be very god and very man/ And took him between his Arms and said/ fair lord god late thy sergeant and servant from henceforth be in peace/ ¶ And suffer that after this revelation showed to me I may depart and die/ for to be delivered fro the evils of this world/ ¶ For mine eyen corporell and spiritual hath seen thy blessed son Ihesu christ/ which shall save the creatures human fro their sins/ the which thou hast made ready and ordained to fore the face of all creatures human/ for to be light to all people by his doctrine/ tenlumyne and take away derknesses that is to say of their idolatry/ After this that isaiah the prophet hath prophesied of him/ Populus genaū qui ambulabat in tenebris & cetera/ the people of gentiles or paynims/ which walked in derknessis to worship idols and devils for very god/ saw a great light/ when they issued fro their sins by the doctrine of Ihu christ which came also to the glory of the jews/ For they received his sight bodily/ like as was promised them/ by the witness of the prophets/ by which they might glorify them/ of this that their rightful king was born among them/ and conversed bodily in their country/ ¶ And saint simeon said Nunc dimittis servum tuun domine etc sire let thy servant in peace after thy word// For mine eyen have/ seen thy health/ which thou hast made ready to fore the face of all peoples/ that is light to the revelation of paynims/ and to the glory of thy people of Israhel/ Ihesu christ is called peace/ health/ light and joy/ peace by cause that he is our moyen and our advocate/ health For he is our redeemer/ Light for he is our enformer/ And glory/ for he is our governor/ ¶ This feast is called candelmas/ And is made in remembrance of th'offering that our lady offered in the temple as said is/ And every beareth this day a candle of wax brenning/ which representeth our lord Ihesu cryst/ like as the candle brenning hath three thyngiss in it/ that is to wite the wax/ the weak and the fire/ Right so be three thyngiss in Ihu cryst/ that is the body the soul and the godhead/ ¶ For the wax which is made of the be purely without company and myxtionn of of one be with another/ signifieth the body/ of our lord Ihesu cryst/ And the fire of the candele signifieth the divinity of Ihesu christ/ which enlumyneth all creatures/ And therefore if we will appiere in this feast to fore the face of god pure and clean/ and acceptable we ought to have in us three thyngiss/ which be signified by the candle brenning/ that is good deeds true faith/ with good works/ And like as the candle without brenning is deed/ Right so/ faith is deed without works as saint Jame saiths For to believe in god without obeying his commandments profiteth nothing And therefore saith saint gregory/ The good work ought to show withoutforth/ that th'intention abide good withinforth the heart/ without seching within any vain glory to be allowed and praised/ And by the fire is understonden charity/ Of which god saith/ I am comen to put fire in th'earth/ and whom I will I will bren/ This feast is called the puryfication of our lady/ not for that she had need ne ought make her purification/ For she was pure and clean without having of any tache of deadly sin ne venial/ like as she that had without company of any man by the virtue of the holy ghost conceived the son of god/ and was delivered with out losing of her virginity/ So she came with her blessed son atte forty day/ after his nativity for t'obey the commandment of the law/ after the manner of other women/ which had need of purification/ And also for to show to us th'example of humility/ he is very humble that is worthy to be praised for his virtues/ This glorious lady is queen of heaven and lady of angels/ neverthebes she is pure and humble among the women/ like as a pour woman/ without making any semblant of her great humility/ ne of the high majesty of her son/ whereof saint bernard saith in this manner O who may make us to understand glorious lady the thought of thine heart/ that thou hadst among the services that thou madest to thy blessed son in giving him suck in leyeng down and raising/ when thou sawest a little child of the born on that one part & of that other side thou knowest him to be god almighty/ And now thou believest and seest him create/ that had created all the world/ Now thou seest him feeble as a child which is all mighty and all puissant/ Now thou feedest him/ that all the world feedeth/ And now thou seest him not speaking that made man and speech/ O who should con show here upon the secrets of thine heart/ how savoured thy courage/ when thou heldest thy child between thine arms/ whom thou lovedest as thy lord/ And kissed him as thy son/ who should not marvel of this miracle/ when a virgin and a a clean Maid hath enfaunted and childed her maker and lord of all the world/ To him let us address our thoughts/ and embrace we this child of one very believe/ whom we ought to love by cause he hath humbled himself for us/ And to doubt him/ by cause he is our judge and our lord/ to whose commandments we own t'obey/ if we will be saved/ ¶ We read an example of a noble lady which had great devotion in the blessed virgin mary/ and she had a chapel in which she died do say mass of our lord daily by her chaplain/ It happened that the day of the purification of our lady her chappelayn was out so that this lady might that day have no mass/ And she durst not go to another church by cause she had given her mantle unto a power man for the love of our lady/ she was much sorrowful by cause she might hear no mass/ And for to make here devotions she went in to the chapel/ and tofore th'altar she kneeled down for to make her prayers to our lady/ And anon she fell a sleep/ in which she had a vision/ And her seemed that she was in a church/ and saw come in to the church a great company of virgins to fore whom she saw come a right noble virgin/ crowned right preciously/ And when they were all set each in order/ came a company of young men which sat down each after other in order like the other/ After entered one that bore a burden of candellis/ And departed them to them above first and so to each of them by order he gave one/ And at last came this man to this lady aforesaid and gave to her also a candle of wax/ The which lady saw also come a priest/ a deacon & a subdeacon all revested going to th'altar as for to say mass/ And her seemed that saint laurence & saint vyncent were deacon and subdeacon/ And Ihesu christ the priest/ And two angels bearing to fore them candellis/ And two young angels began the Introyte of the mass/ And all the company of the virgins song the mass/ And when the mass was song unto th'offering/ her seemed that thilk virgin so crowned went tofore and after all the other followed/ and offered to the priest kneeling much devoutly their candles/ And when the priest tarried for this lady that she should also have comen/ to th'offering/ The glorious queen of virgins sent to her to say/ that she was not courteous to make the priest so long to tarry for her/ And the lady answered/ that the priest should proceed in his mass forth/ for she would keep her kandell and not offer it/ And the glorious virgin sent yet once to her/ And she said she would not offer her candelle/ The third time the queen said to the messenger/ go and pray her that she come and offer her candle/ or else take it from her by force/ The messenger came to this lady/ And by cause in no wise she would not come & offer up her candle/ he set hand on the candle that this lady held/ and drew fast/ and she held fast/ And so long he drew and haled that the candelle broke in two pieces/ And that one half abode still in the hand of the lady aforesaid/ which anon awoke and came to herself/ and fond the piece of the candle in her hand/ whereof she much marveled/ and thanked our lord and the glorious virgin mary devoutly/ which had suffered her that day not to be without mass/ And all the days of her life after/ she kept that piece of that candle much preciously/ like an holy relic/ And all they that were touched therewith were guarished & heeled of their maladies and sekenessis/ Late us pray then humbly to the glorious virgin mary which is comfort to them that forsake their sins/ that she will make our peays to her blessed son/ and Impetre and get of him remission of all our sins/ And after this life to come to the glory & joy of heaven/ to the which bring us/ the father/ the son and the holy ghost Amen/ Here endeth the purification of our lady Here followeth the life of saint Blaze and first of his name Blaze is as much to say as glozing/ or it is said as belacius of bela which is habit/ & sius which is to say/ lityl/ And thus he is said glozing by the sweetness of his word/ meek by his habit of virtues And little by humility of manners & of conversion/ ¶ Of the life of saint Blaze Saint Blaze was so sweet/ holy/ and humble in manners/ that the christen men of capadoce/ of the city of Sebaste cheese him to be a bishop/ The which when he was bishop saw that dioclesian th'emperor made so many ꝑsecucutions to christian men/ that saint blaze sought and would dwell in an hermitage in a ditch/ in which place the birds of heaven brought to him meet for to eat/ And it seemed to him that they came to serve him/ and accompany him/ And would not depart fro him till he had life up his hand and blessed them/ And also sekemen came to him/ And anon were cured and heeled/ Now it happened that the prince of this region sent his knights to hunt/ And they could take no thing but by adventure they came unto the desert place where saint blaze was/ where they found great multitude of beasts which were about him/ Of whom they could take none/ whereof they were all abashed and showed this to their lord/ The which anon sent many knights for him/ And commanded to bring him and all the christian men with him/ And that night Ihu cryst appeared to him thrice/ which said to him/ Arise up and make to me sacrifice/ Lo here been the knights that come to fetch the at commandment of the prince/ And the knights said to him/ Come out fro this place/ The precedent calleth thee/ And saint Blaze answered my sons ye be well come/ I see now well/ that god hath not forgotten me/ he went with them and continually preached/ And died many miracles to fore them/ There was a woman/ that had a son dying/ in whose throat was a bone of a fish thwart/ which estrangled him/ And she brought him to fore his feet praying him that he would make her son hole/ And saint blaze put his hand upon him and made his prayer to god/ that this child and all they that demanded benefettes of health in his name/ that they should be helped and obtain it/ And anon he was hool and guarished/ Another woman there was/ that was pour which had a swine/ which the wolf had born away/ And she humbly prayed to saint blaze/ that she might have again her swine/ And he began to smile & said/ good woman/ Anger the not For thou shalt have again thy swine And anon the wolf brought again to the woman which was a widow her swine/ And anon after he was entr●d in to the city/ the prince commanded 〈◊〉 put him in prison/ And after another day he made him to come to for him/ whom he salued by fair words saying to him/ be thou joyful blaze the friend of god/ Saint blaze answered to him/ Be thou joyous right good prince/ but call not them gods whom thou worshipest/ but feendis/ For they been delivered to fire perdurable with them that serve and worship ●●em/ Then was the prince much wroth/ And made to beat saint blaze with staves and after to put him in prison/ then said saint blaze/ O mad man weenest thou by thy tormntiss and pains to take away fro me the love of my god/ whom I have with me and is my helpar/ And when this good widow which by saint blaze had recovered her swine herd hereof/ she slew it/ and the heed and the feet with a little breed & a candle she brought to saint blaze/ And he thanketh god & eat thereof/ & he said to her that every year she should offer in his church a candle/ And know thou/ that to the and to all them/ that so shall do shall well happen to them/ And so she died all her life/ and she had much great prosperity/ After this that the right cruel prince had brought him to fore his gods/ & in no wise might make him incline for to adore to their hoddes/ he made him to be hanged on a gy●et/ and his body to be torn with combs of iron/ And this don he was remised again to prison/ And there were seven women that siewed him/ which gathered up the drops of his blood/ which women anon were taken and constrained to sacrify to their god's/ the which said/ if thou wilt that we worship thy god's/ & that we do to them reverence send them to the water/ for to wash and make clean their visages/ to th'end that we may more clenelyer worship them/ then the prince was right glad & joyous and anon sent them to the water/ And the women took them and threw them in the middle of the stagne or pond/ And said/ Now shall we see if they be gods/ And when the prince heard this he was out of his wit for anger/ And smote himself all wroth saying wherefore retained not ye our gods that they should not have thrown them in the bottom of the water/ The mynystres answerden/ thou spakest shrewdly to the women/ & they cast them in to the water/ to whom the women said/ The very god may not suffer iniquity ne falseness/ for if they had been very gods/ they had well eschiewed that they had not be thrown there/ and had seen what we would have done/ then the tyrant became wroth/ And died to make ready lead molten/ and iron combs/ and seven coats of iron brenning as hot as fire on that one side/ And that other he died do bring smocks of linen cloth and said to them that they should cheese which they would/ And one of them that had ij small children ran hardyly/ and took the smocks of linen cloth and threw them in the fornays/ for to go after herself/ if she had failed/ And the children said to the mother/ leave us not after thee/ but right sweet mother/ like as thou hast nourisshid us with thy milk/ so replenesshe us with the Royame's of heaven Then the tyrant died do hang them and with hokes and corchettis of iron died do tear their flesh and all to rent it/ of whom the flesh was as white as snow/ And for blood they gave out milk/ And as they suffered these great tormentis/ th'angel of god descended fro heaven/ and comforted them/ and said to them/ have ye no dread/ The worker is good that well beginneth and well endeth/ and who deserveth good reward shall have joy/ & for his work complete/ he shall have his merit/ and for labour/ he shall have rest/ and that shall be the reward then the tyrant died do take them down/ and died do throw them in to the brennyg furnaces/ which women by the grace of god issued without taking harm/ And the fire was extinct and quenched/ And the tyrant said to them/ Now leave ye your art of enchantment and adore ye our god's/ And they answered/ do that thou hast begun/ For we be now called to the kingdom of heaven/ then he commanded that they should been beheaded And when they should been beheaded/ they began to adore god kneeling on their knees saying/ ¶ Lord god which hast departed us fro derknesses/ & in to this right sweet light hast brought us/ and of us hast made thy sacrifice/ receive our souls/ and make us to come to the life perdurable/ And thus had they their heedis smeton of/ and sigh their souls went to heaven/ After this the prince made saint blaze to be brought to fore him and said to him/ hast thou now worshyppid our god's/ or not/ Saint blaze answered Right cruel man I have no dread of thy menaces/ do what thou wilt/ I deliver to the my body whole/ then he took him and died him to be cast in to a pond/ And anon he blessed the water/ And the water dreyde all away/ and so he abode there safe/ and then saint blaze said to him/ if your gods be very and true god's/ late them now show their virtue and might/ and enter ye hither/ then there entered in to it lxv persons/ and anon they were drowned/ And an angel descended fro heaven/ and said to saint blaze/ Blaze go out of this water/ & receive the crow-that is made ready of god for thee/ and when he was issued out of the pond the tyrant said to him/ thou hast determined in all manners not for to adore our god's/ To whom saint blaze said/ Pour caitiff know thou that I am servant of god/ And I adore not the fiends as ye do/ And anon thenne the tyrant died do smite of his heed/ And saint blaze prayed to our lord to fore his death that who somever desired his help fro thinfirmity of the throat/ or required aid for any other sickness or infirmity/ that he would hear him/ and might deserve to be guarished and heeled/ And there came a voys fro heaven to him saying that his petition was granted & should be done as he had prayed/ And so then with the two little children he was beheaded about the year of our lord iijClxxxvij/ ¶ Here endeth the life of saint Blaze Here followeth the life of saint Agathe/ and first th'interpretation of her name AGatha is said of agios/ which is as much to say as holy/ and theos that is god/ that is to say the saint of god/ And as Crisostom saith three thyngiss make a man holy/ which three were parfyghtly in her/ that is cleanness of heart/ the presence of the holy ghost/ and plenty of good manners/ or she is said of a which is to say wit/ and of geos/ earth/ and of theos/ god/ as a goddess without earth that is without earthly love/ Or she is said of Ana/ that is to say speaking/ and of than that is perfection/ that is that she was speaking and accomplishing much parfyghtly/ and that appeareth well in her answers/ Or she is said of gaath that is service/ & thaas sovereign/ which is as sovereign service/ And by cause she said that servage is sovereign noblesse/ Or she is said of goe that is solemn/ and of than that is perfection/ For the perfection was right solemn/ like as it appeared by th'angels that buried her ¶ Of saint Agathe Saint Agathe the virgin was right fair noble of body and of heart/ and was rich of goods/ This glorious virgin served god in the city of Gathanence leading a pure and holy life/ Quyncyen the provost of Secyle being of a low lineage was lecherous/ Avaricious and a mes●reaunt and paynim/ And for taccomplysshe his evil desyris fleshly and to have richesses/ died do take saint Agathe to be presented and brought to fore him/ And began to behold her with a lecherous sight/ And for to have her himself/ he would have induced her to make sacrifice unto the idols/ And when he saw her farm in her purpoos/ he put her in the keeping of a woman named affrodysse/ which had ix daughters over foul like unto the mother/ This died he for to induce saint Agathe to do his wyll● within thirty days/ Affrodysse and her daughters entreated the holy virgin to consent to the will of the provost/ And sometime they made to her great promises of temporal goods/ and of great eases/ And sometime they made to her menaces of grievous torments/ for to suffer and great pains/ to which saint Agathe answered freely/ My courage & my thought been so firmly founded upon the farm stone of Ihesu christ that for no pain it may not be changed/ your words been but wind/ your promesses been but Rayne/ And your menaces been as rivers that pass/ And how well that all these thyges hurtle at fundament of my courage/ yet for that it shall not move/ In this manner answered she/ and allway wept in making her prayers/ and much great desire had she to come to Ihesu christ by martyrdom and by tormentis/ when affrodysse saw well/ that in no wise she would be mo●uyd she went to the provost quyncianus/ and said to him Sonner should the stones wax soft/ & torn iron to soft lead/ than torn the courage of this maid/ or to take fro her the christian faith/ I and my dought●es/ have done none other thing night ne day one after another/ but to labour/ how we might torn her heart to your consenting/ I have promised her in your name/ your precious aournementes/ clothes of gold/ houses/ lands/ towns/ servants/ and great maynees/ And all this she despiseth/ and reputeth them at no value/ when quyncian herd this/ anon he made her to come to fore him in judgement/ And demanded her of her lineage/ And atte last he would constrain her to make sacrifice unto th'idols/ And saint Agathe answered that they were no gods/ but were devils that were in th'idols made of marble and of wood and overgylte/ Qunncianus said cheese one of two/ or do sacrifice to our god's/ or thou shall suffer pain and torments/ Saint Aghate said/ thou sayest that they be gods/ by cause thy wife was such one as was venus thy goddess/ and thou thyself as Jupyter/ which was an homicide and evil/ Quyncyanus said it appyereth well that thou wilt suffer torments in that thou sayest to me villainy/ Saint Agathe said I marvel moche that one so wise a man/ is such a fool becomen/ that thou sayest of them to be thy god's/ whose life thou ne thy wife will follow/ if they be good I would that thy life were like unto theyres/ And if thou refusest their life/ then art thou of one accord with me/ Say thenne that they be evil/ and so foul/ and forsake their living/ and be not of such life as thy gods were/ Quyncianus said what ghost thou thus vainly speaking/ make sacrifice/ unto the gods/ or if thou do not/ I shall make the to die by diverse tormentis/ Saint Aghate abode farm and stable in the faith/ Theenne quyncianus died do put her in a dark prison/ And she went also gladly and with as good will as she had been prayed to goon to a wedding/ On the morn quyncianus made her to be brought to fore him in judgement/ And said to her/ Agathe how art thou advised for thy health/ She answered christ is mine health/ Quyncianus said renye cryst thy god/ by which thou mayst escape thy tormentis/ Saint Agathe answered/ Nay/ but renye thou thine idols which been of stones and of wood/ And adoure thy maker that made heaven and earth/ And if thou do not/ thou shalt be tormented in the perpetual fire in hell/ then in great ire quyncianus died her to be drawn and stratched on a tree and tormented and said to her/ Refuse thy vain opnyon that thou hast/ and thou shalt be eas●ed of thy pain/ and she answered I have as great dilection in these pains/ as he that saw come to him that thing which he most coveteth to see/ or as he that had found great treasure/ And like as the wheat may not be put in the garner unto the time/ that the chaff be beaten of/ in like wise my-sowle may not enter in to the Royame's of heaven/ but if thou well torment my body by thy ministers/ then quyncianus died her to be tormented in her breasts and paps/ and commanded that her breasts and mamellis should be drawn & cut of/ when the mynystres had accomplysshid his commandment/ then saint Agathe said/ Over fellow and cruel tyrant haste thou no shame to cut of that in a woman/ which thou didst suck in thy mother/ and whereof thou were nourished/ But I have my paps hole in my soul/ of which I nourish all my wits/ the which I have ordained to serve our lord Ihesu christ sith the beginning of my youghte/ After quyncyanus died do put her in prison/ and commanded that none should enter for to hele her/ ne none should give to her meet ne drink/ and when she was fast closed in the prison/ there came an ancient noble man and to fore him a child bearing a light & diverse ointments in his hand/ This noble man said that he was a surgien/ and in comforting her said/ how well that the tyrant hath tormented the bodily/ nevertheless thou hast more tormented him in his heart by thy answers/ I was there when he made thy paps to be cut of/ And saw how I might well hele them/ then said she/ I knew never of medicine corporal/ And it were shame to me to take it now/ That which I have avowed and kept to my lord sith mine Infancy/ yet I shall keep it if it please him/ Thancient noble man answered/ I am also crysten and a good master and leech/ be not a shamed/ She answered/ whereof should I be ashamed/ thou art Ancient & of great age/ And how well that I be a young maid/ Nevertheless my body is deffeted by the torments/ that the wounds suffer nothing to enter in to my thought whereof I should be ashamed & not for that/ I thank the fair father that thou art so diligent to hele me/ but know that my body shall receive no medicine of noman/ And this noble man said wherefore sufferest thou not me/ that I may hele and guarish thee/ She said by cause I have Ihesu christ my saviour which with a word healeth all/ And if he will he may hele me And the good man smiling said/ And he hath sent me hither for to hele thee/ I am his Apostle/ And know verily that thou art hole in the name of him/ And anon th'apostle vanished away/ then she fill down in prayers and said/ Lord Ihu christ I yield to the thankyngiss that thou hast remembered me/ and hast sent thine apostle saint peter to me which hath comforted me and healed my wounds/ And after thorison made/ she saw that her paps were again restored to her/ and all her wounds healed/ And all that night was the prison fulfilled with great clearness and light/ so that the keepers fled/ for the great dread that they had/ and left the prison all open/ Thenne said to her the other prisoners that were in the prison/ that she should go their way/ And she said that shall never happen that the keepers of the prison shall suffer any harm for me/ ne that I shall lose my crown/ I shall abide/ in the faith of Ihesu christ/ my lord which hath comforted and heeled me/ After four days quyncianus made her to be brought to fore him in judgement/ and said to her that she should do sacrifice to th'idols/ She answered these words been vain/ and thy commandments evil they make the air to stink/ he is moche meschant that believeth in a stone and without intendment/ And leaveth our lord the very god that hath heeled me/ and hath restored to me again my paps/ Quincianus demanded her/ who is he that hath heeled thee/ She said Ihesu christ Quincianus said/ namest thou yet Ihu cryst/ She answered I shall have in my heart Ihesu cryst as long as I shall live/ Quincianus said/ yet shalt thou see if he may help and hele thee/ And then he made her all naked to be rolled upon brenning brands/ And anon the ground where the holy virgin was rolled on began to tremble like an earth quave/ and a part of the wall fell down upon syluayn counseyllour of quyncianus and upon fastion his friend/ by whose counsel she had be so tormented/ And then all the city of Cathanence was abashed/ And the people came running unto the house of Quincianus saying in a great bruyt/ that the city was in a great paryll for the torments that he died to saint Aghate/ Quincianus redoubted the bruit of the people/ And went▪ out by hind & commanded that she should be remised in prison/ when she came in to the prison/ she joined her hands holding them up to hevenward/ and said in praying/ ¶ Lord god Ihesu christ which hast created me of nought And sith my youth hast kept me/ & hast suffered me to live well in my youth/ which hast taken fro mine heart the love of the world/ and hast made me to overcome the tormentis/ and hast lent me patience/ among the pains/ I pray the that thou take my speryte/ For it is time that thou make me to depart fro this world/ and to come to thy mercy/ This ●ryson and prayer made she an high to fore many persons and anon after she gaaf up the ghost and rendered her soul/ The year of our lord ijC and liij/ in the time of decius th'emperor of Rome/ After this the christian people took the body for to bury it worshipfully/ And whiles they arrayed it with ointments for tenbawme the corpse/ Anon came a young man clad in silk/ and well an hundred that followed him richly clothed/ which were never to fore seen in the city/ ne never after also/ this young man whom followed the fair company set him on that one side of the tomb/ in which the body should be put/ And when the body was enbamed within the tomb/ this young man set at heed of the body a short table of marble stone/ in which was written this scripture/ Mentem sanctam spontaneam honorem deo & patrie liberacionem/ which is as much to say/ The holy saint Aghate had allway holy thought and pure And gave honour to god with a free will/ in all her works/ And pourchaced by her prayers peace and deliverance to all the country/ After that the table containing this scripture was set at her heed/ the young man and all his company departed fro the tomb being closed without appyering any more afterward/ wherefore it is supposed that this young man was her good angel/ This was published overall/ whereof the jews and saracens began to sing/ and worship the sepulchre of the tomb of saint aghate/ Quincianus the provost deyde of an evil death/ in the way as he went for to seche the goods and richesses of saint Agathe/ and also for to have taken her parents/ And never after/ could be known where his body be came/ And for to prove that she had prayed for the salvation of the country/ Atte the beginning of Feverer the year after her martyrdom/ there aroos a great fire/ and came fro the mountain toward the city of Cathanence/ and brent the earth and stones/ it was so fervent/ then ran the paynims to the sepulchre of saint agathe/ and took/ the cloth that lay upon her tomb/ and held it abroad against the fire/ And anon on the ix day after/ which was the day of her feast ceased the fire/ as soon as it came to the cloth that they brought from her tomb/ showing that our lord kept the city from the said fire by the merits of saint agathe/ To whom pray we that she by her prayers may get and Impetre grace of our lord to be kept from all parillis of fire in this world/ And when we shall depart hens/ t'eschew the perpetual fire/ and to come to the glory & joy in heaven amen/ Here endeth the life and passion of saint Agathe Of saint Amande and first th'interpretation of his name AMande is as much to say as amyalle/ For he had in him three things/ that make a man amiable/ The first is to be courtoys and gracious in company/ As solomon saith in his proverbs the nineteen chapiter/ Vir amabilis ad societatem/ The second is to be honest/ in conversation/ as it is said of hester/ hester secundo/ Quod omnibus oculis amabilis videlatur/ The third is to be virtuous in faith of prowess as it is said in the book of paralipomenon/ the second chapter/ Saul & jonathas amabiles et decori/ Of the life of saint amande Saint amand was born of noble father and mother/ On a time he entered in to a monastery/ And as he walked and went in the church he fond a great serpent/ whom by the virtue of his prayer and with the sign of the cross he made him to issue out/ And to entry in to the great pit out of which he never issued after/ And after saint amande came to the sepulchre of saint martin/ and there abode xv year/ where he lived with barle breed and water/ and aware always the hair/ After that/ he went to rome And went in to the church of saint peter/ and abode there by night/ the kepar of the church put him out right rudely/ And saint peter appeared to him as he lay and slept to fore the church door/ And sent him in legation in to france/ where he fond the king dagobert/ the which he reproved strongly of his sins/ The king was angry and put him out of his Royame's/ After when the king had no son/ he made his prayer to god that he might have one/ And god sent him one/ And when he was born/ he thought moche & sorrowed who should baptize him/ And it came unto his mind that he would that saint Amande should baptize him/ Saint amande was sought and brought to the king/ and assoon as he was come the king fell down to his feet/ and prayed him that he would pardon him of that he had trespassed to him/ And that he would baptize his son/ And saint amande granted benignly to the king his request/ the first petition/ but not the second request/ for he dread that he would have desired about some worldly occupation or secular things/ of which he would not gladly entremete/ and went his way and departed/ but at last as vanquished by the prayers of the king he granted him And thus then as he baptised the child/ & noman answered/ the child with a clear voys said and answered Amen/ And after this the king prom●ted him to be bishop of sense/ And ●●han he saw that the word of god in predication was despised and not set by/ he went in to Gascoigne/ where he saw a jogeler mocqued his words/ The fiend took him and with his owen treth he tore him/ and confessed that he had done Injury to the person of god and anon died miserably/ Now it happened on a time that he weesshe his hands/ and a bishop made the water to be kept/ of which water a blind man had his sight again/ It happened that in that place by the will of the king he would edeffye a monastery/ of monks/ then a bishop that was of the next city took it grievously and was much angry therewith/ and commanded his servants to cast him out/ or else they should slay him/ And anon they came to him and said to him in guile and treason/ that he should go with them/ and they would show to him a place apt and good/ and water enough/ for to edify upon a monastery for monks/ And he that knew their malice and their evil purposes went with them unto the top of an high montayne where as they would have slain him/ And he desired much the martyrdom for the love of our lord/ and for to come in to his company/ but anon suddenly descended fro heaven such a tempest of Rain and of orage that it covered all the mountain/ so moche that/ that one could not see that other/ and supposed to have deyde suddenly/ And they fell down to th'earth on their knees/ praying him to pardon them/ And that they might depart thence alive/ For whom he put himself to prayer and anon the storm was appeasid and the wether fair/ They went to their place/ And saint amande thus escaped fro this peril/ And many other miracles he showed and died in th'honour of our lord And finished in holy virtues his life and departed out of this world in the time of heraclius th'emperor about the year of our lord vjCliij Here endeth the life of saint Amande Here next followeth the life of saint Uedaste Saint Uedaste was ordained bishop of arras by the hand of saint remyge/ And saint vedast was of moche great holiness and cleanness For when he came to the gate of Arras he fond there ij pour men of whom the one was lame/ and that other blind these two pour men demanded of him some alms/ And saint vedast answered to them and said/ I have neither gold ne silver/ but this that I have I give to you/ then he made them both hool by the virtue of his prayer/ ¶ It happened on a time he can in to a church destroyed/ and fond there a wolf among the bushes/ And he commanded him that he should go his way/ And anon he obeyed to him & fled/ so that sith that time he was not seen/ Atte last when he had converted moche people by his word and predication to the faith of god/ and also by good ensamples showed evidently to the people/ in the fourtythe year of his bishopric/ he saw a dove of fire that came fro heaven to his house/ And by that he understood well/ that he should finish and pass/ out of this world/ And so he died/ For he deed anon after about the year of our lord ucl/ when his body should be translated/ Saint omer which was blind for age was sorry that he might not see the body of saint vedast and anon our lord enlumyned him and rendered to him his sight/ And saw the body of saint vedaste/ but anon after/ he was blind again as he had been to fore/ late us pray to him etc/ Thus endeth the life of saint Uedaste Here beginneth the life of saint valentine and first th'interpretation of his name valentine is as much to say as containing valour/ that is perseverant in great holiness valentyn is said also as a vayliaunt knight/ For he was a right noble knight of god/ And the knight is said valiant that fleeth not/ and smiteth & defendeth valiantly/ and overcometh much puissantly/ And so saint valentyn withdrew him not fro his martyrdom in fleeing/ he smote in dystroing th'idols/ he deffended the faith he overcame in suffering/ Of saint Ualentyn the martre Saint valentine friend of our lord/ and priest of great authority was at Rome/ It happened that Claudius' th'emperor made him to come to fore him/ And said to him in demanding what thing is that/ which I have herd of the valentyn/ why wilt thou not abide in our amity/ and worship th'idols and renounce the vain opinion of thy creance/ Sayyt valentyne answered him/ if thou hadst very knowledge of the grace of Ihesu christ/ thou shouldest not say this that thou sayest/ but shouldest renye th'idols/ and worship very god Thenne said to saint valentyn a prince Then said to saint valentyn a prince which was of the council of th'emperor/ what wilt thou say of our gods and of their holy life/ And saint valentyn answered/ I say none other thing of them but that they were men mortal and meschant/ and full of all ordure and evil/ then said claudius th'emperor/ if Ihesu christ be god verily/ wherefore sayst not thou the truth/ And saint valentyn said/ Certainly Ihesu christ is only very god/ And if thou believe in him verily/ the soul shall be saved/ thy Royame's shall multiply/ and he shall give to the always victory of thine enemies/ then claudius turned him unto all them that were there and said to them/ lords romans/ here ye how wisely and reasonably this man speaketh/ Anon the provost of the city said/ Themperor is deceived and betrayed/ how may we leave that/ which we have holden and acostomed to hold sith our enfancie/ with these words th'emperor turned and changed his courage/ And saint valentine was delivered in the keeping of of the provost/ when saint valentyn was brought in an house in prison/ then he prayed to god saying/ lord Ihesu cryst very god which art very light/ enlumyne this house in such wise/ that they that dwell therein may know the to be very god/ And the ꝓuost said I marvel me/ that thou sayest that thy god is very light/ & nevertheless if he may make my daughter to here and see/ which long time hath been blind/ I shall do all that thou comandest me/ and shall believe in thy god/ Saint valentyn anon put him in prayers/ And by his prayers the daughter of the ꝓuoste received again her sight/ And anon all they of the house were converted/ After th'emperor died do smite of the heed of saint valentyn the year of our lord ijClxxx/ Then late us pray to saint valentine/ that he get us pardon/ of our sins/ Amen Thus endeth the life of Saint Ualentyn Here followeth the life of saint julian and first th'interpretation of her name IUliane is as much to say as brenning plainly/ for she brent herself/ against the temptation of the devil which would have deceived her And she helped many other to believe in the faith of our lord Ihesu cryst ¶ Of saint Julian Saint Julian was given in marriage to the provost of nicomede which was named Elongius/ And he was a paynim/ And therefore she would not assent to the marriage ne assemble with him/ but if he would first take the faith of christ and be baptized/ when her father saw this Anon he died do her to be naked and made her to be beaten sore/ And after delivered her to the provost/ And after when the provost held her/ and saw the great beauty in her/ he said to her/ my most sweet Julian why hast thou brought me in such confusion that I am mocqued/ by cause that thou refusest to take me/ She said if thou wilt adore my god I shall assent and agree to take thee/ And otherwise shalt thou never be my lord/ to whom the provost said Fair lady that may I not do/ For th'emperor should then smite of my heed/ And she said/ if thou doubtest so moche th'emperor which is mortal/ why should not I doubt mine emperor Ilesu christ which is immortal do what thou wilt/ For thou mayst not deceive me/ Thenne the provost died her to be beat/ most cruelly with Rods/ And half aday to hang by the hairs of her heed/ and molten lead to be cast on her heed And when he saw that all this grieved her not/ he made her to be bounden in chains/ and to be set in prison/ To whom the devil came then in the likeness of an angel/ which said to her in this manner/ Julian I am the angel of god which hath sent me to the to warn and say that thou make sacrifice to th'idols for teskape the torments of evil death/ then she began to weep/ And made to god this prayer/ Lord god suffer not me to be lost/ but of thy grace show to me what he is that maketh to me this monition/ The same time came to her a voys that said/ that she should set hand on him/ and that she constrain him to confess what he was/ ¶ And anon she took him/ and demanded him/ And he said that he was the devil/ ¶ And that his father had sent him thither for to deceive her/ She demanded him who is thy father/ ¶ And he answered beelzebub/ which sendeth us for to do all evil/ And maketh us grievously to be beaten when we comen vanquished of the christian people/ And therefore I am certain I shall have moche harm by cause I may not overcome thee/ ¶ She said to him of what craft is thy father belzebub/ the devil said/ he contriveth all evil & when we come in to hell/ he sendeth us for to tempt the souls of the people/ She demanded what torments suffereth he/ that cometh vanquished of a christian creature/ the devil said we suffer then much grievous torment/ ¶ And by cause when we be vanquished of a good man we dare not return/ and when we be sought and can not be founden/ then commandeth our master to other devils that they torment us where some ever they find us/ ¶ And therefore we must obey to him as to our father/ And of what craft art thou/ I take solace in the shrewdness of the people/ I love homicide luxury/ battle/ and make debate and war/ And she demanded him ghost thou never to do good works and profitable/ the devil answer/ Madame to th'end that I answer the truth/ To my right great harm and evil am I come hither/ For I had well supposed to have deceived thee/ and made the to make sacrifice to th'idols/ and to renounse thy god/ when we come to a good christian man/ and we find him ready to do service to god we send in him many thoughts vain and evil/ and also many evil desires/ and torn his thought by this that we set to fore him/ and we send errors in his thougtes/ And we let him not persevere in his orisons ne in no good works/ yet if we see any that will go to the church or in other place for any good anon we been in their ways and cast in their hearts diverse thoughts and occasions by which they be dystorned for to do well/ But who somever may understand our temptations and appertain them/ to th'end that he put away fro him the evil cogitations & thoughts/ and will make his prayers and do his good works/ and here the words of god and the divine service/ Of him we be cast out/ And when they receive the body of Ihesu christ we depart forthwith fro them/ we set our intent to nothing but to deceive good persons/ that lead an holy life/ and when we see them do good works/ we send in them bitter and grievous thoughts for to leave all/ and do our will/ saint Julian said/ O thou esperyte how art thou so hardy to tempt any christian person/ And the devil answered/ how darest thou thus hold me/ if it were not thou affyest in Ihesu cryst/ right so trust I in my father/ which is a malefactor/ and I do that pleaseth him/ I have pained me to do oft many evils/ And sometime I come to mine intent & accomplyssh my desire/ but at this time I have failed/ I would I had not comen hither/ Alas how understood my father/ of this that should not hap Madame late me go & give me leave to go in to some other place/ for it is no need that I accuse the to my father/ Atte last she let him go/ On the morn the provost commanded that saint julian should be brought to fore him in judgement And when he saw her so well guarished and her visage so fair/ and so shining/ then said the provost to her Julian who hath taught the and how mayst thou vaynquyssh the tormentis/ And she said herkene to me/ and I shall say to the My lord Ihesu christ hath taught me to adore the father the son and the holy ghost/ For I have overcomen and vanquished Sathanas thy father/ and all his other devils/ For god hath sent his Angel for to comfort me and to help me/ meschant man knowest thou not/ that the tormentis been made ready fore the everlasting/ where thou shall be tormented perpetuelly in a perpetual darkness and obscurity/ Anon the provost made to be brought a wheel of iron between two pilers and iiij horses to draw it forth And four knights at one side and four knights on that other to draw and four for to draw forth the wheel so that all the body was tobroken/ in such wise that the mary came out of the bones/ And the wheel was all bloody/ then came an angel of god and broke the wheel/ and healed the wondes of saint Julian and healed perfaytly/ And for this miracle were converted all they that were present/ And anon after for the faith of Ihesu christ/ were beheaded men and women to the nomof Cxxx persons/ After commanded the provost/ that she should be put in a great pot full of boylling lead/ And when she entered in to the said pot/ Alle the lead became cold/ so that she felt none harm/ ¶ And the provost cursed his gods// by cause they might not punish a maid that so vanquished them/ And then he commanded to smite of her heed And when she was led to be beheaded the devil appeared to the provost in figure of a young man and said/ Spare not good people/ and of her have no mercy/ For she hath blamed your god's/ And don moche harm/ ¶ And me she hath beaten this night passed/ Therefore render to her that she hath deserved/ With these words saint Julian looked behind her for to wite who said such words of her/ ¶ Anon the devil said/ Alas/ Alas caitiff that I am I doubt me/ that yet she will take and bind me/ ¶ And so he vanished away/ After this that she had admonested the people to love and serve Ihesu cryst/ she prayed them all to pray for her/ And then her heed was smeton of/ The provost entered in to a ship with xxxiiij men for to pass an Arm of the see/ Anon came a great orage and a tempest/ which drowned the provost and all his company in the see/ ¶ And the see threw their bodies to the rivage/ And wild beasts came thither and eat them/ Thus this holy vygyne saint julane suffered martyrdom for our lord the xiv kalends of the month of march/ late us pray to her that she pray for us etc/ Thus endeth the life and passion of saint julian virgin Of thee chayering of saint Peter th'apostle THe chair is said in three manners/ that is the chair Ryall as it is said in the book of kings/ David sitting in a chair/ And there is a chair of priests as regum prymo/ Hely the priest sitting upon a chair/ And the third is the chair for a Master/ as is said/ Mathei twenty-three/ upon the chair of moyses et cetera/ then saint peter sat in a chair rial/ For he was prince of thappostles And he sat in the chair of priests/ For he was lord of all the priests/ And in the chair of the master/ For he was a great doctor of christian men/ The first was of equity/ The second of quantity/ And the third of truth and of virtue/ HOly church halloweth the feast of saint petre th'apostle/ & this day was saint petre honourably enhanced in the cite of antioch/ & set in the chair as a bishop/ Many causes there been/ wherefore this feast is hallowed and established/ Of whom the first is as is said in a sermon of this feste/ that when saint peter went for to preach the word of god/ and founded holy church by his predication/ Niceta & Aquila showed unto the city of Antioch/ that peter th'apostle of god came thither/ wherefore the people/ And also the nobles of the city/ came against him And knowleched themself culpable/ of that they had holden of the predication of Simon magus/ which was an chapter/ ¶ After they died to be brought to fore him all such people as were vexed with diverse maladies and sicknesses/ of whom there were so many that they might not be numbered/ ¶ Saint peter beheld their repentance/ ¶ And also that they believed firmly in the name of god/ And anon life up his hands unto heaven and made his prayer to god saying/ ¶ O god father almighty I yield to the thankings/ in this that thou hast worthily fulfilled the promesses of thy blessed son by which all creatures may know that thou art one only god in heaven and in earth/ And after he ascended up in to an high place/ And all the multitude of sekemen were brought to fore him/ And said to them in this manner/ ye that see me a mortal man as ye be/ ween ne suppose not ye/ that by me ye may be heeled/ but by him that is descended fro heaven to th'earth/ which giveth to all them that believe in him full health of body and of soul/ this aught ye to believe/ to th'end that all may know that ye that thus believe entirely with all your heart in Ihesu christ may 〈◊〉 made hool and guarisshid by him/ & anon all they that were seek cried with an high voice/ we believe that Ihu christ is very god/ suddenly a light appeared there/ And all the seek people were guarished and beled/ of what somever malady they had/ And that same day the holy ghost showed so greatly his grace/ that fro the lest unto the most/ Alle believed in our lord Ihesu cryst/ ¶ And there were baptised in seven days more than ten thousand persons of men women and children/ ¶ And also theophilus the lord and provost of the city/ to whom saint peter had raised his son/ which had been xiv year deed/ And some say that of his palace he made a church/ in the which all the people set up a chair for saint peter to sit in more higher for to preach the doctrine of Ihesu christ/ and the better to be herd and seen/ And of thexalting thus of saint peter in to this chair/ this feast taketh the name of the chayering of saint peter/ And in this church was saint peter seven year And fro thence he went to Rome/ and governed the church of Rome xxv year/ ¶ That other reason why this feast was established was for the reverence of the crown or tonsure on his heed/ which yet clerks bear and have/ ¶ For like as some say/ at this journey was first found the crown of the clerks/ For when saint peter preached at first time in the city of antioch/ the paynims share him upon his heed above like a fool in despising christian law/ And by cause this was done to saint Peter/ For to do him despite and shame/ it was sith/ stablished that the clergy should have his crown shaven/ in sign of right great honour and authority/ And it is to weet that in the crown been three thyngiss/ first the heed is discovered and bare above/ and the here cut away/ And the crown is round/ There been three reasons why the heed is bare/ of which saint denys assigneth the twain/ and saith the rasure and cutting of/ of the here signifieth pure life and clean without any arraying without forth/ For like as hairs been naturally for to adorn the heed/ right so dysforme they the heed when they be cut of by mocquery or other wise/ Also good manners which ought to aourne the clean life/ defforme the holy conversation when they been left & taken away by habits covoytous and proud/ Also the rasure or shaving which is on the overmest part of the heed/ signefieth that between god & them/ ought be nothing ne mean that should displease god/ but their love should be in god without any letting & enpesshement/ And should address in 'em their thoughts/ The second thing that is in the crown is that the hairs obey shave clean away/ by that is signified that the clerks ought to take away fro their hearts all vain thoughts/ which might let & enpesshe the service divine/ & also aught to be with drawn from all temporal business/ safe only to have their necessities/ The third thing that is in the crown/ is that it is round/ and this figure seemeth good by many reasons/ The first it that a round figure hath neither beginning ne end/ The second is in a round crown been no corners/ And as saint bernard saith where as been corners/ there is gladly filth/ and that is to be understand/ that the clerks ought not to have in their hearts no corners where the filth of sins might assemble/ but aught to have a clean conscience/ And also they ought to have truth in their mouths For as saith saint Iherome/ truth seeketh no corners/ The third reason is For like as the figure of a crown/ is most fair among all other/ So the conversation of clerks or priests ought to be best adorned of good manners among all other lay people/ The fourth reason is/ for like as a crown hath but one way round and no figure/ like as saint Austyn saith/ there is none so simple a figure as that which hath but one way/ Also the clerks ought to be simple in their conversation with out fiction/ and pride/ And it is to wit that holy church halloweth of saint peter iij festes in the year for three yefts/ that he hath power to give to the people/ The first is the chair For he giveth absolution of sins/ The second feast is called advincula/ that is the first day of August/ Fur he by his power transumeth the pain perpetuell due for sins mortal in to pain temporal/ The third feast is of his martyrdom/ For he hath power to release some pains of penance enjoined for the sins confessed/ And for these three causes/ he is dign and worthy honourably to be served and worshipped/ Late us then pray to him/ that he may Impetre and get to us remission of all our sins/ and after this short transitory life we may come to everlasting joy and glory in heaven/ Amen Thus endeth the Chayering of saint Peter Of saint Mathye th'apostle/ & first th'interpretation of his name MAthias in hebrewe is as much to say as given to our lord/ or a gift of our lord/ or else humble or lityl/ For he was given of our lord/ when he was chosen fro the world/ and was set and entered among the lxxij disciples/ he was also given of our lord/ when he was chosen by lot & numbered among thappostles/ he was lityl/ For he had all very meekness/ in him & humility ¶ There be iij manners of humylitees as saint Ambrose saith that the first is of the affliction by which aman is made humble/ The second is consideration of of himself/ & the third is of that devotion which is of the knowledge of his maker/ Saint mathye had the first in suffering martyrdom/ The second was in despising himself/ and he had the third in amerueylling the majesty of our lord/ For mathye is said/ as doing good for evil/ For he being good was set in the place of judas the traitor/ And his life is red in holy church and bede writeth it as many holy men witness/ ¶ Of saint mathye Saint mathye th'apostle was in the place of judas the traitor/ And therefore first we shall rehearse here the birth and beginning of judas It is red in an history thaugh it it be named apocrypha that there was a man in Iherusalem named r●ben/ and by another name simeon of the kindred of david/ or after saint Iherome of the tribe of ysachar which had a wife named Ciborea/ and on the night that judas was conceived his mother had a marvelous dream whereof she was so sore afeard/ For her seemed that she had conceived a child that should destroy their people/ and by cause of the loss of all their people/ her husband blamed her moche and said to her thou sayest a thing over evil/ or the devils will deceive thee/ She said certainly if so be that I shall have a son/ I trow it shall be so as I have had a revelation and none illusion/ when the child was born the father and mother were in great doubt/ and thought what was best to do/ ¶ For they durst not slay the child For thorror that they should have therein/ neither they wist not how they might nourish one that should destroy their lineage/ then they put him to a little fyscelle or baskette well pitched & set it the in see And abandonned him to drive whither it would/ ¶ And anon the floods and wal●es of the see brought and made him aryue in an island named Scaryoth/ ¶ And of this name was he called judas Scaryoth/ Now it happened that the queen of this country went for to play on the rivage of the see/ And beheld this little nacelle and the child/ therein which was fair/ And then she sighed and said/ ¶ O lord god how should I be eased if I had such a child/ then at lest should not my Royame's be without heir/ then commanded she that the child should be taken up and be nourysshid and she feigned herself to be great with child/ And after published that she had born a fair son/ when her husband herd say hereof/ he had great joy/ and all the people of the country made great feste/ ¶ The king and queen died do nourish and keep this child like the son of a king/ Anon after it happened that the queen conceived a son/ And when it was born and grown judas beat oft that child/ For he wend that he had been his brother and oft he was chastised therefore/ but allway he made him to weep so long that the queen/ which knew well that judas was not her son/ And atte last she said the truth/ and told how that judas was founden in the see/ and yet this ere was known judas slew the child that he had supposed to be his brother and was son to the king/ And in eschewing the sentence of death/ he fled anon and came in to Iherusalem/ And entered in to the court of pilate which tho was provost/ And he so pleased him that he was great with him and had in great chyerete/ and nothing was done without him/ Now it happened on a day that pilate went for to disport him by a garden/ belonging to the father of judas/ And was so desirous to eat of the fruit of thapp●lles that he might not forbear them/ And the father of judas knew not judas his son/ For he had supposed that he had be drowned in the see long tofore ne the son knew not the father/ when pilate had told to judas of his desire he sprang in to the garden of his father/ and gathered of the fruit for to bear ●o his master/ but the father of judas deffended him/ And there began between them much strife and debate first by words/ and after with fighting so moche that judas smote his father with a stone on the heed/ that he slew him/ ¶ And after brought thapples unto pilate/ And told to him how that he had slain him that ought the garden/ then sent pilate to seize all the good that the father of judas had/ And after gave his wife to judas in marriage/ And thus judas wedded his owen mother/ Now it happened on a day that the lady wept & sighed much strongly & said/ alas how unhappy that I am/ I have lost my son & my husband/ My son was laid on the see and I suppose that he be drowned and my husband is deed suddenly/ And yet it is more grievous to me that pilate hath remaryed me against my will Then demanded judas of this child And she told him how he was set in the see/ And judas told to her how he had be founden in the see/ in such wise that she witted that she was his mother/ & that he had slain his father/ & wedded his mother/ wherefore thenne he went to Ihesu christ which died so many miracles/ & prayed him of mercy & forgifnes of his sins/ Thus far it is red in th'history which is not authentic/ Our lord made judas one of his apostles & retained him in his company/ and was so prive with him/ that he was made his procurator & bore the purse for all the other/ and stolen of that which was given to cryst/ then it happened that he was sorry and angry/ for thoygne meant that mary magdalene poured on the heed and feet of our lord Ihesu christ & said that it was worth CCC pens and said that so much he had lost/ And therefore sold he Ihesu christ for thirty pens of the money usual/ of which every penny was worth x pens/ And so he recowerd CCC pens/ Or after that some say/ that he ought to have of all the yefts that was given to Ihesu cryst the tenth penny/ And so he recovered thirty pens of that he sold him And neverthheles atte lest he brought them again to the temple and after hinge himself in despair/ And his body opened and cleft a sunder/ and his bowels fill out/ And so it appertained well that it should so be/ for the mouth which god had kissed ought not to be defouled in touching/ & also he ought not to die on the earth/ by cause all earthly creatures ought to hate him/ but in the air where devils and wicked spirits ●ee/ by cause he had deserved to be in their company/ then when the time came between th'ascension/ and wythsontyde saint peter beheld that the number of thappostles was minished/ he aroos up in the middle of the disciples/ and said fair brethren/ ye know how our lord Ihesu christ had chosen xij men for to bear witness of his resurrection/ And judas was goon the evil way/ It behoveth t'accomplish the number of xij/ of such as hath been with him/ And sith they chosen two of them that were there/ that one was named joseph surnamed justus/ and that other was mathye/ And then they made their orisons & said/ lord god which knowest the hearts of all the persons/ Show to us whom we shall cheese of these twain here/ And after they cast lots/ and the lot fill on mathye/ which forth with was enombred with the other xj/ And then were they xij/ But the holy saint denys saith that the lot was a Ray and a shining which came and shone upon him/ And anon he began to preach/ and had his predication about Iherusalem/ And was much virtuous and died many miracles as is wreton of him of whom the legend followeth/ which legend is found at Tryre in Almaigne/ saint mathye which was set in the place of judas/ was born in bethlehem of the tribe of juda/ he was set to school and in a little time he learned all the science of the law and of the prophets/ he was afeard of fleshly lusts/ And he passed his youth in good manners/ his courage was inclined to all virtues/ ¶ For he was humble and debonayr/ and allway ready unto do mercy/ And was not proud in prosperity/ ne fraylle in adversity/ he died that/ which he preached he made the blind to see and heeled the seek men/ he raised the deed men/ and died great miracles in the name of Ihesu christ/ And when he was accused hereof to fore the bishop of Iherusalem/ it was demanded him that he should answer thereto/ And he said/ It behoveth not moche tanswere hereto/ by cause for to be a christian man it is nothing crymynel/ but it is a glorious life Then said the bishop that he would spare him and give him respite to repent him/ And saint Mathye answered god forbid that I should repent of the truth that I have truly founden and become an apostate/ He was farm in the love of god & clean of his body/ and wise in speaking to all the questions of scripture/ And when he preached the word of god/ many believed in Ihesu cryst by his predication/ The jews took him And brought him to justice/ and had gotten two false witnesses against him and for taccuse him/ the which cast on him first stones/ and the other after/ and so was stoned/ And he prayed that the stones might be buried that the false witnesses had cast upon him/ For to bear witness again them that stoned him/ And finably he was slain with an ask after the manner of the romans/ And he held up his hands/ and commanded his esperyte to god/ And after is is said that his body was brought to Rome/ And fro rome it was translated unto teyre Another legend saith that his body lieth at Rome/ and buried under a stone of pourphyrye in the church of saint mary the mayor/ ¶ Of saint Gregory the pope GRegorye is said of grex which is to say a flock/ & of gear which is to say a preacher/ then Gregory is to say as a preacher/ to an assemble or flock of people/ or it is said as a noble doctor/ or preacher/ Or gregory is to say in our language as awaked/ For the awoke to himself to god/ and to the people/ he awoke to himself by keeping of cleanness/ to god by good contemplation/ And to the people by continual predication/ And by this is deserved the vision of god/ And saint Austyn saith in the book of order/ that he seeth god/ that well liveth/ well studieth and well prayeth/ And paul th'historiograph of the lombards writeth his history and life of him/ the which john the dekene afterward much diligently compiled and ordained/ Saint Gregory was born of the parentele of senators of Rome whose father was named Gordyane/ and his mother silvia/ And when he had so much learned that he was a master/ in philosophy and also was rich of patrimony/ he thought that he would leave all the richesses that he had and would enter in to religion for to serve god/ but in this that he put this thought in respite/ he conseyved another purposes/ that was that him seemed he should better serve god in a secular habit/ in doing th'office of the pretorye of the provost of R●me/ ¶ For to give to each man duly reason after the right of his cause/ but he fond in this office so great secular business/ that it began to displease him/ by cause by this great business/ he withdrew him over for fro god/ In this mean while his father and mother dieden/ in such wise that he was rich of patrimony and puissant/ that at beginning he founded and endowed with rents uj abbeys in zecylle/ And the seventh he founded within the walls of Rome/ in th'honour of saint Andrew th'apostle/ in the which he became a monk/ And the remanant of his patrimony he gave for god's sake/ So that he that to fore went clothed in clothes of gold and of silk/ and adorned with precious stones in the city/ when he was monk served in a power habit the monks/ There was at beginning of his conversation/ of so parfayt a life/ that it might be said well that he was all parfayt/ he made great abstinences in eting/ in drinking/ in waking/ and in praying in so much/ that he was so travailed that uneath he might sustain himself/ he had put out of his heart all seculier things/ so that his conversation was in heaven/ For he had adressid all his desire for to come to the joy permanable/ On a time it happened that saint gregory in his sell of the same abbey/ where as he was abbot wrote some thing/ And an angel appeared to him in semblance of a mariner which seemed as he had escaped fro the tempest of the see/ And prayed him weeping to have pity on him then saint gregory commanded that there should be given to him uj pens/ And then he departed/ The same day the angel came agyan in like wise as he died to fore/ And said that he had lost all his good and prayed him that he would yet help him/ on whom saint gregory had yet pity/ and died do be given to him uj pens more/ yet at third time he came and made great cry and wept/ and prayed him that he would yet help him to ward his great loss/ so that saint gregory commanded his provost that he should yet give to this pour man an alms/ And the provost said/ that there was no more silver in all th'abbey but a dish of silver in which his mother was wont to send him pottage/ And saint gregory commanded anon that/ that dish of silver should be given to him/ And the angel took it with great joy/ And little while after this angel appeared to saint gregory and said to him that god hath sent him so to him/ It happened afterward that as saint gregory passed through the market of Rome/ and saw there two fair children whit and rody of visage/ & fair yellow here/ which were for to sell And saint gregory demanded fro whence they were/ And the merchant answered of england/ After saint gregory demanded if they were christian and he answered nay/ but that they were paynims/ then sight saint gregory and said Alas/ what fair people hath the devil in his doctrine and in his domination/ After he demanded how these people were called/ he answered that they were called english men/ then he said they may well be so called/ for they have the visage of angels/ And for that saint gregory went to the pope/ And by great prayers he Impetred and had grant that he was sent in to england for to convert the people of the same country/ but when the romans herd say that gregory was sent in to england/ Anon they went to the pope and said to him/ Thou hast angered saint peter/ thou hast destroyed all Rome/ And hurt all holy church/ in this that thou hast let gregory goon out of Rome/ Of which word the pope was angry and moche abashed/ And sent anon his messengers after saint gregory/ And commanded him to return/ and come again to Rome/ which then was goon on his journey/ three days/ and for his noble and good renomee the pope made him cardinal deacon/ After for the corruption of thayer the pope pelagius died/ And then saint gregory was elect/ of all the paple to be pope/ but he refused it and said/ that to that dignity he was not worthy/ And for the right great mortality ere that he was sacred pope he made to the people a sermon and said/ Right dear brethren well ought we to have doubt of the scourge of god ere that we feel it/ And yet we ought to fere it & to torn and forsake our sins/ loo ye may behold the people die ere they bywepe their sins/ think ye then in what point he cometh in the presence of the judge/ that hath had no time to bewail his sins/ The houses been void/ the children die in the presence of father and mother suddenly so that they have little time to die/ where fore every man amend his life/ whiles he hath time for to repent him of his evil deeds and sins/ ere that the judge call him/ fro the mortal body/ he saith by the prophet/ I will not the death of a sinner/ but I will that he return and live/ moche soon the judge heareth the sinner when he converteth fro his sins and amendeth his life/ By such manner admonested he to the people their health/ And he or deigned to make procession in all the churches much solemnly for to impetre and get mercy for this mortality/ when the procession was done/ he would have goon privily out of Rome for thescewe th'office of the papality/ but against that/ the gates were kept so that he might not issue/ Atte last he died do change his habit/ And so much died with the merchants/ that they brought him out of Rome in a ton upon a cart/ And when he was far out of the town/ he issued out of the ton/ and hid him in a ditch/ And when he had been therein iij days the people of Rome sought him all about/ Anon they saw a pillar shining descend fro heaven straight upon the ditch/ in which saint gregory was/ And a recluse an holy man saw that by that pillar angels descended fro heaven to saint gregory/ and after went up again/ Anon then saint gregory was taken of the people/ and after th'ordinance of holy church he was ordained and sacred pope against his will/ For he was much debonayr/ humble and merciful to rich and pour and to great and small/ well may he apperceive/ that readeth his writings/ how oft he complained of this great charge that he was charged with all/ to which he said he was not worthy thereto/ and also he might not here that any should praise him ne in letters ne in words/ And allway he was in great humility/ and accounted himself more meek and low after that he was pope than to fore in so much that he was the first of the pope's that wrote servus servorum dei/ that is servant of the seruantis of god he had great cure and was busy to convert synnars/ he made and compiled many fair books/ of which the church is greatly enlumyned/ he was never idle/ how well that he was allway seek/ he converteth the english people to the christian faith by three holy men and good clerks that he sent thither/ that is to wite Augustyn/ mellitus/ and john/ for to preach the faith/ And by cause the mortality ceased not he ordained a procession/ in the which he died do bear an image of our lady/ which as is said saint luke the evangelist made/ which was a good payntour/ he had coruen it & painted after the likeness of the glorious virgin mary And anon the mortality cessed/ and thayer became pure and clear/ And about th'image was herd a voys of angels that sungen this Anthem regina celi letare etc/ And saint gregory put thereto/ Ora pro nobis deum hallelujah/ At the same time saint gregory saw an angel upon a Castelle/ which made clean a sword all bloody and put it in to the sheathe/ And thereby saint gregory understood that the pestilence of this mortality was passed/ and after that/ it was called the castle Angel/ Saint gregory died every day so great alms/ that many in the country about were nourisshid by him/ whom he had by name wreton/ And also the monks that dwelled in the mount Synay had of him their sustenance/ among all other almesses that he died/ he governed three thousand virgins/ to whom he sent every year four score pound of gold/ and also he founded to them an abbey in Iherusalem/ ¶ And scent to them that therein were such thing as they lacked/ Every day had he pour men to dyner/ On a time it happened that he took the laver for to give water to a pilgrim for to wash his hands by great humility/ and anon the pilgrim vanished a way/ whereof saint gregory had marvel/ The night after our lord appeared in a vision and said to him/ The other days thou hast received me in my membres/ but yesterday thou receyvedest me in my person/ Another day saint gregory commanded to his dispenser that he should bring to dinner xij pour men/ And when saint gregory and the pour men were set at meet/ he told at table sitting xiij power pilgrims/ And demanded of his dispenser why he had done above his commandment/ to bring in moo than xij persons/ And anon the dispenser all abashed went and told the pour men and fond but xij/ and said to saint gregory/ holy father there be no moo but xij/ and so many shall ye find and nomoo/ Then considered saint gregory that one of the pylgryms that set next to him oft changed his visage/ For oft he seemed young/ and after old/ And after dyner saint gregory took him by the hand and brought him in to his chambre/ and prayed him that he would tell him his name/ And he answered wherefore demandest thou my name which is marvelous/ nevertheless know thou well that I am the same pour mariner/ to whom thou gavest the dyssh● of silver in which thy mother was wont to scent the pottage/ And know for certain that sith that day/ that thou dydyst to me that alms/ god hath destined thee/ to be pope/ And said more over/ I am th'angel of god/ and he hath sent me hither to the to be thy deffendour/ & procurer/ of that which thou wouldest demand and Impetre of him/ And after this the angel vanished away/ And in that time there was an hermit an holy man which had left and forsaken all the goods of the world for god's sake/ and had retained nothing but a cat/ with which he played oft/ and held it in his lap delyciously/ On a day it happened that he prayed god devoutly that he would wouch● safe to show to him to what saint he should be in like joy in heaven/ by cause for his love he had left all the world and renounced/ upon this god showed him in a vision that saint gregory and he should have like joy in heaven/ And when he under stood this he sighed sore/ and preysid little his poverty which he had long suffered and born/ if he should have like merit which habounded so greatly in secular richesse/ upon this there came a voys to him which said/ that the possession of richesse maketh not a man in this world rich/ but the ardour of covetise/ Then be still thou/ darest thou compare thy poverty to the richesse of saint gregory/ which lovest more thy cat with whom thou cessest not to struck and play/ than saint gregory doth all his richesses/ for he seesseth never to give alms for god's sake/ then th'hermit thanked almighty god and prayed that he might have his merit and reward with saint gregory in the glory of peradies/ On a day it happened that saint gregory sang mass in the church of saint mary Maior/ And when he had said/ Pax dominj sit semper vobiscum/ Anon th'angel said/ Et cum spiritu tuo/ and fro than forthon the pope ordained a station in that church every year on ester day/ And when then he said in his mass/ Pax dominj etc/ none shall answer in remembrance of this miracle/ In the time that trajan th'emperor reigned/ & one as a time he went toward abatayll out of Rome/ it happened that in his way as he should ride a woman a widow came to him weeping and said/ I pray the sire that thou avenge the death of one my son/ which Innocently and without cause hath be slain/ Themperor answered/ if I come again fro the battle hool and sound/ thenne I shall do justice for the death of thy son/ then said the widow/ Sire/ and if thou die in the battle/ who shall then avenge his death/ And th'emperor said/ he that shall come after me/ And the widow said/ is it not better that thou do to me justice/ and have the merit thereof of god/ than another have it for thee/ then had trajan pity/ and descended fro his horse/ and died justice in avenging the death of her son/ On a time saint gregory went by the market of Rome/ which is called the market of trajan/ And thene he remembered of the justice and other good deeds of trajan/ and how he had been piteous and debonayr/ and was much sorrowful that he had been a paynim/ And he turned to the church of saint peter wailing for thorror of the mescreaunce of trajan/ then answered a voys fro god/ saying I have now herd thy prayer/ and have spared trajan fro the pain perpetuell/ By this thus as some say/ the pain perpetual due to trajan as a mescreaunt was somedeal take away/ but for all that was not he quite fro the prison of hell/ For the soul may well be in hell/ and feel there no pain by the mercy of god/ And after it is said that the angel in his answer said more to thus/ by cause thou hast prayed for a payneme/ god granteth the to cheese of ij things that one which thou wilt/ Or thou shalt be ij days in purgatory in pain/ or else all the days of thy life thou shalt languysshe in sickness/ then answered saint gregory/ that he had liefer to have sickness all his life in this world/ than to feel by ij days the pains of purgatory/ And ever after he had continually the feures or access/ or the gout in his feet/ And hereof himself maketh mention in one his epistle and saith/ I am so much tormented of the gout in my feet and of other sicknesses/ that my life is to me a great pain every day me seemeth that I ought to die/ And allway I abide the death/ Some time my pain is lityl/ & sometime right great/ but it is not so lityl/ that it departeth fro me/ ne so great that it bringeth me to death/ And thus it is that I that am allway ready to die/ am withdrawn fro death/ It happened that a widow that was wont every sunday to bring hosts to sing mass with/ should on a time be houseled & communed/ And when saint gregory should give to her the holy sacrament/ in saying/ Corpus dominj nostrjs etc/ that is to say/ the body of our lord Ihu cryst/ keep the in to everlasting life/ Anon this woman began to smile to fore saint gregory/ And anon he withdrew his hand/ and remised the sacrament upon th'altar/ And he demanded her to fore the people why she smiled/ And she said by cause that the breed that I have made with my proper hands/ thou namest it the body of our lord Ihesu cryst/ Anon saint gregory put himself to prayer with the people/ For to pray to god that hereupon he would show his grace for to confirm our believe/ And when they were risen fro prayer/ saint gregory saw the holy sacrament in figure of a piece of fhessh as great as the little finger of an hand/ And anon after by the prayers of saint gregory/ the flesh of the sacrament turned in to semblance of breed/ as it had be to fore/ And therewith he communed and houseled the woman/ which after was more religious and the people more farm in the faith/ Saint gregory made and ordained the song of th'office of holy church/ and established at Rome two scoles of song/ that one beside the church of saint peter/ And that other by the church of saint john latian/ where the place is yet where he lay and taught the scholars/ and the rod with which he menaced them/ And the anthyphoner/ on which he learned them is yet there/ he put to the canon of the mass these words/ Diesque nostros in tua pace disponamus/ atque ab eterna dampnacione nos eripias/ et in electorum tuorum iubeas grege numerari/ Atte last when saint gregory had been pope xiij year/ uj months/ and x days/ he being full of good works departed out of this world in the year of our lord vjCvj year in the time when foca was Emperor of rome/ let us thenne pray to saint gregory/ that he get us grace that we may amend so ourself here in this life that we may come unto everlasting life in heaven/ Amen Thus endeth the life of saint Gregory Here beginneth of saint longius the life LOngius which was a puissant knight was with other knights by the commandment of pilate on the side of the cross of our lord and pierced the side of our lord with a spear/ And when he saw the miracles/ how the son lost his light/ and great erthequaving of th'earth was/ when our lord suffered death and passion in the tree of the cross/ then believed he in Ihesu cryst/ Some say that when he smote our lord with the spear in the side/ the precious blood availed by the shaft of the spear upon his hands/ And of adventure with his hands he touched his eyen/ And anon he that had be to fore blind saw anon clearly/ wherefore he refused all chivalry/ and abode with thappostles/ of whom he was taught and crystened and after he abandonned to lead an holy life/ in doing almesses and in keeping the life of a monk/ about xxxviij year in cesaree and in Capadoce/ And by his words and his example/ many men converted he to the faith of christ/ And when this came to the knowledge of octovian the provost/ he took him and would have constrained him to do sacrifice to th'idols/ And saint longius said/ There may noman serve two lords which been contrary to other/ Thine idols been lords of thy malices/ corruptours of all good works and enemies to chastity/ humylite and to bounty/ And friends to all ordure of luxury/ of gloutonnye/ of idleness/ of pride/ and of Avarice/ And my lord is lord of soberness that bringeth the people to the everlasting life/ then said the provost/ it is nought that thou sayst/ Make sacrifice to th'idols And thy god shall forgive the by cause of the commandment that is made to thee/ longius said if thou wilt becomen christian/ god shall pardon the thy trespasses/ then the provost was angry and made the teeth of saint longius to be drawn out of his mouth/ and died do cut his mouth open/ And yet for all that longius lost not his speech/ but took an ask that he there fond & hew and brake therewith th'idols and said/ now may we see if they be very gods or not/ And anon the devils issued out and entered in to the body of the provost/ and his fellows/ And they brayed like beasts/ and fill down to the feet of saint longius/ and said we know well that thou art servant unto the sovereign god/ And saint longius demanded of the devils why they dwelled in these idols/ and they answered/ we have founden place/ in these idols for us/ For overall where Ihesu christ is not named ne his sign is not showed/ there dwell we gladly/ and by cause when these paynims come to these idols for to adore and make sacrifice in the name of us/ then we come and dwell in these idols/ wherefore we pray the man of god that thou send us not in in th'abysm of hell/ And saint longius said to the people that there were/ what say ye will ye have these devils for your gods and worship them/ Or have ye liefer that I hunt them out of this world in the name of Ihesu christ/ And the people said with an high voys/ Moche great is the god of christian people/ holy man we pray the that thou suffer not the devils to dwell in this city/ Thenne commanded saint longius to the devils that they should issue out of this people in such wise that the people had great joy/ and believed in our lord/ A little time after/ the evil provost made saint longius come to fore him/ and said to him that all the people were departed & by his enchantment had refused th'idols/ if the king knew it/ he should destroy us and the city also/ Afrodisius answered/ how wilt thou yet torm̄● this good man which hath saved us and hath done so much good to the city And the provost said/ he hath deceived us by enchantrye/ Afrodisius said his god is great/ and hath none evil in him/ then died the provost cut out the tongue of afrodisius/ wherefore saint longius sighed unto god/ And anon the provost became blind/ and lost all his membres/ when afrodifius saw that/ he said/ lord god thou art just/ And thy judgement is veritable/ And the provost said to afrodisius/ Fair brother pray to saint longius that he pray for me/ For I have done ill to him/ And Afrodisius said/ have not I well told it to thee/ do no more so to longius/ Seest not thou me speak without tongue/ And the provost said/ I have not only l●st mine eyen/ but also my heart and my body is in great pain/ And saint longius said/ if thou wilt be hool and guarished/ put me apertly to death/ And I shall pray for the to our lord after that I shall be deed that he hele that And anon thenne the provost died do smite of his heed/ And after he came and fill on the body of saint longius and said all in weeping/ Sire I have sinned I knowledge and confess my filth/ And anon came again his sight and he received health of his body/ And buried honourably the body of saint longius/ And the provost believed in Ihesu cryst/ And abode in the company of christian men and thanked god and died in good estate/ All this happened in Cesaree of Capadoce to the honour of our lord god/ to whom be given laud and glory in secula seculorum Thus endeth the life of saint Longius Here beginneth the life of saint Maure THe year that saint benet deied/ he sent saint Maure/ & four fellows with him in to france/ that is to wete fuscinien fulcien Antoninien and constantinen at prayer of varricam the bishop of maulx for to found an abbey which the said bishop would make of his owen good/ And gave to saint maure a book in which he had wreton the rule of his hand/ And as they passed the mountains of mongus sourgus one of their servants fill fro his horse upon a great stone/ and his life foot was all to frusshed/ but assoon as saint maure had blessed it and made his orison/ he was guarished and all hool/ After this he came in to the church of saint mauryce/ And there was at entry a blind man begging that had seten there xj year and was named lievyn/ which for the long usage that he had been there/ he knew all th'office of the church by hearing that he had learned there by without more/ he conjured saint maure by the virtue of the martyrs that he would help him/ And anon he was guarisshid and had again his sight by his prayer/ And then saint maure commanded him that he should serve all his life in the church as he had done/ On a night this holy man and his fellow herberowed in the house of a widow/ which was named themere/ the which had a son that was so seek that each man said that he was deed/ And this holy man healed him/ And when he was hool he said to saint maure/ thou art he/ that by thy merits and by thy tears hast delivered me fro the judgement where I was in condemned to the fire of hell/ Thus as they held their way on the good friday in th'abbey of which saint roman was abbot/ And saint maure said to saint roman saint benet shall depart out of this world to morrow/ On the morn after the hour of tierce as saint maure was in his prayers he saw the way by which saint benet mounted in to heaven/ and he was adorned with palles and great foison of clearness/ and this vision saw two other monks/ Also when saint maure & his fellow came to orleans/ they herd say that the bishop varicam of cleruaulx was deed/ And he that was in his place would not receive them/ then saint maure and his fellow went in to a place that is called restis/ And there founded ●e first an house for to adoure god there in th'honour of saint martin/ and commanded that he should be buried therein A clerk that was there named langyso fell down of an high steyer upon an heap of stones/ and was all to frusshed but saint maure healed him anon/ And after flocus which was one of the greatest friends of the king had him in so great reverence/ that he durst not approuche/ but if he bade him/ Three workmen that wrought in that house began to say shrewdly of saint maure/ and say that he coveted over moche vain glory/ but anon they be came so mad that that one of him lost forthwith his life/ And the other ij to tore themself with their teeth/ the holy man anon put his hand in their mouths/ and made the fiend to go out beneath/ And after he raised the third to life which had be deed/ and commanded him if he would live/ that he should no more entry in to that house/ And this commanded he for theschew the favour of the world/ Theodebers' king of france came for to visit him/ and prayed to saint maure and the brethren that they would pray for him/ And he gave to them of that house the fee Ryall of that buscage/ and all the rents thereto belonging/ and the towns/ On the morn saint maure went to see the yeft that the king had given/ And there he healed one having the paleseye/ which had be seven year seek/ The second year that this house was founded came many noble men of the country which demanded that their children might be clothed and received in to the religion And there came so many that the xxuj year of the foundation of th'abbey there were an hundred & forty brethren/ & saint maure commandeth that they should abide in that number without more or lass/ and not tencreace ne mynuysshe that number/ After this ●lotaire the king came in to this abbey/ And gave thereto the chief of blazon and the town longchamp therewith/ And after this time saint maure would no more issue out of thabbeye/ but he went and abode in a side of the church of saint martin where he had made an house for him/ and had with him two monks for to serve him/ but he ordained to fore/ that bercuses should be abbot after him/ when he had been in house that ij year & an half/ the devil appeared to him on a time/ which was in his orisons/ and said to him that there should be great destruction of his brethren/ but the angel of our lord came after him which reconforted him And then he came unto the brethren and said to them that he and many of them therwithin/ should pass out of this world/ And it happened that with in a month after there died C and xuj monks of that abbey/ And of all the number there abode nomoo alive but xxiv/ And then died Anthonyn and constantin that were comen with him/ A little while after died saint maure of the pain of his side the xlj year after he was comen thither the xviij kalends of Feverer/ And he died to fore th'altar of saint Martin where he was covered with an heir/ The other of his fellowship returned to mount cassyn/ And thus accomplished this blessed saint his life in the time of Louis themperor the second/ And the body of saint maure was born fro th'abbey in Angeo named gaunefuelle for fere of the normans unto the abbey of fosses/ where his body is now/ which abbey founded saint banolanis disciple to saint collon bain/ his feast is the xv day of january Here endeth the life of saint Maure Here followeth the life of saint patrick and th'interpretation of his name patrick is as much to say as knowledge/ For by the will of god he knew many of the secrets of heaven and of the joys there/ And also he saw a party of the pains of hell/ ¶ Of saint patrick Saint patrick was born in britain which is called england/ And was learned at Rome and there flourid in virtues/ And after departed out of the parties of italy where he had long dwelled and came home in to his coutre in walis named pendyac/ And entered in to a fair and joyous country called the valley Rosyne/ To whom th'angel of god appeared & said/ O patrick this see ne bishopric god hath not provided to the but unto one not yet born/ but shall thirty year here after be born/ And so he left that country and sailed over in to yrlonde/ And as chester saith in polycronycon the fourth book the xxix chapter that saint patrick father was named caprum which was a priest & a dekens son which was called fodum And saint patrick's mother was named conches martin's sister of france/ in his baptism he was named Sucate/ and saint german called him magonius/ & celestinus the pope named him patrick/ that is as much to say as father of the citizens/ Sanyt patrick on a day as he preached a sermon of the patience & sufferance of the passion of our lord Ihesu cryst/ to the king of the country/ he lived upon his croche or croos/ And it happened by adventure/ that he set the end of the croche or his staff upon the kings foot/ & pierced his foot with the pike which was sharp beneath/ the king hath supposed the saint patrick had done it wittingly/ for to move him the sooner to pacyenee and to the faith of god/ But When saint patrick apperceived it/ he was moche abashed/ and by his prayers he healed the king/ And furthermore he Impetred & gate grace of our lord/ that no venomous be'st might live in all the country/ And yet unto this day is no venomous be'st in all yrelond/ ¶ After it happened on a time that a man of that country stolen a sheep which bylonged to his neighbour/ where upon Saint patrick admonested the people/ that who somever had taken it/ should deliver it again within seven days/ when all the people were assembled within the church/ & the man which had stolen it made no semblant/ to render ne deliver again this sheep/ then saint patrick commanded by the virtue of god that the sheep should blete and cry in the belly of him that had eaten it/ And so happened it/ that in the presence of all the people the sheep cried and bleted in the belly of him that had stolen it/ And the man that was culpable repent him of his trespass/ And the other fro then forthon kept them fro stealing of sheep fro any other man/ Also saint Patrick was wont for to worship and do reverence unto all the crosses devoutly that he might see/ But on a time tofore the sepulchre of a paynim stood a fair cross/ which he passed and went forth by as he had not seen it/ And he was demanded of his fellows/ why he saw not that cross/ And then he prayed to god he said for to know whose it was/ & he said he heard a voys under the earth saying/ thou sawest it not/ because I am a paynim that am buried here/ & am unworthy that the sign of the cross should stand there/ wherefore he made the sign of the cross to be taken thence/ On a time as saint patrick preached in yrelond the faith of Ihesu christ & did but little prouff yte by his predication/ for he could not convert the evil rude/ and wild people/ And he prayed to our lord Ihesu christ that he would show them some sign openly ferdeful and gastful/ by which they might be converted/ and be repentaūt● of their sins/ then by the commandment of god Saint patrick made in th'earth a great circle with his staff/ & anon thearth after the quantity of the circle opened/ And there appeared a great pit and a deep/ & saint patrick by the revelation of god understood that there was a place of purgatory/ In to which who somever entered therein/ he should never have other penance ne feel none other pain/ & there was showed to him that many should enter which should never return ne come again/ And they that should return should abide but fro one morn to another and no more/ And many entered that came not again/ As touching this pit or hole which is named saint Patrick'S purgatory/ Somme hold opinion that the second patrick which was an abbot and no bishop/ that god showed to him this place of purgatory/ but certainly such a place there is in yrelond wherein many men have been/ and yet daily go on in/ and come again/ and some have had there marvelous visions/ and seen grisly and horrible pains of whom there been books maad/ as of Tundale and other/ then this holy man saint patrick the bishop lived till he was Cxxij year old/ and was the first that was bishop in yrelonde/ and died in aurelyus Ambrose's time that was king of britain/ In his time was the abbot columba otherwise named colinkyllus & saint bride whom Saint patrick professed and veylled And she over lived him forty year all these three holy saints were buried in ulster in the city of Dunence/ as it were in a cave with three chambers her bodies were founden at first coming of king johan king harry the seconds son in to yrelond/ upon whose tombs these verses following were written/ Hic jacent in duno/ qui tumilo tumilantur in uno/ Brigida/ Patricius/ atque columba pius/ Which is for to say in english/ In duno these three been buried all in one sepulture bride patrick/ and Columba the mild/ Men say that this holy bishop Saint patrick did three great things/ One is that he droof with his staff all the venomous beasts out of yrelond/ The second that he had grant of our lord god/ that none yrysshe man shall abide the coming of antichrist/ The iij wonder is red of his purgatory which is more referred to the lass saint Patryk th'abbot/ And this holy abbot by cause he found the people of that land rebel/ he went out of yrlond & came in to england to the abbey of glastenberye where he died on a saint bartylmewes day/ He flowered about the year of our lord viijCL/ & the holy bysshoy died the year of our lord four hundred iiij score & x in the hundred and xxij year of his age/ to whom pray we that he pray for us/ ¶ Thus endeth the life of saint patrick ¶ Of saint benet th'abbot/ And first the interpretation of his name BEnet is said by cause he blessed moche people/ or else because he had many benedyctions in this life/ Or for as much as he deserved for to have blessings or benedictions perpetual/ And the holy doctor Saint gregory wrote his life/ ¶ Of saint benet th'abbot Taint benet was borne of the province of Nurcia/ And was sent to Rome for to study/ but in his Infancy he left the scoles and went in to a desert/ and his nurse which tenderly loved him went alweye with him till they came to a place named offyde/ And there she borrowed a vessel for to purge or wine we wheat/ but the vessel fell to th'earth by negligence/ and was broken in two pieces/ And when saint Benet saw his nurse weep/ he had great pity/ & made his prayers to almighty god & after made it also hold as it had been tofore/ then they of the country took it/ and hinge it on the front of the church in witness of one so fair a miracle/ then left saint benet his nourice and fled secretly and came in to an hermitage/ where he was never known of no man but of a monk named roman which ministered to him meet for to eat/ And because that there was no way fro the monastery of roman unto the pit where Saint Benet was/ he knit the loof in a cord & so let it down to him/ And because he should here when roman should let down the breed/ he bond a bell on the cord and by the sown thereof/ he received his breed/ But the devil having envy of the charity of that one/ and of the refection of that other/ cast a stone and broke the bell/ but nevertheless roman left not to minister him/ It happened that there was a priest on an estern day that had arrayed his dinner for himself/ and our lord appeared to him and said/ thou ordeynest for thyself delicious meats/ and my servant dieth for hunger in such a pit and named him the place/ then the priest aroos and bare his meet with him/ & sought so long that he fond Saint benet in great pain/ when he had founden him he said to him/ Arise and take thy meet and refection/ For it is ester day/ He answered I know well that it is the feast of paske/ because that I see thee/ The priest said to him Certainly this day is the day of ester and saint benet wist it not/ by cause he had dwelled there so long and so far fro people/ then said they graces and made the benediction and took their refection/ It happened after this that a black bird that is called a merle came on a time to saint benet/ and pecked with his bill at his visage/ And grieved and noyed him so moche that he could have no rest for it/ and could not put it from him/ but assoon as he had made the sign of the cross/ anon the bird vanished away/ And after that came to him a great temptation of the flesh by the which the devil tempted him in showing him a woman and brent sore and was inflamed in his courage/ but anon he came again to himself/ and after he despoiled himself all naked and went among thorns and wallowed among the nettles so that his body was torn and pained by which he healed the wounds of his heart/ then after that time/ he felt no more temptation of his flesh/ ¶ It happened that th'abbot of a monastery was deed/ And for the good renomee of this holy man saint benet/ All the monks of th'abbey gave their voys and elect saint benet for their abbot/ But he accorded not thereto ne agreed to them/ For he said that his conditions and manners were not according to theyres/ notwithstanding he was vanquished and so instantly required/ that at last he consented But when he saw they lived not ne were not ruled according to their religion and rule/ he reproved and corrected them vigorously/ And when they saw that they might not do their wills under him/ They gave him venom meddled with win for to drink/ but saint benet made the sign of the cross over it and blessed it/ and anon the vessel broke in pieces which was of glass/ when saint benet thenne knesoe that in that vessel was mortal drink/ which might not abide ne suffer the sign of the cross/ he rose up and said god have mercy on you fair brethren/ I said to you well at beginning/ that my conditions and manners appertain not to yours/ from henceforth get to you another father/ For I may no longer dwell here/ then went he again to desert where god showed for him many signs & miracles/ and founded there two abbeys/ Now it happened that in one of these two abbeys was a monk that might not endure long in prayers/ And when the other of his fellows were in prayer/ he would go out of the church/ then th'abbot of that abbey showed this to saint benet/ And anon he went for to see if it were true/ And when he came he saw that the devil in likeness of a little bla●k child drew him out of the church by his cowl/ then said saint benet to the abbot/ and to saint maure/ See ye not him that draweth him out/ they said nay/ then said late us pray to god that we may see him/ when they had made their prayers/ saint maure saw him/ but the abbot might not see him The next day saint benet took a rod and beat the monk/ And then he abode in prayer/ like as the devil had be beaten/ and durst no more come & draw him away/ And fro than forthon he abode in prayer/ & continued therein Of the xij abbeys that saint benet had founded/ three of them stood on high Roches so that they might have no water but by great labour/ then came the monks to him & prayed him that he would set these abbeys in some other place/ by cause they had great default of water/ then went saint benet about the mountain & made his orisons & prayers much devoutly/ and when he had long prayed he saw three stones in a place for a sign/ And on the morn when the monks came for to pray/ he said to them/ go ye to such a place where ye shall find three stones/ and there dig a lityl & ye shall find water/ Our lord can well provide for you water/ And they went and fond the montaygne all sweating/ where as the three stones were/ And there they digged & anon they fond water so great abundance that it sufficed to them/ and ran down fro the top of the hill unto beneath in to the valley/ It happened on a time that a man hew buysshes & thorns about the monastery/ And his axe or instrument of iron that he hew sprang out of the helve & fill in to a deep water/ then the man cried and sorrowed for his tool/ and saint benet saw that he was over anguysshid therefore/ & took the helve & threw it after in to the pit/ And anon the iron came up & bygan to s●ym̄e till that it entered in to the helve/ In th'abbey of saint benet was a child named placidus which went to the river for to draw water/ And his foot slode so that he fell in to the river which was much deep/ and anon the river bore him forth more than a bow shot/ And when saint benet which was in his study knew it/ he called to saint maure and said that there was a child which was a monk that was about to be drowned and bade him go to help him/ And anon saint maure ran upon the water like as it had been on dry ground and his feet dry/ ¶ And took up the child by the here/ And drew him to land/ And after when he came to saint benet/ he said that it was not by his merit/ but by the virtue of his obedience/ There was a priest named florentyn/ which had envy on saint benet/ and he sent to him a loof of bred enuenymed/ After when saint benet had this loof/ he knew by the Inspiration/ that it was enuenymed/ he gave it to a raven that was wont to take his feeding of saint benettes hand/ And commanded him to bear it unto such a place that noman should find it/ then the raven made semblant for t'obey to the commandment of saint benet/ but he durst not touch it for the venom/ and fled about it/ howling and crying/ Saint benet said to him take this breed hardyly and bear it away/ Atte last the raven bore it away in to such a place/ that their was never herd tidings thereof after/ And came again the third day after/ and took his refection of saint benettes hand/ as he was wont to do to fore/ when this priest Florentyn saw that he could not slay saint benet/ he enforced him to slay spiritually the souls of his disciples/ he took seven maidens all naked/ & sent them in to the garden to dance & to carolle for to move the monks to temptation/ when saint benet saw the malice of florentyn/ he had fere of his disciples/ and sent 'em out of that place/ when florentyn saw that saint benet and his monks went out he demeaned great joy and made great feste/ And anon the soler fell upon him and slew him suddenly when saint maure saw that florentyn was deed/ he ran after saint benet/ and called him saying/ come again/ for florentyn that hath done so moche harm to you is deed/ when saint benet heard this/ he was sorry for the perryllous death of florentyn & by cause saint maure was glad for the death of his enemy as him seemed he enjoined him penance therefore/ After this he went to mount Cassyn where he had another great advesarye/ For in the place where that appolyn was adored/ he made an oratory of saint johan baptist/ and converted all the country about to the christian faith/ whereof the devil was so tormented/ that he appeared to saint benet all black and ran upon him with open mouth and throat/ And had his eyen all enflammed/ And said to him/ Benet/ Benet/ And saint Benet answered not/ the devil said/ Cursid and not blessed why have I so much persecution/ ¶ Hyt happened on a time that as the monks should life a stone for a work of an edifice/ they might not move it/ then there assembled a great multitude of people/ and yet they all might not lift it/ But anon as saint Benet had blessed it/ they lift it anon/ Then apparceyved they that the devil was upon it/ and caused it to be so heavy/ And when they had a little made the wall high/ the devil appyerid to saint Benet/ and bad him go see them that edeffyed/ then saint Benet sent to his monks/ & commanded that they should keep them well/ For the devil went to destroy them/ but ere the messenger came to them the devil had thrown down a part of the wall and had therewith slain a young monk/ then they brought the monk all to bruised in a sack to saint Benet/ And anon saint benet made upon him the sign of the cross and blessed him/ and raised him to life/ and sent him to the work again/ A lay man of honest life had acustome once in the year to come to saint benet all fasting/ & on a time as he came there was one that bore meet accompanied with him/ And desired that he would eat with him but he refused it/ After he prayed him the second time/ and yet he refused it/ and said he would eat no meet till he came to saint benet/ At the third time he fond a fair fountain/ and a moche delightable place/ And began sore to desire him to eat with him/ And atte last he consented and eat/ And when he came to saint benet/ he said to him/ where hast thou eaten/ which answered I have eaten a little/ O fair brother the devil hath deceived thee/ but he could not deceive the first ne the second time/ but the third time he hath surmounted thee/ then the good man kneeled down to the feet of saint benet and confessed him of his trespaas/ Attila the king of goths would one's preue if saint benet had the spirit of prophecy/ and sent to him his servant and died do array him with precious robes/ and delivered to him a great company as he had been the king himself/ when saint benet saw him come he said to him fair son/ do of that thou werest it is not thine/ & the man fell down anon to the ground by cause he mocqued the holy man and died anon/ A knight that was vexed with the devil was brought to saint benet for to be heeled/ And saint benet put him out/ and after said to the knight/ Go and fro henceforth eat no more flesh/ and go no more to none order/ For what day thou ghost & takest orders the devil shall re-enter in to thee/ This knight held him long time without taking any/ till at last he saw younger than he/ that went to ordres/ And had forget the words of saint benet/ and took ordres/ And anon the devil entered in to his body/ and tormented him till he died/ There was a man that sent to saint benet ij flagons of win but he that bore them hid that one/ And presented that other without more/ when saint benet had received the present/ he thanked him moche/ and said to him/ Fair brother take good heed how thou shalt do with that which thou hast hid/ and drink not thereof For thou knowest not what is therein Thenne he was ashamed and so confused went from him/ And when he came to the place where he had hid it/ he would wite what was therein/ like as saint benet had told to him/ and bowed it a little/ and anon a serpent issued out/ ¶ It happened on a time that saint benet eat/ and a young man which was son to a great lord held to him a candle/ and began to think in his heart/ who is this that I serve/ I am son unto a great man/ it appertaineth not that one so gentle a man as I am/ be servant to him/ when saint benet saw by experience the pride that aroos in this monk/ he called another monk/ and made him to hold the candle/ And after said to him/ what is that thou hast/ bless thy heart brother bless it/ god forgive it thee/ Now thou shalt serve me no more/ go in to thy cloister and rest the there/ There was a man of the king of goths which was named Zallas which tormented over cruelly the christian men by cause he was of the sect of tharryensarians in such wise that where he fond clerks or monks he slew them/ then it happened on a day that he tormented a vylayn or a carl for the covetise of his good/ when the carl saw that he would take all/ he gave all that ever he had to saint benet/ then left Zallas to torment him a little/ but he bond him with the reins of his bridle/ & droof him to fore/ and he road after till that he came to th'abbey of saint benet and bade him that he should show to him this bennet/ when he came thither he saw saint benet stand to fore the gate alone & studied in a book/ thenne said the villain to the traunt/ Loo there is bennet that thou demandest after/ when Zallas had looked on him cruelly like he had been accustomed he had supposed to have dealt with him/ like as he had do with other christian men And said to saint benet/ Arise up anon and deliver to me the goods of this carl which thou hast by thee/ when saint benet heard he life up a little his eyen/ and be●●lde the carl that was to fore him/ And anon by great marvel his arms were unbounden/ And when the carl saw himself unbounden/ he stood to fore the tyrant Appertely without dread/ And anon Zallas fell down to the feet of saint benet and recomanded him to his prayers/ And never for all this left saint benet to read on his book/ but called his monks and commanded that his meet should be brought to him/ and the monks died so/ And sigh bare it away/ then admonested saint Benet the tyrant and said to him that he should leave his cruelty and his woodness/ And he departed & never after that day/ he demanded of villain any good/ ne of the man that saint benet had unbounden only by his sight/ ¶ It happened over all champagne where as he dwelled/ that so great famine was in the country that much people died for hungres/ then all the breed of th'abbey failed/ and there was within but v loves for all the covent/ when saint benet saw that they were abashed/ he began debonairly to chastise & warn them that they should have their hearts on high to god and said to them/ Wherefore are ye in so great mesease for breed/ if ye have no ne this day ye shall have to morn/ now it happened that on the morn they fond at their gate two ninety muddes of meal/ which were properly sent fro god/ For never man wist/ fro whence they came/ when the monks saw that they thanked god/ and learned that they ought not doubt/ ne of abundance ne of poverty/ ¶ It happened on a time that saint benet sent his monks for to edify an abbey/ and said that at a certain day he would come see them and show them what they should do/ then the night tofore that he had said to come/ he appeared to the master and to his monks/ and showed to them all the places that they should build/ but they believed not thy vision/ and supposed it had be but a dream/ then when they saw that he came not they returned and said to him/ Fair father we have abiden that thou shouldest have comen to us/ like as thou promisest us then answered he what is that ye say remember not ye that I appeared to you that night that I promised you/ & ensigned and told how ye should do Go your way and do in such wise as I devised to you in the vision/ ¶ There were two nuns nigh unto his monastery which were of moche noble lineage/ which were much talkatyf and restrained not well their tongues/ but tormented overmuch him that governed them/ ¶ And when he had showed this to saint benet/ he sent them word/ that they should better keep silence and rule their tongues/ or he would curse them/ but they for all that would not leave it/ And so anon after they died and were buried in the church/ And when the deacon cried in th'end of the mass/ that they that were accursed shald go out of the church/ the nourisse that had nourished them/ and that every day had offered for them/ beheld and saw that when the deacon sang so they issued out of their sepulchres and went out of the church/ ¶ And when saint benet knew hereof/ he offered for them himself and assoiled them/ then after that when the deacon said so as afore/ they never issued out after/ as their noucices had seen them ¶ There was a monk goon out for to see his father and mother without licence and blessing of his abbot/ And the day after he came thither he died/ And when he was buried in th'earth/ th'earth cast him out again And so it died twice/ then came the father and mother to saint benet/ and told him how the earth threw him and would not receive him/ and prayed that he would bless him/ then took he the blessed sacrament/ and made it to be laid on the breast of the corpse/ And when they had done so they buried him/ and thearth drew him no more out/ but received the body & held it/ ¶ There was a monk that could not abide in the monastery & prayed so moche to saint benet/ that he let him go & was all angry/ and anon as he was out of th'abbey/ he fond a dragon with open mouth/ And when he saw him he had fere that he would have devoured him/ & cried loud/ Come hither and help me/ come hither/ For this dragon will devour me/ thenne the monks ran/ but they saw no dragon/ and brought again the monk trembling & sighing then the monk promised that he never would depart fro th'abbey ¶ In a time there was in that centre a great famine/ and all that ever saint benet might get & have/ he gave it to the pour people/ in so much that he had no more in the abbey but a little oil/ and he commanded yet to the celerer to give it to a pour man the celerer understood him well/ but he gaf it not/ by cause there was no more in the covent/ And when saint benet knew it he took the vessel/ and cast it out of the window & was of glass/ & it fell on a stone/ & broke not/ then he reproved the celerer of inobedience/ & of a lityl hope that he had in god/ & after he went unto his prayers/ And anon a great empty ton that was there/ was full of oil in so much that it ran over/ ¶ It happened an other day that saint benet went to visit his sister named scolastica/ And as they sat at table/ She prayed her brother that he would abide there all that night but he in no wise would grant her/ and said he might not lie out of his cloister/ ¶ And when she saw that he would not grant to her to abide/ she inclined her heed and made her prayers to our lord/ ¶ And anon it began to thunder & to lyghtne/ & the air to wax dark/ which to fore was fair & clear/ and a great rain fell down/ so that for nothing he might depart/ And like as she wept with her eyen/ right so forthwith the rain and storm came/ and then she life up her heed/ Thenne saint benet said to his sister/ almighty god forgive you that ye have done For ye have letted me that I may not depart hens/ And she said/ Fair brother god is more courteous than ye be/ For ye would not accept my prayer/ but god hath herd me/ now go if ye may And then saint benet abode there/ all the night speaking of god between him and his sister/ without sleeping till they were both eased/ On the morn saint benet went to his abbey/ And on the third day after he life up his eyen to heaven/ and saw the soul of his sister mount up in to heaven in the likeness of a dove/ And anon he died the body of her to be brought to his abbey/ and died it to be buried in his tomb/ which he had do made for himself/ On a night as saint benet was in his pyayer at a window/ he saw the soul of saint german bishop of capes mount in to heaven/ And like as a light sudden that enlumyneth all the derknesses of the world/ so the light of that soul gave a great light/ And after he knew that the soul of saint german passed that same hour/ After this when time came/ that saint benet himself should depart out of this world he showed it to his monks six days to fore/ and died do make his pit/ and after that a fever took him strongly/ which held him every day/ and at the sixth day/ he died himself to be born to the church/ And there received the body of our lord Ihesu christ And after among the hands of his disciples/ his owen hands lifting up to heaven/ in making his orison he rendered his soul unto his creator/ The same hour was a revelation showed to two monks/ For they saw a way to heaven all covered with palles & man tellis of gold/ all full of torches brenning/ which enlumyned all the heaven/ which came fro the cell of saint benet unto heaven/ And there was a man in a fair habit/ to whom these monks demanded/ what way that was And he answered that it was the way by which saint benet mounted up to heaven/ ¶ Then the body of saint benet was buried in the oratory that he had made of saint johan/ where as was wont to be the altar of appollyn the xere of our lord uc and xviij/ To whom late us pray devoutly that he pray to our lord for us that we may have grace after this life to come to everlasting bliss in heaven/ Amen/ Thus endeth the life of saint benet Abbote Here next followeth the life of saint Cuthberd of durham Saint cuthberd was born in england/ And when he was viij year old our lord showed for him a fair miracle/ for to draw him to his love For on a time as he pleyed at the ball with other children/ Suddenly there stood among them a fair young child of the age of iij year/ which was the fairest creature that ever they beheld/ And anon he said to cuthberd/ good brother use no such vain plays ne set not thy heart on them/ But for all that cuthberd took none heed to his words/ And then this child fill down and made great heaviness/ wept sore/ and wrong his hands/ And then Cuthberd and the other children left their play and comforted him and demanded of him why he made such sorrow/ then the child said to Cuthbert/ all mine heaviness is only for thee/ by cause thou usist such vain plays/ for our lord hath chosen the to be an heed of holy church/ And then suddenly he vanished away/ And then he knew verily/ that it was an angel sent fro our lord to him/ And fro then forthon he left all such vain plays/ & never used them more/ and began to live holily And then he desired of his father/ that he might be set to school/ and anon he drew him to parfyght living/ for he was ever in his prayers night and day/ And most desired of our lord to do that which might please him and eschew that should displease him/ and he lived so virtuously and holily that all the people had joy of him/ and within a while after Aydanus the bishop deyde/ And as cuthberd kept sheep in the field/ he looked up ward and saw angels bore the soul of Aydanus the bishop to heaven with great melody/ And after that saint cuthberd would no more keep sheep but went anon to th'abbey of geru●us/ And there he was a monk/ of whom all the covente were right glad/ and thanked our lord that had sent him thither/ For he lived there full holily in fasting and great penance doing/ And at last he had the gout in his knees which he had taken of cold in kneeling upon the cold stones/ when he said his prayers in such wise that his knee hegan to sweet/ And the synewies of his leg were shrunk/ that he might neither go ne stretch out his leg/ but ever he took it full patiently/ and said when it pleaseth our lord/ it shall pass away/ And within a while after his brethren for to do him comfort bore him in to the field/ And there they met with a knight/ which said late me see and handle this cuthbertis leg/ And then when he had felt it with his hands/ he bade them take the milk of a cow of one colour/ and the juse of small plantain/ And fair wheat flower And seeth them all together/ And make thereof a plaster/ & lay it thereto/ and it will make him hool/ And assoon as they had so done he was perfectly whole/ And then he thanked our lord full meekly/ And after he knew by revelation that it was an angel sent by our lord to hele him/ of his great sickness and disease/ And th'abbot of that place sent him/ to aselle of theyres to be hosteler/ for to receive/ there guests/ and do them comfort/ And soon after our lord showed there a fair miracle for his servant saint cuthberd/ For Angellis come to him oft-times in likeness of other ghestis whom he received and served diligently with meet and drink/ and other necessaries/ On a time there come ghestis to him whom he received/ and went in to the houses of office for to serve them/ And when he came again they were goon/ And went after for to call and could not espy them/ ne know the stappes of their feet how well that it was then a snow/ and when he returned he fond the table laid And thereon three fair white loves of breed all hoot which were of marvelous beauty and sweetness/ For all the place smelled of the sweet odour of them/ then he knew well that the Angellis of our lord had been there/ and rendered thankings to our lord that he had sent to him his angels for to comfort him/ and every night when his brethren were a bed he would go and stand in the cold water all naked up to the chin till it were mid night/ And then he would issue out Anth when he come to land/ he might not stand for feebleness/ and faintness/ but oft fill down to the ground/ And on a time as he lay thus/ there came ij otters which licked every place of his body/ and then went again to the water that they came fro/ And then saint cuthberd aroos all hool & went to his cell again/ and went to matins with his brethren/ but his brethren knew nothing of his standing thus every night in the see to the chin/ but at last one of his brethren espied it and knew his doing and told him thereof/ but saint cuthberd charged him to keep it secret/ and tell noman thereof during his life/ And after this within a while the bishop of durham died/ And saint cuthberd was elect & sacred bishop in his stead after him And ever after he lived full holily unto his death/ And by his preaching & ensample giving he brought moche people to good living/ And to fore his death/ he left his bishopric/ And went in to the holy Island/ where he lived an holy and solitary life unto that ●e being full of virtues rendered his soul unto almighty god/ And was buried at durham/ And after translated and the body laid in a fair and honourable shrine where as yet daily our lerd showeth for his servant there many fair and great miracles/ wherefore late us pray unto this holy saint/ that he pray for us/ Here followeth the fest of the anunciation or salutation of th'angel gabriel to our lady THe feast of this day is called th'annunciation of our lady/ for on this day th'angel gabriel showed to the glorious virgin mary the coming of the blessed son of god/ That is to weet how he ought to come in to the glorious virgin/ and take in her nature/ and flesh human for to save the world It was well thing reasonable that thangel should come to the glorious virgin mary/ For like as Eve by thenhorting of the devil/ gave her cousente to do the sin of inobedience to our perdition/ Right so by the greeting of th'angel gabryel and by exhorting the glorious virgin mary/ gave her consenting to his message by obedience to our salvation/ wherefore like as the first woman was cause of our damnation/ So was the blessed virgin mary beginning of our redemption/ when that th'angel gabriel was sent for to show th'incarnation of our saviour Ihu christ he fond her all one enclosed in her chambre/ like as saint bernard saith/ In which the maidens & virgins ought to abide in their houses/ without running abroad out openly/ And they ought also to flee the words of men/ of which their honour and good renomee might be lassed or hurt/ And th'angel said to the glorious virgin mary/ I salue the full of grace/ the lord is with thee/ There is not founden in scripture in no part such a saluing And it was brought fro heaven unto the glorious virgin mary/ which was the first woman that ever in the world offered to god first her virginity/ And thangel said to her after/ Thou shalt be blessed above all other women/ For thou shalt escape the malediction that all other women have in childing in sin and in sorrow/ and thou shall be mother of god/ and shall abide a pure virgin and clean/ and our blessed lady was much abashed of this salutation/ and thought in herself the manner thereof/ This was a good manner of a virgin/ that so wisely held her still/ and spack not/ and showing example to virgins which ought not lightly to speak/ ne without advice ne manner/ to answer/ And when th'angel knew that for this salutation she was timorous and abashed/ A none he repeased her saying/ mary be nothing afeard/ For thou hast founden soothly grace at god For thou art chosen above all women for to receive his blessed son/ and be mother to god/ and moyen and advocate for to set peace between god & man for to destroy the death and bring the life/ O thou that art a virgin saith saint Ambrose/ learn of mary to be manerd and fere full to all men/ learn to be still/ & t'eschew all dssolutions/ mary was afeard of the salutation of th'angel/ the which said Thou shalt conceive/ and bring forth a son/ And thou shalt call his name Jesus'/ and he shall be called the son of god/ And mary said to the angel/ In what manner may this be that thou sayest/ For I have purposed in mine heart/ that I shall never know man/ And yet I never knew none/ how then shall I have a child again the course of nature/ and may abide a virgin/ Thenne the angel informed her/ and began to say/ how her virginity should be saved in the conceiving of the son of god/ & answered to her in this manner/ The holy ghost shall come in to thee/ which shall make the to conceive/ the manner how thou shalt conceive/ thou shalt know better than I shall con say/ For that shall be the work of the holy ghost/ which of thy blood and of thy flesh shall form purely in thee/ the body of the child that thou shalt b●re/ & other work to this conception shalt thou not do And the virtue of god sovereign shall shadow the in such wise/ that thou shalt never feel in the any brenning ne covetise carnal/ and shall purge thine heart fro all desires temporal/ and yet shall the holy ghost shadow with the mantle corporel/ that the blessed son of god shall be hid in the/ and of thee/ for to cover the right excellent clarte of his divinity/ so that by this umbre or shadow may be known and seen his dignity/ like as huge of saint victor/ and saint bernard say/ After th'angel said/ And for as much as thou shalt conceive of the holy ghost/ and not of man/ the child that shall be born of the shall be called the son of god/ yet of this conception which is above nature/ the angel said to her this example/ Lo elizabeth thy cousin which is barren hath conceived a child in her age/ For there is nothing impossible to god/ which is almighty/ then said the glorious virgin mary/ to th'angel the answer for which he was comen/ lo thandmaid of god/ he do to me that he hath ordained after thy words She hath given to us example to be humble when prosperity of high richesse cometh to us/ For the first word that she spack or said when she was made mother of god and queen of heaven/ that was that she called herself ancylle or handmaid/ and not lady/ moche people is humble in low estate and but few in high estate/ that is to weet in great estates/ and therefore is humility more praised in them that been great in estate/ assoon as she said loo here the handmaid of god late it been do to me after thy words/ Thomas in compendio/ In that same time that she had thus given her assent to the angel/ She conceived in her Jesu christ which in that same hour was in her perfect man and perfect god in one person/ and as wise as he was in heaven/ or when he was thirty year old/ This blessed Anunciation happened the xxv day of the month of march/ On which day happened also as well to fore as after these things that here after be named/ ¶ On that same day Adam the first man was created/ and fell in to original sin by inobedience/ and was put out of paradise terrestre/ After th'angel showed the conception of our lord to the glorious virgin mary/ ¶ Also that same day of the month kaym slew Abel his brother/ Also melchesedech made offering to god of breed and win in the presence of Abraham/ Also on the same day Abraham offered isaac his son/ That same day saint johan baptist was beheaded/ And saint peter was that day delivered out of prison/ And saint james the more that day beheaded of Herod/ And our lord Ihesu christ was on that day crucified/ wherefore/ that is a day of great reverence/ Of the salutation that th'angel brought to the glorious virgin/ ¶ We read an example of a noble knight/ which for tamende his life/ gave and rendered himself in to an abbey of cysteauls/ and for as much as he was no clerk/ there was assigned to him a master for to teach him and to be with the brethren clerks/ but he could nothing learn in long time that he was there safe these two words/ ave maria/ which words he had so sore imprinted in his heart/ that allway he had them in his mouth whersomever he was/ Atte last he deyde and was buried in the chyrcheyerde of the brethren/ It happened after that upon the buryels grew a right fair flourdelis/ And in every flower was wreton in letters of gold ave maria/ of which miracle all the brethren were amerueylled/ And they died open the sepulture/ and fond that the rote of this flower delis came out of the mouth of the said knight/ And anon they understood that our lord would have him honoured for the great devotion that he had to say these words ave maria/ ¶ Another knight there was that had a fair place by side the high way where moche people passed whom he rob as much as he might and so he used his life/ But he had a good custom/ For every day he salued the glorious virgin mary in saying ave maria/ And for no labour he left not to great our lady as said is/ It happened that an holy man passed by his house/ whom he rob and despoiled/ But that holy man prayed them that rob him that they would bring him to their master for he had to speak with him in his house of a secret thing for his profit/ and when the robbers heard that/ they lad him to fore the knight their lord And anon the holy man prayed him that he would do come all his many to fore him/ And when his main by the commandment of the knight were assembled/ the holy man said/ yet been they not all here/ there is one yet to come/ then one of them apperceived that the chambreleyn of the lord was not comen/ And anon the knight made him to come/ And when the holy man saw him come/ anon he said I conjure the by the virtue of Ihesu cryst our lord/ that thou say to us who thou art/ and for what cause thou art comen hither/ Anon the chambyrleyn answered/ Alas now must I say & knowledge myself/ I am noman/ but am a devil which am in the form of a man and have take it xiv year by which space I have dwelled with this knight/ For my master hath sent me hither/ to th'end that I should take heed night and day that if this knight cessed to say the salutation ave maria For then I should strangle him with mine owen hand/ and bring him to hell by cause of the evil life that he hath led and leadeth/ but by cause he sayeth every day this salutation/ ave maria I might not have him/ and therefore I abode here so long/ For there passeth him no day but that he salueth our lady/ when the knight herd this he was much afeard/ And fell down to the feet of this holy man/ and demanded pardon of his sins/ After this the holy man said to the devil/ I comande the in the name of our lord that thou depart hens/ and go in to another place/ where thou mayst grieve/ ne annoy noman/ then late us pray to the glorious virgin mary/ that she keep us fro the devil/ And that we may by her come to the glory of heaven To the which bring us the father/ the son/ and the holy ghost amen/ Thus endeth the anunciation of our blessed Lady Here beginneth the life of saint second knight Saint second was a noble and valiant knight/ and glorious martyr of our lord Ihesu cryst/ And suffered his passion and was crowned with the palm of martyrdom in city of Astence/ by whose glorious presence the said city was embellished and for a singular patron ennoblysshid And this holy man second was informed/ in the faith of the blessed man Calatero which was holden in prison by the provost Sapryce in the said city of Astence/ And when marcianus was holden in prison in the city of tredonence/ Sapryce the provost would go thither for to make him do sacrifice And saint second moche desiring to see saint marcyane went with him/ as it had been by cause of Solace/ And anon as they were out of the city of Altence/ a white dove descended upon saint secondes heed/ To whom sapryce said/ See second how our gods love thee/ which send birds fro heaven to visit thee/ And when they came to the river of tanagre saint second saw th'angel of god going upon the flood and saying to him/ second see that thou have firm faith/ and thus shalt thou go above them that worship idols/ then Sapryce said/ brother second/ I here the gods speaking to thee/ To whom saconde said/ late us walk unto the desires of our heart/ And when they came to another flood that height buryn/ that same angel aforesaid said/ second believest thou in god/ or peraventure thou doubtest/ To whom second said/ I believe verily the truth of his passion/ then said Sapryce/ what is that I here/ And second said nothing/ when they should enter in to trydone/ by the commandment of the angel/ Marcianus issued out of prison and appeared to second saying/ second enter in to the way of truth/ and receive the victory of faith/ Sapryce said who is he that speaketh to us as it were in a dream/ To whom second said/ it may be well to the a dream/ but to me it is Admonition and a comfort/ After this second went to melan/ And the angel of god brought faustyn & jonathan which were holden in prison out of the city to second/ And of them he received baptism/ And a cloud ministered water for to baptize him with/ And suddenly a dove descended fro heaven bringing unto faustyn and jonatyn the blessed sacrament/ And faustyn delivered it to second for to bear it to marciane/ then second returned when it was night/ & went to the river named pad/ And the angel of our lord took the bridle of the horse and led him over the river/ & lad him unto trydone/ and set him in the prison where marciane was/ And second delivered to marciane the yefte that faustyn had sent to him/ And receiving it said/ the blessed body of our lord Ihesu christ be with me in to everlasting life/ ¶ Then by the commandment of th'angel/ second went out of prison and went unto his lodging/ ¶ After this marciane received sentence to have his heed smeton of/ And so it was done/ And then second took his body and buried it/ And when sapryce herd hereof he died do call second to him and said/ By this that I see the do/ I see well that thou art a christian man/ To whom second said/ verily I knowleche me to be a christian man/ then sapryce said/ Loo how desirest thou to dey● an evil death To whom second said/ that death is more due to the than to me/ And when second would not sacrifice to th'idols/ he commanded to be despoiled all naked/ And anon the angel of god was ready & him clad in a better clothing than he had tofore Then Sapryce commanded him to be hanged on an instrumnt named eculee/ of which two ends stand on the ground and ij upward like saint Andrews cross and thereon he was hanged/ till his Arms were out of joint/ but our lord restored him anon to health/ And then he was commanded to go in to prison/ And when he was there/ th'angel of our lord came to him and said/ Arise second and follow me And I shall lead the to thy maker/ And he led him fro thence unto the city of Astence/ And brought him in to the prison where Caleocerus was/ and our blessed savour with him/ And when second saw him/ he fell down at his feet/ And our saviour said to him/ Be not afeard second/ For I am thy lord god that shall keep the from all evil/ And then he blessing him ascended to heaven/ On the morn Sapryce sent unto the prison which they fond fast shut/ but they fond not second/ then sapryce went fro trydone the city unto Astence for to punish Caleocere/ And when he was come he sent for him for to be presented to fore him/ And they said to him that second was with him/ And anon he commanded that they should be brought to fore him/ to whom he said By cause that my gods know you to be despisers of them/ they will that ye both die together/ And by cause they would not do sacrifice to his gods he died do milt pitch and rosin & commanded to be cast upon their heeds and in their mouths/ They drank it with great desire as it had been most sweetest water/ And said with a clear voys/ O lord how thy words been sweet in our mowthes/ then sapryce gave upon them sentence that saint second should be beheaded in the city of Astence/ And Caleocerus should be sent to Albigarye and there to be punished/ when then saint second was beheaded/ thangellis of our lord took his body & buried it with moche worship and praising/ he suffered his death the third kalends of april/ Late us pray then that he pray for us/ to our lord/ Thus endeth the life of saint second martyr Here beginneth the life of Marie Egypciaca Marry the Egypcien which was called a sinner/ led and lived the most straight life and sharp that might be xlvij year in desert/ In that time was a good holy and relegious monk named zozimas and went through the desert which lieth by yond the flome jordan/ And much desired to find some holy fathers/ And when he came far and deep in the desert/ he fond a creature which was all black over all her body of the great heat and brenning of the son/ which went in that desert/ And that was this mary egypciaca aforesaid/ But assoon as she saw Zozimas come/ she fled and Zozimas after/ And she tarried And said/ Abbote Zozimas wherefore followest thou me/ have pity and mercy on me/ For I dare not torn my face toward the by cause I am a woman & also naked/ but cast thy mantle upon me/ by which I may thenne without shame look and speak with thee/ And when Zozimas herd himself named he was greatly esmerueylled/ And anon he cast to her his mantel/ And humbly prayed her that she would give to him her blessing/ And she answered It appertained to the fair father to give the benediction/ and nothing to me For thou hast the dignity of priesthood/ when he herd that she knew his name and his office/ he had yet more marvel/ and of that she asked so meekly his blessing/ After she said/ blessed be god the saviour of our souls then she life up her hands unto heaven/ in making her prayer/ And Zozimas saw in praying to god her body was life up fro thearth well high a foot and an half/ And began to think that it had been some evil spirit/ then Zozimas conjured her by the virtue of god/ that she should tell to him her estate/ and her condition/ And she answered/ Fair father spare me thereof/ For if I should recount mine estate/ ye should flee away fro me/ like as fro a venomous serpent/ And thy holy eeres should be made fowl of my words/ And the air should be full & fowl of corruption/ and when she saw that Zozimas would not be satisfied so/ then she said/ Fair father I was born in Egypte/ and when I was in the age of xij year I went in to alexandria/ And there I gaf my body openly to sin by the space of xvij year/ and abandouned it to lechery and refused noman/ After it happened that men of that country/ went for adore and worship the holy cross in Iherusalem/ And I prayed to one of the mariners that he would suffer me to pass with the other people the see/ and when he me demanded payment for my passage/ I answered/ Fair sires I have nothing to pay you with/ but I abandon my body to do with all your pleasure for my passage/ & they took me by that condition/ & when I was come in to Iherusalem unto the entry of the church for to worship the holy cross with the other I was suddenly & Inuysibly put a back many times/ in such wise that I might not enter in to the church/ And thenne I returned & thought in myself/ that this came to me for the great sins/ that I had commised in time past/ And began to smite my breast and weep tenderly and sigh grievously/ And I beh●ld there th'image of our lady/ And I fell down and prayed her all weeping/ that she would Impetre and get me pardon of my sins/ of her sweet son/ & would suffer me to enter in to the church for to worship the holy cross/ promising to forsake the world/ And fro than forthon to live chaste/ when I had thus prayed/ and to our blessed lady thus faithfully promysid/ I went again to the doors of the church/ And without any impediment I entered in to the church/ And when I had devoutly worshipped and adored the holy cross/ A man gaf to me iij pens/ of which I bought three loves of breed And after I herd anon a voys if thou wilt pass and go over slome jordan thou shalt be safe/ And then I passed jordan and came in to this desert/ where I never saw man by the space of xvij year/ these three loves that I bore with me became hard by the drought of the time as a stone/ of which I took my sustenance/ and sufficed to me xvij year/ And after I eat herbs/ my clothes been Rotten long sith/ And these xvij first year I was much tempted by the brenning of the son much asperly/ And many delectations that I have had in meet and drink the good wines/ and doing the desires of my body/ all these came in my thought/ then he bewailed them on the earth And prayed for help to our blessed lady in whom I had set all my affiance/ And I wept much tenderly/ And anon I saw coming about me a great light/ by the which I was all recomforted/ and lost all the thoughts which oft and grievously tempted me And sith I have been delivered of all temptations/ and am nourished of spiritual meet of the word of our lord And thus have I be all my life as I have told to thee/ And I pray the by th'incarnation of Ihesu Christ/ that thou pray for me sinful creature/ then the old father Zozymas fell down unto ground/ and thanked our lord god that had thus saved his servant/ And she said I pray the fair father that thou wilt come again on the next sherethorsday and bring with thee/ the body of our lord for to howsel me/ For sith I entered in to this desert I was never houseled ne received the holy sacrament/ And thenne I shall come to flomiordan against thee/ Zozymas went to his abbey/ and after the year passed on sherethorsday/ he came again in to the place/ like as the holy woman had prayed him/ And when he was comen to flomiordan/ he saw on that other side the holy woman/ which made the sign of the cross upon the water/ and went on it/ and came over to him/ When Zozymas saw this miracle/ anon he fell down to the feet of the holy woman/ for to do to her honour and reverence/ but she forbade and deffended him and said/ Thus oughtest thou not to do/ For thou art a priest and bearest the holy sacrament the which she received in right great devotion/ and said in weeping/ lord god please it to the to receive me in peace/ For mine eyes hath seen my saviour/ how well that she had alway wept and shed tears so abundantly/ that it seemed that she had lost her sight And after she said to Zozymas/ I pray the that at the end of this year thou wilt come hither again to me/ & pray for me sinful creature/ & anon after she made the sign of the cross upon the river/ and passed over the water with dry feet/ as she tofore came And Zozymas went again to his abbey/ But he repented moche that he had not demanded the name of the woman/ And after the year passed he came again to the desert like as he had promised to this holy woman/ And he found her deed/ and the body ordinately laid as it should be buried/ Zozymas began then anon tenderly to weep/ & durst not approach ne touch the body/ but said to himself I would gladly bury this holy body if I knew that I should not displease her/ And when he was in this thought/ he saw lying by her heed a letter that said in this manner/ Zozymas bury right here the body of the power mary/ and render to the earth his right/ and pray to god for me/ At whose commandment the second day after I received him/ he called me fro this world/ then zozymas was much glad that knew the name of the saint/ But he was greatly dismayed how he might bury the body/ For he had no thing for to delve th'earth with/ And anon he saw the earth doluen & a sepulture made by a lion that came thither/ And then Zozymas buried her/ & the lion departed debonayrly/ And Zozymas returned to his abbey/ and recounted to his brethren the conversation of this holy woman mary/ And Zozymas lived an hundred year in holy life/ and gave laud to god of all his yefts/ and his goodness that he receiveth sinners to mercy which with good heart turn to him/ and promiseth to them the joy of heaven/ then let us pray to this holy mary thegypcien that we may be here so penitent that we may come thither/ ¶ Thus endeth the life of saint mary the Egipcien ¶ Here followeth of saint ambrose and first th'interpretation of his name aMbrose is said of a stone named Amber/ which is much sweet/ odoraunt and precious/ & also it is much precious in the church/ & much sweet smelling in deeds and in words/ Or Ambrose may be said of Amber and syos/ which is as much to say as god/ For Ambrose is as much to say as amber of god/ For ambrose felt god in him/ & god was smelled and odoured by him overalle where as he was/ Or he was said of Ambor in greek which is to say as father of light & of syor that is a little child/ that is a father of many sons by spiritual generation/ clear and full of light in exposition of holy scripture/ and was little in his humble conversation/ Or thus as is said in the glosayre/ Ambrose is odour and savour celestial he was odour of heaven by great renomee smelling/ savour by contemplation within him/ An honey comb by sweet exposition of scriptures/ meet of Angels by his glorious life/ And paulynus bishop of volusian wrote his life unto Saint Austyn/ ¶ Of the life of saint Ambrose Saint Ambrose was son of Ambrose provost of rome/ of whom it happened as he lay in his cradle in the hall of the pretory there came a swarm of bees which fell on his visage and his mowth and after they departed and flew up in the eyre so high that they might not be seen/ when this was done the father which was hereof dismayed said if this child live there shall be some great thing of him/ After when he was a little grown he beheld his mother and his sister which was a sacred virgin kiss the priests hand when they offered/ And he playing with his sister put forth his hand for to kiss/ and said/ that so behoved her to do to him And she not understanding him refused it/ After he was set to school at Rome/ & became to be so good a clerk that he determined the causes of the palace/ And therefore valentynyen the emperor delivered him to govern two provinces named/ lygurye/ and Emylye/ Then when he came in to melan it happened that the bishop was deed/ And the people were assembled to provide for another/ but between the Arryens and the good christian men for the election fell a great sedition & discord And ambrose for to pease this sedition went thither/ and the voys of a child was heard/ saying Ambrose ought to be bishop/ and anon all the people accorded thereto holy and began for to cry/ Ambrose/ Ambrose/ But ambrose deffended as much as he might/ and all way the people cried Ambrose/ Then for to make the people sense/ he went out of the church/ and went up on a scaffold and made the people to be beaten against the usage & custom for to let them that they should name him no more/ But yet they left not for all that/ but the people said thy sin be upon us/ then he being so●e troubled went home/ and suffered comm●n women to enter openly in to his house to the end that when the people 〈◊〉 that/ should revoke their election/ but for all that/ they cried as they did to fore/ and said thy sins be upon us When saint ambrose saw that he might not empesh the election he fled away but the people awaited upon him/ and took him at thissue of the gate/ and kept him so long till they had grant of th'emperor/ and when th'emperor knew hereof he had great joy/ because that the judge that he had sent for the provinces/ was chosen to be their bishop/ And also he was glad by cause his word was accomplished/ for the Emperor said to Ambrose when 〈◊〉 sent him thither/ go said he & abide not there as a judge/ but as a bishop Saint ambrose in the mean while that they abode the answer of th'emperor/ fled yet away/ but he was taken again/ and was baptized/ for he was not tofore baptized/ how Well that he was christian in will/ And the viij day after he was consecrate & stalled bishop of melan/ And four year after that he went to Rome/ and there his sister the virgin kissed his hand as of a priest/ and he smiling said lo as I told thee/ now thou kyssest my hand as of a priest/ It happened after that when saint Ambrose Went to another city to th'election of a bishop justyn the empress/ and other of the sect of tharians would not consent to the good christian men/ But would have one of their sect/ then one of the virgins of th'empress much fair took saint ambrose & drew him by his vestments/ and would have made him to be beaten/ by cause he would not hold the party of the women/ then saint ambrose said to her if I be not worthy to be a bishop/ yet thou oughtest not to lay hand upon me/ ne none other bishop thou hast laid hand on me/ thou oughtest much redoubt and dread the judgement of god/ And therefore god confirmed his sentence on her/ For the next day she was born to her grave and was deed/ Thus was she rewarded for the villainy that she had done/ And all the other were thereby sore afeard/ After this when he was returned to melan/ he suffered many assaults and persecutions of the empress justyn/ For she moved by yefts and by honour moche people against saint ambrose/ and many there were that enforced them to send him in exile/ And among all other there was one mounted in so great madness and furor against him/ that he hired him an house by the church/ by cause he would have therein a cart for to set saint ambrose thereon/ and lead him in to exile/ but that same fell to him For he himself was sent in exile in the same cart/ the same day that he would have led away saint ambrose/ To whom yet saint ambrose did good for evil/ for he ministered to him his costs & necessaries/ Saint ambrose also established in the church song & offices at melan first/ There were at that time in melan many men vexed & bysette with devils which cried with high voys that saint ambrose tormented them thus/ but th'empress justyn and tharians said/ that said ambrose made them to say so for money that he gafe to them/ then it happened that one of the arriens was out of his mind & said thus/ be they all tormented as I am that consent not to saint ambrose/ and therefore the other Arians drowned him in a deep piscine or pit/ There was another heretic and an Arian a sharp and so hard that he was Inconuertyble by cause no man might convert him to the faith/ On a time he heard saint ambrose preach/ and he saw at his ere an angel that told him all that he preached/ and when he had apperceived this/ he began to sustain the faith to which he had been contrary/ After this it happened that one enchanter called devils to him/ & sent them to saint ambrose for to annoy & grieve him/ but the devils returned and said that they might not approach to his gate by cause there was a great fire all about his house/ and this enchanter after When he was tormented of the provost for certain trespasses/ he cried and said that he was tormented of saint ambrose There was a man that had a devil within him/ And after went to melan/ and anon as he entered the city the devil left him/ and assoon as he went out of the city the devil re-entered in him again/ then he demanded him why he did so/ & he answered by cause he was afeard of ambrose/ after it happened that a man being conduct & hired of justyn th'empress came to the beds side of saint ambrose/ & Would have put & riven his sword thorough his body/ but anon his arm was dried up/ Another was vexed With a devil said that saint ambrose tormented him/ but saint ambrose made him to be still/ for ambrose tormenteth none but that doth thennye of thee/ for thou seest men assende fro whence thou art fallen And that is it which tormenteth the For ambrose can not be so blown and woe llen as thou art/ then was he still and spoke not/ when saint ambrose went in the town/ he saw a man laugh by cause he saw another fall/ then said ambrose to him thou that laughest/ beware that thou fall not also/ and after he fill/ and thus was he taught that he should not mocque his fellow/ On a time Saint Ambrose went unto the palace for to pray for a pour man/ but the judge made to close the gate that he might not enter in/ then saint ambrose said thou shalt come for to enter in to the church/ but thou shalt not enter/ and yet shall the yates be open/ And so it happened that after the judge doubted his enemies/ & went to the church/ but he might not enter in/ and yet the yates were open/ Saint ambrose was of so great abstyence/ that he fasted every day/ safe the sunday or a solemn feste/ he was of so great largesse that he gave all to pour people and retained no thing for himself/ he was of so great compassion that when any confessed to him his sin/ he wept so bitterly that he would make the sinner to weep/ He was of so great doubt/ that when it was told to him of the death of any bishop/ he would weep so sore/ that uneath he might be comforted/ And when it was demanded him why he wept for the death of good men/ For he ought better to make joy by cause they went to heaven/ then he answered I weep not because they go tofore me but because that unneath and with great pain may any be found for to do well such offices/ he was of so great stedfanesse and so established in his purposes/ that he would not leave for dread ne for grief that might be done to him/ to reprove th'emperor/ ne the other great men when they did things that they ought not to do/ ne he would flatter no man/ There was brought once tofore him a man/ which was grievously mysmade/ then said saint ambrose/ the body must be delivered to the devil/ And that the flesh go to the death/ by which the spirit may be saved/ uneath was the word out of his mouth/ but the devil began to torment him/ After as it is said on a time he went to rome & when he was on a time by the way herberowed with a rich man/ Saint ambrose began to demand him of his estate/ that rich man answered/ Sir mine estate is happy enough and glorious/ For I have richesses enough/ servants/ varlets/ children/ nephews/ cousins/ friends/ and kynnysmen which serve me/ and all my works and besoynyes come to my will ne I have never thing that may anger ne trouble me/ then said saint Ambrose to them that were with him Flee we hens for our lord god is not here/ haste you fair children/ haste you and let us abide here no lengyr/ lest the vengeance of god take us/ & that we be not wrapped in the sins of these people/ They departed & fled anon/ but they were not goon far but that the earth opened & swallowed in all the house of this rich man/ & there abode not as much as the step of himself ne of all that ever he had/ then said saint ambrose be hold fa●e children how great pity & how great mercy god doth to them that have adversity in this world/ & how wroth he is to them that have the wealth and richesses of this world/ Of which thing apyereth yet the pit or f●sse Which endureth in to this day in witness of this adventure/ when Saint ambrose beheld that avarice which is rote of all evils grew more & more in moche people/ and specially in great men/ and in them that were in most great estate which sold all for money/ and with the mynystres of the church he saw simony reign/ he began to pray to god/ that he would take him away fro the miseries of this world And he Impetred that which he desired then he called his fellowship & said to them in joying/ that he should abide with them unto the resurrection of our lord/ and a little tofore that he lay seek/ as he expounded to his notary the xliiij psalm/ suddenly in the presence & sight of his notary a fire in the manner of a shield covered his heed and entered in to his mouth/ then became his face as wghyte as any snow/ & anon after it came again to his first form/ And that day he left his writing and enditing/ then began his malady to grieve him/ and the earl of italy which was then at mylane called the gentle men of the country & said to them that if so great and good a man should go fro them it should be great pity/ & great squirrel to all italy/ and said to them that they all should go with him to this holy man/ and pray him that he would get grant of our lord of space and longer life/ when saint ambrose had heard their request/ He answered/ fair sons I have not so lived among you/ that I am ashamed to live if it please god/ ne I have no fere ne dread of death/ for we have a good lord/ In this time assembled his four dekens/ and began to treat who should be a good bishop after him And they named secretly among themself/ that uneath they themself heard it Symplycien/ Saint ambrose was far fro them/ they wend that he might not have herd them/ And he cried on high thrice he is old/ and he is good/ when they heard him they were moche abashed/ and departed/ And sith after his death they chase the same symplicien/ for the good witness that saint ambrose had borne of him/ A bishop which was named honorius that abode the death of saint ambrose slept/ and heard a voys that thrice called him and said/ arise thou up for he shall go his way anon/ then he aroos anon hastily & went to melan/ and gave to him the holy sacrament/ the precious body of our lord/ And anon saint ambrose laid his arms in form of a cross/ and made his prayers/ and so departed and gave up his ghost among the words of his prayers/ about the year of our lord three hundred lxxx/ the vigil of ester/ and when his body in the night was borne in to the church/ many children that were baptized saw him as they said sitting in a chair honowrably/ and other showed him with their fingers to their father and other And some said that they saw a star upon his body/ There was a priest that sat at meet with other/ which said not well of him/ but myssayed/ but anon god so chastised him that he was borne fro the table/ & died anon after/ In the city of cartage were three bishops to guider at dinner and one of them spoke evil by detraction of saint ambrose/ And there was a man that told what was befallen for such language to this foresaid priest but he mocqued and iaped so moche/ that he felt a stroke mortal that/ that same day he died and was buried/ It is founden written in a chronicle that the Emperor valentynyen was wroth because that in the city of thessalonyke the people had stoned to death his judges/ that were sent thither in his name/ and for t'avenge the same the emperor did do slay v thousand persons great and little/ good & evil & as well them that had not trespassed as them that had deserved it/ And when after this occysyon he came to melan/ and would enter in to the church/ Saint abmrose came against him and defended him th'entry/ & said to him that after so great woodness/ thou oughtest not to do so great presumpsyon/ but peradventure thy power suffereth not the to knowledge thy trespass/ it aperteyneth that reason surmount power/ thou art emperor/ but that is for to punish the evil people/ how art thou so hardy to enter so boldly in to the house of god/ whom thou hast horribly angered/ how darest thou with thy feet touch his pament/ how darest thou stretch thy hands which been all bloody/ and of whom the blood of Innocentes run and drop of/ By what presumption darest thou put forth thy mouth to receive the precious body/ and blood of our lord/ of which mouth thou hast done the commandment of the devil/ Go hens go hens and put not sin upon sin/ Take the bond that our lord hath bounden the with/ For it is given to the in way of medicine/ When the Emperor heard these words he was obedient/ and began to wail and weep/ And returned in to his palace/ and abode there long weeping/ then ruffian the master of his knights demanded wherefore he so sorewed and Wept/ and he answered ruffian thou knowest not my sorrows/ for I see that servants and pour beggars may enter in to the church/ but I may not enter/ For ambrose hath excomyned me And he saying this at every word he sighed/ then said ruffian to him if thou wilt I shall make him anon to assoil thee/ He answered thou mayst not/ For Ambrose doubteth not the force ne the power of the Emperor/ To th'end that he hold firmly the law of god/ And when ruffian said more and more that he should make him incline to assoil him/ then he sent him to Ambrose/ And the Emperor followed soon after moche humbly/ When Saint Ambrose saw ruffian come/ he said to him thou hast no more shame then an hound for to do such occision/ and now comest boldly to me When ruffian had prayed long for to assoil th'emperor which came foloweng him/ saint ambrose said to him certainly I defend to him the entry in to the chircche/ And if he Will be a tyrant/ I will much gladly receive the death/ then returned ruffian to the emperor & recounted to him how he had done/ And th'emperor said certainly I shall go to him/ that I may receive of him villainy enough/ For it is well right/ when he was come to him he demanded of him absolution much devoutly/ Saint ambrose demanded of him what penance hast thou done for so great wickedness Themperor alleged to him that david had sinned/ and after had mercy/ Saint ambrose said thou that hast followed him that sinned/ follow also him repentaunte/ ¶ then said the emperor/ it appertaineth to the to give and enjoin penance and I shall do it/ then he bade him do open penance and common tofore all the people And th'emperor received it gladly and refused it not/ when the emperor was reconciled to the church/ he stood in the chancel/ then said to him saint Ambrose/ what sechest thou here/ He answered I am here for to receive the sacred mysteries/ And ambrose said this place appertaineth to no man but to priests/ Go out/ for ye ought to be without the chancel/ And abide there thyth other/ then obeyed th'emperor humbly/ and went out/ And after when the Emperor came to constantinopl/ and he stood without with the lay people/ the bishop came & said to him that he should come in to the chancel with the clerks/ he answered that he would not/ For he had learned of Saint Ambrose what difference there was between on Emperor and a priest/ I have found a man of truth my master ambrose and such a man ought to be a bishop ¶ Thus endeth the life of saint Ambrose The life of the saints tyburce and Ualerian been contained in the life of Cecyle virgin and martyr ¶ The life of saint Alphey bishop and martyr Saint Alphey the holy bishop and Martyr was borne in england in the shire of Gloucestre/ and he came of a noble kin/ And was his faders heir/ but he forsook all for gods love/ And became a manke at derherste/ five mile from Gloucestre/ but afterward good king Edward gave that house of derherst to the house of saint denys in france/ And when saint alphey had been monk there long time living a full holy life then he went fro thence to the abbey of bathe/ to be there in more contemplation and rest of soul/ And he builded there that fair abbey/ and established therein black monks & endowed it/ And was himself therein the first abbot and founder/ And he lad there a full holy life/ and moche well he guided the monks in holy and virtuous living/ And that time was Saint dunstone bishop of canterbury/ and saint ethelwold bishop of wynchester but within short time after saint ethelwold died/ And then saint Andrew appeared to saint dunston in a night and bade him arise anon/ & make Alphey abbot of bathe bishop of wynchester/ and so it was done with great solempnytee/ Like as our lord by his holy apostle saint andrew had commanded/ and he was bishop there xxxij year in full holy living/ And after that he was made archbishop of caunterburye after saint dunstone/ And thereto he was chosen by the pope/ and by all the clergy of england in the year of our lord a Muj year/ And uj year he was bishop of canterbury/ And in the seven year came a wicked tyrant out of denmarcke in to this land of england whose name was Edrithe with a great multitude of danes/ And they brent and rob in every place where they came/ And slew many lords of the land and many of the common people/ And that time was etheldrede king of england/ & saint edward the martyr was his brother/ And saint edward the confessor his son/ the which lieth at westminster/ And in this time the danes did much harm in this land/ The chief prince of them height kyrkyl/ and his brother erdrythe was leader of th'host/ they did full great persecution/ For there was none that might resist ne wythstond them/ for king etheldred was a meek man/ and took none heed to help his people/ And Erdrythe with the danes went to canterbury/ & there he did moche wickedness to the people & brent and destroyed all that he might find But at the last he was slain by men of canterbury/ and when the prince kyrkyl wist that he was slain/ He was much angry/ And in great haste he came to canterbury and besieged the town/ and anon he gate it/ and brent and destroyed all that he might And this holy bishop saint Alphey came to the prince of the danes/ and prayed him to take his body and spare the power people of the town/ but for all that/ he slew monks priests and all that he might find/ And he tithed the monks/ he slew ix monks and saved the tenth/ & yet he thought there were over many on live/ And began to tithe them again/ and then saint alphey reproved them for their cursed doings/ & then anon they took saint alphey the holy man & bound his hands behind him/ and they led him with them fro thence unto the town of grenewytche beside london/ and there they put him in prison half a year & more/ and the friday in thester week the devil appeared to this holy man in the prison in likeness of an angel/ & said unto him that it was our lords will that he should go out of prison & follow him/ and this holy man believed him & went out and followed the wicked angel/ by night/ and he brought this holy man in to a dark valley/ & there he Waded over waters & dyches/ mires & hedges/ & ever this holy man followed him as he might for weariness/ till at last he had brought him in to a fowl mire that was set about with great waters/ & there the devil left him & vanished away/ and thenne this holy man wist well that he was deceived by his enemy the fiend/ And then he cried god mercy and prayed him of help/ And then our lord sent to him his holy Angel/ and aided him out of the mire and water/ and said it was the will of god that he should return again to prison that he came fro/ For to morrow shalt thou suffer martyrdom for our lords sake/ as he went again toward the prison at grenewitche/ early by the morrow his keepers that had sought him all the night/ met him & anon they cast him down to the ground and there they wounded him full pytouslye/ ¶ And then they brought him again to prison/ and they made therein a great smouldering of smoke/ for to disease him/ and then saint dunstone appeared to him/ and bad him be of good comfort/ For our Lord hath ordained for the a glorious crown/ And as they spoke to guider his bonds broke/ & all his wounds were made hole again thorough the mercy of our lord Ihesu/ And when his keepers saw this/ they dread full sore And anon this miracle was known to the people/ And they went thenne fast to see him/ & the judges doubted the great people that came thither/ And they took him out of prison/ and lad him to that place where he should be martyred/ but the pour people made great lamentation for him/ But anon the wicked tormentors stoned him to death like as the jews did saint stephen/ And when he was almost deed one there was that was his godson which with an axe smote him on the heed that he fell to the ground & thenne rendered up his spirit to our lord Ihu Christ/ ¶ And thenne these wicked tyrants threw the holy body in to a deep water/ that good men should not find it/ But by the purveyance of our lord within short time after he was found of the true christian men And they reproved greatly these wicked tyrants/ and they began thenne to scorn the holy body and one of 'em took an old rotten stake or tree/ and pight it in the earth/ & said if this stake bear flowers by to morrow we will repent us and believe that he is an holy man/ or else we will never believe it/ And on the morn they fond the stake green and bare levys/ And when they saw this great miracle/ they believed in god/ & kissed the feet of this holy saint/ and repented them full sore of their wicked deeds/ and cried full meekly god mercy and this holy saint Alphey/ And after he was brought to london with great worship/ and buried in the church of Saint Paul with great reverence/ And there his body lay buried many year/ And afterward it was taken up and translated to canterbury/ and his bones there laid in a worshipful fiertre or shrine/ where our lord showeth daily many fair miracles/ for his holy martyr Saint Alphey/ And the tormentors that repented them not/ died anon after in great misery in diverse wyses for to be punished as it pleased our lord/ ¶ Thenne let us pray to this blessed martyr and archbishop saint alphey/ that he be moyen unto our lord Ihesu christ that we may come to his everlasting bliss in heaven AMEN/ ¶ Thus endeth the life of Saint Alphey martyr ¶ Of saint George martyr and first of th'interpretation of his name GEorge is said of Geos which is as much to say as earth and orge/ that is tylyeng/ so george is to say as tylyeng th'earth that is his flesh/ And saint Austyn saith in lybro de trinitate that good earth is in the height of the mountains in the temperance of the valleys/ and in the plain of the fields/ The first is good for herbs being green/ The second to vygnes/ and the third to wheat and corn/ Thus the blessed George was high in despising low things/ and therefore he had verdour in himself/ He was attemperate by discretion/ and therefore he had win of gladness/ & within he was plain of humility/ and thereby put he forth wheat of good work/ Or george may be said of gera that is holy/ and of gyon that is a wrasteler/ that is as an holy wrasteler/ For he wrestled with the dragon/ Or hit is said of George that is a pilgrim/ and geyr/ that is or detrenched out/ and us/ that is a counceyllour/ He was a pilgrim in the sight of the World/ and he was cut and detrenched by the crown of martyrdom and he was a good counsellor in preaching/ And his legend is numbered among other scriptures apocryfate in the council of Nicene/ by cause his martyrdom hath no certain relation For in the calendar of bede it is said that he suffered martyrdom in parsydye in the city of dyapolin/ And in other places it is red that he resteth in the city of dyspolyn/ which tofore was called lyde/ which is by the cite of joppem or japh/ And in another place it is said that he suffered death under dyoclesian/ and Maxymyan/ which that time were emperors/ And in another place under Dioclesian/ Emperor of pierce being present lxx kings of his empire/ And it is said here that he suffered death under dacyens the provost/ then dioclesian and Maxymyan being emperors/ ¶ Here followeth the life of saint George martyr Saint George was a knight and borne in capodose/ On a time he came in to the province of Lybye to a city which is said Sylene/ And by this city was a stagne or a pond like a see/ wherein was a dragon which enuenymed all the country/ And on a time the people were assemblid for to slay him/ And when they saw him they fled/ And when he came nigh the city/ he venomed the people with his breath/ And therefore the people of the city gave to him every day two sheep for to feed him/ by cause he should do no harm to the people/ And when the sheep failed there was taken a man and a sheep/ then was an ordinance made in the town/ that there should be taken the children and young people of them of the town by lot/ And everich as it fill were he gentle or pour should be delivered when the lot fell on him or her/ So it happened that many of them of the town were then delivered/ In so much that the lot fell upon the kings daughter/ Wherrof the king was sorry and said unto the people/ For the love of the gods take gold and silver and all that I have/ and let me have my daughter/ they said how sir ye have made and ordained the law/ and our children been now deed/ And now ye would do the contrary/ your daughter shall be given/ or else we shall burn you & your house when the king saw he might no more do he began to weep and said to his daughter/ Now shall I never see thine espousayls/ then returned he to the people and demanded viij days respite And they granted it to him/ and when the viij days were passed they came to him and said/ thou seest that the city perisheth/ Thenne did the king do array his daughter/ like as she should be wedded/ and embraced her kissed her and gave her his benediction/ And after led her to the place where the dragon was/ when she was there/ saint george passed by/ And when he saw the lady/ he demanded the lady what she made there/ And she said/ go ye your way fair young man/ that ye perish not also/ then said he tell to me what have ye/ and why ye weep/ and doubt ye of no thing/ when she saw that he would know she said to him how she was delivered to the dragon/ then said saint george/ Fair daughter doubt ye no thing hereof/ For I shall help the in the name of Ihesu christ/ She said for god's sake good knight go your way/ and abide not with me/ for ye may not deliver me/ Thus as they spoke to guider the dragon appeared & came running to them and saint George was upon his horse & drew out his sword & garnished him with the sign of the cross/ and road hardly against the dragon which came toward him and smote him with his spear and hurt him sore & threw him to the ground/ And after said to the maid/ deliver to me your girdle and bind it about the neck of the dragon/ and be not afeard/ when she had done so the dragon followed her as it had been a make be'st and debonayr/ then she led him in to the city/ & the people fled by mountains and valleys/ and said/ alas/ alas/ we shall be all deed/ then saint George said to them/ ne doubt ye no thing/ without more believe ye in god Ihesu christ/ and do you to be baptized/ and I shall slay the dragon/ then the king was baptized and all his people/ and saint george slew the dragon and smote of his heed/ And commanded thathe should be thrown in the fields/ and they took iiij carts with oxen that drew him out of the city/ ¶ then were there well fystene thousand men baptised without women and children/ And the king did do make a church there of our lady and of saint George/ In the which yet sourdeth a founteyn of living water which healeth seek people that drink thereof/ After this the king offered to Saint george as much money as there might be numbered/ but he refused all and commanded that it should be given to pour people for god's sake/ and enjoined the king iiij things/ that is/ that he should have charge of the churches/ and that he should honour the priests/ and here their service diligently/ and that he should have pity on the power people/ And after kissed the king and departed/ Now hit happened that in the time of dyoclesyens and maxymyen which were Emperors/ was so great persecution of christian men/ that within a month were martyred well xxij/ thousand/ And therefore they had so great dread that some renayed and forsook god and did sacrifice to the idols/ when saint george saw this he left thabbyte of a knight/ and sold all that he had/ and gave it to the pour/ and took thabbyte of a christian man & went in to the mydel of the paynims/ And began to cry/ all the gods of the paynims and gentiles been devils/ My god made the heavens & is very god Thenne said the provost to him of what presumption cometh this to thee/ that thou sayest that our gods been devils and say to us what thou art/ & what is thy name/ he answered anon and said/ I am named george/ I am a gentle man a knight of capadoce/ and have left all for to serve god of heaven Then the provost enforced him sefl to draw him unto his faith by fair words/ & when he might not bring him thereto/ he did do raise him on a gylet/ & so moche beat him with great staves and broochs of iron/ that his body was all to broken in pieces/ And after he did do take brands of iron and join them to his sides and his bowels which then appeared he did do frote with salt/ And so sent him in to prison/ but our lord appeared to him the same night with great light and comforted him much sweetly/ And by this great consolation he took to him so good heart/ that he doubted no torment that they might make him suffer/ then when dacian the provost saw that he might not surmount him/ he called his enchanter and said to him/ I see that these christian people doubt not our torments/ Thenchanter bond himself upon his heed to be smitten of/ if he overcome not his crafts/ then he did take strong venom and meddled it with wine/ and made Invocation of the names of his false gods/ and gave it to Saint George to drink/ Saint george took it and made the sign of the cross on it/ and anon drank it without grieving him any thing/ then the enchanter made it more stronger than it was tofore of venom and gave it him to drink/ And it grieved him no thing/ when the enchaunteur saw that/ he kneeled down at the feet of saint george/ and prayed him that he would make him christian/ And when dacyen knew that he was becomen christian/ he made to smite of his heed/ And after on the morn he made saint George to be set between two wheels which were full of swords sharp and cutting on both sides But anon the wheels were broken/ & Saint george escaped without hurt And then commanded dacian that they should put him in a cawdrens full of molten lead/ & when saint george entered therein/ by the virtue of our lord him seemed that he was in a bain well at ease/ then dacyen seeing this/ began to assuage his ire and to flatter him by fair words/ and said to him George the patience of our gods is over great unto thee/ which hast blasphemed them/ and done to them great despite/ then fair and right sweet son/ I pray the that thou return to our law and make sacrifice to the idols/ and leave thy folly/ and I shall enhance the to great honour and worship/ then began saint George to smile and said to him/ wherefore saidest thou not to me thus at the beginning/ I am ready to do as thou sayest/ then was dacyan glad/ and made to cry over all the town that all the people should assemble for to see George make sacrifice/ which so moche had strived there against/ then was the city arrayed/ and feast thorough out all the town/ and all came to the temple for to see him/ when saint George was on his knees/ and they supposed that he would have worshipped th'idols/ he prayed our lord god of heaven that he would destroy the temple and th'idol in the honour of his name/ For to make the people to be converted/ And anon the fire descended fro heaven and brent the temple and th'idols and their priests/ And sith the earth opened and swallowed all the cendres and ashes that were left/ then decien made him to be brought tofore him and said to him/ what been the evil deeds that thou hast done/ and also great untruth/ then said to him saint george/ A sir believe it not/ but come with me & see how I shall sacrify/ then said dacyan to him/ I see well thy fraud & thy barate/ thou wilt make the earth to swallow me/ like as thou hast the temple and my god's/ then said saint george/ O caytyffe tell me how may thy gods help the when they may not help themself/ then was dacyan so angry that he said to his wife/ I shall die for anger if I may not surmount and overcome this man/ Then said she to him evil and cruel tyrant ne seest thou not the great virtue of the christian people I said to the well that thou shouldest not do to them any harm/ For their god fighteth for them/ And know thou well that I will become christian/ then was dacy●n moche abashed/ & said to her wilt thou be christian/ thenne he took her by the here/ and did do beat her cruelly/ Thenne demanded she of saint george/ what may I become by cause I am not christened/ then answered the blessed george/ doubt the no thing fair daughter/ For thou shalt be baptized in thy blood/ then began she to worship our lord Ihu christ and so she died and went to heaven/ On the morn dacian gave his sentence that saint George should be drawn thorough all the city/ And after his heed should be smitten of/ then made he his prayer to our lord/ that all they that desired any bone might get of our lord god in his name/ and a voys came from heaven which said/ that it which he had desired was granted and after he had made his orison/ his heed was smitten of about the year of our lord ijClxxxvij/ When Dacyen went homeward fro the place where he was beheaded toward his palace/ Fire fell down fro heaven upon him/ & brent him and all his servants Gregore of Turonense telleth that there were some that bare certain relics of saint george/ and came in to a certain oratory in an hospytal/ and on the morning when they should depart they could not move the door till they had left there part of their relics It is also founden in th'history of antioch/ that when the christian men went over see to conquer Iherusalem/ that one a right fair young man appeared to a priest of the host/ & counseled him that he should bear with him a little of the relics of saint george/ For he was conductor of the battle/ and so he did so moche that he had some/ And when it so was that they had assieged Iherusalem/ & durst not mount ne go up on the walls for the quarrels and defence of the sarazens/ they saw appertely saint george which had white arms with a reed cross that went up tofore them on the walls/ & they followed him/ And so was jerusalem taken/ by his help/ & between Iherusalem and port japhe by a town called ramys is a chapel of saint george/ which is now desolate and uncoverd/ and therein dwell christian grekys/ And in the said chapel lieth the body of saint george/ but not the heed And there lain his father and mother and his uncle not in the chapel/ but under the wall of the chapel/ And the keepers will not suffer pilgrims to come therein but if they pay ij duckettis/ and therefore come but few therein but offer without the chapel at an altar/ And there is seven year and seven lenties of pardon/ & the body of saint george lieth in the middle of the altar or chore of the said chapel/ And in his tomb is an hole that a man may put in his hand/ And when a saracen being mad is brought thither/ and if he put his heed in the hole/ he shall anon be made perfectly hoool/ & have his wit again/ This blessed and holy martyr saint George is patron of this royalme of england/ and the cry of men of war/ In the worship of whom is founded the noble order of the garter/ And also a noble college in the castle of windsor/ by kings of england/ In which college is the heart of Saint george/ Which Sygysmond the Emperor of almain brought and gave for a great and a precious relic to King Harry the fifth/ And also the said sygismonde was a brother of the said garter/ And also there is a piece of his heed which college is nobly endowed to th'honour and worship of almighty god/ and his blessed martyr saint george/ then let us pray unto him that he be special protector and defender of this royalme/ ¶ thus endeth the life of saint George Here followeth of saint mark thevangelist and first th'interpretation of his name MArke is as much to say as high to commandment certain/ declined & bitter he was high of commandment by reason of perfection in his life/ For he kept not only the commandments common/ but also the high as been councils/ he was certain in the doctrine of the gospel/ like as he had received of saint Peter his master/ he was declined by reason of perfit and great humility/ For because of great meekness/ he cut of his thumb/ to the end that he should not be chosen to be a priest/ He was bitter by reason of right sharp and bitter pain/ For he was drawn thorough the city/ And among though torments/ he gave up his spirit Or mark is said of a great mayleot or betel/ which with one stroke maketh plain iron/ and engendereth melody and confirmeth it/ For Saint mark by his only doctrine quenched the unsteadfastness of the heretics/ he engendered the great melody of the praising of god & confirmed the church Of Saint mark the evangelist Mark th'evangelist was of the kindred of the levities/ and was a priest/ And when he was crystened he was godson of saint Peter th'apostle/ And therefore he went with him to Rome/ When Saint peter preached there the gospel the good people of Rome prayed saint mark/ that he would put the gospel in writing like as saint Peter had preached/ ¶ Then he at their request wrote/ and showed it to his master saint peter to examine/ And when saint Peter had examined it/ and saw that it contained the very troth he approved it/ And commanded that it should be red at rome/ And then saint Peter seeing saint mark constant in the faith/ he sent him in to aquyle for to preach the faith of Ihesu christ/ where he preached the word of god/ and did many miracles/ & converted Innumerable multitude of people to the faith of christ/ And wrote also to them the gospel/ like as he did to them of Rome/ which is in to this day kept in the church of aquylence/ and with great devotion kept/ After this it happened that saint mark lad with him to Rome a bourgeys of that same city whom he had converted to the faith/ named armogares/ And brought him to saint Peter/ and prayed him that he would sacre him bishop of aquyle/ and so he did/ then this armogares when he was bishop he governed much holily the church/ And at the last the paynims martyred him/ then Saint Peter sent saint mark in to alyxandrye/ where as he preached first the word of god/ And assoon as he was entered a great multitude of people assembled for to come against him/ There was he of so great perfection/ that by his predication/ and by his good examples the peple mounted in so holy conversation/ and in so great devotion/ that at his Instance they led their life like monks/ He was of so great humility/ that he did cut of his thumb/ by cause he would be no priest/ For he judged himself not worthy thereto/ but the ordinance of god & of saint peter came against his will/ For saint Peter made & sacred him bishop of alyxandrye/ And anon as he came in to alexandre his shoen were broken & torn/ when he saw that he said/ verily I see that my journey is sped/ ne the devil may not let me/ sith that god hath assoiled me of my sins/ then went saint mark to a shoemaker for tamende his shoes/ And as he should work he pricked & sore hurted his lift hand with his all/ and when he felt him hurt he cried on high one god/ when saint mark herd that/ he said to him Now know I well that god hath made my journey prosperyous/ then he took a little clay and spyttel & meddled them to guider/ and laid it on the wound/ and anon he was hole/ when the shoemaker saw this miracle he brought him in to his house/ and demanded him what he was and fro whence he come/ then said Saint mark that he was the servant of Ihesu christ/ and he said I would fain see him/ then said saint mark I shall show him to thee/ then he began to preach to him the faith of Ihu christ and after baptized him and all his main/ when the men of the town heard say that there was a man comen fro galylee/ that despised and defended the sacrifices of th'idols/ they began await how they might deliver him to death/ when saint mark espied that he made his shoemaker which was named avien bishop of alixaundre/ And he himself went to pentepolyn/ where as he was two year/ and after came again to alyxaunder/ and found then there the town full of christian men/ And the bishops of th'idols awaited for to take him/ Now it happened on ester day when saint mark song mass/ they assembled all/ & put a cord about his neck and after drew him thorough out the city/ and said let us draw bubale to the place of bucale/ and the blood ran upon the stones/ and his flesh was torn pyecemele that it lay upon the pament all be bled/ After this they put him in prison/ where an angel came and comforted him/ & after came our lord for to visit & comfort him saying/ Pax tibi marce evangelista meus/ Pees be to the mark mine evangelist/ be not in doubt/ For I am with thee/ and shall deliver thee/ And on the morn they put the cord about his neck/ and drew him like as they had done tofore/ And cried draw the bubale/ and when they had drawn/ he thanked god and said in to thy hands lord I commend my spirit/ and he thus saying died/ then the paynims would have brent his body/ but the eyer began suddenly to change/ and to hail lyghten and thunder/ in such wise that every man enforced him to flee/ And left there the holy body alone/ then came the christian men and bore it away/ & buried it in the church with great joy honour & reverence/ This was in the year of our lord lvij in the time that nero was emperor/ And it happened in the year of grace iiij hundred lxuj in the time of leon the emperor that the venycyens translated the body of saint mark fro alysaunder to venyse in this manner/ there were two merchants of venyse did so moche what by prayer and by their yefts to two priests that kept the body of saint mark/ that they suffered it to be borne secretly and privily unto their ships/ And as they took it out of the tomb/ there was so sweet an adore thorough out all the city of Alexaunder that all the people marveled/ ne knew not fro whence it came then the merchants brought it to the ship/ and after hasted the mariners/ And let the other ships have knowledge thereof/ then there was one man in another ship/ that japed & said ween ye to carry away the body of saint mark/ nay ye lead with you an egypcien/ then anon after this word/ the ship wherein the holy body was turned lightly after him/ And so rudely boarded the ship of him that had said that word that he broke one of the sides of the ship/ and would never leave it in peace/ till they had confessed that the body of saint mark was in the ship That done she held her still/ thus as they sailed fast they took none heed/ and the eyer began to wax dark and thick that they wist not wh●re they were/ then appeared Saint mark unto a monk/ to whom the body of saint mark was delivered to keep/ & bad him anon to strike their sails for they were nigh land/ and he did so/ and anon they fond land in an isle/ and by all the ryvages where as they passed/ it was said to them that they were well happy that they led so noble a treasure as the body of Saint mark/ and prayed them that they would let them worship it/ yet there was a mariner that might not believe that it was the body of Saint Mark but the devil entered in to him/ and tormented him so long that he could not be delivered till he was brought to the holy body/ and assoon as he confessed/ that it was the body of Saint mark/ he was delivered of the wicked spirit/ And ever after he had great devotion to saint mark It happened after that the body of saint mark was closed in a pillar of marble and right few people knew thereof by cause it should be secretly kept/ then it happened that they that knew thereof died/ and there was none that knew where this great treasure might be/ wherefore the clerks and the lay people were greatly discomforted and wept for sorrow/ and doubted moche that it had be stolen away/ then made they solemn processions and litanies/ and the people began to fast & be in prayers/ And all suddenly the stones opened & showed to all the people the place and stead where the holy body rested/ then rendered they thankings to god/ of this that he had relieved them of their sorrow & anguish/ And ordained that on that day they shall hold feast alleweye for this devout revelation/ A young man on a time had a cancre in his breast/ & worms eat it/ which were come of rotting/ and as he was thus tormented/ he prayed with good heart to saint mark and required him of help and aid/ and after he slept And that same time appeared to him saint mark in form of a pilgrim/ tucked and made ready for to go hastily over see/ and when he demanded him what he was/ he answered that he was saint mark/ which went hastily for to succour a ship which is in apparel/ then he stratched and laid his hand on him/ and anon as he awoke/ he fond himself all hole Anon after this ship came unto the port of venyse/ and the mariners told the peril where they h●d been in and how saint mark had holp them then for that one miracle/ and for that other the people rendered thankings to our lord/ The merchants of venyse went on a time by the see in a ship of saracens toward Alexaunder/ And they saw them in apparel they hew the cords of the ship/ & anon the ship began to break by the force of the see/ And all the sarezyns that were therein fell in the see and died that one after that other/ then one of the sarezyns made his avow to saint mark and promised him that if he delivered him fro this parelle he would be baptized/ Anon a man all shining appeared to him which took him out of the water/ and remised him again in to the ship/ and anon the tempest cesed/ when he was comen in to alexandria he remembered no thing saint mark which had delivered him fro parille he went not to visit him ne he did him not do be baptized/ then appeared to him saint mark and said to him that he remembered evil the bounty that he did to him/ when he delivered him fro the apparel of the see/ and anon the saracen came again to his conscience/ and he went to venyse and was there baptized and named mark/ and believed perfectly in god/ and ended his life in good works/ ¶ There was a man gone up in the steeple of saint mark at venyse/ and as he intended for to do a work/ and was troubled in such wise that he fell and was like to have be all to broken in his membris/ nevertheless in his falling he cried saint mark/ & anon he rested upon a branch that sprang out/ whereof he took none heed/ And after one raught and let him down a cord/ by which he availed down and was saved/ There was a gentle man of province which had servant that would fain go on pilgrimage to saint mark/ but he could get no licence of his lord Atte last he doubted not to anger his lord/ but went thither much devoutly And when his lord knew it he bore it moche grievously/ and as soon as he was comen again/ his lord commanded that his eyen should be put out/ & the other servants that were ready to do the lords will/ made ready sharp brochettes of iron/ and enforced them with all their power & might not do it/ then commanded the lord to hew of his these with axes/ but anon the iron was as soft as molten lead Then commanded he to break his teeth with iron hamers/ but the iron thereof was so soft that they could do him no harm/ ¶ Then when the lord saw the virtue of god so openly by the miracles of saint mark he demanded pardon and went to be nice to saint mark with his servant There was a knight on a time so hurt in battle/ that his hand hang on the arm/ in such wise that his friends and surgyens counseled him to cut it of/ but he that was accustomed to be hole/ was ashamed to be maimed/ and made it to be bound in his place/ and after he called much devoutly to saint mark/ and anon his hand was as hole as it had been tofore And in the witness of this miracle a sign of the cutting abode still/ Another time there was a knight armed which ran upon a bridge/ and his horse and he fell in a deep water/ and when he saw he might not escape be cried on saint mark/ and anon he raught him a spear by which he was saved/ and for this cause he came anon in pilgrimage to venyse & told this miracle/ There was a man taken by envy of them that hated him and was put in prison/ And when he had been there xl days and was moche grieved/ he cried on saint mark/ And when saint mark had appeared thrice/ he supposed that it had be a fantasy/ at last he felt his irons broken as it had been a rotten thread/ and passed by the keepers of the prison openly by day/ he seeing them all/ but none of them saw him/ and after came to the church of saint mark/ and thanked god devoutly/ ¶ It happened in poylle was great famine & the land was barren that no thing might grow thereon/ then was it showed by revelation to an holy man/ that it was because that they hallowed not the feast of saint mark/ And when they knew this anon they hallowed the feast of saint mark/ And anon began to grow great plenty of goods thorough out all the country It happened at poppy in the convent of the freres prechours in the year of our lord MijCxlj/ that a frere a moche religious man was seek unto the death named julyanus/ which sent for his prior for to demand him in what state he was in/ and he told him that he was in peril of death/ and that it approached fast/ And anon his face was all bright and joyful/ and with gladness he began to say/ fair brethren my soul shall depart anon/ Make room and place for my soul joyeth in my body for the good tidings that I have heard/ And lift up his eyen into heaven & said lord god take away my soul out of this prison/ & after he said alas who shall deliver me fro this corrupt and mortal body/ among these words he fell in a sight sleep/ and saw saint mark come to kym and standing by his beds side and he heard a voys saying to him/ O mark what makest thou here/ he answered that he was come to visit this frere because he should die/ then he demanded him woherfore he came more then another saint/ he answered/ by cause he had a special devotion to me and because he hath oft devoutly visited my church/ And therefore am I come to visit him in the hour of his death/ then entered in to that place great plenty of people all white/ to whom saint mark demanded wherefore they were comen/ And they said and answered that they were comen for to present the soul of this brother tofore god/ and when the frere was waked/ he sent for the prior/ and told to him advisedly all this vision and after anon in the presence of the prior he died with great joy/ And all this the prior recounted to him that wrote this book named Legenda aurea/ ¶ Thus endeth the life of Saint mark thevangelyste Here followeth of saint Marcelyn the pope Saint marcelyn was pope of rome by the space of ix year and four months/ In his time reigned dyoclesyan & maxymyan emperors of rome/ the which commanded that he should be taken and brought in to the temple for to do sacrifice to the idols/ and when he Would not assent the mynystres of themperours menaced him that they would make him die by diverse torments/ And when he heard that/ he had so great dread that he put in their sacrifice two grains of en●●nce only/ whereof the paynims had great joy/ And the christian men had right great sorrow/ and reprehended him greatly of that he had such a thing done against the christian faith and anon he repented him & put himself to the judgement of the bishops But the bishops answered god forbid that it never fall/ that the pope of the christian people which is sovereign/ be judged of any man/ but be he judged of himself/ and anon he deposed himself/ and after the christian men chosen him again to be pope as he Was tofore/ And when this came to the knowledge of themperours/ then they did do take him/ and because that he would in no wise do sacrifice to the idols/ they made to smite of his heed And thenne the persecution & woodness was so great of the paynims against the christian people/ that within a month after Were put to death for the name of Ihesu christ and for to sustain the christian faith/ well a xvijM christian people/ Marcelyn in the hour that he should be beheaded said tofore all the people/ that he was not worthy to be buried among christian people/ and therefore he commanded upon pain of cursing that none should bury his body/ and so the body of him abode above the earth xxxv days without burying/ After saint Peter th'apostle appeared to marcel/ which Was pope after marcellyn and said to him in this manner Marcel fair father why buryest thou not me/ And he answered sir be ye not long sith buried/ And Saint Peter said/ I hold me not buried as long as I see marcellyn not buried/ & the pope answered how sir/ know not ye how he accursed all them that bury him/ and saint Peter said/ is it not written that he that meeketh himself shall be enhanced/ this shouldest thou have thought/ Go then and bury him at my feet/ And anon the pope did his commandment/ and buried the body of saint marcellyn hastily/ Which was martyred the year of our lord ijC and lxxx year/ Then pray we to him that he pray for us/ ¶ Thus endeth the life of saint marcellyn the pope Of saint vital martyr & first of th'interpretation of his name UYtal is as much to say/ as such one living/ for he lived without forth like as he was in his heart within/ Or vital is as much to say as life/ Or vital is to say fleeing With wings/ or fleeing himself with Wings of virtues he was as one of the beasts that ezechyel saw having in himself four wings/ the wing of hope by which he flew in to heaven/ The wing of love by which he flew to god/ The wing of dread by which he flew to hell/ and the wing of knowledge by which he flew to himself/ And it is supposed that his passion is founden in the book of gervase and prothase/ ¶ Of saint vital Saint Vytal was a knight and a consul and of valerias his wife he gate saint gervase & saint prothase/ he went to raven with pauline that was judge of the country/ and when he came thither and saw that this pauline made a physician named ursianum to suffer many torments because he would not renye his faith/ and at the last when they would have beheaded him/ he was so afraid that he would have renayed god/ Then/ said saint vital to him/ Haursyan do not so/ thou were wont to hele other/ and now wilt deliver thyself to perdurable death/ Thou were come to the victory/ now thou art in peril to lose thy crown/ which was ready for thee/ when this physician had heard these words/ he was all recomforted/ and repented of his evil purposes/ and suffered gladly martyrdom And saint vital did do bury him much honourably/ ne never after would saint vital not go in the company of the judge paulyn/ ¶ Then he had so great indignation of that he had defended ursyan to make sacrifice/ and of this that he deigned not to come to him/ And because he showed him a christian man/ he did him to be hanged by the arms on a gybette/ then said to him vital/ thou art overmuch a fool/ if thou ween to deceive me/ which have alweye delivered the other/ then said paulyn bring him for to do sacrifice/ And if he do it not/ make a deep py●t● unto the water/ and put his heed there under/ and so they did and there buried him quick in the year of our lord lvij/ And the priest of th'idols that had given this council was anon taken of the devil and cried seven days continual and said/ Saint vital thou brennest me/ & the seventh day the devil threw him in the river and there died shamefully/ And the wife of saint vital when she came to melan/ she fond there of her people sacrefyeng th'idols/ which prayed her to eat with them of their sacrifices/ to whom she answered I am a christian woman/ and it is not lawful to me to eat of your sacrifices/ then they hearing that/ bete her so long and so sore that they left her fordeed/ And her men that were with her brought her to melan half living and there the third day she died holy And the body of saint vital lieth now at coleyn in the church of our lady/ ¶ Thus endeth The life of saint Vytal ¶ Here followeth The life of saint Peter of mylane and first th'interpretation of his name PEter is as much to say as knowing/ or unhosing/ or peter is said of petros that is constant and firm/ and by that been understanden three privileges/ that Were in saint Peter/ he was a moche noble preacher/ and therefore he is said knowing/ For he had perfit knowledge of scripture/ and knew in his predication what was behofful to everich/ Secondly he was pure and a virgin/ and therefore he was said unhosing/ For he unhosed and did of his will fro his feet/ and despoiled all mortal love in so much that he was a virgin/ and not only of body/ but also of mind/ thirdly he was a martyr glorious of our lord/ and therein he was constant and farm to the end that he should suffer steadfastly martyrdom for the defence of the faith/ ¶ Of saint peter of melan Saint Peter the new martyr of th'order of the frere prechours was borne in the city of veronne in lombardy/ his father & mother were of the sect of tharians/ then he descended of these people like as the rose that cometh of the thorn/ and as the light that cometh of the smoke/ At the eage of seven year when he learned at the school his credo/ One his eme which was an heretic demanded of him his lesson/ & the child said to him credo/ till to creatorem celi et terre/ his uncle said to him that he shald no more say so/ for god hath not made temporal things/ the child affirmed that he ought to say none otherwise but so as he had learned/ & that other began to show him by auctorytre his purposes but the child which was full of the holy ghost answered so well & wisely/ that his uncle departed all confus/ and all achauffed said to the father that he should take away his son fro school/ for he doubted when he shall be great that he should turn against their law & faith & that he should confound them/ and so it happened/ & so he prophesied like as caiphass did/ but god against whom none may do would not suffer it for the great profit that he attended of him then after when he came to more eage/ he saw that it was no sure thing to dwell with the scorpions/ he had in despite father and mother and left the world/ whiles he was a clear & a pure virgin/ he entered in to th'order of the frere preachers'/ there where as he lived much holily the space of thirty year/ or thereabout full of all virtues/ and especial in deffending the faith For love of which he brent/ he did moche abstinence for to bring his flesh low/ he fasted/ he intended to wake by night in studying and in prayer when he should have slept and rested/ And by day he intended to the profit of the souls/ in preaching in confessing/ and in counseling/ in desputing against the heretics and arryens/ And in that he had a special grace of Ihesu christ/ For he was right sore founded in humility/ he was marvelously piteous and debonair full of compassion/ of gret● patience/ of great charity/ and of steadfastness/ So ripe and so w●l ordained in fair manner/ That every man might behold as in a mirror in his continence and in his conversation/ He was wise and discrete/ and so enprented in his heart that all his words were farm and stable/ then he prayed many times to our lord/ that he would not let him die but by sufferance of martyrdom for him and for his faith/ And thus as he prayed god accomplished in the end/ He did many miracles in his life/ For in the city of melan/ on a time when he examined a bishop of the arriens that the christian men had taken/ and many bishops/ religious and great plenty of other people of the city were there assembled and was then right h●te/ This arryan said to saint Peter/ tofore them all/ O thou peter perverse if thou art so holy/ as this people holdeth the fore/ wherefore sufferest thou this foolish people die for heat/ and prayest not god that he would shadow them then saint peter answered and said if thou wilt promise that thou shalt hold the very faith/ and thou wilt love thine heresy/ I shall pray therefore to our lord/ then all they that were on the party of the arriens cried that he should promise him/ for they supposed that he should not get it specially by cause the eyre was so clear/ and no cloud was seen/ and the christian men doubted/ that their faith might there by come to confusion/ but the bishop the heretic would not bind him thereto/ Saint peter had good faith and trust in god/ and made his prayer openly that he would convey over them a cloud/ and he made the sign of the cross/ and anon the cloud came and overspread them like a pavilion that there were assembled/ & abode as long as the sermon endured/ & it scratched no ferther but there/ There was a lame man which had been so lame v year/ & might not go/ but was drawn in a whelebarow & brought to saint peter at melan/ and as saint peter had blessed him with the sign of the cross/ and ne he was hole and aroos/ yet other miracles god showed for him by his life/ It happened that the son of a gentle man had such an horrible disease in his throat that he might neither speak ne draw his breath/ but saint Peter made on him the sign of the cross & laid his cope on the place where the sore was/ & anon he was all hole/ The same gentleman had afterward a grievous malady/ and supposed to have died/ & made to bring to him the said cope which with great devotion laid it on his breast/ & anon he cast out a worm with two heeds which was rough/ and after he was brought in good health/ and anon all hole/ It happened that a young man was dumb & might not speak a word wherefore he came to saint peter and he put his finger in his mouth/ and his speech ceme to him again/ Now it happened that time that an heresy began moche in lombardy/ & that there were moche people that were fallen in this error/ & the 〈◊〉 sent diverse In●uysitours thither of th'order of the frere preachers'/ and because that at melan there were many in number of great power & engine/ he sent thither saint peter as a man wise/ constant and religious which doubted no thing/ and by his virtue he reproved them/ and by his wit he understood their malice/ & when he had enterprised th'office of inquisition/ then began be as a lion to seche the heretics over all/ & left them not in peace/ but in all places time/ & all the manners that he might he overcame & confounded them/ when the heretics saw that they might not withstand the holy ghost that spoke in him/ they begun to treat how they might bring him to death/ then it happened on a time as he went fro c●mes to melan for to seek the heretics/ he said openly in a predication/ that the money Was delivered for to slay him/ & when he approached nigh the cite/ a man of theretics which was hired thereto ran upon him/ and smote him with his falchion in the heed and gave and made to him many cruel wounds/ & he that murmured not ne grudged not suffered patiently the cruelty of the tyrants/ and abandonned or gafe himself over to suffer the martyrdom/ And said his credo/ and in manustuas/ commending his spirit unto the hands of our lord/ And so the tyrant left him in the place for deed/ And thus told the tyrant that slew him/ And frere dominic which was his fellow was slay with him/ And after when the tyrant saw that he removed yet his lips/ the cursed and cruel tyrant came again and smote him with his knife to the heart/ and anon his spirit mounted in to heaven Then was it well known that he was a very prophet/ For the prophecy of his death that he had pronounced was accomplished/ After he had the crown of virginity For as his confessors witness that in all his life he had never done deadly sin/ After he had the crown of a doctor because he had been a god fast firm preacher and doctor of holy church/ after he had the crown of martyrdom/ as it appeared when he was slain/ The renome hereof came in to the city of melan/ and the freres the clergy and the people came with procession with so great company of people that the press was so great that they might not enter in to the town/ and therefore they left the body in thabbey of Saint symplycien/ and there it abode all that night/ and so he said the day tofore to his fellow/ the passion of saint Peter ensyewed moche like the passion of our lord in many manners/ For like as our lord suffered for the truth of the faith that he preached/ So saint peter suffered for the truth of the faith that he deffended// and like as christ suffered of the jews/ So saint peter suffered of the people of his own country and of the heretics/ christ suffered in the time of ester/ so did saint Peter Ihesu christ was sold for thirty pens/ & saint Peter was sold for xl pound/ Ihesu christ showed his death to his disciples/ and saint peter showed it in plain predication/ Ihesu cryst said at his death lord god in to thy hands I commend my spirit/ right so saint Peter did say the same/ There was a nun of almain of the abbey of combat which had a grievous gout in her knee/ which had holden her a year long & more/ and there was no master ne physicyen that might make her hole/ She had great devotion to saint Peter/ but she might not go thither by cause of her obedience/ and by cause her malady was so grievous/ then demanded she how many days journey was fro thence to melan/ and she found that there were xiv journeys/ then purposed she to make these journeys by her heart and good thoughts/ & she said for every journey a hundred pater nosters and alway as she went forth by her mind in her journeys/ she felt her self more eased/ and when she come to the last journey in her mind/ She fond herself all guarished/ then she said that day all the sawter/ And after returned all the journeys/ like as she had gone by her thoughts in her heart/ and after that day she felt never the gout/ There was a man that had a villainous malady beneath in such wise that he voided blood uj days continually/ he cried to saint peter devoutly/ & as he had ended his prayer/ he felt himself all hole/ and after he fell a sleep/ & he saw in his sleep a frere preacher which had a face great & brown/ & him seemed that he had been fellow to saint peter/ And verily he was of the same form/ This frere gave to him a box of ointment/ & said to him have good hope in saint Peter/ which late hath shed his blood for the faith/ for he hath healed the of the blood that ran fro the And when he awoke he purposed to visit the sepulchre of Saint Peter/ There was a countess of the castle cassyn which had special devotion to saint Peter/ and fasted alweye his vygyl/ Now it happened that she offered a candle to th'altar of saint peter/ and anon the priest for his covetise quenched the candle/ but anon after the candle was lyhht again by himself/ & he quenched it again ones or twice & all weigh as soon as he was gone it lighted anon again/ then he left that & put out another candle which a knight had offered in th'honour of saint peter/ which knight fasted also his even/ and the priest assayed ij times if he might put it out/ but he might not/ then said the knight unto the priest/ what devil seest thou not well the miracle/ that saint Peter will not that they be quenched/ then was the priest abashed & all the clerks that were there with him/ in so much that they fled out of the church/ & told the miracle oueralle/ There was a man called roba which had lost his gown/ and all the money that he had/ when he came unto his house/ and saw himself in so great poverty/ he called the devils and gave himself to them/ then came to him three devils which cast down roba upon the solyer/ & after took him by the neck/ & it seemed that they would have estrangled him/ in such wise that he unothe might speak when they that were in the house beneath heard him cry/ they went to him but the devils said to them/ that they should return/ & they had supposed that roba had said so/ & returned/ and after anon he began to cry again/ then apperceived they well/ that they Were the devils/ & fet the priest which conjured in the name of saint Peter the devils that they should go their way/ then two of them went away/ and the third abode/ & his friends brought him on the morn to the church of the freres/ then there came afrere named guyllam of versel/ & this frere guyllame demanded What was his name/ & the fiend answered I am called buthsephast/ then the frere commanded that he should go out/ & anon the fiend called him by his name as he had known him/ & said guyllam/ guyllam/ I shall not gone out for thee/ for he is ours/ and hath given himself to us/ then he conjured him in the name of saint peter the martyr/ & then anon he went his way/ & the man was all hole/ & took penance for his trespass/ & was after a good man/ Saint peter whiles he lived/ it happened that he disputed with an heretic/ but this heretic was sharp/ aygre/ & so full of words/ that saint peter might have of him none audience/ when he saw that/ he departed fro the disputation/ & went & prayed our lord that he would give to him place and time to sustain the faith/ & that the other might be still/ & speak not/ & when he came again he fond this heretic in such caas that he might not speak/ then the other heretics fled all confused/ and the good christian men thanked our lord The day that saint peter was martyred a nun that was of the cite of florence saw in a vision our lady that stied up in to heaven & with her two persons one on the right side & that other on the lift in the habit of freres which weren by her/ & when she demanded who it was/ A voys said to her that it was the soul of saint Peter/ And was founden certainly that same day he suffered death/ & therefore this Nun which was grovously seek prayed to saint peter for to recover her health/ and he gate it for her entirely/ There was a scholar that went fro maloygne unto monpellyer/ & in leaping he was broken that he might not go/ then he remembered of a woman that was healed of a cancre by a little of the earth of the sepulchre of saint peter/ & anon he had trust in god and cried to saint peter in such manner as she had done/ & anon he was hole/ In the city of compostelle there was a man that had great legs swollen like a barelle/ & his womb like a woman with child and his face foul & horrible/ so that he seemed a monster to look on/ and it happened that he went with a staff begging his breed/ and in a place where he demaundd on a time alms of a good woman/ she saw him so swollen that she said that it were better for him to have a pit to be buried in/ than any other thing/ For he was no better than deed/ yet nevertheless said she I council the that thou go in to the church of the frere preachers'/ & pray saint peter that he make the hole/ and have in him very faith/ & I hope he shall make the all hole/ This seek man went on the morn to the church/ but he found it shut & closed/ then he slept at door/ & he saw in his sleep that a man in the habit of a frere brought him in to the church/ And covered him with his cope/ & when he awoke he found himself in the church & was perfitly hole/ Whereof moche people marveled by cause they had seen so short time tofore him like as he should have died forthwith// There be many more miracles which were over great a labour to write all/ for they would occupy a great book/ thenne let us pray to this holy martyr saint Peter/ that he pray for us/ ¶ Thus endeth the life of saint Peter the martyr ¶ Here followeth of saint Phelip th'apostle first of th'interpretation of his name PHelyp is as much to say as the mouth of a lamp/ or the mouth of hands/ or it is said of philos that is as much to say as love/ and of ypus that is to say sovereign/ so phelyp is as much to say as love of sovereign things/ then is it said mouth of a lamp for his clear preaching and mouth of the hands for his busy work/ & love of things sovereign for his celestial love and contemplation/ Of the life of Saint phylyp SAint phylip when he had preached in sychye/ by the space of xx year/ he was taken of the paynims which would constrain him to make sacrifice to idols which was called mars their god/ & anon under th'idol issued out a right great dragon/ which forthwith slew the bishops son that appointed the fire for to make the sacrifice/ & the ij provosts also/ whose servants held saint phylip in iron bonds/ and the dragon corrupted the people with his breethe/ that they all were seek/ & saint Philip said believe ye me/ & break this ydol/ & set in his place the cross of Ihu christ & after worship ye it/ & they that been here deed shall revive & all the seek people shall be made hole/ & they that were seek cried to saint philip and said/ if thou m●y do so much that we may be guarished & hole we shall gladly do it/ & anon saint Philip commanded the dragon that he should go in to desert without grieving or doing any harm to any person/ & anon he departed with out appearing after/ & forthwith saint phylip heeled all them that were seek/ & raised the three that were deed/ & were all baptized/ & preached to them the space of a year the faith of Ihesu christ/ & when he had ordained priests & dekens after he departed & came in to the city of jerapolym in asye/ where he destroyed the heresy of the Iheronyques which said & preached that Ihesu christ had not taken very flesh human/ but only the semblance of the body human/ In this cite were his ij daughters/ by whom our lord had converted moche people to the christian faith/ saint phelip tofore his death made to come tofore him all the bishops seven days tofore his death/ & also all the priests & said to them these seven days hath our lord given to me respite for to warn you to do well/ & he was of the age of lxxxvij year/ & after this the paynims took & held him/ & fastened him to the cross/ like unto his master/ & so he yielded up his soul & died/ & his body was worshipfully buried there/ & his ij daughters died long after him/ and were also buried that one on the right side & that other on the lift side of the body of their father/ Ysodore writeth in the book of the life & death of saints & saith that philip preached to the frenchmen & to men that were in darkness/ he enlighted them in the faith/ after be was taken in the cite of Iherapolym of the paynims and of them stoned & crucified/ of whom the martiloge of holy church speaketh not/ but of another philip which was one of the seven dekens/ saint Iherom saith in the martilogye/ that he was buried in the cite of cezayr where god showed many fair miracles for him/ beside whom iij of his daughters been buried and the fourth daughter lieth at ephesym/ The first phylyppe differenceth fro this philip/ For he was apostle/ & this was a dekene/ th'apostle resteth at Iherapolym/ and the dekene at Cezaire/ he had two daughters/ and this four/ Though historia ecclesiastico saith that philippe the apostle had iiij daughters prophetesses/ but it is 〈◊〉 more to believe saint Iherome/ Then let us pray to the holy apostle saint phelyppe that he pray for us to our lord that we may come to his bliss amen/ ¶ Thus endeth The life of the blessed apostle saint philip ¶ And here followeth of saint james the lass IAmes is as much to say as supplantour or supplanting a feast or making ready/ or james is said of ja & of cobar which is as much to say as the burden or weight of god/ or james may be said of jaculo a dart & cope smiting/ which is to say smeten with a dart/ or smeten with glaives/ he was said a supplantour of the world/ for he despised it/ in supplanting the feste/ for he supplanted the devil/ & he is said making ready/ for alweye he made ready his body to do well/ for as gregore of Nicene saith/ we have in us three evil passions/ which comen of evil nourishing/ or of right false conversation/ or of evil custom of the body/ or of the vice of ignorance & they been cured by good conversation & for to haunt studies of good exersitation of doctrine/ So thenne the blessed james is escryed/ for he was alway ready in his body to all good/ he is said the burden or weight of good or godly manners that he used by exercitation of virtues/ he was smeten with glaives by martyrdom/ ¶ Of saint james the lass IAmes the apostle is said the lass/ how well that he was elder of age than was Saint james the more/ by cause like as is in religion/ he that entered first is called ayne/ and great/ & he that cometh after shall be called lass though he be the older/ and in this wise was this saint james called the lass/ he was called also the brother of our lord/ by cause he resembled moche well our lord in body in visage/ and of manner he was called james the just for his right great holiness/ Far saint Iherome recordeth that he was so holy that the people s●r●f how they might touch the hem of his rob or mantle/ he was also called james the son of alphey/ this james was ever holy after that he issued out of his mothers womb/ he never drank wine/ meed/ ne cider ne never eat flesh/ ne never razor touched his heed ne he never baygned/ he kneeled so oft in prayers/ that his knees were as hard as the horn of a camel/ he sang in Iherusalem the first mass that ever was song therein/ & he was first bishop of Iherusalem/ joseph recordeth that he had avowed at the death of our lord that he would never eat till our lord were risen fro death to life/ thenne on ester day our lord appeared to him & said/ 〈◊〉 the table fair brother & eat/ for the son of the virgin is risen fro death to life/ then took he the breed and made the benediction and gave it to him/ The seventh year after the apostles assembled in jerusalem on ester day/ there saint james demanding what god had done by them tofore the people/ that they should tell/ and when saint james had preached seven days in the temple with the other apostles/ Cayphas and some other would have been baptized/ And then entered in a man suddenly in to the temple and said crying/ O ye syrres what will ye do/ why suffer ye thus to be deceived of these enchauntours/ be ye ware & keep you that they deceive you not/ he moved so much the people that they would have stoned the apostles/ then this fellow went up to the lectron where as saint james preached and threw him down backward/ and fro then forthon ever after he halted And this was done the seven year after the ascension of our lord/ And he was bishop there by the space of thirty year And in his thirty year when the jews saw that they might not slay Saint Poule/ because he had appealed to the Emperor to Rome/ and was sent forth to Rome/ they turned all their persecusyon against saint james/ and said to him the people is deceived/ for they supposed that your Jesus' were messyas/ then for as much as thou art moche believed/ we pray the that thou assemble the people/ and that thou stand up on high/ and show to them that it is not he/ For thou art so just that We all shall believe in thee/ then saint james went up on the front of the temple on ester day/ and all the people were assembled beneath then said the jews to him with an high voys/ Right just & true man we know well that thou shalt not lie Show to us of Jesus' that was hanged upon the cross that which thou knowest/ for all the world is deceived/ then answered he with an high voys/ wherefore demand ye me of the son of the virgin/ I say to you that he is now in heaven and sitteth on the right side of god the father/ and shall come dame the living and the deed/ when the christian men had heard him/ they were much glad/ But the pharisees and the masters of the law repented them of this/ that they had made him to say and bear this witness tofore the people/ And took council together/ for to cast him down/ for to make the people afeard/ by cause they should not believe him/ and they cried O the just man hath erred at this time/ and after they threw him down and the people began to stone him/ but he was on his knees and said/ Fair lord god pardon them/ for they wot not what they do/ then escryed one of the sons of the priest named jacob/ Sires leave ye this just man in peace/ but there was a man in that company took a fullers staff/ and smote him on the heed/ that his brain fell all abroad/ And thus by martyrdom he finished his life/ and was there buried nigh unto the temple/ And the people would have slain these malefactors/ because they had slay him/ but they fled/ this was done in the time of nero the year of our lord lvij/ ¶ josephus saith that for thy great sin of the death of saint james/ Was jerusalem afterward destroyeed/ For tofore that the destruction came/ god showed marvelous signs/ For there was a star right clear and shining/ which had the form of a sword that hinge over jerusalem but this token ne the tokens hereafter following/ came not only for the death of saint james/ but for the death of our lord Ihesu christ principally/ for he said there shall not in the be left a stone upon a stone/ but because our lord would not the death of sinners/ but that he would they should do penance and repent them/ he abode forty year/ and called them unto penance by his apostles/ and most by saint james brother of our lord/ which continually preached to them/ For in this forty year were many signs and prodyges showed to them as josephus rehearseth of which the star like the sword was one Which was seen over the city an hole year during & brenning with great bright flames The next year after in a feast of Ester there was a clearness and light about the temple in the night that it was like unto clear day/ In that same time there was a cow brought forth to be sacrified/ which anon calved or brought forth a lamb against kind/ After this a little time about going down of the son there was seen in the eyre carts & veins and great company of men of arms that environed the city suddenly/ In a feast of whitsuntide which is called penthecoste/ the priests went in to the temple by night/ for to do their mysteries/ and they heard a voys saying/ let us go hens fro this place & iiij year after tofore that the destruction came/ a man whose name was Jesus' the son of ananye began to cry suddenly/ the voys of thorient/ the voys of th'occident/ the voys of four winds upon Iherusalem/ woe on the husbands/ woe upon the wives/ and woe upon all the people/ the said man was taken smeten and beaten/ tormented/ & brought tofore the judge/ and he never wept ne cried mercy/ but he ever perseveryd and cried howling the same words adding thereto/ woe/ woe to Iherusalem/ all this saith josephus/ & yet for all these tokens warnings & prodygis/ the jews were never afeard Thenne xl year after the passion of our lord Ihesu christ came titus and vaspasyanus against Iherusalem & destroyed it/ The cause and by whom it was destroyed is recorded in an history though it be not authentic/ For pilate which doubted the furor & anger of th'emperor Tybere/ because he had wrongfully judged and condemned Ihesu christ thinnocent/ sent one of his servants for to excuse him/ and the servants name was alban/ In this time vaspasyanus was governor of galace for th'emperor/ And the messenger of pilate which would have gone to Rome was constrained by a contrary wind to arrive in galace and was brought to vaspasyan/ For the custom of the country was that who was taken on the see/ and brought so in against his will/ should be at will of the lord body & goods And when vaspasyanus saw him he demanded him what he was/ and fro whence he came/ he said that he was of Iherusalem/ Then said vaspasyan A lord god in that country were wont to be good masters and moche good surgyens/ my friend said he canst thou any thing of surgery/ This said he because he had in his nose a botch full of worms fro his youth/ and never might man be founden that might hele him of it/ the messenger of pilate answered & said/ that he could no thing thereof/ vespasian said if thou hele me not I shall slay thee/ The messenger said he that enlumyned the blind and chased devils out of men/ And raised deed men to life in our country knoweth well that I can not hele thee/ but he can well hele the if he will/ then demanded vaspasyan what he was/ he said to him that it was Jesus' of nazareth/ whom they of Iherusalem had slay wrongfully for envy/ and if thou wilt believe in him he shall hele thee/ then said vaspasyanus/ I believe well that he that raised deed men may well hele and make me all hole/ & saying these words the waspies fill from his nose with the botch within which they were/ and forthwith he was made parfytely hole/ whereof he had much great joy/ And said I am certain that he that hath thus made me hole was the very son of god/ I shall demand licence of the emperor Tybere and I shall go destroy the cursed traitors/ that have slay this man/ And thenne he let Alban the messenger of pilate go where he would After this vaspasyan went to Rome and gate licence of th'emperor for to destroy this people and the city of jerusalem/ And assembled his host in the time of nero th'emperor/ and came suddenly/ The jews then being the most part in Iherusalem on ester day and besieged the town/ For on that day all the jews of the country were comen to the feast/ so that they were suddenly enclosed/ Now was it so that tofore that vaspasyan came/ the good men of the city were warned by the holy ghost/ that they should go out of the city/ And they went to a place called pellam/ because that the vengeance should not fall on them/ but on the wicked people of the jews/ There was another city of the jury named jonaparam/ In which josephus was duke/ which vaspasyan first assailed/ but josephus with such men as he had resisted them manly/ but at the last when josephus saw the destruction of it and might no longer keep it/ he took with him twelve Jews/ and hid him in a cave or an house under th'earth/ where they were four days without meet and drink in great anguish and affliction/ Thenne the jews being there without consent of josephus had liefer die/ than be subject or put themself in servitude to vaspasyan/ And would slay themself/ and offer their blood in sacrifice to god/ And because josephus was the most worthy and noble of them/ they would slay him first/ by whose blood god might best be pleased or else as it is said in the chronicle that each of them should slay other/ rather than they should come in to the hands of the romans/ then josephus a prudent man/ and not willing to die/ constytuted and ordained himself judge of the death & sacrefyse/ and who that first should be slain/ he ordained that between two and two/ should be drawn lot/ and so the lot given now one was slay now another/ till at the last all were deed safe josephus and one other/ then josephus being a strong man and a light caught the sword to him/ and axed his fellow whether he had liefer live or die/ and commanded him shortly without delay to tell him/ and he sore dreading said I forsake not to live if I may by thy grace get and keep my life/ then josephus spoke to a servant of vospasyan and did so moche that he gate his life of vespasian/ and then he was brought to vaspasyan/ and vespasian said to him/ Thou shouldest have died/ if thou hadst not gotten grace by the prayer and request of this man and josephus answered if any thing be done amiss/ it may torn to better/ And vaspasyan said who that is bound/ what may he do/ josephus answered somewhat may I do if thou wilt give me audience/ vespasian said I will well that thou say/ & if thou say any good/ thou shalt be pesybly heard/ And josephus said the Emperor of rome is deed/ and the senate hath made the emperor/ and vespasian answered if thou be a prophet why hast thou not prophesied to the people of this city that they shall be taken by my hand/ And josephus said I have well xl days warned them/ and in the mean while came the messengers fro rome/ & affirmed that vaspasyens was made emperor/ and lad him to Rome/ Alle this recounteth Eusebyus in his chronicle/ josephus said tofore to vaspasyan as well of the death of th'emperor/ as of his election to be emperor And vaspasyan left his son Titus at the siege of Iherusalem/ It is red also in the same history though it be apocrypha that when Titus heard that his father was enhanced in to the empire/ he was so glad and had so moche joy/ that all his sinews were shrunken/ and was so feeble that he was sore tormented with the palsy/ and josephus hearing thereof diligently inquired the cause of the sickness/ the time thereof/ and the manner/ the cause ne the sickness were not known/ but the time was when he heard of th'election of his father to the empire/ josephus a wise & a prudent man considered the time of the coming of the sickness/ and coniected that it came of overmuch joy and habounding gladness/ & remembering that contraries been cured by their contraries/ For that which cometh of love/ is cured by hate oft-times/ And began tenquyre if there were any man that the prince hated moche/ And it was that he had a servant whom he held in prison/ and hated him so moche that in no wise he might look on him ne hear him named/ then he said tyto if thou desire to be hole/ who that ever come in my fellowship/ must be here sure and safe/ then josephus made the dinner to be ready/ and set himself against him and the servant that tytus moste hated sat on his right side/ whom assoon as tytus had beholden he began to chafe and to be marvelous angry for anguish/ then he which was Infrigydate and cold for joy/ stratched out his sinews and was made all hole by the brenning heat of anger and was all hole/ Alle this foresaid of josephus I remit it to the redars' judgement whether he will believe it or not/ but tytus lay at the siege two year tofore the city and so long that the famine oppressed so sore/ that the faders fro the children/ and the children fro the faders/ and husbands fro the wives/ and wives fro the husbands plucked the meet out of others mouths/ And young men that had been right strong fell down deed in the streets and ways/ they that should bury the deed fell down oft-times deed upon them that Were deed/ and because they were not borne away/ nor they might not suffer the stench of the deed bodies/ they ordained that the comyns of the town should cast them over the walls in to the dyches/ by cause they might not endure the stench to bury them/ And when tytus which went about the city saw the dyches so full of carryens which corrupted all the country with the stench/ he held up his houdes to heaven Weeping and said lord god now see I well/ that this is not by me/ but by the which herein takest vengeance/ For then they of the town within had so great default that they eat their shoys and lachettis There was a gentle woman in the town which had a child to whom she gave sowke/ And for hunger that she had she strangled and slew this child/ and roasted that one half/ and kept that other for to eat/ It happened that the governors of the town which went to search/ smelled the savour of this roost/ and broke up the door/ and threatened to slay the woman if she gave to them not of her meet/ then she showed to them that other deal of her child that she had kept/ and said if he will/ I shall gladly give you part/ then had they so great horror thereof/ that they might not speak/ then said she this was my son/ the sin is mine and cometh on me/ eat on hardly/ for I have eaten part tofore/ for ye loved him not so well as I did that was his mother/ & if pity move you that ye leave to eat of him/ I that have eaten that one half/ know ye for certain that I shall well eat that other half/ They then being abhorred of this inhumanyte went their way/ After this then when vaspasyan had been emperor two year/ Tytus took Iherusalem and destroyed all/ & the temple also/ And like as the jews had bought our lord for thirty pens/ So gave he thirty jews for one penny/ And like as josephus recordeth/ He sold so four score and xvij thousand/ And xj hundred thousand were perished by famine and by sword/ It is red that when tytus entered Iherusalem he saw a thick wall/ which he did do perish and break And when an hole was made therein/ they saw there a fair old man/ hoar and venerable of cheer/ whom they demanded long what he was/ At the last he answered and said he was joseph of abyramathya a cytre of Iudee and that the jews had mured him therein/ by cause he had buried christ/ and saying more that fro that time until this now/ I have been fed with heavenly breed and drink/ and comforted with divine light/ Nevertheless in the gospel of nychodemus it is said/ that when the jews had shut him up/ ¶ christ in his resurrection took him thence and led him in to arymathye/ It may well be after/ when he ceased not to preach of christ that the jews so mured him up/ After this when vaspasyanus was deed/ Titus his son was made emperor after him/ and was so debonayr so lyberalle/ and of so great bounty/ that there had none be like him/ For as Jerome saith/ that day that he had not given a yefte/ ne had done no good at even he said to his friends/ O my friends this day have I lost/ After this/ long time it happened that some jews would reedify Iherusalem/ and on the first morning that they went to work/ they found crosses on the dew/ and then they fled/ And after they came again and began to reedify again/ And then they found bloody crosses/ And then they fled away again/ And the third time they came again and out of the earth issued a fire and brent & wasted them all/ ¶ Thus endeth the life of Saint james the lass with the story of josephus and the destruction of Iherusalem/ ¶ Of th'invention of t'holy cross/ and first of this word Invention THe Invention of the holy cross is said because that this day the holy cross was founden/ for tofore it was founden of seth in paradise terrestre/ like as it shall be said here after/ and also it was founden of solomon in the moute of lybane and of the queen of saba/ in the temple of solomon/ And of the jews in the water of piscine/ And on this day it Was founden of Helen in the mount of calvary/ Of the holy cross THe holy cross was founden two hundred year after the resurrection of our lord/ It is red in the gospel of nychodemus/ that wh● adam Wexyd seek/ Seth his son Went to the gate of paradise terrestre for to get the oil of mercy for to anoint with all his faders body/ then appeared to him saint mychel th'angel & said to him/ travail not the in vain/ for this oil/ for thou mayst not have it till five thousand and five hundred year been passed/ how be it that fro Adam unto the passion of our lord were but five MC and xxxiij year/ In another place it is red that the angel brought him a branch/ and commanded him to plant it in the mount of lybanye/ Yet find we in another place/ that he gafe to him of the tree that Adam etc of/ And said to him that when that bare fruit he should be guarished and all hole/ When seth came again he found his father deed/ & planted this tree upon his grave/ And it endured there unto the time of Solomon/ and by cause he saw that it was fair he did do hew it down/ and set it in his house named saltus/ and when the queen of saba came to visit Solomon/ She worshipped this tree by cause she said the saviour of all the world should be hanged thereon/ by whom the royalme of the jews shall be defaced and cease Solomon for this cause made it to be taken up/ & doluen deep in the ground Now it happened after that they of jerusalem/ did do make a great pit for a piscine/ where as the mynystters of the temple should wash their beasts/ that they should sacrifice/ & there found this tree/ and this piscine had such virtue/ that the angels descended and moved the water/ and the first seek man that descended in to the water after the moving/ was made hole of what somever sickness he was seek of And when the time approached of the passion of our lord/ this tree aroos out of the water and floated above the water/ And of this piece of timber made the jews the cross of our lord/ then after this history/ the cross by which we been saved/ came of the tree by which we were dampened/ And the water of that piscine had not his virtue only of the angel/ but of the tree/ With this tree whereof the cross was maad/ there was a tree that went overthwart/ on which the arms of our lord were nailed/ And another piece above which was the table/ wherein the title was written/ and another piece wherein the sokette or morteys was maked that the body of the cross stood in/ so that there were four manner of trees/ That is of palm of cypress/ of cedar and of olive/ So each of these four pieces was of one of these trees/ This blessed cross was put in the earth and hid by the space of an hundred year and more/ But the mother of th'emperor which was named helen fond it in this manner/ For Constantyn came with a great multitude of barbaryns nigh unto the river of the dunoe/ which would have goon over for to have destroyed all the country/ And when constantyn had assembled his host/ He went and set them against that other party/ but assoon as he began to pass the river/ he was much afeard/ by cause he should on the morn have battle/ and in the night as he slept in his bed/ an angel awoke him/ and showed to him the sign of the cross in heaven and said to him/ Behold on high on heaven/ then saw he the cross made of right clear light/ & was written there upon with letters of gold/ In this sign thou shalt overcome the battle/ then was he all comforted of this vision/ And on the morn/ he put in his banere the cross/ and made it to be borne tofore him and his host/ and after smote in the host of his enemies/ and slew and chased great plenty/ After this he did do call the bishops of the idols/ and demanded them to what god the sign of the cross appertained And when they could not answer/ some christian men that were there told to him the mystery of the cross/ and informed him in the faith of the trinity/ Thenne anon he believed perfectly in god/ and did do baptize him and after it happened that constantyn his son remembered the victory of his father/ Sent to helayn his mother for to find the holy cross/ then helen went in to Iherusalem/ and did do assemble all the wise men of the country/ and when they were assembled/ they would fain know wherefore they were called/ then one judas said to them/ I wot well that she will know of us where the cross of Ihesu christ was laid/ but beware you all/ that none of you tell her/ For I wot well then shall our law be destroyed/ For zacheus mine old father said to simon my father/ And my father said to me at his death/ ●e well ware/ that for no torment that ye may suffer/ tell not where the cross of Ihesu christ was laid/ For after that it shall be founden/ the jews shall reign no more/ but the christian men that worshipped the cross shall then reign/ And verily this Jesus' was the son of god/ Then demanded I my father/ wherefore had they hanged him on the cross sith it was known that he was the son of god/ then he said to me fair son I never accorded thereto/ But gain said it all were/ but the pharisees did it because he reproved their vices/ but he aroos on the third day/ and his disciples seeing he ascended in to heaven/ then by cause that stephen thy brother believed in him/ the jews stoned him to death/ then when judas had said these words to his fellows/ they answered we never heard of such things/ nevertheless keep the well if the avene demand the thereof/ that thou say nothing to her/ when the avene had called them/ and demanded them the place where our lord Ihesu christ had be crucified/ they would never tell ne ensign her/ then commanded she to bren them all/ but then they doubted and were afeard/ & delivered judas to her and said/ lady this man is the son of a prophet and of a just man/ and knoweth right well the law/ & can tell to you all thing that ye shall demand him/ then the queen let all the other go and retained judas without moo/ Then she showed to him his life & death & bade him cheese which he would Show to me said she the place named golgata where our lord was crucified by cause/ and to the end that we may find the cross/ ¶ then said judas it is two hundred year passed & more/ & I was not then yet borne then said to him the lady/ by him that was crucified/ I shall make the perish for hunger/ if thou tell not to me the truth/ then made she him to be cast in to a dry pit/ and there tormented him by hungres/ and evil rest/ when he had been seven days in that pit/ then said he if I might be drawn out/ he should say the truth/ then he was drawn out/ and when he came to the place/ anon the earth moved and a fume of great swettenesse was felt in such wise that judas smote his hands to guider for joy/ and said/ in truth Ihesu christ thou art the saviour of the world/ It was so that adrian the Emperor had do make in the same place where the cross lay a temple of a goddess by cause that all they that came in that place should adore that goddess/ But the queen did do destroy the temple/ then judas made him ready and began to dig/ and when he came to xx pace deep/ he fond three crosses and brought them to the queen/ And by cause he knew not which was the cross of our lord/ he laid them in the middle of the city/ and abode the demonstrance of god/ and about the hour of none/ there was the corpse of a young man brouhgte to be buried/ judas retained the byere/ and laid upon it one of the crosses/ and after the second/ and when he laid on it the third/ anon the body that was deed came again to life/ then cried the devil in the eyre/ judas what hast thou done/ thou hast done the contrary that tother judas did/ For by him I have won many souls/ and by the I shall lose many/ by him I reigned on the people/ And by the I have lost my royalme/ nevertheless I shall yield to the this bounty For I shall send one that shall punish thee/ and that was accomplished by julyan the appostata/ which tormented him afterward when he was bishop of Iherusalem/ and when judas heard him he cursed the devil and said to him/ Ihesu christ damn the in fire perdurable/ After this judas was baptized and was named quyryache/ And after was made bishop of Iherusalem/ ¶ When helayn had the cross of Ihesu christ/ and saw she had not the nails/ thrune she sent to the bishop quyriache that he should go to the place and seek the nails/ then he did dig in th'earth so long/ that he found them shining as gold/ then bore he them to the queen/ and anon as she saw them she worshipped them with great revererence/ Then gafe saint helayn a part of the cross to her son/ And that other part she left in Iherusalem closed in gold/ silver and precious stones/ And her son bare the nails to th'emperor/ And the emperor did do set them in his bridal and in his helm When he went to battle/ This rehearseth Eusebe Which was bishop of Cezayr/ how be it that other say other wise/ Now it happened that julyan the appostata did do slay quyriache that was bishop of Iherusalem/ by cause he had found the cross/ for he hated it so moche/ that where somever he found the cross/ he did it to be destroyed/ For when he went in battle against them of pierce/ he sent and commanded quyriache to make sacrifice to th'idols/ and When he would not do it/ he did do smite of his right hand/ and said with this hand hast thou written many letters/ by which thou repelled much folk fro doing sacrifice to our god's/ Quyriache said thou would hound thou hast done to me great profit/ For thou hast cut of the hand/ with which I have many times wreton to the synagogues that they should not believe in Ihesu christ/ and now sith I am christian/ thou hast taken fro me that which noyed me/ then did julyan do melt lead & cast it in his mouth and after did do bring a bed of iron/ and made quyriache to be laid and stratched thereon/ and after laid under brenning cools/ and threw therein grece and salt/ for to torment him the more/ and when quyryache moved not/ julyan th'emperor said to him/ either thou shalt sacrify our god's/ or thou shalt say at the lest thou art not christian/ And when he saw he would do never neither/ he did do make a deep pit full of serpents and venomous beasts/ and cast him therein/ & when he entered/ anon the serpents were all deed/ then julyan put him in a cauldron full of boiling oil/ and when he should enter in to it/ he blessed it & said/ Fair lord torn this bain to baytym of martyrdom/ ¶ then was julyan much angry/ and commanded that he should be riven thorough his heart with a sword/ and in this manner he finished his life/ The virtue of the cross is declared to us by many miracles/ For it happened on a time that one enchanter had deceived a notary/ and brought him in to a place/ where he had assembled a great company of devils/ and promised to him that he would make him to have moche richesse/ and when he came there/ he saw one person black sitting on a great chair/ And all about him all full of horrible people and black Which had spears and swords/ then demanded this great devil of the enchanter/ who was that clerk/ th'enchanter said to him/ Sir he is ours/ then said the devil to him if thou wilt worship me and be my servant/ and ●enye Ihesu christ/ thou shalt sit on my right side/ The clerk anon ble●syd him with the sign of the cross/ and said that he was the servant of Ihesu christ his saviour/ And anon as he had made the cross/ that great multitude of devils vanished away It happened that this notary after this on a time entered with his lord in to the church of saint sophy/ & kneeled down on his knees tofore the image of the crucifix/ the which crucifix as it seemed looked much openly & sharply on him/ then his lord made him to go a part on another side/ & all weigh the crucifix turned his tyens toward him/ then he made hamm go on the lift side/ and yet the crucifix looked on him/ then was the lord moche admerueyled/ and charged him & commanded him that he should tell him whereof he had so deserved that the crucifix so beheld and looked on him/ then said the notary that he could not remember him of no good thing that he had done/ safe that one time he would not renye ne forsake the crucifix tofore the devil/ then late us so bless us with the sign of the blessed cross that we may thereby be kept fro the power of our ghostly and deadly enemy the devil/ and by the merits of the glorious passion that our savour Ihesu cryst suffered on the cross after this life we may come to his everlasting bliss amen/ ¶ Thus endeth th'invention of the holy cross ¶ Here followeth t'history of saint johan portlatyne When saint johan the apostle and evangelist preached in a cite of grece named ephesym/ he was taken of the judge/ which commanded him that he should make sacrifice to the false idols/ and when he would not do it/ he put him in prison/ And after he sent a letter to domycyen the emperor which said that he held an enchanter in prison which had despised their god's/ and worshipped him that was crucified/ then commanded domycyen that he should be brought to Rome/ and when he was there/ they did do shave of all the hairs of his heed in derision and after they brought him tofore the gate called port latin/ and put him in a ton full of brenning oil/ But he never felt harm ne pain/ And without suffering any harm he issued out/ In that place christian men did do make a fair church/ and this day made a solemn feste/ as it were the day of his martyrdom/ And when the Emperor saw that he ceased not of preaching for the commandment that he had made/ he sent him in exile in to an isle named pathmos/ It ought not to be believed the th'emperor did these persecusyons unto christian people because they believed in god/ for they refused none/ But it was a displeasure to them/ that they worshipped god without authority of the senators/ ¶ Another reason there was/ and that was that the service of their other gods was lassed and minished thereby/ The third reason was that he preached to despise the worship/ the honour/ and the haviour of the world/ and that was the thing pryncypal that the romans loved/ But Ihesu christ would no thing/ by cause they held that it was done by puissance human/ Another cause there was as master johan beleth saith why that the emperor and the senate pursued christ and his apostles And that was that them seemed that god was over proud and envious/ by cause he d●gyned not to have a fellow/ Another cause aledgeth crosyus and saith/ that the senate had despite of this that pilate had written the miracles of Ihesu christ to the Emperor only and not to the senators/ Wherefore they would not accord that he should be amitted to be worshipped among the gods/ ¶ Wherefore Tybere the emperor did do slay some of the senators/ and some he sent in exile/ The mother of saint johan hearing that her son was prysonner moved with motherly compassion came to Rome/ & when she came she found that he was sent in exile/ she went then in to the champeyn to a city named vo●ilana/ and there died/ and yielded her soul to christ/ whose body was buried in a cave where it long rested/ but after by saint james her other son it was showed/ which then was taken up & found sweet smelling/ and many miracles showed in her translation in the said city/ Thenne let us pray to saint johan that he pray for us/ Thus endeth the felt of saint johan Portlatyne ¶ Here beginneth the life of Saint Gordyan GOrdyan that was vicayr unto julyan th'emperor constrained a christian man named januarie for to do sacrifice/ But by the grace of god he was converted by the preaching of the same january unto the christian faith with his wife & liij men/ and when this came to the knowledge of the Emperor/ he commanded that Ianuarye should be put and sent in exile/ and if so were that gordyan would not do sacrifice to the gods he should be beheaded/ and so his heed was smitten of/ and the body cast unto the hounds/ which lay so by the space of seven days untouched/ And atte last his servants took and stolen it away/ and with the body of the blessed epymache/ whom the said julyan had slay a little tofore/ they buried it/ not far fro the city of rome about a mile/ And this was done about the year of our lord three hundred & lx/ Thus endeth the life of Saint Gordyane ¶ Here followeth the lives of Nereus and Achylleus and first th'interpretation of their names Nereus' is as much to say as council of light/ Or nereus is said of nereth that is a lantern/ & us that is hasting/ Or nereus is said of ne and reus/ which is to say no thing guilty/ he was then council of light in preaching of virginity/ a lantern in honest conversation/ hasty in fervour of love to get heaven/ and never guilty in his conscience/ Achylleus' is said of achi/ that is to say my brother and lesa that is health/ as who saith/ the health of brethren/ The passion of these twain written entyches victoryn and Mar● servants of christ diligently/ ¶ Of the saints nereus and Achylleus Nereus' and Achylleus were ghelded & chaumberlayns of one domycel niece of domycian the emperor/ whom saint Peter th'apostle baptized/ & this damoysel had to husband a man that was called aurelyan/ and was son of one of the counselors of the emperor/ And When she was curyously clad and arrayed in robes/ of pourpre and precious stones/ these two glorious saints preached to her the faith of christ/ and the virtue of virginity/ they praised it moche in showing that it was nigh unto god and neighbour/ sister unto aungellis cousin unto saints & of nature borne with creature human/ And the woman that is married is subject to man and is bet●n with staves and fists/ in such wise that they be delivered of their children or their time/ disformed/ and lame/ and where in her youth she might unneath suffer teachings and admonestments of her mother which were but soft and amiable/ she should now by the contrary suffer of her husband great shames/ repreves and vylanyes/ & she among all other things answered I know well that my father was jalous over my mother/ and moche sorrow suffered my mother/ and my husband/ shall he be such one hereafter/ thereto they answered/ when they been new wedded they seem much debonayr/ But after when they feel themself married/ they reign much cruelly/ And sometime they maken their maidens mistresses greater thenne their wives/ and thus all holiness may be lost/ but by penance may it be recovered/ and virginity may not come again to his perfection/ how well that the culpe of sin may well be deffaced/ but the virginity may not be had again/ then this damosel which was named flavye believed in god and avowed to him her virginity/ and received the veylle of the hand of saint clemente/ and when her husband heard this/ he gate licence of the Emperor that he might do what he would with his wife/ and also of them that had converted her/ And he sent them all three in to an isle called provynciana/ and by this he supposed to do that the foresaid saints that is to say Saint Neryn/ and saint achylle should torn the purposes of his wife touching the avow of the vyrgynte that she had made/ And after that a little time he went to the virgin and also to the saints to th'end that they should change their purpoos/ and they in no wise would not/ but yet more strongly than tofore were they confirmed and comforted/ and said plainly they would in no wise do ne make sacrifice to the idols/ For they had be baptized of saint Peter th'apostle which so had confirmed them in the law & faith that they might make no sacrifice but only to god/ And therefore their heeds were smitten of and so suffered mrarterdom/ about the year of our lord four score/ Of whom the bodies were buried by the sepulchre of Saint Pernelle/ And the other saints that is to say Saint Vyctoryn Entyche and maron which were about them servants were put to labour all day in the gardyns/ And at even was given to them brown breed/ black and rough which was made of great meal and bren/ finably he maad Entyche to die by force of famine and to give up his spirit/ He did do cast saint vyctoryn in to foul and stinking water/ and there was drowned/ and he made saint marron to be laid under a stone the which lxx of his servants might unneath move/ and the glorious saint cast the stone upon his shoulders as lightly as it had been a little straw/ and bare it two mile far fro thence/ For which cause many were converted & believed in god/ For which cause the masters counselors did him to be slain/ and after this aurelyan did do bring the damoysel fro the place of exile/ And sent to her two virgins named eufrosyne/ and theodore/ which had be nourished with her/ to the end that they should torn and change her vow/ But she converted these two virgins to the faith by her exhortation/ then Aurelyan took the husbands of the two maidens and three enchauntours with him/ and came to domycelle for to wed and accomplissh the marriage by force against her will But domycylle as god would converted the young men to the faith of Ihesu christ/ But when aurelyan saw that she had converted the two young men and the two virgins afore said he led her in to his chambre/ & maad the enchauntours to sing/ and commanded the other to dance with him as he that would defoul Domycelle/ but the iogelers left singing/ and the other dancing/ And he himself seced not do dance two days continually/ unto the time that he exspyred and died tofore them all/ then Luxuryus which was his brother gate leave to slay all them that believed in Ihesu christ/ And he did so moche that in the place where they dwelled he did do set a fire/ And they being in their prayers/ rendered their souls unto god whose bodies Saint Cezayre upon the morn finding no thing hurt/ buried/ 〈◊〉 then let us pray to them that we may come to everlasting bliss in heaven amen/ Thus endeth the lives of Nerey and Achilley Here followeth of Saint Pancras & first the interpretation of his name PAncrace is said of Pan that is as much to say as all/ and gratus and cicius/ which is as much to say as courteous in his young age/ Or otherwise as it is said in the book called glosayr/ Pancras is said raping/ or Pancras is subject to betings and torments/ Pancras is also said of divers colours/ and so it appeared by him He used rapine/ in ravishing by his exhortation the pray of caitiffs mysbyleving in bringing them to the faith/ He was also subject to betings and torments in suffering them/ also in divers colours and full of all virtues/ Of Saint Pancras PAncrace was of right noble lineage/ & was borne of the country of frige/ when his father and mother were deed/ he was put to be governed in the hand of denys his uncle/ which was brother of his father & they both came to rome where they had of their patrimony great rents/ In their street the pope cornelyus held him privily/ of which pope/ pancrace and denys had received the christian faiths/ finably denys died in the country/ and Pancras was taken & presented to Cesar/ and then was Pancras about fonrtene year of age To whom the Emperor dioclesian said/ My little child I warn and council the that thou advise the well to the end that thou die not an evil death/ For as a child thou art lightly deceived/ and by cause thou art noble of blood aid of lineage/ and son of one my right dear friend/ I pray the that thou leave this madness that thou hast emprised/ And that I may have the with me as my son/ To whom Pancras answered if I be a child of body yet mine heart is old/ and by the virtue of my lord Ihesu christ your threatening and menaces make me no more to move/ than doth the painting that I see upon the wall/ And these gods that thou wouldest that I should worship been but deceivers of creatures/ and have been as germans in fornycations maad again god their creator/ and have not spared kin ne other/ And if thou hadst knowledge that thy servants were such/ thou shouldest command that they should be slay/ And I much marvel that ye adore such god's/ When th'emperor heard this child thus speak/ he doubted to be overcomen of him/ and commanded that his heed should be smitten of and so he was martyred about the year of our lord two hundred four score and five/ whose body a worshipful lady named Octovylla which was of the senate with great diligence buried honourably/ And of him said Gregory of turone doctor/ that if there be a man that will make a false oath in the place of his sepulchre tofore or he come to the chancel of the choir/ he shall be travailed with an evil spirit and out of his mind/ or he shall fall on the pament all deed/ It happened on a time that there was a great altercation between two men And the judge wist not who had wrong/ for the ialousye of justice that he had/ and he brought them both unto the altar of saint Peter for to swear/ praying the apostle that he would declare who had right/ And when he that had wrong had sworen and had none harm/ the judge that knew the malice of him said all on high/ ¶ This old peter here is either over merciful/ or he is pro●yce to this young man/ but let us go to Pancras/ and demand we of ●ym the truth/ and when they came to the sepulchre/ he that was culpable swore and stretched forth his hand but he might not withdraw his hand again to him/ and anon after he died there/ And therefore unto this day of moche people it is used that for great and notable causes men make their oaths upon the relics of saint Pancras/ Thus endeth the life of saint Pancras Here followeth of saint urban and first th'interpretation of his name VRbanus is said of urbanyte/ that is courtesy/ or it is said of ur/ that is to say fire or light/ and bana/ that is to say response or answer/ he was light by honest conversation/ fire by charity/ & answer by doctrine/ Or he was light for the light is good to behold/ and it is Inmateryal in essence/ in setting celestial and profitable in working And thus this saint was amiable in conversation/ Inmateryal in despising the world/ celestial in love of god/ & profitable in predication/ ¶ Of Saint Urban Saint urban was pope after saint calixte/ & the christian people were in his time in over great persecusyon/ but the mother of the emperor whom orygene had converted prayed so much her son that he left the christian people in peace/ Nevertheless there was one almachyus provost of Rome and was there pryncypal governor of the city/ And had cruelly smyton of the heed of saint cecyle/ This man was marvelously cruel against christian men/ And did diligently inquire where Saint Vrban was/ And by one of his servants na●ed carpase he was founden in a dark place and a secret with three priests and three deacons/ He commanded to put him in prison/ and/ after he did him to be brought tofore him and accused him that he had deceived five thousand people with saint cecyle and the noble men tyburse & valerian and made all them do sacrilege/ And above this he demanded him the tresone of saint cecyle and of the church To whom urban said I see now that covetise moveth the more to persecute the christian men/ than doth the sacrifice of thy god's/ The treasure of saint cecyle is ascended in to heaven by the hands of pour people/ then did he do beat saint Urban with plommetties/ and also his fellows with him/ & he praised the name of god Elyon/ And the tyrant smiling said/ this old fellow would be reputed wise/ For he speaketh & saith words that he understandeth not/ and when he saw that he might not overcome him/ he commanded him and sent him to prison again/ where as saint urban converted three captains of the town with the kepar of the prison which was named anolyn/ And baptized them/ when the tyrant heard that anolyn was becomen christian/ he did do bring him tofore him/ and by cause he would do no sacrifice to his gods/ he did do smite of his heed/ and when saint urban and his fellows were brought tofore th'idols/ to the end that they should sacrifice and sense tofore the gods/ Saint urban began to make his orison to god/ and anon thidol fell down and slew xxij priests of the law that held fire for to make sacrifice/ then were they beaten cruelly/ and after brought for to make sacrifice/ and then they spit in th'idol/ and after maked the sign of the cross in their foreheads/ & kissed each other/ and received capytal sentence/ that is to say they were beheaded and so suffered death under alisaunder the emperor/ which began to regne the year of our lord two hundred and twenty/ ¶ And anon after carpasyus was taken of the fiend in blaspheming his gods/ and in magnefyeng the christian men against his will/ he was strangled of the fiend/ which thing his wife seeing called marmenye with her daughter lucy/ and all her household received baptism of Saint Fortune priest/ And after that the bodies of the saints were right honourably buried/ Thus endeth the life of saint Urban Here followeth the life of saint Pernelle and first the interpretation of his name PEtronylla is said of Petens/ that is demanding and of thronus/ that is a throne or a seat/ as who saith she was demanding the throne or seat of virgins/ ¶ Of saint Pernelle Saint Pernelle whose life saint marcel writeth/ was daughter of Saint peter the apostle/ which was right fair and beauteous/ and by the will of her father she was vexed with the fevers and axes/ It happened on a time that the disciples dined with saint peter/ and one tytus said to him/ peter how is it that all seek people been healed of the and thou sufferest Pernelle thy daughter lie seek/ To whom saint Peter said/ for it is expedient to her for to be seek/ Nevertheless by cause it shall not be Imputed Impossybylite of her health for to be excused by my words/ he said to her arise pernelle hastily & serve us/ which anon aroos all hool and ministered and served them/ And when the service was all done & complysshed/ Peter said to her/ pern●lle go again to thy bed/ who anon went again to her bed/ and the fevers vexed her as they did tofore/ and where as she began to be perfit in the love of god/ so he healed her perfectly/ Thenne was there an earl called flaccus which came to her/ and for her beauty would have her unto his wife/ To whom she answered if thou desirest me to have unto thy wife/ command thou certain virgins to come to me for to accompany me unto thine house And whiles he was busy to make ready the said maidens/ saint pernelle set herself in fastings and prayers/ and received the holy body of our lord and reclyned in to her bed/ and after the third day she died and passed out of this world rendering her soul unto our lord/ then flaccus seeing himself dispointed and mocked/ turned himself unto feliculam fellow of saint pernelle/ and said that she should wed him or offer unto th'idols/ which both two she refused/ then the prefect set her in prison and there kept her seven days & seven nights without meet & drink/ and after he did do hang her body on a gibet and there slew her/ and threw her body in to a foul privy/ which holy nychodemus took up and buried/ wherefore nychodemous was called of flaccus/ and by cause he would not sacrifice to th'idols he was beaten with plomettes/ and his body cast in to tybre/ ●ut it was taken up of justyne his clerk/ and honourably buried/ Thus endeth the life of saint Pernelle Here followeth the life of saint dunston Saint duston was borne in england/ and our lord showed miracles for him or he was borne/ It was so that on a candelmas day as all the people were in the church with tapres in their hands/ suddenly all the lights in the church were quenched at ones/ save only the taper which Saint Dunston's mother bare/ for that burned still fair/ whereof all the people marveled greatly/ how be it her tapre was out/ but by the power of our Lord it lighted again by hit self/ And burned full bright/ so that all the other came and lighted their tapres at the taper of Say●● Dunston's mother/ wherefore all the ●●ople gave laud and thankings unto our lord god for this great miracle/ And then there was an holy man that said that the child that she thē●e bare should give light to all england/ by his holy living/ This holy child dunston was borne in the year of our lord ix hundred and xxv/ that time regning in this land king Athelston/ And saint dunstons father height herston/ and his mother height quyndrede and they set their son dunston to school in the abbey of glastynburye/ Where as after he was abbot for his holy living/ and within short time after he went to his uncle ethelwold that then was bishop of canterbury/ to whom he was welcome/ & was glad of his conversation of holy living/ and then he brought him to king athelston the which maad full moche of him also for his good living & thenne he was made abbot of glastenburye by consent of the king and his brother edmond/ & in that place ruled full well & religyously the monks his brethren & drew them to holy living by good ensample giving/ Saint d●●ston & saint ethelwold were both made priests in one day/ and he was holy in contemplation/ and when so was that saint dunston was weary of prayer/ then used he to work in goldsmiths work with his own hands/ for to eschew idleness/ and he gave alway alms to pour people for the love of god/ and on a time as he sat at his work/ his heart was on Ihesu christ/ his mowthe occupied with holy prayers/ and his hands busy on his work/ but the devil which ever had great envy at him/ came to him in an even tide in the likeness of a woman/ as he was busy to make a chalices And with smiling said that she had great things to tell him/ & then he bade her say what she would/ & then she began to tell him many nice trysyllies/ and no manner virtue therein/ and then he supposed that she was a wicked spirit/ and anon caught her by the nose wit● a pair of tongues of iron brenning 〈◊〉/ and then the devil began to roar & cry/ & fast drew away but saint dunston held fast/ till it was far within the night/ & then let her go/ & the fiend departed with an horrible noise and cry/ and said that all the people might here/ alas what shame hath this carl done to me/ how may I best quite him again/ but never after the devil had never lust to tempt him in that craft/ & in short time after died king ethelston/ and edmond his brother reigned king after him/ to whom saint dunston was chief of council/ for he gave to him right good council to his lives end and then died edmund the king And after him reigned his son edwin and soon after saint dunston & he fill at strife for his sinful living/ For saint dunston rebuked the king sharply therefore/ but there was none amendment/ but alway wrose and worse wherefore saint dunston was right sorry and did all that pain he might to bring the king to amendment/ but it would not be/ but the king within a while after exiled saint dunston out of this land/ and then he sailed over the see/ and came to the abbey of saint amand in france/ and there he dwelled long time in full holy life till king edwin was deed/ and after him reigned edgar king a full holy man/ and then he heard of the holiness of saint dunston/ and sent for him to be of his council/ & received him with great reverence/ and maad him again abbot of glastynburye/ & soon after the bishop of wor●●●re died And then saint dunst●● was made bishop there by the w●lle of king edgar/ and within a 〈◊〉 while after the see of london 〈◊〉 as void to which king edgar promoted saint dunston also/ and so he 〈◊〉 both bisshopriches in his hand ●hat is to wite both the bisshoprich● of worcester & the bishopric of ●●●don/ and after this died the arch●●ysshop of canterbury/ and thenne ●●ng edgar made saint dunston archeb●sshop of canterbury/ which he guyd●● well & holily to the pleasure of god so that in that time of king edgar/ and dunston archbishop/ was io●e and mirth thou ● the royalme of e●glond/ and every man praised gre●●ly saint dunston for his hol● life/ good rule and guiding/ & in dy●●rs places where as he visited & 〈◊〉 curates that were not good ne propyce for the weal of the souls that they had ●●re of/ h● would discharge them & put them out of their benefices & set in such as would intend and were ●●od men as ye shall find more plainly matter in the life of saint Oswo● And on a time as he sat ot a princes table/ he looked up and saw his father and mother above in heaven/ And then he thanked our lord god of his great mercy and goodness that it pleased him to show him that sight/ and another time as he lay in his bed/ he saw the brightness of heaven/ and heard angels singing kyryeleyson/ after the note of kyrye rex splendens/ which was to him a full great comfort ¶ And another time he was in his meditations he had hanging on the wall in his chambre an harp/ on which otherwhile he would harp anthems of our lady and of other saints and holy ympnes/ and it was so that the harp swooned full me bodyously without touching of any hand that he could see/ this anthem was Gaudent in celis anime sanctorum/ wherein this holy saint dunston had great joy/ he had a special grace of our lord that such heavenly joys and things were showed to him in this wretched world for his great comfort and after this he became all seek and fe●le/ and upon holy thorsday he sent for all his brethren and asked of them forgiveness/ and also forgave them all trespasses ●nd assoiled them of all their sins/ a●d the third day after he passed out of this world to god full of virtues the year 〈◊〉 our lord ix h●ndred lxxxviij/ and his soul was borne up to heaven with 〈◊〉 song of angels all the people hery●● that were at his death/ and his ●●dy lieth at canterbury in a worshyp●●l shrine/ where as our lord showeth 〈◊〉 his servant saint dunston many 〈◊〉 and great miracles/ wherefore our lord be praised world withouten end amen/ Here endeth the life of Say●t dunston Here followeth the life of saint Aldelme Saint aldelme the confessor was borne in england his father height kenton/ he was brother unto Ive king of this land/ and when king Ive was deed/ newenton was made king after him/ and then this holy child aldelme was set to school in the house of malmesburye/ where afterward he was maked abbot And then he did there great ceste in building/ and did do make there a full ryal abbey/ and when the 〈◊〉 heard of his great holiness/ he sent for him to come to rome/ & when he was there/ the 〈◊〉 welcomed him/ & was much glad of his good living/ and t●ere he abode long time with the pope and gate full great privileges and liberties to the house of malmesburye/ in such wise that no bishop in england should vysyte ne have to do there ne the king to let them of their free election/ but cheese their abbot among the covent themself/ and when he had gotten all this of the pope he was full glad and joyful/ and lived there full holily long time/ And on a day as he said mass in the church of saint johan latrans/ and when mass was done/ there was no man that would take his chesyble fro him at the end of the mass/ and then he saw the son beam shine thorough the glass window/ & hinge his chesyb● thereon whereof all the people marveled grete●● of that miracle/ and the same ch●s●●le is yet at malmesburye/ the c●lour thereof is purple/ and within short time after he came again in to england/ & brought with him many prevylegys' under the 〈◊〉 seal/ which after king 〈◊〉 confirmed all that the pope had granted to the house of malmesbury T●is was about the year of our lord seven hundred and uj ● And that time th●re fell a great variance among the bishops of this land/ for the hol●yng of ester day/ but saint aldelme m●ad a book that all men should kno●● for ever when estern day shall 〈◊〉 the which book is yet at malmesburye And that abbey he did do make in the worship of our blessed lady/ And brightwold that was archbishop of canterbury heard of aldelmus holy living/ and he sent for him to be his counsellor/ and they lived to guider full holily long time/ and each was full glad and joyful of other/ And on a day as they stood at the s●e side by dover castle/ they saw a ship laden with merchandise not far fro them and saint aldelme called to them to wite if they had any ornament longing to holy church within their ship to sell/ but the merchants had dysdaygne of him and thought he was not of power to buy such things as they had to sell/ and departed from the holy man/ but anon fell on them so great a tempest/ that they were in peril for to perish/ and then one of 'em said we suffer this trouble/ because we had disdain of the words of yonder holy man/ and therefore let us all meekly desire him to pray for us to our lord Ihesu christ/ they did so and anon the tempest cesed/ and thenne they came to this holy man/ and brought to him a full fair bible/ the which is yet at malmesbury unto this day/ and four year before his death he was maked bishop of dorset by the archbishop of canterbury/ and by other bishops/ but within short time after he died/ and lieth buried at malmesburye there as he was abbot/ And after that saint egewyn came to offer 〈◊〉 his tomb fettered with chains of iron fast locked/ & fro thence he went so to rome to the pope alway wearing tho feteris/ which was to him great pain/ god reward him his meed/ ¶ And Saint Aldelme or he died cursed all them that did any wrong in breaking of the privileges of the said abbey of malmesburye/ and them that help thee house to maintain god's service shall have god's blessing and his/ And when he had lain long in the earth he was translated and laid in a full rich shrine/ where as our lord showeth daily for his holy servant many fair miracles/ then let us pray saint Aldelme to pray for us unto our lord god that we may in this wretched 〈◊〉 of ●his world so bewail our sins/ and amend our living/ that we may come to everlasting life in heaven amen Thus endeth the life of saint Aldelme Of Saint austin that brought christendom in to england Saint austin was an holy monk/ and sent in to england to preach the faith of our lord Ihesu christ/ by saint gregory thenne king pope of rome/ the which had a great zeal and love unto england as is reberced all along in his legend h●w that he saw children of england in the marlet of rome for to be sold which we 〈◊〉 fair of visage/ for which cause he demanded licence and obtained to go in to england for to convert the people thereof to christian faith/ And he being on the weigh the pope died/ and he was chosen pope/ & was countremaunded & came again to rome And after when he was sacred in to the papacy/ he remembered the royalme of england/ and sent saint Austyn as heed and chief/ & other holy monks & priests with him to the number of xl persons unto the royalme of england/ & as they came toward england they came in the province of Andegavence/ purposing to have rested all night at a place called pounte Say a mile fro the city and river of ligerym but the women scorned and were so noyous to them that they droof them out of the town/ and they came unto a fair broad elm/ and purposed to have rested there that night/ but one of the women which was more cruel than the other purposed to drive them thence/ & came so nigh them that they might not rest there that night/ And then Saint Austyn took his staff for to remove fro that place/ and suddenly his staff sprang out of his hand with a great violence the space of three furlongs thence and there styked fast in the earth/ and when saint austin came to his staff and pulled it out of the earth/ in continent by the might of our lord sourded & sprang there a fair well or fountain of clear water/ which refreshed him well and all his fellowship/ & about that well they rested all that night/ and they that dwelled there by/ saw all that night over that place a great light coming fro heaven which covered all that place where these holy men lay/ And on the morn saint austin wrote in th'earth with his staff beside the well these words following/ here had austin the servant of the servants of god hospytalite/ whom saint gregory the pope hath sent to convert england/ On the morn when the holy men/ the dwellers of the coostes thereby/ which saw the light in the night tofore/ came thither and fond there a fair well/ of the which they marveled greatly/ And when they saw the scripture wreton in the earth/ then they were greatly abashed by cause of their unkindness/ and repented them full sore of that they had mocked them the day before/ and after they edified there a fair church in the same place/ in the worship of saint austin/ the which the bishop of andegaveuse hallowed And to the hallowing thereof came so great multitude of people that they tread the corn in the fields down all plain like unto a flore clean swept/ For there was no sparing of hit/ Not withstanding at the time of reaping that ground so trodden bore more corn & better then any other fields beside not trodden did/ And the high altar of that church standeth over the place where saint austin wrote with his staff by the well/ and yet unto this day may no woman come in to that church/ but there was a noble woman that said that she was not guilty in offending saint Austyn/ and took a taper in her hand and went for to offer it in the said church/ but the sentence of almighty god may not be revoked/ for as soon as she entered the church her bowels and sinews began to shrink and she fell down deed in ensample of all other women/ Whereby we may understand that Injury done against a saint/ dysploseth greatly almighty god/ and fro thence saint austin and his fellowship came in to england/ and arrived in the isle of thanet in este kente/ and king athelberte reigned that time in kent/ which was a noble man and a mighty/ To whom saint austin sent showing the intent of his coming from the court of rome/ and said that he had brought to him right joyful and pleasant tidings/ And said that if he would obey and do after his preaching that he should have everlasting joy in the bliss of heaven/ & should regne with almighty god in his kingdom/ And then king adelston hearing this/ commanded that they should abide and tarry in the same isle/ And that/ all things should be ministered to them that were necessary unto the time that he were otherwise advised/ And soon after the king came to them in the same isle/ and he being in the field saint austin with his fellowship came and spoke with him having tofore them the sign of the cross singing by the weigh the tyranny beseeching god devoutly to strength them and help and the king received him and his fellowship/ & in the same place saint austin preached a glorious sermone/ & declared there to the king the christian faith openly and the great merit & avail that should come thereof in time coming/ and when he had ended his sermon/ the king said to him your promises been full fair that ye bring but by cause they be new & have not been herd here before/ we may not yet give consent thereto/ Nevertheless by ceuse ye be come as pylgryms fro far contres/ we will not be grievous ne hard to you/ but we will receive you meekly/ & minister to you such things as been necessary/ neither we will forbid you/ but as many as ye can convert to your faith and religion by your preaching ye shall have licence to baptize them/ and to accompany them to your law/ And then the king gave to them a mansion in the city of dorobernence/ which now is called canterbury/ And when they drew nigh the city/ they came in with a cross of silver and with procession singing the tyranny/ praying almighty god of succour & help/ that he would take away his wrath fro the city/ and tenflawme the hearts of the people to receive his doctrine/ And then saint austin and his fellowship began to preach there the word of god/ & about there in the province and such people as were well despised anon were converted and followed this holy man/ and by the holy conversation and miracles that they did/ moche people were converted and great fame aroos in the country/ And when it came to his ere/ anon he came to the presence of saint austin/ & desired him to preach again/ and then the word of god so inflamed him that incontinent assoon as the sermone was ended the king fell down to the feet of Saint austin and said sorrowfully/ alas woe is me that I have erred so long/ and know not of him that thou speakest of/ Thy promesses been so delectable that I think it all to long till I be crystened/ wherefore holy father I require the to minister to me the sacrament of baptism/ And then saint austin seeing the great meekness and obedience of the king that he had to be crystened/ he took him up wi●h weeping tears/ and baptized him wyh all his household & main/ & enforced them diligently in the christian ●●ythe with great joy and gladness/ and when all this was done/ saint austin desiring the health of the people of england/ went forth on foot to york/ and when he came nigh the city/ there met with him a blind man/ which said to him/ O thou holy austin/ help me that am full needy/ To whom saint austin said I have no silver/ but such as I have I give thee/ In the name of Ihu christ arise and be all hole/ and with that word he received his sight/ and bylonyd in our lord and was baptized/ And upon crystemas day he baptized in the river named small x thousand men without women and children And there was a great multitude of people resorting to the said river/ which was so deep that no man might pass over on foot/ and yet by miracle of our lord there was neither man woman ne child drowned/ But they that were seek were maked hoole both in body and in soul/ and in the same place/ they builded a church in the worship of god and saint austin/ And when Saint Austyn had preached the faith to the people/ and bad confirmed them steadfastly therein/ he returned again fro york/ and by the weigh he met a leper asking help/ and when saint austin had said these words to him/ In the name of Ihesu christ be thou cleansed from all thy leper/ Anon all his filth fell away/ and a fair new skin appeared on his body so that he seemed all a new man/ Also as Saint Austyn came in to oxford shire to a town that is called common to preach the word of god/ To whom the curate said/ holy father the lord of this lordship hath been oft-times wa●ned of me to pay his tithes to god/ and yet he wythholdeth them/ & therefore I have cursed him/ & I find him the more obstinate/ To whom saint austin said/ son why payest thou not thy tithes to god and to the church/ knowest thou not that the tithes be not thine but belongen to god/ And thenne the knight said to him I know well that I tile the ground wherefore I ought as well to have the tenth sheef as the ix/ and when saint austin could not torn the knights intent/ then he departed from him and went to mass/ & or he began/ he charged that all they that there were accursed should go out of the church/ & then rose a deed body & went out in to the churchyard with a white cloth on his heed/ & stood still there till the mass were done/ And then saint austin went to him and demanded him what he was/ and he answered and said I was sometime lord of this town/ & because I would not pay my tithes to my curate/ he accursed me and so I died and went to hell/ and then saint austin bade him bring him to the place where his curate was buried/ And then the carrion brought him thither to the grave/ & by cause that all men should know that life and death been in the power of god/ saint austin said I command the in the name of god to arise/ for we have need of thee/ & thenne he aroos anon and stood before all the people/ To whom saint Austyn said thou knowest well that our lord is merciful/ and I demand the brother if thou knowest this man/ and he said ye/ would god that I had never known him/ for he was a wythholder of his tithes and in all his life an evil door/ thou knowest that our lord is merciful/ and as long as the pains of hell endure let us also be merciful to all christian/ and then saint austin delivered to the curate a rod/ and there the knight kneeling on his knees was assoiled/ and then he commanded him to go again to his grave/ and there to abide till the day of doom/ and he entered anon in to his grave and forthwith fell to ashes and powder/ And then saint austin said to the priest how long hast thou lain here/ & he said an hundred & thirty year/ and then he asked how it stood with him and he said well holy father for I am in everlasting bliss/ and then said saint austin/ wilt thou that I pray to almighty god that thou abide here with us to confirm the hearts of men in very believe/ and then he said nay holy father/ for I am in a place of rest and then said saint Austyn go in peace/ and pray for me and for all holy church/ and he thenne entered again in to his grave/ and anon the body was turned in to earth/ Of this sight the lord was sore afeard and came all quaking to saint austin and to his curate and demanded forgiveness of his trespaas/ and promised to make amends/ and ever after to pay his tithes/ and to follow the doctrine of saint austin/ After this saint austin entered in to dorsetshyre/ and came in to a town where as were wicked people & refused his doctrine and preaching utterly & droof him out of the town casting on him the tails of thornback or like fishes/ wherefore he besought almighty god to show his judgement on them/ and god sent to them a shameful token/ For the children that were borne after in that place had tails as it is said/ till they had repent them/ It is said comynly that this fell at strode in kent/ but blessed be god at this day is no such deformyte/ Item in another place there were certain people which would in no wise give faith to his preaching ne his doctrine/ but scorned and mocqued him wherefore god took such vengeance that they burned with fire Inuys●ble so that their skin was reed as blood & suffered so great pain/ that they were constrained to come and ask forgiveness of saint austin/ and thenne he prayed god for them that they might be acceptable to him and receive baptism and that he would release their pain/ and then he christened them/ & that brenning heat was quenched/ and they were made perfectly whole/ and fe●●e never after more thereof/ On a time as Saint austin was in his prayers/ our lord appeared to him and comforting him with a gentle & familiar speech said/ O thou my good servant and true be thou comforted and do manly/ For I thy lord god am with the in all thine affection/ and mine ears been open to thy prayers/ & for whom thou demandest any petition/ thou shalt have thy desire/ And the gate of everlasting life is open to thee/ where thou shalt joy with me without end/ and in that same place/ where our lord said these words he fixed his staff in to the ground/ and a well of clear water sourded & sprang up in that same place/ the which well is called cerne/ and it is in the country of dorsete/ where as now is builded a fair abbey and is named cerne after the well/ And the church is builded in the same place where as our lord appeared to saint austin/ Also in the same country was a young man that was lame dumb and deef and by the prayers of saint austin he was made hold/ and then soon after he was dissolute and wanton/ and noyed and grieved the people with jangling and talking in the church/ And then god sent to him his old infirmity again by cause of his misguiding/ and at last he fill to repentance/ and asked god forgiveness and saint austin/ and Saint austin prayed for him/ and he was made hole again the second time/ and after that he continued in good and virtuous living to his lives eyed/ And after this Saint Austyn full of virtues departed out of this world unto our lord god/ and lieth buried at caunterbu rye in the abbey that he founded there in the worship & rule Where as our lord god showeth yet daily many miracles/ and the third day before the nativity of our lady is hallowed the translation of saint austin/ In which night a cytezeyn of canterbury being that time at wynchestre saw heaven open over the church of saint austin/ and a brenning ladder shynyg full bright/ and angels coming down to the same church/ And then him thought that the church had burned of the great light and brightness that came down on the ladder/ and merua●led greatly what this should mean/ For he knew no thing of the translation of saint austin/ and when he knew the truth that on that time the body of the glorious saint was translated/ he gave laud and thankings to almighty god/ and we may verily know by that evident vision that it is an holy and a devout place/ and as it is said that of old time ancient holy men that used to come thither/ would at the entry of it do of their hosen and shoe on and durst not presume to go in to that holy monastery but barefoot/ by cause so many holy saints been there shrined and buried/ and god hath showed so many miracles in that holy place for his blessed saint/ saint Austyn/ that if I should all write them here/ it should occupy a great book/ Thenne let us pray unto saint austin father & apostle of england by whom this land was converted unto the cresten faith/ And by his ordinance bishops were ordained to minister the sacraments/ that he be moyen unto our lord Ihesu christ/ that we may here so live according to his doctrine that after this life we may come to everlasting bliss in heaven amen/ Thus endeth the life of saint Austyn th'apostle of england Here next followeth the life of Saint german and first the inrtepretation of his name German is said of germ and of ana that is high/ that is that there was founden in the seed of german three sovereign things/ that is heat natu●●l/ humour/ & noresshing/ and reason of semence or seed/ german is said seed bourgening/ for he had in him heat by ardour of great dilection/ humour by eygrenes of devotion/ and seed by virtue of his predication/ by which he engendered moche people to the faith/ And constancien the priest wrote h●s life to saint Severyn bishop of Ancerre/ ¶ Of Saint german Saint german was of moche noble lineage born in the city of ancerre/ & was well learned in the arts liberal/ and after he went to rome for to learn the science of droyt and of the law/ and there received he so much dignity/ that the senate sent him to the french men for to have the rule and dignity of burgoyn/ and thus ●s he governed the city of ancerre more diligently than the other/ there was in the middle of the city a tree called a pynaple tree on which were hanged on the branches of this tree/ for the mernayle of chase and hunting/ the heeds of wild beasts that had been slay/ But when saint amadour which was bishop of this city reproved them of such vanities/ and warned them to hew down this tree/ they would not consent thereto in any manner/ and on a time when german was not in the city/ the bishop did do hew down this tree/ and did do burn it/ And when german knew it he was much angry and forgot christian religion and came with a great multitude of knights for to have slay the bishop/ And then the bishop knew by revelation divine/ that Saint german should be his successor/ and forbore and gave place to his hastiness/ and went to saint austin/ & after when he came again to ancerre/ he enclosed moche subtilely german within the church/ and sacred him there/ and said to him that he should be his successor in the bishop rich/ and so he was/ for a little after saint amadour died/ and all the people required saint german to be bishop and then he gave all his richesses to pour people/ and changed his wife in to his sister/ and tormented his body by the space of thirty year/ that he never eat breed of wheat/ ne drank wine/ ne used no pottage/ and would have never salt to make his meet savoury/ and two times in the year he would drink wine/ that was at ester and crystemas/ and yet for to take away the savour of the wine/ he would put therein plenty of the water/ & in his refection he would take barley breed with ashes/ and fasted every day/ & never eat but in the even/ In winter ne summer he had but one clothing/ & that was the hair next his body/ a cote & a gown/ and if it happened so that he gave not his vesture to some pour body/ he would were it till it were broken and torn/ his bed was environed with ashes/ hair/ and sack cloth/ And his heed lay no higher then his shoulders/ but all day wept and bore above his neck diverse relics of saints/ he ware none other clothing/ and he went oft barefoot/ and seld ware any girdle/ the life that he lad was above man's power/ his life was so straight and hard that it was marvel and pity to see his flesh/ and was like a thing not credible and he did so many miracles/ that if his merits had not goon before they should have been trowed phantasms/ In a time he was herberowed in a place where alway after sowper the tables were covered when all men had sowped/ whereof he marveled and demanded the host wherefore they covered the tables again after sowper/ and the host said it was for his neighbours that came to drink each with other/ And that night saint german concluded to watch for to see what it should be/ it was not long after that there came in there a great multitude of devils and sat at table in likeness of men and women/ And when the holy man saw them/ he commanded them that they should not depart/ and then scent to awake the host and all the neighbours and ghesties on all sides/ in such wise that every man and woman were founden in their houses/ and he maad all them to come and see if they knew any of them/ and they said nay/ and then he showed them that they were devils/ of whom the people was moche abashed/ by cause the devils mocked them so/ And then saint german conjured them/ and went their weigh/ & never after returned/ In a time Saint low bishop of troyes was besieged by the king actylle/ and saint low went upon the gate/ and demanded who he was that assieged and assailed them/ and the king said to him I am he actylle the scourge and rod of god/ and then the meek bishop said to him sore weeping/ I am low that have wasted the flock of god/ and have need of the scorging of god and then saint low commanded to open the yates/ and all the people of actyl were so by the will of god blinded/ that they passed thorough the town and saw no men of the city/ ne did no hurt to no body/ And then the blessed saint low took saint german with him and went in to bretaygne where as there were heresies/ But when they were on the see there aroos a right great tempest/ which by the merits of saint german was anon appeased/ then they were honestly received of the people of the country/ whose coming the devils that saint german had driven out of such bodies as were bis●ten/ had told their coming/ and when they had been a while in england/ and had convaynquysshed the heretics/ they returned in to their contrees and proper places On a time it happened that saint german lay seek of a malady in a street and the street was taken with fire/ & men counseled him to be borne thence for peril of the fire/ and then he put himself against the fire/ and the flawme brent all about/ and touched no thing that german lay in/ Another time he returned in to bretaygne for the heresies/ and one of his disciples followed him hastily and fell seek and lay down in a town & there died/ and when saint german returned thereby/ he demanded to see the sepulture of his disciple which there was deed/ and did do open his sepulture/ & he called him by his name and demanded him what he did/ & if he would no longer go with him and that other answered and said that he was well/ and all things were to him soft and sweet/ & would no more come here/ and the holy man granted it him that he should abide in rest/ And he remised himself in his grave and slept in our lord/ He preached on a time in the country of bretaygne in such wise that the king of bretayne forbade him his house and his people also/ then it happened that the kings cowherde went to the pasture with his kine/ and received his portion at kings palace/ and bare it to his little house/ then went saint german and his fellowship for to see where they might be lodged/ And the cowherde brought 'em to his house/ and saw that they had great hungres/ but he had not meet for them and him/ this cowherde had but one calf/ he slew it and gave it to them and they took it debonayrly of the little good that he had/ and when they had sowped and said graces/ saint german did do gather together all the bones of the calf/ and laid them under the skin and after made his prayers to god/ & anon thenne the calf aroos all alive & hole as he was tofore And the next day after saint german demanded the king why he had for bode him his house/ and the king was much abashed & c●ude not answer/ then said saint german to him thou shalt no more regne/ but thou shalt l●ue thy royalme to one better than thee/ and as they of saxon should fight against the brytons/ and they saw that they were but few/ & saw the holy man pass by/ they called him And then saint german and his fellows preached so long to them that they came to grace of baptism/ And on ester day they cast of their armours/ and by great desire of faith purposed them to fight/ and when the other herd that/ they purposed to go against them hardly/ for they were dysseverd/ and saint german hid him alway with his people/ & warned 'em when he cried hallelujah/ they should answer with one voys/ and when the saints had cried hallelujah/ and the o●●er had answered/ their enemies had so great dread/ that they threw all their harness and armours away/ and wend certainly that all the mounteyns should fall on them/ and also heaven/ & so they fled all afraid/ On a time as saint german passed by angustynence/ & went to the tomb of saint cassyen/ he inquired how it stood with him/ he answered to him out of the tomb wherein he lay & said I am in sweet rest/ and abide the coming of the redeemer/ & he said to him rest in peace in the name of our lord and pray for us devoutly/ that we may deserve the holy joys of the resurrection/ and when saint german came in raven/ he was received much honourably of Placyde the queen/ and of valentynyen her son/ and at sowper she sent to him a great vessel of silver full of delicious meet/ The which he received/ and gave the meet to his servants/ & retained the vessel of silver for to give to the pour/ And in stead of this yefte/ he sent to the queen a dish of wood or of tree & a barley loof the which she received gladly/ and after did do cover that dish with silver and kept it long in great devotion/ On a time that the said queen had desired him to dine with her/ he accorded thereto gladly/ and by cause he was weary of travail/ of fasting & watching he came upon an ass fro his house unto the palace/ And anon as he was at dyner his ass died/ And when the queen knew that his ass was deed she was much sorrowful/ & did do present him a right fair and good horse/ and when the saint saw him so richly adorned & appareled he would in no wise take it/ but said show to me where mine ass is/ For he that brought me hither shall bring me home again/ and then he went to his ass that lay deed and said to him let us return home again/ and anon the ass aroos/ & shaken him as he had risen from sleep & that he had no harm/ & then german remounted on his ass and road home/ But tofore or he departed fro raven he said that he should not be long in this world/ and anon after he became seek of the fevers/ & the seventh day after he passed unto our lord/ And his body was born in to france as he had required to the queen/ And he died about the year of our lord four hundred & xx/ Saint german had promised by his live to saint eusebe bishop of versayl that when he returned he should hallow his church that he had founded/ & when saint eusebe bishop of versayl understood that he was deed/ he would himself hallow his church/ and made to light the candles and tapres/ but the more they light them/ the more were they extinc and put out/ And when eusebe saw that/ he apperceived that the dedication was made or he would come and do it/ or else of some other bishop/ and when the body of saint german was brought to versaylle/ assoon as it was entered in to the church/ all the tapres were light divinely/ Thenne Saint eusebe remembered the promesses of saint german/ and that which he promised living/ he would do it being deed/ but it is not to be understand of the great eusebe of versayl/ that this was done in his time For he died under valente th'emperor and fro the death of him unto the death of saint german was more than thirty year fro that one to that other/ but this was another eusebe xnder whom this said thing was done/ Thus endeth the life of saint german Here followeth the life of saint peter th'exorcize or deacon Saint peter the deacon was bounden with chains of iron in prison o● one archenne/ whose daughter was vexed of a fiend/ wherefore he was much sorrowful/ thenne said Saint peter to him that Ihesu christ should well hele her/ if he would believe in him/ To whom archenne answered/ I marvel moche of thee/ by cause thou sufferest so much for thy god And I see that he may not deliver the Saint Peter said he will well that I suffer for to deserve the glory that all weigh shall endure/ but he can well deliver me if he would and hele also thy daughter/ To whom archenne said I shall double thy chains/ and if thenne thy god may deliver the & also make my daughter hool/ I shall believe in him/ and when that was done saint peter clad in white clothes holding the sign of the cross appeared to him and then anon archenne fell down to his feet/ and his daughter was made all hool/ He then with all his house received baptism/ and he let out of prison all the christian men/ and all them that would be christian/ And he with many other that believed were baptized of Saint marcellyn priest/ when the provost of Rome heard this/ he made all the christian men come tofore him/ whom archenne gathered to guider kissing their hands and said That who would come to be martyred should come hardly without dread/ And he that dare not come let him go in peace where he will/ and when the provost knew for certain that saint peter and saint marcellyn had baytysed them/ he made them come tofore him/ and departed that one fro that other/ and put them so in prison And saint marcellyn was laid naked upon broken glass without light or water/ and saint peter was imprisoned in a straight place wherein he was strained/ then came an angel fro heaven and unbonde saint marcellyn & clad him and brought him with peter in to the house of archenne/ by cause they should seven days comfort the people busily/ After when he fond not marcellyn in prison where as he had set him/ he sent for archenne/ and commanded him and his household to do sacrifice and they would not obey to him/ He put then him and his wife in to a pit in the earth/ then when saint marcellyn and saint peter heard tell thadventure of archenne/ they came to him & song mass in the same pit with seven christian men that defended them/ and after they said to the paynims/ we might well if we would deliver archenne and hide ourself/ but we will do neither/ then the paynims smote archenne with a sword thorough the body and slew him/ and after stoned to death his wife and his daughter/ then brought they saint marcellyn & saint peter to the black isle/ and there beheaded them/ which place is called now candyda for their martyrdom/ & thus they suffered marterdom the year of grace seven hundred four score and seven/ and they that smote of their heeds saw their souls adorned with roses and precious stones borne up to heaven by angels/ One dorotheus that was one of them that beheaded them saw it wherefore he became christian/ and lived after an holy life/ and after rested in our lord/ Thus enden the lives of saint marcellyn and Peter Here followeth of saint prime and felician and of th'interpretation first of their names PRimus is as much to say as sovereign and great and Felician is as much to say as a blessed or happy old man/ Primus is said sovereign and great in dignity for suffering of his martyrdom/ and puissant for th'operation of miracles/ holy for the perfection of his life/ and blessed for his glorious fraytion/ Felician is said happy old man not only for the ancient of time/ but for the reverence of dignity/ for the ripeness of wisdom/ and for the weight of his manners/ Of saint Prime and felician prime and felicyan were accused to the emperors dioclesian and maxymyan of the priests and bishops of the idols to the end that they should do sacrifice and they said but if they so did their gods would do no thing for them then by the commandment of the emperors they were shit in prison and bounden with chains of iron/ but anon after the angel unbonde them and presented them tofore th'emperor/ and when he found them fast and farm in the faith/ he did do beat them/ and after that departed one of them fro that other/ and then said the provost to saint felycian/ that he should have pity on his old age/ and that he should sacrifice to their god's/ then answered he loo I am four score year old/ and it is thirty year sith I knew the truth/ a●d that I have purposed to serve god/ which may well deliver me fro thy hands/ then the provost did him be bounden/ and made nails to be driven in to his feet and hands/ and said to him/ thou shalt be in this point so long till thou consent to us & shalt do our wills/ and when the provost saw that he suffered his martyrdom so gladly and so joyously/ he did him to be tormented again/ & commanded that no thing should be ministered to him to eat/ After this he maked saint prime to come tofore him and said to him/ loo thy brother hath consented to the saying of the emperor/ And therefore he is worshipped greatly in his palace/ do thou the same wise/ To whom he said though thou he the son of the devil/ yet in party thou sayest that my brother h●●h consented to the decree of thy heavenly Emperor/ then the provost was angry/ and commanded to set fire and brenn● his sides/ and boyllyng ●●ed do pour in to his mouth in the presence of felycian to fere him with all/ And he drank it as sweetly as it had be col●● water/ then the provost leyng 〈◊〉 angry and araged/ commanded two leons to be put to them/ which anon as they were put to them fell down to their feet/ and stood afore them like meek lambs/ then ●fter he sent two cruel beeries/ which 〈…〉 as mild and debonayr as the lions/ There were in the place that saw this well xij thousand men/ of whom five hundred believed in Ihesu christ/ then the provost did the saints to be beheaded/ and threw their bodies to dogs and to birds/ but they never touched them and after this christian men buried them/ & these bl●ssyd saints were thus martyred the year of our lord two hundred four sc●●e and seven/ then let us pray to these saints that we may come to ●uer l●styng bliss in heaven AMEN/ ¶ Thus endeth the passion of saints prime and Felician Here followeth the life of saint Barnaby the apostle/ And first the interpretation of his name BArnabe is as much to say as the son of him that cometh/ Or the son of consolation/ or the son of a prophet/ or a son concluding/ he is four times said a son by four manners of expositions he is said soon in escripture by reason of generation/ of erudition/ of imitation/ and of adoption/ he was regenerate of Ihesu christ by baptism/ And he was taught by the gospel and followed him by martyrdom/ & adopted by heavenly reward/ and this was touching himself/ as touching other/ he was coming/ comforting/ prophecyeng/ and concluding/ coming in running & preaching overalle and that appeareth/ for he was fellow of saint poule comforting pour peple & desolate to pour people in giving alms/ To desolate in sending epistles in the name of thappostles/ prophecyeng for he flowered by the spirit of prophecy/ in concluding/ for he concluded a great multitude of people & converted them to the faith as it appeareth when he was sent to antyoche/ & that saith the book called th'acts of thappostles/ as to the first he was a man & manly to the second good as to the third/ full of the holy ghost/ & as to the fourth true/ his passion bede compiled out of greek in to latin/ Of saint barnabe th'apostle Saint barnabe was a deacon & was borne in cypre & was one of the lxxij disciples of our lord & is greatly praised in th'history of th'acts of thappostles of many good things that were in him for he was right well informed & ordinate/ as well to himself as to god and to his neighbour/ he was well ordinate in himself after three virtues that been in the soul/ that is to say reason/ desire & strength/ he had reason enlumyned with the clearness of very knowledge/ hereof is said in th'acts of the apostles the xiv chappyter/ it is said there that there were in the church of antioch doctors prophets & great masters in holy screpture/ among whom were barnabe simon & many other great clerks/ yet had he desire well ordinate & expurged fro the dust of all worldly affection/ & thereof is found in th'acts of apostles the fourth chapter/ that he sold a field that he had/ and the value & pries thereof he laid at the feet of the apostles/ & the gloze saith saint barnabe showed to us heryn that we ought leave the thing that men should not put thereon their desire ne their hurt/ & taught us to despise gold & silver/ by that that he laid the silver at feet of thappostles/ yet had he the virtue of the soul which is called strength well affirmed with prowess of patience/ and that may we see on the great things and high/ that he emprysed/ and on the great penances that he did/ and on the great torments & pains that he suffered/ great things then he enprysed/ and that may we see when he took upon him to convert so great a city as was antyoche/ For when Saint paul came in to Iherusalem/ anon after his conversion/ & would accompany him with the disciples they fled all away like as sheep do fro wolfs/ But barnabe went anon to him and took and brought him in to the company of thappostles/ after he enforced his body with great penances that he did/ for he tormented it with asper and hard fastings/ yet was saint barnabe a man enforced to suffer pains and torments/ For he and saint Poule abandonned their lives overall for the love of our lord Ihesu christ/ Secondly he was ordained as touching to god in bearing authority/ Mageste and bounty/ he bare honour reverence unto the great authority of god/ after that we find in the acts of apostles the xiij chapter/ when the holy ghost said/ Take ye to me a part barnabe and poll for to do the office that I have chosen them to/ yet saint barnabe bare honour to the great majesty of god/ For when there should be done reverence to him and sacrifice/ as to a god/ and was called jupiter as he that went before/ and they called paul mercury/ as a fair and wise speaker/ anon barnabe and paul rent and tore their coats/ and cried all on high ye people what do ye we been mortal as ye be/ which warn you to torn and convert to the very god living Ihesu christ/ after saint barnabe bare reverence to the bounty of god after that is founden in the acts of apostles the xv chapter/ Somme converses of the jews would minish the bounty of the grace of god/ and said that this grace that our lord had done in his passion sufficed not to save us without circumsytion/ against this error poule & barnabe withstood vigorously and showed to them appertely that the grace and bounty that god hath done/ is sufficient without the law to our salvation/ After they sent to the apostles this question/ the which they sent anon thorough the world epistles against this foolish error/ after saint barnabe was right strongly well ordained against his neighbours/ For all them that were commised in his cure/ he nourished and fed/ in word/ in example/ & in bentfaytes/ In word for he pronounced to them the holy word of god and the gospel/ hereof is said in the acts of thappostles that paul and barnabe abode in antioch preaching the word of god/ that may be seen by the great multitude of people that he converted in the city of antioch/ for they converted so moche people there that the disciples lost their special name/ & were called christian men as the other/ yet nourished he them that he had charge of by good ensample/ for his life was to all them that saw him/ as a mirror of holiness/ & thexemplar of all religion/ For he was in all his works noble & hardy/ & well embelisshed of all good works/ & was full of the holy ghost and enlumyned & light in the faith of our lord/ all these four things been touched of him in th'acts of thappostles/ yet nourished he them by benefits in two manners/ that is in alms temporal in admynystring to the pour their necessity/ and in other alms spiritual/ in foryeving all rancour and evil will/ The first alms did saint barnabe/ for he bore to such as were in right great poverty & misery/ that as was needful for them to live/ For after that we find in the acts of thappostles/ there was a great famine in the time of claudyus th'emperor/ which famine had agabus prophesied/ and by cause the disciples that would return to their brethren in to Iudee/ sent unto the most ancient their almesses by the hands of barnabe and paul/ the second alms did saint barnabe when he pardoned his anger to john surnamed mark/ For when the said john which was one of the disciples was departed from the company of barnabe and of paul/ he repent him & would return to them & barnahe forgive it him/ & took him again to his disciple/ but poule would not receive him with him/ Nevertheless that which was done between them both/ was by good entencion/ for in this that barnabe took him again/ we may see the sweetness of his pity/ & in this that saint paul would not receive him is showed the great favour of right that was in him/ after that the gloze saith actuum xv/ by cause this john had be tofore the master of the law to defend the law of Ihu christ And had not contained him vigorously for to reprove them/ but had been negligent/ For this reason Saint paul would not accord to receive him in to the company of the other/ Nevertheless this departing that john was thus departed fro the company of saint paul & fro the other was for no vice that was in him but for the sharpness & enspyring of the holy ghost to th'end that they might preach in divers places/ after that it happened after for when barnabe was on a time in the cite o● ycome/ a man with a clear shining visage appeared by night to this john aforesaid his cousin/ & said to him thus/ johan have in the no doubtaunce but be strong & vigorous/ For fro henceforth thou shalt no more be called john/ but thou shalt be called right high enhanced/ & when he had told this to his cousin saint barnabe he answered & said to him/ keep the well that thou tell this vision to no man/ for in the same form he appeared to me/ that night after when saint barnabe & saint paul had long preached in the city of antioch/ th'angel of god appeared to saint poule & said to him go hastily in to Iherusalem/ for thou shalt find there some of the brethren that abide thee/ then barnabe would go in to cipre to visit his friends & kin that were there/ & saint paul would go to Iherusalem/ thus departed that one fro that other by enticement of the holy ghost that so had ordained it/ & when saint paul had showed to saint bernabe this that th'angel said/ saint bernabe answered to him/ the will of god be done like as he hath ordained it/ I go now in to cipre/ & more hereafter shall I not see thee/ for there shall I end my life then he humbly kneeled down & fell to his feet weeping/ & saint paul which had compassion of him/ said unto him these words by consolation/ Bernabe w●pe no more for our lord will that it be so/ our lord hath appeared to me this night and hath said to me let not ne give none empeshment to barnabe for to go in to cipre/ for he shall there enlumyne many folk & shall suffer there martyrdom/ On a time that barnabas & john issued out of cipre/ & found an enchanter named helyas which by his enchantment had taken away the sight from some/ & after given it to them again/ he was much contrary to them & would not suffer them enter in to the temple/ after this barnabe saw on a day men & women being all naked running thorough the town/ & made thenne great feste/ whereof he was much angry & gave his malediction & curse to the temple/ & suddenly a great part thereof fell down & slew a great part of the people/ at last saint barnabe came in to the city of salamine/ but this enchanter aforesaid moved the people greatly against him/ so moche that the jews came & took him/ & lad him thorough the cite with great shame & would have delivered him to the judge of the cite for to punish him/ & to put him to death/ but when they heard say that a great & a puissant man was come in to the cite which was named eusebyus/ & was of the lineage of th'emperor nero/ the jews had doubt that he would take him out of her hands & let him go/ and therefore anon they bond a cord about his neck & drew him out of the cite/ & there anon brent him/ but yet the fellow Jews were not satesfyed to martyr him so/ For they took the bonies of him & put them in a vayssel of lead & would have cast them in to the see/ but john his disciple with ij other of his disciples went by night in to the place & took the holy bones & buried them in an holy place/ thenne after that sichilbert saith they abode in that place unto the time of th'emperor zenom & gelase the pope that was the year of our lord uc/ after that then as saint dorathe said they were founden by the revelation of saint barnabe himself/ & were fro thence translated in to another place/ & saint dorotheus saith thus/ barnabe preached first at Rome of christ and was maked bishop of mylane/ Thus endeth the life of saint Barnaby Here folowtthe lives of saints vyte and modest and first the interpretation of their names modest is as much to say as attemperate/ which is one of the cardinal virtues/ and two extremities goon round about every virtue/ and the virtue abideth in the mids/ & thextremities of wisdom been trycherye and folly/ thextremities of attemperance been th'accomplishment of all fleshly desires and to do after his will/ Thextremities of strength been feeble courage and foolish/ and thextremities of justice been cruelty and default/ And therefore modest was attemperate by the mean of virtues that were in him/ Vyte is said of vyta that is life/ Saint austin in libro de trinitate deviseth of three manners of life/ that is the life doing that appertaineth to active life/ a life idle that appertaineth to idleness/ and a life spiritual which appertaineth to life contemplative/ and this great manner of living was in him/ Or vite is as much to say as virtue or right virtuous/ ¶ Of Saint vite and Saint Modest Saint Uite was a child much noble/ that suffered martyrdom in the age of xij year/ his father beat him oft by cause he despised the idols/ but never for beating ne smyting he would never worship them/ when valeryen the provost of Luke'S herd say hereof/ he made him to come tofore him/ & when saint clemente would not do sacrifice for him ne for his words he did do beat him with great staves/ but the hands of them that beat him became dry & the hands of the provost also in such wise that they might not bewelde them/ then said the provost alas alas I have lost mine hands/ then said to him the child vyte/ call thy god's/ & pray them that they help the if they may thenne said the provost mayst thou hele me/ the child answered I may well hel● the in the name of my lord Ihesu christ/ and anon he made his prayer and healed him/ then said the provaste to his father/ chastise thy son to th'end that he die not an evil death/ then his father brought him again to his own house/ and made come to him haps pipes & all manner Instruments that he might have/ and after did do come maidens for to play with him/ and made him to have all manner of delyces that he might get to mollefye and change his heart/ and when he had been shut & enclosed in a chambre one day/ there issued a meruallous odour and sweet savour/ whereof his father and the main marveled/ and when the father looked in to the chambre he saw two angels sitting by his son/ and then said he the gods been comen in to mine house/ and anon after these words he was blind/ then assembled all the city of Luques at the cry of the father/ and the provost valerian came also/ And demanded what it was that was happened to him/ And he said to him/ I have seen in my house the goddess also shining and bright as fire/ And by cause I might not suffer the clearness I am becomen blind/ then led they him to the temple of jovys' and promised unto him a bull with horns of gold for to have again his sight/ But when he saw it availed him no thing/ he required his son that he would pray for him/ And anon he maad his prayer unto god/ and anon he was all hool/ Yet for all that he would not believe in god/ But thought how he might put his son to death/ then appeared the angel to a servant that kept him whose name was modest and said to him/ take this child & lead him unto a strange land/ and anon he fond a ship ready/ and entered therein/ and so went out of the country/ An angel brought meet to them/ and he did many miracles in the country where he was/ Now it happened that dioclesian son of the emperor had a wicked spirit in his body/ and said openly that he would not go out till the child of luques named vyte were comen/ Anon he was sought all about the country/ and after when he was founden/ he was brought to the emperor Then he demanded if he might hele his son/ he answered I shall not hele him/ but our lord shall/ And anon he laid his hand on him/ and he was all hool/ so that the devil left him/ then said dyoclesyan/ my child take council in thy works/ and do sacrifice unto our god's/ to the end that thou die not an evil death/ And vyte answered that he would never do sacrifice to their god's/ and anon he was taken and put in prison with modest his servant/ and leyed millstones upon their bodies/ And anon the mylle stones fell of/ and the prison began to shine of great light/ and when it was told to the emperor/ they were taken out of prison/ and after saint vyte was cast in to a fire brenning but by the might of god he issued out hool and safe without suffering of any harm/ then was there brought a terrible lion for to devour him/ but anon by the virtue of the faith he became meek and debonayr/ after th'emperor made him to be hanged on a gybette with modest and crescencia hrs nurse which alweye followed him/ then anon thayer began to trouble and thunder/ the earth to tremble/ the temples of the idols to fall down/ and slew many/ The emperor was a feared and smote himself on the breast with his fist saying alas alas/ a child hath overcome me/ then came an angel that unbonde them/ & fond themself by a ryveer/ & there resting & praying rendered their souls unto our lord god/ whose bodies were kept of eagles/ and afterward by the revelation of saint vyte/ a noble lady named florencia took the bodies and buried them worshipfully/ They suffered martyrdom under dioclesian about the year of our lord two hundred four score & seven/ It happened afterward that a gentleman of france bare away the heeds and put them in a church which is a mile fro lusarches named fosses/ and closed them in a wall unto the time that he might set them more honourably/ But he died or he might perform it/ So that the heeds were there where as no man living knew where they were Hit happened so after that there was certain work in that church/ and when the wall was broken where the heeds lay/ and were discovered/ the bells of that church began to sown by themself/ then assembled the people to the church and fond a writing which devised how they had be brought thither/ and then they were laid more honourably and set then they were tofore/ and there then were showed many miracles/ ¶ Thenne let us pray to these glorious saints that it may please them to pray to god for us in such wise that we may by their merits and prayers come to the glory of heaven/ to which bring us the father & son & holy ghost amen/ Thus enden the lives of saint vyte modest & crescence Here followeth the life of Saint Quyryne & julitte QUyryne▪ was soon of a noble l●dy of yconye which lady w●ld flee the persecution/ and she went with her son quyryne which then was but three year old/ in to the city of tharse in celysye/ And she was there presented to Alysaundre the provost/ and bare her child in her arms/ which when her two chamberers saw that/ anon they fled and left her alone/ then the provost took the child in his arms/ And julytte his mother refusing to do sacrifice/ made her to be scourged with raw sinews/ and when the child saw his mother beaten he wept bitterly and made a lamentable noise/ but the provost took it in his arms and danced it upon his knees/ and would fain please the child with kissings and fair words/ The child alweye beholding his mother/ abhorred the kissings of the provost/ and turned his heed away from him with great indignation and cratched his face with his nails/ and gave his cries consonant unto his mother/ as he should have said/ and I am also christian/ then he boat the provost & wrestling with him all to cratched him/ Thenne the provost having indignation hereof and in a great anger threw down the child of the stappes where as he sat in judgement/ that the tender brain fell a broad out of his heed upon the stappes/ then julytte seeing her son go to heaven tofore her/ gave thankings unto god/ & she was thereof right glad/ Thenne it was commanded that julytte should be slain/ and brenning pitch cast on her/ and at last her heed to be smitten of/ And it is found in another legend that quyryne despised the tyrant as well when he glossed him as when he blamed him/ and confessed him to be christian/ how be it that he was over young to speak/ but the holy ghost spoke in him/ when then the provost demanded of him who had so taught him/ He answered and said o thou provoste I marvel much thy folly/ which seest me so young of age not being yet three year old/ and demandest who hath taught me this divine wisdom/ thou mayst clearly e se●hat it cometh fro god/ when the child was beaten he cried I am christian/ and the more that he cried/ the more strength among the torments he received/ And the judge did do dismember the mother with the child/ and all to hew them in pieces/ & by cause their members should not be buried of the christian people/ he commanded that they should be cast and dysperpled a broad/ But not withstanding they were of an angel gathered to guider/ and in the night buried by the christian people/ whose bodies were showed in the time of constantyn the great when peace was in the church by a maid which had been one of her chamberers that tho yet lived and were had of all the people in great devotion/ They suffered martyrdom about the year of our lord CCC and thirty under alysaunder/ Thus endeth the life of saint quyryn & his mother julitte Here followeth the life next of saint marine marine was a noble virgin & was one only daughter to her father without brother or sister/ & after the death of her mother/ her father entered in to a monastery of religion/ & changed thabbyte of his daughter/ so that she seemed & was taken for his son & not a woman/ thenne the father prayed th'abbot & his brethren that they would receive his only son whom at his Instance they received for to be a monk/ & was called of them all brother marine/ he began to live right religyously & to be moche obedient when she Was xxvij year/ & her father approached toward the death/ he called his daughter to him conferming her in her good purposes/ commanding her that in no wise she should show ne do be known that she were a woman/ and then her father died/ she went oft-times to the wood with the cart to fetch home wood/ and by cause it was far fro the monastery/ other while she lodged in a good man's house/ whose daughter had conceived a child by a knight/ And when it was perceived/ she was thereof examined/ who had begotten that child and she said that it was the monk marine had leyen by her and gotten it/ and then anon the father and mother went to the abbey/ and maked a great complaint and a great clamour to th'abbot for his monk marine/ Thenne th'abbot being hereof sore abashed sent for marine and demanded of him why he had done so horrible a sin/ And he meekly answered and said holy father I ask of our lord mercy for I have sinned/ then the abbot hearing this was much angry for the sorrow and shame/ & commanded anon that he should be put out of the house/ And then this marine full patiently went out of the monastery/ & dwelled at the gate three year & lived straightly with a morsel of breed a day/ and when the child was weaned fro the mothers pap/ it was sent to th'abbot and he sent it to marine/ & bade him keep such treasure as he had brought forth/ and then he took meekly & patiently the child and kept it with him there two year/ All these things he took in great patience/ & in all things gave to our lord thankings/ & at last the brethren had pity on him & considered his humility & patience & did so moche to th'abbot that he was taken in to the monastery/ and all the offices that were most foul were enjoined to him for to do/ he took it all gladly/ and all things he did patiently and devoutly/ and at the last being full of virtuous life she died and departed out of this world/ When they should take up the body and wash it for to dispose it to be buried/ they saw that she was a woman/ all they were astonied and afeard/ and knowleched that they had tr●spaced greatly in the servant of god/ Then they ran all for to see the sight & asked forgiveness of their ignorance and trespaas/ Then bore they the body of her in to the church/ And there honourably they buried it/ ¶ Then she that enfamed the servant of god was taken and vexed with a devil/ And knowledging her sin came to the sepulchre of the blessed virgin/ and there was delivered and made all hool To whose tomb the people overall there about came and assembled/ & there our lord showed many miracles for his blessed virgin marine/ she died the xiv kalends of evil/ Thus endeth the life of saint marine ¶ Here followen the lives of saint gervase and prothase and first of the ynterpretation of their names ●Eruase is said of gerar which is as much to say as a vessel or holy/ or of gena that is to say strange/ and of syor that is little/ For he was holy by merit of his life/ a vessayl for to receive virtues in himself/ strange by despising of the world/ and he was little by despising of himself/ Prothays is said of prothoes which is as much to say as first/ and of zion that is dyvyn/ Or prothas may be said of procul/ that is far/ and of stasis that is set/ that is to say he was first by dignity/ he was dyvyn by dilection/ and far set fro worldly affecaon/ And Saint Ambrose fond their passion written in a book founden in the sepulture at their heed/ Of saint gervase & prothase. Saint gervase and saint prothase were brethren of one burden of father and mother/ their father was saint vital/ and their mother the blessed valerye/ which gave all their goods unto the power for the love of god/ and dwelled with saint nazaryen which made a right fair oratoyr in the city of hebredune/ And a child named celsus bare to him the stones/ and if nazaryen had then the child celsus or none I wot never/ For the history of nazaryen rehearsed that celsus was offered to him long after/ and when they were offered and lad to nero the emperor/ this child celsus followed them much sore weeping/ and one of the knights buffeted and smote him/ and nazaryen then blamed him/ then the knights in a great anger beat & defowleden nazaryen under their feet/ and after they put this celse with the other in prison/ and after that they threw him in to the see/ and lad gervase and prothase to melan/ And nazaryen was delivered by miracle and came to melan/ In that time there came thither the earl astase which went in battle again them of marcomannos/ which came against him Thenne the keepers of the idols came to him & said that their gods would give none answer/ but if gervase & prothase should first offer to them and do sacrifice/ ¶ Then anon were they brought and led for to sacrifice and then gervase said/ that all the idols were deef and dumb/ and that he should require help of almighty god/ ¶ Then the earl was wroth and commanded him to be beaten with scourges of lead so long till he gave up his spirit/ and so suffered death/ then he commanded prothase to be brought to him to whom he said/ thou cursed wretch now think to save thy life/ and die not an evil death with thy brother/ To Whom prothase said who is a wretch/ I that dread the not or thou that dreadest me/ To whom of tasyus said/ how should I dread the wretch/ To whom prothase said/ In that thou dreadest me that thou shouldest be hurt by me if I made not sacrifice to thy god's/ if thou dreddest not to be hurt of me/ thou wouldest never compel me to the sacrifice of idols/ then the provost commanded him to be hanged on a gibet/ then said prothase to him/ I am not angry with thee/ For I see thine eyen of thine heart blinded/ and I have great pity of the by cause thou seest not what thou dost but do that thou hast begun/ that this day the benignity of our saviour may bring me to my brother/ then the earl commanded him that his heed should be smyton of/ & thus he suffered martyrdom for our lord/ Phelyp a servant of Ihesu christ with his son took the bodies and buried them secretly in his house in a tomb of stone/ and laid a book at her heeds containing their nativity/ their life/ and their end/ And they suffered death under nero/ about the year of our lord luj/ these bodies were hid there many yeries/ but in the time of saint ambrose they were founden in this manner/ Saint ambrose was in prayer in the church of saint felyce and saint neighbour in such wise that he neither slept ne work holy there appeared to him two young men clad in whit vestementies with one cote and mantle and hosed/ and they appeared praying with him with their hands holden up/ then saint ambrose prayed that if it were illusion that it should appear no more/ And if it were truth/ that it should be showed him/ ¶ Then when the cock crew the younglings appeared to him adoring with him in semblable manner/ and at the third time they appeared the third night/ when he had fasted and slept not/ ¶ And with them appeared saint peter the apostle after that he had seen him in painture Then the younglings said no thing but the apostle spoke/ these been they that desire none earthly thing/ but have followed mine admonestementes/ And these been they of whom thou shalt find the bodies in such a place/ And there thou shalt find an arch of stones covered with xij feet of earth/ and thou shalt find at their heeds a little book wherein is contained their birth and their end/ then saint ambrose called all his neighbours/ and began first to dig the earth/ and fond like as th'apostle had said to him/ and they had lain in that place well a three hundred year and they were as fresh as they had been laid there that same hour/ and a right sweet savour issued out of their tomb/ and in continent a blind man touched the bier/ and anon he had his sight again/ and many other seek people were healed by the merits of them/ and in their solemnities peace was reform between the lombards and the emperor of Rome/ And thenne Saint gregory the pope established for the Introyte of the mass of them/ Loquetur dominus pacem/ and this office aperteyned in party to the saints/ & in party to the great adventures that were in that time/ And saint austin rehearseth in the book of the city of god that he was present and the emperor and moche great company that a blind man received his sight at melan at the bodies of Gervase and prothase/ but it is not known whether it was the same blind man or no/ ¶ Also he telleth in the same book that there was a young man in a town named victoryan road his horse in to a river that lay there by and assoon as he was therein/ the devil strangled him/ and threw him in the water all deed/ and whiles they sungen evensong in a church of saint gervase and prothase which was there by/ he was smyton with the voyses of them that song/ that he start up a live and in a great haste he entered in to the church in a great dread and held fast the altar like as he had be bounden thereto/ then the devil menaced him and said if he would not come thence he would break all his members/ and a little while after by the merits of the holy martyrs he was plainly healed/ and saint ambrose saith in his preface/ These been they that by the heavenly banner took th'arms of the apostles and vanquished & have the victory/ and been assoiled fro the snares of the world/ they destroyed the fellowship of the fiend/ and followed freely without any empeshment our lord Ihesu christ/ like unto a debonayr fraternity/ that so learned the holy words that no filth was meddled among them/ O how glorious a strife was this that causeth them both to be crowned in heaven/ like as they issued out of one belly/ Thus enden the lives of saint Gervase and saint prothase Here followeth the life of saint Edward king and martyr Saint edward the young king and martyr was the son of king edgar and he was king but iij year and seven months and when his own mother was deed his father the king wedded another wife which was full wicked/ and by her he had a son named ethelred/ This queen laboured sore for to destroy this young king edward/ for to make her own son athelrede king/ And little loved the king edward/ For then king edgar was deed which had been a good justyser in chastising rebels/ and cherishing good & Well disposed people/ for he had a blessed & an holy man saint dunston which was chief of his council and was much ruled by him/ and in that time was joy and mirth in all england/ And the queen thorough enticing of the fiend our enemy laboured ever & awaited for to destroy this young king edward/ and so it happened that this said young king Edward rood on hunting with his knights in the wood of dorset beside the town of warham/ and there in the chaas it happened the king to depart away from his men/ and road forth alone to see his brother athelrede which was thereby with the queen his mother in the castle named corf/ but when the queen saw him there being alone she was joyful and glad in her heart hoping thenne t'accomplish that/ which she sore had laboured fore/ & went to the king and welcomed him with fair and blaundysshing words/ and commanded to fetch breed & wine to the king and whiles the king drank the botelyer took a knife and roof the king thorough the body to the heart/ in such wise that the king fell down deed/ And anon thenne the queens servants buried the body in a desolate place of the wood/ to the end that no man should know where he were becomen/ And when saint dunston knew that the king was so murdered/ he maked moche great sorrow/ and in short time after yet a part against his will he crowned her son ethelrede king/ And then he said to the king/ for as much as by manslaughter and wrong thou art comen to be king thou shalt therefore have great sorrow and trouble to thy lives end/ And all shall fall for the death of thy brother edward/ who that will know the sorrow that fell/ may see it in the life of saint alphey/ and there he shall see what sorrow there fill/ and all was for the death of this saint Edward/ And all the power people of this land sorrowed greatly for this good kings death/ and in especial by cause they could not know where he was buried For they would bury him much worshipfully if they might find him/ And in a time as god would/ men of warham and of the country be goon for to seek this holy body of saint edward with great devotion praying our lord that they might have knowledge where the holy body was/ and soon after one of them that so sought saw a great light in a desolate place of the wood in likeness of a pillar of fire stratching fro heaven even unto the grave/ where the holy body lay in/ And then the people full reverently digged up the body/ and brought it with solemn procession to the church of warham/ and they buried this holy body in the church yard at the East end of the church/ for they durst not do otherwise for displeasure of the queen But now over that grave is builded a fair chapel of our lady/ and in the place where he was first buried is now a right fair well/ which is called saint Edward'S well where our lord showeth many miracles for his holy martyr saint edward/ And in like wise in the chapel at warham where as his holy body lay long/ our lord showeth also miracles but long time after by the labour of the earl alphere which moche loved saint edward the bishops & clergy by the council of saint wylfryde and saint edythe sisters of Saint edward and nuns at wylton/ the holy body was take out of the chapel of warham and brought with great solemnity unto the nonnerye of shaftesburye/ And by the way as men bore this holy body/ two creples were made all hole and followed the holy body with great joy and mirth thanking god and the holy saint of their health/ & when they came to shaftesburye/ they laid this holy body in the wall by the high altar right worshipfully/ where our board showed many miracles for him and when the queen his stepmother heard tell what miracles god showed for him/ then she repented her full sore/ and cried god mercy and the holy saint for her trespaas/ and purposed to ride thither to do worship to the holy body/ and there to ask forgiveness of the death that she had commised to be done in him/ but when she would have riden thitherward her horse would not go forth in no wise/ for beating ne drawing/ and then she light down and went thither full meekly on her feet/ and oft in her journey she repented her of that cursed deed/ That she had caused to be done to this holy saint Edward/ and when she came to shaftesburye/ where as this holy body was buried/ she did full great reverence thereto/ and cried god mercy/ and the holy saint for her great offence/ and after this she became a full good woman/ and had great repentance thereof unto her lives end/ and after when the holy body had rested in the wall certain yeris/ Saint edward appeared to an holy religious man & bade him go to dame althrede abbess of that place/ and say to her that she purueye that his body should be laid in a more worshipful place And then she went to saint dunston to pray him of his help in this matere/ and soon after saint dunston came with a multitude of bishops/ abbots/ priors/ and of the clergy/ And took up this holy body & laid it in a worshipful shrine/ which the abbess and other well disposed people had ordained for it/ And when his body was take out of the wall/ there came out of the grave a flavour like a smoke of frankincense smelling/ so sweet that all the people were greatly comforted thereby/ and thus this holy king and martyr was translated in the year of our lord a thousand and somewhat more/ and when king etheldred was deed/ edward his son reigned after him/ which was an holy and glorious king and confessor/ And lieth buried at westmestre/ and worshipfully shrined/ where as our lord hath showed many a great miracle for him/ then let us pray to this holy martyr saint Edward king/ & to saint Edward king and confessor that they pray to our lord for us that we may in this wretched world so amend and repent us of our wretched life that when we shall depart hens/ we may come to his everlasting life in heaven amen Here endeth the life of Saint Edward king and martyr Here followeth the life of saint Albone/ and of saint amphiabel AFter that julyus Cezar the first emperor of rome had divided the land of france & he made a shiping in to great brytaygne/ which now is called england/ in the time of cassybelan king of the brytons/ and twice he was driven out/ and the third time by the help of one androgeus duke of kente he had victory and conquered the royalme/ and subdued it to Rome and made it to pay yearly tribute/ & ordained & stablished certain statutes in this land which were long observed and kept/ among which he ordained that none of this land should receive the order of knighthood but only at rome by the hands of the emperor/ lest peradventure the rude people and unworthy would take upon them that order unworthily which is of great dignity/ and also they should make an oath never to rebel ne bear arms against the emperor/ which statutes were used in all places obedient to rome and under their subjection Then reigned in the land of britain which now is called england a king named severus/ which for to please the emperor dioclesian scent his son that height bassyan/ with many other lords sons of cornewayl/ Wales/ scotland and yrelond unto the number of a thousand five hundred and xl/ among which was a princes son of wales in great array/ which height amphyable a goodly young man and well learned in latin/ french greek/ & hebrewe/ Also there was in his fellowship a lords son of the the city of verolamye named albone/ which was a well disposed and seemly young man and discrete in his governance/ And all this fellowship came prosperously to rome/ In the time when Zephyrus was pope of rome/ which saw the great bewtee of this young company/ and had compassion that they were not christian/ And laboured as much as he might to convert them to the faith of Ihesu christ/ & among all other he converted the princes son of wales amphyabele and baptized him/ and informed him secretly in the faith/ and then this holy amphyabel forsook the pomp and glory of the world/ and took on him wilful poverty for the love of Ihesu christ and ever after continued his life in perfection/ Also there were many other converted at that time/ whom dioclesian did do seek/ but none could he find/ then he ordained a day in which these young men should receive th'order of knighthood of themperours hand/ And he himself girded their swords about them/ and informed them the rule and estate of the order/ And when all the ceremonies were done longing to the order/ & the oath sworen/ bassyanus son of king severus desired of the Emperor that he might prove the feetes of knighthood there in jousting & torneyeng/ which was granted to him and greatly allowed for his manly desire & noble request/ In which torneye & justes bassyanus and his fellowship had the pries and victory/ And among all other albone was the best knight and most best proved in strength/ wherefore he had a sovereign name tofore all other/ whose arms was of azure/ with a sawtyre of gold/ which arms afterward bare the noble king off a first founder of the monastery called saint albons/ and he bearing the arms had ever glorious victory/ And after his death he left though arms in the monastery of saint albons/ then when bassyanus & his fellowship had long sojourned in rome they axed licence of th'emperor to return home in to britaygne/ which the emperor granted to them all/ safe to albone whom for his manliness and prowess he would retain for to be in his service about his person/ and so he abode with him there seven year/ And after for divers causes maxymyan which was fellow to dioclesian was sent in to britayne with a great army for to subdue the rebels with whom albone came and was ordained prince of his knights/ and so entered in to brytaygne again/ In that time saint poncyan sat in the see at rome which by himself and virtuous men that preached/ and by showing of miracles converted unto the faith of Ihesu christ/ and christened in the city of rome lxuj thousand men and when the emperor heard hereof/ he assembled all the senators/ and kings princes and lords of every land/ being under th'obeisance of rome to have advice how he might destroy the christian faith/ and then it was concluded that the pope should be dampened with all his christian people and be punished with divers torments/ And that all the books of christen law should be brent/ and churches thrown down/ and all men of holy church to be slain in every place/ which ordinance when it was known among the christian people of rome of diverse parties of the world/ then they went and departed in to their own country/ among whom saint amphyable which long had dwelled at rome departed and came home in to britain again where he was borne/ And so came unto verolamye where as none would receive him in to his house/ and walked about in the streets abiding the comfort of god/ And thenne it happened he met with albone which was lord of that city and prince of the knights & steward of the land having about him a great multitude of servants/ and at that time albone was richly arrayed with clothes frengyd with gold/ to whom all the people did great worship/ then amphyabel which had left the arms of a knight/ was arrayed like a clerk/ knew well albone/ but albone knew him not/ how be it they had been tofore both in one fellowship/ and desired and prayed albone of herberough for the love of god/ which Albone without feigning/ as he that alway loved to do hospytalite granted him herberugh/ and well received him and gave to him meet and drink necessary for him/ And after when his servants were departed he went unto this pilgrim secretly/ & said to him in this wise/ How is it said he that thou art a christian man and comest in to these parties unhurt of the gentiles/ To whom saint amphyabel said/ My lord Ihesu Christ the son of the living god hath surely conduited me/ and hath kept me by his power fro all perils/ And that same lord hath sent me in to this land to preach and denounce to the people the faith of Ihesu christ to th'end that they should be made people acceptable to him/ To whom albone said what is he that is the son of god whom ye affirm to be Ihu Christ and son of the virgin/ these been new things to me for I have not herd of them/ I would fain know what christian men feel thereof/ then amphyabel exponed to him and declared our faith and believe/ In which anon albone disputed again and said that by reason it might not le/ and so departed fro him/ and the next night after saint albone saw in his dream all the mystery of our faith as well how the second person of the trinity came down and took our nature and became man & suffered death and of his resurrection & his ascension whereof he was greatly troubled and came on the morn to amphyabel/ and told him what he had dreamed/ and then saint amphyabel thanked our lord/ and so informed him in the faith/ that saint albone was steadfast in the believe of Ihesu christ/ And thus kept his master amphyabel in his house uj weeks and more And alway in a place named tygurryum they held their holy comynycation so long till at last they were espied/ and complained on unto the judge/ wherefore the judge scent for albone and for the clerk/ and by cause the clerk should go in to wales saint albone did do cloth him like a knight and lad him out of the town/ and departed with many tears/ and commended each other to our lord/ And after Saint albone was sent fore/ which came having on him the clerks array and clothing bearing a cross and an image of our lord hanging thereon/ to the end that they should know verily that he were a christian man/ and the men that came for him drew him cruelly to the judge askepodot/ And when the paynims saw him bear the sign of the cross/ which was unknown to them/ they were sore troubled and afeard/ then the cruel judge demanded him whose servant he had be and of what kindred/ and by cause he would not tell he was much wroth/ but among many questions he told him that his name was albone/ and that he was a very christian man/ Then the judge demanded him where the clerk was/ that entered in to the city now late speaking of christ/ he is come for to beguile and deceive our citizens/ know ye well he would have comen unto our presence but that his conscience hath removed him/ & hath mistrust in his cause/ and guile and falseness is hid under his doctrine/ Thou mayst well know and evidently understand/ that thou hast given thy consent to a foolish man/ Wherefore forsake his doctrine/ and repent the and make satisfaction for thy trespaas in doing sacrifice to our god's/ and that done thou shalt not only have forgiveness of thy sin/ But thou shalt have towns and provinces/ men gold and power/ then said albone to the judge/ O thou judge the words & menaces that thou hast spoken been but vain and superflue/ It is openly known that this clerk if it had thought him good and profitable/ and also if our both hearts had accorded thereto he had come to thine audience/ but I would not assent thereto/ knowing that this people is ever ready to do evil/ I knowledge that I have received his doctrine and repent me no thing thereof/ For the faith that I have received restoreth the feeble and seek to their hele for the deed proveth it/ This faith is more dear to me thenne all the richesse that thou promisest me/ and more precious thenne all the worship that thou purposest to give me/ For shortly your gods been false and failing/ For they that most busily serve them been most wretchedly deceived/ Thenne came anon forth a great multitude of paynims and with force & strength wol● compel him to do sacrifice/ and commanded him to offer to the gods/ but in no wise he would not consent to their cursed rites/ And by the commandment of the judge he was taken & stratched a broad to be scourged/ & as he was grievously beaten/ he turned him to our lord with a glad● visage/ and said my Lord Ihesu cryst/ I beseech the keep my mind that it move not/ ne that it fall fro the estate that thou hast set it in/ For lord with all my heart I offer my soul to the in very sacrafyse/ And I desire to be made thy witness by shedding of my blood/ These words swooned he among his betings/ and the tormentors beat him so long that their hands wexed weary/ and the people hoped that saint Albone would change his purposes/ and therefore he was kept under the governance of the judge uj weeks and more/ and all that time the Elements bare witness of the Injury done to holy albone/ For fro the time of his taking unto the time that he was delivered fro the bonds of his flesh/ there came never dew ne rain upon the earth/ But brenning heat of the son/ and also in the nights all that time was unsufferable heat/ so that neither trees ne fields brought forth no fruit/ And thus the elements fought for this holy man against the wicked men And the judge askepodot dread for to slay him by cause of the great love that the emperor had to him/ and for reverence of his dignity and power of his kindred/ unto the time that he had informed dyoclesyan of his conversation/ And when the emperor had seen the letters/ anon maxymyan came in to britain for to destroy the faith of Ihesu Christ/ and was commanded that no christian man should be spared save only albone/ whom they should entrete to pervert him by fair promises/ and to fere him by menaces/ and so to compel him to torn again to their sect/ and if he would in no wise leave the christian faith/ then he to have capytal sentence & be beheaded by some knight for the worship of the order of knighthood/ And the clerk that converted him to suffer the foulest death that could be imagined/ that the byholders thereof may have dread and horror of semblable pains/ And when maxymyan came in to brytaygne he took with him the king askepodot/ and went straight to the city of verolamye for to fill the commandment of the emperor/ And then saint albone was brought forth tofore them out of prison/ and by all the ways that they could imagine they tempted to pervert him/ But the holy man was constant & farm in the faith/ whereof they having indignation ordained a day of justice/ which day comen they gave sentence first on amphyabel/ that where ever he were founden he should be scourged/ & after bounden to a stake all naked/ and then his navel to be opened & his bowels to be fastened by that one end to the stake/ and he then to be driven to go round about the stake till all his bowels were wounden out about the stake/ and after to have his heed smitten of/ and as touching saint albone they gave sentence that he should be beheaded/ Which sentences were given under writing/ then all the burgesses of verolamye of london and other towns about were summoned to come the next thursday following for to here the judgement & see the execution upon albone prince of knights & steward of britaygne/ at which day came people without number foe to see this said execution/ And then was albone brought out of prison whom they desired to make sacrifice to jupiter and Appollyn/ which utterly refused it/ but preached the faith of christ that he converted moche people to be christened/ then maxymyan and Askepodot gave final sentence on him thus saying/ In the time of the Emperor dioclesian/ albone lord of verolamye prince of knights and steward of all britain during his life/ hath despised jubiter & appollyn our gods and to them hath do derogation and disworship/ wherefore by the law he is judged to be deed by the hand of some knight/ and the body to be buried in the same place where his heed shall be smyton of/ and his sepulture to be made worshipfully for th'honour of knighthood/ whereof he was prince and also the cross that he bore/ and sklavyn that he ware should be buried with him/ and his body to be closed in a chest of lead and so laid in his sepulture/ This sentence hath the law ordained by cause he hath renayed our pryncypal gods/ Thenne aroos a great mumur among the people and said that they ought not to suffer such Injury done to so noble and so good a man/ & specially his kindred and friends which laboured full sore for his deliverance/ whereof albone was afeard to be delivered fro his passion at their request and Instance/ and stood up holding the cross looking toward heaven & saying lord god Ihesu christ I beseech the that thou suffer not the fiend to prevail against me by his deceits/ and that the people let not my martyrdom/ And then he turned to the people saying/ wherefore tarry ye & lose the time & why execute not ye on me the sentence/ for I let you wite I am a great enemy to your god's/ which have no power ne may do no thing/ ne here ne see ne understand/ to whom none of you would be like/ O what vanity/ & what blindness is among you to worship such idols/ & will not know Ihesu christ the only son of god and his very true law/ then the paynims spoke to guider & assented that he should be put to death & they chose a place where he should be executed named holmesherst/ But then aroos a contention among the people what death he should suffer Somme would have him crucified like as christ was/ and other would have him buried quick/ but the judge & the people of the city would have him beheaded according to the commandment of the emperor/ and so he was lad forth toward his martyrdom/ and all the people to the place following this holy man with despitous words and rebukes/ whereto the blessed man albone answered no word/ but meekly and patiently suffered all their reproofs/ and the people were so great a multitude that they occupied all the place which was large and great/ And the heat of the son was so great that it brent and scalded their feet as they went/ and so they lad him till they came to a swift running river/ where they might not lightly pass for press of people/ for many were shift over the bridge in to the water and were drowned/ and many by cause they might not go over the bridge for press/ unclothed them for to swim over the river/ and some that could not swim presumed to do the same/ and were wretchydlye drowned whereof was a great rumour and noise piteously among the people And when Saint albone perceived this thying/ he waybed and wept for the harm and death of his enemies that so were perished/ And kneeled down holding his hands up to god beseeching that the water might be lassed & the flood withdrawn that the people might be with him at his passion/ and forthwith god showed at request of saint albone a fair miracle/ for the water withdrew & the river dried up in such wise that the people might saufly go dry foot over the river/ and also by the prayer of this holy man/ they that tofore had be drowned were restored again to life/ and were founden a live in the deepness of the river/ And then one of the knights that drew saint albone toward his martyrdom saw these miracles that god showed for him/ and anon threw away his sword and fell down at the feet of saint albone/ saying I knowledge to god mine error/ & demand forgiveness and wept sore and said O albone servant of god for verily thy god is almighty/ and there is none god but he/ and therefore I knowledge me to be his servant during my life/ for this river by thy prayers is made dry/ wherefore I bear witness that there is no god but thy god which doth such miracles/ And when he had said thus their fury and woodness increased/ & said to him thou art false/ For it is not as thou sayest ne as thou affermest/ For this river is thus dried by the benignity of our god's/ & therefore we worship jupiter and appollyn/ which for our ease have take up this water by this great heat/ and by cause thou takest away the worship of our god's/ and rewardest it to other by evil Interpretation thou hast deserved the pain which longeth to a blasphemar ¶ And then forthwith they drew out his teeth of his heed/ and the holy mouth that had borne witness of truth was grievously beaten with so many of them/ that or they left they tore all the members of his body and to broke all his bones/ and all to rent his body/ and left him lying upon the sonde/ But who might without weeping of tears express how this holy man albone was drawn and led thorough briars and thorns and sharp stones/ that the blood of his feet coloured the way as they went in/ and the stones were bloody/ then at last they came to the hill where this holy albone should finish and end his life/ In which place lay a great multitude of people nigh deed for heat of the son and for thirst/ & when they saw albone they grynted with their teeth on him for anger saying/ O thou most wicked man how great is thy wickedness that makest us to die with thy sorcery and witchcraft/ in this great misery and heat/ then albone having pity on them sorrowed by great affection for them/ & said lord that madest man's body of earth/ and his soul unto thy likeness suffer not these creatures to perish for any cause commised in me/ & blessed lord make the air attemperate/ and send them water to refresh them/ And then anon the wind blewe a fresh coal/ and also at the feet of this holy man albone sprang up a fair well whereof all the people marveled to see the cold water spring up in the hot sondy ground/ and so high on the top of an hill/ which water flowed all about & in large streams running down the hill/ And then the people ran to the water and drank so that they were well refreshed/ and thus by the merits of saint albone their thirst was clean quenched/ but yet for all the great goodness that was showed they thirsted strongly the blood of this holy man & his death/ and gave the praising and laud to their god's/ and took this holy manned and bound him first to a stake/ and after hang him on a bough by the here of his heed/ and sought among the people one to smite of his heed/ and then a cruel man was ready/ and in an anger took his sword and smote of the heed of this holy man at one stroke/ that the body fell to ground/ & the heed hang still on the bough/ & the tormentor as he had smitten of his heed/ both his eyen start out of his heed/ & the wretch might in no wise be restored again to his sight/ then many of the paynims said that this vengeance came of great rightwysnesse/ then the knight which was left for deed upon the sonde a lityl before/ enforced himself as much as he might and crept upon his hands unto the top of the hill/ whereas saint albone was beheaded/ And the judge seeing him began to scorn him and all the miracles that had been showed by saint albove/ and said to him/ o thou lame and crooked now pray to thine albone/ that he restore the to thy first health/ run and high the & take the heed by which thou mayst receive thine heal/ why tarriest thou so long/ go and bury his body and do him service/ then this knight brenning in charity said I believe firmly that the blessed albone by his merits may get to me perfit health/ & get to me of our lord that/ which ye say in scorn/ and when he had thus said he took and embraced the holy heed in his arms/ and reverently loosed it fro the bough and set it fair to the body/ and by the miracle of our lord he was forthwith restored to his first health/ and forthwith began to preach the great power of our lord Ihu christ and of the merits of saint Albone/ And thenne he was stronger to labour than ever he was tofore/ whereof he gave thankings and laud to god and to this holy martyr saint Albone/ And there in the same place he buried the holy body/ and laid a fair tomb over him/ and afterward the paynims took this knight and bond him to a stake and after smote of his heed that same day/ and after the judge gave licence to the people to depart and go home/ and the night after was seen a clear b●me coming down fro heaven to the sepulchre of saint albone/ by which angels descended and ascended all the night during singing heavenly songs among which this song was heard/ Albone the glorious man is a noble martyr of Ihesu christ/ and the people came to behold this sight/ Wherefore many were turned from their false believe/ and believed in Ihesu christ/ & many of them soon after went in to wales for to seche amphyabel for to be baptized and informed in the faith of Ihesu christ/ and there they fond him preaching the word of god/ And thenne they told him how that albone was martyred and for a token they brought the cross which he held in his hand and was yet bloody of his blood/ whereby he might evidently know that he had suffered death/ Whereof this holy man gave laud and thankings to our lord/ and maked then unto them a noble sermone in such wise as all that people that came fro verolamye were baptized and received the faith/ and soon after the judge had knowledge of the departing of this people fro the city/ and were gone in to wales to receive the faith of amphyabel/ saint albons master/ Whereof he was much angry and sore moved/ and inquired of the number of them that were gone/ and he fond a thousand and moo whose names were written/ and then he ordained a multitude of people well armed and in defence for to seche amphyabel and those people that were goon to him/ Which went in to wales and there fond all these people awaiting on amphyabel and hearing him preach the word of god/ to whom one of them that were so sent said to amphyabel O thou dysceyver and most wicked of all men/ why hast thou deceived this people with thy deceivable preaching stering them to forsake our true laws and gods/ command them to leave their error and to return home again to our city/ and if thou do not/ We shall slay all them/ & bring the to our city there to be tormented/ to the death/ To whom one of the christian men said certainly/ this man is the very true servant of god for whom god doth and showeth daily miracles/ and we all knowledge us to be very true christian men/ and be ready for the love of the faith of our lord Ihesu christ to suffer death/ for to have therefore our reward in heaven everlasting joy and bliss/ and council you to be baptized and to receive the faith of christ/ and when the paynims heard this they in a great fury ran upon all that blessed company/ and cruelly slew/ which gladly offered themself to suffer death for our lord/ There the father slew the son and the son the father/ brother slew brother/ and cousins their cousins/ then the holy man amphyabel seeing this blessed company thus cruelly put to death/ recommended their souls to almighty god/ & thenne the tormentors took amphyabel & swore by their gods that they would bring him to verolamye quick or deed/ & bond his hands behind him fast/ and drew him forth going a foot/ & they riding that his feet bled grievously/ till they came to the place where saint albone was buried/ & by the way there was a seek man which was going fro verolamye toward amphyabel for to receive the faith/ & he cried to amphiabel for to be relieved of his sickness/ whom the paynims scorned/ & amphiabel by the name of our lord made him all hole/ & his bonds that his hands were bound with were losid/ whereof some of the paynims glorefyed our lord/ they said that amphyabel was brought & should come/ whereof they of the cite were glad and supposed he should have forsake his faith but the tormentors took & bond him not with standing that he always preached the word of god/ And one of them told to them how that their friends were slain/ and what miracles god showed for them at their death/ in such wise that many were converted to the faith/ And the people ran out of the city to the place where as this holy man was and stood/ Which was at that tomb of saint bourbon/ & one of those tormentors in a great fury took this holy man and bond him fast/ And after opened his navel and took out one end of his bowels/ And fastened it to a stake which he pight in the ground/ and made the holy man to go round about the stake/ and droof him with whips & beat him till that his bowels were wounden out of his body/ ¶ And in all this pain this holy man give no token of sorrow ne of disease/ ¶ And then in their woodness they run upon him with spears and swords to compel him to run about/ till all were drawn out/ which was a marvel to the people that he so patiently might endure such grievous torments so long/ wherefore many of them forsook their idols/ and became christian/ And when the judge saw and knew that the people were becomen christian he commanded to slay them incontinent/ and so there were slain to the number of a thousand people/ which amphyabel saw and thanked god recommanding to him their souls/ and then the tormentors seeing yet the life in this holy man cast stones at him & stoned him and he always persevered in preaching to them/ and counseled them to be baptized/ And they should have forgiveness of all their sins/ and the yates of heaven should be opened to them/ But they cess not of their cruel casting of stones/ Tthenne at last this holy man amphyabel lift up his eyen in to heaven beseeching our lord to receive his spirit And then he saw saint albon standing among the angels to whom he said/ O holy saint albon I beseech the that thou pray to our lord for me/ that it please him to send his angel to lead me surely that I be not let in my way be the cursed enemy the fiend/ And uneath he had said the word but two angels descended fro heaven and said to him this day shalt thou be in heaven with albon/ And when the paynims heard this heavenly voys/ They were sore afeard and abashed/ And the angels took his soul with heavenly song and mirth/ and bare it unto heaven/ ¶ And so departed this holy soul from the body/ And the paynims persevering in their malice threw always stones at the deed body/ and anon after fell a debate among the paynims that each fought with other/ and in the mean while a crsten man stolen away the body and hid it/ ¶ And anon after our lord showed a great miracle/ And that was that the visages of the tormentors were disfigured/ their hands/ arms and other membrys dreyed up/ ¶ And the judge lost his mind and was mad/ By cause they stroof again the will of god/ And suffered great pain afterward ¶ And thus suffered this two holy martyrs saint albon and saint amphyabel martyrdom and death for the faith of Ihesu christ Which by their merits bring us unto his ever lasting bliss Amen Thus enden the passions and martyrdom of saint Albone And saint Amphiabell ¶ Here followeth the nativity of Saint johan baptist Saint johan baptist is named in many manners he was named a prophet friend of the spouse/ lantern/ an angel/ voys/ helyas/ baptist of the savour/ messenger of the judge and foregoar of the king/ by prophet is signified prerogative of knowledge in the friend of the spouse/ noblesse of love/ In the lantern brenning/ noblesse of holiness/ in an angel prerogative of virginity/ In voys/ noblesse of meekness/ in helye/ noblesse of brenning love/ In baptist prerogative of marvelous honour/ In messenger/ prero gatyf of preaching/ and in foregoing prerogative of preparation or making ready/ Alle these virtuous things were in him/ ¶ Of saint johan Baptist THe nativity of saint johan baptist was ancient & showed by the archangel gabryel in this manner/ It is said in th'history scolastyke that david the king willing to increase & make more the service of god/ instituted xxiv bishops or high priests of whom one was ouerest & greatest & was named prince of the priests/ and he ordained that each priest should serve a week/ abias was one and had the viij week/ of whose kindred Zacharyas was descended/ father of Saint johan baptist/ This Zacharye had to wife one of the daughters of the kindred of aaron/ whose name was elisabeth daughter of esmerias which was sister of saint anne mother of our lady Then this Elysabeth and our lady were cousins germans/ daughters of two sisters/ these two Zacharye & his wife elizabeth were Just tofore our lord living in all the justyfications/ & holding all the commandments of the law without murmur ne complaint praising & thanking our lord god/ They had no children for the holy woman was barren/ They had great desire to have a son that might be bishop of the law by succession of lineage after Zacharye/ And hereof had they in their youth prayed moche to our lord/ but when it pleased not unto our lord they took it a worth and thanked god of all/ They served the more devoutly our lord god For they had no charge but only to serve and intend unto him/ Many there be that withdraw them fro the service and love of our lord for the love of their children/ They were both old he and his wife Elysabeth/ It happened at a solemnity that the jews had after august/ that the bishop did holy sacrifice in doing the office that appertained to him & to his week/ he went for to incense and entered in to the temple/ and the people abode without making their prayers and awaiting the coming again to them of the holy bishop/ Thus as he was alone and incensed the altar/ The angel gabryel appeared to him standing on the right side of the altar/ and when the holy bishop saw him he was abashed and had great dread/ The angel said to him/ be no thing afeard Zacharye thy prayers been heard/ And hast founden grace tofore our lord/ Elysabeth thy wife shall conceive and bear a son whom thou shalt call johan of whom thou shalt have great gladness And moche people shall make great feast and joy of his nativity/ For he shall be great and of great merit tofore our lord/ He shall not drink wine/ ne syther/ ne thing whereof he might be drunken/ and in his mothers womb he shall be sayntefyed and fulfilled with the holy ghost/ he shall convert many of the sons of Israhel that is to say of the jews to our lord And shall go tofore him in the spirit and virtue of helye the prophet/ for to convert father and sons/ old and miscreants to the sense of rightwiseness/ and to the service of god/ When the angel had thus said to Zacharye/ he answered how may I believe and know that this is troth that thou sayest/ I am now acold & auncyen/ and my wife old & barren The angel answered and said/ I am gabryel the angel and servant tofore god which in his name am sent to speak to the and to show to the these things aforesaid/ and by cause thou hast not believed me thou shalt l●se thy speech/ and shalt not speak till the day/ that this which I have said shall be accomplished each thing in his time The people were abiding & awaiting when Zacharye the bishop should come out/ and marveled where he tarried so long/ he came out of the temple/ but he might not speak/ but the holy man made to them signs/ by which they thought well that he had seen some vision of our lord/ but more knew they not/ he abode in the temple all that week/ and after went home to his house/ his wife conceived and wax great/ and when she perceived it she was shamefast/ and kept her in her house well five months/ In the sixth month the same angel Gabrye was sent from our lord unto the blessed virgin mary newly espoused to joseph/ which showed the conception of Jesu Christ son of god our lord/ and the angel told to her that she should conceive of the holy ghost without knowledge of man/ for our lord may do all that it pleaseth him/ like as it appeareth said he of Elysabeth thy cousin the which she being old of age and barren by nature of her body/ hath conceived by the pleasure of our lord/ and hath now borne about uj months/ when our lady heard that saint elizabeth her cousin was great she went to visit and accompany her in the mountains where she dwelled/ right far hard and evil way/ When she came thither/ she salued her moche courtoyslye/ Our lady was then great with the blessed son of god our lord Ihesu christ/ whom she had conceived when she said to the angel/ Ecce ancilla dominy/ And then she was replenished with the deyte and humanity of our lord Ihesu christ/ then when the salutation issued out of the body of our lady/ the greeting entered in to the ears of the body of Saint Elyzabeth/ and in to her child that she had within her/ which child was anoint of the blessed holy ghost/ and by the presence of our lord sayntefyed in the womb of his mother/ and replenished with grace/ whereof he removed him for joy in his mothers womb/ in making to our lord reverence such as he might make not of himself/ but by the grace that he had received of the holy ghost/ Of which by the merits and grace done to the blessed child saint Elysabeth was replenished/ And anon prophesied in saying and crying within high voys/ Thou art blessed among and above all women/ and blessed be the fruit of thy womb From whence cometh to me such grace so great/ that the mother of my lord cometh to visit me/ I know well that thou hast conceived the son of god/ For as soon as thy salutation entered in to mine ears/ the child that is in my belly made joy and feast & removed thou art well blessed and happy that thou hast given faith and believed the words of the angel/ which he said to thee/ for all things shall be performed that he hath said to thee/ Of all these things saint elisabeth knew no thing when our lady came ne yet our lady had no thing said to her/ but the holy ghost by the merits of her holy child that she bore replepysshed her and made her to prophecy Thenne answered our lady & made the holy psalm saying/ Magnificat aiāmea dominum/ & all the remanant/ Our lady abode with Saint elisabeth three months or there abouts/ till she was delivered and laid a bed and it is said that she did the office and service to receive Saint johan baptist when he was borne/ When thenne he was borne/ and the neighbours and cousins and friends knew the grace that our lord had done these holy folk noble of lineage/ rich of goods/ and of great dignity to whom in the end of their age he had given an heir male against double or triple nature/ They maked great joy and feast with them/ when the viij day came and the child should be circumsyced/ they called him after his faders name Zacharyas/ The mother said that he should be named johan and not Zacharye/ And they went unto the father/ and said that there was none in that kindred that so was called/ And then the father demanded pen and ink and wrote/ johannes est nomen eius/ johan is his name/ And all they marveled/ Anon after by the merits of saint johan his faders mowthe was opened/ and had again his speech/ and spoke glorefyeng our lord god/ And these tidings of this holy child thus borne were anon spread all about the country/ And each man said in his heart/ and withoutforth one to another/ what suppose ye shall be of this child/ he shall be great and a man of our lord/ For he is all ready now with him/ and the hand/ the work and the virtue of our lord is with him/ The father holy Zacharye replenished with the holy ghost said and prophesied/ and made then the holy psalm/ Benedictus dominus deus israhel/ which psalm is alway sungen in th'end of matins/ It is said that holy zacharye dwelled upon the mountains two mile nigh to Iherusalem/ and there Saint johan baptist was borne/ & after that saint johan was circumcised/ he was nourished as a child of a noble and rich man and son of great dignity/ But when he had understanding & strength of body/ god our lord and the heart performed the work/ he issued out of his faders house/ and left richesses honours/ dignities/ noblesse/ and all the world/ and went in to desert on f●om jordan/ Somme say he went in the eage of xv year accomplished/ And other say he departed at xij year of eage for to serve our lord without empeshment/ by which he kept silence & bydwonge his life & his soul fro idle words/ This holy saint johan dwelling in desert ware an heir maad of the heir of camels/ Somme say that he ware the skin of a camel in which he had maked an hole to put his heed in/ and girded it with a girdle of wulle/ or of leather cut out of an hide or a beasts skin He eat locusts not such as we have here/ that we call honey sokellies/ Somme say that it is flesh of some beasts that habounde in desert of judee where he baptized/ with wild honey he eat it/ That it was flesh the legend of saint austin doth us to understand/ which saith that Saint austin eat flesh by the example of helye the prophet/ which eat the flesh that a crow brought to him/ and so saint johan eat locusts/ some say that there been roots so called/ There served he our lord solytarylye upon the flome jordan/ till that he was about xxix year old/ the angel of our lord came to him and said that he should show the coming of our lord/ and preach penance for to purge them that were baptized in a customing the baptism of our lord Ihesu christ/ This angel said to saint johan baptist that Ihesu christ savour of the world should come to him for to be baptized/ and it should be he on whom the holy ghost should descend in semblance of a dowue/ Saint johan drew him toward bethany upon the river or desert not far fro Iherusalem/ there preached he and taught/ & baptized them that would amend their life/ and said to them that the saviour and health of the world was nigh/ Then came to him many/ and he said to some religious men of evil life/ ye children of serpents/ who hath given to you council to eschew the ire of our lord if ye will be baptized in sign of penance/ do ye the works of penitents/ leave the evil/ humble you/ do the work of mercy/ ween ye by cause ye be circumsysed and be the children of abraham/ that ye shall be saved/ Our lord shall make of these stones if it please him the child of abraham which with abraham shall be saved/ Saint johan preached about a year tofore that our lord came to him for to be bap●ysed/ When the pharisees heard say that he baptized/ they sent to know what he was/ and they demanded if he were christ the great prophet that was promised in their law/ and he said nay they demanded 'em if he were help and comen fro paradise tere●stre/ He said nay/ They demanded him if he was a prophet/ he said nay/ They demanded him whereof he meddled then to baptize/ sith he was neither christ/ ne help/ ne prophet/ say to us said they who that thou art that we may answer to them that have sent us hither/ He answered I am he of whom isaiah prophesied/ I am the voys of the crier in desert/ Address ye and make ready the ways to god/ and make ye right the paths of our lord/ They said to him wherefore baptysest thou thenne/ He answered I baptize and wash the body with water in sign of penance/ but among you is he that ye know not/ which was tofore me/ & came after me/ of whom I am not worthy to lose the latchet of his shoe/ He shall give you baptism in the virtue of the holy ghost in water and fire of penance/ when Saint johan along the flome jordan had preached and baptized about a year Our Lord came unto him and would be baptized of him/ Saint johan enlumyned of the holy ghost knew him/ And did to him reverence as to his god his maker and lord/ He was so espyred that human nature which was pure in him might not sustain so great knowledge/ And he said right humbly/ Sir thou comest to me which art pure and clean to be baptized and washen of me that am foul and wasted which ought to be baptized of the and wasshen/ how dare I lay on the mine hands/ Our lord said to him do this that I say now/ For thus behoveth it to fulfil all justice/ and to hum●le and give ensample of baptism to all people and then in humility and patience he baptized our lord and wish him where he had never filth/ And all by holy mystery/ on whom the holy ghost descended visibly in likeness of a down/ And the voys of the father was herd saying here is my well beloved son/ in whom I am pleased/ then our lord was thirty year old fro his nativity and xiij days beginning of the xxxj year/ On that same day our lord changed water in to wine in chana galylee/ And this sufficeth for the nativity of saint johan baptest/ and the residue of his life and of his death shall be said at the feast of his decollation by the grace of god who bring us to his bliss Amen/ ¶ Thus endeth the nativity of saint johan baptist ¶ Th' life of Saint Loey Saint Loye was borne in the country of lymoges/ his father was named eucherye/ and his mother terrigia/ what time his mother was conceived with him/ she saw in her sleep an eagle flee over her bed/ and thrice bowed and inclined to her/ and promised to her some thing/ and with the voys of the eagle she awoke/ and was moche abashed/ and began to think what her dream might signify/ & when the time came of childing and that she should be delivered/ she was in great parylle/ and anon she sent for an holy man to come and pray for her/ When the good man was come anon he said to her/ have no doubt dame ne dread/ for this child shall be h●ly & much great in the church/ and after that he was borne this child grew in virtue/ and his father set him to goldsmiths craft/ & when he knew well the craft & art of goldsmythrye he came in to france and dwelled with a goldsmith that made work for the king/ Hit happened that time that the king sought for one that could make for him a saddle of gold and of precious stones/ then the master of saint joy said to the king that he had founden a workman that should right well make what somever he would/ The king delivered to him a great mass of gold/ which mass the master delivered to saint joy/ whereof he made two right fair saddles/ & presented that one to the king/ and that other he retained himself/ when the king saw this saddle so fair/ he & all his people marveled moche thereof and the king rewarded him much largely/ Thenne after this saint joy presented to the king that other sadyll saying to him that of the remanant of the gold he had maked the same/ And then was the king more esmerueylled than he was tofore/ and demanded how he might make these ij sadellies of that weight that was delivered to him/ saint joy said well by the pleasure of god/ then grew the name and fame of him in the kings court/ Saint joy loved well pour people/ for all that he wan and might win/ he destrybued it to them in so much/ that oft he was almost naked/ The pour people also loved him/ that where he went they followed him/ and that they that would speak with him must ask and inquire of the pour people where he was/ On a time it happened that as he deled alms with his own hand/ there was a power man that had his hand stiff and lame/ And put forth the better hand to receive the alms/ then Saint Loye said to him that he should put forth that other hand Which as well as he might he put forth/ Saint Loye took and handled it and anointed it with a little oil and anon it was guarisshe and whole Another time when he had given to the pour people all the gold and silver that he had/ many other pour men came and demanded of him alms and beholding himself that he had no more to give/ Anon he departed among them a mark of gold that he had borrowed of his neighbour/ and anon after came moo pour folk to demand alms/ he put his hand anon to his purse/ for he remembered not that it was void/ & by the will of god he fond therein a mark of gold/ and when he had found that he began greatly to thank our lord god thereof/ and destribued it and departed it to the poor people for the love of god/ He was of high stature reed of visage and angelic of simple and prudent regard and cheer/ at the beginning he was clad with precious vestementies of gold adorned with gemmies and ouches/ and aware guilt gyrdellis with precious stones/ but under that on his bare flesh he ware alweye the hair/ after this he gave all his precious vesture to the pour people for to succour them in their necessyt●es/ And fro than forthou he used alweye simple and pour clothing and oft despoiled himself for to cloth the power people/ and when the king saw him in such wise/ he gave to him his own vestments and gyrdellies/ for he loved him as his proper soul/ And abandoned to him all his house and commanded to all his folk that all that saint joy would have/ should be delivered to him without delay/ and all he gave and destribued to pour folk prisoners and to seek/ from the time of Bruneshylde queen unto the time of dagoherte the pestilence of simony reigned strongly which for to take away and destroy/ saint joy and saint Onen laboured sore/ Thenne was saint joy chosen bishop of noyon after achayre bishop of the said city/ and with him was chosen saint onen archbishop of Roen/ saint joy was pastor spiritual of tourney city ryal of noyon of gaunt and of all flanders and of courtray/ he had a certain place in which by certain days he called to pour and seek men and served them devoutly/ And made clean their heeds & wish them/ and them that were lousy and full of vermin he himself would pike and make them clean/ and gave 'em meet and drink/ and clothed them and when they departed anon came other to whom he did in like wise & when great company came sometime he made them to sit down & refreshed them all/ but every day at the lest he had twelve/ the which he made sit down/ and at certain hour eat and drank with 'em/ but first he wish their hands and served them/ On a time he Impetred and gate of the king/ that all the bodies that were dampened to death that he could find in towns and cities hanged & ratted that he might take them down & bury them/ & ordained men of his cellegys' to do it/ It happened on a time that in the company of the king in the parties of arastrye in a town named strabor/ he fond a man that was hanged that same day/ & was thenne deed and men made the sepulture for to bury him in/ ¶ And Saint Loye approached him/ and began to take him down/ and apperceived that the soul was in the body/ he would not appropre the miracle to him but keep him fro vainglory/ and said full sweetly/ o what evil have we done for to let this man to be take of if god almighty have not helped us/ The soul is yet in his body/ when he was raised he was clad and he did him to take his rest/ when they that had made him to die knew it/ they would have made him receive death again/ and with great pain Saint joy delivered him fro their hands/ Yet be gate letters of grace for him for to be more sure/ There was a priest in his dyosyce which was Infamed/ and oft he reproved him and exhorted to be confessed but the priest alway healed his sin When saint joy saw that his fair admonition availed not he excomyned and accursed him and defended him that he should no more sing mass/ unto the time he had done open penance/ The priest set nought by his commandment ne deffen 〈…〉 despyting his sentence/ a little 〈…〉 this the said priest would go sing mass/ and as he approached unto the aulder he fell down to ground & died/ Many other miracles did he by his live and doth yet/ he edified at noyon the ancellies of Ihesu christ/ By him god showed the body of saint quyntyn/ he fond at faysons the bodies of two brethren germans martyrs/ saint cryspyn and cryspynyen and ordained a precious vessel to put them in/ he fond also at Beauvays the body of saint lucyen which was of the company of saint quyntyn/ which he put in a precious vessel/ At paris upon the great bridge he maad a blind man to see/ the sextayn of the church of saint colombe at paris came to saint joy and said to him that thiefs had born away by night all the jewels and paremens' of the said church/ then saint joy went in to the orratorye of saint colombe and said to her/ hark thou colombe what I say to thee/ My redemptor will that anon thou bring again thornaments of this church that have been take away Or I shall in such wise close the doors with thorns/ that never hereafter thou shalt in this place be served ne worshipped/ when he had said thus he departed/ on the morn the sextayn of the said church that was called marturyn rose up and fond all the paremens' and jewels that had be borne away/ and were set in the place as they had been tofore/ Saint joy did do ordain much richly the body of saint german/ and the bodies of saint severyn/ Saint platon/ saint quyntyne/ saint lucyen saint genovefe/ saint colombe/ Saint maxyme/ saint Iulyen/ & specially of saint martin at tours by sondaye the king/ and the tomb of Saint bryce/ and another tomb where the body of saint martin had be long in and the house of saint devys the martyr at paris/ and the teguryon of marble which is upon him of marvelous work of gold & of gems when saint joy died he was lxx year 〈…〉 end of the year he was 〈…〉 in to another place/ And was found also fresh & with out rotting as he had been a live in his sepulture/ Now here ye yet a more great miracle/ his beard & his hairs were shaven when he died/ But in his tomb when he was translated they were found as great and long as they had alweye grown in his tomb/ Thus endeth the life of saint Loye ¶ And beginneth the life of Saint wyllyam Saint william was drawn out of noble lineage/ in his childhood he was made chanonne of paris and of soysson/ & when he came to perfit age and was a man ripe and attempered he might no more suffer the pestylencies and the perils of this deceivable world/ but broke all the bonds of the world and went unto a desert named gran monte/ and lived there a great while in pure conscience and in holy contemplation/ but as he lad this life there grew on him a great tribulation that he had great fere that the tranquylite of his contemplation might be troubled/ and went in to an abbey of cisteaux/ and there he was professed and profited moche in virtues fro than forth on/ and after he was there made prior/ Afterward he was translated from thence in to another abbey/ that is called karolosence/ and there by election he was chosen abbot And there in all humility he treated debonayr●y his disciples & subjects in showing to them ensamples of good virtues and good manners/ After he was chosen to be archbishop of bourges/ & how well it was against his will he accepted it/ nevertheless when he had accepted & taken it/ yet therefore changed he not the habit of the order which he had tofore taken ne the observance also/ and how well that he had meats delicious enough as to such a prelate been ordained and arrayed/ Nevertheless he left not the soberness that he had maintained tofore in humility in holy meditation/ and in devout prayers/ in which gladly alweye he occupied his time/ And he was moche busy for the health of the souls that were commised to him and charged to keep/ gladly and diligently he heard their confessions be nourished them sweetly/ Oft and diligently he preached to them or did do preach/ he deserved so moche grace of our lord/ that by his devout prayers and merits in his living life god showed many miracles/ On a day it happened that a priest named gerald had lost the health of one of his hands that he might sing no mass/ which came to saint wyllyam and saint wyllyam bade him that he should confess him/ & without doubt he should be hool/ and so he did/ and at th'end of three days he sang mass hool and sound/ ¶ Another time there was a young child that had his brain sore troubled in such wise that his eyen turned in his heed/ his friends brought him tofore this holy man/ on whom he had great pity & began humbly to handle him & laid his hand on his heed/ and anon the pain ceased and he was anon all hool/ he was alway glad & joyous and that displeased moche to some that were of hard and rude living/ Above all things the sin of detraction displeased him moche/ and loved no detractors/ and to his power with great diligence he made 'em t'eschew this sin/ and where they would not he withdrew him fro their company/ finably he took the cross for to go over see against heretics and heathen men/ and as he made his purveyance for to make the said viage he rendered and gave up his soul to almighty god the fifth ydus of the month of january/ & was buried in the church of burges/ the which anon after began to do miracles/ when the Pope honoryus the third heard his life and how god showed miracles for him After that he by great diligence had made inquisition he canonized him to the honour and praising of god which by the prayers of the said saint wyllyam bring us to his everlasting bliss in heaven amen/ Thus endeth the life of saint wyllyam ¶ Here beginneth the life of Saint Eutrope Saint Eutrope was borne and came of the most excellent lineage of all the world & was borne in the royalme of pierce and was son of the admyralle of babylone which was named ex●●●●s whom the said exerses engendered on a queen which was called guile and saint eutrope was endoctrined in his youth in letters of Chaldee and of grece so farforth that he was comp●ryd to the most greatest clerk of the royalme/ After he went to galylee in to the court of king herod's for to see some curiosity or some novelty of the barbaryens that were with the king herod's/ when he had dwelled there certain days in the court/ he heard the fame and renomee of the miracles of our lord Ihesu christ/ & began to inquire and search so much that he heard say that our lord would go over the see of galilee/ and he put himself in the multitude of people that followed him/ It happened that this day our lord by his infinity largesse refreshed and fed five thousand men with five loves of barley breed and two fishes in the presence of Sayn● eutrope/ When saint eutrope had seen this miracle/ and heard say of his other miracles/ fro than forthon he began to believe a little in him/ but he durst not for his pedagogue or his governor which was with him/ For the admyralle his father had commised him in his guard/ when he had fed him with the other/ he went to Iherusalem in to the temple/ for to pray & adore his creator in his law/ and after this went home to his father/ & told him all that he had seen in the country fro whence he came/ I have seen a man said he that is called christ/ but in all the world is not his pareyll ne like/ For he raiseth deed men/ he healeth the lazars/ he maketh blind men to see/ the deef to here/ the lame to go right/ and healeth all manner sicknesses and yet more tofore me he hath fed with five loves of barley & ij fishes five thousand men/ Wherefore if it pleased him that hath made heaven and earth to send him in to this country/ I should be glad and joyous/ if it pleased you to do him honour and reverence/ when th'admiral heard the words of the child/ he went thinking how he might see him A little while after the child that had great desire to see yet Ihesu christ took leave of his father/ which he gate with great pain/ and came sith with great company for to worship & adore in the temple/ where he saw on a day how the children of Iherusalem came with a great company of people tofore our lord Ihesu christ unto bethany making to him great reverence/ and took the bows of palm and of olives/ and of other trees and many other flowers/ which they threw in the way where he should pass/ and sungen with high voys hosanna/ then saint eutrope himself began to cast flowers in the way/ but he was much angry by cause he might not see Ihesu christ for the multitude of the people that was there/ and after that is contained in the gospel he was in the company of them that were come for to adore and worship in Iherusalem at the feast that was there/ which said to saint phelyppe/ Sir we would see Ihesu christ/ then Saint phelyp accompanied with saint Andrew told it to Ihesu christ/ And anon after saint eutrope & his company saw him sitting upon an ass/ whereof he was right glad/ & fro than forthon he believed secretly/ and accompanied with him/ but he doubted his fellowship/ for as much as his father had commanded them to keep him well/ and that they should bring him again with them/ then he heard say that the jews should shortly bring Ihesu christ to death/ and by cause he would not see so great cruelty do on to so true and just a man/ he departed on the morn and went in to his country/ and recounted all that he had seen of our lord/ a little while after he returned and heard say how he was put to death wherefore he was sorry/ For he loved him moche/ But when he heard say that he was risen fro death to life/ and ascended in to heaven he was much joyous/ and returned in to babylonye fulfilled with the holy ghost And all the jews that he fond in his country for anger he destroyed/ by cause the● of jerusalem had put our lord to death/ After this a certain time when thappostles were departed thorough the world/ two shining candelstykes of gold were sent in to pierce which were of very faith/ that is to say Simon and Thadeus the apostles of god/ And entered in to babylone/ and had chased out of the country two enchauntours zaroen and arphaxat/ which had perverted the people by false & deceyu●ble speaking/ & in this city these two apostles began to sow the word of god/ and to do many miracles/ & hele seek people of divers maladies/ When this holy young man knew of their coming he was right glad/ & admonished his father to leave his errors & his idols/ and that he should receive the christian faith to th'end that he might get thereby heaven/ And what by the predication of the apostles and by the council and exhorting of his son/ his father & many other were converted and regenerate in the holy font of baptism by the hands of the apostles/ and after all the city was converted to the faith/ & did do make a moche notable church there/ and ordained there a prelate an holy man and true whom they had brought with them fro jerusalem named abdyas endoctrined in the doctrine of the gospels/ and they ordained saint eutrope archdeacon/ and when they had all thus ordained/ they departed and went in to other cities for to preach the faith of god/ And anon after they received the palm of martyrdom/ After Saint eutrope wrote their passion in letters of Chaldee and of greek/ a little while after saint eutrope heard speak of the miracles that saint Peter prince of the apostles did/ which that time was pope of rome/ he took leave of the bishop privily without witting of his father and came to rome/ When saint peter saw him he received him much agreeably and endoctrined and taught him the law of god much diligently/ when he had dwelled with saint peter a long while by the ordinance and commandment of saint peter he went in to france with many other for to preach the christian faiths/ and thus as he entered in to the city of xayntes he went thorough the streets and places preaching the faith of christ/ anon as they of the city saw him/ they knew well that he was a barbaryens by his speech/ And when they heard him preach things that they never heard tofore/ they brent him with brenning faggots & beat him with poles villainly/ and when they had so villainly beaten him they put him out of the city/ but the glorious friend of god bore full patiently this persecution/ and made in a mountain right nigh the city a little lodge of bows/ wherein he dwelled a great while/ and by day time he came and preached in the city/ and at night he returned unto his little lodge/ where he abode in fastings and prayers & in orisons/ then when he had been long there & had converted but few of the people/ he went again to saint peter to rome/ and when he came thither/ he fond that he had suffered passion on the cross/ and fond there Saint clement in his stead/ which commanded and counseled him to return in to the said city of xaintes/ and that in preaching the commandments of god benignly he should abide the palm of victory for the love of our lord/ that is to wete passion and martyrdom/ then saint clemente ordained him a bishop/ and also saint denys which was come out of grece to rome & many other brethren/ which saint clement sent in to france/ and thus departed they fro Rome/ and arrived in the city of ancerre/ and there in great love they kissed and embraced each other in taking leave for to depart one fro another and tenderly wept/ Saint denys and his fellows came to paris/ and saint eutrope went to xaintes strongly confirmed & f●rme in the love of god all priest and ready to suffer all torments/ and much constauntely preached the faith in such wise that many were haptysed/ among whom the daughter of the king of the said city which was named euscelle was baptized/ when her father knew it he had thereof so great Indygnation/ that he put her out of the city/ and anon as she was out for the love of god/ she went straight unto the lodge of the holy man and abode there/ alway the father for love that he had to his daughter/ was sorry that he had put her out/ and sent oft-times to her messengers for to come again home to him/ To whom she answered that she had liefer for the faith of Ihesu christ dwell out of the city/ thenne to return in again to sacrifice the idols/ For which answer the father was so angry and wroth that he wist not what to do and did do assemble all the bouchers of the town/ and gave to them an hundred and thirty shillings for to put to death saint eutrope/ and that they should bring again his daughter to his house/ then the day tofore the kalends of may they assembled with them many saracens & came to the lodge of saint Eutrope/ and first they stonied him and after they beat this holy man with staves and scourges leded all naked and after they cleaved his heed with a bochers' axe/ and sawed him with a saw/ The maid with moo other buried him by night in his teguryon or lodge/ and kept him in vigils with lights and in divine obsequys as long as she lived/ A little while after she departed out of this world right holily and was buried beside her master/ as she had required by her life/ After this a certain space of time they of xaintes edified over this holy corpse a moche notable church/ In which all seck folk of divers maladies and sicknesses have been healed/ and yet daily been/ And also many prisoners been also by the prayer of this holy saint delivered of their irons/ as guyves' bolts and other which been hanged in the said church/ in remembrance that they have been loosed and unbounden by the prayers of Saint eutrope/ Saint denys wrote the passion and martyrdom of saint eutrope in greek/ and sent it in to grece to his friends that believed tho in god by the hands of saint clement that though was pope of Rome/ in exalting and glorefyeng the name of god which without end reigneth and shall regne amen/ Thus endeth the life of saint Eutrope And beginneth of saint Marcial IN the time that our lord Ihesu cryst preached in jury in the lineage of beniamyn/ moche people came to him for to have that was necessary to them as well of drink as of meet/ and in especial for to here and understand such thing as touched the salvation of the soul/ On a day in the mids of all the company came a man that was of the said lineage of beniamyn the most noble of all the jews named by his right name martial/ and his wife was called elysabeth which had between them both a child of the eage of xv year/ that was named also martial when they heard our lord Ihesu christ preach/ which said in his predication Do ye penance/ the royame of heaven is nigh to them that do penance/ And who that is not regenerate in water by the sacrament of baptism he may not enter in to the royalme of heaven/ then by the commandment of our lord Ihesu christ/ martial/ his wife/ and their son martial which was a child replenished in holy doctrine were baptized of Saint Peter/ Then Zaches and joseph the which buried our lord were baptized also and many other of the people of the jews which were over long to tell here all their names/ when all this was accomplished/ and that every turned homeward to his house/ The child martial returned not with his father and mother/ but gafe himself all over unto our lord Ihesu christ/ and put him in the company as one of his disciples/ and held him a weigh by Saint Peter/ which was right nigh of his kin/ and fro than forthon he was so ensumyned and endoctrined of our lord and of Saint Peter that he no thing desired so much as for to accomplish commandments solytayrs/ After this saint peter came to rome and prayed to martial that he would go with him/ and thus as they had been to guider endoctrined with one holy doctrine/ and of one meritory dilection/ In like wise that to guider they receive the common reward of the joy perdurable/ & thus as they went/ they were accompanied of some disciples of antioch/ among whom were alphynyen/ and austridynyen and many other/ when they were entered within Rome/ they were received of a man named marcel at that time consul of the romans/ Thus as they dwelled there god appeared to saint peter/ and commanded him that he should send saint martial in to the provinces of gall for to preach the faith and the believe to the people which were in the bonds of the devil of hell/ then Saint Peter called to him sa●nt martial/ and told him all by order that our lord had said and commanded him/ when saint martial herd that he began strongly to weep by cause he doubted the far region and the people which had no knowledge of god/ when Saint Peter saw him/ thus weep/ he began much sweetly to comfort him in saying to him/ my holy brother be not heavy ne sorrowful/ for god shall be alweye with thee/ like as he hath promised to us saying/ loo I am alway and shall be with you unto the consummation of the world/ Thus my sweet brother he commanded us after his resurrection saying/ Go ye unto & thorough the universal world & preach the gospel to all creatures/ that who shall believe and shall be baptized/ he shall be saved/ and they that will not so do shall be dampened/ which things my blessed brother behoveth us to keep and put in effect/ to the end that we forget not the commandments of god/ anon after these blessed words/ saint martial took leave of saint peter/ and brought with him the two disciples aforesaid/ that is to weet alphynyen and austrudynyen and departed like as god had commanded to saint peter/ Thus then as they went/ and that they were weary and sore traveled by the way which was long and grievous saint austrudynyen departed out of this world & died/ when saint martial saw that he was deed/ he returned in great haste to rome and told to saint peter that which was befall in their weigh/ When Saint Peter had heard him he said return as hastily as thou mayst and take my burden in thy hand and thou shalt come where thou hast left thy brother/ touch his body with this burdon/ and anon he shall arise and go in thy company as he did tofore/ When saint martial came again to the corpse he touched it with the burden like as saint Peter bade him/ And anon he was raised fro death to life/ After when saint martial had journeyed long by divers countries in long preaching and sowing the word of god/ they came in to guyan unto a castle called tulle/ and there were received of a rich and a mighty man named arnold/ which had a daughter that daily was tormented with the enemy/ Thus as saint martial entered in to the house/ The fiend began to cry saying I know well now that I must issue out of the body of this maid/ For the angels of paradise that been with the martial torment me right grievously/ but I pray the by the name of him that was crucified whom thou preachest of that thou send me not in to thabysm of hell/ then saint martial said to him I conjure the in the name of Ihesu christ that was crucified for us that thou issue out of the body of this maid/ & never return again/ but that thou go unto a place desert where bird ne fowl ne person dwelleth/ with this commandment the maid cast out the enemy and she fell down as deed/ then saint martial took her by the hand and raised her up and delivered her to her father hool and safe/ Holiness & benignity with all humility shoes in saint martial/ and was alweye in prayers/ Another miracle also our lord showed by the prayer of saint martial in the same place/ The prince of the said castle which was called nerua/ and was cousin to the emperor nero/ had a daughter which was suffocate and murdered by the fiend and was deed/ then the father and mother of the child that were much sorrowful and heavy with a great part of the people brought the body of the child tofore saint martial tenderly weeping and saying to him/ O man of god help us at this time/ thou seest how it is with us/ when saint martial saw the lamentation and the sorrow that they maad/ he had pity on them/ and said with an high 〈◊〉 I pray you all as well christian as paynims/ that ye will devoutly pray god almighty/ that by his benign grace it please him to give again the life to this child/ The two disciples of saint martial and a few of christian people that were there put them to prayers/ and sith saint martial himself made his prayer saying/ Sire I pray the in the name of thy blessed dear son/ and of thy good friend sanyt peter/ by th'ordinance and commandment of whom I am comen hither/ That it please the to raise this child here to th'end/ that when he shall be raised many may believe in thine holy & precious name/ then saint martial trusting in the help of god took the child by the hand saying to him/ In the name of our lord Ihesu christ/ That of the jews for us was crucified and the third day rose fro death to life/ arise up and stand right on thy feet/ Anon the child aroos rizt upon his feet/ and sith kneeled down to the feet of the holy man saying to him/ O man of god I require the to baptize me to th'end that I may be saved and mark me with the sign of the holy cross/ for other wise may none be sawed/ but if he be baptised/ anon saint macial baptized him/ And with him in the same place were well crstyned also as well men as women three thousand and ujc And after this saint martial went and destroyed the idols and brought them to nought/ For thence went saint martial and his two disciples & departed and came to lymoges where they were benignly received of a matron that was named susanne/ In whose presence saint martial healed one that was frenatyke/ when the good woman susanne saw the miracle that so was made in her presence/ anon she and her main were baptized/ After this saint martial went in to the temple where the priests of the idols were/ The which beat him grievously/ and sith put him in prison On the morn as he made his prayer/ there descended a light so great upon him that men might not behold him/ The chains of iron to breast and the doors of the prison opened/ the keepers and they that were there required to be baptized/ and the priests that had so beaten him were smeton to death by thunder and lightning/ then the other that were there came to saint martial in to the prison/ and prayed him that he would raise them that so were smeton to death by the thunder/ promising to him that if he so died they all would be baptized/ then our lord by his prayer raised them again fro death to life/ then that same time were turned to christian faith & baptized xijMl creatures as men and women/ ¶ And after this on a time died the holy woman susanne and tofore her death she recomanded to saint martial her daughter that was called valeriene/ which had promised and avowed to our lord chastity as long as she lived/ after when the holy maid knew that there should come to lymoges a lord named Stevyn which was lord of all the province fro the river of rosne unto the see/ She was sore afeard lest he would do to her any grief or noyance against her avow/ And gave away all her richesses to pour folk for the love of god/ when the said steven was come to limoges he made to do come tofore him the holy maid to th'end to have his will of her/ but when she was come/ and saw that she would not consent to do his will anon he made her heed to be smitten of Than the squire that beheaded her heard th'angels sing that bare the soul of the holy virgin in to heaven with moche great joy and sollempnyte/ anon he returned unto his master/ and told him all that he had seen & heard & sith fell down deed at his feet/ then the duke and all his company had much great dread/ and the duke himself clad him next his flesh in a sharp heir & hard for great repentance/ and prayed saint martial that he would pray god that it might please him to raise his squire fro death to life/ and he would believe in the faith of Ihesu christ and be christened/ anon after that saint martial had prayed our lord raised thesquyer/ then the duke and well a xuml persons in his company were baptized/ In this time the same duke by the commandment of the emperor Nero went in to italy with a great company of men of arms/ when he had accomplished the commandment of nero/ they went to rome for to see saint peter/ whom they fond preaching to the people/ which people were barefoot and had clothed them with the heir lying on the ground tofore saint peter in demanding him pardon of their sins/ when Saint peter saw the duke and so much fair people in his company/ he demanded them what they were & of what country Thenne the duke told him by order how he and his company had been converted and baptized of saint martial/ After when they were departed from rome/ they thought that they would go see saint martial tofore or they returned in to their country/ Thus thenne as they were lodged nigh by a river and the son of the earl of poitiers bayned him in the said river/ th'enemy the devil drowned and smored him to the death/ when his father knew it he went weeping tenderly to Saint martial/ and prayed him to raise his son fro death to life/ then Saint martial went to the place where he was drowned/ and commanded to the fiend to bring the body out of the water/ and that he should appear in a likeness visible tofore them all/ Anon issued out of the water three fiends like ethyopyens more black than cools/ and had terrible feet and eyen/ and great heir that covered all the body/ and cast out at their mouths and nostrils fire like sulphur and cried like ravens/ when they had told to saint martial the harms and evils that they had done/ He commanded them that they should depart and go in to places desert/ where as they might never noye ne grieve person living/ Saint martial which had pity and compassion on them that wept for the deed child raised him fro death to life/ & thenne the child told tofore them all that were there/ how the fiend had drowned and smoldred him/ and how they would have bounden him with chains of iron brenning/ but an angel of heaven delivered him and showed him the fire of purgatory/ and fro thence led him to the gate of paradies and as the fiends required to have him/ a voys came fro heaven and commanded that he should arise again & that he should live yet xxuj year/ when he had told all this/ he gave himself all over to saint martial/ and fro than forthon lived in great abstinence and holy life like as th'angel had taught him/ Saint martial did many miracles and virtues/ There was in that time a woman that had an husband seek of the palsy/ to which woman saint martial delivered his burden/ with which she touched a little her husband and incontinent he was whole/ Another time the fire was so great in the city of lourdews/ that all was on a flame/ Saint martial held up his burden against the fire and anon ●it was quenched/ Another time as he would have hallowed a church at lymoges/ the prince aforesaid conveyed and summoned all the people pour and rich to come to the dedication of this church/ And when they were all assembled saint martial admonested and warned them to be in very chastity/ It happened among them whiles the mass was on saying that there was a knight which he & his wife were sore vexed & troubled with fiends/ & as they were brought tofore saint martial/ he demanded of the fiends why they vexed them so/ and they answered to him thou haste commanded them that the people should maintain chastity/ and these two have all this night exposed them in lechery and this is the cause that wherefore we been entered in to them/ saint martial at the request of the prince and people healed them/ This same year that is to say the xl year after the passion of our lord Ihesu christ/ the same our lord Ihesu christ appeared to him & showed how that hastily he should depart fro this world and be with his other friends in the royalme of heaven/ then he did do assemble all the christian people that he had converted & to them made a moche sweet sermone in taking leave of them/ son after he was seek of the fevers/ and then our lord appeared to him with a great quantity of angels which with moche joy and gladness bore the soul of saint martial in to heaven/ ubi est honour & gloria in secula seculorum amen/ This Saint martial of whom we speak here was the same child as some say/ on whom our lord laid his hand upon his heed/ when the contention and strife was among the apostles which of them should be greatest in the royalme of heaven/ and then our lord set the child martial in the middle of them laying his hand upon his heed as said is/ and said to them y● ye be not little and humble as this child is/ ye shall not enter in to heaven he that shall be leeste among you/ he shall be greatest in my royalme/ as the gospel maketh more plain mention/ the which glorious saint/ saint martial let us pray unto that he procure unto our said lord Ihesu christ that all we may have part with him in the joy and glory perdurable amen/ ¶ Here endeth the life of saint martial one of the disciples of our lord Ihesu christ And followeth the life of saint Genevefe THe noble saint Genevefe was borne at nauncerre beside paris in the time of th'emperors honorius and theodosius the lass/ & was with her father & mother unto the time of th'emperor valentynyen/ anon after her nativity the holy ghost showed unto saint german of ancerre how she should serve god holily & virgynely/ the which thing he told to many/ after she was sacred of the bishop of charters viliques/ & came to dwell at paris full of virtues & of miracles in the time of saint nychase the martyr/ whom the hongres martyred and after in the time of saint renyge under chyldrik king of fraun●●/ and after under cloyus his son first christian king of france/ and was named Louis in his baptism/ whom saint remyge christened/ And an angel of paradise brought to him an ample full of chrism/ of which he was enoy●ted/ & also his successors kings of france been anointed & sacred at their coronation/ & after he was of good life & founded the church that is now called saint genevefe on the mount of paas in th'honour of saint peter & saint pou●e at the request of saint clote his wife of whom the body resteth in the said church/ at th'incitation of saint Genevefe/ and saint remyge did hallow & dedefye it/ the said king did encre●e moche the royalme of france/ & frau●chysed it by his puissance fro the rom●yns/ He conquered meleun and the land dying by sayne & by loire/ tourayn thoulose and all guyan/ and at his coming to engoulesme the walls of the city fell down/ he made almain and bourgoyn his trybutayrs/ he ordained and instituted paris to be the chief siege of the royalme/ & he reigned thirty year/ & after he was entered in the said church the year of our lord five hundred & xiiii/ In the time of the said king lived the said virgin unto the time of king clotayr his son of which virgin the soul fl●we in to heaven & the body ab●de in earth/ in the said church in which she is yet he old/ & honourably entered and devoutly worshipped ●y the good and devout christian people/ In the time that the said virgin saint genevefe was a child/ Saint german of ancerre/ & saint l●w of troyes elect of the prelate's of france for to go quench an heresy that was in great brytaygne now called england came to nauncerre for to be lodged and herberowed/ the people came against them for to have their beneyson/ among the people saint german by th'ensignment of the holy ghost espied out the little maid saint genevefe/ and made her to come to him and kissed her heed/ and demanded her name/ and whose daughter she was/ and the people about her said that her name was genevefe/ and her father Severe/ and her mother geronce/ which came unto him/ and the holy man said is this child yours/ they answered ye/ blessed be ye said the holy man when god hath given to you so noble lineage/ know ye for certain that the day of her nativity the angels sang & hallowed great mystery in heaven with great joy and gladness/ She shall be of so great merit against god/ & of her good life and conversation many shall take ensample that they shall leave their sin/ and shall convert them to god and shall live religyously by which they shall have pardon and joy perdurable/ then he said to genevefe/ my daughter tell to me and be not ashamed/ if ye will be sacred & live in virginity unto the death as espouse of Ihesu christ/ The maid answered holy father ye demand that I desire/ there lacketh no more but that by your prayers our lord will accomplish my devotion/ the holy man said/ have firm believe in god and prove by works the good things that ye believe in your heart and say with your mowthe/ and our lord shall give you force and virtue/ Saint german held his hand on her heed till he came unto the minster/ there he gave to the people the beneyson/ Saint german said to the father and mother of the maid that they should bring her again on the morn to him/ when she was brought again on the morn saint german saw in her a sign celestial/ I wot not what/ and said to her/ god the salueth Genevefe/ Daughter remember'st thou what thou promisest to me yesterday of the virginity of thy body/ holy father said the maid I remember well that by the help of god I desire and think to accomplish my purpoos/ then the holy man looked on the ground & saw a penny signed with the cross which came by the grace and will of god/ he took it up and gave it her and said fair daughter take this and bear it in mind of Ihu christ your espouse and suffer not about you none other arayement of gold ne silver ne of precious stones/ for if the beauty of this world surmount a little your thought/ ye shall lose the goods of heaven/ he commounded her to god and prayed her that she would remember him in her orisons and prayers/ and recommended her to father and mother The two holy bishops went from thence in to england/ there were heretics against the faith/ which said that children borne of father and mother baptized had no need to be christened which is not truth/ for our lord Ihesu christ saith clearly in the gospel that none may enter in to the kingdom of heaven/ if he be not regenerate of water and of the holy ghost/ That is to say regenerate by the sacrament of baptism By this scripture and by semblable the holy prelate's destroyed their false creance and believe and by virtue also and by miracles/ For in a solemnity of ester by many that were new baptized/ in singing hallelujah they chased and droof away their enemies of scotland/ and strangers of other places that were come for to grieve them/ Hyt happened on a day that Geronce the mother of the holy maid Genevefe went on an holy and festeful day toward the minster/ And her daughter went after saying that the faith that she had promised to Saint german she should keep by the help of god/ and that she would oft go to the minster to the end that she might deserve to be espouse of Ihesu christ/ and that she might be worthy of his love/ the mother was angry & smote her on the cheek/ God avenged the child that the mother became blind/ and that in xxj months she saw not/ when the mother had been long in this pain which moche enoyed her/ She remembered of the goodness that Saint german had said of her daughter/ and called her and said my daughter go to the pit and fetch me water/ the maid went hastily/ when she was at the pit she began to weep by cause her mother had lost her sight for her sake/ and took up water and bore it to her mder/ The mother stretched her hands to heaven and took the water with great faith and reverence/ And maad her daughter to sign her with the sign of the holy cross and wash her eyen/ and anon she began for to see a little/ When she had twice or thrice washen her sight came hole to her again as it had been tofore/ after this it happened that the holy maid was offered to the bishop of charters buylique for to be sacred with two other elder maidens/ For men offered 'em after their eage But the holy bishop knew by the holy ghost that genevefe was the most worthy and dign and said to her that was behind should come before/ For god had though sanctefyed her/ After the death of her father and her mother the holy damoysel came & dwelled at paris for to assay and prove her there/ and for to avail the more she was seek of the palsy so moche that it seemed that her members were disjoined and departed that one fro that other/ whereof she was so sore tormented that during three days she was kept as for deed/ for there appeared on her no sign of life/ safe that her jaws were a little reed/ In this space and time as she confessed after an angel led her in spirit where as the rest was of good folk and where the torment was of evil people afterward she showed to many the secrets of their consciences as she that was taught and ensigned of the holy ghost/ The second time saint german returned fro england and came to paris/ The people almost all went against him with great joy/ & tofore all other things saint german demanded how genovefe did/ but the people which more is Inclined to say evil of good people then well/ answered that of her was no thing in blaming her/ which was to her a praising of other men's praising is none the better/ ne of others blaming is none the wrose/ therefore the holy man set nought of their jangling/ but assoon as he entered in to the city he went straight to the house of the holy virgin whom be salued in so great humylite/ that all they marveled/ & showed to them that dispraised her the ground wet of her tears/ and recited to them the beginning of her life/ and how he fond at nancerre that she was chosen of god/ and recommended her to the people/ tidings came to paris that aceylle the fellow king of hougrye had enterprised to destroy and waste the parties of france and to subdue them to his domination/ The burgesses of paris for great dread that they had sent their goods in to other cities more sure/ Saint Genevefe warned and admonested the good women of the town that they should wake in saftynges and in orisons by which they might assuage the ire of our lord and eschew the tyranny of their enemies like as did sometime the two holy women Judith and bester/ They obeyed her & were long & many days in the church in wakings fastings & in orisons/ She said to the burgesses that they should not remove their goods ne send them out of the town of paris/ for the other cities that they supposed should be more sure should be destroyed and wasted/ but by the grace of god paris should have none harm/ and some had indignation at her/ and said that a false prophet was risen and appeared in their time/ and began among them to ask and treat whether they should drown her or stone her/ whiles they were thus treating as god would came to paris after the decees of saint german archdeacon of ancerre/ & when he understood that they treated to guider of her death he came to them & said fair syrres for god's sake do not this mischief/ For she of whom ye treat saint german witnesseth that she was chosen of god in her moders belly/ And loo here been the letters that he hath sent to her in which he recommendeth him to her prayers/ When the burgesses heard these words recited by him of saint german and saw the letters/ they marveled & fer●d god and left their evil council/ and did no more thereto/ Thus our lord kept her fro harm/ which keepeth all weigh them that be his/ & deffendeth after that th'apostle saith/ & for her love did so moche that the tyrants approached not paris/ Thank and glory to god & honour to the virgin/ This holy maid did great penance in tormenting her body all her life and became been for to give good example/ For sith she was of the age ●f xv year unto thirty she fasted eu●●y day save sunday and thursday/ In her refection she had no thing but barley breed and sometime venes/ the which sudden after xiv days or three weeks she eat for all delyces/ always she was in prayers/ in wakings and in penances she drank never wine ne other liquor that might make her drunk in all her life/ when she had lived and used this life thirty year/ the bishops that were that time saw and beheld that she was over feeble by abstinence as for age warned her t'increase a little her far/ ¶ The holy woman durst not gainsay them/ For our lord saith of the prelate's/ who heareth you heareth me/ and who despiseth you despiseth me/ and so she began by obedience to eat with her breed fish and milk/ and how well that she so did/ she beheld the heaven and wept whereof it is to believe that she saw apertly our lord Ihesu christ/ after the promise of the gospel that saith/ that blessed be they that be clean of heart/ for they shall see god/ she had her heart and body pure and clean/ There been twelve virtues vyrgynal saith hermes pastor with out which no virgin may be agreeable to god/ that is to weet faith/ abstinence/ patience/ magnanymyte/ simplesse/ Innocence/ concord/ charity/ discipline/ chastity/ truth/ and prudence/ these virtues accomplished the holy virgin by work/ she taught and ensigned by word/ and showed oft by ensample Oft and tofore all other holy places she visited the place where as rested saint denys and his fellows/ & had great devotion to edify upon the said holy bodies a church/ but she had not whereof/ On a time came to her the priests/ as oft they had done tofore to whom she said reverent faders in god I pray and require that each of you do his power and his devoir to assemble matter whereof might be made and edified a church in the honour of the glorious martyrs saint Denys and his fellows/ for the place where they rest ought moche to be worshypp●d and doubted/ which first taught to ou●●●ncestres the faith/ Dame 〈◊〉 the priests/ we would fain and have great will thereto/ but we can get no chalk ne lime/ then said the holy virgin with a glad cheer in prophesying as she that was replenished with the holy ghost/ Go ye I pray you to paris upon the great bridge/ and bring that ye shall find there/ they went thither & abode there a while marveled and abashed/ And anon came by them two swine herds speaking to guider/ of which that one said as I went yesterday after one of my sows I fond a fourneil of lime marvelously great/ That other answered and I fond in the wood under the rote of a tree that the wind had thrown down a fournel of lime of which I trow was never none taken away/ When the priests heard this they had great admiration and blessed our lord that had given such grace to genevefe his handmaid/ They demanded where the fournels were and after returned and told to the virgin what they had founden/ She began to weep for joy/ and assoon as the priests were gone and departed she sat on her knets and was all the night in orisons and in tears in requiring help of god to perform this work/ and on the morn erlye all mate and travailed of waking she went to genese a good priest/ and prayed him that he would do his pain and labour that the church might be edified/ and told him tidings of the lime/ when genese heard this/ he was all amarveled and fell down to her feet/ and promised to her that night and day he would do his labour to accomplish her commandment/ By the help of god and of saint Genevefe and of the people of paris the said church was begun in the honour of the blessed martyrs Saint denys/ Saint Rustyque/ and saint Eleuthere which now is called saint denys de lestree/ There been yet the holy bodies where our lord showeth fair miracles/ For as the workmen intended to make the edifice each after his craft/ It happened that their drink failed and was done/ And genesis the priest said to genevefe which knew not hereof that she should talk with the workmen so long that he might go to paris & fetch drink when she heard this she demanded for the vessel that they had empted/ and it was brought to her/ she maad them to depart fro her/ then she kneeled down on her knees & prayed god with warm tears to help her/ and when she felt that our lord had heard her prayer/ She aroos up and maad the sign of the cross upon the said vessel and a marvelous thing happened/ For the vessel was full/ the workmen drank her belly full and as oft as they would unto the time that the church was par●ytely made/ whereof they thanked our lord/ The holy virgin had devotion to wake the night that our lord rose fro death to life after the custom and statutes of ancient faders/ It happened on a time that she put her on the way tofore day to go to the said church of saint deny/ and made to bear a candyl brenning tofore her/ The night was dark the wind great and it rained fast/ which quenched the light of the candle/ The maidens that were in her company were sore troubled/ She asked after the candle and assoon as she had it in her hand it was lighted by gods will again and so she bore it brenning unto the church/ Another time when she had ended her prayer a candle that she held/ light in her hand by the grace of god/ Semblably in her cell on a time was a candle light in her hand without any fire of this world/ of which candle many seek folk by their faith and reverence have been healed/ That taper is kept yet at nostre dame de paris/ A woman which by the temptation of the devil which to his power alway de●eyueth the good/ stolen away her shoes/ but assoon as she was at home/ she lost her sight/ when she saw that our lord had avenged the wrong that she had done to the virgin/ She did her to be led to her with the theft/ when she came tofore the holy virgin/ she fell down to her feet and required her of forgiveness and restoring of her sight/ Genevefe that was right debonair took her up fro the ground and in smiling gave to her the sight again of her eyen/ The holy virgin on a time went to laon/ and the people of the town went out against her/ among whom were the father and mother of a maid that had been ix year so paralatyke/ that none might show the jointure of her members/ They besought and required saint genevefe that she would visit the seek maid She went and saw her/ and sith made her prayer as she was accustomed and after handled the members of the maid/ and commanded her to do on her clothes and hosen and shoes/ incontinent she aroos in good health in such wise that she went unto the church with the people/ The folk that saw this/ blessed our lord that had given such grace to his damoysel genevefe/ and when she returned they conveyed her singing with great joy The king of france chyldryke how be it he was a paynim h●lde her in great reverence/ so did also the barons of france for the fair miracles that she did in the name of our lord Ihesu christ/ whereof it happened on a time that the said king held certain prisoners judged to death/ but by cause genevefe should not demand them/ he issued out of paris and made to shit the yates after him/ the holy virgin knew it anon and went hastily after him for to help to deliver them As soon as she came to the yates they opened without key seeing all the people which thought it a great wonder/ She pursued the king and obtained grace for the prisoners/ In the parties of the orient beyond antioch was a good man named simeon which had despised this world and was of meruaylus holy life which demanded of saint genevefe of the merchants that went in to though patryes'/ And by them he salued her moche honourably/ And recommended him unto her prayers/ it was a great marvel that the holy man which had never seen ne heard speak of her did do great her by her name/ verily the friends of god that know his will & do thereafter have tidings that one fro that other by admynystration of the holy ghost/ they shall never be separate ne departed/ as Saint ambrose being at melan knew of the death of saint martin at tours/ At meaux was a noble damoysel which was a med by her proper name celyne/ which when she had herd of the grace that god had given to saint genovefe/ she required her to change her habit a young man had fyaunced & trouthed her/ which had great indignation when he heard of those tidings and came to meaux in a great Ire where the ij virgins dwelled/ & when they knew of his coming they fled unto the church there happened a fair miracle/ For as they came to the church door which was locked & fast shut/ the door that was so locked opened by his gree by himself/ thus saint genevefe delivered saint celyne fro peril & fro the contagion of the world/ the which ꝑseverid in abstinence & in chastity to her end In this time the said celyne offered to saint genevefe one her chamberer which had leyen seek ij year & might not go/ the holy virgin handled her members with her worthy hands/ & anon she was hool & in good point Theridamas were brought to her xij men that were wood & beset with devils unto paris which were over hard bystad & tormented of th'enemy/ the virgin had great pity & went to prayer & orisons in requiring our lord with salt tears that by his grace & goodness he would deliver them of this pestilence/ & as she persevered in her prayers/ they were hanged in the air in such manner as they touched no thing/ she aroos fro her prayer & said that they should go to saint denys/ the wode men answered that they might not but she unbonde them/ the virgin which was for them in great sorrow commanded them that they should go/ then anon they suffered them to be led secretly/ their hands bound behind their backs/ she went after them/ & when she was in the church of saint denys she stratched herself on the ground in orisons & in weepings/ Thus as she perseveryd in prayers and weepings the wode men cried with an high voys/ that they approached whom the virgin called in to their help/ none aught to doubt that the enemy that saw that he must needs issue & go out signified by the mouth of the demonyaks that the apostles martyrs & other saints that the holy virgin called came unto her help by the yefte of god which is ready to do the will of them that dread him & call him in truth/ when the holy virgin heard this that they said/ She aroos up and blessed each after other with the sign of the cross/ & anon they were delivered of the enemies/ They that were present felt so great stench that they doubted no thing but though souls were delivered fro the vexation of the devil & blessed our lord for this miracle/ There was at bourges a damoysel which heard speak of the great renomee of this holy saint/ came to paris for to speak to her/ she had been sacred/ but after the consecration she had lost her virginity/ the holy genovefe demanded of her if she was a virgin nun or wife or a widow/ She answered that she was a virgin sacred/ Genevefe said nay/ telling to her the place & time of her defloration & the man that had done the feyte/ When she saw that it was for nought that she said she was a virgin/ her conscience remorsed her and fell down to her feet in requiring pardon/ In semblable wise the holy genovefe discovered to many the secrets of their consciences which been not here written by cause it were over noyous & long to write/ A woman whom the holy virgin had healed had a child of the age of four year/ which fell in a pit he was therein the space of three hours the mother came and drew it out and bore it all deed unto the saint in rending her heir and beating her breast and paps and weeping bitterly/ and laid the child deed at her feet The holy virgin covered it with her mantle/ and after she fell down in her prayers and wept/ and anon after when she ceased of her weeping our lord showed a fair miracle/ for the child that was deed revived/ the which was baptized at ester after/ & was named celonyer/ by cause she was raised in the cell of saint Genovefe/ There came fro cisteaux a man to this holy virgin which had his hand dried unto the wrest/ and she handled his joints and fingers and maad thereon the sign of the cross/ and anon the hand became all hool/ Genevefe that knew well that our lord Ihesu christ was baptized the day of epiphany/ and after went in to desert in giving ensignment to them that been regenerate in the sacrament of baptism/ to fast wake and adore busily and to accomplish by work the grace that they have taken in the baptism by the ensample of sweet Ihesu christ/ then entered the holy virgin in to her cell the sunday tofore the said feste/ and abode there as recluse unto the thursday absolute in waking in prayers in fastings and orisons/ thither came a woman to see her more for curiosity than for good faith/ And therefore god punished her/ Far assoon as she approached the door of the cell/ she lost her sight and became blind/ But the holy maid by her debonairty & by her prayer gate her sight again and by the sign of the holy cross when she issued out of her cell in the end of lente/ ¶ In the time that the city of paris was assieged by the term of ten year like as th'ancient histories rehearse that there followed so great famine and hunger that many died for hungres/ The holy virgin that pity constrained her went to the sayne for to go fetch at name some victuals/ when she came unto a place of sayne where as of custom ships were wont to perish/ She made the ship to be drawn to the rivage and commanded to cut down a tree that was in the water/ and she set her to prayer/ then as the ships should have smyton upon the tree/ it fell down And two wild heads grey and horrible issued thereout which stank so sore that the people there were envenomed by the space of two hours/ and never after perished ship there thank be to god and to his holy saint/ Unto arcy the castle went this holy virgin/ and there came again her a great lord which required her that she would visit his wife which had had long time the palsy/ The holy virgin went and vysyted her which had been long seek with prayers and orisons/ and after blessed her with the sign of the cross & commanded her that she should arise/ She then that had been four year seek & might not help her self aroos seeing all the people which thanked our lord/ from arcy she went to troyes in champayn/ the people came to meet with her and offered to her great multitude of seek people without number/ She blessed them and signed them with the sign of the cross/ & incontinent they were healed in the sight of all the people which marveled moche and rendered thankings to our lord/ There was brought to her a man which by the pugnition of god was made blind by cause he wrought on the sunday/ and a blind maid also the holy virgin blessed them in the name of the father and son and of the holy ghost/ and anon their sight was restored to them/ There was a subdeacon present and saw this/ he went and fet a child which had been seek x year of the febres right sore the holy virgin did do bring holy water and blessed it and gave him drink/ and that done by the grace of god the child was in good health/ In this time many took of the cuttynges of her vesture by devotion whereof many seek were healed/ and many vexed by spirits were delivered & remised in to their good mind/ from arcy returned the holy virgin to paris with xj ships charged with victual/ wind tempest & orage assailed them so strongly that they wend to have perished without remedy/ the holy virgin lift up her hands to heaven requiring help of our lord/ and anon the tempest cessed Thenne bessus a priest that was present and saw it which tofore had tremblid for fere began to sing for joy cantemus domino gloriose/ All that there were thanked our lord that had saved them by the prayer of the damoysel genevefe/ when the goods came to paris that she had brought she departed them and gave for the love of god/ to some pour/ wulle/ and to other hool loves of breed/ and sometime she so hasted for pity/ that she took the loves hot out of the oven secretly and gave it to the pour/ The women marveled why she took their loves but they spoke ne said no thing/ And they much doubted that they should not find their count ne tale/ But notwithstanding that she had so taken by the grace of god they fond all their loves and lacked none/ by the merits of the holy saint/ her hope was no thing in worldly things but in heavenly/ for she believed in the holy scripture that saith who so giveth to the pour/ leaneth for a veil/ The reward which they receive that give to pour people/ the holy ghost had she wyd to her long tofore/ and therefore she ceased not to weep/ to adore/ and to do works of pity/ For she knew well that she was none other in this world but a pylgryme passing/ There was at meaux a bourgeys that by the space of four year he might not here ne go/ he did him be brought to the holy virgin which dwelled at paris/ & required her that she would restore to him his health and hearing she touched his ears & blessed him and anon he was hole and went & heard as he did before thanking our lord/ On a time the holy virgin went to orleans/ a woman named fraterne was in great sorrow for her daughter that lay dying/ anon as she wist the coming of the holy virgin she went to her to saint aiguen where she fond her in prayer/ fraterne fell down to her feet saying/ Dame genevefe give me again clod my daughter/ When genevefe saw the good faith of her she said/ discomfort the no thing/ thy daughter is in health/ the which by the marvelous puissance of god at the word of the holy virgin was brought fro the wicket of death and came all hool against her mother and met with her at the portal of the house/ The people thanked our lord for this fair miracle/ In the said city there was o servant culpable against his master/ the holy maid prayed his master that he would foryeve him his trespaas/ The master as felonous and proud deigned not to do it at her request/ then said the holy virgin/ though ye despise me/ our lord will not have me in despite/ assoon as he was at home he was taken with an hot fear ague which vexed him in such wise that he might not sleep of all the night On the morn he came to the holy virgin running with open mowth like a bear of almain the tongue hanging out and foaming like a boor/ requiring pardon/ which would give no pardon/ The saint had pity on him and blessed him/ and the fyeure left him/ thus made she the master whole/ and the servant excused/ fro orlyounce the holy woman went to tours by the water of loire where she suffered many perils/ when she areyved at tours/ great foison of demonyaks came against her out of the church of saint martin and the spirits cried by the mouths of them that were mad & vexed which were brent by the merits of saint martin and saint genevefe and the perils that the virgin had in the water of loire they had done it by envy/ The holy virgin went unto the church of saint martin where as she healed money demonyaks by prayers and by the sign of the cross and the demonyaks said at the hour of the torment that the fingers of the saint brent about them as tapers inflamed with fire of heaven/ hereof heard three men which kept their wives mad they went to the church and prayed her that she would visit their wives The blessed virgin which was debonayr went and visited them and delivered them fro th'enemy by unction of holy oil and by prayer/ Anon after it happened as she was in orisons in a corner in the church of saint martin that one of the syngars was so sore vexed with the enemy that he eat his membris/ which went out of the chancel and came straight to the holy virgin/ the blessed virgin commanded the spirit to issue out/ he answered if he issued he would issue by the eye She commanded that he should no lengyr abide ne dwell there/ and then he issued out anon would he nolde he by the flux of the womb and left foul enseygnes and tokenes/ and the seek man was at hool & in good mind whereof he thanked our lord/ They of tours honourid moche this blessed virgin/ how well it was against her will/ On a time as ●e was at her door she saw a maid pass by bearing a buyret of oil/ she called her and asked what she bore/ She answered and said oil which she had bought/ the holy maid which saw the enemy sit on the mouth of the buyrette/ blewe on it/ & the buyrette broke/ she blessed the oil and bad the maid bear it forth saufly/ the people that saw this had great marvel that th'enemy could not hide him but that she perceived him/ and thanked our lord/ There was brought to her a child by his friends which was dumb/ blind and lame/ the blessed virgin anointed him with the holy oil/ and the same our he saw clearly spoke and went and received health entirely/ In the terroyr of meaux the holy maid did do labour a field ●●at she had/ and a storm & tempest trou●●ed wind and rain aroos which 〈◊〉 much the workmen/ She 〈…〉 stretching on the earth in orison 〈◊〉 prayer/ and our lord showed 〈◊〉 a fair miracle/ for the rain fell 〈◊〉 all the corn in the fields theraboute and in her field fill not one drop/ Another time as she was on the say there was a great tempest/ and she besought god of help/ and anon it cessid in such wise that they that were present saw well that our lord at her request and for her love made wind & ra●ne to cease/ all seek men that she anointed with holy oil devoutly were healed and made whole/ it happened so that on a time when she would have anointed a demonyak she fond no oil in her ampolle/ when 〈…〉 was so sorry that she wist not what to do/ For there was no bishop present for to bless h●t/ She lay dou● in orisons and prayer beseeching god that he would deliver the man from the enemy/ Our lord showed there two fair virtues/ for assoon as she aroos/ her ample was full of oil being in her hands/ of which she anointed the mad man and anon was delivered of the wicked spirit/ which ample with the oil saw the same man that wrote her life xviij year after her decease/ Many other miracles without number showed our lord for the love of the holy and blessed saint/ saint Genevefe/ the which lived in this world full of virtues and miracles/ more than four score year/ and departed out of this world and died worthily the third day of january/ And was buried in the mount of paris called mount par lover/ and now is called the mount of saint genevefe in the church of saint Peter and Poule/ the which as said is at the beginning the king bows sometime named cloius did do make by th'enhortment of this holy virgin/ for the love of whom he gave grace to many prisoners all her departing/ and after there were many fair miracles which by negligence by envy and not retching were not written/ as he confessed that put her life in latin/ except two which he set in th'end of his book/ as here followeth/ Unto the sepulchre of the holy virgin was brought a young man that was so seek of the stone that his friends had no hope of life/ In great weeping and sorrow they brought him thither requiring aid of the holy virgin/ Anon after their prayer the stone issued and was forthwith all hool as he had never been seek/ Another man came thither that gladly wrought on the sunday/ Wherefore our lord punished him/ for his hands were so bynommen and lame that he might not work on other days/ He repented him and confessed his sin and came to the tomb of the said virgin and there honoured and prayed devoutly/ and on the morn he returned all hool praising and thanking our lord that by the worthy merits & prayers of the holy virgin grant & give us pardon grace & joy perdurable After the death of the blessed virgin saint genevefe was assigned a lamp at her sepulchre in which the oil fourded and sprang like water in a well or fountain/ Three fair things showed our lord by this lamp/ for the fire and light burned continually/ The oil lassed not ne minished/ & the seek people were heeled there/ Thus wrought our lord by the merits of the blessed virgin corporally/ Which much more abundantly wyrcheth by her merits to the souls spirituelly/ Many moo miracles hath our lord showed at her sepulchre/ which been not here written/ for it should be ●uer long to remember them all/ and yet daily been showed/ wherefore in every necessity and need let us call on this glorious saint/ the blessed genevefe that she be medyatryce unto god for us wretchid synnars that we may so live and amend us in this present life that we may come when we shall depart hens by her merits unto the life perdurable in heaven amen/ ¶ Thus endeth The life of saint Genevefe Here followeth the life of saint Maturyne SAint maturyn was borne of the dyosyse of sense/ and his father was called maryn/ which by the commandment of the emperor maxymyen persecuted much strongly christian men/ but his son maturyne fro the time of his Infancy privyly in his heart/ and in will was disciple of Ihesu Christ/ & was much sorrowful of the predication of his father & mother/ for as much as they were paynims & miscreants/ wherefore he prayed many time our lord Ihu christ that by his benign grace he would convert them/ So it happened on a night as he slept/ a wis said to him maturyn thy petition is herd and granted who anon aroos & gave and rendered great thankings to our lord/ The mother of saint maturyne being inspired with the holy ghost/ came to him and said/ O my son what reward & what merit shall we have if we believe in Ihesu christ/ as by many times thou hast desired us/ then saint maturyne said to her/ Mother I let you wite that after the general resurrexion body & soul shall have joy without end/ and that so much that heart human may not think/ ne tongue speak ne pronounce/ anon thenne the mother of saint maturyn went to her husband his father/ for to tell to him what her son had said/ To whom the father said thus/ I have this night seen in a vision/ that our son maturyne was entered in to a shepcote/ and that there was delivered to him a great multitude of shep/ and thenne they both two received the holy sacrament of baptism/ of an holy bishop named polycarpe/ which ordained and made saint maturyn priest when he was but xx year old/ After that/ that saint mauryce and his fellows were martyred and that the people of the romans had suffered many divorce tribulations/ The emperor maxymyen had a daughter which had a wicked spirit in her body which tormented her moche and persecuted for whom her father the emperor did do make many crafts of enchantments for to guarisshe and hele/ but it availed no thing Then the fiend that was within her cried and said by the mouth of the maid/ O emperor it availeth the nothing that thou dost/ For I will not depart from hens/ till thou hast brought hither out of france maturyn the servant of god/ which by his prayers shall get health to thy daughter/ and unto the people/ and anon th'emperor with a great multitude of people went to seche him/ and brought him to rome upon this condition/ that they should swear & promise that if it happened what he died by the way/ they should bring or send him to the place to be buried where as they had taken him/ and when they came nigh to rome/ the people came against him and received him much reverently/ And anon as he was comen to rome he healed and delivered the daughter of th'emperor fro the hands of the fiend Semblably all the other seek men that were presented to him he healed them/ Nevertheless it happened so that the day of the kalends of november he rendered and gave up his soul to god much holily/ Thenne took they the precious body and anointed it with noble ointments/ and buried it with moche reverence/ and when they had laid it in the earth/ on the morn they came unto the sepulture/ and fond the holy body above the earth nigh unto the same sepulture/ and then were they all abashed/ and wist not what to do/ how be it when one of the knights that had brought him out of france had remembered of the promise that they had made/ anon he said to the people the cause wherefore it was/ And anon after by the commandment of the Emperor the knights brought the body again moche solemnly in to his country in a place/ where our lord by the merits of the holy body hath showed many miracles and virtues/ Of which by the blessed prayers & his intercessions we may have part Amen/ Thus endeth the life of saint Maturyne ¶ Here followeth of Saint Victor martyr SAint Victor the glorious knight & martyr in the time of anthonyn and aurelyen emperors was presented as a christian man unto a duke called Sebasten/ which would have made saint victor do sacrifice to th'idols/ to whom saint victor answered that he was a true knight to Ihesu christ/ & that he would not do sacrifice when the duke understood that/ he commanded that his back should be all to broken/ and his synewies to be drawn out/ and this holy man gave great thankings to god/ for the torments that were done to him/ and also of that/ that he abode alway in very faith/ The duke was moche moved and angry/ & commanded that he should be put in a brenning furnace/ when saint victor was therein he made his prayers unto our lord/ & he was therein three days hool without grieving of any fire or flame/ or fume/ and without any damage and on the third day he was founden hool and sound/ after the duke did do take venom/ and to make by an enchanter mortal meet/ and maad him to eat it/ which meet this holy man eat without any grievance or hurt/ and yet he did do make by the said enchanter/ more stronger venom then he did tofore/ and gave it to saint victor/ which eat it without any hurt like as he did that other/ When the enchanter saw that the venom might in no wise grieve the holy man/ he brent all his books/ and renounced all worldly goods/ and converted him to the faith of god/ After all these things the duke yet admonested saint victor that he should do sacrifice to his gods/ Which thing saint victor refused as he did tofore/ then the duke commanded that all the sinews of his body should be all drawn out/ and after put him in boylling oil/ and after did do hang him by chains/ and set unto his sides pots all brenning/ but nevertheless he was alweye in such wise recomforted of our lord/ that he felt no pain/ then the judge was moche abashed/ And commanded to take quick lime & vinegar meddled to guider/ and made it to avail in to his throat/ and after did do put out his eyen/ then saint victor said to him/ spare me not/ for I am all priest and ready to suffer all torments/ And then the tyrant commanded that his feet hang upward/ and so hinge three days long in such wise/ that the most party of the blood of his body ran out at his nostrils And at the end of three days the other knights came for to see if he were deed/ and they that were blind came and were nigh him/ by the prayers of this glorious saint/ they were enlumyned again and had their sight The which knights when they were returned to the duke/ they told to him this adventure/ how by the prayers of this holy man they had received their sight/ and that they left him a live and whole/ then the duke commanded that he should be slain/ and in the mean while a wife of a knight named corone cried with an high voys victor thou were borne in a good time/ and thy works been blessed/ for thacceptable sacrifice of the holiness of thy thought/ the which our lord hath received in gree/ as he did the sacrifice of abel/ when this woman which was but xuj year old had said this and other good things and words she put more to and said/ loo see ye not th'angels of paradies that bring two crowns/ of which thou shalt have the greater and I the lass/ and how well that I be a feeble vayssel/ nevertheless I have firm hope in our lord Ihesu christ that he shall give to me his heritage/ and when the duke understood the words that she had said He commanded that she should do sacrifice to the gods/ & she answered and said I am named corone/ & thou requirest me to lose my corone/ When the duke had heard her answer/ he commanded his knights/ that by force they should make two trees to incline and bow down/ that one against that other/ and thereon they hinge corone/ and suddenly let the trees go and so they did/ whom by the radour and force of the trees in springing she rendered her soul to our lord in firm faith and affiance of the life eternal/ And as the two said trees addressed/ her glorious body abode in two pieces on the ground/ After that the duke commanded that Saint victor should be beheaded/ who at the smiting of/ of his heed bled milk and blood to guider/ which miracle moche people saw/ which then believeden in our lord Ihesu christ/ Qui cum patre et spiritu sancto vivit & regnat deus/ per omnia secula seculorum AMEN/ ¶ Thus endeth the passion of saint Uyctor martyr Of johan and Paul COnstance the daughter of constantyn th'emperor had ij provosts that one was named john/ And that other paul It happened in that time that gallycan which was duke and conductor of th'host of the Romans should go in battle against the barbaryns/ Which had taken dacye and the contrary about & he demanded that constancy daughter of th'emperor should be given to him in marriage for a reward/ Themperor would well as for him/ But he thought it might not be/ because constance after that saint agnes had heeled her would never consent to be married/ for she had a vowed virginity/ wherefore she would rather suffer death than incline thereto/ but nevertheless the maid that trusted in god said to her father/ that at his returning fro the battle/ if he had victory might well be spoken of the marriage/ & in hope thereof she desired to have ij daughters of gallican for to dwell with her that by them she might know the better the manners of their father/ & she delivered to him her ij pronostes john & paul to go with him to battle/ which was so done/ thenne this duke went to battle & was descomfyted & fled in to a cite of tharse/ & anon the barbaryns assiged him/ thenne said saint john & saint paul make thine avow to god of heaven that thou shalt never wed wife & thou shalt veynquyssh thine enemyees better than thou hast/ & thenne he died after their counsel/ & on the morn a youngling that bore a cross on his shoulder appeared to him & said/ take thy sword & come after me/ when gallican the duke had taken his sword/ he lead him through all his enemies to the king/ whom he slew/ & all the host was so afeard that they yielded them all to him/ whom thenne he subdued & made them subjects & tributaries to rome/ & when he went by his enemies ij knights appeared & confirmed him in the faith/ & after he became christen And returned again to rome/ And was received with great honour And then he prayed the Emperor to pardon him of taking of his daughter/ ¶ For he purposed never to have wife/ But keep him continent and chaste/ And that pleased well to the emperor Then were his two daughters also converted/ & he left his duchy/ & gave all to pour people/ and himself served god & did after many miracles/ In so much that devils & wicked spirits went out of the bodies of creatures by his simple regard & sight/ And hereof the renomee and fame went fro the est unto the west/ & the people came fro far for to see this great man how he was changed/ For he wash the feet of poor men/ and set them at table/ and gave them to eat/ he served the seek men/ and did the office of servitude much besily/ It happened that when constantyn was deed an Emperor son of the great constantyn was emperor all of the heresy of the arriens and held th'empire/ He had ij nephews of whom that one was called gallus and that other julyan/ this gallus was so bad that he did do slay him/ then julyan doubting and being afeared entered in to religion And dyssympled and seemed to be holy and was made lector/ He was a magycyens and counseled with fiends/ Of whom he had answer that he should yet be emperor/ & so it happened afterward/ For such needs came to constantyn that he created julyan governor of his host/ And named him Cezar/ He was a great bateyller and man of were/ then when constantyn was deed/ He became emperor Then commanded he that gallycan the duke which was become so blessed a man/ should make sacrifice to thidols or else go out of the country/ For the emperor durst not slay so great a man/ Then he went to alexandrye And there the mescreantes made one to run him thorough with a sword/ And so deserved he the crown of martyrdom/ ¶ then showed julyan the emperor the covetise of his heart ¶ And he confirmed by witness of the gospel saying/ our lord Jesus' said who that renounceth not all that he hath/ May not be my disciple/ And therefore when he herd that the blessed saints/ john and paul had the richesses that custance their lady had left to them/ and they sustained the poor christian people of our lord jesus christ/ he demanded them that like as they had been with constantyn so would he that they should be with him then they said to him when the glorious Constantyn/ and constant his son glorified them to be christian/ we would well serve them/ but sith that thou hast forsaken thy religion full of virtues/ we been departed fro thee/ ne we will no more obey to thee/ julyen thenne said to them/ I had the estate of a clerk in the church/ and if I would have abiden/ I had had the most worshipful/ But because it is vanity and folly to serve parisshiss/ & to be idle/ I have set my heart in chevallrye/ And therefore I have made sacrifice to the gods/ And they have given to me the empire/ And thus ye that have be brought forth and nourished in palace ought to be by my side/ & if ye have me in despite/ I shall do so much that I shall not be despised/ thenne answered they/ we love better god than thee/ & we doubt nothing thy menaces by cause that we will not anger our god then said julyan/ if ye do not my will within x days with your agreement/ ye shall do it after against your will/ The saints said to him/ think ye as though now the ten days were goon/ And do this day that which thou purposest to do then/ to whom julyan ween ye that christian men shall make you martyrs/ but if ye consent to me I shall punish you/ Not as martyrs/ but as comen enemies/ thenne john and paul during these x days intended to prayer and to alms/ And after on the tenth day terencyen was sent to them which said to them Our lord julyan hath sent me to you That ye should honour the image of jovys' which we bring to you/ Or else ye must die/ then they said to him/ If julyan be thy lord/ Have thou peace with him/ we have none other lord but Ihesu cryst/ when julyen heard these words/ he made their hedes to be smyterum off secretly and to be buried in their house/ and after made to be said that they were sent in to exile/ then anon after the fiend entered in to the son of terencyan And began to cry in that house that he was brent of the devil/ When tirencyan saw this/ He knowledged his trespaas/ And after became christian & put in writing the passion of this ij holy seyntes/ And his son was delivered of the devil/ This was den in the year of grace four hundred sixty and four/ saint gregory recordeth that a lady vysitid oft and gladly the church of these two seyntes/ And when she came on a time she fond two monks in strange abbyte And she supposed they had be monks/ She commanded to give them her alms/ But whiles her despencier approached to them/ They approached to her and said/ Thou visetest now us/ But we shall visit the at day of judgement/ And shall give that/ that we may/ And when they had so said/ Anon they vanished away/ then late us pray unto god that by their merit's/ He give to us in this world his grace/ And in that other his glory/ Per Cristum Dominum nostrum Amen Here Endeth the lives of the holy Seyntes johan & Paul Here followeth of saint leon the Pope LEon the Pope as it is red in the miracles of our blessed lady/ In the church of saint marry the more as he song there mass/ & moche people by order were comyned & houseled/ and a matron a certain woman kissed his hand/ whereof he was tempted vehemently in his flesh/ And this holy man was a great wreker and avenger on himself and cut of his hand that same day privily and threw it fro him/ Afterward the people murmured among them/ by cause the pope song no mass/ And did not divine service solemnly as he was wont to do/ then leon turned him unto the blessed virgin our lady/ & commised himself holy to her providence Then she anon appeared to him/ and restored to him his hand & reform it with her holy hands/ commanding that he should go forth and offer sacrifice unto her son/ Then this holy man lo preached unto all the people that came thither/ and showed evidently how his hand was restored to him again/ This lo the pope held the counsel at Calcydon/ and ordained virgins to be veiled/ It was also made there a statute/ that the vi●gyne mary should be called the mother of god/ that same time attila destroyed Italy/ then lo waking prayed in the church of thapostles three days and iij nights/ and after said to his men who that will follow me late him follow/ When thenne he approached to Attylle/ Anon as he saw saint leon/ he descended fro his horse and fell down plat to his feet/ and prayed him that he should ask what he would/ And he desired that he should go out of Italy/ and release the christian people that he had in captivity/ And his servants reproved him that the triumphing prince of the world should be overcomen of a priest/ he answered/ I have provided for myself and to you/ I saw on his right side a knight standing with aswerd drawn and saying to me/ But if thou spare this man thou shalt be slain and all thy men/ then saint Leo wrote a pistle to fabyane bishop of constantinople against enticium and nestonum/ which he laid upon the sepulchre of saint Peter and was in continual fastings and prayers saying/ O holy peter what that I have erred in this epistle as man/ thou to whom the cure of the church is commised correct & amend/ And after xl days Peter appeared to him praying/ and said I have red it and amended it/ then lo took the epistle/ and fond it corrected and amended with the hands of th'apostle/ Other also xl days he was continually in fastings and prayers at the sepulchre of saint Peter/ Byseching to get him forgiveness of his sins/ To whom peter appeared and said/ I have prayed our lord for thee/ and he hath forgiven the all thy sins/ safe only of th'imposition of thy hand thou shalt be examined/ He died about the year of our lord four hundred and sixty Thus endeth the life of saint Leon the Pope Here followeth of saint peter th'apostle and first of his name PEter had a great Name/ For he was called Simon bariona/ & simon is as much to say as right obeissant/ or commysing great heaviness/ bariona is as moche to say as son of a dove or of a culver/ he was obedient when our lord called him/ For at voys of one only calling he obeyed to our lord/ he was commysing heaviness and sorrow when he renyed Ihesu cryst/ For he went out and wept bitterly/ he was son of the dove/ For he served god with simple intention/ Secondly he was called Cephas which is as much to say as chief/ or stone/ or blaming with the mouth he was said chief by reason of the pryncipalyte in prelation/ A stone by reason of his steadfastness in his passion/ blaming with his mouth by reason of constance in his preaching Thirdly he was called peter which is as much to say as knowing on unhosing/ & shoeing or unbynding/ knowing/ for he knew the dignity of christ when he said thou art cryst son of the living god/ In unhosing and shoeing/ when he unshod his feet fro th'affection of all deadly & earthly work saying/ loo we have left all thing etc unbynding/ For he hath unbounden the bonds of sin/ And that was by the keys that he received of our lord/ And he had three surnames/ he was said simon johanna which is as much to say as the beauty of our lord/ Secondly he was said simon Johannes/ that is to say/ to whom it is given/ And thirdly he is said Simon bariona/ that is to say son of the dove/ By which is given to understanden/ that he had beauty of manners/ gift of virtues/ and abundance of tears/ For the dove hath wailing for her song This name peter/ Jesus' promised to put to him/ Iohis primo/ Thou shalt be called cephas that is to say Peter/ Secondly he did that he promised/ as it is said Mathei quarto/ And he named simon/ peter etc/ Thirdly he confirmed it mathei xuj/ And I say to the that thou art peter & upon this stone etc/ his martyrdom wrote marcellus/ linus papa/ Egesippus/ and lo the pope ¶ Of saint Peter Saint Peter th'apostle among all other & above all tother was of most fervent and brenning love/ For he would have known the traitor that should betray our lord Ihesu christ As saint austin saith if he had known him he would have torn him with his teeth/ And therefore our lord would not name him to him/ For as Crisostome saith if he had named him/ peter had arisen/ and all to torn him Peter went upon the see/ he was chosen of god to be at his transfiguration And raised a maid from death to life he fond the statere or piece of money in the fishes mouth/ He received of our lord the keys of the kingdom of heaven he took the charge to feed the sheep of Ihu christ/ he converted at a whitsuntide three thousand men/ he healed claud with john & then converted v thousand men/ he said to Ananye and sapphire their death before/ he healed Enee of the palscy/ he raised thabyte/ he baptized cornelye/ with the shadow of his body/ he healed seek men/ He was put in prison by Herod/ But by the angel of our lord he was delivered/ what his meet was and his clothing the book of saint Clement witnesseth/ For he said breed only with olives and seld with wortes is mine usage/ And I have such clothing as thou seest a Coat and a mantle/ And when I have that/ I demand no more/ It is said for certain that he bore always a sudary in his bosom with which he wiped the tears that ran from his eyen/ For when he remembered the sweet presence of our lord for the great love that he had to him he might not forbear weeping/ And also when he remembered that he had renayed him he wept abundantly great plenty of tears/ In such wise that he was so acustomed to weep that his face was brent with tears as it seemed/ like as Clement saith/ And saith also that in the night when he heard the cock crow he would weep customably/ ¶ And after that it is red in historia ecclesiastica/ That when saint Peter'S wife was led to her passion/ ¶ He had great joy/ And called her by her proper name and said to her/ My wife remember the of our lord/ On a time when saint Peter had sent two of his disciples for to preach the faith of Ihesu christ/ And when they had goon twenty day journeys/ one of them died/ And that other then returned to saint peter and told him what was happened Some say that it was saint mercial that so died/ ¶ And some say it was saint maternus/ And other say that it was saint Frank/ Then saint Peter gave to him his staff and commanded that he should return to his fellow and lay it upon him/ which he so did/ then he which had been xl days deed/ anon aroos all living/ That time Simon th'enchanter was in jerusalem/ And he said he was first truth/ and affirmed that who that would believe in him he would make them perpetual/ And he also said that nothing to him was impossible/ It is red in the book of saint Clement/ That he said that he should be worshipped of all men as god and that he might do all that he would/ And he said yet more/ when my mother Rachel commanded me that I should go reap corn in the field & saw the ziekle ready to reap with/ I commanded the siekle to reap by itself alone/ And it reped ten times more than any other/ And yet he added hereto more after Iherom/ And said I am the word of god/ I am the holy ghost/ I am almighty/ I am all that is of god he made serpents of brass to move/ & made thimages of iron and of stone to lawhe/ and dogs to sing/ and as saint line saith he would dispute with saint peter/ and show at a day assigned that he was god/ and peter came to the place where the strife should be and said to them that were there/ Pees to you brethren that love troth To whom simon said/ we have non need of thy peace/ For if peace and concord were made we should not profit to find the troth/ For thiefs have peace among them/ And therefore desire no peace but battle/ for when ij men fighten/ and one is overcomen then is it peace/ then said peter why dreadest thou to here of peace/ Of sins grow bateylles/ where is no sin there is peace/ In dysputing is truth founden and in works right wysnes/ then said simon it is not as thou sayest But I shall show to thee/ the power of my dignity/ that anon thou shalt adore me/ I am first truth and may flee by the air I can make new trees/ and torn stones in to breed/ Endure in the fire without hurting/ And all that I will/ I may do/ saint Peter disputed against all these/ And disclosed all his malefyces/ then simon magus s●eyng that he might not resist peter/ cast all his books in to the see lest saint peter should prove him a magycyen by his books/ And went to Rome where he was had and reputed as a god/ And when Peter knew that/ he followed and came to Rome/ The iiij year of claudyus th'emperor peter came to Rome/ And sat there xxv year and ordained two bishops as his helpars/ Lyne/ and Clete/ one within the walls/ And that other without/ He intended moche to preaching of the word of god/ by which he converted moche people to the faith of christ/ And healed many seek men/ and in his preaching allway he praised and preferred chastity/ He converted four concubines of agrippe the provost/ So that they would no more come to him/ wherefore the provost sought occasion against peter/ After this our lord appeared to saint peter saying to him/ simon magus and nero purposen against thee/ dread the not for I am with thee/ and shall give to the the solace of my seruamunt paul/ which to morn shall come in to rome/ Thenne peter knowing that he should not long abide here assembled all his brethren/ & took clement by the hand and ordained him a bishop/ and made him to sit in his own seat/ after this as our lord had said tofore paul came to rome/ & with peter began to preach the faith of christ/ Simon magus was so much beloved of nero/ that he wend that he had been the keeper of his life/ of his health/ & of all the cite/ on a day as lo the pope saith as he stood tofore nero suddenly his visage changed/ now old/ and now young which when Nero saw he supposed that he had be the son of god/ Then said simon magus to nero/ By cause that thou shalt know me to be the very son of god/ command my heed to be smitten of/ & I shall arise again the third day/ Thenne nero commanded to his brother to smite of his heed/ and when he supposed to have byhede simon he beheaded a ram/ Simon by his art magic went away unhurt and gathered together the members of the ramme and hid him three dyees/ ¶ The blood of the ramme abode and congealed/ The third day he came and showed him to Nero saying command my blood to be washen away/ For lo I am he that was beheaded/ and as I promised I have risen again the third day/ whom Nero seeing was abashed/ & trowed verily that he had been the son of god all this saith lo/ ¶ Sometime also when he was with nero secretly with in his conclave/ The devil in his likeness spoke without to the people/ then the romans had him in such worship that they made to him an image/ and wrote above this title/ ¶ To simon the holy god/ Peter and paul entered to nero/ & discovered all th'enchantments and malefyces of Simon magus/ ¶ And Peter added thereto saying that like as in christ been two substances/ That is of god and man So is in this magician ij substances That is of man and of the devil/ then said simon magus as saint Marcelle and lo witnessen/ Lest I should suffer any longer this enemy/ I shall command my angels/ that they shall avenge me on him/ To whom Peter said I dread nothing thine angels/ but they dread me/ Nero said dreadest thou not simon that by certain things affirmeth his godhead/ ¶ To whom Peter said/ ¶ if dignity or godhead be in him/ late him tell now what I think/ or what I do/ which thought I shall first tell to thee/ that he shall not mow lie what I think to whom nero said/ come hither and say what thou thinkest/ then peter went to him and said to him secretly/ command some man to bring to me a barley loof/ and deliver it to me privily/ when it was taken to him he blessed it/ and hid it under his sleeve/ and then said he Now simon say what I think/ and have said/ and done/ Simon answered/ lat peter say what I think Peter answered what simon thinketh that I know I shall do it when he hath thought/ ¶ then Simon having indignation cried a loud/ I command that dogs come and devour him/ And suddenly there appeared great dogs/ And made an assault against Peter/ He gave to hem of the breed that he had blessed/ And suddenly he made them to flee/ then said peter to nero lo I have showed you what he thought against me not in words but in deeds/ For where he promised angels to come against me/ he brought dogs/ thereby he showeth that he hath none angels but dogs/ then said simon/ here ye peter and paul/ if I may not grieve you here/ ye shall come where me shall behove to judge you/ I shall spare you here/ ¶ Hec lo/ ¶ then Simon magus as Egesippus and lynus sayen/ Elate in pride avaunted him that he can raise deed men to life/ And it happened that there was a young man deed/ ¶ And then Nero let call Peter and Simon/ And all gave sentence by the will of Simon that he should be slain that might not areyse the deed man to life/ Simon thenne as he made his incantations upon the deed body/ he was seen move his heed of them that stood by/ then all they cried for to stone peter/ Peter uneath getting silence said/ if the deed body live/ let him arise walk and spelie else know ye that it is a fantasy that the heed of the deed man moveth/ let Simon be taken fro the bed/ and the body abode unmovable/ ¶ Peter standing aferre making his prayer cried to the deed body saying/ young man arise in the name of Ihesu christ of nazareth crucified/ And anon he arose living and walked/ then when the people would have stoned Simon magus/ peter said/ he is in pain enough knowing him to be overcomen in his heart/ Our master hath taught us for to do good for evil/ Thenne said simon to peter & paul/ yet is it not comen to you that ye desire/ for ye be not worthy to have martyrdom/ the which answered that is that we desire to have To the shall never be well/ For thou liest all that thou sayest/ then as marcel saith Simon went to the house of marcel and bond there a great dog black/ at the door of the house/ and said now I shall see if peter which is accustomed to come hither shall come And if he come this dog shall strangle him/ ¶ And a little after that peter and paul went thither/ And anon peter made the sign of the cross and unbond the hound/ And the hound was as tame and meek as a lamb/ and pursued none but simon And went to him & took & cast him to the ground under him and would have estrangled him/ And then ran peter to him and cried upon the hound that he should not do him any harm/ And anon the hound left and touched not his body/ But he all to rent and tore his goun in such wise that he was almost naked/ then all the people and specially children ran with the hound upon him And hunted and chased him out of the town as he had been a wolf/ then for the repreef and shame/ he durst not come in to the town of all an hole year after/ then Marcelle that was dissciple of simon magus seeing these great miracles came to peter/ And was fro thenne forthon his disciple/ And after at the end of the year simon returned and was received again in to thamity of Nero/ And thenne as leon saith this simon magus assembled the people & showed to them how he had been angered of the galyleens/ ¶ And therefore he said that he would leave the ate which he was wont to defend and keep/ ¶ And set a day in which he would ascend in to heaven/ For he dayned no more to dwell in th'earth/ then on the day that he had stablished like as he had said he went up to an high tower which was on the capytol/ And there being crowned with laurer threw himself out fro place to place and began to i'll in thayer/ then said saint Poule to saint peter/ it aperteyneth to me to pray/ And to the for to command then said Nero this man is very god/ and ye been two traytees/ then said saint peter to saint paul/ Paul brother lift up thine heed and see how simon fleeth/ then saint Paul said to saint Peter/ when he saw him flee so high/ Peter why tarriest thou perform that thou hast begun god now calleth us/ then said Peter/ I charge and conjure you Angels of sathanas which bear him in thayer by the name of our lord Ihesu cryst/ that ye bear ne sustain him no more/ but lat him fall to the earth And anon they let him fall to the ground and broke his neck and heed and died there forthwith/ ¶ And when Nero herd say that simon was deed/ and that he had lost such a man/ He was sorrowful/ and said to thappostles/ ye have done this in despite of me/ And therefore I shall destroy you/ by right evil example/ Hec lo/ Then he delivered them to paulyn which was a moche noble man/ And paulyn delivered/ them to mamertyn under the keeping of two knights process and martiniani/ Whom saint peter converted to the faith/ And they thenne opened the prison/ and let them all go out that would go/ wherefore after the passion of thappostles pauline when he knew that they were christian/ beheaded both process and martynyan/ The brethren then when the prison was opened prayed peter to go thence/ and he would not but at last he being overcomen by their prayers went away/ And when he came to the gate as lo witnesseth which is called scan maria adpassus he met Ihu cryst coming against him/ And peter said to him Lord whither ghost thou/ And he said to him/ I go to rome for to be crucified again/ And peter demanded him/ lord shalt thou be crucified again/ & he said ye/ & peter said then lord I shall return again thenne for to be crucified with thee/ This said our lord ascended to heaven/ Peter beholding it/ which wept sore/ & when peter understood that our lord had said to him of his passion he returned And when he came to his brethren he told to them what our lord had said/ And anon he was taken of the mynystres of Nero/ & was delivered to the provost agryppe/ thenne was his face as clear as the son as it is said then agrippe said to him/ thou art he that glorifyest in the people/ and in women that thou departest fro the bed of their husbands/ whom th'apostle blamed & said to him/ that he glorified in the cross of our lord Ihu cryst/ then peter was commanded to be crucified as a stranger/ and by cause that paul was a cytezeyn of rome it was commanded that his heed should be smeten off/ And of this sentence given against them sent dionyse in a pistle to Tyimothe saith in this wise/ O my brother thymothe/ if thou hadst seen thagonies of the end of them/ thou shouldest have failed for heaviness & sorrow/ who should not weep that hour when the commandment of the sentence was given against them that peter should be crucified/ and paul be beheaded/ thou shouldest thenne have seen the turbes of the jews and of the paynims that smote them and spit in their visages/ And when the horrible time came of their end/ that they were departed that one fro that other/ they bond the pilers of the world/ but this was not without wailing and weeping of the brethren/ then said saint paul to saint Peter/ Pees be with thee/ that art fundament of the church/ and pastor of the schepe & lambs of our lord/ Peter then said to paul/ go thou in peace preacher of good manners/ mediator/ leader and solace of rightful people/ And when they were with drawn far fro other/ I followed my master/ They were not both slain in on street/ This saith saint dyonyse/ & as lo the pope and marcel witnessen when peter came to the cross he said/ when my lord descended fro heaven to th'earth/ he was put on the cross right up/ but me whom it pleaseth to call fro th'earth to heaven/ my cross shall show my heed to th'earth/ and address my feet to heaven/ For I am not worthy to be put on the cross like as my lord was Therefore torn my cross & crucify me my heed downward/ then they turned the cross and fastened his feet upward and the heed downward/ then the people were angry against nero and the provost and would have slain 'em by cause they made saint peter so to die/ but he required them/ that they should not let his passion/ & as lo witnesseth Our lord opened the eyen of them that were there and wept/ so that they saw the angels with crowns of roses & of lilies standing by peter that was on the cross with the angels/ And then Peter received a book of our lord wherein he learned the words that he said/ then as egesippus' saith Peter said thus/ lord I have desired moche to follow thee/ but to be crucified upright I have not usurped/ Thou art always rightful/ high and sovereign/ & we been sons of the first man which have the heed inclined to th'earth of whom the fall signifieth the form of the generation human/ Also we be borne that we been seen inclined to th'earth by effect/ And the condition is changed For the world weeneth that such thing is good which is evil & bad/ lord thou art all thing to me/ & nothing is to me but thou only/ I yield to the thankings with all the spirit of which I live/ by which I understand And by Whom I call thee/ And when saint Peter saw that the good crystyn men saw his glory/ In yielding than kings to god/ and commending good people to him/ he rendered up his spirit Then marcel and apuleus his brother that were his dissciples took of the body fro the cross when he was deed/ and anointed it with moche precious ointment/ and buried him honourably Ysodore saith in the book of the nativity & death of seyntes thus/ Peter after that he had governed Antioch he founded a church under claudyus th'emperor/ he went to Rome ayens●e simon magus/ there he preached the gospel xxv year and held the bisshopriche/ & xxxvi year after the passion of our lord he was crucified by nero turned the heed downward for he would be so crucified/ hec ysodorus/ That same day peter and paul appeared to saint dyonyse/ as he saith in his foresaid epistle in these words/ understand the miracle & see the prodyge my brother thymothe of the day of the martyrdom of them for I was ready in the time of departing of them/ After their death I saw them together hand in hand/ entering the yates of the city & clad with clothes of light and arrayed with crowns of clearness & light/ hec dionisius/ Nero was not unpunyssyd for their death and other great sins & tyrannies that he commised/ for he slew himself with his owen hand/ which tirannyes were over long to tell but shortky I shall rehearse here some/ he slew his master seneca by cause he was afeard of him when he went to school/ Also Nero slew his mother and slit her belly for to see the place where he lay in/ The phisiciens & masters blamed him and said the son should not slay his mother that had borne him with sorrow and pain/ then said he make ye me with child & after to be delivered that I may know what pain my mother suffered/ which by craft they gaf to him a young frosshe to drink and grew in his belly/ & than he said but if ye make me to be delivered I shall slay you all/ & so they gaf him such a drink that he had a vomit & cast out the frosshe/ And bore him on hand that because that he abode not his time it was misshapen/ which yet he made to be kept/ Then for his plesyr he set Rome a fire/ which burned seven days and seven nights/ and was in an high tour & enjoyed him to see so great a flame of fire & song merrily/ he slew the senators of Rome to see what sorrow and lamentation their wives would make he wedded a man for his wife/ he fisshed with nets of gold thread/ And the garment that he had worn one day/ he would never were it ne see it after/ then the Romans seeing his woodness assailed him and pursued him unto without the city/ And when he saw he might not escape them he took a stake & sharped it with his teeth/ & therewith stak himself through the body/ & so slew himself/ In an other place it is red that he was devoured of wolves/ then the romans returned/ and fond the frosshe & threw it out of the cite and there brent it/ In the time of saint Cornelys the pope/ greeks stolen away the bodies of the apostles peter & paul but the devils that were in the idols were constrained by the divine virtue of god & cried and said/ ye men of rome succour hastily your gods which been stolen fro you/ for which thing the good christian people understood that they were the bodies of peter and paul And the paynims had supposed that it had been their god's then assembled great number of christian men and of paynims also/ And pursued so long the greeks/ that they doubted to have be slain/ & threw the bodies in a pit at catacumbas/ but afterward they were drawn out by christian men/ saint gregory saith that the great force of thunder & lightning that came fro heaven made them so afraid that they departed each fro other/ and so left the bodies of thappostles at catacombes in a pit/ But they doubted which bones were Peter's and which Paul'S/ wherefore the good christian men put them to prayers & fastings/ and it was answered them from heaven/ that the great bones longed to the preacher & the lass to the fisshar/ & so were departed/ & the bones were put in the church of him that it was dedicated of/ & other say that siluester the pope would hallow the churches and took all the bones together and departed them by weight great and small/ and put that one half in one church and that other half in that other/ And saint gregore recounteth in his dialogue/ that in the church of saint peter where his bones rest was a man of great holiness & of meekness named gencyen/ And there came a maid into the church which was crepel and drew her body & legs after her with her hands/ And when she had long required & prayed sent peter for health/ he appeared to her in a vision and said to her/ Go to gencyen my servant/ and he shall restore thy health Then began she to creep here and there through the church and inquired who was gencyn/ and suddenly it happened that he came to her that him sought/ & she said to him/ the holy apostle saint Peter sent me to the that thou shouldest make me hole and deliver me fro my disease/ and he answered if thou be sent to me fro him/ Arise thou anon and go on thy feet/ And he took her by the hand and anon she was all hole in such wise as she felt nothing of her grief nor malady/ And thenne she thanked god and saint peter/ and in the same book saint gregore saith when that an holy priest was come to th'end of his life/ he began to cry in great gladness/ ye be welcome my lords/ ye be welcome/ that ye vouchsafe to come to so little & pour a servant/ and he said I shall come & thank you/ thenne they that stood by/ demanded who they were that he spack to/ And he said to them wondering/ have ye not seen the blessed apostles peter and paul/ and as he cried again his blessed soul departed fro the flesh/ Some have doubt whether peter & paul suffered death in one day/ For some say that it was the same one day/ but one a year after the other And Iherome & all the seyntes that treat of this matter accorden that it was on one day & one year/ And so is it contained in an epistle of Denys/ and lo the pope saith the same in a sermon saying we suppose/ but that it was not done without cause that they suffered in one day & in one place the sentence of the tyrant/ And they suffered death in one time to th'end that they should go together to Ihu cryst/ and both under one persecutor/ to th'end that equal cruelty should strain that one & that other/ The day for their merit the place for their glory/ And the persecution one come by virtue/ hec lo/ thaugh their suffered both death in one day and in one hour/ yet it was not in one place/ but in divorce within rome/ And hereof saith a versyfyar in this wise/ Ense coronatus paulus cruce petrus eodem/ Sub duce/ luce/ loco/ dux nero/ Roma locus/ That is to say/ Paul crowned with the sword And peter had the cross reversed/ the place was the city of rome/ And how be it that they suffered death In one day yet saint gregory ordained that/ that day specially should be the solemnity of saint Peter/ And the next day commemoration of saint paul/ For the church of saint Peter was hallowed that same day/ And also for as much as he was more in dignity/ & first in conversion/ and held the pryncypalite at Rome/ Thus endeth the life of saint Peter th'apostle Here beginneth the life of saint Paul th'apostle and doctor POul is as much to say as the mouth of a trump or of sense or marvelously chosen/ or a miracle of election Or paul is said of pausa that is rest/ Or it is said little of latin/ And by this been understanden uj prerogatives/ which paul had before the other apostles/ The first is a fruitful tongue/ For he renepleneshid the gospel fro jerusalem to Jericho And therefore he is said the mouth of a tromp/ the ij was virtuous charity for he said who is seek/ & I am not seek & therefore he is said mouth of s●ns or understanding/ The third is conversion moche marvelous/ and therefore he is said marvelously chosen/ For he Was marvelously chosen & converted The fourth is the hand werching/ & therefore he is said marvelous of election/ For it was a great miracle when he chaas to get his dispenses with the labour of his hands/ and to preach without ceasing/ The fift was contemplation delicious/ For rest of thought is required in contemplation/ For he was ravished unto the third heaven/ The sixth was humility virtuous/ and thereof he is said little/ Of this name paul been three opinions/ Orygene saith that he had allway two names/ and was called paulus and saulus/ And Rabanus saith that he was called saulus/ and that was after Saul the proud king but after his conversion he was called paul/ as it were little and humble of spirit/ And therefore he said I am least of all the apostles/ And bede said that he was called paul of Sergio paulo proconsul whom he converted to the faith/ And lynus the pope writeth his passion Of saint Paul doctor and Apostle Saint Paul th'apostle after his conversion suffered many prosecutions/ the which the blessed hyllarye rehearseth shortly saying/ Paul th'apostle was beaten with roddis by philippis/ he was put in prison/ and by the feet fast set in stocks he was stoned in listris/ In yceyne and thessalonyque he was pursewid of wicked people/ In Ephesym he was delivered to wild beestis/ In damask he was let by a leap down of the wall In Iherusalem he was arrested/ beaten/ bounden/ and awaited to be slain/ In Cezarea he was enclosed and defamed Sailing toward italy he was in peril of death/ And fro thence he came to rome/ and was judged under nero and there fynysshid his life/ This saith saint hyllarye/ Paul took upon him to be apostle among the gentiles/ ij lystris was a contract which he 〈◊〉 and redressid/ a young man that fill out of a window and died/ he raised to life/ and did many other miracles at the isle of metylene/ a sarpent lote his hand/ and hurted him not/ and he threw it in to the fire/ It is said that all they that came of the progeny and lineage of that man that thenne herberowed paul may in no wise be hurt of no venomous beestis/ wherefore when their children be born they put serpents in thayr cradellis for to prove if they be verily their children or no In some place it is said that paul is lass than peter/ Otherwhile more/ and sometime egalle and like/ For in dignity he is lass/ In preaching greater and in holiness they be equal/ haymond saith that paul fro the cock crow unto the hour of five he laboured with his hands/ & after enteended to preaching and that endured almost to night/ the residue of the time was for to eat/ sleep/ and for prayer/ which was necessary/ He come to rome when nero was not fully confirmed in the empire and nero hearing that there was disputing & questions made between paul and the jews he retching not much thereof/ suffered paul to go where he would and preach freely/ jeronimus saith in his book De viris illustribus that the xxxj year after the passion of our lord/ the second year of nero saint paul was sent to rome bounden/ and ij year he was in free keeping and disputed against the jews/ and after he was let go by nero/ and preached the gospel in the west parties/ and the xiv year of nero the same year & day that peter was crucified his heed was smitten of Hec jerommus/ The wisdom and religion of him was published over all/ and was reputed marvelous he gate to him many friends in themperours h●us/ and converted them to the faith of christ/ and some of his writings were recited and red tofore the emperor/ and of all men marvelously commended/ and the senate understood of him by things of authority It happened on a day that paul preached about evensong time in a loft a young man named patroclus boteler of nero and with him well-beloved/ went for to see the multitude of people/ and the better for to here paul he went up in to a window/ and there sleeping fill down & died/ which when nero heard was much sorry and heavy therefore/ and anon ordained another in his office/ Paul knowing hereof by the holy ghost said to them standing by him/ That they should go and bring to him patroclus which was deed and that th'emperor loved so moche/ whom when he was brought he raised to life and sent him with his fellows to the emperor/ whom th'emperor knew him for deed & whiles he made lamentation for him/ it was told to the emperor that patroclus was comen to the gate/ And when he herd that patrocle was alive he much marveled and commanded that he should come in To whom nero said/ Patrocle livest thou/ and he said/ ye emperor I live and nero said/ who hath made the to live again/ and he said the lord Ihu christ king of all worlds/ then nero being wroth said/ then shall he regne ever and resolve all the royalmes of the world/ To whom patroclus said/ ye certainly emperor/ then Nero gave to him a buffette saying/ therefore thou servest him/ and he said ye verily I serve him that hath raised me fro death to life/ then five of the mynystris of nero that assisted him said to him/ O emperor why smitest this young man truly and wisely answering to thee/ Trust verily we serve that same king almighty/ And when Nero herd that/ he put them in prison for strongly to torment them/ whom he much had loved/ then he made to inquire and to take all christian men/ And without examination made them to be tormented with over great torments/ then was paul among other bounden and brought tofore nero/ To whom nero said O thou man servant of the great king/ bounden to fore me why withdrawest thou my knights/ and drawest them to thee/ To whom paul said/ Not only fro thy corner I have gathered knights/ But also I gather fro the universal world to my lord/ To whom our king giveth such yefts that never shall fail/ And granteth that they shall be excluded fro all indigence and need/ And if thou wilt be to him subject/ Thou shalt be safe/ For he is of so great power/ that he shall come and judge all the world/ and destroy the figure thereof by fire/ And when nero herd that he should destroy the figure of the world by fire/ commanded that all the christian men should be brent by fire/ & paul to be beheaded as he that is guilty against his majesty And thenne so great a multitude of christian people were slain then/ that the people of rome broke up his palace/ and cried and moved sedition against him saying/ Cezar amend thy manners and attempre thy commandments/ For these been our people that thou destroyest/ and defend the empire of Rome/ Themperor then dreading the noise of the people/ Changed his decree and edict/ that no man should touch ne hurt no christian man till the emperor had otherwise ordained/ wherefore paul was brought a gain tofore nero/ whom assoon as nero saw he cried and said take away this wicked man and byhede him/ And suffer him no longer to live upon the earth/ To whom paul said/ Nero I shall suffer a little while but I shall live eternally with my lord Ihesu christ Nero said smite of his heed/ that he may understand me stronger than his king/ that when he is overcomen we may see whether he may live after To whom paul said/ to th'end that thou know me to live ever lastyngly/ when my heed shall besmyten of/ I shall appear to the living/ And then thou mayst know that christ is god of life and of death/ And when he had said this/ he was led to the place of his martyrdom/ and as he was led/ the iij knights that led him said to him/ Tell to us paul/ who is he your king that ye love so moche/ that for his love ye had liefer die then live & what reward shall ye have therefore then paul preached to them of the kingdom of heaven/ and of the pain of hell in such wise that he converted them to the faith/ And they prayed 〈◊〉 to go freely whither he would/ 〈◊〉 forbid/ brethren said he that I should flee/ I am not fugytyf/ But the lawful knight of christ/ I know well that fro this transitory life I shall go to everlasting life/ assoon as I shall be beheaded/ true men shall take away my body/ Mark ye well the place and come thither to morrow/ and ye shall find by my sepulchre/ two men luke and titum praying/ to whom when ye shall tell for what cause I have sent you to them/ they shall baptize you/ and make you heirs of the kingdom of heaven/ and whiles they thus spaken together/ Nero sent two knights to look if he were slain and beheaded or no/ And when thus saint paul would have converted them/ they said/ when thou art deed/ And risest again then we shall believe/ Now come forth and receive that thou hast deserved/ And as he was led to the place of his passion in the gate of hostyence/ a noble woman named plantille a disciplesse of paul/ who after another name was called lemobia For happily she had ij names met there with paul/ which weeping commended her to his prayers/ To whom paul said/ Far well plantilla daughter of everlasting health/ leanly to me thy veil or keverchief with which thou koverst thy heed/ that I may bind mine eyen therewith/ and afterward I shall restore it to the again/ And when she had delivered it to him the bouchers scorned her saying/ why hast thou delivered to this enchanter so precious a cloth for to lose it/ then when he came to the place of his passion he tornid him toward the east holding his hands up in to heaven right long with tears praying in his own language and thanking our lord/ And after that bad his brethren far well and bond his eyen himself with the keverchief of plantille/ and kneeling down on both knees stretched forth his neck/ and so was beheaded/ And assoon as the heed was fro the body it said Jesus' crystus/ which had been to him so sweet in his life/ It is said that he named jesus or crystus or both thirty times/ from his wound sprang out milk in to the clothes of the knight/ and afterward flowed out blood/ In thair was a great shining ●●ght/ and fro the body came a moche 〈◊〉 odour/ Dyonyse in a pistle to ●●ymothee/ saith of the death of paul ●●us/ In that hour full of heaviness my well-beloved brother/ the boucher saying Paul make ready thy neck/ then blessed paul looked up in to heaven marking his forehead and his breast with the sign of the cross/ and thenne said anon/ my lord jesus christ in to thy hands I comende my spirit etc/ And then without heaviness & compulsion he stretched forth his neck/ and received the crown of martyrdom/ The bocher so smiting of his heed/ The blessed martyr paul took the keverchif and unbonde his eyen/ and gathered up his owen blood and put it therein/ & delivered to the woman/ then the boucher returned/ and plantille met him and demanded him saying/ where hast thou left my master/ The knight answered he lieth without the town with one of his fellows/ and his visage is covered with thy keverchief/ and she answered & said I have now seen peter and paul enter in to the city clad with right noble vestementis/ and also they had right fair crowns upon their hedes more clear and more shining than the son And hath brought again my keverchief all bloody which he hath delivered me/ For which thing and work many believed in our lord and were baptised And this is that saint dyonyse saith/ And when Nero herd say this thing he doubted him and began to speak of all these things with his philosophers and with his friends/ & as they spoke to gydre of this matter/ paul came in and the yates shit and stood tofore Cezar and said/ Cezar loo here is tofore the paul the knight of the king perdurable/ and not vaynavysshed/ Now believe then certainly that I am not deed but alive/ But thou Chaytyf shalt die of an evil death/ By cause thou hast slay the servants of god And when he had said thus he vanished away/ And nero what for dread and what for anger he was nigh out of/ his wit/ and witted not what to do then by the counseyl of his friends he unbonde patrocle and barnabe/ and let them go where they would/ And the other knights longynus master of the knights and aggestus came on the morn to the sepulchre of paul/ and there they found two men praying that were luke and titus/ And between them was paul/ And when luke & titus saw them they were abashed & began to flee/ & anon paul vanished away/ and the knights cried after them and said/ we come not to grieve you/ but know ye for troth that we come for to be baptised of you/ Like as paul hath said whom we saw now praying with you/ when they heard that/ they returned and baptized them with great joy/ The heed of saint paul was cast in a valley/ And for the great multitude of other hedes of men that Were there slain and thrown there it could not be known which it was/ It is red in th'epistle of saint Dyonyse that on a time the valley should be made clean/ And the heed of saint paul was cast out with tother heads/ And a shepherd that kept sheep took it with his staff/ and set it up by the place where his sheep grazed/ he saw by iij nights continually and his lord also a right great light shine upon the said heed/ then they went and told it to the bishop & to other good christian men/ which anon said truly that is the heed of saint poule/ And then the bishop with a great multitude of christian men took that heed with great reverence/ & set it in a tablette of gold/ and put it to the body for to join it thereto/ then the patriarch answered we know well that many holy men been slain and their hedes been desperpled in that place/ Yet I doubt whether this be the heed of paul or no/ but late us set this heed at feet of the body and pray we unto almighty god that if it be his heed/ that the body may torn and join it to the heed/ which pleased well to them all and they set the heed at feet of the body of paul/ And thenne all they prayed/ And the body turned him & in his place joined him to the heed/ & thenne all they blessed god and thus knew verily that that was the heed of saint paul/ this saith saint dionyse And saint Gregory telleth that there was a man that fill in despair in the time of justyn th'emperor/ And made ready a cord to hang himself/ & alway he cried on saint paul saying saint paul help me/ then came there a black shadow saying to him/ high the good man make an end of that thou hast begun/ And he allway made ready the cord saying/ most bussyd paul help me/ And when all was ready there came another shadow as it had been of a man said to him that stirred him/ flee hens thou most wretch/ For paul the advocate is comen then the foul shadow vanished a way/ and the man coming again to himself and casting away the cord took condign penance for his offence and trespass/ In the same epistle a for said saint denyse bewaileth the death of his master paul with mild words saying/ who shall give tears to mine eyen/ and to my brows a fountain of water that I may weep day and night that the light of the church is extinc And who is he that shall not weep & wail/ and cloth him with clothes of morning and sorrow/ And in his mind be greatly abashed/ Loo Peter the fundament of the church & glory of seyntes and holy apostles is goon fro us/ And hath left us orphamns/ Paul also the teacher and comfortoure of the people is failed to us and shall no more be found/ which was father of faders/ doctor of doctors/ pastor of pastors/ profoundness of wisdom/ a tromp souning high things/ And a preacher of truth/ I say verily paul to be most noble of thappostles & never weary of preaching of the word of god he was an earthly angel an heavenly man/ image and similitude of divinity/ and hath us all forsaken ●edy and unworthy in this despised world/ And is goon unto cryst his god his lord and friend/ Alas my brother thymothee best beloved of my soul/ where is thy master/ thy father and lover/ from whence shall he great the any more/ loo thou art made an orphan and remaynest alone/ Now he shall no more write to the with his own hand/ my dearest son/ woe to me my brother thymothee/ what is happened to us/ of heaviness/ of darkness/ & harm/ By cause we be made orphans/ Now come not his epistles to the In which he wrote/ paul the little servant of jesus christ/ Now he shall no more write to the cities saying/ receive ye my well-beloved son/ shut my brother the books of the prophets and claps them/ For we now have none enterpretour of the parablies ne paradygmes/ ne their dictes/ david the prophet bewailed his son and said/ woe to me/ who shall grant me to die for the my son/ woe to me/ And I may say woe to me/ master mine verily woe to me/ now the concourse of thy disciples coming to rome and seeking cesseth and faileth/ Now no man saith/ late us go and see our doctors/ and ask we them how us behoveth to rule the churches to us commised/ And shall interpret and expone to us the seyenges of our lord jesus christ and of the prophets/ verily woe to these sons my brother thymothee/ that been deprived of thayr spiritual father/ And also to us that been deprived of our spiritual masters which gathered to guider understanding and science of the old and new law/ And put them in their epistlis/ where is now the renewing of paul and the labour of his holy feet/ Where is the mouth speaking and the tongue counseylling/ and the spirit well plesing his god/ Who shall not weep and wail/ For they that have deserved glory & honour toward god/ been put to death as malefactors and wicked men/ woe to me that be held in that hour his blessed body all bewrapped in his innocent blood/ Alas my father and doctor/ thou were not guilty of such a death/ now whither shall I go for to seche thee/ the glory of christian men and praising of good true men/ who shall stint thy voys that swooned so high in the church in preaching the word of god/ loo thou hast entrid in to thy lord and thy god whom thou hast desired with all thine affection jerusalem and Rome be evil friends For they been equal in ill/ jerusalem hath crucified our lord Ihu christ/ and rome hath slain his apostles Ihrlm serveth him that they crucified/ And Rome in solempnysing glorifyeth them that it hath slay/ and now my brother thymothee these been they whom thou lovedest/ and desyredest with all thy heart/ like as saul and jonathas that were not departed in life ne in death/ and so I am not departed fro my lord and master/ but when ill and wicked men depart us/ And the separation of one hour shall not be alway/ For his soul knoweth them that love him though they speak not to him which now been f●r from him/ And at the day of the great resurrection they shall not be departed from him/ Hec dyonysyus/ saint john Crisostm saith in the book of praising of saint paul/ and commendeth this glorious apostle moche saying/ what is founden sufficient in commendation of him sith all the goodness that is in man/ the soul possedeth it only/ And hath it in him/ And not only of a man but also of the angels/ And in what manner we shall say to you here after Abel offered sacrifice and of that he was praised/ but we shall show the sacrifice of paul/ And it shall appear greater in as moche as heaven is heyer than the earth/ For paul sacrified himself every day/ And offered double sacrifice in heart and in body which he mortefyed he offered not sheep ne neat/ but he sacrefyed himself in double wise/ and yet that sufficed him not/ but he studied to offer to god all the world/ For he environed all the world that is under heaven/ and made angels of men/ And more over the men that were like fiends/ He changed them to angels/ who is he that is found pareil or like to this sacrifice/ which paul with the sword of the holy ghost offered up to the autar which is above heaven/ Abel was slain by treason of his brother/ but paul was slain of them whom he desired to with draw & save fro Innumerable evillies His deaths were so many that they may not well be numbered/ he had as many as he levied days/ Noah as it is red kept himself his wife & his children in the ark/ but paul in a more perri●ous and older flood in an ark not made with boards with pitch & glue/ But with epistles made for boards/ delivered and saved the universal world fro the floods of error and of sin/ This Ark or ship was not born to one place but it was sent through the universal world/ ne limed with pitch ne glue/ but the boards thereof were anointed with the holy ghost/ He took them that were worshippers of reasonable beasts almost more fools than unreasonable beasts for to be the followers of angels/ He overcame that ark in which was received the crow/ and sent him out again/ and closing a wolf therein/ whose woodness he could not change/ But this paul took falcons and kites/ and made of them doves/ And excluded all woodness and ferocite fro them/ and brought to them the spirit of meekness/ Somme fail of abraham that at the commandment of god left his country and kindred/ but how may he be come compared to paul/ which not only left his country and kindred/ but also himself and the world also he forsook and despised all thing/ and required to have but one thing/ and that was the charity and love of Ihesu christ/ Ne he desired things/ present/ ne things to come etc but abraham put himself in parel for to save his brother's son But paul sustained many parelliss for to bring the universal World fro perils of the devil/ and brought other to great surety with his own death/ Abraham would have offered his son isaac to god/ but paul brought neither friend ne neighbour/ But offered himself to god a thousand times/ Some meruele of the paciens of isaac For he suffered the pits that he made to be stopped/ but paul not beholding the pits stopped with stones/ ne his owen body beaten only/ But them of whom he suffered great pains/ he studied to bring to heaven/ And the more this well was stopped/ so much the more it flowed out streams in shedding of water of scripture of meekness and of patience/ ¶ Of the patience of jacob scripture merueylleth/ which abode seven year for his spouse/ But who hath that soul of an ademant that may follow the patience of paul/ For he abode not only seven year for christ his spouse/ but all his life time/ he was not only brent with the heat of the day/ ne suffered only the frost of the night/ But suffering temptations/ now with beatings/ now stonied with stones/ And always among his torments caught the sheep & drew them to the faith from the mouth of the devil/ And also he was made decorate and made fair with the chastity of joseph/ And here I doubt lest some would take it for a losing for to praise here paul/ which crucifyeng himself not only the beauty of mennis bodies but all such things that were seen to be fair and clear that he beheld set no more by them then we do by a little ashes or filth/ and abode unmovable as a deed man to a deed man/ all men wonder at job/ for he was a marvelous champion/ but paul was not only troubled by months/ but many years enduring in agony/ and all weigh appeared clear/ He put not away the woodness of his flesh with a sherde or shell but he ran daily as the understanding mouth of a lion/ and fought against innumerable temptations which were more tolerable than a stone/ which not of iij or iiij ffrendes/ but of all men and of his brethren he suffered obprobryes/ and was confused and cursed of them all/ and he took ever meekly and patiently/ job was a man of great hospitality and had cure of pour people/ and that he did was to sustain the filth of the flesh/ But saint paul laboured to help the sickness of the souls/ ¶ job opened his house to every man that came/ But the soul of paul showed him to the universal world/ job had sheep and oxen Innumerable And of them he was liberal to pour men/ Poule had no pocessyon safe his body/ And with that he ministered sufficiently to them that had need/ which in a place saith/ unto my nescessytes/ and to them that were with me these hands have ministered/ And to holy job were yeven worms/ wounds/ and sores which did to him much pain and sorrow/ but & thou will consider paul that shall see/ beatings hungers/ chains/ and perils that he suffered of his known men/ and of strangers/ he suffered of all the world business for the churches/ and brenning for sklaundres/ thou mayst see that he was harder than any stone/ and his soul overcame with infirmity iron & adamant/ what job suffered with his body/ That paul sustained with his mind which is more grievous than any worm/ And oft his eyen flowed of tears not only on days/ But also on nights/ he was more tormented than a woman in the birth of her child wherefore he said/ My little children whom yet I bring forth/ Moses chas for to be defaced out of the book of life for the health of the jews/ and offered himself to perish with other/ But paul would not only perish with his kindred but that all other should be saved would be cast down from ever lasting joy/ And moyses repugned against pharaoh/ And paul against the devil every day/ He for one people of the jews/ And paul fought for all the universal world/ Not by sweet/ but by blood/ saint john the baptist/ eat locusts and wild honey/ but paul in the middle of the world was as straight in his conversation/ as saint john was in desert Not only he was fed with locusts and wild honey but with moche fouler meet he was content/ For oft he left his necessary meet for the fervent study that he had to preach the word of god/ Truly there appeared in saint johan great constance in preaching against herodiades But Paul not one ne two ne three but he corrected Innumerable men set up in high power/ And also older tyrants/ It resteth now that we compare paul to Angellys In which we shall preach a great thing for with all charge/ they obeyen unto god/ which david saith merueylling/ that they be mighty in virtue/ And ever done the commandments of god/ And also the prophet saith/ that he maketh his angels spirits/ And his mynystres fire brenning/ And all this we may find in paul/ that like to fire and a spirit he hath run throvoute all the world/ and with his preaching hath purged it/ And yet he hath not sorted heaven/ and that is wonderful/ For he conversed such as in heaven/ & was yet environed with his mortal flesh/ A lord how moche be we worthy damnation/ when we see all good things to be assembled in one man/ And we study not to follow the lest part of them/ Ne he had in this world none other thing/ Ne none other nature/ ne none other soul dyssemblable to us/ ne dwelling in none other world/ but in the same earth & the same region/ also under the same laws nourished and manners/ and he surmounteth all men that now been or have been by virtue of his courage/ Ne this thing is not to be merueilled in him only/ that for the abundance of devotion he felt no pain/ But he recompensed in him the virtue for his reward/ And when he saw that his death approached/ He called other to the delight of his joy saying/ Make ye joy and rejoice ye with me/ And certainly he hasted more to wrongs & Injuries which he suffered for his true preaching/ And was gladder thereof than he were boden to a feast of great joy/ For he desired more death than bodily life/ & he desired more poverty than richesses/ & travail than rest/ for in his rest he chaas rather weeping than rest He used to pray more for his enemies than other do for their friends And above all other thing he dread the wrath of god/ And had none other desire/ But only to please god And he forsook not only all present things/ But all things that been for to come/ He refused all prosperities that ever were or ever shall be in earth/ and if we shall speak of heavenly things/ thou shalt see the love of him in Ihu cryst/ And with this love he thought himself blessed/ he converted not to be fellow with angels ne archangelies ne with none order of angels but he coveted more with the love of god to be lest of them that be punished/ than without his love to be among sovereign honours/ & that was to him most greatest torment for to depart fro his love/ for that departing should 〈◊〉 him an hell & pain withouten end And on that other side for to use the charity of christ was to him life world and promission/ and all goods with out number/ And so he despised all that we dread/ like as we despise an herb putrefyed and rotten/ he reputed the tyrants conspiring their furor in to the apostles/ like as bitings of flees/ and he reputed death cruelness & a thousand torments/ but as a play or game of children/ whiles he suffered them for crystes sake/ he thought he was made more fair with binding of chains/ Than he had be crowned with a diadem/ For when he was constrained to be in prison/ he thought he was in heaven/ And he received more gladlier betings and wounds/ than other victories/ he loved no less sorrows than medes/ For he reputed though sorrows in stead of rewards/ And such things that been to us cause of sorrows were unto him great delight/ And was ever embraced with great weepings wherefore he said/ who is slandered & I burn not/ and who can say I delight in sorrowing/ many been wounded with the death of their children/ & take comfort when they may weep enough/ & it is most grievance to them when they been restrained from their weeping/ In like wise paul night & day had consolation of his tears & weeping/ there could no man weep ne bewail his own defaults/ as he bewailed other men's defaults/ for like as thou weenest him to be in torment that weepeth the perishing for his sins the which desire to be excluded fro the joy of heaven to th'end that they might be saved/ for he felt as much the perishing of other souls as he felt or trowed himself to perish/ to what thing may he thenne be likened/ to what iron/ or to what adamant/ For he was stronger thenne any adamant/ & more precious than gold or gemmys/ that one matter he overcome with strength & that other with precyousnes/ thenne we may say that paul is more precious than all the world & all that is therein/ For he fleyhe as he had had wings through all the world in preaching/ and he despised all labours & perils/ as though he had been without body/ And like as he posseded heaven so he despised all earthly things And like as iron that is laid in the fire is made all fire/ Right so paul embraced with charity was made all charity/ And right as it had been a common father of all the world/ so he loved all men and surmounted all other faders bodily and ghostly by curiosity and pity/ And desired and hasted him to yield all men to god & to his kingdom/ as though he had engendered them all/ This holy paul that was so simple and used the craft to make baskettis came to so great virtue/ that in the space of thirty year he converted to the christian faith/ the persees and parthes/ them of meed/ the yndes and the Scites/ the Ethiopes/ the Saromates and saracens/ and more over all manner men/ and like as fire put in straw or in towhe wasteth it/ right so wasted paul all the works of the fiend And when he was led through the great see/ he joyed him as greatly as though he had been led to see an empire/ And when he was entered in to Rome/ It sufficed him not to abide there/ but he went in to spain/ And was never idle ne in rest/ But was always more brenning than fire in the love to preach the word of god/ Ne dread no parrellies/ ne had no shame of despites/ But was ever ready unto battle/ And anon showed himself peaceable and amiable/ And when his disciples saw him bound in chains for all that he ceased not to preach whiles he was in prison/ wherefore some of the brethren considering his teaching took the more strength to them/ And were more constant against the enemies of crystes faith/ & all this and much more saith saint john grisostom/ which were over moche to write here but this shall suffice/ then late us pray unto almighty god that by the merits of saint paul we may have forgiveness of our sins and trespasses in this present life that after the same we may come to ever lasting joy in heaven/ Thus endeth the commemoration of saint paul th'apostle and doctor/ Here followen the lives of the seven brethren/ THe seven brethren were sons of saint felicity whose names be januarie/ ffelix/ philippe/ siluanus/ alexander vitalis and marcialis/ Alle these were called by the commandment of the emperor antony/ to fore publyen the provost/ And then the provost counseled the mother that she sholld have pity upon herself and on her sons/ who answered and said/ Neither for thy flattering ne by thy blaundesshing words thou mayst not draw me to thy desire/ ne with thy threatenings thou mayst not break me I am assured of the holy ghost whom I have that I shall a live overcome thee/ And better shall vanquish the when I am deed/ & then she turned her to her sons & said/ My sons see the heaven and look upward my dearest children/ for christ abideth you there ffyght ye strongly for cryst/ and show you faithful & true in the love of Ihu christ/ & when the provost heard that/ he commanded that she should be smeton and buffeted/ and as the mother & her sons abode most constantly in the faith/ the mother seeing & comforting them/ they were slain with diverse tormentis/ & saint gregore calleth this blessed felicity more than a martyr/ for she suffered seven times death in her seven sons/ and the eight time in her proper body/ and he saith in his omelye that saint felicity in believing was the handmaid of christ & in preaching was made the martyr of christ & she dread to leave after her for to live her seven sons in prison like as worldly friends dread lest they should die in prison/ she childed & bore them by the holy ghost/ whom she had born to the world of her flesh/ & them whom she knew well were of her own flesh/ she might not see die without sorrow/ but it was the force of the love within forth/ that overcame the sorrow of the flesh/ and I have said by right this woman to be more than a martyr that so oft hath be extinct in her sons in which she hath therein multiplied martyrdom/ she overcame the victory of martyrdom when for the love of god her only death sufficed her not/ And they suffered death about the year of our lord Cx under decius th'emperor/ Here endeth the passion of the seven brethren The life of saint Theodora THeodora was a noble woman and a fair in Alysaunder in the time of zenone th'emperor/ and had a rich man to her husband & dreading god/ The devil having envy to the holiness of theodore/ enticed a rich man of the town in to the concupiscence of her/ which sent to her divers messengers and yefts requiring that she would assent to his desire/ but she refused their message and despised the yefts/ he was so busy on her & so much grievous that she could have no rest/ & was almost overcome/ at last he sent a witch/ & promised to her many things if she could bring about that she should consent to his desire/ & she went & exhorted her to do this sin with the man & to have pity on him/ To whom she said that to fore god all things were known/ wherefore she would in no wise do so great a sin & this false enchaunteresse said/ what somever is done in the day time god seeth & knoweth/ But what is done after the son is down in the west & is dark/ god knoweth no thing thereof/ to whom theodora said/ sayest thou truth/ ye verily I tell you truth/ And so the woman being deceived bad the man should come at nyggt and she should accomplyssh his will & desire/ and when this ill woman had told this to the man/ he was glad & joyful and kept his hour and had his will of her/ and departed/ theodora returning to herself began to weep most bitterly/ and smote her visage and breast saying/ Alas Alas I have lost my soul/ And have destroyed the beauty of my name/ her husband came fro without/ and fond his wife so sorrowing and desolate/ desired to know the cause for to comfort her/ But she would receive no consolation/ On the morn early she went to a monastery of nuns/ and demanded of the abbess/ if god could know any sin done and commised by night after the day was passed To whom she said/ Nothing may be hid fro god/ For god seeth and knoweth all that is done in what hour it be commised by night or day/ And then she wept bitterly saying/ give me the book of the gospels that sum lot may fall to me/ And she opening the book fond wreton/ Quod scripsi scripsi/ then she returned home to her house/ And on a day when her husband was out/ she cut of her here/ and clad her with the clothes of her husband/ and went to a monastery of monks which was xviij mile thence/ And hied her/ and there required that she might be received with the monks/ She was demanded of her name and she said that she was named Theodorus/ And there she was received/ And meekly did all thoffices/ and her service was acceptable to every body/ After certain years/ th'abbot called brother theodorik for to yoke the oxen/ and commanded her that she should go to the cite and fetch oil/ her husband wept moche for sorrow/ & dread lest she were goon away with an other man/ And the angel of god appeared to him & said Arise early and stand in the way of the martyrs Peter and paul/ and she that shall meet thee/ is thy wife/ which done theodora with her camellis came and seeing her husband/ knew him well/ And said within herself/ alas good husband how moche labour do I that I may have forgiveness of the sin that I have done to thee/ And when she approached him she salowed him saying/ Our lord give the joy my lord He nothing knew her/ And when he had long abiden he held him deceived/ And a voys said to him/ he that yesterday salowed thee/ was thy wife/ Theodora was of so great holiness that she did many miracles/ She saved a man all to torn with a wild best by her prayers/ And she cursed that best/ and suddenly it died and fell down/ The devil could not suffer her holiness/ appeared to her saying/ Thou strumpet above all other and advoulterer/ thou hast forsake thy husband for to come hither and despise me/ By my might & power I shall raise a battle against thee/ and but I make the renye the crucified god/ say it am not I/ She made the sign of the cross/ And anon the devil vanished/ On a time as she returned fro the city/ And in a certain place was herberowed/ a wench came to her in the night saying/ sleep with me this night/ whom she refused And then this wench went to another/ that lay in the same hostery/ when her belly began to sweet/ she was demanded of whom she had conceived And she said that monk hath lain by me/ when the child was born they sent it to the abbot of the monasteri which blamed sore theodorik/ and he meekly demanded that it might be forgiven him/ but he was cast out of the monastery/ and took the child upon his shoulder/ and so she abode out of the monastery seven year/ and norisshid the child with the milk of the beasts/ the devil having envy of her moche patience in the likeness of her husband he transfygured him/ & came and said to her/ come now thou my wife/ for if thou hast lain with another man I forgive it thee/ and she had supposed it had be her husband/ and said I shall no more dwell with thee/ for the son of johan the knight hath lain by me/ and I will do penance for that I have sinned against thee/ & she made her preyer/ and anon the devil vanished away/ and knew that it was the devil/ another time the devil would make her afferd for devils came to her in the likeness of terrible wild beasts/ and a certain man said to 'em/ eat ye this strumpet she thenne prayed/ and anon they vanished away/ Another time a multitude of knights came whom a prince tofore and the other worshipped him/ which knights said to theodore arise & worship our prince/ which answered I worship and adore my lord god and when it was told to the prince/ He commanded that she should be brought to fore him/ And to be tormented with so many torments/ that she should be esteemed for deed/ And then she made her prayers/ And all the multitude vanished away/ Another time she saw there moche gold/ and she blessed her and commended her to god/ And it vanished away/ another time she saw a basket born full of all manner of good meet/ And he that bore it said to her/ The prince that beat the saith/ that thou shouldest take this and eat/ for he did it unwittingly/ she blessed her & anon he vanished away when the seven year were complete that she had been out of the monestarye/ the abbot considering her patience took her in again in to the monastery with her child/ And uneath two year after when she had laudably accomplished her observance/ she took the child & closed it with her in her cell/ And when the abbot knew thereof he sent certain of his monks to take heed what she did and said/ And she embracing the child and kissing said My sweet son the time of my death cometh/ I leave and command the to god/ take him for thy father and helper And my sweet son see that thou fast and pray/ And serve my brethren devoutly/ And she this saying gave up her spirit and slept in our lord/ About the year of grace four hundred sixti and x/ which the child beholding began to weep bitterly/ In that same night was a vision showed to th'abbot in this wise/ him seemed that a great marriage was made and thereto came angels prophets martyrs and all seyntes/ And in the middle of them was a woman beset about with great glory/ And they that assisted her worshipped her/ And a voys was herd saying/ This is theodoryk the monk that was falsely accused of a child/ And seven times been changed on her She is chastised/ for she defouled the bed of her husband/ And then th'abbot awoke/ And astonied went with his brethren to her cell/ and fond her their deed/ And they entered in and uncovered her/ And fond that she was a woman/ the abbot sent for the father of the wench that sklaundred her and said to him/ the man that hath lain by thy daughter is now deed And took away the cloth/ And so knew that she was awoman/ And all that heard hereof were in great dread/ The angel of god spacke to the abbot saying/ Arise hastily and take thy horse and ride in to the city/ And him that thou meet take and bring him with thee/ And forth he road/ And met with a man running/ Whom th'abbot demanded whither he ran/ And he said/ my wife is now deed/ and I go to see her & the abbot took & set the husband of theodora on his horse/ And came to gydre weeping moche sore and with great reverence and solemnity buried her/ The husband of Theodora entered in to the cell of his wife and abode therein/ Till that he died in our lord The child following his nurse Theodora flowered in all honest/ And when th'abbot of the monestory was deed/ He was elect with one voys of the covent for to be abbot/ then late us pray to this holy saint/ Theodora/ To pray to almighty god for us AMEN/ Thus endeth the life of saint Theodora/ Here followeth the life of saint Swithine bishop/ SAint Swithyne the holy confessor was born besides wynchester in the time of saint Egberte king/ he was the seven king after kenulf that saint byryne christened/ For saint austin christened not all england in saint athelbertus days/ but saint byryne christened the west party of england in the days of kenulf the king/ And that time this holy saint Swythyne served our lady so devoutly/ that all peole that knew him/ had great joy of his holiness And elmeston that was in that time bishop of wynchester made him priest And thenne he lived a straiter living than he did before/ And he become then so holy in living/ that king Egbert made him his chancellor/ and chief of his counsel and set ethulf his son and his heyer under his rule and guiding/ And prayed him to take heed to him that he might be brought up virtuously/ And within short time after the king died/ And then his son ethulf was made king after him And he guided this land full well & wisely that it increased greatly in good living through the counseyl of saint Swythyne/ ¶ And when Elmeston the bishop of wynchester was deed/ Swythyne was made bishop there after him whereof the people were full glad & by his holy living he caused the people to live virtuously/ And to pay truly their tithes to god and holy church/ ¶ And if any church fell down or was in decay/ saint Swythyne would anon amend it at his own cost/ ¶ Or if any church were not hallowed he would go thither a foot and hallow it/ For he loved no pride ne to ride on gay horse/ ne to be praised ne flattered of the people which in these days such things be used over moche god cease it/ saint Swythyne guided full well his bishopric/ And did much good to the town of wynchester in his time/ He did do make without the west gate of the town a fair bridge of stone at his proper cost/ And on a time there came a woman over the bridge with her lap full of eggs/ And a rechelles felaw struggled and wrestled with her/ And broke all her eggs/ And it happened that this holy bishop came that way the same time And bad the woman let him see her eggs/ And anon he lift up his hand and blessed the eggs/ And they were made hole and sound everichone by the merits of this holy bishop/ And being then glad thanked god and this holy man for the miracle that was done to her/ and soon after died king ethulf/ And his son Egbert rained after him/ And after him was athelbert king/ And in the third year of his reign died this blessed bishop saint Swythyne/ And when he should die he charged his men to bury him in the churchyard For the people should not worship him after his death/ ¶ For he loved no pomp by his life/ Ne none would have after his death/ ¶ He passed to our lord the year of grace viij hundred and uj/ And he lay in the church or he was translated an hundred and ix year/ And odd dayees/ But in the time of holy king Edgar his body was translated and put in a shrine in th'abbey of wynchester by saint dunstone and Ethelwold/ And the same year was saint Edward king and martyr shrined at shaftesbury/ these two bishops dunston and Ethelwold were warned by our lord to see that these two holy seyntes Swythyne and Edward should be worshipfully shrined/ ¶ And so they were within short time after/ And an holy man warned Ethelwold whiles he lay seek to help that these two holy bodies might be shrined/ ¶ And then he should be parfyghtly whole/ And so endure to his lives end/ And the token is/ that ye shall find on saint swithiness grave/ Two rings of iron nailed fast thereon ¶ And assoon as he set hand on the rings they come of/ of the stone and no token was seen in the stone/ where they were fastened in/ and when they had taken up the stone fro the grave/ they set the rings to the stone again/ And anon they fastened to it by themself/ And then this holy bishop gave laud and praising to our lord for this miracle/ And at opening of the grave of saint Swythyne such a sweet odour and savour issued out the king edgar and all the multitude of people were fulfilled with heavenly sweetness/ ¶ And a blind man received there his sight again/ And many men heeled of divers sickness & maladies by the merits of this holy saint/ saint Swythyne/ to whom ●ate us prey/ that he be our advocate to the good lord for us etc Here endeth the life of saint Swithyne Here followeth the translation of saint Thomas of caunterbury THe Translation of the glorious martyr saint thomas of Caunterbury we shall shortly rehearse ●●to the laud and praising of almighty god/ Then in the fifty year after his passion/ which was the year of jubilee/ that is of remission/ For of ancient time the thirty year was called the year of the jubilee of pardon and remission/ and is yet used among religious men/ For when a religious man hath continued in his cedar l year/ then he shall be admitted to make his jubilee/ and that made/ he is pardonned and hath remission of many observances that to fore he was bouden unto/ then in this year of jubilee fro his passion was the solemnity of his translation accomplished In the time of honoryus the third pope of that name/ The which granted yearly remyssyons and Indulgencies so great and large/ that tofore in no time of mind hath be seen any pope's to have granted and yeven like/ then late us call to mind that on a Tuesday his translation was accomplished/ On the Tuesday happened to him many things/ On a Tuesday he was born/ On a Tuesday he was exiled/ On a tewsday our lord appeared to him at pounteney in france saying thomas my church shall be glorified in thy blood/ On a tewsday he returned fro his exile/ And on a tewsday he suffered martyrdom/ then how his holy translation was fulfilled now ye shall here/ The reverend father in god/ Stephen archbishop of canterbury Richard bishop of salisbury/ Waltere the prior of the same with the covent with spiritual song and devout ympnes when it was night went to the sepulchre of this holy martyr/ And all that night/ and day of his translation they persevered in prayers and fastings/ And after midnight iiij priests elect & thereto chosen approaching to his body took up the holy heed with great devotion & reverence And unto them all offered it for to kiss it/ then th'archbishop/ and all the other made great honour to it/ & took all the relics of the precious body/ And laid them in a chest/ and shut it fast with iron locks/ And set it in a place for to be kept unto the day that the translation should be solemnized/ ¶ The day then of this holy translation being common There were present a great Innumerable multitude of people/ as well of rich as of pour/ there was pandulphus a legate of our holy father the pope/ and two archebysshopis of france of reins and arensis with many other bishops and abbots/ And also king harry the third with earls & barons which king himself took the chest upon his shoulders/ and with the other prelate's & lords brought it with great joy and honour in to the place where it is now worshipped/ and was laid in a fair and much rich shrine/ At whose holy translation were showed by the merits of this holy martyr saint Thomas many miracles/ To blind men was given their sight/ To deef men their hearing/ To dumb men their speech/ And to deed men was restored life/ Among all other there was a man by cause of great devotion that he had for to be at this holy translation and visit the holy martyr which came to the bridge at braynforde by london/ And when he was in the middle of the bridge meeting there one was cast in to the water/ This man not forgetting himself called saint Thomas unto his help and besought him not to suffer his pilgrym to perish ne to be there drowned/ And five times he sank down to the ground/ And five times aroose above the water/ And then he was cast to the dry ground Then he affirmed that he received no water in to his mouth ne in to his eris that died to him grievance ne hurt that he felt/ safe in his falling/ he felt in his mouth a little salt water And added more thereto saying that when he sank/ A bishop held him up that he might not sink/ This holy translation was done and accomplished the year of our lord/ MCCxx/ In the nonas of evil at three of the clock the thirty year after his passion/ For this glorious saint our lord hath showed many great miracles/ as well by his life/ as after his death & martyrdom For a little to fore his death a young man died/ and was raised again by miracle/ And he said that he was led to see the holy order of saints in heaven And there he saw a seat void/ And he axed for whom it was/ and it was answered to him that it was kept for the great bishop of england saint thomas of canterbury/ there was also a simple priest that daily song none other mass but of our lady/ whereof he was put to to saint thomas his ordinary/ whom accused he opposed & fond him full simple of cunning/ wherefore he suspended him and inhybited him his mass/ wherefore this priest was full sorry/ and prayed humbly to our blessed lady/ that he might be restored again to say his mass/ And thenne our blessed lady appeared to this priest and bade him go to saint Thomas and bid him by the token/ that the lady whom thou servest hath sewed his shirt of here with red silk which he shall find there as he laid it/ that he give the leave to sing mass/ and assoil the of his suspending and thine Inhybyting & restore the again to thy service/ and when saint Thomas herd this/ he was greatly abashed/ and went & fond like as the priest had said/ And then assoiled him and licensed him to say mass as he did before commanding him to keep this thing secret as long as he lived/ There was a lady in england/ that desired greatly to have grey eyen/ For she had a conseyt she should be the more beautevous in the sight of the people/ and only for that cause she made a vow for to visit saint Thomas upon her bare feet/ and when she came thither/ and had devoutly made her prayers to have her desire Suddenly she wax start blind/ And then she perceived that she had offended and displeased our lord in that request/ And cried god mercy of that offence/ And besought him full meekly to be reestored of her sight again/ And by the merits of the blessed saint Thomas/ she was restored to her sight again/ and was glad to have her old eyen/ And returned home again/ and lived holily to her lives end/ Also there was a lords carver that brought water to him at his table to whom the lord said/ if thou ever hast stolen any thing of mine/ I pray god and saint thomas that thou have no water in the basin/ And suddenly it was all void of the water/ & dry/ And there was he proved a thief there was a tame bird kept in a cage which was learned to speak/ And on a time he fled out of the cage and sleygh in to the field/ And there came a sparhawke/ and would have take this bird and pursued after/ And the bird being in great dread cried saint Thomas help/ like as he had heard other speak/ and the sparrowhawk fell down deed/ And the bird escaped harmless Also there was a man that saint thomas loved much in his days/ and he fell in a grievous sickness/ wherefore he went to the tomb of saint Thomas to pray for his health/ and anon he had his desire and was all hool/ and as he turned homeward being all hool/ then he began to dread lest this health should not be most profitable for his soul/ then he returned again to the tomb of saint Thomas/ And prayed if his health were not profitable to his soul/ that his old sickness might come again to him/ And it came anon again to him and endured unto his lives end/ And in like wise there was a devout blind man which had his sight restored to him again by the merits of saint thomas/ but after he repented him for he could not be so quiet in his mind as he was before/ he had then so moche letting by seeing the vanities of the world/ wherefore he prayed to our lord that by the merits of saint Thomas he might be blind again to the world as he was before/ & anon he had his desire/ & lived after full holily to his lives end/ who should tell all the miracles that our blessed lord hath showed for this holy martyr it should over much endure/ For ever sith his passion unto this day god hath showed contynwelly for him many great miracles/ then late us pray this holy saint to be a special advocate for us wretched sinners unto our lord god/ who bring us unto his ever lasting bliss in heaven Amen Thus endeth The translation of saint Thomas martyr/ Here followeth the life of saint Kenelm king and martyr ●Aynt kenelme martyr was king of a part of england by wales/ his father was king to fore him/ and was named kenulph & founded the abbey of wynchecomb/ and set therein monks/ and when he was deed he was buried in the same abbey/ And that time wynchecombe was the best town of that country/ In england been iij pryncipaul rivers And they been tamyse/ Severn/ and Humbre/ This king kenelme was king of wurceter shire warwik shire and gloucester shire/ and the bishop of wurcetre was bishop of those iij shires and he was king also of Derby shire cheshire/ shropppyre/ staffordshyre/ her fordchyre/ notyngham shire/ norhampton shire/ Bokynghamshyre/ oxfordshire leycetreshyre/ and lyncolnshyre/ Alle this was called the march of wales/ and of all those country's saint kenelm was king & wynchecombe that time was chief cite of all these shires and in that time were in england uj kings/ And before that/ Oswold had been king of all england/ And after him it was departed in saint kenelmes days/ kenulf his father was a full holy man/ And dornemyld and quendrede were sisters of saint kenelme and kenulf his father died the year of our lord viij Cxix/ then was kenelme made king when he was seven year of age/ And his sister dornemild loved him moche/ and they lived holily to gydre to their lives end/ but quyndrede that other sister turned her to wickedness/ and had great envy at her brother kenelme/ by cause he was so rich above her/ and laboured with all her power to destroy him by cause she would be queen and regne after him and let make a strong poison/ and gave it to her brother/ But god kept him that it never grieved him/ & when she saw that she could not prevail against the king in that manner/ She laboured to Askeberd which was chief ruler about the king/ and promised to him a great sum of money/ and also her body at his will/ if he would slay this young king her brother/ And anon they accorded in this treason/ And iij this while & that same time this young holy king was a sleep and dreamed a marvelous dream/ For him seemed that he saw a tree stand by his beds side/ and that the height thereof touched heaven/ and it shined as bright as gold/ and had fair branches full of blossoms and fruit/ And on every branch of this tree were tapers of wax brenning and lamps light/ which was a glorious sight to behold and him thought that he climbed upon this tree/ And askeberd his governor stood beneath and hew down this tree that he stood on/ And when this tree was fallen down this holy young king was heavy & sorrowful/ & him thought there came a fair bird which flewgh up to heaven with great joy/ And anon after this dream he awoke/ and was all abashed of this dream/ which anon after he told to his norice named wolwelyne/ And when he had told to her all his dream/ She was full heavy/ and told to him what it meant And said his sister and the traitor askaberde had falsely conspired his death For she said to him/ that he had promised to quendrede to slay thee/ And that signifieth that he smiteth down the tree that stood by thy beds side/ And the bird that thou sawest flee up to heaven signifieth thy soul that angels shall bear up to heaven after thy martyrdom/ And anon after this askaberde desired the king that he should go & disport him by the woods side named Clent and as he walked the young king was all heavy and laid him down to sleep/ & thenne this false traitor purposed to have slain the king/ and began to make the pit to bury him in/ But anon as god would the king awoke/ & said to this askaberd that he laboured in vain/ for god will not that I die in this place/ But take this small rod/ and there as thou shalt set it in the earth/ there shall I be martyred/ And then they went forth to gydre a good way thence/ till they came to an hawthorn/ And there he pight the rod in th'earth/ and forthwith incontinent it bore green levys/ and suddenly it wax to a great ash tree/ the which standeth there yet unto this day/ and is called kenelms ash/ and there this askaberd smote of this holy young kings heed/ And anon his soul was born up in to heaven in likeness of a white dove/ and then the wicked traitor drew the body in to a great valley between ij hills/ and there he made a deep pit & cast the body therein and laid the heed upon it/ And whiles he was about to smite of the heed/ The holy king kneeling on his knees said this holy canticle Te deum laudamus/ till he came to this veers/ Te martirum candi datus/ And therewith he give up his spirit/ to our lord Ihesu christ in likeness of a dove/ as afore is said/ Thenne anon this wicked man askaberd went to quendrede and told to her all along how he had done/ whereof she was full glad/ And anon after took on her to be queen/ and charged on pain of death that no man should speak of kenelme/ And after that she abandounned her body to wretched living of her fflessh in lechery/ & brought her owen men to wretched living/ And this holy body lay long time after in that wooed called Clent/ For no man durst fetch him thence to bury him in hallowed place for fere of the queen queen dread/ & it was so that a pour widow by which had a white Cow/ which every day was driven in to the wood of clent/ And anon as she was there she would depart and go in to the valley where kenelme was buried/ and there rest all the day sitting by the corpse without meet/ And every night come home with other beasts fatter and gave more milk than any of the other kine/ And so contynwed certain years/ whereof the people marveled/ that she ever was in so good point and eat no meet/ That valley where as saint kenelmes body lay is called Coubage/ After on a time as the pope song mass at rome in saint Peter's church/ Suddenly there came a white dove and let fall a scrowe on the altar whereon the pope said his mass/ And these words were wreton therein in letters of gold/ In Clent in Coubage/ kenelme king barn/ lieth under a thorn/ his heed of shorn/ And when the pope had said his mass He showed the scrowe to all the people But there was none that could tell what it mente/ till at last there came an english man/ And he told it openly tofore all the people what it meant And then the pope with all the people gave laud and praising to our lord/ and kept that skrowe for a relic/ And the fest of saint kenelme was hallowed that day solemnly through all rome/ And anon after the pope sent his messengers in to england to the archbishop of caunterbury named wylfryde/ And bade him with his bishops go and seek the place where the holy body lieth/ which is named Cowbage in the wood of clent And thenne this place was soon known/ by cause of the miracle that was showed by the white cow/ and when th'archbishop with other bishops & many other people came thither and fond the place/ anon they let dig up the body/ and took it up with great solemnyte/ And forth with sprang up in the same place where as the body had lain a fair well which is called saint kenelmes well unto this day where moche people have been heeled of divers sickness and maladies/ And when the body was above th'earth/ their fell a strife between them of worcettershyre and of gloucetreshyre/ who should have this body/ And then a full good man that was there among them gave counseyl that all the people should lie down and sleep and rest them for the wether was then right hoot/ And which of the two shires that god would should first awake/ they to take this holy body and go their way/ And all thepeple agreed thereto And laid them down to sleep/ And it happened that th'abbot of wynchecombe and all his men awoke first/ And they took up the holy body and bore it forth toward wynchecomb till they came upon an hill a mile fro the abbey And for heat and labour they were nigh deed for thirst/ And anon they prayed to god and to this holy saint to be their comfort/ And then the abbot pight his croos in to thearth/ and forth with sprang up there a fair well whereof they drank and refreshed them much/ And then took up this holy body with great solemnity/ And the monks received it with procession solemnly and brought it in to th'abbey with great reverence/ joy and mirth And the bells swooned and were rung without man's hand/ And then the queen quendrede demanded what all this ringing mente/ And they told her how her brother kenelme was brought with procession in to th'abbey And that the bells rungen with out man's help/ And then she said in great scorn/ that is as true said she as both mine eyen fall upon this book/ and anon both her eyen fell out of her heed upon the book/ And yet it is seen on this day/ where they fill upon the sauter she read that same time/ deus laudem/ & soon after she died wretchedly/ & was cast out in to a foul mire/ & then after was this holy body of saint kenelme laid in an honourable shrine/ where as our lord showeth daily many a miracle/ To whom be given laud and praising world with outen end Amen/ Thus endeth the life of saint Kenelm king and martyr Here followeth the glorious life and Passion of the blessed virgin and martyr saint Margarete/ And first of her name ¶ Of saint margarete MArgarete is said of a precious gem or owche that is named a Margaryte/ Which gem is white/ little and virtuous/ So the blessed margarete was white by virginity/ lityl by humility/ and virtuous by operation of miracles/ The virtu of this stone is said to be against effusion of blood/ against passion of the heart/ and to comfortation of the spirit/ In like wise the blessed margarete had virtue against shedding of her blood by constance/ For in her martyrdom she was most/ constant/ and also against the passion of the heart/ that is to say/ temptation of the devil/ For she overcame the devil by victory/ and to the confortation of the spirit by doctrine/ for by her doctrine she comforted moche people and converted to the faith of christ/ Theophynus a learned man wrote the legend THe holy saint margarete was of the city of antioch daughter of theodosye patriarch & prince of the idols of paynims/ And she was delivered to a norice for to be kept And when she came to parfyght age she was baptized/ wherefore she was in great hate of her father/ On a certain day when she was xv year of age/ & kept the sheep of her nurse with other maidens/ The provost olybryus passed by the way where as she was/ And considered in her so great beauty and farines/ that anon he burned in her love and sent his servants/ and had them take her and bring her to him/ For if she be free/ I shall take her to my wife/ and if she be bond I shall make her my concubyn/ And when she was presented to fore him/ he demanded her of her lineage/ Name and religion And she answered that she was of noble lineage/ and her name margarete And christian in religion/ To whom the provost said/ Two the first things been convenient to thee/ that is that thou art noble/ and art called margarete/ which is most fair name/ But the third appertaineth no thing to thee/ that so fair a maid & so noble should have a god crucified/ To whom she said/ how knowest thou that christ was crucified/ he answered by the books of christian men/ To whom margarete said/ O what shame is it to you/ when ye read the pain of christ and the glory/ And believe one thing and deny another/ And she said and affirmed him to be crucified by his will for our redemption/ and now liveth ever in bliss and then the provost being wroth commanded her to be put in prison/ And the next day following commanded that she should be brought to him and thenne said to her/ O good maid have pity on thy beauty/ And worship our god's/ that thou mayst be well/ To whom she said/ I worship him that maketh the earth to tremble whom the see dreadeth/ and the winds and creatures obey/ To whom the provost said but if thou consent to me/ I shall make thy body to be all to torn to whom margarete said/ Cryst gave himself over to the death for me/ & I desire gladly to die for cryst/ then the provost commanded her to be hanged in an instrument to torment the people/ and to be cruelly first beaten with rods/ and with iron combs to rend and draw her flesh to the bones in so much that the blood ran about out of her body/ like as a stream runneth out of a fresh springing well/ they that were there wept and said/ O margarete verily we been sorry for thee/ which see thy body so foul and cruelly torn and rend/ O how thy most beauty hast thou lost for thine incrudelyte and misbelieve/ Now believe and thou shalt live/ then said she to them/ O evil counsellors depart ye and go fro me/ This cruel torment of my flesh/ is salvation of my soul/ then she said to the provost/ Thou shameless hound and insatiable lion thou hast power over my flesh/ but christ reseruyth my soul/ The provost covered his face with his mantle/ For he might not see so moche effution of blood/ and then commanded that she should be taken down/ and to shut her fast in prison/ and there was seen a marvelous brightness in the prison of the keepers/ And whiles she was in prison she prayed our lord that the fiend that had fought with her/ he would vysible show him unto her/ And then appeared an horrible dragon and assailed her and would have devoured her/ but she made the sign of the cross/ And anon he vanished away/ And in another place it is said that he swallowed her in to his belly she making the sign of the cross/ And the belly broke a sondre and so issued out all hool and found/ this swolowing and breaking of the belly of the dragon is said that it is apocryfum/ After this the devil appeared to her in likeness of a man for to deceive her/ And when she saw him/ she went to prayer/ & after aroos and the fiend came to her and took her by the hand/ and said/ It sufficeth to the that thou hast done/ But now cease as to my person/ She caught him by the heed/ and threw him to the ground/ and set her right foot on his neck saying/ lie still thou fiend under the feet of a woman/ The devil then cried/ O blessed margarete I am overcomen/ if a young man had overcomen me I had not retched/ But alas I am overcomen of a tender virgin/ wherefore I make the more sorrow For thy father and mother have been my good friends/ She then constrained him to tell/ why he came to her/ And he answered/ that he came/ to her to counsell her for to obbeye the desire and request of the provost/ then she constrained him to say wherefore he tempted so moche and so oft christian people To whom he answered that naturally he hated virtuous men/ and though we be oft put aback from 'em/ yet our desire is moche to exclude 'em from the felicity that they fill fro/ for we may never obtain ne recover our bliss that we have lost/ And she thenne demanded what he was/ and he answered/ I am named veltis/ one of them whom Solomon closed in a vessel of brass/ And after his death it happened that they of babylon fond this vessel/ And supposed to have founden great treasure therein/ and broke the vessel/ & thenne a great multitude of us devils flew out & filled full the air always awaiting & espying where we may assail rightful men/ And when he had said thus/ she took of her foot and said to him flee hens thou wretchid fiend/ and anon th'earth opened/ & the fiend sank in/ then she was sure/ For when she had overcome the master/ She myhht lightly overcome the minister then the next day following when all the people was assembled/ she was presented tofore the judge/ And she not doing sacrifice to their false gods/ was cast in to the fire/ and her body broiled with brenning brands in such wise that the people marveled that so tender a maid might suffer so many tormentis/ And after that they put her in a great vessel full of water fast bounden that by changing of the tormentis/ the sorrow and feeling of the pain should be the more/ but suddenly the earth trembled/ and the air was hideous/ and the blyssyd virgin with out any hurt issued out of the water saying to our lord/ I beseech the my lord that this water may be to me the font of baptism in to ever lasting life/ And anon there was heard great thunder/ and a dove descended from heaven and set a golden crown on her heed/ then um men believed in our lord/ and for crystes love they all were beheaded by the commandment of the provost Olybryus that time in campolymeth the city of Aurelya/ Then Olybryus seeing the faith of the holy margarete Inmevable/ And also fearing that other should be converted to the christian faith by her gave sentence & commanded that she should be beheaded then she prayed to one malcus that should behede her that she might have space to pray/ And that gotten she prayed to our lord saying/ ffader almighty/ I yield to the thankings that thou hast suffered me to come to this glory beseeching to pardon them that pursue me/ And I beseech the good lord that of thy abundant grace thou wilt grant unto all them that writ my passion/ read it/ or here and to them that remember me that they may deserve to have plain remission & forgyfnes of all their sins/ And also good lord if any woman with child traveling in any place call on me/ that thou wilt keep her fro peril/ and that the child may be delivered fro her belly without any hurt of his members/ And when she had finished her prayer there was a voys herd fro heaven/ saying that her prayers were herd and granted/ And that the yates of heaven were open and abode for her/ and bad her come in to the country of ever lasting rest/ then she thanking our lord aroos up and bad the hangman accomplish the commandment of the provost/ To whom the hangman said/ God forbid that I should slay the virgin of christ/ to whom she said if thou do it not thou mayst have no part with me/ then he being afeard and trembling smote of her heed/ & he falling down at her feet gaf up the ghost/ then Theofynus took up the holy body/ and bare it in to antioch and buried it in the house of a noble woman and widow named sinclecia And thus this blessed & holy virgin saint margarete suffered death & received the crown of martyrdom/ the xiij kalends of August as is founden in her story/ and it is red in an other place that it was the iij ydus of evil/ Of this virgin writeth an holy man and saith/ The holy and blessed margarete was full of the dread of god/ sad stable and worshipful in religion/ arrayed with compunctyon/ laudable in honest and singular in patience/ and nothing was founden in her contrary to christian religion/ hateful to her father/ and by loved or our lord Ihu Cryst/ then late us remember this holy virgin that she pray for us in our needs etc Here endeth the life of saint Margarete Here followeth of saint prayed virgin/ SAint prayede was sister of saint potenciane/ which were sisters of the seyntes Nonati & thymothe/ which were informed in the faith of thappostles/ And when the cruel persecution was of many christian men and were martyred and slay they buried the bodies of the holy martyrs/ & gave all their goods and faculties to pour people for gods love/ and at last they slept in our lord and died about the year of our lord Clx under Mark antony the provost Here followeth the life of saint mary magdalene/ And first of her name/ Marry is as much to say as bitter/ or a lighter/ or lighted by this been understanden three things that been three the best parts that she chaas/ That is to say/ part of penance/ part of contemplation within forth/ And part of heavenly glory/ and of this triple party is understanden that is said by our lord mary hath chosen the best part/ which shall not be taken fro her/ The first part shall not be taken from her by cause of th'end which is the folownyg of bless sydnes/ The second by cause of continuance/ for the continuance of her life is continued with the contemplation of her contrary/ The third by reason of perdurablenes/ And for as much as she chafe the best part of penance/ she is said a bitter see/ for therein she had moche bitterness/ And that appeared in that she wept so many tears that she weshe therewith the feet of our lord And for so moche as she chaas the part of contemplation withinforth she is a lyghtar/ for there she took so largely/ that she spread it abundantly She took the light there/ with which afterward she enlumyned other/ And in that she chaas the best part of the heavenly glory/ she is said the light For then she was enlumyned of parfyght knowledge in thought & with the light in clearness in body/ magdalene is as much to say as abiding culpable/ Or magdalene is Interpreted closed or shut/ or not to be overcomen Or full of magnificence/ by which is showed what she was to fore her conversion/ and what in her conversion/ and what after her conversion/ For to fore her conversion she was abiding guilty by obligation to ever lasting pain/ In the conversion she was garnished by armour of penance/ She was in the best wise garnished with penance/ For as many delyces as she had in her/ So many sacryfyses were founden in her/ And after her conversion she was praised by over abundance of grace/ For where as sin habounded/ grace over abounded and was more etc Of mary Magdalene Marry Magdalene had her surname of Magdalo a castle and was born of right noble lineage & parentis which were descended of the lineage of kings/ And her father was named Sirus/ and her mother Eucharye/ She with her brother lazare/ and her sister Martha posseded the castle of magdalo/ which is two mile fro nazareth/ and bethanye the castle which is nigh to jerusalem/ and also a great part of Jerusalem/ which all these things they departed among them/ In such wise that mary had the castle magdalo/ Whereof she had her name magdalene/ And lazare had the part of the cite of jerusalem/ & martha had to her part bethany/ And when mary gave herself to all delyces of the body/ And lazare intended all to knighthood martha which was wise governed nobly her brother's part/ & also her sisters/ and also her owen/ and admynestred to knights/ And her servants and to poor men such necessities as them needed/ Nevertheless after th'ascension of our lord they sold all these things and brought the valwe thereof and laid it at the feet of the appostlies/ then when magdalene abounded in richesses/ And by cause delight is fellow to richesses and abundance of things/ and for so moche as she shone in beauty greatly and in richesses so much the more she submised her body to delight/ and therefore she boast her right name/ and was called customably a sinner/ and when our lord Ihu cryst preached there and in other places/ She was inspired with the holy ghost/ And went in to the house of Simon leprous where as our lord dined/ then she durst not by cause she was a sinner appear tofore the Just and good people/ but remained behind at feet of our lord/ and wash his feet with the tears of her eyen/ and dried them with the here of her heed/ and anointed hem with precious ointment/ For thenabytantes of that region used baynes and ointments for the over great brenning & heat of the son/ And by cause that Simon the pharisee thought in himself/ that if our lord had been a very prophet/ he would not have suffered a sinful woman to have touched him/ then our lord reproved him of his presumption/ and foryaf the woman all her sins/ And this is she that same marry magdalene to whom our lord gave so many great yefts/ And showed so great signs of love/ that he took from her seven devils/ he embraced her all in his love/ and made her right familiar with him/ he would that she should be his hostess/ And his procuress in his journey/ he oft times excused her sweetly/ For he excused her against the pharisee which said that she was not clean/ and unto her sister that said that she was idle/ and unto judas said that she was a wastresse of good/ and when he saw her weep/ he could not withhold his tears/ And for the love of her he raised lazare which had be four days deed/ and healed her sister fro the flux of blood which had holden her seven year/ And by the merits of her he made marcel chambriere of her sister martha to say that sweet word/ blessed be the womb that bore thee/ and the paps that gaf the suck/ but after saint ambrose it was martha that said so/ And this was her chambriere/ This marry magdalene said it is she that wash the feet of our lord and dried them with the here of her heed/ & anointed them with precious ointment/ and did solemn penance in the time of grace/ And was the first that chaas the best part which was at the feet of our lord/ an heard his preaching/ which anointed his heed/ and at his passion was nigh unto the cross/ which made ready ointments/ and would enoint his body and would not depart fro the monument/ when his descyples departed/ To whom Ihesu christ appeared first after his resurectione/ and was fellow to the appostlies/ and made of our lord appostolesse of thappostles/ Thenne after th'ascension of our lord the xiv year fro his passion/ long after that the jews had slain saint Stephen/ and had cast out the other disciples out of the jewery which went in to diverse contrayes and preached the word of god Theridamas was that time with thappostles saint maxyme which was one of the lxxij disciples of our lord to whom the blessed marry magdalene was commised by saint peter/ and then when the descyples were departed/ saint maxyme/ mary magdalene/ and lazar her brother martha her sister Marcelle chaumberer of martha/ and saint cedonye which was born blind & after enlumyned of our lord/ all these to gydre & many other christian men were taken of the miscreants and put in to a ship in the see without any takyl or rother/ for to be drowned/ but by the purveyance of almighty god they came all to marcel/ where as none would receive them to be lodged/ they dwelled and abode under a porch to fore a temple of the people of that contrary And when the blessed marry magdalene saw the people assembled at this temple for to do sacrifice to th'idols/ she aroos up peaceably with a glad visage a discrete tongue and well speaking/ And began to preach the faith & law of Ihesu christ/ and withdrew them fro the worshipping of th'idols/ then were they admarveled of the beauty of the reason/ and of the fair speaking of her/ And it was no marvel that the mouth that had kissed the feet of our lord so deboneyrly and so goodly should be inspired with the word of god more than the other/ And after that it happened that the prince of the province and his wife made sacrifice to th'idols for to have a child/ And marry magdalene preached to them Ihu cryst/ And forbade them though sacrefyses And after that a little while marry Magdalene appeared in vision to that lady saying/ wherefore hast thou so much richesse/ and sufferest the poor people of our lord to die for hunger & for cold/ And she doubted and was afeard to show this vision to her lord And then the second night she appeared to her again and said in like wise and adjusted thereto menaces/ if she warned not her husband for to comfort the power and needy/ And yet she said nothing thereof to her husband/ And thenne she appeared to her the third night when it was dark and to her husband also with a frowning & angri visage like fire like as all the house had burned/ And said thou tyrant & member of thy father the devil with that serpent thy wife that will not say to the my words/ thou restest now enemy of the cross/ which hast filled thy belly by gluttony with divers manner of meats and sufferest to perish for hunger the holy Seyntes of our lord/ Liest thou not in a palace wrapped with clothes of silk/ And thou seest 'em without herberough descomforted/ And ghost forth and takest no regard to them/ Thou shalt not escape so ne depart without punishment thou tyrant and fellow because thou hast so long tarried/ And when marry magdalene had said thus/ she departed away Thenne the lady awoke and sighed/ And the husband sighed strongly also for the same cause and trembled/ And then she said sir hast thou seen the sweven that I have seen/ I have seen said he that I am greatly amerueylled of/ And am sore afeared what we shall do/ And his wife said It is more profitable for us to obey her/ then to run in to the ire of her god whom she prechyth/ For which cause they received them in to theyer house and ministered to them all that was necessary and needful to them/ then as Marie magdelene preached on a time/ The said prince said to her/ weenest thou that thou mayst defend the law that thou preachest/ And she answered/ Certainly I am ready to defend it/ as she that is confirmed every day by miracles/ and by the predication of our master saint peter/ which now sitteth in the see at rome/ To whom then the prince said/ I and my wife been ready to obey the in all things/ if thou mayst get of thy god whom thou preachest that we might have a child/ And then marry magdalene said that it should not be left therefore/ And then prayed unto our lord that he would vouchsafe of his grace to give to them a son/ And our lord herd her prayers/ And the lady conceived then her husband would go to saint peter for to wite if it were true that marry magdalene had preached of Ihesu christ/ then his wife said to him/ What will ye do sir/ ween ye to go with out me/ nay when thou shalt depart I shall depart with thee/ and when thou shalt return again I shall return/ and when thou shall rest and tarry I shall rest & tarry/ To whom her husband answered and said/ dame it shall not be so/ For thou art great and the perils of the see been without number/ thou mightest lightly perish/ thou shalt abide at home & take heed to our posessyons/ And this lady for no thing would not change her put poos/ But fell down on her knees at his feet sore weeping requiring him to take her with him/ And so atte last he consented and granted her request/ then marry magdalene set the sign of the cross on their shoulders to th'end that the fiend should not enpesshe ne let them in thayer journey/ then charged they a ship abundantly of all that was necessary to them/ And left all their things in the keeping of marry magdalene/ And went forth on their pilgrimage/ And when they had made their course and sailed a day and a night/ there arros a great tempest and orage/ And the wind increased and grew over hidouse in such● wise that this lady which was great and nigh the time of her childing began to wax feeble & had great anguishes for the great wawes and troubling of the see/ and soon after began to travail and was delivered of a fair son by accasyon of the storm and tempest/ And in her childing died/ and when the child was born he cried for to have comfort of the tetes of his mother/ and made a piteous noise/ Alas what sorrow was this to the father/ to have a son born which was cause of the death of his mother/ And he might not live/ for there was none to nourish him/ Alas what shall this pilgrim do/ that seeth his wife deed/ and his son crying after the breast of his mother/ And the pilgrim wept strongly and said/ Alas caitiff alas what shall I do/ I desired to have asone/ and I have lost both the mother and the son/ and the mariners thenne said/ this deed body must be cast in to the see/ or else we all shall perish/ for as long as she shall abide with us/ this tempest shall not cease/ And when they had taken the body for to cast it in to the see/ the husband said abide & suffer a little/ and if he will not spare to me my wife/ yet at lest spare the lityl child that crieth/ I pray you to tarry a while for to know if the mother be a swoon of the pain/ and that she might revive/ and whiles he thus spacke to them the shipmen espied a mountain not far fro the ship/ And then they said that it was best to set the ship toward the land and to bury it there and so to save it fro devouring of the fishes of the see/ and the good man did so moche with the mariners/ what for prayers and for money that/ they brought the body to the mountain/ and when they should have digged/ for to make a pit to lay the body in/ they fond it so hard a Roche that they might not enter for hardness of the stone/ & they left the body there lying & covered it with a mantle/ and the father laid his lityl son at breast of the deed mother/ & said weeping/ O marry magdalene why camest thou to marsele to my great loss & evil adventure why have I at thine Instance entreprysed this journey/ hast thou required of god that my wife should conceive and should die at the childing of her son/ for now it behoveth that the child that she hath conceived and born perish because it hath no norice/ This have I had by thy prayer/ and to the I command them to whom I have commended all my goods/ And also I commend to thy god if he be mighty that he remember the soul of the mother/ That he by thy prayer have pity on the child that he perish not/ then covered he the body all about with the mantle and the child also/ And then returned to the ship/ And held forth his journey/ And when he came to saint peter/ saint peter came against him/ And when he saw the sign of the cross upon his shoulder/ He demanded him what he was/ and wherefore he came/ and he told to him all by order/ To whom peter said/ peace be to thee/ thou art well come/ and hast believed good counsel And be thou not heavy/ If thy wife sleep/ And the little child rest with her For our lord is almighty for to give to whom he will/ and to take away that he hath given/ and to restablisshe and give again that he hath taken/ And to torn all heaviness and weeping in to joy ¶ Thenne Peter lad him in to Iherusalem and showed to him all the places where Ihu cryst preached and did miracles/ and the place where he suffered death/ And where he ascended in to heaven/ And when he was well informed of saint Peter in the faith/ And that two year were passed sith he departed fro marselle/ He took his ship fort return again in to his country/ and as they sailed by the see/ they came by the ordinance of god by the roche where the body of his wife was left and his son/ then by prayers and yefts he did so moche that they arrived thereon/ And the little child whom marry magdelene had kept went oft scythes to the see side/ and like small children took small stones and threw them in to the see/ And when they came they saw the little child playing with stones on the see side/ as he was wont to do/ and then they marveled moche what he was/ And when the child saw them/ which never had seen people tofore was afeard and ran secretly to his mothers breast and hide him under the mantle/ And then the father of the child went for to see more apertly/ And took of the mantle/ And fond the child which was right feyr suking his mothers breast/ then he took the child in his arms and said/ O blessed marry magdalene I were w●l happy and blessed if my wife were now alive/ and might live and come again with me in to my country/ I know verily and believe without doubt/ that thou that hast given to me my son/ and hast fed & kept him ij year in this roche/ ¶ Mayst well restablisshe his mother to her first health/ And with these words the woman respired and took life and said like as she had been awaked out of her sleep/ O blessed marry magdalene/ thou art of great merit and glorious/ For in the pains of my deliverance thou were my midwife/ And in all my necessities thou hast accomplysshid to me the service of a chaumberer/ And when her husband herd that thing/ he admerueylled moche and said/ lyvyst thou my right dear and best beloved wife To whom she said/ ye certainly I live and am now first come fro the pilgrimage/ fro whence thou art come/ And all in like wise as saint peter lad the in Iherusalem/ And showed to the all the places where our lord suffered death/ was luryed/ And ascended to heaven/ And many other places I was with you with mary magdalene/ which lad and accompanied me/ And showed to me all the places which I well remember and have in in mind/ And there recounted to him all the places and the miracles that her husband had seen/ And never failed of one article ne went out of the way fro the sooth/ And then the good pilgrim received his wife and his child/ And went to ship And soon after they came to the port of cornewaille/ And they fond the blessed marry magdalene preaching with her disciples/ And then they kneeled down to her feet/ And recounted to her all that had happened to them And received baptism of saint maxymyn/ And then they destroyed all the temples of th'idols in the city of marse●le/ And made churches of Ihu christ/ And with one accord they chaas the blessed saint lazare for to be bishop of that cite/ And afterward they came to the city of Ays/ And by great miracles and preaching they brought the people there to the faith of Ihesu christ/ and there saint maxymyn was ordained to be bishop/ In this mean while the blessed marry magdalene desirous of sovereign contemplation/ sought a right sharp desert/ and took a place which was ordained by th'angel of god/ and abode there by the space of thirty year without knowledge of any body/ In which place she had no comfort of running water/ ne solace of trees ne of herbs/ And that was because our redeemer did do show it openly/ That he had ordained for her refection celestial/ and no bodily meats/ And every day at every hour canonycal she was lift up in thayer of thangellis/ And herd the glorious song of the heavenly companies with her bodily ●eres/ Of which she was fed and filled with right sweet meats/ and then was brought again by th'angels unto her proper place/ in such wise as she had no need of corporal nourishing/ It happened that a priest which desired to lead a solitary life took a cell for himself a twelve forlonge fro the place of marry Magdalene/ On. a day our lord opened the eyen of that priest/ and saw with his bodily eyen in what manner the Angels descended in to the place where the blessed magdalene dwelled/ and how they left her in to thayer/ and after by the space of an hour brought her again with divine praisings to the same place/ and then the priest desired greatly to know the truth of this marvelous vision/ and made his prayers to almighty god/ and went with great devotion unto the place/ and when he approached nigh to it to a stones cast/ His these began to sweet and wax feeble/ and his entrails began within him to lack breath and sigh for fere and assoon as he returned he had his these all hool/ & ready for to go/ And when he enforced him to go to the place/ all his body was in languor & might not move/ and then he understood that it was a secret celestial place where no man human might come/ & then he called the name of Ihu and said/ I conjure the by our lord/ that if thou be a man or other creature reasonable that dwellist in this cave/ that thou answer me/ and tell me the troth of thee/ And when he had said this three times/ the blessed marry magdalene answered/ Come more near/ and thou shalt know that thou desirest/ & thenne he came trembling unto the halt way and she said to him/ Remember'st thou not of the gospel of marry magdalene the renowned sinful woman which wash the feet of our saviour with her teeris/ and dried them with the here of her heed/ & deserved to have forgiveness of her sins/ & the priest said to her I remember it well that is more than thirty year that holy church believeth and confessith that it was done & then she said I am she that by the space of thirty year have been her without witting of any person/ and like as it was suffered to the yesterday to see me In like wise I am every day life up by the hands of th'angels in to thayer/ and have deserved to here with my bodily eeris the right sweet song of the company celestial/ And because it is showed to me of our lord that I shall depart out of this world/ Go to Maxymyne/ and say to him that the next day after the resurrection of our lord in the same time/ that he is accustomed to arise & go to matins that he alone enter in to his oratory and that by the ministry and service of Angellys he shall find me there/ And the priest herd the boys of her like/ as it had be the boys of an angel but he saw nothing and then anon he went to saint maxymyn and told to him all by order/ then saint maxymyn was replenished of great joy And thanked greatly our lord/ And on the said day and hour as is aforesaid he entered in to his oratory/ And saw the blessed marry magdalene standing in the choir or chore yet among th'angels that brought her/ and was lift up fro thearth the space of ij or iij cubyttiss/ And praying to our lord she held up her hands/ and when saint maxymyn saw her he was afeard to approach to her/ And she returned to him and said/ come hither mine own father and flee not thy daughter/ And when he approached & came to her/ as it is red in the books of the said saint maxymyn For the customable vision that she had of angels every day/ the chyere and visage of her shone as clear as it had been the rays of the son/ And thenne all the clerks and the priests afore said were called/ And marry magdalene received the body and blood of our lord of the hands of the bishop with great abundance of tears/ and after she stretched her body tofore the altar/ And her right blessed soul departed fro the body and went to our lord/ and after it was departed there issued out of the body an odour so sweet smelling that it remained there by the space of senen dayees to all them that entered in/ ¶ And the blessed maxymyn anointed the body of her with divers precious ointments/ and buried it honourably/ And after commanded that his body should be buried by hers after his death/ Egesippus with other books of josephus accorden enough with the said story/ ¶ And josephus saith in his tratye that the blessed man magdalene/ After the ascension of our lord for the brenning love that she had to Ihesu christ/ ¶ And for the grief and descomfort that she had for the absence of her master our lord she would never see man/ but after when she came in to the country of Ays/ She went in to desert and dwelled there thirty year without knowing of any man or woman/ And he saith that every day atte seven hours canonyques she was life in to thayer of the angels/ But he saith that when the priest came to her/ He fond her enclosed in her cell/ And she required of him a vestment/ And he delivered to her one/ which she clothed and covered her with/ And she went with him to the church and received the commynyon/ and then made her prayers with joined hands/ and rested in peace In the time of charles the great in the year of our lord vijClxxj Gerard duke of burgoyne might have no child by his wife/ wherefore he gaf largely alms to the poor people/ & founded many churches and many monasteries/ & when he had made th'abbey of visiliacense/ he & th'abbot of the monasteri sent a monk with a good reasonable fellowship unto ays for to bring thither if they mygt of the relics of saint marry magdalene/ & when the monk came to the said cite/ he fond it all destroyed of paynims/ then by adventure he fond the sepulchre/ for the writing upon the sepulchre of marble showed well that the blessed lady marry magdalene rested and lay there/ and th'history of her was marvelously entailed & coruen in the sepulchre/ and then this monk opened it by night and took the relics/ and bore them in to his lodging and that same night marry magdalene appeared to that monk saying/ doubt the nothing make an end of thy work/ then he returned homeward until he came half a mile fro the monastery But he might in no wise remove the relics fro thence/ till that th'abbot & monks came with prosessyon and received them honestly/ And soon after the duke had a child by his wife/ There was a knight which had a custom every year to go a pilgrimage unto the body of saint marry magdalene which knight was slain in battle And as his friends wept for him lying on the byere/ they said with sweet and devout quarrels/ why she suffered her devout servant to die without confession and penance/ then suddenly he that was deed aroos all they being sore abashed/ And made one to call a priest to him/ and confessed him with great devotion/ And received the blessed sacrament And then rested in peace/ There was a ship charged with men and women that was perished and all to broke/ And there was among them a woman with child which saw herself in peril to be drowned/ And cried fast on mary magdalene for succour and help making her avow that if she might be saved by her merits and escape that peril if she had a son she should give him to her monastery/ And anon as she had so avowed/ A woman of honourable habit and beauty appeared to her and took her by the chin/ and brought her to the rivage all safe/ And the other perished and were drowned/ And after she was delivered and had a son and accomplished her avow like as she had promised/ Some say that marry magdalene was wedded to saint john th'evangelist when christ called him fro the wedding/ and when he was called fro her she had thereof Indignation/ that her husband was taken fro her/ & went & gave herself to all delight but by cause it was not covenable that the calling of saint john should be occasion of her damnation/ therefore our lord converted her mercifully to penance and because he had taken fro her sovereign delight of the flesh/ he replenished her with sovereign delight spiritual to fore all other/ that is the love of god & it is said that he ennoblesshed saint john to fore all other with the sweetness of his famyliarite/ by cause he had taken him fro the delight aforesaid/ there was a man which was blind on both his eyen/ & did him to be led to the monastery of the blessed marry magdalene for to visit her body/ his leader said to him that he saw the church/ And thenne the blind man escried and said with an high voys/ O blessed mary magdalene help me that I may deserve ones to see thy church/ And anon his eyen were opened and saw clearly all things about him/ There was another man that wrote his sins in a cedule and laid it under the coverture of the altar of marry magdalene meekly praying her that she should get for him pardon & foryevenes'/ and a while after he took the cedule again and fond all his sins effaced and stricken out/ Another man was holden in prison for debt of money in irons/ And he called unto his help oft times mary magdalene/ ¶ And on a night a fair woman appeared to him and broke all his irons/ and opened the door/ and commanded him to go his way/ and when he saw himself loose he fled away anon/ ¶ There was a clerk of flanders named Stephen risen and mounted in so great and desordonnate felony that he haunted all manner sins/ ¶ And such thing as aperteyned to his health he would not here Nevertheless he had great devotion in the blessed mary magdalene and fasted her vigil/ And honoured her feste/ And on a time as he viseted her tomb/ He was not all asleep nor well awaked/ when Marie magdalene appeared to him like a moche fair woman sustained with two angels one on the right side and another on the life side/ And said to him looking on him despytously/ Stephen/ why reputest thou the deeds of my merits to be unworthy/ wherefore mayst not thou at instance of my merits and prayers be moved to penance/ For sith the time that thou begannest to have devotion in me/ I have alway prayed god for the firmly/ Arise up therefore and repent thee/ And I shall not leave the till thou be reconciled to god/ And thenne forthwith he felt so great grace shed in him/ That he forsook and renounced the world and entered in to religion/ And was after of right parfyght life/ And at death of him mary Magdalene standing beside the bier with angels which bore the soul up to heaven with heavenly song in likeness of a white dove/ then late us pray to this blessed mary Magdalene that she get us grace to done penance here for our sins/ that after this life we may come to her in ever lasting bliss in heaven Amen Thus endeth the life of saint marry Magdalene/ Here followeth the life of saint Appollynare/ And first the Interpretation of his name/ Appollynare is said of pollens that is shining and Ares that is virtue/ That is to say shining in virtues/ Or it is said of Apollo/ which is as much to say as marvelous and naris/ that is discretion/ as who saith he was a man of marvelous discretion/ or he is said of/ A/ that is without and polluo and ears/ that is to say virtuous with out pollution of vices/ ¶ Of saint Appollynare APpollynare was disciple of saint Peter th'apostle/ and of him be was sent to raven from rome/ and there he healed the wife of the tribune and judge of the town/ and baptized her with her husband and household which thing was told & showed to the provost/ and anon he did do arrest apppllynare and led him to the temple of jupiter for to do sacrifice to him and he said to the priests of th'idols that the gold and silver that was set abouteethydollies had been better to have be given to pour men/ than to be yeven to devils/ And then he was anon taken & beaten sore with staves that he was left half deed/ but he was taken up of his disciples and brought in to the house of a widow/ And there was kept & refreshed seven months fro thence he came to the city of clacense And there he healed a noble man which was dumb/ And as he entered in to an house there was a maid which had an unclean spirit within her which crying said go from hens thou servant of god or I shall make the to be bounden hands and feet/ and to be drawn out of the cite/ whom anon appollynar rebuked/ and constrained the spirit to go out and depart fro the maid// then when he had thus called the name of our lord upon the dumb man and had so cured him/ And delivered the maid of the wicked spirit moo than uc men believed in our lord Ihesu cryst/ The paynims then beat him with staves and for bad him that he should not nempne the name of Ihesu christ/ he then lying on th'earth cried and saying that Jesus' was very god/ Then they made him to stand bare foot upon brenning coals/ And yet always he preached constantly the law of Crist/ and then they seeing that he would not cease/ droof him out of the cite/ That time rufus patricius duke of the cite of ravenna had a daughter seek/ and did do call appollynare to hele her/ and assoon as appollynare entered in to the house his daughter deyde/ to whom rufus saide would god thou hadst not entered in to my house/ for the great gods been wroth therefore and would not hele my daughter what mayst thou do to her/ to whom Appollynare said be thou not afeard but promise to me that if the maid arise thou shalt not for●ede her to follow her maker/ which when he had promised he made his prayer & anon the maid aroos/ and knowleched the name of christ/ and was baptized with her mother and a great multitude of people/ and she abode a virgin/ and when Cezar heard hereof he wrote to the provost of the pretoyre that he should make oppollynare to do sacrifice or to put him in exile The provost then seeing that he would do no sacrifice/ commanded that he should be beaten with staves/ and to be tormented on the gallows/ where as he alway most constantly preached the name of our lord/ then he commanded to cast hot scalding water in his fresh wounds/ And he sore bounden with great weight of iron should have be sent in to exile/ That seeing the christian and so great felenye done to him were moved in their courage/ Ran upon the paynims and of them slew more than two hundred/ And when the provost saw that he hide himself/ And commanded appollynare in to a straight and hard prison/ And after bond him sore with chains/ and set him in a ship with three clerks following him and so sent him forth in exile/ where only he with two clerks and two knights escaped the peril of the tempest/ And though knights he baptized/ After this he returned again to ravenne/ And was taken of the paynims/ And lad to the temple of jupiter/ whose symulacre when he saw/ he cursed it/ And suddenly it fell down/ And when the bishops saw that they presented him to Thauro the judge/ whose son which was blind saint Appollynare made to see/ And when the judge saw that/ He believed on him/ And made him to dwell four year with him in his house/ After this when the bishops had accused him to vespasian/ Vespasian commanded who somever did any wrong to the gods/ He should do satisfaction/ Or to be prived froth city/ It is not rightful said he that we should avenge the gods/ But they themself may avenge them of their enemies if they be wroth/ then demostenes patricyus seeing that he would do no sacrifice delivered him unto a centurion then being christian/ by whose prayer he went in to the street of lepers/ And that he should there hide him from the woodness of the paynims/ But the people followed him and beat him unto the death/ where he abode and lived by the space after of vin days/ And preached to his disciples/ And then give up his spirit unto our lord and died/ and there was honowrably buried about the year of our lord lxx/ under vespasian/ of this martyr saith saint ambrose in his preface/ appollynare most worthy bishop was sent fro pet●r prince of the apostles to ravenne/ for to show the name of Ihu unto the paynims/ who did marvelous signs of virtues to them that believe in christ/ And was all to rent & torn with wood ●etynges of the wicked paynims/ And by cause the christian men should not doubt/ He died and performed marvels like to thappostles/ after his torments he raised a maid from death to life/ to blind men he gave sight/ and to a dumb man he restored his speech/ One that was vexed with a devil he delivered/ He cleansed a leper/ he healed the membres broken with a pestilence sickness of another/ The symylacre of the god jupiter with the temple he overthrew/ O most worthy bishop of marvelous praising thou deseruedest the power & dignity of th'apostle/ O most strong champion of our lord which in thine old age constantly preachest our lord Ihu christ redeemer of the world/ Thus endeth the life of saint Appollynare/ Here followeth the life of saint Cristyne/ And first the interpretation of her name/ CRistyne is as much to say/ as anointed with crisme/ She had soothly the bame of good odour & savour in conversation/ And oil of devotion in mind/ and also the benedyction of grace/ CRistyne was born in tire in italy/ and was comen of Noble kindred of father and mother/ And by cause of her beauty her father enclosed her in a certain tower with xij chamberers to serve and await on her And ordained there with her gods of silver and of gold/ and because of her great beauty she was desired of many noble men for to have wedded her/ but her father in no wise would give her to no man/ but would have her continue in her virginity to do worship and sacrifice to the gods/ But she being inspired of the holy ghost abhorred the sacrifice of th'idols/ And th'incense that was delivered to her to do sacrifice with/ she hid it in a window/ and when her father came the maidens and chamberers said to him/ Thy daughter despiseth to offer to our god's/ And saith that she is christian/ then her father provoked her with sweet and fair words for to do sacrifice to their god's/ To whom she said/ call not me thy daughter/ but this to whom sacrifice belongeth/ I will not offer to no deed gods/ but to god of heaven I offer sacrifice of land and praising/ then said her father to her/ O my dovyhter/ thou oughtest not to offer to one god lest the other be wroth to thee/ to whom she said thou hast said well not knowing the truth/ I offer truly sacrifice/ to the father and to the son/ and to the holy ghost/ then said the father if thou worshippest three/ why wilt thou not adore the other/ To whom she said/ They three be but one god/ After this Crystyne broke all the gods/ and the gold and silver she gave to poor people/ her father then came again for to worship his gods/ and he not finding them demanded of the maidens/ what crystyn had done to them And when he had knowledge what she had done/ commanded her to be despoiled/ and to be beaten with xij men unto the time that they began to fail and were so weary that they might no more thenne crystyn said to her father/ O thou that without honour/ and with shame art abominable to god/ For they that beat me fail and be faint/ require thy gods that they give to them strength if they may/ Then be did do bind her with chains of iron and did do set her in prison/ and when her mother herd that/ she rent her clothes and came to the prison/ and fill down at her daughters feet and said/ my daughter Crystyn the light of mine eyen have pity on me/ To whom she said/ why callest thou me thy daughter wottest thou not well that I have the name of my god/ And when she might nothing make her to torn fro her faith She returned to her husband/ and told to him what she had answered to her then the father commanded that she should be brought to fore him in judgement/ And said to her do sacrifice to our gods or ●llys thou shalt suffer many torments/ and shalt no more be called my daughter/ To whom she said Thou hast gotten to me great grace/ For now thou callest not me daughter of the devil/ what is born of the devil is a devil thou art the son of the same sathanas thenne he commanded that her flesh should be all to rent and drawn with hokes of iron/ and her tender members be all to broken and departed fro other crystyne then took part of her flesh and threw it in to the visage of her father saying/ O tyrant take the flesh which thou hast gotten and eat it/ then her father set her upon a wheel and put under fire and oil/ And the flame issued out so great that it slew and brent uc men/ The father ascribed all this work to nigromancy and said she had done that by witchcraft/ and commanded her again to prison/ and bad her servants when it was night that they should bind a great stone to her neck/ and cast her in to the see/ and anon as they had so done/ Angellys took her up and christ descended/ and baptized her in the see saying/ I baptize the in the name of god my father/ and in me Ihu cryst his son/ and in the holy ghost/ And committed her to mychel the arkangelle which led her to the land/ and when her father herd that she was come again to land/ he smote his forehead and said to her By what with craft dost thou these things/ that in the see thou excersysest thy cursed works/ To whom crystyne said/ O thou fool and unhappy I have received this grace of christ Then he commanded that she should be put in prison and on the morn to be beheaded/ And that same night urbane her father was founded deed/ then after him followed and succeeded a wicked and evil judge named dyon which did do make a tub of iron And did do put therein pitch oil and rosin/ and set them a fire/ And when it was ready he made Crystyne to be cast therein and made four men move the tub that she should be the sooner consumed/ Then crystyne praised god and thanked him that she was so renewed and rocked as a child in a cradle/ then the judge being wroth made her heed to be shaven/ And naked to be led through the cite unto the temple of Appollyn/ whom she commanded to overthrow/ And anon fill down in to powder/ And when the judge herd thereof/ he deyde and gave up his spirit/ After him julyanus succeeded which did do set afyre a great furnaces and crystyne to be cast therein/ wherein she abode five days with angels singing and walking unhurt & after issued out thereof saufly with out harm/ and when julyanus herd hereof he said that she did allle this by art magic and witchcraft/ and did do be put to her two address/ two serpent's/ and two aspydes/ the serpent's licked her feet/ the two aspydes heng at her breasts and did her none harm & the ij address word them about her neck and licked up her sweet/ julyanus thenne said to his enchaunteour art not thou an enchanter/ move the beasts/ & when he began to move them they made assault to him and slew him forth with/ Then cristyne commanded the serpents/ that they should go to a desert place/ And she raised th'enchanter that was deed to life a gain/ then julyanus commanded that her breasts should be cut of/ out of whom flowed milk with blood/ then he made her tongue to be cut out of her heed/ But Crystyne lost not her speech for cutting out of her tongue But took it and threw it in the visage of the judge/ And smote out there with one of his eyen/ then was julyan wroth/ And made to shoot at her And she was smeton with one arrow in to the side/ And with another unto the heart/ And she so smeton yielded up her soul unto god and thus suffered martyrdom about the year of our lord two hundred four score and seven/ her body was buried in a castle bulsena between thold town and viterbe/ and tirus which was not far fro that castle which is now destroyed/ Thus endeth the life of saint Cristyne/ Here beginneth the life of saint james the more And apostle and first of th'interpretation of his name/ THis james th'apostle is said james the son of zebedee/ brother of saint johan th'evangelist/ And beonarges/ that is the son of thunder/ And james the more/ he was said james son of zebedee/ not only in flesh but in th'exposition of the name ffor zebedee is interpreted giving or given and james gaf himself to god by martyrdom of death and he is given to us of god for a specyalle patron/ he is said james brother of john not only by flesh/ but by semblance of manners/ For they both were of one love/ of one estudye and of one will/ They were of one love for to avenge our lord/ For when the samaritans would not receive Ihu cryst/ james and john said if it please the lord late fire descend fro heaven/ & destroy them/ they were of like study for to learn for these ij. were they that demanded of our lord of the day of judgement/ and of other things to come And they axed that one of them might sit atte right side of him/ and that other on his life side/ he was said the son of thunder/ by cause of the son of his predication for he feared the evil and exyted the slothful/ and by the hyenes of his preaching he did marvels in converting them to the faith whereof bede saith of saint john that he thundered so high/ that if he had thundered a little higher/ all the world might not have comprised him/ He is said james the more like as that other james is said the lass/ First by reason of his calling for he was first called of Ihu christ/ secondly by reason of famyliarite/ For Ihesu christ was seen to have greater famyliarite with him than with the lass james/ like as it appeareth at raising of the maid and at his holy transfyguration/ thirdly by reason of his passion/ For among all thappostles he was the first that suffered death/ and he may be said more/ by cause he was first called to be apostle/ so he was first called to the glory perdurable Of saint james the more and apostle/ IAmes th'apostle soon of zebedee preached after thassension of our lord in the jewerye and samary & after he was sent in to spain for to sow there the word of Ihesu christ/ but when he was there he profited but little/ for he had converted unto crystes law but ix disciples/ of whom he left ij there for to preach the word of god/ and took the other seven with him and returned again in to Iudee/ Master john beleth saith that he converted there but one man only/ and when after he preached the word of god in judee/ there was an enchanter named hermogenes with the pharseeiss/ which sent philette his disciple to saint james/ for to overcome him to fore all m●n/ and to prove his preaching falls/ but th'apostle overcame him tofore all men reasonably/ And did many miracles tofore him/ Phylete thenne returned to hermogenes/ & approved the doctrine of james to be true and recited to him his miracles and said that he would be his disciple And desired and counseled hermogenes in like wise to be his disciple/ then hermogenes was wroth/ And by his craft and enchauntementis he made phylete in such wise that he might not move and said/ Now we shall see if thy james may save thee/ then phylete sent his child to saint james and let him have knowledge hereof/ then saint james sent to him his sudarye or keverchief and said/ Say to him that our lord redressyth them that been hurt/ and unbindeth them that been impeached/ and assoon as he said so and touched the sudarye he was unbounden and loosed fro all th'enchanting of hermogenes/ and aroos up & wen● joyfully to saint james/ then hermogenes was angry and called many devils and commanded them that they bring to him saint james bounden and philete with him for to avenge him on them/ lest his disciples after ward address them against him/ then when the devils came toward saint james they cried howling in thaier saying james th'apostle of god have pite on us/ For we burn tofore our time come/ To whom james said wherefore come ye to me/ and they said hermogenes hath sent us to the and to phylete for to bring you to him/ and th'angel of god hath bound us with chains of fire and tormenteth us/ And james said the angel of god shall unbynd you/ And go ye to him/ and bring him to me bounden/ but hurt him not then they went and took hermogenes and bound his hands/ and brought him so bounden to saint james/ and they said to hermogenes/ thou hast sent us thither where we were strongly tormented and grievously bounden/ And then said they to saint james/ give to us power against him/ that we may avenge the wrongs and our enbracementis/ And james said to them/ lo here is phylete to fore you why take ye him not/ they answered we may not touch him/ ne as much as a flee that is in thy couch thenne said james to philete/ to th'end that thou do good for evil/ like as christ bade us unbynd him/ and then hermogenes was all confused/ And james said to him go thy way freely where thou wilt For it appertaineth not to our discipline/ that any be converted against his will/ And hermogenes said to him/ I know well the ire of the devils/ But if thou give to me some what of thine that I may have with me they shall slay me/ then saint james gave to him his staff/ then he went and brought to th'apostle all his books/ of his false craft and enchanting for to be brent/ But saint james by cause that the odour of the brenning might do eveyl or harm to some fools he made them to be cast in to the see/ & after he had cast his books in to the see he returned/ and holding his feet said O thou deliverer of souls receive me penitent/ and him that hath sustained till now myssayeng of thee/ and then began he to be parfyght in the dread of god our lord/ so that many virtues were done by him afterward/ and when the jews saw hermogenes converted they were all moved of envy/ and went unto saint james and blamed him by cause ●hat he preached Ihu christ crucified/ And he approved clearly the coming and the passion of our lord Ihu christ in such wise that many believed in our lord/ Abyathar which was bishop that year moved the people against him/ And then they put a cord about his neck/ And brought him to Herod agrippe/ and when he was lad for to be beheaded by the commandment of Herod/ A man having the palsy cried to him/ And he gaf him health/ And said in the name of Ihu christ for whom I am lad to be by heeded arise thou and be all hool/ And bless our lord thy maker/ And anon he aroos and was all hool/ A Scribe named josias which put the cord about his neck and drew him seeing this miracle/ fell down to his feet and demanded of him forgiveness/ & that he might be christened/ and when a byathar saw that/ he made him to be taken/ and said to him but if thou curse the name of Criste thou shalt be beheaded with him/ To whom josyas said/ be thou accursed/ and accursed be all thy gods/ And the name of our lord Ihu Christ be blessed world withouten end/ then abyathar commanded to smite him on the mouth with fists/ and sent a messenger to Herod/ and gate consent that he should be beheaded with james/ And when they should be beheaded both/ saint james desired a pot full of water/ of him that should smite of their hedes & therewith he baptized josias/ & then anon they were both beheaded and suffered martyrdom/ saint james was beheaded the viij kalends of Aprille on our lady day th'annunciation/ and the viij kalends of August he was translated to compostelle And the thread kalends of january he was buried/ For the making of his sepulchre was fro august unto january and therefore the church hath established that his feast shall be hallowed in the viij▪ kalends/ of august where as is most covenable time & as master john beleth saith which made this translation diligently/ when the blessed saint james was beheaded his disciples took the body away by night for fere of the jews/ and brought it in to a shipp●/ & committed unto the will of our lord the sepulture of it/ and went with all in to the ship without sail and rother And by the conduit of th'angel of our lord they arrived in galyce in the Royame's of lupa/ ¶ There was in spain a queen which had to name and also by deserving of her life lupa which is as much to say in english as a she wolf/ And then the disciples of saint james took out his body and laid it upon a great stone/ And anon the stone received the body in to it as it had be soft wax/ and made to the body a stone as it were a sepulchre then the disciples went to lupa the queen and said to her/ our lord Ihesu christ hath sent to thee/ The body of his disciple so that him that thou wouldest not receive alive/ thou shalt receyu● deed/ and thenne they recited to her the miracle by order how they were comen without any governail of the ship and required her place covenable for his holy sepulture/ and when the queen herd this/ she sent them unto a right cruel man by trycherye and by guile as master beleth saith/ and some say it was to the king of spain/ For to have his consent of this matter/ and he took them and put them in prison/ and when he was at dinner The angel of our lord opened the prison and let them escape away all free/ And when he knew it he sent hastily knights after for to take them ●●nd as these knights passed to go over a bridge/ the bridge broke and overthrew and they fell in the water and were drowned/ And when he herd that he repented him and doubted for himself and for his people/ and sent after them praying them for to return/ and that he would do like as they would themself/ and then they returned and converted the people of that cite unto the faith of god/ ¶ And when lupa the queen herd this/ she was much sorrowful/ and when they came again to her they told to her th'agreement of the king She anssuerd take the oxen that I have in yonder mountaygne/ and join ye and yoke them to my cart or chariot And bring ye thenne the body of your master/ and build ye for him such a place as ye will/ and this she said to them in guile and mockage/ For she knew well that there were non oxen but wild bullis/ and supposed that they should never join them to her chariot and if they were so joined and yoked to the chariot they would run hither and thither/ and should break the chariot and throw down the body & slay them But there is no wisdom against god/ And thenne they that knew nothing the evil courage of the queen/ went upon the mountain and fond there a dragon casting fire at them/ and ran on them/ and they made the sign of the cross/ and he brack on two pieces and then they made the sign of the cross upon the bulls/ and anon they were meek as lambs/ then they took them and yoked them to the chariot/ And took the body of saint james with the stone that they had laid it on and laid it in the chariot/ & the wild bulls without governing or driving of any body drew it forth unto the middle of the palace of the queen lupa/ And when she saw this/ She was abashed/ and believed and was crystened/ And delivered to them all that they demanded/ and dedyed her palace in to a church and endowed it greatly/ And after ended her life in good works/ Bernard a man of the bishopric of mutynense as Calyxte the pope saith was taken and enchained and put in to a deep tower/ and called always the blessed saint james/ So that saint james appeared to him and said come and follow me in to galyce/ And then his bonds broke/ and saint james vanished away/ And he went up in to the high tower and his bonds in his neck/ and sprang down without hurting/ And it was well lx cubytiss of height/ And as bede saith/ There was a man that had done a foul sin/ of which the bishop doubted tassoyle him/ & sent him to saint james with a cedule in which the sin was wreton/ & when he had laid the cedule upon the altar on the day of saint james he prayed saint james that by his merits his sin might be forgiven and deffaced And after he opened the cedule & fond the sin effaced and stricken out/ then he thanked god and saint james/ ¶ thirty men of loreyn went to gydre on pilgrimage to saint james about the year of our lord a M lxiij And all made faith to other that every man should abide and serve other in all estates that shall happen by the way/ except one that would not make none covenant/ It happened that one of them was seek/ and his feland abode and awaited on him xv days/ & at last they ●lle left him safe he that promised not/ which abode by him & kept him at the foot of the mont saint Mychel-And when it drew to night the seek man died/ and when it was night/ the man that was alive was sore afeard for the place which was solitary/ and for the presence of the deed body/ and for the cruelty of the strange people/ and for the darkness of the night that came on/ But anon saint james appeared to him in likeness of a man on horse back and comforted him and said/ give me that deed body tofore me/ and leap thou up behind me on my horse/ And so they rood all that night xv day journey that they were on the morn to fore the son rising at mount joy which is but half a leek fro saint james/ There saint james left them both commanding him that was alive that he should assemble the chanones of saint james for to bury this pylgryme/ And that he should say to his fellows by cause they had broken their faith their pilgrimage availed them not And he did his commandment/ and when his fellows came they marveled how he had so fast goon/ and he told to them all that saint james had said and done/ And as calyste the pope rehearseth there was a man of all main and his son went to saint james about the year of our lord Miiij score and three/ And came to tholouse for to be lodged/ and their host made them drunk/ then the host took/ a cup of silver and put it in their male/ And on the morn when they were goon he followed after them as thieves And bore them on hand that they had stolen/ his cup/ and said that they should be punished if the cup were founden on them/ And he fond it in the male/ and anon they were brought to judgement/ And then the sentence was given/ that all that they had should be given to the host/ And that one of them should be hanged/ And then the father would have died for his son/ and the son for the father/ Atte last the son was hanged/ And the father went forth weeping on his pilgrimage to saint james/ And came again xxxuj days after/ And then went for to see his son and cried and wept/ but the son which was hanged began to comfort & said to his father/ Right sweet father weep no more/ For I was never so well at ease for the blessed saint james hath alway sustained and hold me up/ & hath fed me with sweetness of heaven And when the father herd him speak he ran anon to the city/ and did so moche that the people came/ And his son was taken down all hool as though he never had/ had harm/ And the host was hanged which had put the cup in to the male/ Hugh de scon victore rehearseth that the devil appeared in likeness of saint james to a pilgrim And told to him many things of the unhappiness of the world/ and said to him that he should be well blessed if he slew himself in th'honour of him/ And anon he took a knife and slew himself/ and then the host in whose house he was lodged was holden suspect/ And was sore afeard to be put therefore to death/ Thenne he that was deed revived again/ and said that the devil had caused to slay himself/ and brought him in to great tormentis/ and saint james ran and brought him to fore the throne of the judge/ and where the devils accused him/ he gate that he should be restored to his life/ There was a young man of the country of lions as Hugh th'abbot of cluyny witnesseth that was accustomed to go oft to saint james/ and the night tofore he should go thitherward he fell in fornication/ And the next day he went forth/ On a night it happened that the devil appeared to him in likeness of saint james/ And said to him/ knowest thou who I am/ & he answered nay/ and the devil said to him I am james th'apostle/ whom thou hast used to visit every year/ and I am glad for thy devotion/ But it is not long sith that thou in going out of thy house fyllest in fornication and hast presumed to come not confessed thereof wherefore thy pilgrimage may neither please god ne me/ It appertaineth not to do so/ For who that will come to me in pilgrimage/ he must first show his sins by con●rysion and by confession/ and after by going on pilgrimage punish them and make satisfaction/ and this said/ the devil vanished away/ then this young man was in great anguish/ and disposed him to return home again to his house and confess him of his sins/ and then to begin again his journey And then the devil appeared to him again in likeness of th'apostle/ And warned him in no wise to do so/ But said to him/ This sin may in no wise be forgiven/ ¶ But if he cut of his membris genytores/ But yet he should be more blessed if he killed himself/ and be a martyr for the name of him/ And he that same night when his fellows slept took a knife and cut of his genytoyres/ and with the same knife smote himself in to the belly/ and his fellows awoke/ and when they saw this thing they were sore afeard & anon fled away lest that they should be taken as suspect of thomicide/ And after as they made ready his pit to bury him in/ he revived again/ and then all they were abashed and fled away/ And he called them again/ and told all that was byfallen to him saying/ when I at the suggestion of the devil had slain myself/ the devils took me and lad me toward rome/ and anon saint james came after us/ and blamed strongly the devils of their fallace/ And when they had long strived to guider saint james constrayved them to come in to a meadow where the blessed virgin sat speaking with many Seyntes And the blessed saint james complained for me/ and then she blamed strongly the devils and commanded that I should be restored again to my life/ and then saint james took me and rendered to me my life again like as ye see/ and three days after his wounds were hool & there appeared nothing but the traces where the wounds were and then he reprised again his journey/ and fond his fellows/ & recited to them all this by order/ And as Caliste the pope rehearseth there was a french man about the year of our lord a M and a C would eschew the mortality that was in France/ and would visit saint james/ and he took his wife and children and went thither And when they came to pampelone his wife deyde/ and his host took fro him all his money/ and his jument upon which his children were born/ And this man that thus went all descomforted/ and bare his children on his shoulders/ and led one after him was in great anguish and sorrow/ then came a man to him upon an ass which had pity on him/ and lent to him his ass for to bear his children/ And when he came to saint james and had done what he would and prayed/ saint james appeared to him/ and demanded if he knew him/ And he said nay And saint james said to him/ I am james th'apostle/ which have lent to the mine ass/ And yet I shall leave him to the for to return/ And I late the weet that thine host is fallen fro a soler and is deed/ and thou shalt have again all that he hath taken fro thee/ and when all this was done he returned joyous with his children to his house/ and assoon as his children were taken of fro the ass/ it was not known where it became/ A merchant was detained of a tyrant/ and all despoiled was wrong fully put in prison/ And he called much devoutly saint james in to his help/ And saint james appeared to him to fore them that kept him/ and they awoke/ and he brought him unto the highest of the tower/ and anon the tower bowed down so low that the top was even with the ground/ And he went out without leaping and unbound of his irons/ then his keepers followed after but they had no power to see him/ Three knights of the diocese of lion went to saint james/ and that one was required of a poor woman/ which for the love of saint james to bear her sack upon his horse/ and he bore it after he fond a man seek/ and set him on his horse/ and took the burden of the man and the sack of the said woman and followed his horse a foot/ but he was broken with the heat of the son and with labour to go a foot/ that when he came to saint james in galyce/ he was strongly seek/ And his fellows prayed iij days for the health of his soul/ which iij days he lay speechless/ and his fellows abiding his death the fourth day/ he sighed greatly and said/ I thank god & saint james for I am delivered by his merits/ When I Would have done that Which ye Warned and admonested me/ But the devils came to me and strained me so sore that I might do no thing that appertained to the health of my soul/ and I herd you well but I might not answer/ And thenne the blessed saint james came & brought in his lift hand the sack of the Woman/ and in the right hand the burden of the pour pilgrim that I helped by the Way/ and held the burden for a spear/ And the sack for a shield and so assailed the devils as all angry/ and life up the burden & feared the devils that they fled away/ & thus the blessed saint james hath delivered me by his holy grace/ And hath rendered to me my speech again call me the priest for I may not be long in this life/ It is time to amend our trespasses toward our lord/ And then he turned him to one of his felawis/ and said to him/ Friend ride no more With thy lord for certainly he is dampened/ and shall perish shortly by evil death/ And therefore leave his company/ and then he died/ And When he Was buried his ij fellows knights returned/ and that other said to his master this that he had said to him/ and he set not thereby/ And had despite to amend him/ And anon after he was smyton with a spear in battle and died/ And as calyste the pope saith/ that there was a man of vir●liac Went to saint james/ And his money failed him by the Way/ And he had shame for to beg and ask alms/ and he laid him to rest under a tree/ and dreamed that saint james fed him/ And when he a work he fond a loof baken under ashen at his heed/ And With that loof he lived xv days till that he came again to his owen place/ and eat sufficiently twice a day of the same loof/ And alway on the morn he fond it hool in his sachet/ Also the same Caliste rehearseth that a bourgeys of the city of barselone went to saint james about the year of our lord MiC/ and required only that he should never be taken of any enemies/ and as he returned by Sysyle he was taken in the see of saracens/ and led oft times to fairs for to be sold/ but always the chains with which he was bounden loosed/ and when he had be sold xiv times he was bounden with double chains/ then he called saint james to his help/ and saint james appeared to him and said by cause thou were in my church/ and thou settest nothing by the health of thy soul/ But demandest only the deliverance of thy body/ therefore thou hast fallen in this peril/ but because that our lord is merciful/ he hath sent me for to buy thee/ and anon his chains broke/ & he bearing a part of the chains passed by the contrays & castles of the saracens and came home unto his owen countraye in the sight of all men which were abashed of the miracle/ For when any man Would have taken him/ as soon as they saw the chain they were afeard and fled/ And when the lions and other beasts would have run on him in the deserts where as he went/ when they saw the chain they were afferd that they fled away It happened that in the year MCCxxx & viij In a castle named praat between Florence and pyscoye/ A young man deceived of simplesse by counsel of an old man set fire in the corn of his tutor/ which had charge to keep him/ by cause that he would usurp to himself his heritage/ then he was taken and confessed his trespass and was judged to be drawn and brent/ then he confessed him and avowed to saint james/ And when he had be long drawn in his shirt upon a stony way/ he was neither hurt in his body ne in his shirt/ then he was bounden to a stake/ and fagottiss and bushes were set about him and fire put thereto/ which fire brent a two his bonds/ And he always called on saint james/ and there was no hurt of brenning founden in his shirt nor in his body/ and when they would have cast him again in to the fire/ he was taken away fro them by saint james th'apostle of god/ to whom be given laud and praising/ Here followeth of saint Cristophre/ and first of his name CHristofre to fore his baptism was named reprobus/ But afterward he was named xpofer which is as much to say as bearing christ/ of that/ that he bare christ in iiij manners/ he bore him on his shoulders by conveying and leading/ In his body/ by making it leanly/ In mind by devotion/ And in his mouth by confession and predication/ ¶ Of saint Christofre CHristofre was of the lineage of the Canances/ And he was of a right great stature And had a terrible & fearful chore and countenance/ And he was xij cubytes of length/ And as it is red in some histories/ that when he served & dwelled with the king of cananees it came in his mind that he would seche the greatest prince that was in the World/ & him would he serve and obey/ And so far he went that he came to a right great king of whom the renomee generally was that he was the greatest of the world/ and when the king saw him he received him in to his service/ and made him to dwell in his court/ Upon a time a mynystral song to fore him a song/ in which he named oft the devil/ And the king which was a christian man when he herd him name the devil/ made anon the sign of the cross in his visage/ and when xpofer saw that he had great marvel what sign it was/ and wherefore the king made it/ And he demanded of him And because the king would not say he said/ if thou tell me not I shall no longer dwell with thee/ and then the king told to him saying/ allway when I here the devil named/ I fere that he should have power over me/ and I garnysshe me with this sign/ that he grieve ne annoy me/ then xpofer said to him doubtest thou the devil/ that he hurt the not/ then is the devil more mighty & greater than thou art/ I am then deceived of my hope and purpose/ for I had supposed I had founden the most mighty & the most greatest lord of the world/ but I command the to god/ for I will go seek him for to be my lord and I his servant/ and then departed fro this king/ And hasted him for to seche the devil/ and as he went by a great desert/ he saw a great company of knights of which a knight cruel & horrible came to him & demanded whider he went & xponfor answered to him & said/ I go seche the devil for to be my master/ & he said I am he that thou sechest/ & thenne xpofer was glad & bond himself to be his servant perpetual and took him for his master & lord/ and as they went to gydre by a common way/ they fond there a cross erect & standing/ & anon as the devil saw the cross he was afeard and fled and left the right way/ and brought xpofer about by a sharp desert/ and after when they were passed the cross he brought him to the high way that they had left/ and when xpofer saw that he marveled and demanded whereof he doubted & had left the high and feyr way/ & had goon so far about by so asper desert And the devil would not tell to him in no wise/ then cristofer said to him if thou wilt not tell me/ I shall anon depart fro the and shall serve the no more/ wherefore the devil was constrained to tell him and said/ there was a man called cryst which was hanged on the cross/ and when I see his sign I am sore afeard and sle fro it where somever I see it/ To whom xpofer said thenne he is greater and more mightier than thou/ when thou art afeard of his sign/ and I see well that I have laboured in vain/ when I have not founden the greatest lord of the world/ And I will serve the no longer/ go thy way then for I will go seek Ihu Criste And when he had long sought and demanded where he should find christ Atte last he came in to a great desert to an hermit that dwelled there/ and this hermit preached to him of Ihesu christ and informed him in the faith diligently and said to him/ This king whom thou desirest to serve/ requireth the service that thou must oft fast/ And xpofer said to him require of me some other thing and I shall do it for that which thou requirest I may not do/ And the hermit said/ thou must then wake and make many prayers/ And cristofer said to him I wot not what it is/ I may do no such thing/ and then the hermit said to him knowest thou such a river in which many be perished and lost/ to whom cristofer said/ I know it well/ then said the hermit by cause thou art noble and high of stature/ and strong in thy members thou shalt be resident by that river/ and thou shalt bear over all them that shall pass there which shall be a thing right covenable to our lord Ihu christ/ whom thou desirest to serve/ & I hope he shall show himself to thee/ thenne said cristofer certes this service may I well do & I promise to him for to do it/ then Went cristofer to this river/ & made there his habitacle for him & for a great pool in his hand in stead of a staff by Which he sustained him in the Water/ And bare over all manner of people without ceasing/ and there he obode thus doing many days And in a time as he slept in his lodge he herd the voys of a child which called him and said/ xpofer come out/ and bear me over/ then he awoke and Went out/ but he fond no man/ And when he was again in his house/ he herd the same voys and he ran out and fond no body/ The third time he was called and came thither and fond a child beside the rivage of the river/ Which prayed him goodly to bear him over the Water/ And thenne xpofer life up the child on his shoulders and took his staff and entered in to the river for to pass/ And the water of the river aroos and swelled more and more/ And the child was heavy as lead/ And always as he went ferther/ the water increased and grew more/ And the child more and more wexed heavy in so much that xponfre had great anguysse/ and was afeard/ to be drowned And when he was escaped with great pain and passed the water/ And set the child a ground/ he said to the child/ Child thou hast put me in great peril/ thou Weigh'st all most as I had had all the world upon me I might bear no greater burden/ And the child answered/ Crystofre marvel the nothing/ For thou hast not only born all the world upon thee/ But thou hast born him that created & made all the world upon thy shoulders/ I am Ihu christ the king/ to Whom thou servest in this work/ And because that thou know that I say to the truth/ set thy staff in the earth by thy house/ and thou shalt see to morn that it shall bear flowers and fruit and anon he vanished from his eyen And then cristofre set his staff in th'earth/ and when he aroos on the morn he fond his staff like a palmyer bearing flowers leaves and dates/ and then Cristofre went in to the cite of lycye/ and understood not their language/ then he prayed our lord that he might understand them/ and so he did And as he was in this prayer/ The judges supposed that he had be a fool/ And left him there/ And then when cristofre understood the language/ He covered his visage and went to the place Where they martyred christian men/ and comforted them in our lord/ and thenne the judges smote him in the face/ and xpofer said to them/ If I were not christian I should anon avenge mine Injury/ And then Cristofre pyiched his rod in th'earth/ And prayed to our lord that for to convert the people it might bear flowers and fruit/ and anon it did so/ And then he converted viij thousand men/ and then the king sent two knights for to fetch him to the king/ and they fond him praying/ And durst not tell to him so/ And anon after the king sent as many more/ And they anon set them down for to pray with him And when xponfre aroos he said to them What seek ye/ And when they saw him in the visage/ they said to him/ the king hath sent us that we should lead the bounden unto him/ And Cristofre said to them/ if I would ye should not lead me to him bound ne unbounden/ And they said to him if thou wilt go thy way/ go quyt where thou wilt/ And we shall say to he king/ that we have not found thee/ it shall not be so/ said he/ But I shall go with you/ and then he converted them in the faith/ And commanded them that they should bind his hands behind his back/ and lead him so bounden to the king/ and when the king saw him he was afeard and fill down of the siege and his servants life him up and relieved him again/ And then the king inquired his name and his contrary/ & cristofre said to him/ tofore or I was baptized I was named reprobus & after I am named xpofer/ tofore baptism a cananee/ now a christian man/ to whom the king said/ thou hast a foolish name that is to weet of christ crucified which could not help himself ne may not profit to thee/ How therefore thou cursed cananyen why wilt thou not do sacrifice to our god's/ to whom cristofre said/ thou art righfully called dagarus for thou art the death of the world/ and felaw of the devil/ & thy gods been made with the hands of men/ And the king said to him thou were nourished among wild beasts/ & therefore thou mayst not say but wild language and words unknown to men/ And if thou wilt now do sacrifice to the gods/ I shall give to the great yefts and great honours/ and if not I shall destroy the and consume by great pains and tormentis/ But for all this he would in no wise do sacrifice/ wherefore he was sent in to prison/ And the king did do behede the other knights that he had sent for him whom he had converted/ and after this he sent in to the prison to saint Christofer two fair women of whom that one was named vysena/ And that other Aquylyne/ and promised to them many great yefts if they could draw xpofer to sin with them/ And when xpofer saw that he set him down in prayer/ And when he was constrained by them that embraced him to move/ he a●oos and said what seek ye/ For what cause be ye comen hither/ And they which were afraid of his chyere and clearness of his visage saiden/ holy saint of god have pite of us so that we may believe in that god that thou preachest/ And when the king heard that/ He commanded that they should be latin out and brought to fore him/ to whom he said/ ye be deceived/ but I swear to you by my god's/ that if ye do no sacrifice to my gods ye shall anon perish by evil death/ And they said to him if thou wilt that we shall do sacrifice/ command that the places may be made clean/ and that all the people may assemble at the temple/ and when this was done they entered in to the temple and took their girdles and put them about the necks of their god's/ And drew them to th'earth/ and broke them all in pieces and said to them that were there/ Go and call phisiciens and leches for to hele your god's/ And then by the commandment of the king/ Aquylyne was hanged/ and a right great and heavy stone was hanged at her feet/ so that her membres were much despitously broken/ And when she was deed and passed to our lord/ her sister vicena was cast in to a great fire/ but she issued out without harm all hool/ and then he made to smite of her heed/ And so suffered death/ After this xpofer was brought tofore the king/ And the king commanded that he should be beaten with rods of iron/ and that there should be set upon his hood a cross of iron read hot and brenning and then after he did do make a siege or a stole of iron/ and made christofer to be bounden thereon/ And after to set fire under it/ And caste therein pitch/ but the siege or setyl malt like wax/ And Christofer issued out without any harm or hurt/ And when the king saw that/ He commanded that he should be bunde to a strong stake and that he should be through shoten with arrows with xl knights archers/ But none of the knights might attain him/ For the arrows hinge in thayer about nigh him without touching/ then the king wend that he had be through shoten with the arrows of the knights/ and adressid him for to go to him/ And one of the arrows returned suddenly fro the air/ And smote him in the eye and blinded him/ To whom Chrystofer said/ Tyrant I shall die to morn make a little clay with my blood tempered and anoint therewith thine eye/ and thou shalt receive health/ then by the commandment of the king he was lad for to be beheaded & then there he made his orison/ & his heed was smeton of and so suffered martyrdom/ And the king then took a little of his blood and laid it on his eye/ and said in the name of god and of saint xpofer/ and was anon heeled/ then the king believed in god and gave commandment that if any person blamed god or saint xpofer/ he should anon be slay with the sword/ Ambrose saith in his preface thus of this holy martyr/ lord thou hast given to xpofer so great plenty of virtues/ & such grace of doctrine that he called fro the error of paynims xlviij thousand men to th'honour of christian faith by his shining miracles/ And vesene and aquylene which long had been comyne at bourdel under the stench of lechery/ He called and made them serve in thabyte of chastity/ And ensigned them to a like crown of martyrdom/ And with this he being strained and bounden in a feet of iron and great fire put under doubted nothing the heat/ And all an hole day during stood bounden to a stake/ Might not be through pierced with arrows of all the knights/ And with that/ one of the arrows smote out the eye of the tyrant/ To whom the blood of the holy martyr restablysshed his sight/ and enlumyned him in taking away the blindness of his body/ and gate of the christian mind and pardon And also gate of the by prayer to put away sickness and sores fro them that remember his passion and figure/ then late us pray to saint xponfre that he pray for us etc/ Thus endeth the life of saint Christofre martyr/ ¶ Of the seven Slepars THe seven slepars were born in the cite of Ephesym/ And when decian th'emperor came in to Ephesym for the persecution of christen men he commanded to edify the temples in the middle of the city/ so that all should come with him to do sacrifice to th'idols/ And did do seche all the christian people and bind them for to make them to do sacrifice or else to put them to death/ In such wise that every man was afeard of the rains that he promised/ that the friend forsook his friend/ And the son renyed his father/ And the father the son/ And then in this cite were founden seven christian men that is to weet/ maxymyen/ Malchus/ marcyanus/ deny● john/ Serapyon/ and Constantyn And when they saw this they had moche sorrow/ and by cause they were the first in the palace that despised the sacrefises/ they hid them in their houses/ and were in fastings and in prayers/ And then they were accused tofore dacien and came thither and were founden very christian men/ then was given to them space for to repent them/ unto the coming again of dacyen/ And in the mean while they despended thayr patrimony in alms to the pour people/ And assembled them to gydre & took counseyl and went to the mount of Celyon/ And there ordained to be more secretly/ And there hid them long time/ And one of them administered and served them all way/ And when he went in to the city/ he clothed him in thabyte of a beggar/ when dacyen was comen again he commanded that they should be fet/ And then malchus which was their servant and ministered to them meet & drink returned in great dread to his fellows and told and showed to them the great furor and woodness of th'emperor/ And then were they sore afeard And malchus set tofore them the loves of breed that he had brought so that they were comforted of the meet And were more strong for to suffer tormentis/ and when they had taken their refection and sat in weeping and wailings suddenly as god would they slept/ And when it came on the morn they were sought and could not be founden/ Wherefore Dacien was sorrowful by cause he had lost such young men/ And then they were accused that they were hid in the mount of Celyon/ And had given their goods to pour men and yet abode in their purposes/ And then commanded decius that their kindred should come to him and menaced them to the death if they said not of them all that they knew/ And they accused them and comployned that they had despended all their richesses/ then decius thought what he should do with them/ and as our lord would he enclosed the mouth of the cave wherein they were with stones to th'end that they should die therein for hunger and fault of meet/ then the mynystres/ and two christian men/ Theodore and Ruffyne wrote their martyrdom and laid it subtly among the stones/ And when decius was deed and all that generation three Clxxij year after/ and the thirty year of Theodocien the emperor when the heresy was of them that denied the resurrection of deed bodies and began to grow/ Theodocien thenne the most christian emperor being sorrowful that the faith of our lord was so felonysly demeaned for anger and heaviness he clad him in hair and wept every day in a secret place/ and lad a full holy life/ which god merciful and piteous seeing would comfort them that were sorrowful and weeping/ and give to them esperance and hope of the resurexyon of deed men/ And opened the precious treasure of his pity and raised the foresaid martyrs/ in this manner following/ he put in the will of a burgeys of ephesym/ that he would make in that mountain which was desert and asper a stable for his pastors & herdsmen/ And it happened that of adventure the masons that made the said stable opened this cave/ ¶ And thenne these holy seyntes that were with in awoke and were raised/ and enter salewed each other/ And had supposed verily that they had slept but one night only/ And remembered of the heaviness that they had the day tofore/ And then malcus which ministered to them said what decyus had ordained of them for he said we have been sought like as I said to you yesterday for to do sacrifice to th'idols/ that is that th'emperor desireth of us/ and then maxymyen answered/ god our lord knoweth that we shall never sacrify/ And comforted his fellows/ He commanded to malchus to go & by● breed in the city/ And bade him bring more than he did yesterday/ and also tenquyre and demand what th'emperor had commanded to do/ And then malcus took v shilynges And issued out of the cave/ and when he saw the masons & the stones tofore the cave/ he began to bliss him/ and was moche admarveled/ But he thought litil on the stones/ for he thought on other thing/ then came he all doubtous to the yates of the cite/ And was all admerueylled/ For he saw the sign of the cross about the gate/ and thenne without tarrying he went to that other gate of the city and fond there also the sign of the cross thereon/ and then he had great marvel/ for upon every gate he saw set up the sign of the cross/ And therewith the cite was garnished/ And then he blessed him and returned to the first gate/ & wend he had dreamed/ and after he advised and comforted himself/ and covered his visage and entered in to the cite/ and when he came to the sellars of breed And heard the men speak of god yet then was he more abashed/ and said What is this that no man yesterday durst name Ihesu christ/ And now every man confesseth him to be christian I trow this is not the cite of ephesym For it is all otherwise builded/ It is some other cite I wot not what/ And when he demanded and heard verily that it was ephesym/ he supposed that he had er●yd/ And thought verily to go again to his se●awes/ And thenne went to them that sold breed And when he showed his money the sellers marveled/ and said that one to that other/ that this young man had sounden some old treasure/ and when malchus saw them talk to gydre/ he doubted that they would lead him to the emperor/ and was sore afeard/ and prayed them to ●a●e him go/ and keep both money and breed/ but they held him/ and said to him/ Of whence art thou/ For thou hast founden treasures of old emperors/ Show it to us and we shall be fellows with the and keep it secret/ And mal●●us was so afeard that he wist not what to say to them for dread/ And when they saw that he spacke not/ They put a cord about his neck/ and drew him through the city unto the middle And tidings were had all about in the city that a young man had found ancient treasure in such wise that all they of the city assembled about him/ And confessed there that he had founden no treasure And he beheld them all/ but he could know no man there of his kindred ne bygnage which he had verily supposed that they had lived/ but he fond non wherefore he stood as he had been from himself in the middle of the city/ And when saint martin the bishop and an typater the consul which were new comen in to this cite/ herd of this thing they sent for him that they should bring him wisely to them & his money with him/ And when he was brought to the church he wend well he should have been led to th'emperor decius/ And then the bishop and the consul marveled of the money/ and they demanded him where he had founden this treasure unknown/ ¶ And he answered that he had nothing founden/ But it was comen to him of his kindred and patrimony/ and they demanded of him of what cite he was/ I wots well that I am of this cite/ if this be the city of Ephesym/ And the judge said to him/ Late thy kindred come and witness for thee/ And he named them But none knew them/ And they said that he feigned for t'escape fro them in some manner/ And then said the judge how may we believe the that this money is comen to thee/ of thy friends when it appeareth in the scripture that it is more than iijClxxij year sith it was made and forged/ and is of the first days of decyus th'emperor/ And it resembleth nothing to our money/ & how may it come fro thy lineage so long sith/ and thou art young/ and wouldest deceive the wise and ancient men of this city of Ephesym/ And therefore I command that thou be demeaned after the law/ till thou hast confessed where thou hast found this money Then malchus kneeled down tofore them and said/ For god's sake lords say ye to me that I shall demand you And I shall tell to you all that I have in my heart/ Decius th'emperor that was in this cite where is he/ And the bishop said to him/ soon there is no such at this day in the world that is named decyus/ he was emperor many years sith/ And malchus said sire hereof I am greatly abashed/ and noman believeth me/ For I wot well that we fled for fere of decyus th'emperor/ & I saw him that yesterday he entered in to this cite/ if this be the cite of ephesym thenne the bishop thought in himself/ & said to the judge that this is a vision that our lord will have showed by this young man/ Then said the young man follow ye me/ & I shall show to you my fellows which been in the mount of Celion/ And believe ye them/ ¶ This know I well that we fled fro the face of th'emperor decyus/ And then they went with him and a great multitude of the people of the city with them/ And malchus entered first in to the cave to his fellows/ And the bishop next after him And there fond they among the stones the letters sealed with two sealis of silver/ And then the byssh●p called them that were comen thither/ and red them tofore them all/ ¶ So that they that herd it were all abashed and admarveled/ ¶ And they saw the Seyntes sitting in the cave/ And their visages like unto roses flowering and they kneeling down glorified god And anon the bishop and the judge sent to theodocyen th'emperor/ praying him that he would come anon for to s●e the marvels of our lord that he had late showed/ And anon he aroos up fro the ground/ And took of the sack in which he wept/ And glorified our lord/ And came fro constantinople to Ephesym/ And all they came against him/ And ascended in to the mountain with him to gydre unto the saints in to the cave And assoon as the blessed seyntes of our lord saw th'emperor come/ their visages shone like to the son/ And th'emperor entered then and glorified our lord and embraced them weeping upon each of them and said/ I see you now like as I should see our lord raising lazare/ And then maxymyen said to him/ believe us/ For for sooth our lord hath raised us tofore the day of the great resurrection/ And to th'end that thou believe firmly the resurrection of the deed people/ merrily we been raised as ye here see and live And in like wise as the child is in the womb of his mother without feeling harm or hurt/ In the same wise we have be living and sleeping in ligging here without feeling of any thing/ And when they had said all this/ they inclined their hedes to th'earth/ and rendered their spirits at the commandment of our lord Ihu Criste/ and so died/ then th'emperor aroos and fell on them weeping strongly/ and embraced them/ And kissed them deboneyrlye And then he commanded to make precious sepulchres of gold and silver and to bury their bodies therein/ and in the same night they appeared to the Emperor/ and said to him/ that he should suffer them to lie on th'earth like as they had lain tofore till that time that our lord had raised hem/ unto the time that they should rise again/ then commanded th'emperor that the place should be adorned nobly and richly with precious stones/ and all the bishops that Would confess the resurrection should be assoiled/ It is doubt of that which is said that they slept CCClxij year/ For they were raised the year of our lord iiijClxxviij/ and decius reigned but one year and three months/ and that was in the year of our lord ijC & lxx And so they slept but ijC & viij year Thus endeth the history of the seven slepars Here followeth the life of saint Nazarien and first of the Interpretation of his name/ NAzarien is said of Nazareus that is as much to say as consecrate/ or clean/ Or departed/ or ffloured/ or keeping/ In a man been founden these five/ Cogytation/ Affection/ Intention/ Action/ and locution/ or speech/ Cogytation or thought ought to be holy/ Affection clean/ Intention right/ Action just And locusion or speech moderate/ Alle this things were in saint Nazaryen he had an holy cogitation or thought/ And thereof he is said consecrate/ He had affection clean/ And thereof he is said clean/ he had intention right/ & thereof he is said departed/ Intention is that departeth works for of a simple eye cometh a bright body/ Of a shrewd eye is made a dark body/ He had action just/ and thereof he is said flowered/ For a just man shall flower like a lily/ Speaking or locution moderate/ and thereof he is said keeping/ for he hath kept his ways in such wise that he hath not trespassed in his tongue/ Celsus is as much to say as high/ For he enhanced him above himself/ when he overcame his childish age by the virtue of his courage/ it is said that ambrose in the book of gervase and prothase hath rehearsed the life and passion of them/ In some books it is red/ That there was a phylosophre having devotion to nazaryen that wrote his passion which ceracius which buried the bodies of the seyntes laid it at the heed of them/ Of saint nazarien & saint celse NAzarien was soon of a noble man named African but he was a jew and of saint perpetua most christian woman and comen of the noblest of the romans/ and had be baptised of saint peter th'apostle/ when he was ix year old/ he merueilled greatly seeing his father and mother so greatly to vary in th'observation of their religion for his mother kept the law of bapteme/ and his father followed the law of the sabate wherefore to whom he might follow of them he doubted much/ for they both laboured to draw him to their faith/ at last by the will of god he followed the law of his mother/ and received the holy bapteme of saint line the pope/ which when the father knew he began to exhort & draw him fro his holy purpose/ And rehearsed to him by ordre all the manner of torments that Were ordained for christian men but he might not withdraw him fro his holy purpose/ That Which is said that he was baptised of line the pope/ it is to understand that line was not thenne pope/ but afterward he Was pope/ Nazaryen lived after his bapteme many years as it shall appear here after/ which saffred martyrdom under Nero/ Which crucified peter the last year of his regne/ then when Nazaryen would in no wise assent to his father but preached christ most constantly/ His kindred dread lest he should be slain and at their request and prayer he departed out of rome/ And took with him seven summer's charged & laden with riches and goods/ which all he gaf to poor people in the parties of italy to Which he came/ And the tenth year that he departed fro rome he came to placense and fro thence to mylane/ And fond there gervase and prothase holden in prison whom he comforted/ & When it was known that Nazarien had comforted/ and encouraged the said martyrs/ He was anon taken & brought to the prefect/ and he always abiding stydfastly in the faith & knowledging of christ/ was beaten with staves/ And so cast out of the cite/ and as he Went fro place to place/ his mother Which then was deed appeared to him/ & comforted him/ and warned him that he should go in to France/ and so he died/ And when he came in to a town of france which that height gemellus and had converted moche people to the faith of Ihu christ/ There was a noble woman which offered to him her son named cease/ which was an elegante and fair child/ praying him that he would baptize him and take him with him/ and when the prefect of france herd hereof/ he took him and the child celse with their hands bound behind them/ and a chain in their necks put them in prison/ for to torment them on the morn/ then the wife of the prefect sent to him affirming that it was not rightfully done that he should slay Innocentes/ but the god's almighty should presume to avenge them/ By which words the prefect was corrected/ & delivered the Innocentis but charged & warned them that they should no more preach there then he icam to the cite of tryre & he was the frst that preached christ & converted many to the faith & there edified a church/ & when cornelye lyeutenant of nero herd hereof he sent thither an hundred knights for to take him/ and they fond him in an oratory that he had made/ And took him and bound his hands saying/ the great nero hath sent for thee/ to whom nazaryen said/ the king all out of order hath also knights out of order/ why came ye not honestly and said/ New calleth thee/ and I would have comen/ then they led him bounden so to New/ and Celse the child weeping they smote and buffeted him/ And constrained him to follow/ and when New saw them he commanded to put them in prison till they there died by tormentis/ And on a day when New sent his hunters to take wild feasts/ Suddenly a great multitude of wild beasts/ broke their ordinance/ and entered the garden of nero where they slow and all to rent many men/ that nero all troubled fled/ and hurted his foot/ that uneath he might come to his palace/ and after lay many a day/ and might not remove for the pain of the wound/ Atte last he remembered of nazaryen and celse/ and supposed his gods were wroth with him/ because he suffered them to live so long/ Thenne by the commandment of th'emperor/ knights beat them both and brought them to fore th'emperor Nero saw their visages shine like the son/ And he supposed that they had done it fantastykly to much him by magic/ and commanded them to put away their enchauntementis/ and offer to the gods/ then was nazaryen led to the temple and prayed that all men should go out/ And then he made his prayers to god/ And all th'idols fell down and were broken/ and when new herd that he commanded to cast him in to the see And if it happened that he escaped they should follow and take him and burn him/ & should take the ashes of him & cast it in to the see nazaryen thene & the child Celse were put in a ship/ and brought in to the middle of the see/ And were both cast in/ and anon about the ship aroos a great tempest and about them was great calm and tranquylite/ when they thenne that were in the ship were afeard to be perished/ and repented them of the harm and wickedness that they had commised in the seyntes/ Nazaryen with the child celse walked upon the see and appeared to them with a glad cheer/ and entered in to the ship to them/ And then they believing/ By his prayer the see was peasid/ and fro thence they sailed ujc paas and came to a place beside Iene/ where they long preached/ And after came to melan where they fond gervase and prothase in the place where he had left them/ & when Anolynus the provost herd that/ sent him in exile/ and Celse the child abode in the house with a noble woman Nazaryen then came to rome/ & fond his father then old and christian/ and inquired of him how he was crystened which said that peter th'apostle had appeared to him and bade him believe as his wife and his son did/ then fro thence he was exiled of the bishops unto melan again/ from whence tofore he was exiled to rome/ and was now compelled again with wrong to go to rome/ where he was presented to the provost with the child Celse/ which then was lad out of the gate of rome/ which is named three walls with the child celse and there was beheaded/ whose bodies christian men took up/ and by night buried it in a garden/ and the next night they appeared to an holy saint named Ciriake saying that he should bury their bodies in his house more depper for dread of nero/ To whom he said/ I pray you first my lords that ye make my daughter hole of the palsy/ which anon when she was whole/ he took the bodies/ and as they commanded he did/ Long time after this/ god showed their bodies to saint Ambrose/ and he left celse lying in his place/ and took up the body of nazarien with as fresh blood as he had be buried/ the same day smelling a marvelous sweet odour Incorupte with his here and his beard and brought it to the church of thappostles/ And there buried it honourably/ and after took up the body of celse and buried it in the same church/ They suffered death about the year of our lord lvij/ Of this martyr saith Ambrose in his preface/ O thou holy noble champion and blessed martyr shining by thy shedding of thy blood thou hast deserved to have the kingdom of heaven which by the Innumerable assaults of torments haste overcomen the woodness of the tyrant by the constance of faith/ And hast gathered to gydre a multitude of people to everlasting life O thou martyr of whose health the church joyeth more/ than the world joyed in his punishing/ O thou blessed mother of her children glorified with tormentis/ which led them not with wailing ne sorrowing to hell/ But departing hens followed her with perpetual laud unto the heavenly kingdoms All this & more saith saint Ambrose Thus enden the lives of saint Nazaryen/ and saint Celse Here followeth the life of saint felix/ and first of his name felix is said of felicitate that is blessedness/ Or else felix as bearing strives and tribulations of this world for everlasting life Or felix bearing lyhe or water to faith which is to say leading people to the faith/ Of saint Felix felix was chosen pope in stead of liberie and was ordained & sacred/ For by cause lybery the pope would not consent to the heresy of tharians/ he was sent in to exile/ of constancyen son of constantyn/ and there abode three year/ Wherefore all the clergy of rome ordained Felix to be pope by the will and consent of liberie And then this Felix assembled a counseyl of xlviij bishops/ And condemned Constancien Arian and he retike and two priests which favoured and sustained him in his heresy For which thing constancien was Wroth/ and chased Felix out of his bisshopriche/ and called again liberien by this covenant/ that he should be partner with him and tother whom Felix had condemned/ and liberien which was tormented by the grievousness of his exile submitted him unto the evil heresy/ and thus the persecution grew more/ In so much that many priests and clerks were slain within the church/ wstthout that lyberien defended them/ and Felix which was cast out of his bishopric dwelled in his own heritage/ of which he was put out and was martyred by smiting of/ of his heed about the year of our lord CCC and xl/ Thus endeth the life of saint felix pope/ and Martyr Here followeth of the saints Simplicien Faustyn and Beatrice and first of their names SYmplicien is as much to say as simple or Without any plight of falsehood/ He was simple by meekness and humility/ For he humbled himself to receive martyrdom/ he was knowing/ For he knew the christian faith/ and for the faith he suffered martyrdom/ ● Faustyn is as much to say as fortunate/ Beatrice is to say holding blessedness/ or it is said of beata that is blessed// And of ears that is virtue which is a blessed virtue/ And beatrice is said sorrowful or bevy/ For she was sorrowful of the passion of her brethren/ and she was blessed by her martyrdom/ Of the saints/ Simplicien Faustyn and Beatrice SYmplicien & ffaustyn brethren when they would not by no constraint do sacrifice to th'idols/ and refused it utterly they suffered many torments at rome under diocl●sien/ and at last sentence was given against them and were beheaded & their bodies cast in to tiber the river/ And Beatrice their sister took up the bodies of them/ and buried them honourably/ Lucrete which was provost of rome went on a time playing about theritage of beatrice and saw her and made her to be taken/ and commanded her that she should make sacrifice to his gods and she refused it/ And lucrete made his servants to strangle her in a night and let her lie/ and lucyne the virgin took away the body and buried it with her brethren/ and after that lucrete entered in to their heritage And thus as he assailed the martyrs And did do make a great feast to his friends/ And as he sat at dinner/ A young child that lay wounden in small clouts in his mothers lap which yet souked sprang out of the lap of his mother that held him/ and all men seeing escried and said/ O thou lucrete here and understand thou hast slay and assailed the martyrs of god/ and therefore thou art yeven in to the possession of the fiend/ and then anon lucrete tremblid and feared/ And was forthwith ravished of the devil and was so tormented by iij hours of the devil that he died at that same dyner/ & when they that were there saw that/ they were converted to the faith/ and recompted to all men how the passion of saint beatrice was advenged at the same dyner/ And they suffered death about the year of our lord CClxxxvij Thus enden the lives of the saints/ Simplicien Faustin and Beatrice And here followeth the life of Saint Martha saint Martha hostess of our lord Ihesu christ was born of a ryalle kindred/ Her father was named Syro And her mother euchalia/ The father of her was duke of Sirie and marytyme/ And martha with her sister posseded by the heritage of their mother three places/ that was the castle magdalene and bethanye/ and a part of Iherusalem/ It is nowher red that martha had ever any husband ne felawsshyp of man/ But she as a noble hostess ministered and served our lord/ and would also that her sister should serve him and help her/ for she thought that all the world was not sufficient to serve such a ghost/ After th'ascension of our lord when the disciples were departed/ she with her brother lazare and her sister Marie Also saint maxymyne/ Which baptized them/ and to whom they were commised of the holy ghost/ And many other were put in to a ship without sail oars or rother governail of the paynims/ which by the conduit of our lord they came all to marcel/ and after came to the territory of Aquense or ays/ And there converted the people to the faith/ Martha was right facounde of speech and courteous and gracious to the sight of the people/ There was that time upon the river of rone in a certain wood between ari late and auynyon a great dragon half lest and half fish/ greater than an ox/ longer than an horse/ haing teeth sharp as a sword/ and horned on either side/ heed like a lion/ tail like a serpent/ and defended him with two Wings on either side/ and could not be beaten with cast of stones ne with other armour/ And was as strong as xij lions or bears/ which dragon lay hiding and lurking in the river/ and perished them that passed by & drowned ships/ he came thither by see fro galyce and was engendered of leviathan/ which is a serpent of the water and is moche wood/ And of a be'st called bonacho/ that is engendered in galyce/ And when he is pursiewed he cast out of his belly behind his order the space of an acre bond on them that follow him & it is bright as glass/ And what it toucheth it brenneth as fire/ To Whom martha at the prayer of the people came in to the wood/ And fond him eting a man/ And she cast on him holy water/ & showed to him the cross/ which anon was overcomen and standing still as a sheep she bond him with her owen girdle/ and then Was slain with spears and glaives of the people/ the dragon was called of them that dwelled in the country tharasconus whereof in remembrance of him/ that place is called tharasconus which tofore was called verlue and the black lake/ by cause there been woods shadowous and black/ and there the blessed martha by licence of maxymyne her master and of her sister dwelled and abode in the same place after/ & daily occupied in prayers and in fastings/ and there after assembled and were gathered to gydre a great convent of sisters/ and bilded a fair church at th'honour of the blessed marry virgin/ where she led an hard & a sharp life/ she eschewed flesh and all fat meet/ eggs cheese and wine/ she eat but ones a day/ An hundred times a day and an hundred times a night she kneeled down and bowed her knees On a time at avignon when she preached between the town and the river of Rhone there was a young man on that other side of the river desiring to here her words/ and had no boat to pass over/ he began to swim naked/ but he was suddenly taken by the strength of the water/ And anon suffocate and drowned/ whose body uneath was founden the next day/ And when it was taken up/ it was presented at the feet of martha for to be raised to life/ She then in manner of a cross fill down to the ground and prayed in this manner/ O adonay lord Ihu christ which reysedest sometime my well beloved brother/ behold my most dear guest/ to the faith of them that stand here/ and raise this child/ And she took him by the hand/ and forthwith he aroos living/ and received the holy bapteme Eusebyus telleth in the v book of th'history ecclesiast/ that a woman named emorissa/ After that she was heeled of our lord/ she made in her court an image like unto Ihesu cryst/ with cloth and h●me like as she saw him when she was healed/ And worshipped him much devoutly/ The herbs that grew under th'image/ to fore that she had touched the hem were of no virtue/ but after that she had touched it/ they were of so much virtue/ that many seek people by them were heeled/ That woman emorissa whom our lord healed/ ambrose saith that it was martha/ saint Iherome saith/ and it is had in historia tripertita that julianus apostata took away that image that Emorissa made/ and set his own there which with the stroke of thunder was all to broken/ Our lord came to her a year tofore her death and showed to her that she should depart out of this world/ and all that year she was seek and laboured in the febries & viij days tofore her death she heard the heavenly felawships of angels bearing her sisters soul in to heaven/ and anon died do come all the covent of brethren of sisters and said to them my friends and most sweet fellows/ I pray you to rejoice and enjoy with me/ For I see the fellowship of angels bear the soul of my sister marry unto heaven/ O most fair and sweet sister/ thou livest now with thy master and my guest in the blessed seat in heaven/ and thenne anon Martha said to them that were present that her death was nigh/ And had to light the tapers about her/ And that they should wake unto her death/ And about midnight to fore the day of her death/ they that should watch were heavy of sleep & slept/ and there came a great wind and extinct ●nd did out the lights/ She then seeing a great tourhe of wicked spirits began to pray and said/ My father hely/ my dear guest/ these de●cyuers been gathered for to devour me/ bringing wreton all the evil deeds that ever I died/ O blessed hely be not for withdrawn fro me/ but intend in to mine help/ and forthwith she saw her sister coming to her holding a bronde in her hand and lighted the tapers and lamps/ and as each of them called other by their name/ Crist came to them saying/ come my well-beloved hostess/ For where I am thou shalt be with me/ Thou hast received me in thine herberugh/ and I shall receive the in mine heaven/ and all them that call upon thee/ I shall hear them for thy love Then the hour of her death approaching she commanded that she should be born out of the house that she might be hold and look up in to heaven/ and to l●ye her on the earth/ and to hold the sig●e of the cross to fore her/ and saying these words she prayed/ My sweet ghost I beseech the to keep me thy poor creature/ And like as thou hast vouched safe to be lodged with me/ so I beseech the to receive me in to thine heavenly herberugh And then she had that the passion after luke should be red tofore her/ And when this was said Pater in manus tuas comendo spiritum meum/ she gave up her spirit and died in our lord/ The next day following that was the sunday/ whiles they said lauds about her body/ and did her obsequy●/ and about the hour of tier●● at petogori●e our lord appeared to the blessed ffrancone singing mass/ which after thepistle slept in his chair/ and said to him my well-beloved ffrancone/ if thou wilt fulfil that thou behyghtest long scythe to my hostess martha/ arise anon and follow me/ whose commandment he obeyed/ & suddenly both came to tharascone And singing th'office about the body And the other answering/ they with their owen hands laid the body into t●e sepulture/ And troth it was that at petogorike when they had sungen in the chore/ and the deken should go read the gospel and receive the benediction they awoke the bishop demanding the benediction/ then the bishop awoke and said/ why have ye awakend me my brethren/ Our lord Ihesu Crist hath led me to his hostess martha/ And we have laid her in her sepulture Now send thither messengers for to felche our ring of gold and our gloves/ which whiles I made me ready to bury her I delivered them to the sextayne/ & and I have forgotten them there by cause ye awoke me so soon/ then were messengers sent forth/ & as the bishop said they fond his ring/ and one glove/ which they brought again/ and that other the sextayn retained for a witness and memory/ And the blessed ffrancone added thereto saying that after her sepulture/ a brother of the same place a learned man in the law demanded of our lord what was his name/ To whom he answered not/ but showed a book open in his hand in Which was wreton this versicle/ In everlasting memory shall be my rightful hoostesse and she shall dread none evil in the last day/ and when he should torn the leaves of the book/ in every leef he fond that same wreton/ where afterward many miracles were showed and done at her tomb/ ¶ then Clodoneus king of france was after this made a christian man/ and baptized of saint remyge/ And suffered great pain in his mines came to her tomb/ and there received very health/ For which cause he enriched that place/ And the space of iij mile way about on both sides of the river of Roon as well towns as castles/ he gave to the same place and that place he made free/ Marcilla her servant wrote her life which afterward went in to sclavony/ And there preached the gospel of christ/ & after x year fro the death of martha she rested in our lord/ then late us pray to this blessed martha hostess of our lord/ that after this short life we may be herberowed in heaven with our blessed lord Ihesu christ/ to whom he give joy laud and praising world without end Amen/ Thus endeth the life of the blessed saint martha/ And here followen the lives of Abdon and Sennen ABdon is said of Absein in greek/ which is as much to say as cut in latin/ & dolos Which is to say as seeing/ He was cut & hewn in his body/ and saw god by martyrdom/ Sennen is said of senos in greek/ Which is as much to say as Wit/ and en that is in/ And thereof is sennen as in wit/ or sennes as old/ As who saith he was old in wit/ Of seyntes Abdon and sennen ABdon and sennen suffered martyrdom under decyens the emperor/ when decius th'emperor had surmounted babilone/ & the other provinces/ he fond some christian men within the cite/ And brought them with him bounden to the city of Cordule/ And made them there to die by divers torments/ And then Abdon & sennen which were as governors of the contrary/ took the bodies and buried them/ then were they accused and brought to decyen/ and he did do lead them with him bounden in chains to rome/ then were they brought tofore symplicien and tofore the senators/ then was it commanded that they should do sacrifice/ And they should have all their things freely/ Or else they should be devoured by bitings of wild beasts/ But they dyspyseden to make sacrifice/ and spytten against the false idols and statues/ & then were they drawn to the place of martyrdom/ and made to be brought to them two lyon/ and ij bears/ which died to them non harm ne touched them not/ But rather kept them fro harm/ then began they to cast spears and swords at them and at last they were all to hewn with swerdis and then they were bound by the feet and drawn through the town unto th'idol of the son/ And when they had lain there iij days quyryne subdeken took the bodies up and buried them in his house/ And they suffered death about the year of our lord two hundred liij/ Thus endeth the lives of Abdon and Sennen/ Here followeth the lyl of saint German/ and first of his name/ GErmayne is said of germ and ana that is high/ this is to say sovereign germe/ Three things been founden in seed germyning/ that is to weet natural heat/ humour nutrimental and reason of seed/ then the holy saint german is said as seed germyning/ For in him was heat by brenning of love/ humour by fatness of devotion/ and reason of the seed by virtue of predication by which he engendered moche people to the faith/ And in good manners/ And constance the priest wrote his life to saint severyn bishop of Anserre/ ¶ Of saint German german was of moche noble lineage born in the cite ancerre And was taught and informed well in the arts liberal/ And after he went to rome/ For to learn the science of the decretees droytes & law And there received he so much of dignity/ that the senate sent him unto france for to have and obtain the dignity of the duchy of all burgoyne And thus as he governed the city more diligently than all the other/ there was in the mids of the cite a tree which was a pin/ On which men hinge on the branches for the great marvel of their huntyn/ the hedes of wild beasts/ but saint Amadour which was bishop of that cite reproved them of such vanities/ & warned them and desired that they should hew down that tree/ to th'end that none ill occasion might come to the christian men but they would not consent thereto in no manner/ and on a time when german was not in the town/ the bishop did do cut down this tree/ and made it to be brent/ And when german knew it/ he was much angry/ and forgot the christian religion/ and came with a great multitude of knights & assayed if he might slay the bishop/ & thenne the bishop knew by reuelaciō●euyne that german should be his successor/ and gave place to his woodness/ And went to the city of augustydyn/ And after he came again to Ancerre/ And thenne he shut and enclosed subtilely german within the church/ and there sacred him/ and said to him that he should be his successor in the bishopric/ and so he was/ For anon after saint amadour died/ and all the people required german to be bishop/ And then he gaf all his richesses to power people/ And changed his wife in to his sister/ and returned so his body by the space of thirty year/ that he never eat bred of wheat/ ne drank win/ ne he used no pottage/ & would have no salt to saver his meet/ and twice in the year he drank win/ and that was at crystemasse and at easter/ and to quench & to take away the saver of the win he put in plenty of water/ and in his refection/ he took of the ashes after his barley breed and fasted every day/ and eat never till night/ In winter ne in summer/ he had but one clothing that was the hair/ his cote and his gown and if it so happened that he gaf not his vestment to any pour man/ he aware it so long that it was broken & unpeced his bed was all environed with ashes/ and hair and with a sack/ And had not his heed addressed upon a pillow more higher than his shoulders/ but every day he wept and bore about his neck relics of seyntes he ware none other clothing/ he aware sold hosen or shoes/ and seld was gird/ and the life that he lived was above/ man's power/ his life was such that it was great miracle and pity to see his flesh and was a thing not credible/ and died so many miracles/ that but if his merits had goon before/ they should have been trowed fantastic/ On a time he was herberowed in a place/ where every night the table was made ready for to eat after souper when men had souped/ and he was much admerueyled thereof/ and demanded of the haost of the house/ wherefore they made ready so to eat after souper/ And th'host said to him that it was for his neyhbours/ which would come and drink one after that other/ and that night saint german established him to wake for to see what it was/ It was not long after that the●e came thither a great multitude of devils and came to the table in guise of men and women And when the holy man saw them/ he commanded them that they should not go away/ and after he sent for to wake the neyhbours on all sides in such wise that every body was found in his bed/ and in their houses/ and made the people to come and see if they knew any of them/ but they said nay And then he showed them that they were devils/ whereof the people were moche abashed/ by cause the devils had mocqued them so/ And then saint german conjured that they never after returned thither ne came more there/ That same time saint lupe flowered which was bishop of Troy's/ the cite was assieged of the king attyla/ and saint lupe went upon the gate/ and cried and demanded what he was that so letted them To whom he said I am attila the scourge of god/ and then the meek bishop answered and said/ and I am lupe Alas the waster of the flock of god And have need of the scourge of god & commanded then to open the gates And the people of the king attil● were all made blind by the will of god so that they passed through the town and saw no man of the cite ne did no harm to any body/ then the blessed german took with him saint lupe/ and they both went in to bretayne/ where as the heresies then were/ but when they were on the see a great tempest came and aroos/ which by the preyer of saint Germayne anon cessed/ & then they were received honestly of the people of the country/ whose coming devils had said to for which saint german had cast out of bodies that they had vexed/ and when they had overcomen the heresies/ they returned again unto their own places/ On a time it happened that saint germayne lay seek in a street/ which street was afyre/ To wh●m● the people came and desired to bear him out of the street for dread of the fire but he would not be born thence But put himself against the fire which brent all about him/ & touched not him ne the house that he was in/ Another time he returned in to bretayn for the heresies/ one of his disciples followed him hastily and fell seek by the way and died there/ and when saint german returned/ he demanded to see the sepulture of his disciple that was deed/ and it was opened to him And he called him by his name/ and demanded him what he did and made and if he would dwell any more with him/ and anon the body spacke and said that he was well/ and all things were sweet to him/ and would no more be called again in to this world he said/ And the saint granted him that he should be in rest/ and laid down his heed and slept in our lord/ He preached on a time in britain so moche that the king denied him lodging & his people/ then it happened that the kings kowherd went with his portion that he fet at palace & bore it to his little house/ And he saw the blessed Germayne and his men seek their lodging where they might he herberowed that night/ And the Cowherd brought them in to his house/ & saw that they had moche hungers/ But he had not meet enough for him and for his guests/ This Cowherde had but one calf/ which he did do slay for to give to them/ And he received them debonayrly with the litil good that he had/ And when they had souped & had said graces/ saint german bad him bring to him the bones of the calf/ and to lay them upon the skin And after made his prayer to god/ and anon the calf aroos to life without tarrying/ and on the morn saint german came hastily to the king/ and demanded him why he had denied him lodging/ then the king being sore abashed could not answer/ then he said to the king go out/ and leave thy royalme to one better than thou art And then saint german ordained the cowherd to be governor of the royalme/ Thenne as the saxons fought against the brytons/ and saw that they were but a few men and saw the holy men pass by them/ they called 'em and the seyntes preached so moche to them that they came to the grace of bapteme ● And on ester day they cast of their armour/ and through brenning charity of faith purposed to fight/ & when that other party herd that they purposed to go against them hardly/ And saint german hid himself apart with his people/ & warned them when he should cry/ Alleluya/ that they should answer/ Alleluya/ And when the said saint german had cried/ Alleluya/ And the other had answered/ Their enemies had so great fere/ that they cast away all their armours/ and had wend verily that all the mountains had fallen on them and heaven also/ and so all afraid fled away/ On a time as saint german passed by augustynence/ and went to the tomb of saint cassyens and inquired of him how it was with him/ And he answered him out of the tomb and said/ I am in sweet rest/ and abide the coming of our redeemer/ and he said again/ rest thou thenne still in the name of our lord/ and pray for us devoutly that we may deserve the holy joys of the resurrection/ And when saint german came in to raven he was received much honourably of the queen placida/ And of valentynyen her son/ and at the hour of souper she sent to him a right great vessel of silver/ full of delicious meet/ the which he retained for to give to pour men/ And in stead hereof he sent to the queen a dish of tree/ and a barley loof/ the which she received gladly/ and after died do cover the dish with silver and kept it long with great devotion On a time when the lady had boden him for to dine with her/ he granted it debonayrly/ and because he was weary of travail/ and fastings he road from his hostel unto the palace upon an ass/ and whiles he dined his ass died/ And when the queen knew that his ass was deed/ She was much sorrowful/ and did do present to him a right good horse of right great beauty and great/ & when he saw him so richly adorned and arrayed/ he would not take it/ but said show me mine ass/ For he that brought me hither shall bring me home/ And went to the deed ass/ and said arise & late us return home/ & anon he aroos and awoke as he had slept and as he had had no harm/ and then saint germayne mounted on his ass & r●de to his lodging/ but ere he departed fro raven he said/ that he should not belong in this world/ and a while after he fell seek of the fevers or access/ and the seven day after passed out of this world unto our lord/ and his body was borne in to France/ like as he had desired of the queen/ and he died about the year of our lord/ CCCC/ & xxj/ saint german had promised to saint Eusebye which was bishop of versayle/ that when he returned he would hallow his church that he head founded/ And when saint eusebe understood that he was deed/ he would himself hallow his church and did do light the tapres/ But the ofter they light them/ so oft they went out/ and were quenched/ and when saint Eusebe saw this/ he apperceived well that the hallowing was done/ or else it should be done an other time/ or it should be reserved to an other bishop/ and when the body of saint german was brought to versayl assoon as his body was brought in to the church all the tapers were light by themself by god's grace/ then saint eusebe remembered of the promise of saint germayne/ and that which he had promysid living/ He accomplished i● being deed/ But it is not to be understand that this was the great eusebe bishop of versayl/ That this was done in his time/ for he died under valent th'emperor/ And fro the death of him unto the death of saint german was more than thirty year/ But this was another Eusebe under whom this thing was done/ then late us pray unto this holy german that he pray for us to god almighty/ that after this life we may come to everlasting bliss in heaven Amen/ Thus endeth the life of saint german Here next followeth the life of saint Eusebe/ And first of his name/ EUsebe is said of eu/ which is as much to say as good/ And sebe that is eloquence or station/ Or Eusebe is as much to say as worship/ he had bounty in sanctification/ Eloquence in defence of the faith station in the steadfastness of martyrdom And good wyrshypping in the reverence of god/ ¶ Of saint Eusebe EUsebe was always a virgin/ and whiles he was yet young in the faith he received bapteme and name of Eusebe the pope/ In which bapteme the hands of angels were seen that lift him out of the font On a day a certain lady was esprised of his beauty/ and would have goon to his chambre/ And thangellis kept the door in such wise that she might not enter/ and on the morn she went to him and kneeled down at his feet/ and required of mercy and forgiveness/ of that she had been in will to have made him sinned/ and he pardonned her debonayrly/ And when he was ordained to be a priest/ he shone in so great holiness/ that when he sang the solemnities of the masses the angels served him/ After this when the heresy of the arryans had enfected all Italy// and Constantyn th'emperor favouring them/ julyus' the pope sacred Eusebe in to bishop of versaylle the city/ the which held the pryncipate of the other cities in italy/ and when the heretics herd say that/ they shit fast the doors of the church/ which was of our blessed lady and blessed virgin saint marry/ then the blessed saint kneeled down/ and anon the doors opened by his prayer/ Then put he out eugenyen bishop of melan/ Which was corrumped of this evil heresy/ and ordained in his place denys a man/ right catholic/ And thus Eusebe purged all the church of th'occident/ And anastase purged th'orient of the heresy Arian/ Arrius was a priest of Alysaunder/ which said and affirmed that christ was a pure creature/ And said that he was not god/ and for us was made/ that we by him as by an Instrument were made of god/ And therefore constantyn ordained a counseyl at Nicene/ where as this error was condemned/ And after this Arian died of a miserable death/ For he voided all his entrails beneath at this fundament/ and Constancien son of constantyne was corrupt with this heresy/ For which cause this prudencien had great hate against Eusebe/ And assembled a counseyl of many bishops/ And called denys and sent many letters to eusebe and he knew well that the malice of him was so great that he deigned not come to him/ wherefore th'emperor established against th'excusation of him/ that the counseyl should be solemnized at mylane which was nigh to him/ and when he saw that eusebe was not there/ He commanded to the arriens that they should write their faith/ and send it to Denys bishop of Melane/ and xxix bishops he made subscribe the same faith/ And when Eusebe heard that/ he issued out of his cite for to go to mylane/ And said well tofore that he should suffer moche/ And thus as be came to a flood for to go to mylane/ the ship tarried long on that other side of the river but the ship came at his commandment And bore him over & his fellowship without governor/ then the foresaid denys came against him and kneeled down to his feet and required pardon and when Eusebe could not be turned by yefts ne by menaces of this Emperor/ he said tofore them all/ ye say that the son is lass than the father wherefore have ye thenne made my son and my disciple greater than me/ for the disciple is not above the master/ ne the son above the father/ then were they moved by this reason/ And showed to him the writing that they had made and denys had wreton/ & they said that he had wreton/ And he said nay/ I shall not subscribe after my son/ to whom I am sovereign by authority/ but bren this writing/ And after write another if ye will/ ere I shall write/ and thus by the will of god that cedule was brent which denys and the xxix bishops had subscribed/ and then tharcyens wrote again another cedule/ and delivered it to Eusebe and to the other bishops for to subscribe/ but the bishops enhardyed of Eusebe/ would in no wise consent to subscribe/ but they were glad that thilk cedule which by constraint they had subscribed was brent/ thenne was constancien angry/ and delivered Eusebe to the will of tharcyens/ and anon they drew him fro the middle of the bishops/ and beat him cruelly and drew him fro the highest of the palace by the stappes down to the lowest and fro the lowest to the highest unto the time that his heed was all to bruised and bled moche blood/ And yet he would not consent to them/ and then they bond is hands behind him/ & after drew him with a cord about his neck/ and he thanked god and said that he was all ready for to die for the defence of the faith of holy church/ then constancien exiled liber●en the pope/ Denys/ Paulyn/ and all the other bishops that Eusebe had enhardyed/ And then thareyens led Eusebe in to jerapolyn a cite of palastyne/ and enclosed him in a straight place in so much that it was straight and short that he might not stretch out his feet/ ne torn him fro one side to another/ and he had his heed so straight that he might not move it/ ne torn hither ne thither his mombres in no manner safe only his shoulders & arms/ the place was so straight in length and in breed/ And when Constancien was deed/ julien suc●eded him/ And would please every man/ and commanded that all the bishops which had been exiled should be repelled/ And the temples of the gods to be opened and would that all men should use peace/ under what law he were/ And by this occasion Eusebe issued out of prison/ and came to Athanase and told to him what he had suffered/ then Iulyen deyde/ And Ionynyen reigned/ And tharcyens sessed/ saint Eusebe returned to the town of versayll/ where the people received him with great joy/ And after when valent reigned tharians came again in to their forces/ and entered in to the house of Eusebe/ and stoned him with stones/ and so put him to death/ And died debonayrly in our lord/ And was buried in the church that he had made/ and it is said that he Impetred and gate grace of our lord that none arcyen might live in that cite/ And after the cronyques he lived lxxxviij year/ He flowered about the year of our lord CCC & l Thus endeth the life of saint Eusebe/ Here followeth the seven machabees/ There were seven machabees with their worshipful mother/ And a priest named eleazar/ which would eat no swines flesh by cause it was defended in their law/ And after that it is contained in the first book of the makabees/ they suffered great torments & such as never were herd tofore/ and it is to understand that the church of the Orient maketh the solemnities of the seyntes of that one and of that other testament/ and the church of the occident/ maketh no feast of them of th'old testament/ safe of the Innocentes/ by cause that the souls of the seyntes of that time descended in to hell/ but she maketh feast of the innocentes by cause that Ihu was slain in every of them/ and also of the machabees/ and there been iiij reasons wherefore the church maketh solempnytes of the machabees/ how be it that they descended in to hell/ ● The first reason is because they had prerogative of martyrdom not tofore like heard/ and above that any other of the old testament have suffered/ And therefore been they prevyleged/ that their passion be solemnized by their merit And this reason is set in scolastyca historya/ The second reason is for the representation of the mystery/ the number of seven is universal & general And by them be understonden and signified all the faders of th'old testament worthy to be solemnized/ And how be it that the church maketh not solemnity of them/ by cause they descended in to hell/ And also because that there came so great a multitude of new seyntes/ nevertheless in these seven is done reverence to them all/ For as it is said by the number of seven is assigned an university/ The third is because of th'ensample of suffering/ And there been purposed in ensample of good christian men for two things that is to say/ the constance after the constance of them they been enhardyed in the love of the faith/ and also for to suffer for the law of the gospel/ like as they did for the law of moyses/ The fourth reason is for by cause of their tormentis/ For they suffered such torments for their law that they held for to defend/ like as christian men do for the law of the gospel/ And master john beleth assigneth these three last reasons in his some of the office/ Thus endeth it of the machabees/ Here followeth the feast of saint Peter/ ad vincula at lammas THe feast of saint peter th'apostle that is called ad vincula was established for four causes/ That is to weet in remembrance of the deliverance of saint peter/ And in mind of deliverance of Alexander/ For to destroy the custom of the paynims/ And for to get Absolution of spiritual bonds/ And the first cause which is in remembrance of saint peter ffor as it is said in thhistory scolastyque/ that Herod agrippe went to rome and was right familiar with gayus nephew of tyberius Emperor And on a day as Herod was in a chariot brought with gayen/ he lift up his hands in to heaven/ And said I would gladly see the death of this old fellow Peter/ and the lord of all the world/ and the chariot man herd this word said of Herod/ And anon told it to tyberyus/ wherefore Tyberyus set Herod in prison/ And as he Was there he beheld on a day by him a tree/ and saw upon the branches of this tree an owl which sat thereon/ and another prisoner which was with him/ that understood well dyvynations said to him/ Thou shalt be anon delivered and shalt be enhanced to be a king In such wise that thy friends shall have envy at thee/ and thou shalt die in that prosperity/ And know thou for truth/ That when thou shalt see the Owl over at the end of five days after thou shalt die for certain/ And anon after Tyberyus died/ And Gayus was Emperor/ which delivered heroude out of prison/ and enhanced him gloriously/ and sent him as king in to Iudee/ and anon as he came he sent his puissance/ and set hand to/ For to put some of the church to affliction/ and did do slay james brother of saint johan thevangelist with a sword before the day of ester/ And because it was a thing agreeable and pleased the jews/ He took Peter on ester day/ and enclosed him fast in prison/ And would after ester bring him forth and show him to the people and slay him/ but th'angel came marvelously/ and unbond him and loosed his chains/ and sent him forth all quit to the service of preaching the word of god/ And the felonny of this king suffered not tabyde any discition of vengyance/ For the next day following he made to come the keepers/ For to begin to torment them with divers pains for the fleeing of Peter/ but he was let to do that/ that the deliverance grieved them not/ For he went hastily to Cezarie/ And there was smeton of an angel and died/ Thus rehearseth josephus in the book of antiquity/ For when he road came in to Cezaree/ all the men & women of that province came to him And when the day came that he should go in judgement and take possession of the contrary/ He went and clad him with a vestment of tissue marvelously shining of gold and silver And when the son smote and shone on it/ It was more shining than the son/ For it was so bright/ that no man might behold it/ And the brightness was like red metal/ and gave fere and dread to them that looked thereon/ and therefore the pride of him was so great/ that he better seemed a man made by craft/ than by nature human And thenne the people began to cry & say/ we have seen the till now like a man/ But now we confess that thou art above nature human/ And thus as he was flattered with honours/ and refused not divine worships/ he being there set he saw above his heed an owl sitting/ which was messenger of his hasty death/ And when he had apperceived the owl/ And beheld the people that were there assembled and comen at his commandment/ he said to them/ certain I that am your lord shall die within five days/ For he knew it well/ because the devynour had told him that he should die within five days that he had see the owl sitting above him/ And incontinent after this thing thus accomplished he was smeten suddenly in such wise that worms eat his bowels and on the fift day died/ And this saith josephus/ And because thenne in remembrance of the deliverance of saint Peter prince of thappostles fro the cruel vengeance of the cruel tyrant/ which assoon as he was enhanced to be king/ went to pursue and destroy the church/ therefore the church halloweth the feast of saint Peter advincula/ And the epistle is sungen in the mass in which this deliverance is witnessed here to be done/ The second cause of thestablishing of this feste/ was by cause Alysaunder the pope which was the uj after Peter/ And hermes' provost of rome which was converted to the faith by the same Alexander were holden in diverse places in the prison of quyryn the judge/ which judge said to hermes the provost/ I marvel of the that art so wise a man/ that thou wilt leave the great worldly honours that thou hast/ and the great richesses that thou receivest of thy provostye/ And wilt leave all these things for dreaming of an other life/ To whom hermes said/ to fore this time I despreysed and scorned/ ¶ And wend there had been none other life than this Quyrynus answered/ Make prouf to me that there is an other life/ & anon I shall apply me to thy faith/ To whom hermes said/ alexander whom thou holdest in thy prison/ shall inform the better than I/ Then quyryn cursed Alexander/ And said to him/ I will that thou shalt make proef of this thing to me/ and thou sendest me to Alexander/ whom I hold bounden in chains for his evil deeds Truly I shall double the prison upon the and alexander/ and I shall set watch upon you/ And if I find the with him or him with thee/ I shall verily give faith to thine and his words And then he doubted their keepers/ And showed this to Alexander/ and then alexander prayed to god/ And an angel came to him and brought him in to the prison to hermes/ And when quyryn came to the prison He fond them both together/ whereof he was moche admerueylled/ & then hermes recounted to quyryn how Alexander had heeled his son and raised him fro death/ And quiryn then said to Alexander/ I have a daughter named balbyne/ wyiche is seek of the gout/ if thou mayst hele her/ I promise the that I shall receive thy faith/ if thou mayst get for her health/ To whom alexander said/ Go anon and bring her to me in to my prison/ And quyryne said to him/ how may I find the in thy prison and art here And Alexander said go thy way anon/ For he that brought me hither shall soon bring me thither/ And Quyryn went then and fet his daughter/ And brought her in to the prison where Alexander was/ & fond him there/ and then kneeled down to his feet/ And his daughter began to kiss the chains with which saint Alexander was bounden hoping thereby to receive her health/ And saint Alexander said to her/ Daughter kiss not my chains/ But seek the chains of saint Peter and kiss them with devotion/ And thou shalt receive thy health/ And anon Quyryn did do seek the chains of saint Peter/ and they were founden/ And Alexander did the daughter do kiss them/ And anon as she had kissed them she received her health and was all hool/ Then Quyryn demanded pardon & foryevenes'/ And delivered Alexander out of prison/ and received the holy bapteme he and all his main and many other/ then Alexander established this feast to be hallowed allway the first day of august/ And did do make a church in th'honour of saint peter where as he set the chains And named it saint peter ad vincula/ and to that church come moche people at that solemnity/ and the people kissed there the bonds and chains of saint peter/ The third cause of this establisshement after bede is this ● Antoyne and octavian were so conjoined to gydre by affinity/ that they departed between them two th'empire of the world/ Octovyen had in thoccident italy france and spain/ And Antoyne had in the east/ Asye/ Ponte and affrique/ Anthoyne was wild jolly/ and rybauldus/ and had the sister of Octavyen to his wife/ And left her and took cleopatra which was queen of egypt/ and for this cause Octavyen had him in great despite/ And went with force of arms against Anthoyne in Asye/ And overcame him in all things/ Then Anthoyne and Cleopatra fled as vanquished/ And slew themself by great sorrow/ And octavyen destroyed entirely the royalme of Egypte/ and made be under the romans ¶ And fro thence he went in all the hast he might in to alexandria/ And despoiled it of all richesses and brought them to Rome/ And increased so the common prouffyt of Rome/ That there was given for one penny that/ which to fore was sold for four/ And because the battles of the people/ had wasted and destroyed the city of Rome/ he renewed it saying/ I fond it covered with tiles And I shall leave it now covered with marble/ And for these causes he was made emperor/ And the first that ever was called august/ And of him been all other that come after him called Augustes/ Like as after his uncle julyus Cezar they been called Cezariens/ Also this month of August which tofore was called Sextilies The people entitled it to his name & called it Angustus/ in th'honour and remembrance of the victory●e of the Emperor that he had the first day of this month/ In so much that all the romans made that day great solemnity unto the time of Theodosye th'emperor/ which began to regne the year of our lord CCCCxxvj/ Then Eudosie daughter of the said Theodosyen Emperor and wife of valente/ went by a bow to Iherusalem/ And there a jew gaf to her for great love a great gift/ ¶ And they were the bonds that is to weet the ij chains/ with which saint Peter under Herod was bounden with/ Whereof she was much joyous/ And when she returned to rome/ she saw that the romans hallowed the first day of august in th'honour of an Emperor Paynem which was deed/ then was she much sorrowful/ by cause they did so moche honour to a man dampened/ And thought that they might not lightly be withdrawn fro this custom/ But if she might so much do she would not leave it thus/ But that it should be made in th'honour of saint Peter/ And that all the people should name that day/ the day of saint Peter ad vincula/ And hereof she had collation with saint Pelagyen the pope/ And brought them with fair words to that/ that the remembrance of the prince of paynims was forgotten/ And the memory of the prince of thappostles was hallowed/ And it pleased right well to all the people/ then she brought forth the chains which she had brought fro Iherusalem And showed them to all the people/ And the pope brought forth the chain with which he had be bounden under Nero/ ¶ And assoon as that chain touched that other/ all three by miracle were but one/ like as they had be never but one/ then the pope and the queen established that the foolish religion of the people making solemnity of a paynim were changed in to better/ And was made of saint Peter prince of thappostles/ And the pope and the queen set the chains in the church of saint Peter ad vyncula/ And were given of the queen to the said church right great yefts/ and right fair privileges/ and it was established that day to be hallowed over all/ ¶ And this is that lead saith/ And Sygybert also saith the same of this thing/ And of what great virtue this chain is/ It appeareth well in the year of our lord four hundred and xl iiij/ There was an earl which was nigh to the Emperor Octone that was so cruelly vexed and tormented with the devil to fore all the people that with his owen trethe he boat and tore himself/ And by the commandment of th'emperor he was led to pope john for to put the chains about his neck And there was another put about his neck of this wode man and demoniac/ ● And it did him none alegement/ By cause it had no virtue/ And at last the very chain of saint Peter was brought and put about the neck of the said man demoniac/ But it was of such virtue that the devil might not bear it/ But departed and went out crying tofore them all/ Then Theodoryke bishop of Mets took that chain/ and said he would not depart fro it in no manner but if his hand were cut of/ & for this cause was great descorde between the pope and the bishop and the other clerks/ And atte last the Emperor appeased the noise And gate of the pope that he had a link of the chain/ ● And he kept it much Worthily in great devotion/ Mylet also recompteth in his chronic/ And is wreton in th'history tripartite that in that time there was a great horrible dragon which appeared at empyrum/ And the bishop donat● spit in his mouth/ and killed him forthwith/ but that bishop made tofore the sign of the cross with his fingers upon the dragon/ For he was so great that there behoved seven couple oxen to draw him thence out of the town/ in to a place where he was brent for by cause the stench of him should not corrupt the air/ yet saith the same mylet/ & also it is said in th'history tripartite/ that the devil appeared in a town named creta in the semblance of moyses And this creta is nigh to a mountain which is nigh to the see/ & assembled a great multitude of jews of all places/ And brought them to the top and highest of the mountain/ & promised them to lead them and to go dry foot with them upon the see in to the land of promission/ And there he assembled people without number/ And some believe that the devil had despite of the jew that had given this chain to the queen by which the feast of Octavyen cessed to be made/ And when the devil saw that he had there of the jews without number above the great mountain/ He made many fall down from the top to the ground beneath/ And made of them without number to be drowned in the see/ And thus the devil avenged him on them/ And many of them that escaped bycam christian/ for when they would have goon up on the mountain with the other they might not go up so sharp roches/ in such wise that they that went up were all to cut with the stones/ And the other were drowned in the see/ and weren all deed/ And when the other would have done the same/ and tarried by cause they wist not what was happened of the other/ certain fishers going by them told what was fallen of the other/ and thus they that might escape returned and went not after the other/ And all these things been contained in the said history/ The fourth cause of the institution of this feast may be assigned here in this wise/ ● For our lord delivered saint Peter out of his chains by miracle/ And gave him power to bind and unbind/ for we be holden and bounden unto the land of sin/ and have need to be assoiled/ Therefore we worship the solemnity of the chains afore said/ For as he deserved to be unbound of the bonds of his chains/ so received he power of our lord Ihu christ to assoil us/ And this last reason may be lightly apperceived For thou seest that th'epistle accordeth thabsolution and losing of the chains made to th'apostle/ And the gospel recordeth the power that was given to him for tassoyle/ And thorison of the death requireth that absolution be made to us/ And this that sometime he giveth absolution/ And assoylleth the dampened otherwhile by the power of the keys which he received/ It appeareth in a miracle of the blessed virgin marry/ On. a time there was a monk a scolyer which was in the city of coloyne in the monastery of saint peter which monk was sinful and when this monk was surprised with sudden death/ the devils accused him and cried on him that he had done all manner sins/ That one said I am covetise/ which so oft thou hast coveted against the commandment of god/ And another said I am vain glory of which thou hast enjoyed the in making a vaunt among men/ And another said I am thy losing in which thou oft syn●edest in lying/ And other in like wise/ And contrary to them some good works that he had done excused him saying/ I am obedience/ which thou didst to thine elders and sovereigns/ Another said I am the song of psalms that thou hast sungen to god much ardantly/ & saint peter to whom he was a monk went to god for to pray for him/ and our lord answered to him/ hath not the prophet said by my inspiration/ Onen quis hitabit in tabernaculo tuo/ lord who shall dwell in thy tabernacle/ or who shall rest in thy high holy mountain/ he that shall be without spot of sin/ how may this man then be saved which is not entered without spot/ Ne hath done no rightwiseness/ And yet peter prayed for him with the blessed virgin mother of god/ Then our lord gave upon him this sentence/ that the soul should return again to the body and that he should do penance/ And then saint peter with the key that he held in his hand feared the devils/ and made them to flee/ and after delivered the soul to a monk of the same monastery/ and commanded him that he should bring it to the body/ and he bore it to him/ and required of him for his reward that he had brought it again that he should say every day for him the psalm Miserere mei deus/ and that he should of te sweep his sepulture & keep it clean/ And thus he revived fro the death and came again to the world/ and died his penance/ and/ recompted to all the people this that had happened to him/ then late us pray this glorious apostle saint peter to be our advocate to our lord Ihesu christ/ that we may by the power of the keys given to him have very absolution of our sins/ that after the accomplysshement of this short & transitory life we may come to ever lasting life in heaven amen Thus endeth th'history of saint Peter ad vincula/ Here followeth the life of saint Stephen the Pope/ When saint stephen the pope had converted many of the paynims unto the christian faith both by word and by example/ and had also buried many bodies of the martyrs in the year of our lord two hundred & lx he was sought by great study of valeryen and of galyen then emperors For by cause that he and his clerks should do sacrifice unto their idols or elliss to be slain by divers tormentis/ and the said emperors made ordinance/ that who somever brought them/ he should have all their substance and for that cause x of his clerks were taken/ and brought forth/ and anon without audience were beheaded And the day following saint Stephen the pope was taken and brought to the temple of mars their god/ to th'end that he should adore and do honour to thidol/ or else he should have sentence to be beheaded/ But when he was entered in to the temple he prayed to our lord Ihu christ that he would destroy the temple/ and anon a great party of the temple fill/ And all they that were there/ ffledde for dread that they had/ and then he went to the Cymetoyre of saint luke/ and when valerien herd that/ he sent to him more knights than he did tofore/ and when they came they fond him singing mass/ And anon he finished devoutly that which he had begun/ And that done the● beheaded him in his seat/ ¶ Thus endeth the passion of saint Stephen the pope/ Here followeth th'invention of saint Stephen prothomartir/ THe Invention of the holy body of saint Stephen prothomartir was made in the year of our lord iiijCxvij in the xvij year of honorius th'emperor/ The Invention of him the translation/ and the conjunction were made by order/ For a priest named lucyen of the contrary of Ihrlm/ Of whom gerard recompteth among the noble men and writeth thus/ that on a friday When he was in his led & rested/ and uneath awoke/ He saw an ancient man of noble stature with a long beard with a seemly visage environed in a white mantle/ In which there were little ouches & crosses of gold tissued/ he was hosed with hosen browdred with gold above which held in his hand a rod of gold/ with which he touched him and said Go and with great diligence open our tombs/ For We been laid in a place dishonest and of despite/ Go thou therefore unto john the bishop of Iherusalem/ and say to him that he lay us in a more honourable place/ And by cause that drought and tribulation is through the world/ God hath ordained to be debonayr and merciful to the world by our suffragyes and prayers And lucian said to him/ Sire who art thou/ I am said he gamaliel which nourished th'apostle paul & ensigned him the law of my faders/ And he that lyyth with me is saint Stephen which was stoned of the jews/ and cast out of the cite for to be devoured of the beasts and birds/ but he kept him to whom he kept his faith with out hurting/ And I with great diligence took up the body/ & With great reverence buried it in my new tomb And that other that lieth with me is Nychodemus my nephew which went by night to Ihu cryst/ and received bapteme of Peter and john/ & therefore the princes of priests were angry with him/ and would have slay him/ but that they left at reverence of us Nevertheless they took away all his substance/ and deposed him from his principate/ and beat him strongly & let him lie for deed/ And then I led him in to my house/ where he lived after but a few days/ and when he was deed I buried him at feet of saint stephen/ And the third that is with me is abybas my son which in the xx year of his age received bapteme with me/ And Was a clean virgin/ and learned the law of god with my disciple poule/ And Ethea my wife and selemus my son which would not receive the faith of Ihu christ were not Worthy to be in our sepulture thou shalt find them buried in another place/ And shalt find their tombs void and idle/ and when he had said all this/ saint Gamaliel vanished away/ And then lucyan awoke and prayed to god if this vision were true/ that it might be showed yet the second time and the third time/ and the next friday after following/ he appeared like as he did tofore/ and said to him wherefore hast thou desdayn to do that which I have required thee/ and he said to him/ Sire I have no disdain/ but I have prayed god/ if it be in his name/ that it apere to me yet once again/ and Gamaliel said to gym because thou hast thought in thy courage/ that if thou find us how thou mightest devise the relics of each of us/ I shall ensign the of every by similitude to know the tombs and relics of each of us/ and then he showed three panyers of gold and the fourth of silver/ of the which that one was full of red roses/ the other twain of white roses/ And the fourth which was of silver was full of saffron/ and gamalyel said to him these panyers been our tombs/ & these roses been our relics/ and the first full of red roses is the tomb of saint Stephen/ which only of us all deserved the crown of martyrdom/ The other twain full of White roses been the tombs of me and nychodemus Which persevered with a clean heart in the confession of Ihu christ/ and the fourth of silver which is full of saffron/ is of abybas my son/ Which shineth by whiteness of virginity/ and issued out of this world pure & net/ and this said he vanished away/ and the friday after that week following/ he appeared to him again all angry and blamed him grievously of his delayment and negligence/ And anon lucian went to Iherusalem/ and recounted all by order to john the bishop/ and called the other bishops/ and went to the place that was showed to lucien and When they had begun to delve/ & moved th'earth a right sweet savour Was felt/ And by the marvelous flavour and sweetness/ and by the merits of the saints lxx seek men Were heeled of their infirmities/ And thus the relics of these seyntes Were transported in to the church of zion which is in Iherusalem/ In the which saint stephen used th'office of archdeacon/ And there were they ordained for right honourably/ In the same hour descended fro heaven moche rain/ and of this vision and invention bede maketh mention in his cronic/ and this invention saith saint bede was in the same day that his passion is hallowed/ and his passion as it is said was the same day also But the festes have been changed by double reason/ The first reason is by cause that Ihu christ was borne in earth/ that man should be born in heaven/ therefore it appertaineth that the feast of saint stephen should follow the nativity of christ/ for he was first martyred for christ for to be born in heaven/ and so it signefyeen that the one follow that other/ & therefore it is sungen in the church/ yesterday christ was born in earth/ that this day stephen should be borne in heaven/ the second reason is that the feast of the Invention is more solemnly made than the feast of his passion/ & that is only for the nativity of our lord Ihu christ Nevertheless our lord hath showed many miracles in th'invention of him/ And because his passion is more worthy than his Invention/ therefore ought it to be more solenpne/ and therefore the church hath transported his passion to the time in which it is had in greater reverence/ And as saint austin saith the translation of him was in this manner/ Alexandre senator of constantinople went with his wife to Iherusalem And made there a fair oratory to saint stephen the first martyr/ & after his death he did him to he buried by his body/ and seven year after juleane his wife would return in to her country/ by cause that the princes did to her wrong And would carry with her the body of her husband/ and when she had made long request to the bishop with many prayers/ The bishop showed to her two tombs of silver & said to her/ I wot not which of these twain is thy husband/ And she said to him/ I wot well/ and went hastily/ and embraced the body of stephen/ And thus by caase of fortune/ when she wend to have taken the body of her husband/ She took the body of the prothomartir and when she was within the ship with the body/ there was herd hymns and songs of angels/ and a right sweet odour/ and the devils cried & menyd great tempest saying/ Alas/ Alas/ for the first martyr stephen passeth her by/ which beateth us cruelly with fire/ and the mariners were in great doubt & cried on saint stephen/ And anon he appeared to them and said I am here/ doubt ye nothing/ and anon great peace was and fair weather in the see/ then were there herd the voys of devils crying fellow prince bren this ship/ For stephen our adversaire is within it with that the prince of devils scent five devils for to bren the ship/ but th'angel of our lord plunged them down in the ground of the see/ and when they came to caladoyne the devils cried saying/ the servant of god cometh which was stoned to death of the fellow jews/ then came they in safety in to Constantynople/ & the body of saint stephen was brought with great reverence in to a church/ and this saith saint Austyn/ the conjunction of the body of saint stephen with the body of saint laurence was made by this ordinance/ It happened that throdociane daughter of theodocien th'emperor was greatly tormented with a devil/ & when it was told to her father/ which was at Constantinople/ he commanded that his daughter should be brought thither/ and that she should touch the relics of saint stephen the first martyr/ And the devil cried within her/ if stephen come not to rome/ I shall not issue out of her/ For it is the will of thappostles/ and when th'emperor herd that/ he Impetred and gate of the clergy and people of Constantinople/ that they gaf to the romans the body of saint stephen/ and they should have therefore the body of saint laurence/ And the emperor Wrote to pelagyen the pope/ upon Which the pape by the counseyl of the cardenallis consented to the request of th'emperor/ and then went the cardynallis to constantinople and brought to rome the body of saint Stephen/ And the greeks came for to have the body of saint laurence/ the body of saint stephen was received in to capuan which gate by their devout prayers the right arm/ and builded their church metropolitan/ that is to say tharchebysshops see in th'honour of him/ and when the romans were comen to rome they would have borne the body of saint stephen unto the church of saint Peter ad vincula/ they that bore it stood still and might go no ferther/ And the devil which was in the maid cried ye travail you for nought/ For he shall not be here/ but with laurence his brother where as he is/ And for this muse was the body born thither/ And the maid touched the body and was all hool/ and saint laurence as enjoying him of the coming of his brother and smiling turned him in to that other part of the sepulchre and made place and left half the place void/ And when the greeks set their hands for to have born away laurence/ they fell down to th'earth as they had been deed/ but the pope and the clerks prayed for them and all the people/ & yet uneath with great pain came they to life again at evensong time Nevertheless they were all deed within x days after/ and the latynes & all they that so consented entered in to frenesye and might not be hool unto the time that the two bdyes were entombed to gydre And then Was there a voys herd fro heaven that said/ O blessed room which hast enclosed in one tomb the glorious jewels/ the bodies of saint laurence of spain and of saint sttephen of/ Iherusalem/ This conjunction was made about the year of our lord ixCxxv/ saint austin recounteth in the xxij book of the cite of god/ that vi deed bodies were raised by the Invocation and prayers of saint stephen/ that is to weet that there was one/ that lay deed/ and the name of saint Stephen was called over him/ and he was anon raised to life/ Also there was a child which Was slay With a cart● whom his mother bare to the church of saint stephen/ and Was anon raised to life/ And there was a nun which was at her last end/ and was born to the church of saint stephen/ and there died in the sight of all the people and after she aroos all hool/ Also a maid of yponence/ of whom her father bore her cote to the church of saint Stephen/ and after layed it on the body of the deed maid/ and anon she aroos/ And a young man of yponence died/ Aut anon as the body of him was anointed with the oil of saint stephen he aroos to life/ Another child was born deed to the church of saint stephen and by the merits of saint Stephen was anon restablisshed te life/ and of this precious martyr saith saint austin Gamaliel master of the school/ and with a stole a bout his neck made revelation of him/ Saul despoiled & stoned him/ Ihesu Christ wrapped in pour clothes enriched him/ and crowned him With his precious blood and stones/ & saint stephen shone in beauty of body in flower of age/ in fair speech of reason wisdom of holy thought in works of divinity he was a strong pillar of the faith of god/ For when he was taken and holden with tongues among the hands of them stoned him/ In the fornaiss of fire of faith he was destrayned/ smeton demened and beaten/ the faith increased and was not vanquished/ And saint augustyn saith in an other place upon this authority hard brain he was not flattered/ but put out/ He was not tasted/ but hurt/ he feared ne trembled not/ but was chafed and in an other place he saith thus/ be hold stephen thy felaw/ he was a man as thou art/ and of the mass of sin as thou art/ and brought with the same pries that thou were/ he was dekene and radde the gospel/ that thou readest or hearest/ There he fond wreton love your enemies/ And this blessed prothomartir saint Stephen learned in reading/ and prouffyted and accomplished in obeying/ then late us pray devoutly to him that he pray for us to that blessed lord for whom he suffered death/ and prayed for them that pursiewed him/ that he pray for us/ and that we may fel● th'effect of his prayer like as soul died which after was called Paul the holy doctor and apostle Amen/ Thus endeth th'invention of saint Stephen prothomartir Here followeth of saint domynyk/ and first of his name/ DOmynyk is said as a kepar of our lord Or else as kept of god/ or it is said domynycus as to thethymologye of this name that is dominus/ It is said kepar of our lord in three manners/ that is to weet kepar of th'honour of our lord/ as touching to god kepar of the vineyard or of the flock of our lord/ unto his neighbour/ Kepar of the will of our lord or of his commandments as touching himself/ Secondly he is said domynycus/ as kept of our lord Our lord kept him in his three fold state/ of whom the first is/ that he was a lay man/ In the second he was a canon regular/ And the third as apostle/ for in the first state he kept himself/ in making himself to begin laudably & well/ In the second to perform well/ and in the third taccomplissh well In the third he may be said domynyk by the ethymologye of this name dns Dominus is said as giving menaces giving a yefte/ or giving lass So saint Domynyk was giving/ that is to understand giving threatening by leaving of juiuryes/ giving yefts by largesse of ffraunchyse/ for he gaf not only to pour men/ But he would oft sell himself for to relieve and buy pour men/ And in giving lass/ that was by making his body leanly/ For he gave always lass to his body than it desired or appetited/ Of saint Domynyk Frere and preacher/ DOmynyk was duke of the order of the freres prechours and a noble father of the parties of spain/ of a town named callorega of the diocise of oxonyence/ and his father was named ffelix/ and his mother Johan/ of whom he came as of the flesh and his mother tofore that he was born saw in her sleep that she bore a little whelp in her belly/ which bore a brennyg brand in his mouth/ and when he was issued out of her womb/ He brent all the world/ and also it seemed to a woman that was godmoder to him at font and held him that the child domynyk had a star right clear in his forehead which enlumyned all the world And as he was yet a child and in the keeping of his nourice/ he was oft found leaving his bed and lying on the bare ground/ And after When he was sent to palentyne for to learn/ he tasted ne drank never wine in x year And when he saw that great famine was there he sold his books and all his substance/ and gave the pries of them to pour people/ & when his good renome grew/ he was made canon regular of the bishop of oxonyence in his church/ And after he was mirror of life unto the people/ and was ordained subpryour of the chanonnes/ and day and night he intended to read/ in praying god cotynuelly that he would give him grace that he might estende to the health of his neighbours/ In the book of collations of faders he red curyously and took therein great perfection/ he went with the said bishop to toulouse/ And there he reprehended his host of heresy/ and converted him to the faith of Ihesu christ/ And presented him to our lord/ as an handful of the first fruit of the to coming harvest/ It is red in the gests of the earl of mounfort/ that on day as saint domynyk preached against the heresies/ that he put in writing the auctoritres that he purposed/ And delivered the cedule to an heretic for to argue against his objections/ and that night the heretics assembled at the fire/ & showed to them that sedule/ and they bade him to cast it in the fire/ And if the cedule burned their faith was not but treachery/ And if it burned not/ then he preached the very faith of the church of Rome/ And then was the cedule cast in the fire/ And when it had be in the fire a while/ it sprang out all safe/ And then one of them that was more hard than the other said cast it in again yet/ And we shall prove better and more plainly the truth/ then it was thrown in again/ and it issued out again without brenning/ then said he late it be cast in the third time/ And then shall We know without doubt the issue of this thing/ and it was cast in again/ And it came out the third time without lesyon or hurt/ And yet the heretics abiding in their hardness swore among them fermlye that none of them should publish this thing/ nevertheless a knight that was there which was somewhat according to our faith disclosed this miracle/ & it is said asemblable thing happened at the mount victorial in the temple jupiter/ that a disputation was ordained against the heretics/ like as the malady of theresy grew in the Parties of albegeys/ that disputation solemn was at the temple of jupiter/ & Were ordained judges on both patyes/ To Whom th'affirmation of the faith that every should ensign should be wreton in a book/ And the book of saint domynyk was chosen and presented among the other/ Upon the Which the judges stroof against them/ how be it It was ordained that the books of one part and that other should be cast in to the fire/ And they that burned not should be holden with out doubt for the very faith/ and so the books were thrown in to a great fire brenning And anon the book of the heresies Was brent/ and the book of saint domynyk only was saved and not brent/ But sprang out of the fire without hurting and it was cast in the second time/ and it leap out without brenning/ And after this the other christian men went home again to their proper places/ and the bishop of oxonyence died/ and saint Domynyk abode there alone with a few christian men and catholic against the heretics/ And denounced & preached the word of god firmly And thadversaries of troth mocked him/ and spit at him/ and threw at him filth of the streets and other right foul things/ And bond behind him wyspes of straw in great despite/ And when they threatened & menaced him/ he answered Without fere or dread/ I am not worthy to be martyred/ ne I have not yet deserved that death by glory/ And therefore he passed hardyly by the way where they despised him/ and song and Went joyously/ And they marveled & said to him/ hast thou no dread of death/ what wouldest thou have done if we had taken thee/ I had prayed you said he/ that ye should not have slain me suddenly/ But little and little ye should have hewn member fro member/ one after another/ and then that ye had showed tofore mine eyen my membres so detrenched/ and then that ye had left my body so lying and fouled in my blood/ without to have slain me at your will/ He fond a man that for the great poverty that he suffered was joined to the heretics/ and saint domynyk seeing this/ ordained himself to be sold/ and that the pries of him should be given to the poor man to bring him out of his poverty/ And this did he for to bring him of the foul error that he was in/ And so he would have been sold if not the divine mercy had not otherwise purveyed Another time a woman came to complain to him that her brother was in the hands of the saracens in great captivity/ And that she knew no way how to deliver him/ And he was moved of pity in his heart/ And offered himself to be sold for the redemption of that other/ But god that knew him more necessary for the redemption spiritual of many caitiffs suffrid it not/ & yet he intended to be his pledge and to lie for him/ his charity was so great/ In a time he was lodged With certain ladies which by occasion of religion they had be deceived of the heretics/ and then he fasted and his fellow with him all the lente with breed and water/ so that by the shadow of religion he took fro them that error/ and in the night he work safe when necessity was/ he lay down under a table without other thing/ And thus these women were brought to the knowledge of truth/ and thenne began he to think of th'establishment of his order/ & of what office it might be/ For to go and preach through the world/ and for t'enhance the christian faith against the heretics/ And when he had dwelled x year in the parties of tholouse after the death of the bishop of oxonyense/ unto the time that the counseyl should be solemnized at latranense/ then he Went to rome with Falcon bishop of tholouse to the counseyl general for to get of Innocent the pope that the order which is said the order of the prechours might be confirmed to him & to his successors/ And the pope would not lightly accord to this thing/ And then it happened on a night that the pope saw in a vision that the church of latronense Was suddenly menaced for to fall and overthrow/ and as he beheld it all afeard/ he saw on that other side/ saint domynyk running against it & sustained/ and bare it up and kept it 〈◊〉 falling/ and then awoke the pope/ and understood the vision and received joyously the petition of the man of god And bad that he and his brethren should seche some rule approved/ & he would confirm it at his will/ and then saint domynyk came to his brethren and showed to them What the pope had said/ and they Were of number/ about xuj or xvij freres/ which anon called counseyl of the holy ghost and chosen the rule of saint Austyn preacher and holy doctor/ and would of one will be in deed and name preachers'/ & established therewith some customs more straiter in their living which they took above/ and promised to keep them truly/ In this time Innocent the pope died/ and honorius was made pope and sovereign bishop of the church/ and he gate of the same honorius the confirmation of his order in the year of our lord a Mccxuj/ And on a time as he prayed at rome in the church of saint peter for th'increasing of his order he saw coming to him the glorious princes of thappostles Peter and paul/ And him seemed that Peter gaf to him the staff first/ And saint paul delivered to him the book & they said to him/ go and preach/ For thou art chosen of god to do that occupation/ and ministry/ and in a little moment him seemed that he saw his sons sprad through out the world two and ij preaching to the people the word of god/ For which cause he came again to tholouse/ and departed his brethren some to paris/ some in to spain/ And other to boloyne/ and he returned again to Rome/ There was a monk before th'establishment of this 〈◊〉 which was ravished in spirit and saw the blessed virgin our lady saint marry kneeling with her hands joined praying her son for the human lineage/ and he oft Withstood her request/ and at last he said to her that so besily required him/ mother what may I do more for them/ I have sent to them patriarchs and prophetis/ and litil have they amended them/ after I came to them myself/ and after that I have sent to them apostles/ And they have slain them/ I sent to them also martyrs/ confessors and doctors And they accorded not to them ne to their doctrine/ but by cause it appertaineth not to me/ to wythsay thy request I shall give to them my preachers'/ by whom they may be enlumyned and made clean or else I shall come against them/ myself if they will not amend them/ And another saw that same time when the xij abbots of the order of Cystews were sent to toulouse against the heretics/ For When the son had answered to his mother as is above said The mother said to him/ Fair son thou oughtest not to do to them after their malice/ but after thy mercy/ To whom the son vanquished by her prayers said/ I shall yet do to them mercy at thy request/ For I shall send to them my preachers'/ that shall warn and inform them/ And if thenne they not correct them/ I shall spare them no more/ A Frere menour that long time had be fellow with saint fraunsoys recounted to many of the freres of the order of the prechours/ that when saint domynyke was at rome for the confirmation of his order of the pope/ he saw on a night Ihu christ in thayer holding three spears in his hand/ and brandysshed them against the world/ and his mother ran hastily against him/ and demanded him what he would do/ And he said to her/ all the world is full of vices/ of pride/ of luxury/ and of Avarice/ and therefore I will destroy them with these three spears/ then the blessed virgin fill down at his feet and said/ dear son have pity/ And tarry thy justice by thy mercy/ & Ihesu christ said to her/ seest thou not how many wrongs and Injuries they do to me/ and she answered/ son attempre thy wrath/ and tarry a lityll I have a true servant and a noble fighter against the vices/ which shall run overall & vanquish the world and subdue them under thy signory And I shall give to him another servant in to his help that shall fight as he doth/ and our lord her son said I am appeased and receive thy prayer but I would see/ whom thou wilt send in so great an office/ And then she presented to him saint domynyk/ And Ihu christ said/ truly this is a good and a noble fyghter/ and shall do diligently that thou hast said/ And then she showed to him and offered to him saint ffraunsoys/ and he praised him/ as he did the first/ And saint Domynyk considered diligently his fellow in that vision/ For he had never seen him before/ and he fond him on the morn in the church/ and knew him by that he had seen him in the vision without other shower/ & began to kiss him/ and said thou art my fellow/ thou shalt run with me/ & we shall be together/ and none adversary shall surmount us/ And then he recounted to him all by order the said vision/ and fro then forthon/ they Were one heart and one soul in our lord/ And commanded that this love should be kept to them that should come after them perdurably/ And when on a time saint domynyk had received a novyse in to th'order/ Some that had been his fellows perverted him/ in such wise that he would return to the world/ And demanded after his gown/ and when saint domynyk herd that/ he went to prayer/ and as the young man had despoiled him of his religious clothing/ and they had done on him his shirt/ he began to cry with an high voys and say/ I chafe I burn/ certainly I am all brent/ do of/ do of this cursed shirt which brenneth all my body/ And might not endure in no wise till he was despoiled of this shirt and clothed again with his religious clothes/ and brought again in to the cloister of the religious And when saint domynyk was at boleyne/ what time the freres were goon to sleep/ A frere converse began to be tormented of the devil/ and when ffrere Reyner of losanne knew it/ he said it to saint domynyk/ And saint domynyk commanded that he should be brought in to the church tofore the altar of our lady/ & x ffreres might uneath bring him/ And then said saint domynyk/ I conjure the wicked spirit that thou tell to me wherefore thou vexyst thus the creature of god And wherefore and how thou entredest here/ And he answered I vex him/ for he hath deserved it/ He drank yesterday in the cite without licence of the prior/ and made not the sign of the cross thereon/ and I entered then in sign of a bottle to th'end that he should drink me With the win the sooner/ then it was founden that he had drunken in the town/ And in the mean while/ he made the sign of the cross and they rung to matins/ and when the devil herd that/ he said I may no longer abide here/ sith they with the great hoods arise/ and thus he was constrained by the prayer of saint domynyke to issue and go his way & the frere was delivered and whole/ and was well ware ever after to do against the will of the prior/ And as saint domynyk on a time came to a river toward the parties of tholouse/ his books Which had a custody fell in the water/ and could not find them/ but must leave them behind him/ And the third day after/ a fisshar cast his hook in to the water/ and supposed to have taken up some great fish/ And drew up the books of saint domynyk with out any witting/ like as they had been kept diligently in an almarye/ and on a time When he came to a monastery/ And all the brethren were at rest/ and he Would not distrouble ne awake them/ he put him to prayer/ & entered in with his fellow/ the yates being shut and closed/ also in like wise in the conflict of theretics as he was with a converse of the cystews in an eventide and came to a certain church/ and fond it shit and closed/ he made his prayers & suddenly they were in the church/ and abode there all that night in prayer/ And when he had prayed he had always a custom to staunch his thirst at some well or fountain lest he should have any desire to drink in the house of his host/ There was a scholar in the house of the freres at boloyne for to here mass/ and it happened that saint domynyk sang the mass/ & when it came to the offering the scholar went and kissed the hand of saint domynyk with great devotion/ & when he had kissed it/ he felt come out of his hand so great sweetness/ and so sweet an odour/ as he ever had felt tofore in his life/ and fro than forthon the Ardeur and brenning of lechery began to wax cold in him/ so that he which tofore had been vain & lecherous was after so continent/ that his flesh shone all of clearness and chastity/ and the flesh of saint domynyk shone moche of great chastity and purity/ of whom the odour cured the filthes of the thought/ ¶ There was a priest which saw saint domynyk so ardantly in his predication With his fellows/ and he concluded in himself that he would join him to them/ if he might have a book of the new testament/ necessary to him for to preach/ and as he thought this/ there came a young man bearing a book of the new testament to sell under his vestment/ and anon the priest bought it with great joy/ But as he doubted yet a little he made his prayer to almighty god/ & made the cross upon the book without forth and sith opened the book and looked within forthwith/ & the first chapter that he fond was in the acts of thappostles/ that/ Which is said to Peter came first to his sight/ which was this Arise up descend and go with them nothing doubting/ For I have sent them/ Thenne he went and joined him to them/ On a time when a noble master in science and in fame was regent in tholouse in theology/ On a morning tofore the day while he purveyed his lessons/ he was surprised with sleep/ and inclined him on his chair a little/ and him seemed that seven stars stood tofore him/ and as he marveled of the nowelte of this/ the said stars grew suddenly in to so great light that they enlumyned all the world/ and when he awoke/ he was strongly amerueylled/ and when he entered in to the scoles/ and as he red/ saint Domynyk with uj freres of the same habit entered and came amiably to him/ & showed their purposes and said/ that they coveted to haunt his scoles/ then this master remembered his vision/ and doubted not but these were the seven stars that he had seen/ When saint domynyke was on a time at Rome/ Master Reynold of saint Aman deene of orleans/ which was wise in the law Canon/ And had been five year doctor was comen with the bishop of orleans to the see/ for to pass in Rome/ And had been long in purposes for to have left the world/ and to intend to preaching/ but he was not yet advised how he might accomplish it/ and when he had herd th'institution of th'order of the prechours of a cardinal/ to whom he had told his will he called saint domynyke/ and exposed to him his purposes/ And then he had counsell to enter in to the order/ But without tarrying he was taken with so grievous sickness/ that he was in despair of his health/ And then saint domynyk prayed heartily to our blessed lady/ the virgin/ to whom he had commised all the order/ that she would give to that deen health for a little time/ And suddenly the queen of mercy came with three maidens/ And Reynold waking/ and abiding the death/ saw her come to him/ and our lady said to him/ be of good cheer/ require of me What thou wilt/ And I shall give it to thee/ And as he thought what he should require/ one of the maidens said to him softly/ that he should require nothing/ but to commit him all to her will/ And when he had so done/ then she put forth her vyrgynal hand/ and touched his ears his nosethrellis/ mouth hands/ feet/ and reins/ and anointed them with the ointment of health Which she had brought with her in saying propyrly the form of the words/ which appertain to the membres And she said to the reins/ these reins be restrained with the girdle of chastity/ And then she turned to the feet And said I anoint these feet/ in preparation of thevangely of peace/ And she said/ I shall send to the an Ampulle/ for to restablysshe the to full health And then she showed to him the habit of the order/ and said to him/ This is the habit of thine order And saint domynyke being in prayer saw all this vision/ And on the morn saint domynyke came to him/ and fond him all hole/ And heard of him all the ordinance of the vision/ and he took thabit that the virgin showed to him/ For to fore the freres used surplies/ And the third day the mother of god was there/ and anointed the body of Reynold that she took not only away the heat of fevers/ but also extincted and quenched the ardour of luxury/ like as he confessed after/ that one only moving of luxury was not after in him/ And this vision saw again a religious man of the hospytal with his own eyen/ being present saint domynyk/ and was atoned thereof/ And this vision saint domynyk published to many brethren after this death/ then was reynold sent to boloyne and intended moche ardently to preaching/ and increased the number of the freres/ And after that he was sent to paris/ And a while after he died in our lord/ There was a young man of the cardinal esteven fill with his horse in to a ditch/ And was drawn out thereof all deed/ and offered to saint domynyk And he made his prayers/ and the young man restablysshed to life/ In the church of saint Sixte A mason had be hired of the freres/ for to repair the broken walls/ And a piece of the wall fell upon the man/ and slew him/ but saint domynyke commanded/ that the body should be brought to him/ And anon by the help of his prayers/ he was restablysshed to life and to health/ In the same church at rome on a time there were forty freres/ and they had but little breed/ then saint domynyke commanded to put the breed in three parties/ that there was/ And as soon as each of them had broken a morselle of breed with joy/ there came two young men of the same habit & form which entered in to the refectory or fraitour & the laps of their mantles the hinge on their neck were full of breed & when they had given it all fully to saint domynyk they departed so suddenly/ that none of them witted whence they came ne whider thy went & thenne saint domynyk gave forth with his hand here & there to the freres & said Now eat my brethren/ When saint dominic on a time was in his journey grievously troubled with greet floods of rain he made/ the sign of the cross/ and chased away the rain fro him/ and fro his fellow like as he had a pavyllon upon him/ and the ground was all weet about him/ And no drop came nigh him the space of three cubits/ On a time as he passed by ship toward the parts of thoulette/ the shipman demanded of him a penny for his passage/ And the holy man of god promised to him the kingdom of heaven/ for his labour saying that he was the disciple of Ihesu christ/ And that he bore neither gold n● silver/ ne money/ And he drew him forsybly by the cope/ and said thou shalt leave here thy cope/ or thou shalt pay to me a penny/ The good man of god life up his eyen to heaven/ and ●raid a little/ And as he had a little thought/ he looked upon the ground/ & saw a penny/ which without doubt was procured by the will of god/ Then said he/ loo my brother take it there/ and let me go in peace It happened on a time/ that when this holy man saint domynyke was in his viage/ A religious man/ which was of good conversation/ and holy acompanyed with him but he was of a strange language/ And they were sorry/ that they couth not understand each other/ for to comfort each other/ And they prayed and gate grace of our lord/ that in three days that they went to guider/ what by signs/ and what by words each of them understood/ what that other mente/ There was a man/ which was vexed with many devils/ And was offered and brought to him And he took a stole and put it about his own neck/ and after bounded about the neck of the demonyake/ and commanded them that were in him/ that fro thence forthon they should torment no more that man/ and anon they were tormented within him/ and baganne to cry/ late us go/ wherefore constreynest thou for to be so tormented And he said/ I shall not let you go/ till ye have given to me pledge that ye shall not return again/ And they said what pledge may we give to you/ And he said the holy martyrs that resten in yonder church/ And they said/ we may not/ For enmerytes require it not/ And he said ye must needs give them/ or I shalt not suffer you to go quite/ And they answered/ that they would done their pain/ And a little while after they said/ how be it/ that we be not worthy/ We have gotten that the holy martyrs shall be our pledges/ And he required them to have a sign and token of this thing/ And they said/ go to the shrine/ where the heeds of the martyrs been/ and ye shall find them/ reversed and turned/ And then he went/ & fond like as they had said/ And as he preached on a time/ some ladies/ that had been deceived of heretics ●●●eled at his feet/ and said to him/ Servant of god/ help us/ if it be true that thou preachest/ The spirit if error hath blinded our sins/ And he said/ be ye form/ and tarry a little/ and ye shall see/ what lord ye have served/ ¶ And anon they saw spring out of the middle of them/ a Cat right horrible/ which was more than a greet dog/ And had great eyen and flawming Her tongue long brood and bloody/ and long unto the navel/ He had the tail short/ and raised up on high/ and showed the after end/ which way he turned him/ Out of which there issued a terrible stench/ And when he had turned hither/ and thither among the ladies long/ At the last he mounted up by the bell rope in to the steeple/ and vanished away leaving a great stench after him/ And the ladies thanked god/ and were converted to the faith catholic/ when he had/ overcomen some heretics in the parties of thelouse/ And they were condemned to be brent/ he saw one among them/ which was named Reymond/ And he said to the mynystres/ keep ye this man that he be not brent in no manner with the other/ And then he said to him/ speaking sweetly to him/ I know well soon/ that thou shalt yet be a good man/ And he was left/ and abode twenty year in his evil heresy/ & in th'end he was converted/ and was a Frere preacher in that order/ and fyvysshed his life well and laudably/ And as he was on a time in spain accompanied with some freres/ he saw in a vision a right great dragon/ which swallowed in to him the brethren that were with him/ And when he understood this vision/ he warned his brethren to resist strongly the fiend their enemy And a little while after/ all the freres/ except frere Adam and two Conuersys departed from him/ And he demanded one of them/ if he would go also/ And he said nay father/ I shall not love the heed/ for to follow the feet And anon he gaf himself to prayer/ and converted almost all by his prayer He was at saint sixth on a time at Rome/ And suddenly the holy ghost lighted on him/ And he called his brethren in to the chapter/ And said apertly to fore them all/ that four of his brethren should die shortly/ two in body/ and twain in soul/ And anon two freres deyde in our lord/ And twain departed out of th'order He was on a time at Boloyne/ and a frere an almain born named Conrade with him/ whom the freres desired moche to have in to th'order/ And as saint domynyk spoke to the prior of cassamarye of the Cystews in the Vygyle of th'assumption of our lady of certain matter/ And he said to him by amiable affiance/ I tell to the prior a thing/ which I never yet said to no man/ ne thou shall never tell it/ as long as I shall live ¶ and that is this/ I never yet required thing of god in this life/ but that I had my desire/ and the said prior said to him that peradventure he should die before/ And saint domynyk by the spirit of prophecy said to him/ that he should live long after him/ And the prior said to him/ father/ require master conrade/ that he give himself in to th'order For the Freres desire him moche/ And he said/ brother thou requirest a moche hard thing/ then when compline was said/ the other freres went to rest/ And he abode in the church/ & died as he had be accustomed all the night to be in orison and prayer/ And when the freres assembled at prime/ And the chauntor bagan jam lucis orto/ Master Conrade came suddenly/ which desired to be stirred with new light and fill down alte feet of saint Domynyk/ And required thabyte of th'order/ And received it perseverantly/ And he was right religious/ and a gracious lector oft in th'order/ which as he lay in dying/ and had c●osed his eyen/ the freres had wend he had been deed And he opened his eyen/ And looking about said/ Dominus vobiscum/ which is to say/ our lord be with you And they answered/ Thy spirit be with god/ And thenne said he/ Alle christian souls by the mercy of God/ may rest in peace/ And forthwith he died and rested in our lord/ saint domynyk was of moche steadfast equality of thought/ but if he had be moved by pity and by mercy/ For he had a joyous heart/ a peaceable visage of a man within forth/ the conpunction appeared outward/ and that showed debonayrty/ In the day time/ there was none more common to his fellows and brethren in all honest/ And at hours in the night and in his prayers/ there was none more steadfast/ The day he departed to his neighbours/ And the night to god/ his eyen were like a well of tears/ And oft when our lords body was lift up at mass/ he was so ravished in his mind/ as he had seen Ihesu christ in his flesh/ For which cause/ he would not much here mass with the other/ he had a custom right commune/ for to wake all the night in the church/ In such wise/ that sold he rested in his bed for to sleep/ & when he was weary and necessity of sleep/ constrained him/ He rested him tofore an altar inclined/ or have a stone under his heed/ he received with his proper hand three times in the night discipline with a chain of iron that one for himself/ the other for the sinners that been in the world/ & the third them that been tormented in purgatory He was on a time chosen to be bishop in Coreacense/ but he refused utterly affirming to leave rather the earth/ than to consent to th'election/ that was made to him/ It was asked of him on a time wherefore he dwelled not more gladly in the diocese of thoulete than in the diocise of carcossone/ And he said that in the diocese of thoulette/ I find moche people which honour me/ And in carcassone it is all the contrary/ For there all men assaylle me/ It was demanded of him by a man/ In what book he most studied/ and he answered/ in the book of charity/ On a time the holy man dominic work in the church of Boloyne/ And the devil appeared to him in the form of a frere/ And saint domynyk had supposed that he had been a frere/ and made him a sign that he should go to rest with the other freres/ And he made to him signs again in mocking him/ then saint domynyke would know/ what he was that so despised his commandment/ and lighted a candle at lamp/ and beheld him in his face/ And he confessed that he was the devil/ And when he had blamed him strongly/ anon the devil enjoyed him/ that he had made him broken his silence/ And saint domynyk said/ that he might well speak as prioure and master of the freres/ And constrained him to say/ whereof he tempted the freres in the choir/ he said/ I make them to come late/ and to go out early/ Thenne he brought him in to the dortour/ And asked him whereof he tempted the freres there/ and he said I make them sleep long/ and arise late/ and thus I keep them fro divine service/ and in the mean while to have unclean thoughts/ And after he lad him in to the refectory or fraytour/ and demanded him/ whereof he tempted them there/ And then the devil sprang upon the tables/ and said oft-times/ now more/ now alas/ And when the saint asked him what he meant thereby/ he said I tempt some freres to take moche meet/ by which they be let to do god's service/ and some that they take lass/ than they should do/ for to make them over feeble to keep the observances of their order After he brought him in to the parlour or locutorye/ and demanded him whereof he tempted the brethren there/ then he put out his tongue oft/ and made a marvelous son of confusion/ And the saint demanded him what he meant thereby/ And he said/ this plare is all mine/ For when the freres been assembled to speak/ I tempt them that they speak confusedly/ and that they meddle words without profit/ and that one tarry ne abide not till the other have spoken/ And atte last he brought him to the chapter/ but when he was tofore the door of the chapter he would in no wise enter in/ And said/ I shall not come in there never/ For this is a cursed house/ and is hell to me/ For what somever I win in other placies/ I lose all here for when I have made any frere to sin by any negligence/ he purgeth him anon of that negligence in this place of malediction/ and accuseth him to fore all the brethren/ For they be here warned Confessed/ accused/ beaten/ and assoiled/ And I here lose all/ whereof I sorrow/ for losing of that I joyed to have wonnen in other places/ And when he had said all this he vanished away/ And in the end when the term of his pilgrimage approached/ he was at boloyne/ And began to languysshe by grievous infirmity of his body/ And the dissolution of his body was showed to him by a vision/ for he saw a right fair youngling/ which called him and said thus/ Come my friend/ come to joys/ come/ And then he assembled twelve freres of the Covent of Boloyne/ And to th'end that he would not leave them/ and disherited/ and orphans/ he made his testament and said/ These been the things/ that I leave to you/ possede by rightful heritage/ as to my sons/ first to have charity/ to keep humility/ to possede voluntary poverty/ and exhorted as much/ as he might straightly that there should be none temporal possessions in his order/ ¶ And that he that should presume to touch and fowl the order of frere prechours with earthly richesses/ he prayed ferdfully/ that he should have the maledictyon and curse of god almighty/ and of him ¶ And the Freres made moche sorrow of his departing/ ¶ And he in recomforting them sweetly said/ My brethren late not my departing trouble you/ and doubt ye nothing/ For ye shall have me more profitable deed than living And he came to his last hour in the year of our lord MCCxxj/ And so slept in our lord Ihesu christ/ whose departing out of this world was showed the same day and the same hour to the frere general then priour of the prechours of bryxia/ And afterward to the bishop of the same city in this manner/ For as he slept a light sleep the heed inclined to a wall/ he saw the heaven open/ and put down to the earth two white laddres/ Of which Ihesu christ & his mother held the end on high/ And the angels descended & ascended by the ladres singing In the mids of the ladders there was a seat set/ And upon the seat sat saint domynyk with his heed coured like a frere/ ¶ And Ihesu christ and his mother drew up the laddres in to heaven so high/ that he that sat/ was lift up in to heaven/ & thenne the opening of heaven was shut & closed/ ¶ And thenme the same frere came to boloyne/ And fond that the same day and the same hour saint domynyk died/ There was a frere named raoul which was that time that he died at tybur/ And went to the altar to sing mess/ ¶ And when he came to the canon in which is remembered the living men/ he thought to pray for the health of saint domynyk/ And suddenly he was ravished in his mind and saw the holy man saint domynyk crowned with a crown of gold laureate/ ¶ And going out of boloyne by the way royal/ And then he marked the day and hour and fond that saint domynyk was then deed/ And when the body of him had leyen long under earth/ And myraclees showed whythoute seassing/ And that his holiness might not be hid/ There issued and came out of the place where he lay a right great odour the same time when his tomb was opened which was bounden with iron bonds and instruments and cement/ And the stone take away & the body translated to an higher place/ And the odour surmounted all aromaty●●/ Ne there was none odour like to that/ And that was not only in the bones of the holy body/ But in the powder and chest and in all th'earth about was like savour/ In such wise as the earth was born in to fer regions/ And retained long the same odour/ And this odour also abode in the hands of the freres that had touched some things of the holy relics/ that how well that they were washen and fro●●n/ Yet retained they long and many days the sweet odour/ And bare witness of the sweet flavour and eyer ¶ In the province of hungry a noble man/ His wife and his son went to visit in a church the relics of saint domynyk/ And the son was seek and came to his last end & died And the father laid the corpse of the child to fore the altar of saint domynyk & begins to weep and say/ blessed domynyk I came to the all glad and joyful but alas I go home sorrowfully/ I came with my son but I return without him/ Yield to me again my son/ give to me again the gladness of my heart/ ¶ And about midnight the child revived & went about in the church/ There was a young man which was serf and bond to a young lady/ and went to fish in a water/ and be fill therein and was drowned/ and he was a long while in the water/ & was drawn out all deed And the lady prayed saint domynyk for the raising of him/ and promised that she would go barefoot unto his relics/ and if he were raised she would make him a frere/ and quite him his bondage/ and he aroos up tofore them all/ and she accomplished her avow ¶ In that same province of hungry There was a man that wept by cause that his son was deed & prayed saint domynyk for his raising to life/ and about the cock crowning/ the deed body aroos and opened his eyen saying to his father/ Wherefore father have ye your face so wet/ ¶ And he said son they be the tears of thy father/ ¶ For thou were deed/ And I remained alone and sorrowful/ ¶ And he said father ye wept much/ but saint domynyk had pity of your weeping/ and gate by his merits to render me to you all hool/ A seek man there was which had been xviij year blind/ and desired to visit the relics of saint domynyk as proving and assayeng aroos out of his bed/ And anon he felt so great virtue in himself that he began hastily to go/ and the more he went/ the more he was stronger to go and the more clerlyer he saw/ and when he came/ he received perfect health/ In that province a lady ordained to do sing a mass in th'honour of saint domynyk/ and she fond not the priest at hour due/ And she wraped three candles that she had made ready in a toweyll/ and laid them in a vessel/ And then she turned her a little & after came again and fond her candles enlumyned and brenning apertly and each body ran for to see this great marvel/ and abode there so long till the candles were brent without enpeyring of the towayll/ There was a scholar at boloyne which was named Nycholas which suffered great pain in his reins and in his knees/ so that he had none hope of health/ & avowed to saint domynyk and took a thread to make a candle of his length/ and measured him in length and breed/ And when the thread attained to his knees he called at every measure the name of Ihu christ and of saint domynyk anon he felt allegiance/ and said I am delivered and aroos up and wept for joy/ and came to the church without any aid/ where the body of saint Domynyk rested/ and god showed for him miracles without number in that city/ In August the cite of cecylle was a maid which was seek of the stone/ and should have been cut/ and for this paryll her mother commanded her to saint domynyk/ and the night following saint domynyk came to the maid sleeping/ and laid in her hand the stone with which she had been tormented/ And then she awoke/ and fond herself delivered of the pain/ and delivered to her mother the stone/ And told her vision by order/ And the mother bore the stone to the freres/ And they hinge it tofore th'image in mind and remembrance of this fair miracle that saint domynyk had done In palacye in scicile there was a power woman that had a son which was greatly tormented with scrofules/ which children been wont to have in their neck/ and could find no remedy she avowed to god & to saint domynyk that if he might be delivered/ she would make him to labour in the works of the church of freres for no hire but gladly for nought/ and the night following/ a man appeared to her in thabyte of a frere/ & said woman knowest thou these things/ and named to her iiij things/ that was Arayn ve●t/ pelletre/ lapacium/ and the juse of porret/ and she said she knew them well and he said go & take these things & confyte them with the juse of porret and leye on the sore of the neck of thy son/ and he shall be all hool/ then she awoke and did so and he was all hool/ and the mother accomplished her vow/ There was a man of piemonnt swollen like a monster/ avowed him to saint domynyk/ and he appeared to him in his sleep/ and opened his belly without pain and took out all thordures and anointed him with his holy hand and heeled him parfyghtly In the cite of August when in the ●est/ of the translation of saint Domynyk certain women were at solemnities of the masses/ and when they returned homeward to their houses/ they saw without a woman that spynned in the feast of one so great a saint/ and they took and reproved her charitably why she span at the feast of one so great a saint/ and she was angry and answered/ ye that be women of the freres/ keep ye their festes/ and anon the eyen of that woman swelled and there came out rotten matter and there issued worms so that one of the neighbours took xvij worms out of her eyen/ And then she repented her and came to the church of the freres & confessed her sins/ And avowed that fro than forthon she would never missay to the servant of god domynyk/ but should devoutly hold his feste/ & anon she was made hool/ here was a Nun named mary which was seek at Crypolyn in the monastery of Marie magdalen/ and was smyton in the thy so grievously that five months during they doubted that she would have died/ and then she bethought her/ and prayed thus in herself/ lord god I am not worthy to pray to thene to be herd of thee/ but I pray my lord saint domynyk/ that he be mediator between the and me that he may get to me the benefeite of health/ And when she had long prayed in tears/ she slept and saw saint domynyk With two freres that opened the curtayn that hinge afore her bed/ and entered and said to her/ Wherefore desirest thou so sore to be heeled/ And she said sir that I might more devoutly serve god/ And thenne he drew out his ointment which was of sweet odour from under his cope/ and anointed her thy/ and she was anon all hool/ and said this ointment is much precious sweet and light/ And when she demanded how it was named he said to her/ this ointment is the ointment of love/ & is so precious that it may not be bought for no pries/ For in the yefts of god is no better than love/ For there is nothing more precious than charity/ but it is soon lost if it be not well kept/ then he appeared to her sister that night that slept in the dortour saying/ I have heeled thy sister which anon aroos & ran thither and fond her hool/ And When she felt her anointed with sensible unction/ she wiped it with great reverence with a bendel of silk/ And when she had told all this to the abbess/ to her sister and to her confessor/ and had showed the unction and bendel they were smitten with the novelty of the savour so suete smelling that it might not be compared to none aromatic/ and they kept that unction with great reverence/ how agreeable the place is unto god where the body of saint Domynyk resteth/ how be it that many miracles been showed there/ yet one shall I say to you here and that shall suffice/ Master Alysaundre bishop of vendosm rehearseth in his postillies upon this word/ Mercy and truth have met to gydre/ That a scolyer duelling at boleygne which was all given to wicked vanities of the world saw a vision/ That him seemed he was in a great field/ and that a great tempest of thunder and lightning descended from heaven upon him/ & then he fled the tempest/ and came tofore an house and fond it shut/ and knocked at door for to enter in/ and th'hostess answered/ I am rightwiseness that am inhabited here/ and this house is mine and thou art not rightwise/ Therefore thou mayst not inhabit here/ And thenne he wept bitterly for these words/ and went to another house that he saw beyond that and knocked at the door for to come in/ but th'hostess which was within answered/ I am truth/ and thou art not true there for I may not receive thee/ And fro thence he went to the iij house beyond that/ and required that he might come in for the tempest/ and he that was within said/ I am peace that dwell here/ and peace is not with felons/ but only with men of good will/ And by cause I think the thoughts of peace/ I shall give to the good counsel/ My sister dwelleth above me/ which always helpeth kaytyves/ go to her and do that she shall counsell thee/ And then he went to that house And she that was within said/ I am mercy that dwell here/ if thou wilt be saved fro this tempest/ go to the house of the freres prechours at boleyne/ and there thou shalt find the stable of doctrine/ the rack of scripture/ the ass of simpleness/ the ox of discretion/ and marry enlumyning joseph prouffyting/ & the child Ihesu saving/ and when this scholar awoke he came to the house of freres/ and recounted his vision by order/ And required to have the habit/ & he received it/ & abode in th'order/ saint domynyk tofore thinstitution of th'order saw Ihu christ holding three darts in his hand & menaced the world/ thenne I frere john of vignay translator of this book will no more rehearse this vision for in this present chapter it is rehearsed tofore/ & was showed also to a monk wherefore I here make an end/ thenne late us consider the holy life/ the holy conversation/ and the holy miracles/ that god hath showed for this blessed man saint domynyk/ and late us pray him to be mediator between god and us that we may deserve to be anointed with thointment of charity and of mercy/ that after this short life We may come to everlasting life in heaven Amen/ Thus endeth the life of saint Domynyk/ Here followeth the life of saint Sixte and first of his name SIxtus is said of Sios that is god/ and of status that is to say state/ so sixtus is as moche to say as godly state/ Or sixtus is said of sisto sistis/ as it were steadfast and farm and fixus/ that is fixed/ For he was steadfast and fix in the faith in passion/ and in good work and operation/ Of saint sixth pope & martyr SIxtus the Pope was of athens/ and was first a phylosophre and after was dsciple of Ihu christ/ & was the sovereign bishop/ And after was presented to decien & valerien Emperors With two of his disciples and deacons felycyssyme & Agapite/ And when decien might not incline 'em in no manner/ he made them to be brought to the temple of Mars for to do sacrifice to him or for to be put in prison of mamertyn/ and when he had refused to do sacrifice/ and Was brought in to prison of mamertyn/ the blessed saint laurence cried after him saying/ father whither ghost thou without thy son/ priest whither ghost thou without thy minister/ To whom sixth said/ son I leave the not/ but greater battles been due to thee/ after three days thou deacon shall follow me priest/ but in the mean while take the treasures of the church/ and depart them where thou wilt/ & when he had distributed them to pour christian men valerien the provost ordained that sixth should be brought again for to do sacrifice in the temple of mars/ And if he refused it he should have his heed smeton of/ And when he was led/ the blessed laurence cried/ after him saying father leave me not/ For I have despended all thy treasures/ and then the knights herd speak of the treasures/ and helden Laurence/ And thenne they beheaded sixth/ Felicissym and Agapyte/ and so they three suffered death to gydre/ In this same day is the feast of the transfyguration of our lord/ and renewyd of new win if it may be founden of a ripe grape in some churches/ and this day been the grapes blessed in some places/ and the people take thereof and eat it in stead of holy breed/ And the reason why is of this that our lord said in his supper/ to his disciples/ I shall not drink of this generation of the vine tofore I shall drink it new with you in the reign of my father/ And this transfyguration in that which he said new/ representeth the glorious Invocation that Ihesu christ had after his resurrection/ and therefore on this day of the transfyguration which representeth the resurrection/ men seek new win/ And it is to wite that some say that the transfyguration Was made in veer/ but the disciples disclosed it not but kept it secret/ by cause our lord commanded that they should not disclose it/ till he was risen fro death to life/ But after they manifested and disclosed it on this day/ Thus endeth of saint sixth pope and Martyr/ Here beginneth the life of saint Donat and first of his name Donat is as much to say as borne of god And that is by regeneration/ of grace Infusion/ and glorification For there is triple generation spiritual of god/ that is to say of nativity religyosite/ and of body mortalite/ For when seyntes die that it is said that they be born/ For the passing out of this world of saints is not said death of saints/ but natalyte/ the child appetiteth to be born to have larger place to dwell in/ more meet for to eat/ better air to respyre/ and to see light/ And when the saints issue out of the belly of holy church their mother by death the four things they receive aforesaid after their manner/ and therefore they be said born/ or giving or given of god ¶ Of saint Donat DOnat was nourished/ and taught of the emperor julyan thenne this julian was ordained to be soubdeken/ but when he was enhanced to be Emperor/ he slew the father and mother of donate/ And donate fled in to the cite of arentyne & dwelled there with hyllarye monk and did there many miracles/ for the provost of the city had a son demoniac/ and when he was brought to for● saint donate/ the wicked spirit began to cry and say/ In the name of our lord Ihu christ do me none harm ne be grievous to me/ ne that I go out of my house/ O donat wherefore constraynest thou me to issue out with torments/ but he was anon delivered when donat prayed/ There was a man named Eustace which received in Tuskane the rents of the prince/ and left the money in the keeping of his wife named Eufronye/ But for sorrow that she had of the enemies that destroyed the country/ she hid the money and died for sorrow/ and when her husband came again he could not find the money/ and when he with his children should be brought to torment/ He fled to saint donat/ and donat went with him to the sepulchre of his Wyf/ & said with a clear voys/ Eufronye I conjure the by the virtue of the holy ghost that thou say where thou hast laid this money/ And she answered out of the sepulture and said/ At the entry of the house where I dalue it/ And then they went thither and fond it like as she had said/ & a little while after Satirus the bishop died in our lord/ and all the clergy choose donat to be bishop in his place/ and so he was/ On a day as saint gregore recounteth in his dialogue when saint donate houseled the people after mass and the deacon ministered the body of our lord to the people/ sodanly the deacon fill with the chalice by th'impulsion and thresting of the paynims that came thither/ and the chalyse broke/ whereof he was sorry and so was all the people/ And saint donat gathered to gydre the pieces of the chalice and made his prayer/ and remised it in his first form/ and a little piece the devil took away and hid it/ which piece lacketh yet in the chalice/ and that chalice is kept in the said church in witness of this miracle/ And the paynims that saw this Were converted to the faith in so much that lxxx of them received bapteme/ There was a well or a fountain enfected that who that drank if it was anon deed And saint donat went anon thither upon his ass for to pray and make the water hole/ and anon an horrible dragon issued out of the fountain/ and wound his tail about the legs of the ass/ and addressed him against donate/ and donate smote him with his staff/ or as some say he spit in his mouth and he died/ and then he prayed to our lord & chased away all the venom out of the fountain/ Another time when he & his fellows had great thrust/ he made a fountain to sourde tofore them/ The daughter of th'emperor/ domycien Was tormented with a devil/ and was brought to saint donat/ and he said/ thou foul spirit go out and dwell no more in this creature which is the form of god/ To whom the devil said give me place where I shall issue out and tell to me whither I shall go/ saint donat said to him/ from whence camest thou hither/ and he said fro desert And donat answered return thou thither/ and the devil said/ I see in the the sign of the cross out of which the fire springeth against me// & for dread of the fire I doubt for to go/ give me place and I shall issue out/ And donat said loo here is place that thou mayst go thy way/ and return thither that thou camest fro/ And then he made all the house to tremble/ and Went his way/ There was a man borne to be buried/ & there came a man that brought an obligation and said that he ought to him two hundred shylynges/ and therefore he would not suffer him to be buried in no wise/ wherefore his wife which was widow came to saint donat and showed to him that matter/ and said that thilk man had received all that money/ then went saint donat to the corpse and touched the deed man with his hand/ and said/ arise thou up/ and see what thou shalt do to this man that suffereth not to bury thee/ the Which then sat up and proved that he had paid it & vanquished him tofore all men and took th'obligation in his hand and rent it in pieces/ and after said to saint donate/ father command me to sleep again And he said son go now in to rest forthon/ And in that time it had not rained well in three year/ and that the earth had be barren and brought forth no fruit/ the mescreantes came to th'emperor Theodocien requiring that he should deliver to them donat which had made that by his art magic/ But at the request of th'emperor/ donat came and prayed our lord that he would send to them rain/ And he sent to them so great abundance that all the other were wet/ and he went home alone/ In that time that the goths destroyed italy/ and that moche people departed from the faith of god/ Euadryan the provost was reproved of apostasy/ & saint donat and saint hillary reproved him/ and then he took them/ & Would have constrained them to do sacrifice to jupiter/ But they refused it/ & he did do beat hillarye so moche all despoiled that he gaf up his spirit to god/ and he laid donat in prison/ and after did do smite of his heed the year of our lord CCClxxx/ Thus endeth the life of saint Donat martyr Here beginneth the life of saint Ciriake martyr/ CIriake was ordained deken of Marcelle the pope/ and was taken and brought to maximien th'emperor/ and was commanded that he and his fellows should deluethe earth/ and should bear it on their shoulders unto the place that he made/ And there was saint saturnyne whom Ciriake and sisinnius heelpe for to bear And after Ciriake was put and enclosed in prison/ and at last was presented tofore the provost/ And as Appropynyan lad him sodanly came a voys with light fro heaven Which said Come ye blessed of my father etc And then Appropinianus believed & made himself to be baptized/ And came to the provost confessing Ihesu christ/ To whom the provost said/ Art not thou made christian/ Which answered/ Alas for I have lost my days/ The provost answered truly now thou lesest thy days/ and commanded to smite of his heed/ And when saturnyn/ and sisinnius would not make sacrefyse/ They were tormented with diverse torments/ and at last were beheaded/ And the daughter of dioclesian named Arthemie was tormented of the devil/ & the devil cried within her and said/ I shall not go out tofore that Ciria●k the dekene come/ and then was Ciriaque brought to her/ and then said the devil/ if thou wilt that I issue and go out/ give me a vessel where I may enter in/ and then answered Ciriake/ lo here is my body enter therein if thou mayst/ and he said In to thy vessel I may not enter/ For it is signed and closed on all sides/ but if thou cast me out here/ I shall make the soon come in to babilone/ and when he was constrained to go out arthennya cried and said/ I see the god that Ciriak prechith/ and when he had buptysed her/ and had grace of dyoclesian and of Serene his Wyf/ he dwelled and lived surely in an house that he gaf him/ then came there a message fro the king of pierce to dioclesian praying him that he would send him Ciriake/ For his daughter was tormented of a devil/ and then by the prayers of dioclesian Ciriake went gladly with largo & smaragdo with all things necessaryy in the ship in to babylone/ and when they came to the daughter/ the devil cried to him thorough the mouth of the maiden/ O Ciriak thou art weary of travail and he said I am not weary/ but am governed overall by the help of god/ And the devil said/ nevertheless I have brought the there as I would have the And Ciriak said/ Ihesu christ commandeth the that thou go out/ And then the devil issued out & said O name terrible that constraineth me And the maid was then made hole And was baptized with father & mother and moche other people/ And they offered to him many yefts but he would none take/ and abode there xlv days fasting in breed and water/ and at last he came to rome/ And after ij months dioclesian was deed/ And Maximyen succeeded to th'empire/ And was wroth with Arthemye his sister/ and took Ciriake and bond him with chains/ and commanded to draw him tofore his char/ This maxymyen may be called & said the son of dioclesian by cause he succeeded him/ and had his daughter to wife which was called valeriane/ and after he commanded to carpase his vicar to constrain Ciriake and his fellows to do sacrifice/ or else slay them by diverse tormentis/ And he took Ciriaque/ and threw pitch molten and brenning hot on his heed/ & hinge him in the torment named eculee/ and after he did do smite of the heed of Ciriake/ and also beheaded his fellows about the year of our lord iijC And Carpase gate the house of saint Ciriake/ and in despite of christian men he made a bain in the same place where Ciriak baptized/ and there bayned and made bankettis in eting and drinking/ And suddenly he with nineteen fellows died there/ And therefore the bain was closed up/ And the paynims began to dread and honour christian men/ Thus endeth the life of saint Ciriake/ Here followeth the life of saint laurence and first of his name LAurence is said as holding a crown made of laurier/ For sometime they that vanquished in battle were crowned with laurier bows and branches showing victory/ and it is allway coverable verdour/ of odour agreeable & virtuous of strength/ and the blessed laurence is said of laurier/ for he had victory in his passion/ whereof decius confsed said/ I ween now that we be vanquished/ he had verdeur in cleanness of heart and purity/ For he said my voys hath no darkness/ he had odour of perpetual memory/ whereof it is said he departed all and gave to pour people/ and therefore remaineth his droyture perdurably/ which he fulfilled with holy work/ and hallowed it by his glorious martyrdom/ he had strength by his virtuous preaching by which he converted lucille the provost roman/ This is that tree of such virtue/ that the leef broke the stone/ healed the deef/ and doubted no thoucer/ ¶ And thus laurence broke the hard herd/ he gave spiritual reward/ And deffended the sentence for the thunder of evil people Of saint laurence the glorious martyr LAurence martyr and subdeacon was of the lineage of spain and saint sixth brought him thence/ And as master johan beleth saith/ when the blessed sixth Went in to spain/ he fond there ij youngmen laurence and vyncent his cousin right ordynat by honest of manners and noble in all their works/ and brought them with him to rome/ Of whom that one that was laurence abode with him/ And vincent his cousin returned in to spain and there finished his life by glorious martyrdom/ But in this reason master beleth repugneth the time of martyrdom of that one and of that other/ For it is said that laurence suffered death under decian and vincent under dyoclesyan/ and between decian and dioclesian were about xl year And there were seven emperors between them So that the blessed vyncent might not be young/ & the blessed sixth ordained laurence his archdeacon/ and in his time Phylip th'emperor And phylyp his son received the faith of Ihesu christ/ And when they were crystend they intended greatly to enhance the church/ And this emperor was the first that received the faith of ihu christ/ whom as it is said Origenes converted to the faith/ How ●e it that it is red in other place other wise/ And that saint po●cian had done it And he reigned the year a thousand fro the building of rome So that the year a thousand should rather be yeven to christ than to th'idols/ And that year was hallowed of the romans with right great appareylle of games & great esbatemens'/ And there was a knight with philip th'emperor named decian Which was noble & moche renowned in arms and in battles/ And when in that time france rebelled against this emperor/ He sent thither decien for to take away the contentions & subdue them torome/ & decius so sent thither made all things well/ And subdued them all to rome/ And had victory/ And when th'emperor herd his coming/ And would honour him more highly And went against him unto verone But for as much as the evil people feel them more honoured/ so moche more he was swollen in pride/ then decien elate in pride began to covet th'empire/ And on a time when decien knew that th'emperor slept in his pavyllon/ he entered in secretly and cut the throat of his lord sleeping And thenne he drew to him by yefts and prayers & also by promesses all them of the host that th'emperor had brought/ And went anon to the city of rome/ And when Philip the younger herd this thing/ he was sore afeard and doubted strongly/ And as Sica● saith in his cronic he delyured all his faders treasure & his to to saint sixth and to saint laurence/ to th'end/ that if it happened him to be slain of decyens/ that they should give this treasure to pour people/ and to the churches/ And wonder not that the treasures that laurence gave/ be not named the treasures of th'emperor/ but of the church/ or peraventure they were said treasures of the church/ For Phelyp had left them to be dispended to the church/ And after phelip fled and hid him for fere of decyens/ And then the senate went against decian/ and confirmed him in th'empire/ And by cause he was not scene to have slain his lord by treason but only for he had renayed th'idols/ therefore he began right cruelly to persecute the church and christian men/ and commanded that they should be destroyed without mercy/ And many thousand martyrs were slain among whom phelyp was crowned with martyrdom/ And after that decius/ made a search of the treasures of his lord/ then was sixth brought to him as he that adored Ihesu Crist/ and had the treasures of th'empire/ And then commanded decian/ that he should be put in prison so long that by torments he should renye god/ and tell where the treasures were/ And the blessed laurence followed him/ and cried after him/ whither ghost thou father without a minister/ what thing is in/ me that hath displeased thy faderhode/ or what thing hast thou seen in me hast thou seen me/ forsake my lineage or go out of kind/ Prove me whether thou hast chosen a covenable minister/ to whom thou hast commised the dispensation of the body and blood of our lord/ To whom saint Sixte said/ I shall not leave the my son/ but greater strives and battles be due to the for the faith of Ihesu christ we as old men have taken more lightter battle/ & to the as to a young man shall remain a more glorious battle of which thou shalt triumph & have victory of the tyrant/ and shalt follow me within three days/ then he delivered to him all the treasures commanding him that he should give them to churches and pour people/ And the blessed man sought the power people night and day/ And gave to each of them that as was needful/ and came to the house of an old woman/ which had hid in her house many christian men & women/ And long she had had the heed ache/ And saint Laurence layed his hand upon her heed/ And anon she was heeled of the ache & pain/ And he wash the feet of the pour people/ And gave to each of them alms/ The same night he went to the house of a christian man and fond therein a blind man/ and gave to him his sight by the sign of the cross/ And when the blessed/ sixth would not consent to decian/ ne offer to th'idols/ he commanded/ that he should be led forth/ and be beheaded And the blessed laurence ran after him and said/ Forsake me not holy father/ For I have dispended the treasures that thou delyuerst to me/ And when the knights herd speak of the treasures/ they took laurence/ and brought him to the provost/ And the provost delivered him to decian/ And Decian Cesar said to him/ where been the treasures of the church/ which we know well that thou hast hid/ & he answered not/ wherefore he delivered him to valerian the provost to th'end that he should show the treasures/ and do sacrifice to th'idols/ or to put him to death by diverse tormentis/ And Valeryen delivered him to a provost named hippolyte for to be in prison/ and he enclosed him in prison with many other/ And their was in prison a paynim named Lucylle/ which had lost the sight of his eyen with overmuch weeping/ And saint laurence promised to him to rystablysshe his sight/ if he would believe in Ihesu Crist and receive baptism/ And he required anon to be baptized/ then saint laurence took water and said to him/ Alle things in confession been wasshen/ And when he had diligently informed him in the articles of the faith/ And he confessed that he believed all/ he shed water on his heed/ and baptized him in the name of Ihesu Crist/ And anon he that had be blind/ received his sight again And therefore came to him many blind men/ and went again enlumyned from him/ and having their sight/ And then again hippolyte said to him show to me the treasures/ to whom laurence said/ hippolyte/ if thou Wilt believe in our lord Ihesu Crist/ I shall show to thee/ the treasures/ and promise to the life perdurable/ And hippolyte said/ if thou do this that thou sayest/ I shall do that thou requirest/ And in that same hour hippolyte believed/ and received the holy baptism/ he & all his main/ And when he was beptysed/ he said/ I have seen the souls of the Innocentes joyous and glad/ And after this valerian sent to ypo light that he should bring him laurence/ and laurence said to him late us go to guider/ For the glory is made ready to me and to thee/ And then they came to judgement/ And he was inquired again of the treasures/ And laurence demanded dilation of three days/ and Valeryen granted him on pledge of hippolyte/ And sayn● laurence in these three days gathered together pour people blind and lame/ and presented them tofore decian/ in the palace of Salustyen and said/ These here been the treasures perdurable/ which shall not be mynuysshed/ but encrece/ which be departed to each of them The hands of these men have borne the treasures in to heaven/ then valerian in the presence of decian said/ what varyest thou in many things/ sacrify anon/ and put fro the thine art magic/ And laurence said to him/ whether ought he to be adored/ that maketh/ or he that is made And then decian was angry/ and commanded that he should be beaten with scorpions/ And that all manner of torments should be brought to fore him/ And then commanded he him/ that he should do sacrifice for t'eschew these torments/ and saint laurence answered Thou cursed man/ I have alway coveted these meats/ To whom decius said if these be meats for thee/ show to me them/ that be like to thee/ that they may eat with thee/ To whom laurence said/ they have given their names in to heaven/ and thou art not worthy to see them/ And then by the commandment of decien/ he was beaten all naked with rods and staves and pieces of iron brenning were laid to his sides And laurence said/ lord Ihesu Criste/ god/ son of god/ have mercy on me thy servant/ which am acused/ 〈◊〉 I have not renayed thee/ and they have demanded me/ and I have confessed the to be my lord/ And then Decius said to him/ I know well/ that thou despisest the torments/ by thine art magic/ but me thou mayst not despise/ I swear by my gods and goddesses that but thou wilt do sacrifice to them thou shalt be punished by diverse torments/ then he commanded/ that he should be long beaten with pl●mmettys/ And then he prayed saying lord Ihesu christ receive my spirit/ And then came a voys from heaven/ decian hearing which said yet many torments been due to thee/ And then decian said replenished with felony/ ye men of Rome/ have ye heard the devils comforting/ this cursed man which adored not the gods/ ne doubted not the torments/ ne dreadeth not the princes wrath/ And then commanded he again that he should be beaten with scorpions/ And then laurence smiling rendered thankings to god/ and prayed for them/ that were there/ And in that same hour a knight named R●●mayne believed in god/ and said to saint laurence/ I see to fore the a right fair youngling standing/ and with a linen cloth cleansing thy wounds I adjure the by the living lord god that thou leave not/ but haste the to baptize me/ And then said decien to valeryen/ I ween that we shall now be overcomen by art magic/ And then he commanded/ that he/ should be unbounden/ and enclosed in the prison of hippolyte/ And then Roman brought an urcelle or a cruse with water/ and fill down at feet of saint laurence/ And received baptism of him/ And when decian knew it/ he commanded that roman should be beaten with rods/ And he was so moche beaten/ that he might not hold him upon his legs/ but in no manner might no man make him say/ but that he was a good christian/ and freely baptized/ And then decian did do smite of his heed/ And that night was laurence led to decyen/ And when hippolyte which was there saw that/ he began to weep/ and would have said/ that he was christened And Laurence said to him/ hide Ihesu Crist within thee/ And when I shall cry/ here and come thither/ And then all manner of torments/ that couth be devised or thought/ were brought tofore decian/ And thenne said decian to laurence/ or thou shalt make sacrifice to the gods/ or this night shall all these torments be dispended on thee/ And then laurence said to him/ my night hath no darkness/ but all things shine in my sight/ And then said decian/ bring hither a bed of iron/ that laurence contymax may lie thereon/ And the mynystres despoiled him/ And layed him stratched out upon a gridiron of Iron/ and layed brenning coals under/ and held him with forks of iron/ then said laurence to valerian/ learn thou cursed wretch/ for thy coals give to me refreshing of coldness/ and make ready to the torment perdurable/ And our lord knoweth/ that I being accused have not forsaken him/ And when I was demanded I confessed him Christ/ And I being roasted give thankings vn●o god & after this he said witha glad there unto decian/ thou cursed wretch thou haste roasted that one side/ turn that other/ and eat/ And then he rendering thankings to our lord said I thank the lord Ihesu Criste/ For I have deserved to enter in to thy yates/ And so gave up his spirit/ And then decian being all confused walked in to the palace of Tiberye with valerian/ and left the body lying upon the fire which hippolyte in the morning took away/ with justyne the priest/ And buried it with precious ointments in the field Verane/ And the christian men that buried him/ fasted three days and three nights/ and hallowed the Vygyles' weeping there and wailing/ But many doubt if he suffered death under this decian/ For it is red in the chronicle/ that sixth was long after decian/ Eutropius nevertheless affirmeth and saith/ that decian moving persecution against christian men among other/ he slew the blessed laurence deacon and martyr/ And it is said in a chronic authentic enough/ that it was not under this decian emperor/ that succeeded to phelyp/ but under another decian younger/ which was Cezar and not emperor/ he suffered martyrdom/ For between decian th'emperor/ and this decian the younger under whom it is said that laurence was martyred/ there were many emperors and pope's Also it is said that gallus and Volusianus his son succeeded decian/ And after them Valeryen with galrens his son held th'empire/ And they made decian the younger Cezar and not emperor/ For anciently when any was made Cezar/ neverthemore he was Augustus' ne emperor/ as it is red in the chronicles/ that dioclesian made maxymyan Cezar/ And after fro Cezar he was made Augustus and emperor/ ¶ In the time of these emperors valeryen and galyan sixth held the see of Rome/ And this decian was called Cezar and not emperor/ but decian Cezar only/ And he martyred the blessed Fabyan/ And cornely succeeded after Fabyan/ which was martyred under valerian and galyan/ which reigned xv year/ And lucyan succeeded Cornely/ And Stephen the pope succeeded lucyan/ And Denys succeeded Stephen/ And sixth succeeded Denys/ And this is contained in that chronicle/ And if this be true/ that which master johan beleth putteth/ may be true And it is red in an other chronicle that the said galyan had two names/ and was called galyan/ and decian/ and under him sixth & Laurence suffered martyrdom about the year of our lord two ninety/ and three score/ Godefroy in his book/ that is called antheonydes/ affirmeth/ that galyan was called by another name decian/ saint gregory saith in his dialogs/ that there was a nun in Sabyne/ which held her continent of her flesh/ but she eschewed not the janglerye of her tongue/ and she was buried in the church of saint laurence the holy martyr/ And was laid to fore the altar of the martyr/ and was taken of the devils and departed and so when a sondre/ and that one part was brent/ and that other part remained whole/ so that on the morning the brenning appeared visibly/ Gregory of Tours saith/ that when a certain priest repaired the church of saint laurence/ And one of the beams was over short/ and required saint laurence/ that he which had nourished pour men would help his poverty/ And the beam grew so suddenly that there remained a great part/ And the priest cut that part in to small pieces and cured and heeled there with many maledyes/ And this witnesseth saint fortunate/ It happened at Bryoras a castle in italy/ that a man was sore vexed with tooth ache/ And he atouched this wood And anon the ache was gone/ saint gregory telleth in his book of dialogs that a priest named sanctyne repaired a church of saint laurence which had be brent of lombards/ and hired many workmen/ And one time he had nothing to set to fore them/ And then he made his prayers/ and after looked in his paner/ and there he fond a much white loof of breed/ but him seemed/ that it sufficed not for one dinner for three persons/ saint Laurence/ which would not fail his workmen/ did do multiply that his workmen were sustained thereby ten days/ ¶ In the church of saint laurence at melan was a chalice of crystal/ marvelously clear And as the deacon bare it on a day of solemnity/ to the altar/ it fill out of his hands to the ground/ and was all to broken/ And then the deacon weeping gathered to guider the pieces/ And layed them on the altar/ And prayed the holy martyr saint laurence/ that the chalice broken might be made hole again/ And then anon it was founden all whole It is red inthe book of the miracles of our blessed lady saint mary/ that a judge named Stephen was at rome/ and took gladly yefts/ and perverted the judgements/ And this judge took away by force three houses/ that were longing to the church of saint laurence/ And a garden of saint Agnes/ And posseded them wrongfully/ It happened that the judge died/ and was brought to judgement to fore god/ And when saint laurence saw him/ he went to him in great despite/ And strained him three times by the arm right hard And tormented him by great pain/ And saint Agnes & other virgins dayned not to look on him/ but turned their visages away fro him/ And thenne the judge giving sentence against him said/ by cause he hath withdrawn other men's things/ and hath taken yefts and sold truth/ that he should be put in the place of judas the traitor/ And saint Proiecte whom the said Stephen had moche loved in his life came to the blessed laurence and to saint Agnes and cried them mercy for him/ then the blessed virgin Mary and they prayed to god for him/ And then it was granted to them that the soul of him should go again to the body/ and there should do his penance thirty days/ And our blessed lady commanded him/ that as long as he lived/ he should say the psalm/ Beati inmaculati/ And when the soul came to the body again/ his arm was like as it had be brent/ like as he had suffered that hurt in his body/ And that token and sign was in him as long as he lived/ then rendered 〈◊〉 that which he had taken and died 〈◊〉 penance/ And at thirty day/ he passed out of this world to our lord/ It is red in the life of saint Henry th'emperor/ that he and kunegonde his wife were virgins together/ by thenticement of the devil/ he had his wife suspect of a knight/ And he made his wife go barfoote upon brenning ashes/ fifteen paas/ And when she ascended upon them she said thus/ As I am not corrupt ne defouled of Harry ne of all other/ so Ihesu Christ help me/ then Henry th'emperor was ashamed/ and gave her a buffet on the c●●ke/ and a voys said the virgin Mary hath delivered the virgin/ and she went without any hurt upon the brenning ashes & when th'emperor was deed there went a great multitude of devils to fore the cell of an hermit/ and he opened the window and demanded at last what they were/ and one answered a legion of devils we be/ that go to the death of th'emperor/ if peraventure we may find any thing in him/ He adjured him/ that he should come again to him/ which returning said/ we have profited no thing/ For when this false suspicion of his wife/ and all the good things and evil things were laid in a balance/ this brent and bruled/ laurence brought forth a pot of gold of moche great weight/ And when we supposed to have surmounted/ he cast that pot in the balance on that other side/ so that it weigheth more and was mightier/ And then I was angry/ and brake an ere of the pot/ And he called that pot a chalice/ which th'emperor had given to the church Emstence/ which he had in special devotion/ And had do made it in th'honour of saint laurence/ And for the greatness of it/ it had two ears/ ¶ And it was founden then that emperor died that time/ and one ere was broken of the chalice/ Gregory rehearseth in his Regystre/ that his predecessor coveted to make better some things about the body of saint laurence/ but he wist not where it lay/ nevertheless the body of saint laurence was discovered/ and unheled by ignorance/ but all they/ that were there present as well monks as other were deed in fifteen days after/ It is to wete that the passion of saint laurence was most excellent in four things/ like as it is founden by the sayings of saint Maxymyn bishop/ and of saint Austyn/ first in the sournes of his passion or bitterness Secondly in profit or effect/ thirdly in constance/ or strength/ And four in the marvelous battle and manner of his victory/ first it was right excellent in the bitterness of the pain/ this saith saint Maxymyn/ And after some books of saint Ambrose/ brethren saint laurence was not slain by short and simple passion/ For who that is smitten with a sword he dieth but ones/ And who that is cast in a fire is delivered at ones/ but this holy man was tormented by long and multiplied pains/ so that the death should not fail him at torment/ ne fail him at the end/ ¶ we read that the blessed children went thorough the flames/ And have gone upon the coals brenning harfeets whereof saint laurence is not to be preferred of lass glory/ For as they went in their pains thorough the flames/ This in his torment lay upon the fire/ They defowled/ and trade upon the fire with their feet/ And this was restrained for to lay his sides therein/ They prayed in their pains holding up their hands to our lord god/ but he was stratched in his pain and prayed our lord with all his body/ And it is to weet that the blessed laurence is he/ that after saint Stephen ought to hold the primacy/ Not only for that he suffered greater pain/ than other martyrs/ as is well found and red/ that many have suffered as much pain/ but it is said for six causes first for the place of the passion/ For it was at Rome/ which is heed of the world/ and Siege of the Apostles/ Secondly/ for th'office of the predication/ For he accomplished diligently th'office of preaching/ thirdly for the lowable dystrybution of the treasures/ that he gaf all to pour men wisely/ And these three Reasons putteth Master William of Ancerre/ Fourthly for the antiquity/ and proved martyrdom/ For if it be said/ that some other have had/ greater pain/ alway it is not so authentic/ And also sometime in doubt/ but the passion of saint laurence is much solemn/ and approved in the church/ ¶ And therefore many Saints approwe his passion in their Sermons and affirm hit/ fifthly for the degree of dignity/ For he was archdeacon of the Siege of Rome/ And as it is said/ there was never sith Archedeken in Rome/ ¶ sixthly/ for the cruelty of torments/ For he suffered them right grievous/ as he/ that was roasted upon a gridiron of iron/ ¶ Whereof saint Austxn saith/ sith/ that the membres were broken by many diverse beatings/ He was commanded to be tormented upon a gredyl of iron/ and was laid thereupon which by continual heat/ that was there under/ the gredyll had though force to bren/ so that he was tormented by the torning of his members more forcybly/ For the pain was the more long/ Secondly he was right eycellent in effect or profit/ For after this/ that Austyn and Maxymyn say/ this bitterness of pain made him high by gloryfycation/ and honourable by opinion/ renowned and lowable by devotion and noble by contention/ first it made him hyhe by glorification/ whereof saint Austyn saith/ Persecutor/ thou we rewood against the martyr/ & more than would/ For when thou assemblest pain/ thou encreacest his glory/ thine engine fond not glory of the aid when thinstruments of the torments transported him in th'honour of victory/ And after Maxymyn & in some books of Ambrose it is said/ how be it that the membres were bounden in the heat of the sparkles/ the force of the faith was not corrupt/ the body suffered enpayring/ but he gate the gain of health/ And saint Austyn saith truly his body is blessed/ For torment never changed him out of the faith of god but his religion crowned him in holy rest/ Secondly he was honourable by opinion and renomee after maxymyn and Ambrose/ that say/ we may lykene the blessed laurence to mustard seed/ which is broken by many manners/ when by the grace of his mystery he replenished the world of good odour/ For to fore that he was constitute in his body/ he was humble unknown and serviceable/ And after that he was all to broken and brent/ he shed in all the churches of the world the odour of his noblesse/ ¶ Also this is an holy thing and pleasant/ that the solemnity of saint laurence be nobly honoured/ whose shining flames he as vaynquysshoure holy church halloweth this day in all the world/ in so much that his glorious passion enlumyneth all the world/ by the glory of his martyrdom/ thirdly he was lowable by devotion/ wherefore was he so lowable and so with devotion to be reputed/ saint Austyn showeth it by three reasons/ and saith thus/ We aught to receive the blessed man with devotion/ first/ for he gave his precious blood for the love of our lord/ And after/ for by cause he had unto our lord great affynyte/ showing/ that the faith of christian men ought to deserve to be of the company of martyrs/ thirdly/ by cause he was so/ holly of conversation/ that in the time of peace he deserved the crown of martyrdom/ Fourthly he made himself noble by following/ whereof saint Austyn saith that the cause of all his passion was by cause he exhorted other to be like to him/ In three things he showed him to us following/ first in strong suffering of adversities/ whereof saint Austyn saith/ the most profitable form for tenforme the people to god/ is the fair speech of martyrs/ It is light to pray/ and it is profitable to admonest and warn the things/ And th'examples be better than the words/ And it is more to teach by work than by voys/ And in this right excellent manner of teaching the persecutors might feel of laurence how he shone by great dignity/ And how the marvelous strength of his courage gaf not only place of believe/ but also comforted and strengthened other by ensample of his sufferance/ Secondly by greatness of the faith and fervour of love/ Whereof Maxymyn saith/ and Ambrose also/ when he vanquished by faith/ the flames of the persecutor he showed to us by the fire of faith that he overcame thembracements of the fire of hell/ And by the love of Crist not to fere the day of doom/ thirdly in brenning love/ Maxymyn and Ambrose sayn/ that saint laurence enlumyned the world plainly/ of the same light that he was embraced with and chafed the hearts of all christian people/ by the flames that he suffered by these three things saith saint Maxymyn after the books of saint Ambrose that we been called to the faith by th'example of saint laurence/ and embraced to martyrdom/ and chafed to devotion/ thirdly he was right excellent in constance and in strength/ And hereof saith saint Austyn/ The blessed laurence dwelled in Ihesu christ unto the temptation/ unto the demand of the tyrant/ And unto the death/ in whom th'occasion was long/ and by cause/ that he had well eaten and well drunken/ he was fat of this meet And drunken of the chalice/ so that he felt not the torments ne eschewed them/ but succeeded the royalme of heaven/ he was so constant/ that he set not by the torments/ but after that saint Maxymyn saith/ he was made more perfect in dread more ardent in love/ and more joyous in brenning/ For the first it is said thus/ he was stretched upon the flames of the great brands/ of fire/ and turned oft fro that one side to that other/ And how moche more he suffered of pains/ so moche more he dread god/ And of the second he saith thus/ ¶ When the grain of the mostard is grounden/ it chauffeth/ And when Laurence suffered torments/ he was inflamed again/ and tormented of a new manner of marvelous torments/ And the greater torments/ that the wood persecutors dieden/ the more devout was laurence to our saviour And as to the third/ he saith thus/ he was chafed in the law of Ihesu Crist/ that by great hyenes of courage he despised the torments of his own body/ that in having victory/ of his wood tormentor/ he was joyous for to despise it by the fire/ Fourthly he was right excellent in the marvelous battle/ and in the manner of his victory/ And as it appeareth openly by the words of saint Maxymyn and of saint Austyn/ The blessed laurence had five burnings without forth/ which he all overcame manly/ and extinct them/ ¶ The first was the fire of hell/ The second mate rial flame/ the third carnal concupiscence/ the fourth of brenning covetise/ And the fift of a mad woodness The quenching of the first fire/ that is of hell/ Maxymyn saith/ It might give no place of brenning to the worldly fire for to burn his body/ which quenched the fire perdurable of hell/ he went through the fire earthly and material of this world/ but he escaped and eschewed them/ the horrible flame of the fire perdurable of hell/ The quenching of the second fire he saith also/ he travailed by bodily brenning/ but the divine ardour quenched the material brenning/ And yet saith he/ how be it the evil people put under the faggots & wood/ for t'increase/ and make great flame/ saint Laurence esprised by the heat of the faith felt not the flames/ And saint Austyn saith/ the charity of Ihesu Crist may not be surmounted with flames/ for the fire that brent without forth/ was more feeble/ than that which he embraced within forth/ And the quenching of the third fire of carnal concupisbence/ saith saint Maxymyn/ saint laurence passed thorough the fire/ which he abhorred being not brent/ but he enlumyned shone he burned lest he should burn/ And by cause he should not burn he was brent Of the quenching of the fourth fire/ that is of Avarice of them/ that covet the treasures/ of which they be deceived/ Saith saint Austyn thus/ A man covetous is armed by double ardour of money/ and is enemy of truth/ his avarice is for to steel gold And by his febonye he loseth our lord He hath no thing/ he profiteth no thing/ human cruelty is withdrawn by his winds and c●rporalle matter/ And laurence goth to heaven/ And he faileth in his flames/ Of the quenching of the fifth fire/ that is of the furious woodenness/ how that is to say furious woodenness of the persecutor was deceived and brought to nought/ saith saint Maxymyn thus/ when the woodenness of the mynystres of the flames was surmonted/ he restrained the brenning of the worldly woodness And till that time the devils intent profited/ till that the true man ascended/ and mounted in to heaven gloriously unto his lord god/ And he made to c●le the cruelty of the persecutors confused all with their fires/ ¶ And showeth that the woodenness of the persecutors/ was fire/ when he said/ the woodenesse of the paynims maked ready a gredel of iron upon the fire strongly brenning/ And that was done/ to th'end/ that he should avenge the fires and great heetes of indignation And it was no wonder/ though he surmounted these three great fires without forth/ For as it is had of the words of the said maxymyn/ he had within forth three refroydours or colds/ and bare in his heart three fires/ by which he assuaged by coldness all the fire with out forth/ And surmounted with thembracing of more fire/ And the first coldness/ was the desire of celestyalle glory/ Che second was the remembrance of the law of god/ And the third was the cleanness of his conscience/ By this treuble coldness he quenchid all the fire without forth/ And he was cold of the first refraydeur/ which is desire of heavenly glory/ as saint Ambrose saith/ the blessed Laurence might not feel the torments of fire in his entrails/ which within him posseded the refraidour of paradis Though the brent flesh lay to fore the tyrant/ and the body brent/ Nevertheless the body suffered no pain in earth whose soul and courage was in heaven/ Of the second coldness or refraideur/ that is the remembrance of the law of god he saith thus/ when he remembryd to fore the commandments of Ihesu christ/ all was cold that he suffered/ Of the third which is purity & cleanness of conscience he saith thus/ the right strong martyr truly is brent in his entrails/ but he seching the kingdom of heaven/ enjoyeth/ as a vainqueur/ by the refroydour of the cleanness of his conscience/ And as saint Maxymyn saith/ he had three fires within forth/ by the which he surmonnted by embracing all the fires without forth The first was the greatness of the faith The second the ardent dilection/ The third the very knowledge of god which embraced him as fire/ Of the first fire saith saint Ambrose/ As much as the brenning of the faith chauffeth him/ so much cooled him the flame of the torment/ We read in the gospel that the fire of the faith is the fire of the saviour/ ¶ Thevangelist said/ I came in to the earth to put fire therein/ And with this fire was saint laurence embraced and felt not the brenning of the flames/ And of the second fire he saith thus/ the martyr laurence burned without forth of thembracements of the tyrant but the greater flame of the love of god/ burned him within forth/ Of the third fire he saith thus/ The right cruel flame of the persecutor might not surmount the martyr/ For he was over moche more ardently chafed in his thought/ by the rays of troth that he felt not the flame without forth/ which he vanquished and overcame Laurence among the other martyrs hath three privileges as toward office The first he hath only a Vygyle among all the other martyrs But at this day the Vygyles' of saints been changed in to fastings/ by many/ And as Master johan Beleth rehearseth/ It was sometime the custom/ that the men went with their wives and children at the solemnity of feestes/ And work there all the night with tapers and light/ but by cause many adventures were made in these Vygyles'/ It was established/ that the Vygyles' should be turned in to fastings/ And nevertheless the ancient name is retained/ And is yet retained/ And is called Vygyle/ The second privilege is in the Octabas or utas/ For he only with saint stephen have their octavas among all other martyrs/ like as saint Martin hath among the Confessors/ The third is in the reprysing of the anthemies For he only and saint paul have that only/ But paul hath that for th'excellence of his preaching/ And Laurence for th'excellence of his passion/ ¶ Thus endeth the life of saint Laurence martyr ¶ Here followeth of saint ypolite martyr and first of his name YPOlitus is said of yper/ that is as much to say/ as upon and lytos/ that is a stone/ as who saith upon a stone/ that is to understand founded upon Crist/ Or of in/ and polies/ that is a city/ Or Ypolitus is as moche to say/ as polished/ he was well founded upon the stone Crist/ by constance and steadfastness/ he was in the city above by desire/ and coveyting/ he was polished by the bitterness of his torments/ hippolyte buried the body of saint laurence/ And after he came in to his house/ and gave the peace to his servants/ and to his Chamberyers/ And commyned them with the sacrament of the altar/ which justyne the priest had sacred/ And the table was covered/ but or he took any meet/ the knights came/ and haled him away/ and brought him to th'emperor/ And when decian th'emperor saw him/ he smiling said to him/ Arte thou now made an enchanteur/ which hast borne away the body of Laurence/ And hippolyte said/ that have I done/ not as an enchaunteure/ but as a christian man/ Then decian being replenished with great suroure commanded/ that he should be despoiled of his habit/ that he ware as a christian man/ and that his mouth should be beaten with stones/ To whom hippolyte said/ thou hast not despoiled me but rather clothed/ To whom decian said/ how is it/ that thou art now so felysshe/ that art not ashamed of thy nakedness/ Now therefore make thou sacryfyse/ and thou shalt live/ or else thou shalt perish with laurence/ to whom hippolyte said/ I would/ I might be made th'example of saint laurence/ whom thou presumest to name with thy fowl mouth/ and pollute/ then decian made him to be beaten with stones and all to rent with combs of iron/ And he confessed with a clear wis/ that he was christian/ and when he had despised these torments/ he died him to be clothed with the vesture of a knight/ that he to fore used/ in exhorting him that to receive his amity/ and his first chivalry/ And hippolyte said I am the knight of Ihesu christ/ & then decian replenished with greet wrath delivered him to valerian the provost/ & that he should take all his faculties/ & slay him by diverse torments/ And then he fond that all the main of ypolytes house were christian/ And all were brought to fore him/ & when he would have constrained them to do sacrifice/ One named Concordia nurse of hippolyte answered for them all/ we had liefer die with our lord chastely/ than live sinfully/ & then decian being present/ commanded that she should be beaten with plometttis of lead unto the time/ that she gaf over her spirit/ & hippolyte said/ Sire I thank thee/ that thou hast sent my nurse to fore the sight of thy saints/ & after that valerian died do lead ypolite with his main to the gate Tyburt●ne/ & hippolyte comforted them all/ & said brethren dread you not for ye & I have one only god/ & then valerian commanded that all they should been beheaded before hippolyte/ & then he made hippolyte to be bounden by the feet unto the necks of wild horses/ and made him to be drawn among thorns/ bryeres & roches till he rendered & gave to god his spirit/ he deyde about the year of our lord CC lxvi/ And then justyn the priest took the bodies of them & buried them by the body of saint Laurence but he couth not find the body of saint concord For it was cast in to a privy/ A knight that was named porphyre wend that the blessed Concord had gold and precious stones in her clothes and came to a man named herenen/ which was secretly a christian man/ and said to him/ keep my ceunuylle secret/ And draw concord out of the privy/ For I trow/ that there been in her vestiments gold and precious stones/ And he said show to me the place/ where she lieth/ And I shall keep thy connceylle/ And shall tell to the what I shall find/ And then he drew her out of the privy chambre/ & fond nothing/ And thenne the knight fled away anon/ And Hyreneus called to him a christian man/ named Abonde/ And bore the body to saint justyn/ and he took it devoutly/ and buried it by the body of saint hippolyte with the other/ And when Valeryen herd hereof/ he died do take Hyreneus & Abound/ and threw them all quick in to the privy/ And justyn took out their bodies/ and buried them with the other/ And after these things done decyen and Valeryen ascended in to a golden chare/ for to go and tormenten christian men/ And decyen was ravished of a devil/ and cried/ O hippolyte hath bound me with sharp chains and leadeth me away/ And Valeryen cried also/ O laurence thou drawest me with fiery chains/ And the same hour Valeryen deyde/ And decian returned home/ and died the third day/ tormented of the devil/ and cried laurence cease thou a little/ I conjure the to cease thy torments/ and so died And when Tryphonye his wife/ which was much cruel/ saw this thing she left all/ and took to Cyrylle her daughter/ and went to saint justyn and did do baptize her/ with many other/ And that other day after that/ as Tryphone prayed she gaf up her spirit/ and died/ And justyn the priest buried her body by saint hippolyte/ And xlvij knights/ hearing that the queen and her daughter were becomen christian/ came with their wives to justyn the priest/ for to receive baptism/ Claudius' the emperor/ when Cyryll would not do sacrifice/ died do cut her throat/ & died do byhede the other knights/ And the bodies were borne with the other in to the field Verane/ and there buried/ And it is to be noted here expressly/ that Claudyus succeeded decyen/ which martyred saint laurence and saint hippolyte/ but he succeeded not decian th'emperor/ For after the Cronykes Volusyan succeeded decian/ and galyen succeeded volusian/ And claudius succeeded galyen/ so it behoveth that galyen had two names/ that is to weet galyan and decian/ and so said Vyncent in his chronic/ and godeffroy in his book/ Galyan called one unto his help that was named decian/ whom he made Cezar/ but not emperor/ so saith Richard in his cronic/ Of this martyr saith Ambrose in his preface/ The blessed martyr hippolyte considered/ that Ihesu christ was very duke/ and he would be his knight/ and had liefer be his knight/ than duke of knights And he pursyewed not saint laurence which was put under his keeping/ but followed him/ so that in suffering martyrdom he left the law of the tyrant/ and came/ and posseded the treasure of very richesses/ which is the glory of the king perdurable and perpetual/ There was a carter/ named Peter which yoked his oxen in the cart in the feast of mary magdalene/ and followed his oxen/ and began to curse them/ And anon the oxen and the cart were smitten with thunder/ And that same peter/ which had so cursed was tormented of cruel torments/ For fire took him/ so that he brent the sinews and the flesh fro his thy/ and the bone appeared/ and that the thy & leg fill of/ then he went to a church of our lady/ and hid his leg in an hole of the church/ And prayed our lady with tears devoutly for his deliverance/ And on a night the blessed virgin with saint hippolyte came to fore him in a vision/ And she prayed to hippolyte that he would restablysshe peter in his first health/ And anon saint hippolyte took his leg in the hole and took and set it in his place/ like as on graffyth in a tree/ And he felt so moche pain in that vision/ that he awoke and cried so loud/ that he awoke all the main/ and they aroos and took light/ & saw that peter had two legs & two these/ but they had supposed that it had be illusion/ & they tasted yet/ & yet eft again/ and saw that he had verily his members/ & thenne they awoke him/ & demanded of him how it happened/ And he wend/ that they had mocked him/ And when he saw it/ he was all abashed/ yet nevertheless the new thy was softer than the old/ And might not well sustain his body therewith/ And by cause this miracle should be published/ he halted an hole year/ And then the blessed virgin appeared to him and saint to saint hippolyte/ that he should perform that which appertained to that cure/ And thenne he awoke/ and felt himself all hool And then he entered in to a recluage To whom the devil appeared offtime in the likeness of a woman naked/ and joined to him naked/ And the more he defended him/ the more the devil approached ner in tempting him shamefully/ And when he had been shamefully travailed of her/ he took the stole of a priests neck/ and gird him with it/ And anon the devil departed/ And left lying there a stinking and rotten careyne/ And so greet stench issued/ that there was none that saw it/ but said that it was the body of some deed woman/ which the devil had taken ¶ Thus endeth the life of saint hippolyte ¶ Here followeth the assumption of the glorious virgin our lady saint mary WE find in a book sent to saint johan th'evangelist/ or else the book which is said to be apocriphum is ascribed to him/ In what manner the Assumption of the blessed virgin saint mary was made/ Thappostles were departed/ and gone in to diverse countries of the world/ for cause of preaching/ And the blessed lady and virgin was in an house by the mount of Zion/ And as long as she lived/ she visited all the places of her son with great devotion/ that is to say the place of his baptism Of his fasting/ of his passion/ of his sepulture/ of his resurrection/ and of his ascension/ And after that Epyphanes saith/ she lived four and twenty year after th'ascension of her son/ And he saith also/ when our lady had conceived Ihesu christ/ she was of the age of fourteen year/ And she was delivered in the xv year/ And lived and abode with him three and thirty year And after his death/ she lived four and twenty year/ And by this account when she departed out of this world she was lxxij year old/ but it is more probable/ that/ which is red in another place/ that she lived after the ascension of her son twelve year/ And so thenne she was lx year old/ And on a day when all thappostles were sprad through the world in preaching/ the glorious virgin was greatly esprised and embraced with desire to be with her son Ihesu Crist/ And her courage eschaufed was moved/ And great abundance of tears ran without forth by cause she had not equally the comforts of her son/ which were withdrawn from her for the time/ And an angel came to fore her with great light/ and salued her honourably/ as the mother of his lord/ saying/ Al hayll blessed Mary/ receiving the blessing of him that sent his blessing to jacob/ lo hear a bowhe of palm of paradis lady which I have brought to thee/ which thou shalt command to be born to fore thy bear/ For thy soul shall be taken fro thy body/ the third day next following And thy son abideth the his honourable mother/ To whom she answered/ if I have found grace to fore thine eyen I pray the that thou vouchsafe to show to me thy name/ And yet I pray the more heartily/ that my sons and my brethren thappostles may be assembled with me/ so that to fore I die/ I may see them with my bodily eyen/ And after to be buried of them/ And they being here/ I may yield up my ghost to god/ And also yet I pray and require/ that my spirit issuing out of the body/ see not the horrible/ ne wicked spirit ne fiend/ And that no might of the devil come against me/ And then the angel said/ lady wherefore desirest thou to know my name/ which is great and marvelous All thappostles shall assemble this day to thee/ and shall make to the noble exequyes at thy passing/ And in the presence of them/ thou shlat give up thy spirit/ For he that brought the prophet by an here/ fro Iudee to Babylone may without doubt suddenly in an hour bring thappostles to thee/ And wherefore doubtest thou to see the wicked spirits/ sythr thou haste broken utterly his heed/ And hast despoiled him from th'empire of his power/ Nevertheless thy will be done/ that thou see not the fen●e/ And this said the Angel mounted in to heaven with great light/ and the palm shone by right great clearness and was like to a green rod/ whose leaves shone like to the morrow star/ And it happened as saint johan the evangelist preached in Ephesym/ the heaven suddenly thundered/ And a white cloud took him up/ and brought him to fore the gate of the blessed virgin Mary/ And he knocked at the door/ & entered/ and salewed the virgin honourably/ whom the blessed virgin beheld/ and was greatly abashed for joy/ and might not abstain her fro weeping/ And said to him/ johan son remember the of the word of thy master/ by which he made me mother unto thee/ And the a son unto me/ loo I am called of thy master/ and my god/ I pay now the debt of condition human/ And recomende my body unto thy busy cure/ I have herd say that the jews have made a council and said/ late us abide brethren unto the time that she that bore Ihesu be deed/ And then incontinent we shall take her body/ and shall cast it in to the fire/ and bren it/ Thou therefore/ take this palm/ And bear it to fore the bear when ye shall bear my body to the sepulchre/ then said johan/ O would god that all my brethren thappostles were here/ that we might make thine exequyes covenable/ as it hoveth/ and is dign and worthy/ And as he said/ that all the Apostles were ravished with clouds fro the places where they preached/ and were brought to fore the door of the blessed virgin mary/ And when they saw them assembled they marveled/ and said/ For what cause hath our lord assembled us here/ Then saint johan went out and said to them/ that our lady should pass and depart out of this world/ and added more to saying/ brethren beware and keep you from weeping when she shall depart/ by cause that the people that shall see it/ be not troubled/ And said/ loo these how they dread the death/ which preach to other the resurrection/ And denys disciple of paul affirmeth this same in the book of divine names/ That is to weet/ that all thappostles were assembled at the assumption and death of our lady/ mary/ & were together there/ And that each of them made a sermon unto the praising and laud of Ihesu Crist/ and the blessed virgin his mother/ he said thus speaking to Thymothee/ Thus we and thou as thou well knowest/ And many of our holy brethren died assemble at the vision of the mother/ that received god/ And james brother of god was there/ And Peter th'apostle most noble and sovereign of the theologyens/ And after that me seemed/ that all the hierarchies life her up after and according to her virtue without end/ This said saint Denys/ ¶ And when the blessed virgin mary saw all the Apostles assembled/ she blessed our lord/ and sat in the mids of them/ where the lamps tapres and lights burned/ And about the third hour of the night/ Ihesu Criste came with sweet melody and song with th'orders of the Angels the companies of patriarchs/ thassemblies of martyrs/ the Coventes of Confessors/ the Carolles of Virgins/ And to fore the bed of our blessed lady the companies of all these saints were set in order/ And made sweet song and melody/ And what exequres were done of our blessed lady and there hallowed/ it is all said and ensigned in the foresaid book/ which is attribued to saint johan/ ¶ For first Ihesu Crist began to say/ Come my chosen/ and I shall set the in my seat/ For I have coveted the beauty of thee/ And our lady answered/ Sire my heart is ready/ And all they/ that were comen with Ihesu christ entewned sweetly saying/ this is she that never touched bed of marriage in delight/ And she shall have fruit in refection of ho●●y souls/ then she sang of her se●f saying/ Alle the generations shall say/ ●hat I am blessed/ For he that i● mighty hath done great things to me/ And the name of him is holy/ And the chauntour of chauntours entewned more excellently above all other saying/ Come fro lybane my spouse/ come fr● Lybane/ Come/ thou shalt be crowned/ And she said I come/ 〈◊〉 in the beginning of the book hi● is wreton of me/ that I should do thy will/ For my spirit hath joyeth in the god/ my health/ And thus in the morning/ the soul issued out of the body/ and fled up in the arms of her son/ And she was as far enstraunged fro the pain of the flesh/ as she was fro corruption of her body/ then said our lord to thappostles/ Bear ye the body of this virgin my mother in to the vale of josephat/ And leye ye her in a new sepulchre/ that ye shall find there/ And abide me there three days/ till that I return to you/ And anon she was environed with flowers of Roses/ that was the company of martyrs/ and with lilies of the valleys/ that were the company of angels/ of Confessors/ and virgins/ ¶ And thappostles cried after her saying/ Right wise virgin/ whither ghost thou/ lady remember the of us/ ¶ And thenne the company of saints that were abiden/ were awaked with the sown of the song of them/ that mounted/ and came against her/ And saw their king bear in his proper arms the soul of a woman/ & saw that this soul was joined to him & were abashed & began to cry saying Who is this/ that ascendeth fro desert full of delyces joined to her to her friend/ And they that accompanied her said/ this is the right fair among the daughters of jerusalem/ And like as ye have seen her full of charity and dilection/ so is she joyously received/ And set in the seat of glory on the right side of her son/ And thappostles saw the soul of her being so white/ that no mortal tongue might express it/ And then three maidens that were there took of the clothes fro the body/ for to wash it/ the body anon shone by so great clearness/ that they might well feel it in touching and washing/ but they might not see it/ And that light shone as long as they were about the washing of it/ And then thappostles took the body honourably/ and laid it on the bear/ And johan said to Peter bear this palm to fore the buere/ For our lord hath ordained the above us/ And hath made the pastor and prince of his sheep To whom peter said/ It appertaineth beitre to the to bear it/ For thou art chosen virgin of our lord/ And thou oughtest to bear this palm of light/ at thexequies of chastity/ and holiness/ thou that drankest of the fountain of perdurable clearness/ And I shall bear the holy body with the byere/ And these other Apostles our brethren shall go round about the body/ yielding thankings to god/ And thenne saint Paul said to him/ I that am lest of the Apostles and of you all/ shall bear with thee/ And then Peter and paul lift up the bear/ And Peter began to sing and say/ Israel is issued out of Egypte/ And the other Apostles followed him in the same song/ And our lord covered the bear and thappostles with a cloud/ so that they were not seen but the voys of them was herd only/ And the Angels were with thappostles singing/ and replenished all the land with marvelous sweetness/ And then all the people was moeved with that sweet melody and issued hastily out of the city/ & inquired what it was/ And then theridamas were some that said to them/ that Marry such a woman is deed/ & the disciples of her son Ihesu bore her and made such melody as ye here about her/ And then ran they to arms/ & they warned each other saying/ Come and late us slay all the disciples/ and late us burn the body of her/ that bore this traitor/ And when the prince of priests saw that/ he was all abashed/ and full of anger and said/ loo here the tabernacle of him/ that hath troubled us and our lineage/ behold what glory he now receiveth/ And in saying so/ he layed his hands on the bear/ willing to torn it/ and overthrown it to the ground/ Tun suddenly both his hands wax dry/ and cleaved to the bear/ so that he hinge by the hands on the bear/ and was sore tormented/ and wept and brayed/ And the Angels that were there in the clouds blinded all the other people/ that they saw no thing/ And the prince of priests said/ saint Peter despise me not in this tribulation/ And I pray the to pray for me to our lord/ Thou oughtest to remember when the Chambriere that was usher accused thee/ And I excused thee/ And saint peter said to him/ we be now impeached in the service of our lady/ and may not now intend to hele thee/ but and if thou believest in our lord Ihesu christ/ and in this that bear him/ I ween & hope that thou soon shalt have health and be all hole/ And he answered/ I believe our lord Ihesu Crist to be the son of god/ And that this is his right holy mother/ ¶ And anon his hands were loosed fro the bear/ but yet the dryennes and the pain cessid not in him And thenne saint peter said to him/ kiss the bear/ and say I believe in god Ihesu Crist that this woman bare in her belly/ and remained virgin after the childing/ And when he had so said/ he was anon all hole parfightely/ And then said peter to him/ Take that palm of the hand of our brother johan/ and lay it on the people that be blind/ And who that will believe shall receive his sight again And they that will not believe shall never see/ And then thappostles bare mary unto the monument/ And sat by it like as our lord had commanded/ And at the third day Ihesu christ came with a great multitude of Angels and salued them/ and said peace be with you/ And they answered/ god/ glory be to thee/ which only makest the great miracles and marvels/ And our lord said to thappostles/ what is now your advice/ that I ought now to do to my mother of honour/ and of grace/ Sire it seemeth to us thy servants/ that like as thou hast vanquished the death/ and regnest world with out end/ that thou raise also the body of thy mother/ and set her on thy right side in perdurability/ And he granted it/ And then Mychael the angel came/ and presented the soul of mary to our lord/ And the savour spacke and said/ Arise up/ haste the my culver or dove/ tabernacle of glory/ vessel of life/ Temple celestial/ And like as thou never feltest conceiving by none atouchement/ thou shalt not suffer in the sepulchre no corruption of body/ And anon the soul came again to the body of mary/ and issued gloriously out of the tomb/ and thus was received in the heavenly chambre/ and a great company of angels with her/ And saint Thomas was not there/ And when he came/ be would not believe this And anon the girdle/ with which her body was gird came to him fro the air/ which he received/ And thereby he understood that she was assumpt in to heaven/ And all this here tofore is said/ and called Appcriphum/ Whereof saint jerom saith in a sermon to paula and Eustochium/ her daughter/ That book is said to be apocryfum save that some words which hen worthy of faith/ and been approved of seyntes as touching nine things/ that is to weet/ that the comfort of thappostles was promised/ and given to the virgin/ And that all the saints assembled there/ And that she died without pain/ And was buried in the vale of josephat/ And there were made ready the obsequys/ and the devotion of Ih●su christ/ and the coming of the celestial company/ and the persecution of the jews/ and the shining of the miracles/ and that she was assumpt in to heaven body and soul/ But many other things been put there more at fantasy and simulation than at truth As that/ that Thomas was not there And when he came he doubted/ and other things semblable/ which been better not to believe them/ than to believe her clothes and vestiments were left in her tomb/ to the comfort of good christian men/ And of one party of her vestiments it is said that there happened such a great miracle as followeth/ when the duke of Normandy had assieged the city of charters/ The bishop of the city took the cote of our lady/ And set it on the heed of a spear like a banner/ and went out against the enemies surely/ and the people followed him/ And anon all the host of th'enemies were turned in to franesye/ and were blind/ and trembled/ and all were abashed/ And when they of the city saw this thing/ above the divine demonstrance/ they went on eagerly/ and slew their enemies the which thing displesid much the virgin saint mary as it was proved by that/ that her cote vanished away/ And the duke their enemy fond it in his lap/ It is red in the revelations of saint Elysabeth/ that on a time as she was ravished in spirit/ she saw in a place moche far fro folk a tomb or a sepulchre environed with moche light/ and was like the form of a woman within forth And there were about it a great multitude of angels/ and a little while after she was taken out of the sepulchre/ and borne up on high with that multitude/ And then came against her a man bearing in his right arm the sign of the cross/ & had with him many angels without number/ which received her moche ioiously/ and led her with great melody in to heaven/ and a little while after/ Elyzabeth demanded of an angel/ to whom she spoke oft/ of that vision that she saw/ It is showed to thee/ said the angel in that vision that the virgin our lady is assumpt in to heaven as well in her body as in her soul/ It is said in the same revelations/ that it was showed to her/ that the xl day after the soul departed fro her body she was so assumpt in to heaven & also/ that when our blessed lady spoke to her she said/ After th'ascension of our lord an hole year and as many days more as been fro the ascension unto her assumption she over lived/ ¶ And also she said all thappostles were at my departing/ and buried my body honourably/ And xl days after was raised/ And then saint Elyzabeth demanded of her/ whether she should hide this thing/ or that she should manifest it/ and show it/ And she said/ It is not to be showed to fleshly ne unbyleving people/ ne it is not to be hid to devout and christian people It is to be noted/ that the glorious virgin mary was assumpt & lift up in to heaven entirely/ joyously and gloriously/ She was received entirely/ that is holly as the church believeth debonayrly/ And that affirm many saints/ and enforce them to prove it by many reasons/ And the reason of saint Bernard is such/ he saith that god hath made the body of saint Peter and saint james so gloriously to be honoured/ that he hath enhanced them by marvelous honour/ that to them is deputed place covenable for to be worshipped/ And all the world goth to seek and offer to them/ then if the body of his blessed mother were on the earth And not haunted by devout visitation of christian men/ it should be merueyll to here/ that god would not have done as much worship to his mother and honoured as much her body/ as the bodies of other saints upon the earth/ Iherome saith thus/ that the virgin mary mounted in to heaven/ the xviij kalends of september/ That he saith this of th'assumption of the body of mary/ but the church will rather debonayrly believe it/ than folysshly to doubt it/ And he proved it afterward/ that it is to be believed/ that they that aroos with our lord have accomplished their perdurable resurrection/ wherefore should not we say then/ that it is done in the blessed virgin mary/ & also many believe that saint john the evangelist is glorified in his flesh with Ihesu christ/ And then moche more our lady ought to be glorified in heaven both body and soul/ which saith/ worship thy father and mother/ And he came not to break the law/ but to fulfil it/ And therefore he honoureth his mother above all other/ ¶ saint Austyn affirmeth not this only/ but he proveth it by three reasons And the first reason is the unity and assemble of the flesh of our lord and of our lady/ And saith thus putrefaction/ and worms is the reproach of condition human/ which Jesus' never touched/ And the flesh of Ihesu is out of this reproof/ the nature of mary is out of thereof/ For it is proved that Ihesu christ hath taken his flesh of her/ ¶ The second reason is/ that the dignity of the body of her/ of whom himself saith/ this is the siege of god/ the chambre of our lord of heaven/ and the tabernacle of christ/ she is worthy to be where he is/ so precious a treasure is more worthy to be kept in heaven than in earth The third reason is parfyght entyernes of her virginal flesh/ and saith thus/ Enjoy thou mary of honourable gladness in body and in soul/ In thy prppre son/ And by thy proper son thou oughtest to have no harm of corruption/ where thou hadst none corruption of virginity in childing so great a son/ so thou whom he endued with so great glory be alway without corruption/ and live entirely/ which barest entire him/ that is parfyght of all/ And that she be with him whom she bore in her womb/ and that she be at him whom she childed/ gave sowke/ and nourished/ mary mother of Ilesu Crist admynystresse and servant/ And by cause I may none other thing feel/ I dare none other wise say/ ne presume/ And hereof saith a noble Versyfyer thus/ Transit ad ethera/ virgo puerpera/ virgula jesse/ Non sine corpore/ sed sine tempore tendit ad esse/ ¶ The virgin that childed mounted unto heaven/ the little rod of jesse/ not without body/ but without time she intendeth to be there virgin pure and vette/ ¶ Secondly/ she was assumpte and take up gladly And hereof saith Gerard bishop/ and martyr in his Omelye/ The heavens received this day the blessed virgin/ The Angels were glad/ th'archangels enjoyed/ The Thrones sungen/ The dominations maden melody/ The pryn●ypates armonysed/ The potestate● harped/ cherubin and Seraphyn sungen lovings and preysynges/ And bringing her with thankings and lauds unto the siege of the divine and sovereign majesty/ thirdly/ she was lift up in to heaven so honourably/ that Ihesu Crist himself with all the strength of the heavenly company came against her/ Of whom saint Jerome saith/ Who is he that is suffisant to think how the glorious queen of the world went up this day/ And how the multitude of the celestial legyons' came against her with great talon of devotion And with what songs/ she was brought unto her seat/ And how she was received of her son and embraced with peaceable cheer and clear face/ And how she was enhanced above all other creatures/ And yet he saith/ it is on this day/ that the chivalry of heaven came hastily for to meet with the mother of god/ and environed her with greet light/ and brought her to her seat with preysynges and songs spiritual/ And then enjoyed them the celestial company of jerusalem with so greet gladness/ that no man may recount/ ne tell/ and made joy and song all enjoying in charity/ by cause that this feast is every year hallowed of us/ and made and continued to all other/ And it is to believe/ that the saviour himself came and met with her hastily And brought her with him and set her in her seat with greet joy/ And how had he accomplished otherwise that which he commanded in the law saying/ honour thy father and mother/ ¶ Fourtly/ she was received excellently/ ● saint jerom saith/ this is the day/ in which the virgin Marry not corrupt went unto the hyenes of the throne/ And she was there enhanced in the heavenly kingdom/ And honoured gloriously sitting next unto christ/ And how she is enhanced in the heavenly glory/ Gerard the bishop rehearseth in his Omelyes'/ saying/ Our lord Ihesu Crist may praise this blessed virgin his mother/ as he did/ and magnify/ so that she be continually praised of that majesty and honoured/ And enuronned of the company of Angels enclosed with the turmes of Archangels/ posseded of the thrones/ & gird about ●f the dominations/ environed with the service of the potestates/ beclipped with thembracements of the principates/ enjoyed with the honours of the virtues/ obeyed with lauds and praisings of the cherubins/ and possessed on all parts with not recountable songs of the Seraphyns/ And the over great and ineffable trinity enjoyeth in her perdurable gladness/ And his grace redoundeth all in her/ And maketh all other to intend and await on her/ the over shining order of thappostles honour her with ineffable laud/ the honourable multitude of martyrs beseechen her in all manner/ as to one so great a lady/ The fellowship of Confessors innumerable continue their song to her/ The right noble and white company of virgins maken noble carolling of the glory of her/ Helle full of malice howleth/ And the cursed devils cry unto her/ and dread her/ There was a clerk devout unto the Vyrgyye mary/ which studied every day/ how he might comfort her against the pain of the five wounds of Ihesu Crist saying thus/ Rejoice the virgin/ and mother undefowled which receivest the joy of the angels Enjoy that thou conceyvedest/ Enjoy thee/ that childest the light of clearness/ Enjoy the mother/ which never were touched/ Alle features and all creatures praise the mother of light/ be thou for us alweye praying to our lord/ And as this clerk had lain long with an over great sickness/ And came toward his end/ he began to dread & was troubled/ And our blessed lady appeared to him/ and said/ son/ where for tremblest thou by so great fore/ which hast so oft showed to me joy/ be thou joyful now thyself/ And that thou mayst enjoy perdurably come with me/ There was a monk moche jolly and light of his living/ but devout to our lady/ which on a night went to do his folly accustomed/ But when he passed before the altar of her lady/ he salewed the virgin and so went forth out of the church And as he should pass a river/ He fill in the water and drowned/ and the devils took the soul/ then came Angels for to deliver it/ And the devils said to them/ wherefore come ye hither/ ye have no thing in this soul/ And anon the blessed virgin mary came/ and blamed them/ by cause they had taken the soul/ which was hairs And they said that they had founden him finishing his life in evil works/ And she said/ it is false that ye say/ I know well/ that when he went in to any place/ he salewed me first/ And when he returned and came again also/ And if ye say/ that I do you wrong●/ let us put it again in judgement of the sovereign king/ And when they strofe to fore our lord of this matter/ It pleased him/ that the soul should return again to the body And repent him of his sins and trespasses/ And then the brethren saw that the matins were over long differred/ and sought the sextayn/ and went to the river/ and found him there drowned/ And when they had drawn the body out of the water/ what they should do/ they wist not/ and marveled what he had done/ and suddenly he came again to life/ and told what he had done/ and after finished his life in good works/ There was a knight/ which was mighty and rich/ that dispended foolily his good/ and came to so great poverty that he/ which had been accustomed to give largely great things/ had need to demand and ask the small/ And he had a right chaste wife/ and much devout/ to the blessed virgin mary/ And a great solemnity approached at the which the knight was accustomed to give many gifts/ And he had nothing to give/ whereof he was greatly ashamed/ And he went in to place desert full of heaviness/ and of weeping/ so long that the feast was passed/ for to wail there his evil fortune/ and for t'eschew shame/ And anon a knight moche horrible came sitting on an horse/ which arresonned the knight/ and inquired of him the cause of his great heaviness/ And he told him all by order that/ as was happened to him/ And this fowl knight said to him/ if thou wilt a little obey to me/ thou shalt abound in glory/ and in richesse more/ than thou were to fore/ And he promised to the devil/ that he would do so gladly/ if he acomplysshed that he promised/ And then he said to him/ go home in to thine house/ and thou shalt find in such a place there so moche gold/ and so much silver/ And thou shalt find there also precious stones/ And do so moche/ that such a day thou bring me hither thy wife/ And the knight returned home in to his house/ and fond all thing like as the devil had promised/ And anon he bought a palace/ and gave great gifts/ and bought again his heritage/ and took his men again to him/ And the day approached which he had promised to lead his wife to the fiend/ And called her/ late us go to horse back/ For ye must come with me/ unto a place fer hens/ And she trembled and was afeard/ and durst not gainsay the commandment of her husband/ And she commanded herself devoutly to the blessed virgin mary/ And began to ride after her husband/ And when they had riden a good while/ they saw in the weigh a church/ and she descended fro the horse and entered in to the church/ her husband abode without/ And as she command her devoutly to the blessed virgin mary in great devotion and contemplation she suddenly slept/ And the glorious virgin died on semblable habit of this lady/ and departed fro the altar/ and issued out/ and mounted upon the horse/ And the lady abode sleeping in the church/ And the knight wend/ that she had been his wife/ that was with him/ and went alway forth/ And when he was comen to the place assigned/ the devil came with a great Rese to the place/ And when he approached/ and came ner/ he quaked & trembled anon/ and durst go no ner/ then said he to the knight/ thou most traitor of all men/ wherefore hast thou deceived me/ and hast rendered to me harm for such great goods as I have given to thee/ I said to thee/ that thou shouldest bring thy wife to me/ And thou hast brought the mother of god/ I would have thy wife/ and thou hast brought to me Marry/ For thy wife hath done to me many injuries/ wherefore I would take on her vengeance/ And thou hast brought to me this for to torment me/ and for to send me to hell/ And when the knight herd this/ he was sore abashed/ and might not hold him fro weeping/ ne durst not speak for dread and marvel/ And then the blessed Mary said Thou fellow spirit by what folly dared thou will grieve and annoy my devout servant/ this shall not be left in the unpunished/ I bind the in this sentence/ that thou descend in to hell/ & that thou fro hens forth have no presumption to grieve none that call upon me/ And then he went away with great howling/ And the man sprang down fro his horse/ and kneeled down on his knees to her feet/ And the virgin our lady blamed him/ and commanded him to return again to his wife/ which yet slept in the church/ & bade him that he should cast away all the richesses of the devil/ And when he came again/ he fond his wife yet sleeping/ and awoke her/ and told to her all that was byfallen/ And when they were comen home/ they threw away all the richesses of the devil/ and dwelled alway in the lovings of our lady/ and received afterward many richesses that our lady gave to them There was a man/ which was ravished in judgement to fore god/ For he had moche sinned/ and the devil was there and said/ ye have nothing on this soul/ but it ought to be mine/ For I have thereof an Instrument public/ To whom our lord said/ where is thine Instrument/ I have he said an Instrument/ that thou saidest with thy proper mouth/ and hast ordained it for tendure perpetuelly/ For thou saidest/ in what hour that ye eaten of it/ ye shall die/ And this is of the lineage of them that took of the meet forboden And by the right of this Instrument public he ought to be judged to me/ And then our lord said/ late the man speak/ but the man spack not/ And the devil said yet again/ the soul is mine/ For if he hath done any good deeds/ the wicked deeds passen the good without comparison/ And then our lord would not anon give sentence against him/ so that he gaf him term of eight days/ so that at the end of eight days/ he should appear again to fore him/ and give accounts of all these things/ And as he went fro the visage of our lord sorrowing and trembling he met with a man/ which asked the cause of his heaviness/ And he told to him all by order/ And he said to him doubt the no thing/ ne be not afeard/ For I shall help the manly for the first/ And he demanded of him his name/ And he said verity/ And after he found another/ which promised to help him for the second/ And when he had asked his name/ he said his name was rightwysenes/ At the eight day he came to the doom to fore the judge/ and the devil opposid to him the first case/ and truth answered and said/ We know well that there is double death/ corporal and Infernal/ and this Instrument that the devil allegeth against the speaketh no word of the death of hell/ but of the death of the body/ And of that it is clear that all men be enclosed in that sentence/ that is to wite that he dieth in his body/ and that is not the death of hell/ And as touching the death of the body the sentence endureth alway/ but as to the death of the soul/ it is repelled by the death of Ihesu Criste/ Then the devil saw/ that he was discharged of the first/ then he opposed and alleged the second/ but rightwysenes came/ & answered thus/ how be it that he hath been thy servant many years/ nevertheless reason gain sayeth it/ For reason murmured alweye by cause he served so cruel a lord/ But at the third objection/ he had none help/ and our lord said bring forth the balance/ and late all the good and evil be weighed/ and then truth and rightwiseness said to t●e sinner/ Renne with all thy thought unto the lady of mercy/ which sitteth by the judge/ and study to call her to thine help/ And when he had so done/ the blessed virgin mary came in to his hel●e/ and layed her hand upon the balance on the side where as were but few good deeds/ And the devil enforced him to draw on that other side/ but the mother of mercy wan and obtained/ and delivered the sinner/ And then he came again to himself/ and amended his life/ It happened in the city of Bourges/ about the year of our lord/ v/ C/ & xxvij/ that when the christian men were comyned and how sealed on an eesterday/ A child of a jew went to the altar with the other children/ and received our lords body with the other/ And when he came home/ his father demanded him whence he came/ And he answered/ that he came fro school/ and that he had been houseled with them at mass/ And thenne the father full of woodness/ took the child and threw him in to a brenning furnaces that was there/ And anon the mo●●● of god came in the form of an image/ which the child had seen standing on the altar/ and kept him fro the fire without taking any harm/ And the mother of the child with her great crying/ made tassemble many christian men/ and Jews/ the which saw the child in the furnaces without any harm or hurt/ and drew him out/ And demanded him/ how he escaped/ And he answered and said/ that reverent lady which stood upon the altar/ came/ and help me/ and put away all the fire fro me/ then the christian men understanding this/ to be th'image of our lady/ took the father of the child/ and threw him in to the fornayce/ which incontinent was brent & consumed/ There were certain monks to fore day standing by a river/ and talked and jangled there of fables and idle words/ And they herd a great rowing/ and oores beating the water coming hastily/ And the Monks asked/ who been ye/ And they said we been devils/ that bear to hell the soul of Ebronyen provost of the house of the king of France/ which was Apostata in the monastery of saint Gall/ And when the Monks herd that/ they doubted strongly/ And cried high saint marry pray for us/ And the devils saiden/ well have ye called mary/ For we would have disjoined you/ and have drowned you/ by cause your dissolute & out of of time jangling/ And then the Monks returned to their Covent/ And the devils went in to hell/ There was a woman that suffered many griefs and injuries of a devil/ which appeared visibly to her/ in the form of a man/ And she sought many remedies/ now holy water/ now one thing/ now other/ but he cess not And thenne an holy man counseled her/ that when he came to her/ that she should lift up her hands to heaven/ and cry saint Mary help me/ And when she had so done/ the devil fled all afraid/ as he had be smitten with a stone/ and after stood and said/ The cursed devil enter in to his mouth/ that taught the that/ And anon vanished away/ And never came again/ Here followeth yet of the assumption of our blessed lady/ THe name of th'assumption of the right holy virgin mary is showed in a Sermon/ made and ordained of diverse sayings of saints/ the which is red solemnly in many churches/ and therein is contained all that I can find in the world/ In narrations of holy faders/ of the departing out of this life of the glorious virgin mary mother of god/ that I have set here to the loving & praising of her/ saint Cosme which had to surname vesture saith/ he hath learned of his forn goers/ which did/ that ought not to be forgotten/ And saith that Ihesu cryst ordained and disposed the life of his mother to be finished/ he sent an angel accustomed/ which showed to her to fore the demonstrance of her departing/ that the death should not come suddenly/ and give to her tribulation/ And she had prayed him her son face to face when he was here in earth/ that she should not see any wicked spirit he sent then to her the angel tofore with these words/ It is time to take my mother with me// And thus as thou hast replenished the earth with joy/ so make heaven to enjoy/ Thou shalt render the mansions of my father joyous/ And thou shalt comfort the spirits of my saints/ Be not thou wroth to leave the world corrumpable with hi● covetises/ but take the celestial palace Mother be not afeard to be taken fro thy flesh/ thou that art called to the life perdurable/ To joy without failing/ to the rest of peace/ to sure conversation/ to refection not recordable/ to light not quenchable/ to day not evening to glory not recountable/ to myself thy son maker of all things/ for I am life perdurable/ love not corrumpable/ habitation not recordable/ light without darkness/ bounty not estymable/ I give without trembling to the hearts ease/ None shall ravish the out of my hand/ For in my hand been all the ends of the world/ deliver to me thy body/ For I have put in t●e my deyte/ or godhead/ The death shall never have joy on thee/ for thou hast borne the very light/ breaking ne destruction shall not environ thee/ for thou hast deserved to be my vessel/ come thou anon to him/ which is borne of the for to receive the guerdons of the womb of the mother/ & the reward of thy milk for my meet/ Come now fast & hast the to join the to me thine only son/ I know well thou shalt not be constrained for the love of another son than of me that showeth the virgin & mother/ I show the a wall of steadfast faith/ thou art an Arch of salvation/ A bridge to them that fleet/ A staff to the feeble/ A ladder to them that go up and mount to heaven/ the most debonayr advocate for synnars/ I shall bring thappostles to thee/ of whom thou shalt be buried right of their hands/ For it appertaineth to my spiritual children of light/ to whom I have yeven the holy ghost to bury thy body/ And that they accomplish in thy person the service of thy marvelous departing out of the earth/ And after that the angel had recounted these things/ he gave to our lady a bowhe of palm/ sent fro the plant of paradies/ in token of the victory against the corruption of death/ and clothes of inmortalyte/ and when he had all said/ he stied up in to heaven fro whence he came fro/ then the blessed virgin marry assembled her neighbours/ and said to them/ I let you weet certainly/ that I am at the end of my temporal life/ & shall hastily depart/ wherefore it behoveth that ye wake/ For to everich that shall pass out of this world/ come gladly good angels and wicked spirits/ & when they herd this/ they began to weep & say Thou doubtest the sight of the spirits/ which hast deserved to be mother of the maker of all things/ & barest him that rob hell/ which hast deserved to have the seat above cherubin & Seraphyn/ how shall we do then/ and whither shall we flee/ & there were a great multitude of women weeping/ And said that she should not leave them Orphans/ And the blessed virgin our lady said in comforting them/ ye that be moders of sons corruptible may not well suffer to be a little while thence fro your children/ how then ought not I to desire to go to my son/ which am mother & virgin/ and he is only son of god the father/ and if ye or any of you had but one son/ ye would desire to see him/ & be comforted in the lineage of him/ & I thenne that am not corrupt wherefore should not I be desirous to see him/ which is life of all creatures/ and whiles they spoke these things/ the blessed saint johan thevangelist came & inquired how the matter went/ & then when our lady had told to him of her hasty departing/ he fill down stretched to the earth/ and said with weeping teries/ O lord/ what been we/ wherefore sendest thou to us so many tribulations/ Why hast not thou erst taken away the soul fro my body/ & that I had been better visited of thy blessed mother/ than I should come to her departing/ & thenne the blessed virgin bade him weeping in to her chambre/ And showed to him the palm and the vestiments/ which the angel had brought/ and after leid her down in her bed/ for to be there iyl her passing/ and anon after came a greet noise of thunder white than snow/ in which thappostles were brought to fore the gate of our blessed lady like as it had rained/ so fill they down one after another/ And as they marveled of this thing/ johan came to them/ & told to them what the angel had showed to our lady/ And thenne they all wept and saint johan comforted them/ & thenne they dried their eyen/ & entered in to the blessed virgin/ & salued her honourably & adoured/ & she said to them/ My dear children/ god my son keep you all/ And when they had told to her of their coming/ she said to them all their estate/ And the apostles said/ Right honourable lady and virgin/ we in beholding the been greatly comforted/ like as we should be in our lord and master/ And we have only comfort in oure self by cause we hope that thou shalt be medyatryce for us unto god/ And thenne she salued paul by name/ god save the exposytour of my comfort/ how be it/ that thou hast sen● Ihesu christ in his Flesh/ Nevertheless I am comforted said saint paul/ that I may see the in flesh And unto this day I have preached to the people that thou hast borne Ihesu Cryst/ And now I shall preach/ that thou art borne up to heaven to him/ And after the virgin showed to him that which th'angel had brought/ And warned them that the lights should not be put out till that she were departed/ And there were CC xx tapres And thenne she clad her with the cloth of mortality/ And salued them all And ordained her body to abide in her bed unto her issue and departing/ And Peter stood at the heed/ And johan at the feet/ and the other Apostles were about the bed/ and gave laud to the virgin mother of god/ And then Peter began the song and said/ Enjoy thou spouse of god in the chambers celestial// thou candlestick of light without darkness by the is showed the everlasting light and clearness/ The blessed Archebisstep of constantinople wytnessith/ that all thappostles were assembled at the passing of the blessed virgin mary the right sweet mother of god/ saying thus/ blessed lady mother of god/ thou that hast received of the nature human the death/ which may not be eschewed/ yet shalt thou not sleep/ ne the eye shall not slumber that keepeth thee/ Thy departing hens ne thy dormycyon shall not be without witness The heavens recount the glory of them that sungen over the in earth/ and of them shall the truth be showed/ The clouds cry to the honour and to him that ministereth to thee/ The angels shall preach the service of life done in the by thappostles/ which were assembled with the in jerusalem/ And saint Denys Ariopagite witnesseth the same saying/ We as I know well/ and they and many of our brethren were assembled for to see the body of her that bare god/ And james the brother of god/ And Peter the right noble and sovereign of theologyens were present And after it pleased them/ that after this vision/ all the sovereign priests sungen lovings after that each of them had conceived in his thought of the bounty of her/ And saint Cosme in following the narration saith/ And after this a great thunder knokketh at the house with so great an odour of sweetness that with the sweet spirit 〈◊〉 house was replenished/ in such wise/ that all they that were there safe the Apostles & three virgins which held the lights slept/ then our lord can with a great multitude of Angels/ & took the soul of his mother/ And the soul of her shone by so great light/ that none of thappostles might behold it/ And our lord said to saint Peter Bury the corpse of my mother with great reverence/ And keep it there three days diligently/ And I shall then come again/ and transport her unto heaven without corruption/ And shall cloth her of the semblable clearness of myself/ which that I have taken of her/ And that which she hath taken of me shall be assembled together & accord That same saint Cosme rehearseth a dreadful and a marvelous mystery of dissension naturel and of curious in quysycyon/ For all things that been said of the glorious virgin mother of god/ been marvelous above nature/ and been more to doubt than tenquyre/ For when the soul was issued out of the body/ the body said these words Sire I thank thee/ that I am worthy of thy grace/ Remember the of me/ For I ne am but a thing faint/ and have kept that/ which thou deliverdest me And thenne the other awoke/ and saw the body of the virgin without soul And then began strongly to weep/ and were heavy and sorrowful/ And then thappostles took up the body of the blessed virgin/ and bare it to the monument/ And saint Peter began the psalm/ In exitu Israel de egipto And thenne the companies of Angels gave lovings and praisings to the virgin/ in such wise/ that all jerusalem was moved for that great joy/ so that the sovereign priests sent greet multitude of people with gleyves & staves/ & one of them in a great furor can to the bear/ & would have thrown it down with the body of the blessed mother of god And by cause that he enforced him so maliciously to touch & draw down the corpse/ he lost his hands by his deserving/ for both his hands were cut of by the wrists/ & hinge on the bear/ & he was tormented by horrible sorrow/ & he required pardon/ and promised amends/ And saint peter said to him thou ●ayst in no wise have pardon if thou kiss not the bear of the blessed virgin/ ¶ And that thou confess also Ihesu Cryst the son of god to be formed in her/ And then when he had so done/ his hands were joined again to his wresties and was all hole/ Thenne saint peter took a leef of the palm/ and gave it to him/ and said/ Go in to the city/ and lay it on them that been seek/ and they that will believe shall receive health/ And then when thappostles came to the vale of josaphat/ they fond a sepulchre like unto the sepulchre of our lord/ And layed therein the body with great reverence/ but they durst not touch it/ which was the right holy vessel of god/ but the sudary/ in which she was wrappid and layed it in the sepulture/ And as thappostles were about the sepulchre after the commandment of our lord/ At the third day a cloud moche bright environed the sepulchre/ And the voice of Angels was herd sown sweetly/ And a marvelous odour was felt/ sweet smelling/ And when our lord was come and seen descended there/ all were marvelously abashed/ And he bore the body with him of the blessed virgin with moche great glory/ And then thappostles kissed the sepulchre and returned in to the house of saint johan evangelist in praising him as kepar and guard of so noble virgin/ And notwithstanding one of thappostles failed at this great solemnity And when he herd so great miracles he marveled and required with great desire/ that her sepulchre might be opened for to know the truth of all these things/ And thappostles denied it to him/ all said that it ought enough to suffice the witness of so great persons/ to th'end that jest peraventure the misbelieved men should say/ that the body were stolen away/ or drawn by theft/ And he thenne which was angry said/ why defend ye to me that/ which am semblable to you in your common treasures/ And at the last they opened the sepulchre/ and fond not the body/ but they fond only but the vestiments and the sudarye// saint german archbishop of Constantynople saith that he fond wreton in t●ystorye enthymothyen/ in the third book of the xl chapter/ And the same witnesseth the great damascyen/ that as the noble empress Helen in mind of holy church had made many chirch●s in Constantynople/ among all other she edified in the time of Marcian th'emperor at balthenes a marvelous church in th'honour of the virgin mary/ and called Juvenal archbishop of jerusalem/ and all the other bishops of palestyne/ which dwelled then in the cite rial for the seen which had be holden in Calcedone/ and she said to them We have herd say/ that the body of the right holy virgin our lady is in such a place in such a tomb in the vale of josephat/ We will then that for the guard of this city/ that the body of that blessed virgin be transported hither with due honour and reverence/ And Iwenalle answe●de to her like as he had founden in Ancient histories/ that the body was borne in to glory/ and was not in the monument/ for there was no thing left but the vestiments and the sudary only/ And though vestiments juvenal sent then in to Constantynople/ and were there leid honourably/ And late no man ween that I have made this of my proper heed and engine/ but I have set it here which I have by doctrine and study learned of the lesson of them/ which by tradition and learning of their forn goers have received it/ And hitherto endure the words of the said Sermon/ ¶ Yet of th'assumption of our blessed lady verily johan damascene/ which for the time was a greek/ saith many marvelous things of th'assumption of the right holy and glorious virgin mary/ For he saith in his sermons/ that this day the right holy and sumptuous Ark/ which bore within her/ her maker was brought & set in the temple/ which was not made of hands/ On this day the right holy culver or dove/ Innocent and simple fled fro the ark/ that is to say fro the body in which god received and fond rest/ On this day the virgin that conceived/ not knowing the passions earthly/ but induced by thentendements celestial shall nat fail/ but shall be called very heaven/ soul dwelling in the celestial tabernacles/ And how be it that the right holy soul be separate fro her blessed body/ And that her body was laid in sepulchre/ nevertheless it is not deed/ ne shall not be corrupt by rotting/ That is to weet/ the body of whom childing/ the vyrgynyte remained without any hurting or dissolution & is transported to better & more holy life without corruption of death for to remain in the tathrnacles/ perdurable And like as the son shining clear otherwhile is hid and appeareth failing a short time/ yet she hath nothing lost of her light/ but in herself is the fountain of light perdurable/ And thou art the fountain of light without wasting the treasure of life/ how be it that by short interval/ or space of time thou shalt be brought to corporell death/ Nevertheless thou givest to us abundantly clearness of light with out defaute/ And thine holy dormytion or sheping is not called death/ but a passing or departing/ or more propyrly a coming/ For thou departing fro the body/ camest to heaven/ And Ihesu christ/ Angels and Archangels/ And all the heavenly company came to meet thee/ The fowl and dampened spirits doubt much thy noble and excellent coming/ And thou blessed and glorious virgin thou wentest not to heaven/ as died Helye and thou mountest not as paul died unto the third heaven only ●ut thou camest and touchedest the siege rial of thy son/ The death of other saints may well be said death/ for that death maketh them blessed/ but she hath no place in thee/ For thy death/ ne thy transmygration or thy perfection or thy departing maketh the not ne giveth to the surety to be blessed/ for thou art beginning middle and end of all weles and goods/ which exceed thought human/ Thy surety/ thy very perfection/ and thy conception without s●ed/ And thy divine habitation have made the blessed/ whereof thou saidest thyself/ that thou art not made blessed by thy death/ but of thy conception in all generations/ And death hath not made the blessed/ but thou hast ennoblysshed the death/ in taking away the heaviness and sorrow thereof/ converting it in to joy For god said lest peraventure the first form of man/ that is to wete Adam put forth his hand/ and take of the tree of life/ and live perdurably/ how then shall not she live in heaven perdurably that bore this life/ which is perdurable/ and without end/ Sometime god putted out of paradies the first parents which slept in the death of sin buried fro the beginning of in obedience and gluttony/ and now she that hath borne life to all human lineage/ and was obedient god the father/ and put away fro her all ordure of sin/ how shall not she be in heaven Wherefore should not she enjoy the yates of heaven/ Eve stretched her ere to the serpent/ of whom she took the venom mortal/ And by cause she did it for delight she was subdued to bearing and bringing forth children in sorrow/ and pain/ and was condemned with Adam But this blessed virgin that inclined her ere to the word of god/ whom the holy ghost replenished which bore in her womb the mercy of t●e father which conceived without knowledge of man/ and childed without pain/ and sorrow/ how durst death swolow her how myyht any thing have corruption/ that bare life/ And yet saith t●e said damascene in his sermons/ verily the Apostles were departed thorough the world in all countries & intended to preaching to men & to draw them out of the deep darkness by one holy word/ & brought them to the table celestial/ & to the solemn espousals of God/ And thenne the divine commandment/ which is a net or a cloud brought them fro all the parties of the world in to Iherusalem in assembling them between his wings/ And then Adam and Eve our first parents cried/ Come to us right holy/ and wholesome Celyer/ which fulfillest our desire/ And the company of saints/ which was there said again/ Remain with us our comfort/ And leave us not orphelyns/ thou art the comfort of our travaylles/ refreshing of our sweatings/ that if thou live/ it is to us a glorious thing/ to live with the And if thou die/ it is glorious to us to die with thee/ how should we be in this life/ and shall be detestable fro the presence of thy life/ And as I suppose/ such things/ and semblale saiden thappostles with great plenty of them of the church with great wailings and sighs in complaining them fro the departing/ And she returning toward her son said/ Sire I pray the to be very comforter to my sons whom it pleased the to call brethren/ which been heavy and sorrowful of my departing/ And with that I shall bliss them with my hand/ give to them thy blessing upon my blessing/ And then she stretched out her hand/ and blessed/ all the college of good christian men/ And then said after/ lord I commend my spirit in to thy hands receive my soul thy love/ which thou hast kept without blame of sin/ to thyself/ And I commend my body to the earth for to keep it whole/ or where it shall please the to inhabit it transport me to thee/ so where thou art th'infantment or fruit of my womb/ that I be duelling wi●h thee/ Alle these words herd thappostles/ then said our lord/ Arise up my beloved/ and come to me/ O thou most fair among women my love/ thou art fair/ and no spot of filth is in thee/ And when the right blessed virgin herd that she commended her spirit in to the hands of her sone/ then thappostles were bedewed with tears/ and kissed the tabernacle/ And by the blessing and holiness of the h●ly body/ who somever touched the bear devoutly were heeled of what somever sickness they had/ devils were chased fro demonyakes/ The air and the heaven Were purified by th'assumption of the soul/ and the earth by the deposition of the body/ And the water was sayntyfyed by the washing of the body/ For the body was washen with right holy water and clean/ And the holy body was not made clean by the water/ but the water was hallowed of her/ And after the holy body was wounden and wrapped in a clean sudary/ and was laid upon the bed/ and lamps brent full bright about her/ Oyggnementes gave a great and fragrant odour/ the lovynge and preysynges of angels resowned/ And thappostles & other that were there song divine songs/ And the Ark of our lord was borne/ in to Mount of zion unto the vale of josephat upon the ● heeds of the Apostles/ And the Angels went to fore some/ And some followed the body/ And other conveyed her/ And she was accompanied of all the plenty of the church/ And some of the jews herd it in their evil malice/ descended down fro the Mount of zion/ & one of them which was a member of the devil ran foolily unto the holy body/ And assailed it for to have cast it to the earth drawing it with both his hands/ & both his hands cleaved to the bear/ & were departed fro the body/ like as two staves had been sawed of/ & so he was like a trunk/ till that f●yth changed his thought/ And he wailing sorrowfully repented him/ & they t●at bare the bear tarried/ & made that jew worship & touch the holy body/ & thenne came his hands again in to their first estate/ & thenne was the body borne unto the vale of josephat/ & there it was embraced & kissed & songs sungen of holy ●ouynges & preysynges/ & there were wept many tears/ & thenne that holy body was leid in the tomb honourably/ but her soul was not left in hell/ ne her flesh felt never corruption And they saiden/ that she was the well/ which never was digged/ the field not ●red/ The vygne not cut/ tholive bearing fruit/ which shall not be holden in the bosom of the earth/ For it appertaineth/ that the mother be enhanced with the son/ And that she mount to him like as he descended in to her/ And that she that hath kept her virginity in her childing/ aught to see no corruption/ And she that bore the creature of all the world in her belly/ aught to dwell in divine tabernacles/ And that she whom the father had taken to espouse/ were kept in the chambers celestyalle/ And though things that long to the son/ aught to be posseded of the mother/ And all this said johan damascene/ ¶ Yet of th'assumption of our lady after saint Austyn Saint Austyn showeth autentyckly in a sermon of the right holy assumption of our blessed lady saying we that have begun to speak of the body of the virgin perdurable & of th'assumption of her blessed sowl● We say thus/ first that we find nothing of her wreton/ sith that our lord hanging on the Cross/ commanded her to his disciple/ safe that Luke recordeth in his writings saying/ that all they were by one courage persevering with the virgin mary/ mother of our lord Ihesu christ/ what is then to say of her death/ and of her assumption/ Whereof the scripture remembryth no thing/ It is then as me seemeth to be inquired thing which is according to truth/ without which/ authority is nothing/ we remember the condition human/ We doubt not to say/ that surely she went to temporal death/ And if we say that she is resolved in to common putrefaction/ in worms and in to ashes or dust/ It behoveth us to weigh and think such thing as appertaineth to so great holiness/ and to the signory of such a chambre of god/ We know well that it was said to the first father/ thou art poudre/ and in to powder thou shalt return/ but the fless● of Ihesu christ escaped fro this condition/ For his flesh suffered never corruption/ then is except fro this general sentence the nature taken of t●e virgin/ And god said to the woman eve/ I shall multiply thy diseases/ and thou shalt bring forth children with pain and sorrow/ But mary suffered never such diseases/ of whom the sword of sorrow pierced 〈◊〉 soul/ But mary childed without sorrow And then if she were ovyte/ and had no part of sorrow in childing/ then ought she not to have pa●te of diseases ne of corruption/ ●ut she is except of some other generalytees/ by cause that the dignity gave to her such signory/ And though we say/ that she suffered death/ yet is she not retained with the bonds of death/ if o●re lord would keep his mother entire and hole and the chastity of her virginity/ Wherefore may he not keep h●r without corruption of stench of rotynnesse/ It appertaineth then unto the debonairty of our lord/ to keep th'honour of his mother/ which was not come to break the law/ but to accomplish it/ And in his life had worshipped h●r to fore all other by the grace of her conceiving/ And therefore we ought well to believe that he honoureth her at her death with singular salvation/ and of special grace/ And rotynes and worms been but reproach of human condition/ And when Ihesu christ is out of th●t reproach/ the nature of mary is excepted/ the which is the nature that he took of her/ For the flesh of Ihesu christ is the flesh of Mary/ the which he bore above the stars/ in worshipping man above nature/ and in worshipping more his mother/ if he be son of the very mother/ then is it covenable thing/ that she be mother of the same son/ Not as to the unity of the Person/ but to the unity of bodily nature/ if grace without property of especial & temporal nature may make unity how much more thenne may the grace of corporal/ and especial nativity/ make unity of grace/ like as the disciples in Ihesu Crist/ of whom he saith himself/ that they been one as we be/ And after he saith/ father I will that where I am/ they be with me/ And then if he will have with him them/ that been joined so with him in the faith/ and that they be judges with him/ what shall then be judged of his mother/ Where is she worthy to be but in the presence of her son/ Therefore I understand and believe/ that the soul of mary be honoured of her son/ by a right excellent prerogative posseding her body glorified in Ihesu Crist/ whom she conceived/ And why should not she possede her body glorified/ by which she conceived/ For so great an hallowing is more worthy to be in heaven than in earth/ The seat of god/ the chamber of our lord/ and the worthy tabernacle of Ihesu christ ought and appertaineth better to be there/ as he is/ than else where/ and so right precious treasure is more worthy to be in heaven/ than in earth/ And by right no resolution of rotynnes may not follow so great entyernes of thing not corumpable/ And by cause I feel not that the right holy body be not delivered in to meet of worms/ I doubt to say it/ And by cause that the yefte of grace incomparable surmounteth greatly this estimation that I feel/ that the consideration of many scriptures admonest me to say truth/ God saith sometime to his mynystres Where as I am/ there shall be my mynysstre/ if this sentence be general to all them/ that have ministered Ihesu cryst by faith and by work/ how is there any more special than mary/ For with out doubt/ she was admynystresse in all work/ For she bore him in her belly/ she childed him/ she nourished him and layed him in the crib/ she went with him in to egypt/ and kept him all her life/ unto the death of the Cross/ and departed not fro him/ but followed him/ his dyvynyte might not be to her incredyble/ For she knew well/ that she had not conceived of the seed of man but by divine inspiration/ then she having faith in the puissance of her son as of the virtue of god not changeable said/ when the win failed/ son they have no win/ she wist/ that he might do all thing/ And he acomplysshed anon that miracle/ And then seest thou/ that mary was admynystresse of Ihesu christ by faith and work/ then if she be not where as Ihesu christ will that his mynystres be where shall she be then/ And if she be there Is it not by grace pareylle and like And if it be not equal/ where is the equal measure of god that rendereth to everich after his desert/ For by the desert of mary is given to man ly●yng moche grace/ shall thenne the grace be lassed to her being deed/ Nay nay/ for if the death of all saints be precious Certes I judge the death of mary to be right precious/ which is received to the joys perdurable/ by the debonay●te of her son Ihesu Crist/ more honourably than the other/ whom he had honoured by grace tofore his other saints And I say/ that she ought not to be put/ ne is not set to the common humanity after the death/ that is to weet/ of worms/ of rotynnesse and of powder she that bore in her belly the saviour of all men/ if the divine Volente vouchsafe to keep the vestiments of the children from hurting among the flames of fire/ why should not he then in his mother that which he kept in a strange vesture/ It pleased him to keep jonas in the belly of the whale with out corruption/ should not he thenne keep his mother not corrupt/ he kept daniel a live in the pit of lions fro their disatempered hunger ought he not to keep Mary for so many yefts of meritees & dgnytees & we know well that all these dignities that we have said have not kept nature/ For we doubt not but grace hath kept more the entyernes of mary than nature/ And thenne our lord maketh mary to enjoy in her proper son/ both in soul and in body/ as she that never had tache/ ne spot of corruption in bringing forth so great a son/ For she is alway with out corruption that was full of so moche grace/ She is living entirely/ she that childed the life of all/ And then if I have said/ as I ought to say/ Ihesu Criste approve it thou and thine/ And if I have not said as I ought do say/ I pray the to pardon me thou/ and thine/ Thus endeth the history of th'assumption of our blessed lady Saint mary Here followeth the life of saint Rock Saint Rock was borne in Mountpeler which is a Town ofgrete name upon the bordure of France/ and was borne of noble progeny His father was lord of Mountpeler/ & was named johan/ and was comen of the noble house of france/ And though he was noble of birth ●nd rich of lordship/ he was also virtuous in all humanity/ he had a wife of noble kindred and fair of visage/ named libera/ which both devoutly served our lord Ihesu Crist/ and lived in divine love and holy works/ And how well that they thus had lived long/ yet had they no child ne heir/ wherefore they oft made their prayers/ And vowed pilgrimages/ And on a day most specially/ the wife made her prayers to our blessed lady praying devoutly for to have a child/ and was in very contemplation/ in which she h●rde the voys of an angel saying/ O Lybera god hath herd thy prayer/ and thou shalt receive of him grace of thy petition/ And anon she went to h●r husband/ and told him as she had herd of the Angel/ And thenne they hereof joyful accomplished th'act of matrimony/ and she conceived/ and at ●yme was delivered of a son/ which in his batpysme was named Rochus/ or Rock And this Rock had inpressid in the shoulder on his life side a cross/ which was a token that he should be acceptable and beloved of god/ which thing when his father and mother saw they blessed god/ and his mother herself nourished and gave sowke to the child/ and fed it/ And commised and died gladly the other business of a nurse/ which devout mother fasted twice in the week/ And the blessed child rock abstained him twy●s also when his mother fasted in the week/ And would sowke his mother but ones that day/ which was to all a great wonder/ and that day he was gladder/ merrier and swetter than the other And after when he came to five year of age/ he disposed him to the works of penance/ and was much obedient to father and mother/ And in the twelft year of his age/ he fasted many & diverse fastings for Crystes love/ And the more his members grew/ the more the cross/ that to fore was spoken of appeared larger and more apparent/ In that time the father of saint Rock was seek/ & saw his last end approach/ & called to him his son rock & said/ O mine only son Rock thou seest well that I shall shortly finish my life/ alway the will of god be fulfilled & four things with my lordship & heritage I leave to the & command y● tacomplysshe/ first like as thou hast begun/ that thou serve busily god/ Socondly that thou remember pour people/ widows and Orphans/ thirdly I constytute and ordain the governor and dyspensatour of all my treasures/ that thou dispend them in chartable and meek works/ And four that with all diligence thou haunt and frequent the hospitals of seek and pour men/ These foresaid things Rock promised to his father to fulfil them to his power/ And anon after his father deyde/ whom Rock buried honourably/ and layed it in a sepulture/ And in the xx year of his age he buried also his devout mother/ And in few days he executed the testament of his father effectually/ And visited religious places of pour people/ wretches oppressed/ and seek men he cured by council and works/ widows and Orphans he comforted/ and pour maidens to mary he relieved/ And in these good offices and works he dispended his faders goods/ And when he had finished his faders commandments he decreed to leave the country of Mount p●ler/ and to make and seche other diverse pilgrimages/ and clad him with thabyte of a pilgrim/ and covered his heed with a bonnet/ a scrip on his shoulder/ and a pylgryms staff in his right hand/ and so departed/ and after many deserts places he came to Rome/ but tofore he came in to a town called in latin Aqua pendens where as was a common and hard pestilence/ which when Rock knew of many by the weigh/ he desytously went unto the hospytal of that town called water hanging/ and gate with great prayers and labour of one Vyncente/ which had the rule of th'hospital that he might there day and night serve the seek people/ Vyncent was afeard/ and dread/ lest Rock which was a young flowering man should be smeton with the pestilence/ but after that he came/ them that were seek/ he blessed in the name of christ And as soon as he had touched the seek men they were all hole/ And they said and confessed as soon as this holy man Rock was comen in/ all they that were vexed and seek/ And the fire of pestilence had infected/ he extincted it/ and delivered all the hospital of that sickness/ And after he went thorough the Town/ And each house/ that was vexed with pestilence/ he entered and with the sign of the Cross and mind of the passion of Ihesu christ he delivered them all fro the pestilence For whom somever Rock touched/ anon the pestilence lest him/ And when the town of water falling was delivered fro the contagion of the pestilence/ rock went to the city of Cenes which is a great city of italy which no lass pestilence vexed/ And he it in a short place delivered it fro the pestilence/ And fro thence he came to come/ which was then so full of pestilence/ that uneath in all the Town could not be founden one house wyd thereof/ In though days there was at Rome a cardinal of the title of Anglerye/ which is a province of lombardy/ and the blessed Rock came in to this cardinals place/ And as he stood to fore him a little/ suddenly a marvelous comfort and hope entered in to the courage of the cardinal/ he understood the young man saint Rock to be right dear with god/ For his cheer/ his manners/ and his attemperance showed it/ wherefore he commended him to Rock/ that he should deliver him fro the pestilence/ & conserve him/ And then Rock did sign in the cardinals forehead/ and made with his finger a cross/ And anon an apparent sign and a very cross was seen impressid in his forehead And so the cardinal was preserved fro the pestilence/ Nevertheless for the novelty of the thing/ he prayed saint Rock that the token of the cross should be take away/ lest thereby he should be to the people a new spectacle/ then Rock exhorted the cardinal/ that he shall bear the sign of the cross of our redeemer in memory of his passion in his forehead perpetuelly/ and worship it reverently/ by which sign he was delivered fro the hard pestilence/ The cardinal then brought saint Rock to the pope/ which anon saw that is godly/ a bright ray and heavenly shining out of the forheede of Rock/ And after when his divine virtue was known to the pope/ Rock obtained of him full remission of sin/ then the cardinal began tenquyre of Rock of his lineage and of his Country/ but rock affecting no mortal glory hid his lineage/ and received again of the pope his blessing/ and departed fro him/ And abode at Rome with the same cardinal three year continually/ and laboured in visiting and helping the power people and them/ that were seek of the pestilence/ And after three year the cardinal being old died/ And Rock for soak Rome/ and came to the Town of Armyne a noble city of italy/ Which also he delivered fro the said pestilence/ And when that Town was delivered/ he went to the city of Manasem in lombardy/ which was also sore oppressed with seek men of the pestilence/ whom with all his heart he served diligently/ And by the help of god made that town quite of the pestilence And fro thence went to placence/ For he understood that theridamas was great pestilence ¶ Rock was ever of great study/ how he might in the name of Ihesu/ & of his passion/ deliver mortal men fro the hurt of pestilence/ And so an hole year he visited the houses of pour men/ and they that had most need to them/ he did most help/ And was alway in though spytal/ And when he had been long in the spytall of placence/ and had heeled almost all the seek men there in/ About midnight he herd in his sleep an Angel thus saying/ O Rock most devout to christ awake/ & know thou that thou art smeton with the pestilence/ study now how thou mayst be cured/ And anon he felt him sore taken with the pestilence under his both arms/ And he thereof gave thankings to our lord/ And he was so sore vexed with the pain/ that they that were in th'hospital were deprived of their sleep and rest of the night/ Wherefore saint rok aroos fro his bed and went to the utterest place of thospital/ and lay down there abiding the light of the day/ And when it was day the people going by/ saw him accused the master of thospital of offence that he suffered the pilgrim to lie without th'hospital but he purged him of that default saying that the pilgrim was smitten with the pestilence/ as ye see/ And unweting to us he went out/ then the Cytezeyns' incontinent put out saint Rock fro the city and subarbes/ lest by him the city might be the more enfected/ then saint Rock sore oppressed with fervent pain of the pesstylence/ suffered patiently himself to be eject out of placence/ And we●te in to a certain wood/ a desert valley not far fro placence/ alweye blessing god/ And there ●s he might/ he made him a lodge of bows and leaves/ alway giving thanking to our lord/ saying/ O Ihesu my saviour I thank the that thou puttest me to affliction/ like to thine other servants by this odious ardour of pestilence/ and most meek lord I beseech the to this desert place/ give the refrygery and comfort of thy grace/ and his prayer finished anon there came a cloud fro heaven by the lodge that saint Rock h●d made with bows/ where as sprang a fair and a bright well/ which is there yet unto this day/ whose water saint Rock drank being sore a thirst/ and thereof had great refreshing of the great heat that he suffered of the pestilence fever/ There was nigh unto that wood a little village/ in which some noble men dwelled/ among whom/ there was one well beloved to god named gotard which had great husbandry/ and had a great famylye/ and household/ This Gotard held many hounds for hunting/ among whom h● had one much familiar/ which boldly would take breed for the lord/ And when Rock lacked breed/ that hound by the ru●ueaunce of god brought fro the lords lord breed unto Rock/ which thing when gotard had advertised oft that he bore so away the breed/ but he wist not to whom ne wh●ther/wh●rof he marveled/ and so died all his household/ And the next dinner/ he set a dellcate loof on the lord/ which anon the hound by his new manner took away and bore it to Rock/ and Gotard followed after/ and came to the lodge of saint Rock/ and there beheld how familiarly the hound delivered the breed to saint Rock/ then gotard reverently salued the holy man and approached to him/ but saint Rock dreading lest the courageous air of the pestilence might infect him/ said to him/ Friend go fro me in good peace/ For the most violent pestilence holdeth me/ then Gotard went his weigh & left him// and returned home/ where by god's grace he said thus to himself all still/ This pour man whom I have left in the wood and desert/ certainly is the man of god/ sith this hound without reason bringeth to him breed I therefore that have seen him do so/ aught sooner to do it/ which am a christian man/ By this holy meditation Gotard returned to Rock/ and said holy pilgrim/ I desire to do to the that thou needest/ and am advised never to leave thee/ then Rock thanked god which had sent to him gotard/ And he informed gotard busily in the law of christ/ And when they had been a while together/ the hound brought no more breed/ Gotard asked council how he might have breed/ for more and more he hungered and axed remedy of saint Rock/ saint Rock exhorted him after the text saying/ In the sweat of thy visage thou shalt eat thy breed/ and that he should return to the Town/ & leave all his goods to his heirs/ and follow the weigh of christ/ and demand breed in the name of Ihesu/ Then gotard was ashamed to do so where he was known/ but at the last by the busy admonition of saint Rock/ Gotard went to placence/ where as he had great knowledge/ and beggeth breed and alms at the door of one his gossyb/ That same gossyb threatened sharply Gotard and said/ he shamed his lineage/ and friends by this fowl and indecent begging/ And put him away being wroth and scorning him/ For which cause Gotard was constrained to beg busily at the doors of other men of the city/ And the same day the gossyb/ that so had said to gotard was taken sore with the pestilence/ and many other that denied alms to gotard/ And then anon the city of placence was infect with courageous pestilence and gotard returned to the wood/ & told to saint Rock all that was happened/ And saint Rock told to gotard to fore/ that his gossib should hastily die which was done in deed/ And saint Rock moved with pity and mercy being full seek went in to placence being full of pestilence/ And left gotard in the wood/ And though saint Rock were sore vexed with the pestilence/ yet he with great labour went to placence And with touching and blessing he help and healed them all/ And also cured thospital of the same city/ And he being sore seek and almost lame returned again to Gotard in to the wood/ And many that herd that he and Gotard were in the place of the desert valley came te them/ whom he found all with Rock/ And to fore them all he died these miracles/ the wild heestes which wandered in the wood/ what hurt sickness/ or swelling they had/ they ran anon to saint Rock/ and when they were heeled/ they would incline their heeds reverently/ and go their weigh/ And a little while after Gotard and his fellows for certain necessities/ and erandes returned in to placence/ And left that time saint Rock alone in the valley/ and saint Rock made his prayers to almighty god/ that he might be delivered fro the wounds of pestilence/ And in this prayer he fell a sleep/ And in the mean while returned fro the city/ And when he came and joined him to Rock sleeping/ he heard the voice of an angel saying/ O Rock friend of god/ our lord hath herd thy prayers/ lo thou art delivered fro the pestilence/ and art made all hole And our lord commandeth that thou take the weigh toward thy country/ with this sudden voys gotarde was atoned/ which never to fore knew the name of Rock/ And anon Rock awoke and felt himself all hole by the grace of god/ like as the Angel said/ And Gotarde told unto Rock/ how he had heard the angel/ and what he had said/ then saint Rock prayed gotarrd that he should keep his name secret●/ & to tell it to noman/ For he desired no worldly glory/ then after a few days saint Rock with gotard and his fellows abode in the desert & informed them all in godly works/ And they then began to wax holy/ wherein he exhorted them and confirmed/ and left them in that desert valley/ And saint Rock as a pilgrim doing penance intended brenning in the love of god toward his Country/ and came to a provyuce of bombardye called Anglerye/ and applied him toward almaynewhere the lord of his province made war with his enemy/ whose knights took saint Rock/ as a spy/ & delivered him to the lord as a traitor/ This blessed saint alweye confessing Ihesu christ was deputed unto an hard and straight prison/ And the blessed Rock patiently went in to prison/ & suffered it gladly/ where day and night remembering the name of Ihesu commendyd him to god praying/ that the prison should not disproufyte him/ but that he might have it for wilderness & penance/ And there he abode five year in prayers/ ¶ In the end of the fifth year when god would/ that his soul should be brought in to the fellowship of his saints/ and be alweye in the sight of god/ he that bore meet to saint Rock in to the prison/ as he was accustomed every day/ he saw a great light and shynnng in the prison/ And saint Rock kneeling on his knees praying which all these things he told to his lord/ And the fame hereof ran all about the city/ so that many of the citizens ran to the prison by cause of the novelty of this thing/ And there saw and beheld it/ and gave laud thereof to almighty god/ and accused the lord of cruelty/ and woodenness/ then at the last when saint Rock knew by the will of god/ that he should finish his mortal life/ called to him the kepar of the prison/ and prayed him that he would go to his lord/ and to exhort him in the name of god/ and of the glorious virgin mary/ that he would send to him a priest/ of whom ●● he died he would be confessed/ which thing was anon done/ And when he had confessed him to the priest/ and devoutly taken his blessing/ he prayed him that he might abide alone three days next following for to be in his contemplation/ by which he might the better have mind of the most holy passion of our lord/ For Rock felt well though/ that the citizens prayed the lord for his deliverance/ which things the priest told to the lord/ Aid so it was granted to saint Rock tabyde there alone three days/ And in the end of the third day/ the Angel of god came to saint Rock saying thus/ O Rock god sendeth me for thy soul/ of whom in this last part of thy life/ that what thou now desirest/ thou shouldest now ask and demand/ then saint rok prayed unto almighty god with his most devout prayer/ that all good christian men which reverently prayed in the name of Ihesu to the blessed Rock might be delivered surely fro the stroke of pestilence/ And this prayer so made/ he expired/ and gave up the ghooste/ Anon an Angel brought fro heaven a table divinely wreton with letters of gold in to the prison/ which he laid under the heed of saint Rock/ And in that table was wreton/ that god had granted to him his preyer/ that is to weet/ that who that calleth meekly to saint Rock/ he shall not be hurt with any hurt of pestilence/ And then after the third day the lord of the city sent to the prison/ that saint Rock should be delivered out of it/ And they that came to the prison fond saint Rock departed fro this life/ And saw thorough all the prison a marvelous light/ in such wise/ that without doubt they believed him to be the friend of god/ And there was at his heed a great copper brenning/ and another at his feet/ by Which tapres all his body was light/ furthermore/ they fond under his heed the foresaid table/ by which they knew the name of the blessed Rock by authority/ which name known/ the mother of the lord of that city knew many years to fore saint Rock to be the son of the lord johan of Mountpeler/ which was brother germayne to this lord/ of whom we have said/ which thing/ and all that was done was by cause they knew not his name/ then they knew him to be nephew to the lord/ and also by the sign of the cross/ which saint Rock ●are as tofore is said/ that he had it/ when he was borne out of his moders belly/ then they being thereof penitent and in great wailing and sorrow/ Atte last with all the people of the city they buried saint Rock solemnly and religiously/ which soon after the holy saint was canonized by the pope gloriously/ And in his glorious name and honour they builded a great and a large church/ then late us reverently with devotion pray unto this glorious saint/ saint Rock that by his intercession and prayer we may be delivered fro the hard death of pestilence and epydemye/ and that we may so live in this life and be penitent for our sins/ that after this short life we may come unto everlasting life in heaven Amen/ The fest of saint Rock is alway holden on the morn after the day of th'assumption of our lady/ which life is translated out of latin in to english by me William Caxton/ Thus endeth the life of saint Rock Here followeth the life of saint Bernard the mellifluous doctor. And first of th'interpretation of his name BErnard is said of that is a pit or well and nardus which is the gloze/ saith upon cantica is an humble herb and of hot nature and well smelling/ He was hot in brenning love/ humble in conversation a well in flowing doctrine/ a pit in deepness of science/ and well smelling in sweetness of fame/ his life hath written abbot William of saint Theoderyk/ and the fellow of saint bernard/ & hernalous th'abbot of bonevalle Saint Bernard was borne in Burgoyn in the castle of fountains of noble lineage/ and much religious/ whose father he et Celestyn/ and was a noble knight in the world/ & much religious to god And his mother was named Aleth/ She had seven children/ six males/ and one femele/ The men children she nourished all for to be Monks/ and the daughter for to be a Nun/ And anon as she had a child/ she offered it to god with her own hands/ She would refuse strange breasts/ For like as she fed 'em with her motherly milk/ so fed she them with nature of goodness And as long as they grew and were under her hand she nourished them more for desert than for the Court/ For she fed them with more common & grosser meats/ like as she would have sent them right forth in to desert/ And as she bore the third son/ which was Bernard in her belly/ she saw in her sleep a dream/ which was a demonstrance of things to come/ Her seemed/ that she had in her belly a whelp all white & red upon the buck/ barking in her belly/ And when she had told her dream to an holy man/ he answered to her prophesying Thou art mother of a right noble whelp/ which shall be a warden of the house of god/ and shall give great barkynges against the enemies/ For he shall be a noble preacher/ and shall guarysshe moche people by the grace of his tongue/ And as Bernard was yet a little child/ he was seek of the heed ache/ and there came a woman to him for to charm him/ and there by to assuage the grievous ache of his heed but he put her fro him crying by right great indignation/ And the mercy of god failed not to his enfancye in good love/ For he aroos and felt that he was delivered thereof/ In the blessed night of the nativity of our lord when the child Bernard abode in the church th'office of matins and coveted to know/ what hour Ihesu christ Was borne/ The child Jesus' appeared to him/ as he had be borne again out of his moders belly/ wherefore as long as he lived/ he supposed that hour to be the hour of the nativity of our lord/ And ever after as long as he lived was given to him in that hour more parfyght wit/ and speech more habondaunt/ in such things as appertain to the sacrament/ And after that he made a noble work among all his other works/ of the laud and praising of god and his blessed mother/ In the which work he exponed the lesson evangelyk/ how the Angel Gabryel was sent to the virgin mary/ And when thauncyent enemy saw the purposes of the child full of health And bent against him many gins of temptation/ And on a time when he had holden his eyen/ and fixed them upon a woman/ he had anon shame in himself/ and was a cruel venger of self/ For he leapt anon in to a pond full of water and frorn/ and was there in so long/ that all most he was frorn And by the grace of god he was cooled fro the heat of carnal concupiscence About that time by instigation of the devil/ a maid laid her in his bed by him all naked there where he slept And when he felt her/ he let her lie in that side of the bed that she had taken/ and turned him to that other side/ And slept/ And she tarried a space of time/ and felt him/ and ketild him/ and would have drawn him to her intent/ And at the last when she felt him unmovable/ though she were unshamefast/ yet she was ashamed & all confused aroos/ and went her weigh Another time as he was herbour●hed in the house of a lady/ she considered the beauty of this young man/ and was greatly achauffed/ and strongly desired his company/ And then she ordained a bed out fro the other/ And in the night she aroos without shame And came secretly to him/ And when he felt her/ he cried thieves/ thieves/ And she fled/ and light a candle herself/ & sought the thief/ and none was founden/ And then each man went to his bed again/ but this unhappy woman rested not/ but aroos again/ and went to the bed of Bernard as she died to fore/ And he cried thieves/ thieves/ And the thief was sought/ but he was not founden/ ne published of him which knew her well/ And yet was she chased the third time/ And then with great pain she cess/ what for dread and despair/ And on the morn as they went by the weigh/ his fellows reproved him of that he had so dreamed of thieves/ and inquired of him what it was/ And he answered/ verily I have suffered this night the assaylynges of a thief/ For mine hostess enforced to take away fro me treasure not recoverable/ And then he bythought himself that it was not sure thing to dwell with the serpent/ And thought for to flee it/ And then he ordained him to enter in to the order of Cistews And when his brethren knew it/ they would have taken him from that purpoos/ and our lord gave to him so great grace/ that they might not torn him fro his conversion/ but he brought all his brethren/ and many other to religion/ Nevertheless Gerard his brother a noble knight supposed alway that they were vain words/ and refused alway his monestementes and teachings/ And then Bernard brenning in the faith and in the spirit of broderly love of charity said/ My brother I know well that one sharp travail shall give understanding to thine ears And after that he put his finger on his side/ and said to him/ one day shall come/ and that soon/ that a spear shall pierce thy side/ and shall make weigh to thine heart for to take the counscylle/ that thou now refusest/ And a short time after Gerard was taken of his enemies/ and was hurt on the side in the place/ where his brother had set his finger/ And was put in prison fast bounden/ And then came to him Bernard/ And they would not suffer him to speak to him/ And he cried on high/ Gerard brother/ know thou that we shall go shortly/ and enter in to the monastery/ And that same night the bounds of Gerard broke/ & fill of/ and the door opened by himself/ and he fled out/ and said to his brother/ that he had changed his purposes/ and would be a monk/ And this was in the year of th'incarnation of our lord/ a M/ C/ and xij/ in the xv year of the order of Cysteaux/ The servant of god Bernard at the age of xxij year entered in to the order of Cysteaux/ with moo than thirty fellows/ And as Bernard issued with his brethren out of his faders house/ Guy that was the oldest saw Vynard his younger brother/ which was a little child/ and played with the children/ And said to him/ Vynage brother/ all the possession of our heritage shall appertain to thee/ And the child answered not as a child/ and said/ ye shall then have heaven/ and leave to me only the earth/ This part is not evenly ne right wisely divided/ And after the child abode a little while with his father/ but afterward he followed his brethren/ when the servant of god Bernard was entered in to the order/ he was so esprised & in all thing occupied in god/ that he used no bodily wits/ He had been a year in the cell of novices And yet he wist not whether their wer● any windows on the house or no/ and oft-times he had entered and gone out of the church/ where as in the heed were three windows/ And he supposed/ there had been but one/ And th'abbot of Cystraux sent of his brethren for to edify thee house of Cl●reuaux/ And made Bernard there Abbot/ which was there long in great poverty/ which oft made his pottage with leaves of holm/ And the servant of god waked over man's power/ And said that he lost no time/ but when he slept/ And said that the comparison of sleep and of death were like semblable/ so they that sleep been like as death were with men/ and like as deed men been seen sleeping to god/ he was uneath drawn to any meet for delight of appetite/ but only for dread of failing/ And he went to take his meet/ like as he should have gone to a torment/ And he was alway accustomed when he had eaten/ to wete if he had eaten to moche or more than he was accustomed/ And if he had so done/ he would punish himself/ so that he refrained his mouth/ that he lost a great party of the savour and tasting of his meet/ For sometime he drank oil/ when it was given him by error in stead of drink/ He said that the water was good alone and refreshed him well/ And he perceived not/ that he drank oil/ but when his lips were anointed/ some told him thereof/ And sometime and other while he eat the fat of raw flesh in stead of butter/ He said that all that he had learned of holy scripture/ he had learned it in woods/ in fields/ most by meditation and praying/ And confessed/ that he had none other masters but Okes and Holme treees/ this confessed he among his friends/ Atte taste he confessed that sometime when he was in meditations or praying/ him thought/ that all holy scriptures appeared to him exponed/ On a time as he rehearseth in canticis/ that he would put among the words such as the holy ghost counseled him/ And whiles he made that traitye he would think of good courage/ what he should do when that were made/ And thenne a voys came to him saying till thou hast accomplished this work thou shalt do none other/ he had never playser in clothing/ he said that filths were in demonstrance of negligence/ And outrageous clothing was folly gloryfyeng himself in commysing outward vain glory/ he had in his heart alway this proverb/ and oft said it/ who doth/ that noman doth/ all men wonder on him/ he ware many years the hair/ And as long as he might hide it/ he aware it/ And when he saw that it was known/ he left it anon/ and took him to common vesture He laughed never/ but if he made greater force to laugh than to refrain him He was wont to say/ that the manner of patience was in three manners/ of in juries/ of words/ of damage/ of things/ and of mysdoing of the body/ On a time he wrote a letter to a Bishop friendly/ and admonested him amiably/ And he was much wroth/ and wrote to him a letter saying thus at the beginning/ Greeting to thee/ that haste the spirit of blasphemy/ To whom he answered/ I suppose not to have the spirit of blasphemy/ ne have said evil to any man/ but only to the prince the devil/ ¶ An Abbot sent to him six hundred mark of silver for to make a covent/ but all the money was rob by thiefs by the weigh/ ¶ And when saint Bernard herd thereof/ he said none other thing/ but blessed be god that hath spared me fro this charge/ ¶ Cannon regular came to him/ and prayed him moche/ that he would receive him to be a Monk/ And he would not accord it to him/ but counseled him to return to his church/ he said to him/ why haste thou so much in thy looks praised prefection/ if thou wilt not show it/ and deliver it to him/ that coveteth it/ If I had thy books I would all to rend them/ And Bernard said to him/ thou hast not red many of them/ but that thou mightest be parfyght in thy Cloystre/ I praise in all my books the correction of manners And not the mutation of places/ And the canon being all araged leapt to him and smote him on the cheek that it was red and swollen/ And they that were by aroos against this cursed man for to have smeton this cursed man/ but Bernard came between crying/ and conjuring by the name of Ihesu christ that they should not touch him/ ne do him none harm He had a custom to say to the novices/ that would enter in to religion/ leave there without your body/ that will enter in to religion/ leave the body without/ that ye have taken fro/ the world/ And join you to them-that been hue withynne/ late the spirit enter only/ For the flesh profiteth no thing ¶ saint Bernardes' father went in to the Monastery/ and dwelled there a certain time/ And after deyde in good age/ ¶ The sister was married in to the world/ And on a time she arrayed and appareled her in richesse and delyces of the world/ And went to the monastery for to visit her brethren in a proud estate and great apparaylle/ And he dread her/ as she had be the devil or his net for to take souls/ ne would not go out for to s●e her/ ¶ And when she saw/ that none of her brethren came against her/ One of her brethren that was portyer said to her/ that she was a fowl ordure stinking wrapped in gay array/ And then she malt all in tears/ and said/ if I be a sinner/ god died for sinners/ And by cause I am a sinful woman I come to ask council of them that been good/ if my brother despise my flesh/ he that is servant of god/ he ought not to despise my soul/ late my brother come/ And what he shall command me/ I shall do/ And she held that promise/ And he came with his brethren/ And by cause she might not depart fro her husband/ he taught her to despise the glory of the world/ and showed to her/ how she should ensue the steps of her mother/ And then when she came home again/ she was so sore changed/ that in the middle of the world she lad the life of an hermit/ And all straunged from the world/ In th'end she vanquished her husband by prayers/ and was assoilled of her vow/ and entered in to a monastery/ On a time saint Bernard was sore seek/ so that him seemed/ he should give up his spirit & was at his end as him seemed in a trance/ & him thought that he was to fore god in judgement & there was the devil on the other side which put on him many accusations & reproaches/ & when he had all said/ bernard said without fere dread or wrath/ I confess me that I am not worthy to have the kingdom of heaven/ by mine own merits/ but our lord/ which holdeth me by double right/ as his heritage/ and by the merits of his passion/ by that one he is content/ And that other he giveth to me/ by which gift I ought not to be confounded/ but it appertaineth to me by right/ And thus he was confused/ and the vision failed and the man of god came to himself and distrained his body by so great travail of fastings and wakings that he languysshed in continual malady/ that he might not follow the covent/ but with pain/ On a time he was so grievously seek that all the brethren played for him so that he felt him a l 〈…〉 ell alleged and eased of his pain/ then he died do assemble all his brethren and said/ wherefore hold ye so wretched a man/ ye be stronger/ and have vanquished/ I pray you/ spare me and late me go/ This holy man was elect of many cities for to be a bishop specially of the city of Iene/ and the city of Melane/ And refused it not foolily/ ne granted thereto/ but said to them that required/ that he was not his own/ but deputed to other/ And by the council of this holy man/ the brethren so provided by the authority of the pope/ that none might take him from them/ which was their joy to have him/ On a time when he visited the order of Chartrehows/ and when the brethren were well edyffyed by him/ one thing there was that moved a little the prior of the place/ and that was the saddle that saint Bernard road on was over precious/ and showed little poverty of the brethren/ and the prior told it to one of the brethren/ And the brother said it to saint Bernard/ And he marveled/ and axed/ what saddle it was/ and sent for it/ For he wist not what saddle it was/ how well he had riden upon it fro Clerevaulx to the chartrehows/ he went all a long day by the lake of lozane/ & saw not the lake/ ne took heed of it/ And at even as his fellows spoke of that lake/ he demanded where was that lake/ And when they heard that/ they marveled strongly/ For certainly the humbleness of his heart vanquished in him the height of name/ For the world couth never enhance him so high/ but he alone humbled himself the more/ he was reputed sovereign of all/ and he accounted himself lest and most low/ And at the last he confessed/ that when he was among his sovereign honours and favours of the people/ him seemed/ that there was another man changed in him/ or as he had been in a dream/ And there where he was among the most simple brethren/ he used most amiable humility/ there he joyed/ there fond he himself/ and that he was returned in to his own person/ he was alway founden to fore the hours or reading or writing/ or in meditations or in edifying his brethren by word On a time as he preached to the people And that they all understood devoutly his words/ such a temptation arose in his heart/ verily now preachest thou well/ now art thou well herd of the people/ and art reputed wise of them all/ And the holy man feeling him to be put in this temptation/ rested/ & tarried a while/ and thought whether he might say more or make an end▪ And anon he was comforted by die/ vyne aid answered softly to him that tempted him/ I neither began by thee/ ne I shall not end by thee/ And so performed surely all his Sermon/ ¶ A Monk that had be a ribald in the world and a player tempted by a wicked spirit would return again to the world/ ¶ And as saint Bernard retained him/ he demanded him/ whereof he should live/ And he answered to him/ that he couth well play at the dice/ and should well live there by/ ¶ And saint Bernard said to him/ If I deliver to the any good/ wilt thou come again every year/ that I may part half gain with the ¶ And he had great joy thereof/ And promised him so to do/ ¶ And then saint Bernard said that there should be delivered to him twenty shillings/ And he went with all/ And this holy man died this for to draw him again to the religion as he died after/ And he went forth/ and lost all/ And came again all confused to fore the gate/ ¶ And when saint Bernard knew him there/ he went to him joyously/ and opened his lap for to part the gain/ And he said/ father I have won ne nothing/ but have lost your catayll receive me if it please you to be your cataylle/ And saint Bernard answered to him sweetly/ if it be so/ it is better that I receive thee/ than lose both that one and that other/ On a time saint Bernard rood upon an horse by the way/ and met a villain by the way/ which said to him/ that he had not his heart farm and stable in praying/ And the villain or up londyssh man had great despite thereof/ and said that he had his heart farm/ and stable in all his prayers/ And saint Bernard which would vanquish him and show his folly/ said to him/ depart a little fro me/ and begin thy pater noster in the best intent thou canst/ And if thou canst finish it without thinking on any other thing/ without doubt I shall give to the the horse that I am on/ And thou shalt prom ice to me by thy faith/ that if thou think on any other thing/ thou shalt not hide it fro me/ And the man was glad/ and reputed the horse his/ and granted it him/ and went a part/ and began his pater noster/ And he had not said the half when he remembered if he should have the saddle with all/ And their with he returned to saint Bernard and said that he had thought in praying/ and after that he had no more will to advance him/ There was a Monk of his/ named brother Robert nigh to himself as to the world had he decevoed in his childhood by th'enticement of some persons/ And was sent to th'abbey of cluny/ & thonourable man left him a while there/ And he would call him again by letters/ And as he endited the letter by clear day/ and another Monk wrote it/ A rain came suddenly v●on them/ And he that wrote would have hid the parchment fro the rain/ And saint Bernard said/ this work is the work of god/ write on heartily/ and doubt the no thing/ And then he wrote the letter in the myendes of the rain without being wet/ And yet it rained all about them/ For the virtue of charity took aweythe moisture of the rain fro them/ A great multitude of flies had taken a church that he had do make/ so that they died much harm to all them that came thither/ And he said I curse and excomyne them/ ¶ And on the morn they were founden all deed/ He was on a time sent fro the Pope to Melane for to recouncyle the church/ And when he had done/ and was returned/ A man of Melan brought to him his wife/ which was demoniac/ And anon the deuyll● began to missay him thorough the mouth of the wretched woman/ and said thou etar of porrette/ ween thou to take me out of mine house/ nay thou shalt not/ And the holy man saint Bernard sent him to saint Sire in his church/ And the said saint Sire gaf the honour to his host/ And healed her not/ And thus was she brought again to saint Bernard And then the devil began to cry and say/ neither Sire/ ne Bernard shall put me out/ And saint Bernard said/ Sire ne Bernard shall not put the out/ but our lord shall put the out/ And assoon as he made his prayer/ the wicked spirit said/ Ha/ A/ how gladly would I issue from hens/ For I am here tormented grievously/ But I may not/ For the great lord will it not/ And the holy man said/ who is that Lord/ And he said Jesus' of Nazareth/ And saint Bernard said/ sawest thou him ever/ And he answered ye/ Bernard said/ where sawest thou him/ And he said in his glory/ And saint Bernard asked him/ and were thou in glory/ And he said ye/ How wentest thou fro thence/ & he said with lucifer many of us fill/ all these he said by the mouth of the woman that every man heard/ then said to him the holy man/ wouldest not thou go again in to that glory/ And he said mowing marvelously/ it is to lad/ Thenne the holy man prayed/ and the wicked spirit issued out of that woman/ but when the man of god was departed thence/ the wicked spirit entered again/ And her husband came after the holy man/ and told him what was happened/ and he made to bind a writing about her neck containing these words/ I command the in the name of our lord Ihesu christ that thou be not so hardy to touch more this woman/ and he durst never after touch her/ There was a piteous woman in Guyan/ which was vexed with a devil that dwelled in her/ & vexed her marvelously six year during in using her his lechery// And the holy man saint Bernard came in to though parties/ And the devil menaced her/ if she went to him/ that it should not profit her/ And if she went/ he that was her love/ should be to her a cruel persecutor/ but she went surely to the holy man/ And told to him wepping strongly what she suffered// And he said/ take this staff/ which is mine/ and lay it in thy bed/ And if he may do any thing/ late him do it/ and she died so and layed it in her bed/ And he came anon/ but he durst not go to his work accustomed/ ne presumed to approach her bed/ but he threatened her right eagerly/ that when he was gone/ he would avenge him right cruelly on her/ And when she had said this to Bernard/ he assembled the people/ that everich should hold a candle brenning in his hand/ and came to this devil/ and with all them that were there he cursed him and excomyned/ and defended that never after he should so do to her/ ne to none other/ And thus was she all delivered of that Illusion/ And when on a time as this holy man as a legate in to that province for to reconcile the duke of guyan to the church/ And he refused to be reconciled in all manners The holy man went to the altar for to sing mass/ And the duke abode without the church as excommyned/ And when he had said Pax domini/ he layed the body of our lord upon the patene/ and bare it without the church And went out with a face flaming and brenning/ and assailed the duke by fearful words saying/ We have prayed thee/ and thou hast despised us/ boo here is the son of the virgin/ which is comen to thee/ which is lord of the church whom thou persecutest/ this is thy judge/ in the name of whom all knees bow/ in the hands of whom thy soul shall come/ despise him not as thou hast his servants/ resist him if thou mayst/ Thenne anon the duke wax all stiff and was inpotent in all his members/ And then he fill down at his feet/ And the holy man put his foot at him/ and commanded him to arise/ and to here the sentence of god/ he then trembling aroos and accomplished anon that the holy man commanded/ On a time as this holy man saint Bernard entered in to Almaigne for t'appease a great discord/ there was an archbishop that sent an honourable clerk against him/ And when the clerk said to him/ that he had be sent fro his master against him the holy man answered to him and said/ another lord hath sent thee/ And be marveled and said that he was sent of none other/ but of his lord thar●h●bisshop/ And saint Bernard said/ son thou art deceived/ our lord Ihesu christ which hath sent the is greater master/ And when the clerk understood him/ he said/ sire weenest thou/ that I will be a Monk/ nay/ I thought it never/ ne it came never in my heart/ yet after in the same viage he forsook the world/ and received thabyte of this holy man saint Bernard/ He took also on a time in to the 〈◊〉 a noble knight/ And when he had followed saint Bernard a little time/ he began to be grievously tempted/ and when a brother saw him so heavy/ he en●uyred him the cause of his heaviness And he answered him/ I wot well I shall never be glad/ And the brother told it to saint Bernard/ & he prayed to god much ententifly for him/ And anon that brother that was so pensive and so heavy seemed more joyous than the other/ and more glad/ than he had been to fore heavy/ And the brother blamed him/ by cause he had said that he should never be joyous/ And he answered and said/ I wot well I said I should never be glad/ but I say now/ that I never shall be sorrowful/ when saint Malachyel bishop of ireland/ of whom he wrote the life full of virtues passed out of this world out of his monastery blessedly to our lord Ihesu cryst/ And saint Bernard offered to god for him sacrifice of helithe/ he saw the glory of him by revelation of our lord/ and by thine spyration of god/ he changed the form of prayer after the communion saying thus with joyous voys/ God that hast acompanyed saint Malachyell by his merits with thy saints/ we pray the to give to us/ that we that make the feast of his precious death may follow the examples of his life/ And when the chantour herd him/ he said to him/ and showed that he erred And he said I err not/ but I know well what I say/ and then went to the body/ and kissed his feet/ And in a time that the lente approached/ he was visited of diverse knights/ And he prayed them that at the lest in these holy days they should abstain them fro their vanities/ their jolytees/ and doing outrages/ and they in no wise would agree thereto/ And then he bade make ready win and said to them/ drink ye the health of your souls/ & when they had drunken the win/ they were suddenly changed/ and went to their houses/ & they that had denied to do a little time/ they gave to god after all the time of their life/ and lad a right holy life/ At the last the holy saint Bernard approaching to the death said blessedly to his brethren/ I require and commanded you to keep three things/ the which I remember to have kept to my power/ as long as I have been in this present life/ I have not willed to slander any person/ and if any have fallen/ I have hid it as much as I might/ I have ever trusted lass mine own wit than any others/ If I were hurt/ I never required vengeance of the hurter/ I leave to you charity/ humility and patience/ and after that he had done many miracles and had made Clxxj monasteries/ and had ordained many books and trayttyes/ he accomplished the days of his life the lxiij year of his age/ in the year of our lord a Mcluj/ he slept in our lord among the hands of his sons/ and his glory showed his departing hens to much people/ He appeared to an abbot in a monastery and admonested him/ that he should follow him/ and he so died/ And then saint Bernard said/ we be comen to the Mount of Lybane thou shalt abide here/ And I shall ascend up an hyhe/ And he asked him/ wherefore he would gone up/ And be said for to learn I will go up/ And he being greatly admerueyled said/ what wilt thou 〈◊〉 father/ to whom we believe/ that there is none to the like/ ne holden so wise in science/ as thou art/ And he said here is no science/ ne here is no knowledge of truth/ but there above is plenty of science/ And on high is the veery knowledge of truth/ And with that word he vanished away/ And then that Abbotte marked that day/ and found that saint Bernard was then passed to our lord/ which showed for him many miracles/ And Innumerable/ To whom be given laud and praising everlasting Amen Thus endeth the life of the glorious doctor saint Bernard Of saint Thimothe and interpretation of his name THimothe is as mohe to say as holding dread/ Or of timore that is dread/ and theos a word of greek/ which is deus in latin/ and god in english/ as the dread of god Of saint Thymothe Saint Thymothe was taken under New of the provost of Rome/ and was grievously beaten/ and had quick lime put in his throat and upon his wonndes/ And he rendered thankings to god with all his heart/ And then two Angels came to him/ saying/ lift up thine heed to heaven And then he beheld/ and saw the heaven open/ and Ihesu christ which held a double crown/ and said to him thou shalt receive this of my hand/ And a man named Appollynare saw this thing/ and did him to be baptized/ And therefore the provost commanded/ that they tweyn to guider/ persevering in the confession of our lord should be beheaded/ about the year of our lord/ luj/ ¶ Thus end the passions of Thymothe and Appollynare Here followeth of saint Symphoryen SYmphoryen was borne in the city of Augustydynense/ And he being a young child shone in so great abundance of virtues/ that he surmounted the life of thancients/ And as the paynims hallowed the fest of Venus/ Symphoryen was there/ and would not worship th'image to fore Eraclye the provost/ And then he was long beaten/ and after set in prison/ And they would have constrained him to do/ sacrifice/ and promised to him many yefts/ He answered and said/ ¶ Our lord can well reward the merits/ And also he can well punish the sins/ then the life that we own to god of debt/ late us pay with good will Slow penance/ is to understand sinners enharded been anointed with the sweetness of honey/ which engendath venom/ and thoughts evil believing/ your cone●yse to fore all things possedeth no thing/ For it is bounden to the arts of the devil/ And shall be withholden in the bounds of the cursed and evil winning And your joys when they begin to shine/ shall be broken like glass/ And then the judge fulfilled with wrath/ gave sentence/ and commanded that Symphoryen should be slain/ And as he was led to the place of his martyrdom/ his mother cried fro the wall of her house/ and said/ son/ son/ Remember the of the life perdurable/ look upward/ and behold him/ that reigneth in heaven/ The life shall not be take away fro thee/ but it shall be changed in to a better/ And then he was anon beheaded/ And his body taken of christian men/ And was honourably buried/ And so many miracles were showed at his Tomb/ that it was holden greet honour of the paynims/ Gregory of Tours rehearseth of the place where his blood was shed/ A christian man bare away three stones/ which were befprenct with his blood/ and put them in a case of silver/ and tables of tree enclosed about it/ & bore them in to a castle/ which castle was all brent with fire/ And that case was founden hole and safe in the middle of the fire/ And he suffered death about the year of our lord CC/ & lxx/ Thus endeth the life of saint Symphoryen. Here beginneth the life of saint Bertylmewe th'apostle/ And first th'exposition of his name BErtylmew is exponed the son of above hanging the waters/ or son of overhanging the see/ he is said of bar/ that is as much to say as soon/ and tholos/ which is as much to say as sovereignty/ and of Moyes/ that is to say water/ And here of is said bartholomew/ as a son hanging over the waters/ That is of god which enhanceth the minds of doctors on hyhe/ For to shed and bespring beneath the waters of doctrine And it is a name of Syrye/ and not of hebrewe/ And by the first three suspendynges that he had aught to be noted/ he was suspended/ or taken up fro the love of the world/ and he was suspended/ that is to say intentive in heavenly love/ And he was suspended/ that is to say wraped in the grace/ and in the aid of god/ not by his merits his life shone/ but by thaid of god/ Of the second came the deepness of his wisdom/ of which deepness of wisdom Denys saith in his mystical theology● The divine Bertylmewe/ of whom is moche divinity/ and right little/ And that the gospel is broad and great/ and also it is short/ And after the intent of saint Denys/ Bertylmewe will show/ that all things may be affirmed and shwed of god under one consideration/ And by another consideration may be more propyrly denied Of saint Bertylmew th'apostle Saint Bartlmew th'apostle went in to ind/ which is in th'end of the world/ And therein he entered in to a Temple/ where an Idol was/ which was named Astaroth And he as a pilgrim abode there/ In that idol dwelled a fiend/ that said/ that he could hele all manner sicknesses/ but he lied/ for he could not make them whole And he cess to make them seek/ & the temple was full of seek people & could have none answer of that idol/ wherefore they went in to another city/ where as an other ydol was worshipped/ named berith & they demanded him/ wherefore astaroth gave to them none answer/ And Beryth said/ your god is bound with chains of fire/ that he neither dare draw breath ne speak after that bartylmewe th'apostle of god entered in to the temple/ And they said to him/ who is that Bertylmew/ And the devil said/ he is the friend of god almighty/ And he is comen in to this province for to avoid all the gods of ynde/ And then they said/ tell us some tokens and signs that we may know him and find him/ and the devil said to them/ he hath his hairs black/ and cryspe/ his skin white eyen great/ his nosethrellis even & strait his beard long/ and hoor a little/ and of a straight and seemly stature/ he is clad in a white cote/ and a white mantel which in every corner been gems of purpur/ and precious stones therein And it is sith xxuj year that his clothes never waxed old ne fowl/ he prayeth and worshippeth god on his knees an ninety times a day/ and an hundred times by night/ The Angels gone with him which never suffer him to be weary/ ne to be an hungered/ he is alway of like semblant glad and joyous/ he seeth all things to fore/ he knoweth all thing/ he speaketh all manner languages/ and understandeth them And he knoweth well what I say to you/ And when ye seek him/ if he will he may show himself to you/ And if him list not/ not shall ye find him/ And I pray you when ye find him/ that ye pray him/ that he come not hither/ that his Angels do not me as they have do to my fellow then they went/ and sought him diligently/ and busily two days/ and fond him not/ On a day one that was bisette with a devil/ cried and said/ apostle of god Bertylmewe/ thy prayers burn me/ And th'apostle said/ hold thou thy peace/ and come thence And anon he was delivered/ And when Polemyen king of that region herd this thing/ which had a daughter lunatyk/ he sent to th'apostle praying that he would come to him/ & hele his daughter/ And when th'apostle was come to him/ and saw that she was bounden with chains/ and boat all them that went to her/ he commanded to unbind her/ And the mynystres durst not go to her/ And he said/ I hold the devil fast bounden that was in her/ And therefore be not afeard/ And then anon she was unbounden and delivered/ And then would have presented to th'apostle Camellys charged with gold/ and silver and precious stones/ but he could not be founden in no manner/ And on the morrow following th'apostle appeared to the king alone in his chambre/ and said to him/ wherefore soughtest thou me yesterday with gold and silver and precious stones/ though things been necessary to them/ the coueyt● things worldly/ but I desire no things terryenne charnel/ then saint Bertylmew began to say many things/ and inform the king of our redemption/ and among other things/ how Ihesu christ vanquished the devil by marvelous and covenable puissance/ justice and wisdom/ For it was covenable that he that overcome the son made of the earth/ that was Adam/ while he was yet a virgin/ should be overcomen of the son of the virgin/ he overcame him then mightily when he threw him puissantly out of his lordship Which had thrown out by force our forn father/ And thus as he that over cometh some tyrant/ sendeth his fellows tofore for to set up his sign over all/ and to cast out tyrants/ In like wise Ihesu cryst sent his messengers over all for to take away the honour and the worshyping of the devil rightwysly/ For it is right that he that vanquished man by eting & held him that he should be overcomen by a man fasting/ and hold man no longer/ For it is rightful that he which by the art of the devil was despised that by the art of Ihesu christ should be vanquished/ And like as the falcon taketh the bird/ right so took he Ihesu christ in desert/ by cause he fasted and would assay if he had hungers/ And if he had hungers/ that he might have deceived him by meet/ And if he had none hunger/ then knew he well without doubt/ that he Was god but he might not know him/ For he had hungers/ and consented nothing to him/ ne to his temptations/ And when he had preached the sacramenty● of the faith/ he said to the king/ that if he would receive baptism/ he would show him his god bounden with chains/ And the day following when the bishops sacryfyed within the palace of the king/ the devils began to cry and say/ Cease ye cursed wretcches to do sacrifice to us/ lest ye suffer worse than I that am bounden with chains of fire by the Angels of Ihesu christ/ whom the jews crucified/ and supposed to have brought to death which death that is our queen he hath enprysoned/ And hath bounden our prince in chains of fire/ And anon thennne they set cords on the image for to pull down and overthrow thy doll/ but they might not/ Thapostle thenne commanded the devil/ that he should issue and go out/ and break th'idol all to pieces/ And he issued out/ and destroyed and broke all th'idols of the temple/ And anon th'apostle made his prayer saying/ O God of Abraham/ god of Isaac/ and god of jacob/ which hast given to us such power/ that we enlumyne the blind/ and cleanse the lepers/ I desire and require that this multitude might be heeled/ And they all answered/ Amen/ And forthwith all the seek people were cured and heeled/ And then th'apostle died do hallow and dedye that Temple/ And commanded the devil to go in to the desert/ then the angel of our lord appeared there/ and flewhe round about the temple/ And ensigned and graved with his finger the sign of the cross in four corners of the temple saying/ Our lord saith this/ like as I have you cured/ and made you clean of all your sickness/ so late this temple be made clean of all filth and ●●dure/ But I shall show him to you that dwelled therein to fore/ To whom th'apostle hath commanded to go in to desert/ And doubt ye not to see him/ Make in your foreheads such a sign as I have graven in these stones/ And then he showed to them an Ethyopyen more black than thunder/ the face sharp/ the beard long/ his hairs hanging unto his feet/ his eyen flaming as hoot fire/ and cast out sparkles of fire/ and casting out of his mouth flames of sulphur/ & his hands bounden with chains of fire behind his back/ And thenne the angel said to him/ by cause that thou hast herd that th'apostle hath commanded/ and hast broken all th'idols of the temple/ I shall unbind thee/ go in to such a place/ where as dwelleth noman/ And be thou there unto the day of judgement/ And when he was unbounden/ he went his way with a great brayeng/ and howling/ And the angel of our lord mounted up in to heaven in the sight of them all/ And thenne was the king baptized with his wife and his children/ and all his people/ & left his royalme/ and was made disciple of th'apostle/ then all the bishops of th'idols assembled them to guider/ and went to Astryarges the king/ and brother to Polemyen/ and complained of the loss of their gods and of the destruction of their Temples and of the conversion of his brother/ made by art Magik/ Astryarges was wroth/ and sent a thousand men armed to take th'apostle/ And when he was brought to fore him/ the king said to him/ Arte not thou he/ that hast perverted my brother/ And th'apostle answered to him/ I have not perverted him/ but I have converted him/ and the king said to him/ like as thou haste made my brother forsake his god/ and believe in thy god/ So shall I make the forsake thy god/ and shalt sacrifice to my god/ and th'apostle said/ I have bounden the god/ that thy 〈◊〉 adored/ & showed him bounden and 〈◊〉 him to break his false image/ and if thou mayst so do to my god/ thou mayst well draw me to thine ydolle/ And if not/ I shall all to break thy god's/ and then believe thou in my god/ and as he said these words/ It was told the king/ that his god baldach was overthrown/ and all to broken/ & when the king herd that/ he broke and all to rent his purpur/ in which he was clad and commanded that th'apostle should be beaten with staves/ and that he should be slain quick/ and so it was done/ then the christian took away the body/ and buried it honourably/ Thenne the king Astryarges/ and the bishops of the Temples were ravished with fiends and deyde/ and the king Polemyen was ordained bishop/ and accomplished th'office of a bishop xx year/ moche lowably/ And after that rested in peace full of virtues/ There been diverse opinions of the manner of his passion/ For the blessed dorothy saith that he was crucified/ & saith also/ Bertylmewe preached to men of ynde/ and delivered to them the gospel after Mathewe in their proper tongue/ he died in Alban a city of great armeny crucified the heed downward saint Theoderyck saith that he was slain/ and it is red in many books that he was beheaded only/ And this contraryetes may be assoiled in this manner/ that some say that he was crucified/ and was take down or he died/ And for to have greater torment he was slain/ and at last beheaded/ In the year of our lord CCC xxxj/ sarazens assailed Cecylle/ and destroyed the isle of laparyte/ where as the body of saint Bertylmewe lieth/ and broke up the sepulchre/ and threw the bones hither and thither/ And it is said that his body came in such wise from India thither in to that isle/ when the paynims saw/ that this body and his sepulchre were greatly honoured for the miracles that bifelle/ they had thereof great despite/ And layed them in a tomb of lead/ and threw them in to the see And by the will of god they came in to this isle/ And when the saracens had departed and thrown the bones here and there/ and were departed thence Thapostle appeared to a Monk/ and said to him/ Arise up and go/ and gather together my bones that 〈◊〉 departed/ And he said to him/ by what reason shall I gather to guider thy bones/ And what honour ought we do to them/ when thou sufferest us to be destroyed/ And th'apostle said to him/ Our lord hath spared this people here a long while by my merits/ but for their sins that they have sinned/ which cry vengeance unto heaven/ I have not con get pardon ne forgiveness for them/ And then the Monk said how shall I among so many bones fond thine/ And th'apostle said to him thou shalt gather them by night/ and them that thou shalt find shining/ thou shalt take up/ and the monk went and fond them all as he had said/ and took them up/ and brought them with him in to a ship/ and sailed with them to Benevente/ which is chief city of puylle/ and thus were they transported thither/ And it is said now that they be at Rom●/ how b● it they of Benevente say/ that they have the body/ ¶ There was a woman that brought a vessel full of oil for to put in the lamp of saint Bertylmew/ and how well she inclined the vessel for to pour out the oil/ there would none issue out/ how well she touched with her finger the oil clear/ And then one cried and said/ I trow this oil be not agreeable to the apostle that it should be in his lamp/ wherefore they put it in another lamp/ and it issued anon/ when that the Emperor Frederyck destroyed Beneuent/ And he had commanded that all the churches that were there should be destroyed/ and enforced them to bear away the goods fro that city in to an other place/ And their was a man which fond men all white shining/ And him seemed that they spoke together of some secret thing/ and he marveled strongly who they were/ and demanded them/ and then one of them answered and said/ this is Bertylmewe th'apostle with tother saints/ which had churches in this city that speak & ordain to guider/ in what manner and by what pain this emperor should be justified/ that hath cast them out of their tabernacles/ And they have now confirmed among them by firm sentence/ that he without tarrying shall go to the jugemement of god for to answer there upon/ And anon the Emperor died an evil death It is in a book red of the miracles of saints that a certain master hallowed solemnly the fest of saint Bertymew And the devil in the form of a maid appeared to this master that preached And when he saw her/ he had her to come and dine with him/ and when they were set at the table she enforced her moche for to draw him to her love/ And then saint Bertylmewe came to the gate and prayed that he might come in for the love of saint Bertylmewe/ and she would not but sent him breed/ and he would none take/ but prayed the master by his message/ that he should say/ what thing that he supposed was most proper in a man/ And he answered to laugh/ And the maid said nay/ It is sin/ in which a man is conceiveth/ born/ and liveth in sin/ And saint Bertylmewe answered that he had well said/ but she had more profoundly answered/ And the pilgrym demanded after at the master Where the place was containing the space of a foot where had god made greatest miracle/ And he said the sign of the Cross/ in which god had made many miracles/ And she said nay it is the heed of a man/ in which the little world is/ And th'apostle allowed the sentence of that one/ and of that other/ ¶ And then he demanded the third time/ how far it was fro the sovereign siege or seat in heaven/ unto the lowest and deppest place of hell/ And the master said that he wist not And she said/ I know it well/ For I fill down from that one to that other And it behoveth/ that I show it to thee/ And the devil fill down in to hell with a great bruit and howling And then they sent for the pilgrim and he was vanished and gone away and they could not find him/ And in like wise nigh according to this is red of saint Andrew/ The blessed Ambrose saith thus in the preface/ that he made of this apostle in abredging his legend/ Ihesu christ thou hast vouchsafe to show to thy disciples preaching many things of thy divine trinity in marvelous manner and thy majesty/ among whom thou hast sent the blessed Bertylmewe honour by right great prerogative in to a far country/ And how be it/ that he was all fer fro human conversation/ Nevertheless he deserved by th'increasing of his predications to mark/ and think in thy sign the beginning of that people/ Ha/ by what lovings is the marvelous apostle to be honoured/ And when the hearts of the people of his neighbours sufficed not to him to receive his seed/ he thorough pierced like in fleeing in to the last countries of the lands of ynde/ and entered in to the temple where there were great company of seek people without number/ And made the devil so mute/ that he got no remembrance to them/ that adoured him/ And the maid that was Lunatyk by torment of the devil he did unbind/ And delivered her all hole to her father/ O how great was this miracle of holiness when he made the fiend enemy to the lineage human/ and break and destroy his own ydolle/ and to bring it to nought/ O how worthy is he to be numbered to the heavenly company/ to whom the angel appeared to praise the faith of him by his miracles/ And came fro the sovereign hall And showed to all the people the devil chained/ and right fowl/ and the sign of the Cross empressid in the stone bearing health/ And the king and the queen were laptised with the people of their cities/ And at the last the tyrant brother of Polemyen new in faith by the relation of the bishops of the temple made the blessed Apostle constant in the faith to be beaten/ slain/ & receive right fowl death/ And as he denounced the mischief of death/ he had and bore with him in to the glory of heaven victory of his glorious strife/ And the blessed Theodore Abbot and noble doctor saith of this Apostle in this manner among other things/ The bless●d apostle Betylmewe preached first in lychaone/ and after in ynde/ and at the last in Alban/ a city of great armeny/ and there was first slain/ and afterward his heed smyton of and there he was buried/ and when he was sent of our lord to preach/ as I suppose/ he herd how our lord said to him/ go my disciple to preach/ void out of this Country/ and go fight/ and be capax of perils/ I have first accomplished and finished the works of my father/ and am first witness/ Fill thou the vessel that is necessary/ and follow thy master/ love thy lord/ give thy blood for his blood/ and thy flesh for his flesh/ and suffer that/ which he had suffered/ late thine armour be delonairte in thy sweatings/ and suffer sweetly among wicked people/ And be patient among them that perish the And the Apostle recuylled not/ but as a true servant and obeissant to his master went forth joying/ and as a light of god enlumyning in darkness the work of holy church/ like as the blessed saint Auistyn witnesseth in his book/ that like a tylyer of Ihesu christ he profited in spiritual tylyeng/ saint Peter th'apostle taught the naaons/ but saint Bertylmew died great miracles/ Peter was crucified the heed downward/ And Bertylmewe was slain quick/ and had his heed smyton of/ And they twain increased g●●tely the church/ by the yefts of the holy gho oft/ And right as an harp giveth a right sweet sown of many st●●nges/ in like wise all thappostles gave sweet melody of the unity divine/ And were established by the king of kings/ And they departed among them all the world/ And the place of armeny was the place of Bertylmewe/ that is fro eiulath unto gabaoth/ There thou mayst see him with the plough of his tongue erye the fields unreasonable/ sowing in the deepness of the heart the word of the faith/ and in planting the vines of our lord and trees of paradies/ And to everich setting medycynally the remedies of the passions/ And threw thorns not intellygyble/ and cut down trees of felony/ and closed them about with hedges of doctrine/ But what reward yielded the tyrants to their curate/ They gave to him dishonour for honour/ cursing for benediction/ pains for yefts/ tribulation for rest/ And right bitter death for restful life/ And sith that he had suffered many torments he was of them discoryate and slain quick and died not/ And yet for all that he had them not in despite that slew him/ but admonested them by miracles/ and taught them by demonstraunces/ that died him harm/ But there was no thing that might refrain their bestyal thoughts/ ne withdraw them from harm/ what did they afterward/ they enforced them against the holy body And the malades and seek men refused their medicine and heler/ the city refused him that enlumyned their blindness/ governed them that were in peril/ and gave life to them that were deed/ And how cast they him out/ certainly they threw the body in to the see in a chest of lead/ And that chest came fro the region of armeny with the chests of four other martyrs/ For they died also miracles/ and were thrown with him in to the see/ And the four went before a great space of the see/ & died service to th'apostle like as servants in a manner so far/ that they came in to the parties of Cecylle in an isle that is named Lyparys/ like as it was showed to a bishop of hostyence/ which then was present/ And these right rich treasure came to aright pour woman/ ¶ And these right precious Margarytes came to one not noble/ The right shining light came to one right heavy/ And then the other four came in to other lands/ and left the holy apostle in that isle/ and he lest the other behind him/ And that one/ which was named Papyen went in to a city of Cecylle/ And he sent another named Lucyen in to the city of Messenne/ And the other twain were sent in to the land of Calabre sent gregory in to the city of Colompne/ And Achare in to a city named Chale/ where yet at this day they shine by their merits/ And then was the body of the apostle received with ympnes/ lovynge/ and candles honourably/ And there was made and builded a fair church in th'honour of him/ And the Mountain of Vulcan is nyhe to that isle/ and was to hit much grievous/ by cause it received fire/ the which Mountain was withdraw by the merits of this holy saint fro that isle un mile without to be seen of any body/ and was suspended toward the see And yet appeareth it at this day to them that see it/ as it were a figure of fire fleeing away/ Now then therefore I salue the Bertylmewe/ blessed of blessed saints/ which art the shining light of holy church/ Fssyhar of/ fishes reasonable/ hurte● of the devil which hurted the world by his theft Enjoy the son of the world enlumyning all earthly things/ mouth of god/ Fyry tongue pronouncing wisdom/ fountain springing goodly full of health/ which hallowest the see by thy goings and ways not removable/ which makest the earth reed with thy blood/ which repayrest in hevenes' shining in the middle of the divine company clear in the resplendisshour of glory/ And enjoy the in the gladness of joy insatiable/ Amen/ And this is/ that theodore saith of him/ ¶ Thus endeth the life of saint Bertylmewe Here followeth the life of sanynt Austyn doctor And first th'exposition of his name· AUstyn this name was sorted to him for th'excellence of his dignity/ Or for the fervent love that he had/ or for th'exposition of his name/ For th'excellence of his dignity/ For like as th'emperor Augustus precelled all other kings/ Right so he excelled all other doctors/ after that Remygie saith/ The other doctors be compared to stars/ And this to the son/ As it appeareth in the epistle/ that is sungen of him/ he shineth in the Temple of god/ like to the son shining/ Secondly for the fervent love/ For like as the month of August is hot by heat/ so is he enchauffed of the fire of the divine love/ wherefore he saith himself in the book of Confessions/ Thou hast thorough pierced my heart with thy charity/ Also in the same thou hast brought me in to a desirous affection within forth/ which can not be asw●ged/ And I wot not to what swet●nes it is made in me/ I wot not what it shall be/ I wot well/ it shall not be in this life/ thirdly for th'exposition of the name/ Augus is as much to say as growing/ and styn is a city/ And ana is as much to say as sovereign/ And thenne Augustyn is as much to say/ as increasing the city sovereign/ And it is sungen of him/ this is he that may well increase the city of god/ Or it is said in the glosarye/ Austyn is said great/ blessed and clear/ he was great in his life/ cl●re in his doctrine/ and blessed in glory/ Possidonius bishop of calamint compiled his life/ as Cassiodore saith in the book of noble men Of saint Austyn doctor and Bishop Saint Austyn the noble doctor was borne in africa in the city of Cratage/ And was comen of noble kindred/ And his father was named Patryce and his mother Monica/ he was sufficiently instruct in the arts liberal/ so that he was reputed for a suffisant philosopher/ and a right noble doctor/ For he learned all by himself without master in reading the books of Arystotle/ and all other that he might find of arts lyberalle/ And he understood them/ as he himself witnesseth in the book of Confessions saying/ Alle the books that been called of the arts liberal/ then I most wretched servant of all covetises/ red them by myself alone/ and understood all them that I might read/ and all them of the craft of speaking and of devising/ Alle them of divisions of figures/ of music/ and of numbers I red and understood them with out great difficult/ and without techynq of any man/ this knowest thou my lord god/ For the hastiness of mine understanding/ and the yefte of lering is of the only/ and cometh of thy name/ but I have not sacryfyed to the therefore/ And therefore science without charity edifieth not/ but swellyth in therrour of manych●ens/ which affirm that Ihesu christ was fantastic/ & renye the resurrection of the flesh/ And in the same error Austyn fill/ and abode therein nine years/ whiles he was an adolescent/ and was brought to believe the truffs and japes that say that the fig tree weepeth/ when his figs been taken away or leaves/ And when he was nineteen year of age/ he began to read in the book of philosophy in which he was taught to despise the ●anytees of the world/ And by cause that book pleased him well/ but he began to be sorry that the name of Ihesu Crist which he had learned of his mother was not therein/ And his mother wept oft/ and enforced her moche to bring him to the verity of the faith/ And as it is red in the book of Confessions/ she was in a place much heavy/ and her thought that a fair young man was to fore her/ that inquired of her the cause of her heaviness/ And she said I weep here the loss of my son Austyn/ and he answered be thou sure For where thou art/ he is/ and she saw her son beside her/ and when she had told this to Austyn/ he said to his mother/ thou art deceived mother/ it was not said so/ but where that I am thou art/ and she said contrary/ soon it was not said so to me but where I am/ thou art/ And then the mother intentively prayed and required a bishop instantly that he would pray for her son augustyn/ And he being overcomen said to her by the voys of a prophet/ go thy way surely/ For a son of so many t●rys may not by possibilyte perish/ And when he had certain years taught rhetoric in cartage/ he came to Rome secretly without the knowledge of his mother/ And assembled there many disciples/ And his mother had followed him unto the gate to make him abide/ or else that she should go with him/ And he abode that night/ but he departed secretly on the morn/ And when she apperceived it/ she replenished the eeres of our lord with clamour/ And went in the morning and at even to the church/ and prayed god for her son/ In that time they of Melane required a doctor of rhetoric of Symache the prefect of Rome that he might read rhetoric at Melan/ And that time Ambrose servant of god was bishop of that city/ and augustyn was sent at the prayer of them of Melane/ and his mother might not rest/ but died moche pain to come him/ ¶ And fond him that he ne was very manachyen ne very catholic/ And then it happened that augustyn began to haunt with saint Ambrose/ and oft heard his predications/ And was much ententif to here if any thing were said against the Manychyens or other heresies/ On a time it happened that saint Ambrose disputed against the error manychyen long and condemned it by open and evident reasons/ and by authorities so that this error was all put out of the heart of augustyn/ And what befell to him afterward/ he rehearseth in the book of his confessions/ and seith when I knew the first/ thou betest away thinfirmity of my sight/ shining in me forcybly/ And I trembled for dread of good love/ and I fond myself right far fro the in a region of unlykelyhode/ like as I herd thy voys fro heaven on high saying/ I am meet of greatness increased/ and thou shalt eat me/ thou shalt not change me in the as meet of thy flesh/ but thou shalt be changed in me/ And as he rehearseth there/ the life of Ihesu christ pleased him much well/ but he doubted yet to go in such distresses/ but our lord anon put in his mind/ that he should go to Symplycyen/ in whom all divine grace shone/ for to refrain his desires/ and for to say to him what manner was covenable to live/ for to go in the weigh of god/ in which that other went/ For all that was done displeased safe the sweetness of god/ and the beauty of the house of god which he loved/ And Symplycyen began to exhort him/ And saint Augustyn exhorted himself and said/ how many children and maidens serve in the church of god to our lord/ And mayst not thou do that they do in themself and not in their god/ wherefore tarriest thou/ cast thyself in him/ and he shall receive thee/ and reward thee/ And among these words/ Vyctoryn came to his mind/ then Symplycyen was much glad/ and told to him/ how Vyctoryn was yet a paynim/ and deserved to have a great image to his likeness in the market of Rome/ And how he oft-times said that he was a christian man/ To whom Symplycyen said I shall not believe it/ but if I see the in the church/ And he answered merrily The walls make not a man christian/ At the last when he came in to the church/ he brought to him secretly a book wherein the Credo of the mass was/ & bade him read/ And he ascended upon high & with voys on high pronounced it/ whereof Rome marveled/ and the church was joyful/ And all cried suddenly/ Vyctoryn/ Victoryn/ And anon they held her peace for joy And after that there came fro Auffryke a friend of Augustyn which was named Poncyen/ And recounted to him the life and miracles of the great antony that had been deed before under Constantyn th'emperor/ And by the Ensamples Austyn enforced him strongly/ so that he assailled his fellow Alippe as well with cheer/ as mind/ and cried strongly/ what suffer we/ what here we/ untaught people and foolish ravysshe and take heaven/ And we with our cunning and doctrines plunge & sink in to hell/ And by cause they go to fore/ we been ashamed to follow them And then he ran in to a garden/ And as he saith himself/ he cast himself down under a fig tree/ & wept right bitterly/ and gave out weeping voice by cause he had tarried so long fro day to day/ and fro time to time/ And was greatly tormented/ so that he had no manner in himself for sorrow of his long tarrying/ like as he writeth in the book of his Confessions/ & said/ Alas lord how thou art high in high things/ and deep in deepness/ And departest not/ ne ghost out of the weigh/ And uneath we come to thee/ A lord he said call me/ move me/ change me/ and enlumyne me/ ravish me and make sweet and soft all mine enpesshementes and lettings/ as it appertaineth/ for I dread them sore/ I have loved the over late/ thou beauty so old and so new/ I over late have loved thee/ thou were within/ and I was without/ and there I sought the And in the beauty/ and fairness that thou haste/ I fill all deformed and fowl/ thou were with me/ but I was not with thee/ Thou hast called and cried and hast broken my deefnes/ Thou hast enlumyned cleared/ and haste put away my blindness/ Thou haste replenished me with fragrant odours and I haste me to come to thee/ I have tasted thee/ and am hungry/ and desire thee/ Thou hast touched me/ and I am brent in the voys of leaving thy peace/ and as he wept thus bitterly/ he heard a voys saying/ Take and read/ and anon he opened the book of th'apostle and cast his eyen on the first chapter/ and red/ cloth ye you in our lord Ihesu christ/ and anon all the doubts of darkness Were extinct in him/ and in the mean time he began to be so greatly tormented With tooth ache/ that almost he saith he was brought to believe th'opinion of Cornelys the Philosopher/ which putteth that the sovereign weal of the soul is in wisdom and the sovereign weal of the body is in suffering no pain ne sorrow/ And his pain was so great and vehement that he had lost his speech/ wherefore as he writeth in the book of his Confessions/ he wrote in tables of wax/ that all men should pray for him/ that our lord should assuage his pain/ And he himself kneeled down with the other/ And so denly he felt himself whole/ And then he signified by letters to the holy man saint Ambrose/ that he would send to him word/ which of the books of holy writ appertained best to read in for to be made most covenable to the christian faiths/ And he sent to him answer/ isaiah the prophet/ by cause that he was seen to be the shower and pronouncer of the gospel/ and of calling of men/ And when Augustyn understood not all the beginning/ and supposed all the remnant to be other wise than it was to read/ he differred to read them/ till he were more cunning in holy writ/ And when the day of Easter came/ And Austyn was thirty year old/ he and his son which was named a deo datus/ a child of noble wit and understanding/ whom he had gotten in his youth/ when he was a paynim & a philosopher with Alyppe his friend by the merits of his mother/ and by preaching of saint Ambrose received baptism of saint Ambrose/ ¶ And then as it is red saint Ambrose said The deum laudamus/ And saint Austyn said/ Te dominum confitemur And so they two together ordained & made this ympne/ and song it unto the end/ And so witnesseth it Honorius in his book/ which is named the mirror of the church/ And in some other old books the title of this ympne or psalm is entitled/ the Cantykle of Ambrose and of Augustyn/ And anon he was marvelously confirmed in the faith catholic/ And forsook all the hope that he had in the world/ And renounced the scoles that he ruled/ And he showeth in his book of confessions/ how he was fro thence forth achauffed in the love of god saying/ lord thou hast thorough perked mine heart with thy charity/ And I have borne thy words fixed in mine entraylles/ And thensamples of thy manners/ which thou hast made of black white & shining/ and of deed living/ And of corrupt thoughts thou makest fair and high understanding in heavenly things/ I mounted up in to the hill of weeping/ and thou gavest to me singing the canticle of grease/ shape arrows/ and cools wasting/ ne I was not in though days fulfilled in thy marvelous sweetness/ for to consider the height of the divine council up on the health of the lineage human How moche have I wept in thy yn●pnes and canticles sweetly sownynnge/ And by the voice of thy church I have been moved eagerly/ The voyses have runnen in mine ears/ And thy truth hath dropped in mine heart/ and then tears have runnen down/ and I was well eased with them/ then these things were established to be sungen in the church of Melan/ And I cried With an high cry of mine heart/ O in pace/ O in idipsum/ O thou that sayest I shall sleep in that same/ and take rest thou art the same/ For thou art not changed/ and in the is rest forgetting all labours/ I red all that psalm And I burned/ which sometime had been a barker bitter and blind against the letters honeyed with the sweetness of heaven/ and enlumyned with thy light And upon such scriptures I held my peace/ and spack not/ O Ihesu christ my helper/ how sweet is it suddenly made to me to lack the swetnesses of i●●ffes and japes/ which Were far fro me to leave and forsake/ and now to leave & forsake them is to me great joy/ Thou hast cast them out fro me/ And thou Which art sovereign sweetness hast entered in to me for them which a●te swetter than any sweetness or delyces/ more clear than any sight/ and more secret than/ any secret counceylles/ & more high than all honour/ And there is none more high than thou/ And after this he took Nebrydyon & Euodyon and his mother/ and returned again in to Auffryke/ But whanne But when they came to hostyberyn/ his sweet mother deyde/ And after her de●h/ Austyn returned unto his proper heritage/ & there intended with them that load with him in fastings & in prayers He wrote books/ & taught them that were not wise/ And the fame and renomee of him spread over all/ And in all his books and works/ he was holden marvelous/ he refused to come to any city where as was no bishop/ lest he should be let by that office/ And in that time was in yponence a man full of great virtues/ which sent to Augustyn/ that if he would come to him/ that he might here the good of his mouth/ he would renounce the world/ And when saint Augustyn knew it/ he went hastily thither/ And when Valeryen Bishop of yponence herd his renomee & fame/ he ordained him a priest in his church/ how be it/ that he refused it moche and wept/ And some reputed his tears to be made by pride/ And said to him in comforting him/ that it was time that he were a priest/ though he were worthy to a greater office/ Nevertheless he approached to the Bisshopryche/ And anon he established a monastery of clerks/ and began to live under the rule of thappostles Out of which monastery were ten chosen to be Bishops/ And by cause the said Bishop was a greek/ and but little lettered in latin tongue and taught/ he gave power to Augustyn for to preach against the manner of the church Oryental/ And therefore many Bishops despised him/ but he reached not/ if he died it to be done by the said Augustyn that which he could not do himself/ In that time he convaynquysshed fortunate the priest a manychyen/ which was an heretic/ and many other heretics/ which namely were rebaptysed donastykes/ and Manychyens/ all these he confounded and overcame/ then the blessed Valeryen doubted/ lest Augustyn should be taken away from him for to be made and required to be a bishop in another city/ And he would have gladly offered to him his bisshopryche/ but he supposed that he would have fled in to some secret place there as he should not have be founden/ And then he impetred of th'archbishop of cartage/ that he might cease/ and leave his bisshopryche/ and that he would promote Augustyn to be bishop of the church of yponence/ but when Augustyn heard that/ he refused it utterly/ in all manners/ Nevertheless he was constrained and so coacte that he took at the last the cure of the bisshopryche/ which thing he said/ that he ought not to be ordained the bishop living/ & said & wrote for thymbytion of the general council/ the which he learned a fter/ that it was ordained in the council of the bishops/ that all the statutes of the faders ought to be said to ordain of them/ that ordained them/ And it is red that he said after of himself/ I ne feel our lord so angry with me/ in no thing as that I am not worthy to be set in the dignity of the governance of the church/ his clothing and hosing & shoeing & all his other aournementes & array were not over fowl ne over fair/ but they were of suffisant/ moderate and competent habit And said of himself I am ashamed of precious clothing/ and therefore when any is yeven to me/ I sell it/ For clothing may not be common/ the pries is common/ he used alweye his table sparing/ he used alway pottage and wortes for seek folk/ & oft-times he had flesh for guests & seek people/ & he loved better at his table lessons & disputations than meet/ & had these versus wreton at his table/ Quisquis amat dictis absentum rodere vitam/ Hanc mensam veti tam noverit esse sibi/ That is to say/ who so ever love to missay any creature that is absent/ it may be said/ that this table is denied to him at all/ for on a time as a man had losid his tongue to say of a bishop familiar with him he rebuked him cruelly & said/ that he should leave/ or race away these verses/ or go fro the table/ On a time when he had boden to dinner some of his friends/ one of them entered in to the kitchen/ & found yet all the meet cold that they should have at dyner/ & anon he returned to austin & said What have ye for our dyner/ & austin answered to him/ I note ne can no skill of such meats/ & than he said I shall not then dine with you/ And then Augustyn said/ that three things he had learned of saint Ambrose/ The first is/ that he should never demand wife for another man/ the second that he should never not leave his horse to him that would ride/ And the third/ that he should go to no feste/ The cause of the first lest they accord not/ and be not of one will/ and curse him/ that brought 'em to guider/ The cause of the second/ lest the rider take harm in his riding/ and blame him/ that lent him the horse/ The cause of the third/ lest at the feast he lose the manner of temperance/ he was of so great purity & humility/ that the right little sins which we repute for none/ he confessed them to god/ as it appeareth in the book of his Confessions/ and accused himself meekly to our lord/ For he accused himself there/ that when he was a child how he played at the ball/ when he should go to Scol●/ Also of that he would not learn of his father and mother and of his master/ but by constraint/ Also when he was a child of that he red gladly the fables of Aeneas/ and complained Dydo/ which deyde for love/ Also of that he had stolen meet fro the table/ and out of the celyer of his father and mother/ that he had given to children/ that played with him/ And of that that at the plays and games he had victory by fraud Also he confessed him of stealing of peeries of a peretre standing nigh his vineyard when he was sixten year old/ In the same book he accused him of that little delectation/ which sometime he felt in eting and said/ thou hast taught me/ that I should take nourishing of meet like a medicine/ but when I go to rest with full belly/ then I go in the way/ in which the snare of concupisbence assaileth me/ And how we▪ that the cause of eting and drinking be cause of health/ she adjoineth with her a perilous chamberere/ that is joyouste/ which enforceth her oft to perish/ so that by the cause it is oft cause of that I would do for health/ drunkenness is far fro me/ I beseech the lord/ have mercy on me/ that it approach not me/ And lord who is he/ but sometime he is ravished out of his meats/ who that it be/ that is not/ certainly is moche parfyght/ It am not I for I am a sinful man Also he held himself suspect of smelling/ saying/ of unleeful smelling I entermete me not overmuch/ when they be present/ I require them not/ And if I have them/ I refuse them not/ ne I covet them not/ as me seemeth/ when I lack them/ I shall not be deceived/ No man saith he/ ought to be sure in this life/ For it is called all temptation/ that is to weet/ that he may be made of the worse the better/ & not of the better the wrose And he confessed him also of hearing/ saying/ the delights & voluptuosytees of mine ears have bowed and subdued me/ but thou hast unbound and delivered me/ For when it happened me that the song more moved me that the thing sungen I confess me sore to have sinned/ And then I would that I had not herd him that so sang/ And then he accused him of seeing of that he saw sometime gladly the hound running/ And when he went sometime by adventure by the fields he beheld gladly hunting/ And when he was at home he beheld oft-times the spyncoppes or spiders/ taking flies by the nets of their Copwebbes/ hereof he confessed him to our lord/ For sometime they took fro him good thoughts/ and letted him of some good works/ And he accused him of th'appetite of praising/ and of the morning of vain glory/ saying that he would be praised of men/ And thou blamest him/ He shall not be deffended of men when thou judgest him/ Ne be withdrawn/ when thou shalt damn him/ For man is praised for some gift/ that thou hast● given to him/ Nevertheless he enjoyeth more of that he is praised/ then he doth of the yefte that thou hast given/ We be tempted every day with these temptations without ceasing/ or cotidyan fornays is our tongue human/ Nevertheless I would well that the name of every good deed should increase by the help of a strange mouth But the tongue encreceth it not/ but blame mynuysseth it/ I am sorry sometime of my praisings/ when they be praised in me/ in which they displease me/ For so some manners been esteemed better than they be/ This holy man confounded right valiantly the Heretics/ in so much that they preached openly that it were no sin to slay augustyn/ and said that he ought to be slain like a wolf/ and they affirmed that god pardonned all the sins to them that slew him/ And was oft-times awaited of them/ And when he went in to any places/ they set espies/ but by the grace of god they were deceived of their viage/ and might not find him/ He remembered alway the power people/ and socour●d them freely of that he might have/ And sometime he commanded to break the vessels of the church for to give to the pour people/ and dispend it among the needy/ He would never buy house/ ne field/ ne town/ And refused many heritages that were fallen to him/ wherefore he said/ that they appertained to the children of the deed people/ and to them that were next of their kin/ And it sufficed him enough that which fill to him by the church/ And yet he was not intentive for the love of such goods/ but day and night he thought in divine scriptures/ he had never study in new fabrykes ne buildings/ but eschewed to set thereon his courage/ which ever he would have free fro all bodily griefs/ so that he might more freely intend and more continually to the lesson/ Nevertheless he would not forbid them that would edyffye/ if that he saw them not do it dysatemperatly/ he praised them strongly that had desire to die/ and remembered moche oft there upon/ the ensamples of three bishops/ For when Ambrose was at his end/ he was prayed/ that he should get longer space/ of his life by his prayers/ he answered I have not lived so that I am ashamed to live among you/ And I am not afeard to die/ For I have a good lord/ which answer Augustyn praised marvelously/ And also he said of another Bishop/ that it was said to him that he was yet much necessary to the church/ and that he should pray to god for the deliverance of his sickness/ And he said if I died never well but seld/ wherefore should he deliver me now/ And of another Bishop/ that he said that Cyrpian told/ when he was in grievous sickness/ and prayed that god would send him health/ A youngling appeared to him/ and looked sternly on him/ and said to him by disdain/ thou doubtest to s●●fre to issue/ what shall I do to thee/ He would never have that any woman should dwell with him/ ne his own sisters/ ne the daughters of his brother/ which served god to guider/ For he said though of his sister/ ne of his nyeces might none evil suspicion grow/ Nevertheless by cause that such persons might not be with out other that served them/ And also other might come to them/ of such might the thoughts be moved to temptations or might be defamed by evil suspicion of men/ he would never speak alone with any women/ but if it were in secret/ he gave never no goods to his kin ne to his cousins/ ne he wretched whether they habounded or were needy/ he would never or seld pray for any neither by letters ne by words/ remembering a certain philosopher/ to whom his friends had not given moche to in the time of his hungers/ Oft the puissant that is required/ giveth verily when he spack for his friend he attempered so the manner of his dytee/ that he was not over hasting himself/ but the courtesy of the sayer deserved to be herd/ He would gladlier here causes of unknown men/ than of his friends/ For between them he might freely know the default/ and of them to make one his friend/ for whom by right he might give sentence/ And of his friends he was sure to lose one/ that was him/ against whom he gaf the sentence/ he was desired to preach the word of god in many churches And there he preached and converted many fro errors/ when he preached he had a custom sometime to depart him fro his purposes/ and thenne he said that god had ordained that for the profit of some ne person/ As it appeared to a manychyen/ which in a sermon of Augustyn where as he departed fro his matter/ and preached against the same error/ And thereby he was converted to the faith/ In that time that the Goths had taken Rome/ and that thidolater and falls christian men enjoyed them thereof/ then made saint Augustyn therefore the book of the city of god/ in which he showed first/ that rightwise men were destroyed in this life/ And the evil men flowered/ And the treaty of the two cities is jerusalem/ and babylon/ and of the kings of them For the king of Iherusalem is Ihesu christ/ And he of Babylone is the devil/ the which two cities make two loves in 'em/ For the city of the devil maketh a love to himself growing the same unto despite of God/ And the city of god made a love growing unto the despite of him/ In that time the wandales about the year of our lord four ninety/ and forty took all the province of africa/ and wasted all/ And spared neither man ne woman/ ne for order/ ne for age/ And after came to the city of yponense/ and assyeged it with great power/ And under that tribulation Augustyn to fore all other lad a bitter and right holy life/ For the tears of his eyen were to him breed day and night when he saw some slain other chased away/ the churches with out priests/ and the city wasted with the Inhabytaunts/ And among thus many evils by the sentence of a certain wiseman he comforted himself saying/ thou shalt not be greet in weening great things/ by cause/ that the woods and stones fall And they that been mortal die/ he called then his brethren and said I have prayed our lord that either he take away fro us these perils/ or send to us patience/ or take me out of this life that I be no more constrained to have so many cursidnesses or ill haps/ And the thy●dde thing that he required he had For in the third month of the siege he travailed in the Fevers/ and lay down on his bed/ And when he understood his departing/ he did do write the seven psalms of penance in a place against the wall/ And red them lying in his bed/ and wept habondauntly/ And by cause he should intend to god the more diligently/ And that his intent should not be letted by no body/ x days tofore his death he suffered no body to enter in to him/ but if it were his phisycyen/ or else when his refection was brought him/ A certain seek man came by cause he should lay his hand on him/ and thereby to hele him of his infirmity/ And saint Augustyn answered to him soon that which thou requirest of me/ weenest thou that I may do such thing that I ne never died/ If I might do it/ I would thenne heal myself/ And the man required of him alway affirming that he was so commanded in a vision to come to him/ And then he prayed for him/ and he received health/ he healed many seek people/ and died many other miracles/ he recompted in the book of the city of god another miracle of twain fools/ of which that one said/ I have seen a virgin of yponense/ which enoynteth her with oil/ And annoy the devil ravished & vexed her/ And a priest prayed for her weeping/ And she was anon made all hole/ And the fiend issued fro her/ And of that other miracle he saith in the same book/ I know well/ that a bishop on a time prayed for a child that he had never seen/ and he he was anon delivered of the devil And it is no doubt but that he said it of himself/ but he would not name himself by cause of humility/ he saith in the same book/ that a man should have be cut of the stone/ and men doubted that he should die/ And then the seek man prayed god weeping/ And Austyn prayed for him/ And he was heeled without cutting or incision/ Then when his departing approached/ he ensigned his brethren/ that ●hey should retain in mind/ that no man of what excellence that he were/ ought● not to day without confession/ ne without to receive his saviour/ And when he came to the last hour/ he felt him whole in all his members/ of good intendment/ clear saying and hearing/ ¶ And in the year of his age three score and six/ and of his bisshopryche forty/ he put himself in prayers with his brethren/ which praying he departed out of this life/ and went unto our lord/ And he made no testament/ For he was pour in Ihesu Cryst/ And had not whereof/ And he flowered about the year of our lord four ninety/ And thus saint Augustyn right clear by light of wisdom fighting in defence of truth/ of faith/ and of garnison of the church surmounted all the other doctors of the church/ as well by engine/ as by cunning/ flowering with out comparison/ as well by example of virtues/ as by abundance of doctrine/ of whom the blessed Remygye in recording of Iheromme and other doctors saith thus/ saint Augustyn concluded all the other by engine and by science/ For how be it/ that the blessed Iheromme saith/ that he had seensixe M volumes of Orygenes/ This same wrote so many/ that no man by day ne night/ might not write his books ne yet read them Volusian to whom saint Augustyn wrote saith of him thus/ It lacketh in the law of god/ Alle that which Augustyn knew not/ ¶ Saint Iheromme saith thus in a pistle/ that he wrote to the glorious saint Augustyn/ I have no cunning to answer to thy two greet books shining by all clearness of fair speaking/ And certainly this that I have said and have learned by engine and cunning/ and drawn out of the fountain of scripture as taken away/ and a desert to thee/ but I pray thy reverence/ that thou suffer me a lytelle to praise thine engine/ ¶ The blessed Ysydore wrote thus of him in the book of twelve doctors/ The glorious saint Augustyn Bishop/ fleeing by the high mountains as an Eagle hath pronounced by clear words many of the spaces of heaven/ the bounds of the lands/ and the Cercle of the waters/ And after it appeareth in what reverence and love saint Iheromme had to him in the epistles/ that he sent to the holy father saint Augustyn/ I Iheromme honour alweye thy blessedness by such honour as it appertaineth to love our lord Ihesu christ dwelling in thee/ But and if it may be now/ late us now gather of thy praisings some thing/ The blessed saint Gregory saith thus of his books in a pistle/ that he sent unto Innocent provost of Auffryque by cause it hath liked to the to send to us for the exposition of holy job We rejoice us in thy study/ But if thou will be made fat in science/ read the sweet pistles of thy patron and heed saint Augustyn our fellow/ But think not that our wheat may be compared to his rye And the blessed prosper said of him/ saint Augustyn was quick in engine/ Sweet in speech/ wise in lettu●re/ and a noble worker in the labours of the church/ Clere in daily disputations/ in all his doings well ordered/ sharp in assoylling questions/ right a ppert in confunding heretics/ And right catholic in exponing of our faith and subtile in exponing the scriptures of canon/ And after that the strange people had occupied that country long/ And had corrumped the holy places/ the good christian men took the body of saint Augustyn/ And brought it in to sardyne/ And after that two hundred and four score year one Lyprand a devout king of the lombards sent solemn messengers thither for to bring the relics of saint Augustyn to pauye/ which gave great good for it/ And brought the body unto Iene/ And when the devout king heard thereof/ he had great joy/ And went for to meet with it at the said city/ and received it honourably And on the morn when they would have lad the body away/ they might not remove it in no manner till that the king had avowed/ that if he would late him be borne thence/ he would make there a church in th'honour of him & when he had done so anon without any difficulty/ it was lad and taken fro thence/ And on that day following there fill a miracle in a Town named Cryselle in the Bisshopryche of Trydone in the same wise/ And there he builded another church in th'honour of him/ And the same town with all thappertinents he gave to them that served in the said church to possede for evermore/ And by cause the king would please the saint/ and doubted that he would be in some other place than the king would have/ where ever the king herberughd by night with the body/ he made there a church in th'honour of him/ And thus was brought to pauye with great joy/ And was leid honourably in the church of saint peter/ which is called Cioldoree/ or heaven of gold in english saint Bernard on a night as he was at matins/ he slumbered a little/ and the lessons of saint Augustyn were red/ And then he saw a right fair young man standing before him/ And so great abundance of water coming out of his mouth/ that him seemed all the church was full thereof And thenne he awoke and wist well that it was saint Augustyn/ which had fulfilled that church with his doctrine/ There was a man which had great devotion to saint augustyn/ gave great good to a Monk that kept the body of saint Augustyn for to have a finger of the glorious saint/ And this Monk took this money/ and delivered to him the finger of another deed man wrapped in silk/ and feigned that it was the finger of the glorious saint Austyn/ And the good man received it much honourably/ & in great reverence/ and honoured it every day devoutly/ and touched with all his eyen/ and his mouth/ and oft embraced it against his breast/ And god by his mercy that beholdeth all thing and the faith of this man gave to him for that finger/ the very proper finger of saint Augustyn/ And when he came in to his country there were many miracles showed there by/ The renomee and fame thereof came to pauye of this fingers/ And the Monk afore said affirmed alway/ that it was the finger of another deed man The sepulchre was opened for to know the truth/ and it was found/ that there lacked one of the fingers of the glorious saint/ And when thabbot had knowledge of this thing/ he put out the Monk of that office/ And tormented and punished him sore/ Many other miracles hath god showed by his life/ and also after his death/ which were over long to write in this book/ For they would I suppose contain a book as much as all this and more/ but among other correction I will set here in one miracle/ which I have seen painted on an altar of saint Austyn at the black Freres at Andwerpe/ how be it/ I find it not in the legend mine exampler/ neither in english/ french/ ne in latin/ It was so that this glorious Doctor made and compiled many volumes as a fore is said/ among whom he made a book of the trinity/ In which he studied/ and mused sore in his mind/ so farforth/ that on a time as he went by the see side in africa studying on the trinity/ he fond by the see side a little child/ which had made a little pit in the sonde/ and in his hand a little spoon/ And with the spoon he took out water of the large See/ and poured it in to the pit/ ¶ And when saint Augustyn beheld him/ he marveled/ and demanded him/ what he died/ ¶ And he answered and said/ I will lad out/ and bring all this water of this See in to this pit/ what said he/ it is impossible/ How may it be done/ sith the See is so greet and large/ and thy pit and spoon so lytylle/ yes forsooth said he/ I shall lightlier/ and sooner draw all the water of the See/ And bring it in to this pit/ than thou shalt bring the mystery of the trinity and his divinity in to thy little understanding/ as to the regard thereof For the mystery of the trinity is greater and larger to the comparison of thy wit and brain/ than is this great see unto this little pit/ And therewith the child vanished away/ then here may every man take ensample/ that no man/ and specially simple lettred men/ ne unlearned presume to entermete ne to muse on high things of the godhead ferther than we be informed by our faith/ For our only faith shall suffice us/ then here with I make an end of the life of this glorious Doctor saint Austyn/ to whom late us devoutly pray/ that he be a mediator and advocate unto the blessed trinity/ that we may amend our sinful life in this transitory world/ that when we shall depart/ we may come to everlasting bliss in heaven/ Amen/ ¶ Thus endeth the life of saint Augustyn doctor Here followeth the decollation of saint johan Baptist AT is red that the decollation of saint johan baptist was established for four causes like as it is foundein the book of office/ First for his decollation/ Secondly for the brenning and gathering together of his bones/ thirdly for the Invention and finding of his heed/ And four for the translation of his fingers and dedication of the church/ And after some people this feast is named diversly/ that is to say decollation/ Collection/ Invention/ and dedication/ First this feast is hallowed for his decollation/ which was made in this manner/ For as it is had in historia scolastica/ Herodes Antipa son of the great Herod went to Rome/ & passed by the house of philip his brother/ & began to love the wife of his brother/ which was named Herodyane/ wife of the same philip his brother/ after that josephus saith/ she was sister of Herod Agryppa/ And when he returned/ he refused and repudyed his own wife and secretly wedded her to his wife/ the which thing his wife knew well that he had wedded his brother's Wife/ And this first wife of Herod was daughter of Areth/ king of damask/ And therefore she abode not the coming home of her husband/ but went to her father as soon as she might/ And when Herod returned/ he took away the wife of phelyp his brother/ and wedded her and left his own/ And there moved against him therefore Herod Agryppe And the king of Arethe and Phelyp became his enemies/ And saint john said to him/ that he had not done well to do so/ by cause after the law it appertained not to him to have & hold the wife of his brother living/ And Herod saw that johan reproved him of this thing/ so cruelly as josephus saith by cause he reproved him of blame/ he assembled great people for to please his wife/ And did do bind and put saint johan in prison/ but he would not slay him for doubt of the people/ which moche loved johan/ and followed him for his predication/ and Herod and Herodyan coveting occasion against saint johan/ how they might make him to die/ ordained between them secretetely/ that when Herod should make the Feste of his nativity/ the daughter of Herodyane should demand a yefte of Herod for dancing and springing at the feste to fore the principal princes of his royalme/ And he should swear to her by his oath that he shall grant it her/ And she should ask the heed of saint johan/ and he would give it to her for keeping of his oath/ but he should fain as he were angry by cause of making of the oath/ And it is red in th'history scolastyk that he had this tricherye and great fantasy in him/ where it is said thus/ It is to be believed that Herod treated first secretly with his wife of the death of saint johan/ And under this occasion saith Iherom in the gloze/ And therefore he swore for to find occasion to slay him/ For if she had required the death of his father or mother/ he had not given it to her/ ne consented it/ And when the feast was assembled/ the maid was there springing and dancing to fore them all in such wise/ that it pleased moche to all/ And then swore the king/ that he would give to her what somever she required/ though she demanded half his kingdom/ And then she warned by her mother/ demanded the heed of saint johan baptist/ Nevertheless herood by evil courage feigned that he was angry by cause of his oath And as Rabanus saith/ that he had sworn foolily/ that he must needs do/ But he made no sign of sorrow safe in the visage/ For 〈◊〉 was joyous in his heart/ he excused the felony of his oath/ showing that he did it under the occasion of pity/ then the hang man came/ and smote of his heed/ and delivered it to the maid/ the which she layed in a platter/ and presented it at dinner to her meschyvous mother/ And then Herod was much abashed/ when he saw it/ And saint Austyn rehearseth in a Sermon/ that th'occasion of the decollation was the swearing/ that there was an Innocent man and a true/ which had lent certain money to another man/ which denied it him when he axed it/ And the good man was moved and constrained him by his oath to swear/ whether he ought him or no/ And he swore/ that he ought him nought/ And so the creditor lost that he had lente/ and thenne he saith/ that in the next day following the creditor was ravished/ and brought to fore the judgement/ and it was asked him why callest thou that man for to be believed by his oath/ & he said by cause he denied my debt/ & the judge said/ it had been better to the to lose thy debt/ than he should lose his soul by making of a falls oath as he died/ And then this man was taken and greu ously beaten/ so that when he awoke the tokens of his wounds appeared on his back/ but he was pardoned and forgiven/ And after this Austyn saith/ that saint johan was not beheaded on this day/ when the feast of his decollation is hallowed/ but the year tofore about the feast of Eester/ And by cause of the passion of Ihesu christ and of the sacrament of our lord it is differred unto this day/ For the lass ought to give place/ to the more & greater/ And of that saint johan/ saint johan Crysostom saith/ johan the baptist beheaded is become master of the school of virtues/ and of life the form of holiness/ the rule of justice/ the mirror of virginity/ the ensample of chastity/ the weigh of penance/ pardon of sin/ and discipline of faith/ johan is greater than man/ peer unto the Angels/ sovereign holiness of the law of the gospel/ the voys of thappostles/ the silence of the prophets/ the lantern of the world/ the forgoer of the judge/ and moyen of all the trinity/ And this so great a man was put to martyrdom/ and gave his heed to the advoultrer/ and delivered to the springing maid/ Herode then went not away all unpunished/ but he was dampened in to exile/ For as it is contained in t'history Scolastyke/ Herode Agryppe was a noble man/ but he was pour/ And for his over moche poverty he was in despair/ and entered in to a certain tour for to suffer death there by famine and hunger/ But when Herodyane his sister heard thereof/ she prayed Herod tetrarch/ that he would bring him thence/ and minister to him/ And when he had done so/ they dined to guider And Herodes Tetrarcha begun to chafe him by the win/ which he had drunken/ And began to reprove Herode Agryppe of the bienfettes that he had done to him/ And that other sorrowed sore/ and went to Rome/ and was received in to the grace of Gaius th'emperor/ and gave to him two lord ships/ that is to say of lusayne and Abylyne/ and crowned him/ and sent him king in to the Iewrye/ And when Herodyane saw her brother have the name of a king/ she prayed her husband with great weepings/ that he should go to Rome/ and buy him the name of a king/ he habunded greatly in richesses/ and intended not to her desire/ For he had liefer be idle in rest than to have honour laborious/ But at the last he was overcomen by her busy prayers/ and went to Rome with her/ And when Herod Agryppe knew it/ he sent letters to the Cezar/ that Herod Antipas or thetrarcha had made friendship with the king of perces and alliance/ and that he would rebel against th'empire of Rome/ And in token of this thing he signyfyed to him/ that he had in his garnysons' armours enough for to garnish with seven thousand men/ And when th'emperor had red these letters/ he was much glad/ and began to speak of other things first a far fro his purpose/ And among other things he demanded him/ if he had in his cities great abundance of armours/ as he herd say/ and he denied it not to him/ then th'emperor believed well that which Herod had sent him in writing/ and was angry toward him/ and sent him in to exile/ And by cause his wife was sister to Herod Agryppe/ whom he much loved/ gave to her leave to return to her Country/ but she would go with her husband in exile/ and said/ that he had been in great prosptryte/ she should not leave him in his adversities/ And then were they brought to lions/ And there ended their lives miserably/ This is in t'history Scolastyke/ Secondly this feast was established and hallowed for the brenning of his bones/ and gathering to guider on this day/ like as some say/ they were were brent/ and were gathered up of good christian men/ And then suffered he the second martyrdom/ when his bones were brent/ And therefore the church halloweth this feast also/ as his second martyrdom/ as it is red in th'history Scolastyke/ For when his disciples had borne his body in to the city of Sebasten palestyne/ they buried it between Helyzee and Abdyas/ And at his tomb many miracles were showed then julyan thappostata commanded that his bones should be brent And they cess not to do their woodenness/ thenne they took them and brent them in to poudre/ and wynewed them in the fields/ And Bede saith in his chronicles/ that when they h●d gathered his bones/ they drew them a far that one fro that other/ And by this wise he suffered the second martyrdom/ But they say that known it not/ that the day of his nativity his bones were gathered all about and Were brent/ And whiles they were in fathering as it is said in Scolastica historia/ there came Monks fro jerusalem/ which covertly put them among the gatherers and took a great part of them/ and bure them to Phelyp Bishop of jerusalem/ And he sent them afterward to athanayse bishop of Allexandrye/ and long time after Theophyle bishop of the same city leide them in the Temple of Serapis when he had hallowed and purged it fro filth/ and sacred it a church in th'honour of saint johan Baptist/ and this is that th'history scolastike saith/ But now they be worshipped devoutly at Iene/ like as alexander the third and Innocent the fourth witnesseth for truth/ and approwe it by their pryvelegys'/ And like as Herod which biheded him was punished for his trespass/ so julyan thappostata was smitten with divine vengeance of god/ whose persecution is contained in th'history of saint Iulyen tofore rehearsed after the conversion of saint Paul/ Of this julyan appostata/ of his nativity of his empire/ of his cruelty/ and of his death is said plainly in historia tripertita/ thirdly this feast is halewed for the Invention of his heed or finding thereof/ For as some say/ his heed was founden on this day/ And as it is red in th'history Scolastyke/ johan was bounden and enprysonned/ & had his heed smitten of within the castle of araby/ that is named Mache●onte/ And Herodyane did do bear the heed in to jerusalem/ and did do bury it secretly/ there by where as Herod dwelled/ For she doubted/ that the prophet should rise again if his heed were buried with the body/ And as it is had in t'history Scolastyke in the time of Marcian the prince/ which was the year of our lord/ three ninety/ and liij/ johan showed his heed to two monks that were comen to jerusalem/ And thenne they went to the palace which was longing to Herod/ and fond the heed of saint john wrapped in an hair/ And as I supoose/ they were of the vestiments that he ware/ in desert/ And thenne they went with the heed toward their proper places/ And as they went on their weigh/ a pour man which was of the city of Emyssene came and felaushipped with them/ And they delivered him the bag/ in which was the holy heed/ then this man was warned in the night that he should go his Way/ & flee fro them with the heed/ and so he went with the heed/ and brought it in to the city of Emyssene/ And there as long as he lived/ he worshipped the heed in a cave/ and had alway good prosperity/ And when he should die he told and showed it to his sister/ charging her to tell it to no body/ by her faith/ and she kept it all her life like as he had done to fore long time After that long time the blessed john baptist made revelation of his heed to saint marcel Monk that dwelled in that cave/ in this manner/ him seemed in his sleeping/ that many companies singing went thither and said/ loo here is saint johan baptist/ whom one lad on the right side/ and another on the life side/ and blessed all them that went with him/ to whom when Marcelle came/ he raised him up/ and took him by the chin/ and kissed him/ And marcel demanded him/ & said My lord fro whence art thou come to us/ And he said I am comen fro Sebasten/ And thenne when Marcelle was awaked/ he marveled moche of this vision/ And the night following as he slept there came a man to him/ which awoke him/ And when he was awaked he saw a right fair star which shone amids of the c●lle thorough the house/ And he ar●●s/ & would have touched it/ and it turned suddenly on that other side/ And he began to run after it/ till that the star abode in the place where the heed of saint johan was/ and there he da●f and fond a pot/ and the holy heed therein/ And a Monk that would not believe that it was the heed of saint johan layed his hand upon the pot/ and forthwith his hand burned and cleaved so to the pot/ that he couth not withdraw it there fro in no manner/ and his fellows prayed for him And then he drew of his hand but it was not whole/ And saint johan appeared to him and said/ when my heed shall be set in the church/ touch thou thenne the pot/ and thou shalt be hole/ and so he did/ and received his health/ and was whole/ as it was before/ then Marcelle showed this to julyane bishop of the same cite/ and they bore it reverently in to the city and showed it honourably And fro that time forth the feast of his decollation was there hallowed/ for it was founden the same day/ And after this it was transported in to the cite of Constantynople/ And as it is said in th'history trypartyte/ that Valent th'emperor commanded that it should be laid in a chariot for to be brought to Constantinople/ And when it came to Galcydone/ the chariot would go no ferther/ how well that they set in mo●estes to draw it/ wherefore they must leave it there/ but afterward theodofius would bring it thence/ And fond a noble woman set for to keep it/ And he prayed her that she would suffer him to bear away the heed/ And she consented by cause that she supposed that like as valent might not have it thence/ that in like wise he should not con have hit thennes Then th'emperor took it and embraced in his arms much sweetly the holy heed/ And layed it within his pourpre/ and bare it in to the city of Constantynople / and ediffyed there a right fair church/ and set it therein/ This saith the History trypertyte/ After this in the time that the king Pyppyne reigned/ it was transported in France in Peytowe/ And there by his merits many deed men were raised to life/ And in like wise as Herodes was punished/ that byheded saint johan/ And julyan appostata/ that brent his bones/ so was Herodyane/ which counseled her daughter to demand the heed of saint johan/ And the maid that required it deyde right ungraciously and evil/ And some say that Herodyane was condemned in exile/ but she was not ne she died not there/ but when she held the heed between her hands/ she was much joyful/ but by the will of god/ the heed blewh in in her visage/ and she deyde forthwith/ This is said of some/ but that which is said tofore that she Was sent in exile with Herod and miserably ended her life/ This sayen saints in her chronicles/ & it is to be holden/ And as her daughter went upon the water she was dro●ned anon/ And it is said in another chronicle/ that the earth swallowed her in all quick/ and may be understonden as of the egypcians/ that were drowned in the reed see/ so the earth devoured/ Fourthly/ this feast was hallowed for the translation of his fingers/ and the dedication of his church/ For his finger with which he showed our lord as it is said might not be brent/ And this said finger was founden of the said monks/ which afterward as it is had in historia Scolastica/ saint Tecle brought it over the mountains/ and set it in the church of saint Martin/ And this witnesseth Master johan Beleth saying/ That the said saint Tecle brought the same finger fro beyond the see in roman And there builded a church in th'honour of saint johan/ which church as it is said was dedicate and hallowed this same day/ wherefore it was stablished of our holy father the pope/ that this day should be hallowed thorough the world/ And Gobert saith that a moche devout lady toward saint johan was in France/ which moche prayed to our lord/ that he would give to her some relics of the said saint johan/ And when she saw that it profited not in praying to god/ She began to take affiance in god/ and avowed that she would fast and neu●●ete meet till she had of him some relic/ And when she had fasten maintain days she saw upon the table to fore her a finger of marvelous whytenes/ And she received with great joy that yeft of god/ Then after came thither three Bishops/ and each of them would have part of the fingers/ then by the grace of god/ the fingers dropped three drops of blood upon a clo●h by which they knew that each of them had deserved to have a drop/ And then Theodolye queen of the lom●●rdes founded at 〈◊〉 beside Me●●n a noble church in th'honour of saint johan baptist/ And like as paul witnesseth in th'history of lombards/ an● the time passed unto constance th'emperor which would have take italy fro the lombards/ And he demanded of an holy man/ which had a spy●yt of prophecy/ how he should do with 〈◊〉 battle which he had enterprised/ And that man was all night in prayer/ and came to th'emperor/ and answered to him and said/ The queen hath de● made a church of saint johan baptist And prayeth continually for the lombards/ And therefore thou mayst not surmount them/ but the time shall come/ that that place shall be despised/ And then they shall be overcomen/ Which was accomplished in the time of Charlemagne On a time came a man of great virtue/ as saint gregory saith in his Dialogue/ whose name was sanctyn/ and had received in his keeping a d●ken/ that was taken of the lombards by such a con●icion/ that if he fled he should have ●is heed smitten of/ The said Sanctyn constrained the deacon to flee/ and delivered him And when the ●●ken was gone they took the same sanctyn/ and led him forth to be beheaded/ And they cheese a strong tyrant to do it/ And he had no doubt to smite of his heed at one stroke/ And then the said Sanctyn stretched forth his neck/ And the strong Boucher lift up his arm with the sword/ and Sanctyn cried saint johan receive my soul/ And then anon the arm of the Boocher was so stiff/ that he couth not bring it down again/ ne bow it in no manner/ And then that Boucher made his oath/ that he would never after in his life smite no christian man/ And the good man Sanctyn prayed for him And anon the arm came down/ and was all hole/ then late us pray unto this holy saint/ saint johan baptist to be a moyen between god and us that we may so live virtuously in in this life/ that when we shall depart/ we may come to ever lasting life in heaven Amen Thus endeth the fest of decollation of saint johan baptist Here followeth of saint Felix And first of his name FElix is said of fero fers/ that is to say as to here/ And of this word lis litis/ which is as much to say as strife/ For he bare strife for the faith of our lord Ihesu christ against all the miscreants/ and the idols/ and destroyed them all by his blowing/ ¶ Of saint Felix Saint Felix was a priest/ and so was his brother/ and was named also Felix/ And they were presented to maximian and to dioclesian/ which were Emperors for to sacrifice unto the gods/ of whom th'oldest of them assoon as he was brought to the temple of Serapis for t●do sacrifice unto thidols/ he blewe in his visage/ And as soon as he had done so the ydolle fill to the earth/ and all to broke/ And thenne he was lad to thidol of Mercury/ on which he blewe also/ and fill down then to the earth/ And after he was lad to the third image/ which was of diane/ and died like as he had to that other/ And then he was tormented with the great torment of Eculee/ that is a torment which is made like a Cross Then he was brought after to the tree of sacrifice for to sacrifice there/ And the holy man kneeled down/ and prayed/ and blue against the tree/ And incontinent the tree turned the rote upward/ and fill down/ and in the falling destroyed thee/ symylacre with the altar and Temple/ And when the provost herd that/ he commanded that he should there be beheaded/ And that the body should be left to hounds and beasts/ And there sprang a man in the middle among them/ confessing him freely to be a christian man/ And both of them kissing other were there beheaded together/ The christian men not knowing his name/ called him a dauctum/ by cause he went so hardly to saint felix/ and said he was a christian man/ when he suffered martyrdom And there were they beheaded both twain together/ then christian men took the bodies/ and buried them in the pit where the tree fill/ And after the paynims would have taken 'em out And anon they were taken of the devil/ And they suffered death about the year of our lord CClxxxvij ¶ Thus endeth the life of saint Felix and Audacte martyrs Here followeth of saint Savyen And first of his name SAuyen may be said of sale/ which is as much to say as bitter/ For he was bitter toward god/ For he was a paynim/ And sith he was paysyble to him/ when he was converted to him by the peace of christian faith/ and was bitter to himself/ For he had liefer have deyde/ than not to understand the letter/ For he might not understand paynim speech/ And was right bitter to his father/ For he would never obey him/ ne adore his gods/ ¶ Of saint Savyen Saint Savien and Sauyne his sister were children of Savayn a right noble paynim/ and was twice married/ he had Savyen of his first wife/ And of the second he had Sauyne his daughter/ And gave to them that name/ On a time sauyen red this verse Asperges me do mine/ And anon he demanded what it was to say/ but he might not understand what it was to say/ and he entered in to his chambre/ and aware the hair/ And kneeled within his chambre/ and said to himself/ that he had liefer die there/ than he should not understand the sense of that verse/ then the angel appeared and said to him/ torment the not/ for thou hast found grace avenste our lord Ihesu Cryst/ And to th'end that thou be more white/ Make the clean/ It behoveth the to be baptized/ And then thou shalt understand and know that which thou requirest to know now/ And then he was joyous and glad by the word of the grace of god/ And thenne he had in despite th'idols/ and would not adore them/ then he was reproved/ and strongly chyden of his father/ And said him oft/ why honour'st thou not our god's/ It is better that thou die alone/ then we all be wrapped in the death/ And then Savyen fled secretly away/ and went unto the city of Trecasyne/ And as he went over the river of Secane/ he prayed our lord that he might be baptized there/ and so he was/ And thenne our lord said to him/ thou hast founden now that/ which thou hast long sought so long with great labour/ And anon he pight his stat in th'earth/ and made his prayer to god/ and his staff flourysshed/ & brought forth leaves to fore all them that were there in so much that a thousand an ninety and eight men believed in our lord god/ And when Au●lyan the Emperor heard hereof/ he sent many knights to take him/ whom they found praying/ and dread for tapproche him/ And when th'emperor saw that they returned not/ he sent moo after than he died before/ And when they came/ they found the other praying with him/ And when he aroos fro prayer/ they said to him/ Themperor desireth to see 〈◊〉/ and sendeth for the by us that thou shouldest come to him/ And this holy good man went much humbly to him/ & when he was to fore the emperor he required of him if he were christian or not/ And he said yes then th'emperor being full of woodness/ had him to sacrifice to his gods/ or else he would make him die an evil death/ Savyen refused it/ And anon he commanded to bind him/ by the hands and by the feet/ and to beat him with staves of iron/ And thenne savyen said to him/ increase the torments if thou mayst hardyly/ For I doubt not ne fere not the ne the torments that thou dost to me/ And then th'emperor being all wroth/ commanded that he should be brought in to the middle of the city/ and there be bounden upon a bench/ and make a great fi●● there under/ and cast oil therein/ that he might be brent and bruyled/ And he being within the flame th'emperor beheld him/ and saw that he was joyous therein/ as he had been in a bain/ whereof he was moche abashed/ and said to him Euylle beast sufficeth it not enough to thee/ the souls that thou hast deceived/ though thou not assay to deceive by thy art magic/ To whom Savyen said/ there been many souls yet/ and also thyself/ which shall by me believe in our lord Ihesu Cryst/ And then th'emperor blamed the name of Ihesu christ/ and commanded that he should be bounden on the morn at a stake/ and be shotten at with arrows/ The arrows abode hanging in the air on the right side and on the lift/ and none of them hurted him/ And when th'emperor knew that he had none harm/ he wend to have been enraged/ And commanded that the next day following he should be brought to him/ And after he demanded him/ where is thy god/ Now let him come hither and deliver the fro these arrows/ And as soon as he had said so/ one of the arrows sprang in to the eye of th'emperor/ & smote out his eye/ & then th'emperor was angry/ And commanded to put him in prison/ And that on the next morn early he should be beheaded/ And then Savyan prayed our lord that he might be brought in to the place where as he was baptized/ And then the chains with which he was bound all to braken/ and the doors of the prison were opened/ and he went out of the prison/ And went to fore all the knights that kept him/ And they in no manner apperceived him/ And went in to the same place/ And when th'emperor heard say/ that he was escaped/ he commanded that he should be pursued/ And that his heed should be smitten of/ And when saint Savyen apperceived/ that the knights followed and that he approached the water/ he made the sign of the Cross/ and went upon the water/ like as he should have gone upon the earth dry/ and went unto the place/ where as he was baptized/ then the knights followed him and were much abashed of that they had seen him gone on the water/ And when they were nigh him/ they doubted moche to smite at him/ And he said to them/ smite me when ye will all surely and bear of my blood to your emperor/ and late him rub his eye therewith/ and he shall be hole/ to th'end that he know the virtue of god/ And after this they smote his heed of/ And he roose up and bore it thene nine & forty paas/ and there was buried/ And after that the knights bare of his blood to th'emperor/ wherewith he anointed his eyen/ and anon he had his sight and was all hole/ And then he said his god is good and mighty/ And there was by a woman/ that heard what th'emperor said/ which wuman had be blind by the space of forty year/ And then she made her to be borne thither/ And assoon as she had touched his sepulchre/ and made her prayer/ anon she received health & her sight again/ And he suffered death about the year of our lord CC/ lxx/ in the kalends of Feverer/ and the history of his sister is here set by cause that the feast of her is on the same day/ And as Sauyne his sister wept every day for her brother/ and sacryfised for him to th'idols/ and in th'end the angel appeared to her in her sleep and said Sauyne weep no more/ but love all that thou hast/ and thou shalt find thy brother in great honour/ then she awoke/ & said to her fellow/ My sweet love haste thou heard no thing/ and she said yes lady/ For I have seen a man that spoke to thee/ But I wot not what he said/ and then she said to her/ wilt thou not accuse me/ and she said no lady/ but do what thou wilt/ so that thou slay not thyself/ And thus they both went away that morning/ and when her father wist it that she was gone he was moche so rouful/ and did do seek her long/ And then he lift up his eyen to heaven and said if thou art very god of heaven/ I pray the destroy mine idols/ which may not save me ne my children/ And anon our lord made it for to thunder/ and broke all the idols/ and moche people saw it/ which believed in our lord/ then the blessed Sauyne went to Rome/ And there she was baptized of the blessed Euse be the pope/ and dwelled there five year/ And healed two lame men/ and two blind men/ And then the Angel appeared to her in her sleep/ and said to her/ what is this that thou dost that hast left thy richesses/ and livest here in delyces/ Arise and dine/ And after go in to the city of Trecane/ that thou mayst find there thy brother/ And then she said to her chambryere/ It behoveth us no longer to abyte here/ And she said/ lady/ whither will ye go●/ Alle the people here love you well/ And will ye go die in a place/ where as the people know you not/ And she said/ god shall purvey for us/ And then she took a loof of barley breed/ and went unto the city of raven/ and entered in to the house of a rich man/ whose daughter was bewailed as deed/ And she required the maid of the house/ that she might be lodged there/ And she said/ how mayst thou be lodged here/ when the daughter of herein is deed and all be sorrowful/ And she said to her/ For me she shall not die/ and then she entered in/ and took the hand of the maid/ and raised her up all hole/ And the mother would have retained her there/ but she in no wise would agree thereto/ but departed/ And the daughter lived/ and aroos on the morn/ And when Sauyne with her chambryere arrived a mile nigh unto trecane/ she said to her Chambryere/ that she would there rest a little/ And there came a noble man fro the Cite named Lyceryens/ and demanded them saying Of whence be ye/ To whom Sauyne saide/ I am of this city/ And he said Why liest thou/ when thy speech showeth the to be a pilgrim/ And she said/ verily I am a pilgrim/ and feche Savyen my brother/ whom I have long lost/ And he said to her/ that man for whom thou demandest was but late slain for the name of Ihesu christ/ and is buried in such a place/ And then she put her in praying and said/ lord which hast alway kept me in chastity/ suffer me then no more to travail by these hard and weary journeys/ ne my body to be removed out of this place/ And lord I recommend to the my chambryere which hath suffered so moche pain for me/ and for my brother/ whom I may not here see/ I beseech the to make me worthy to see him in thy regne/ And when she had finished her prayer/ she passed out of this world and went to our lord/ when her chambryere saw that her mistress was deed/ she began to weep/ by cause she had nothing necessary to bury her with/ The said man thenne sent a cryat thorough the city/ that all great and small should come see the strange woman that was there deed/ And incontinent all the people ran/ and she was buried honourably/ And this same day is the feast of saint Sauyne that was wife of saint Valentyn knight/ which was beheaded under Adryan th'emperor/ by cause he would not sacrifice to th'idols/ Thus enden the lives of saint Samen martyr and of Sainne his sustir Here followeth the life of seine Lowe And first of th'interpretation of his name EOwe or Lupe is somme sickness in the leg/ which behoveth a medicine/ For it is a malady that reigneth and useth the flesh/ And also it is said a manner of fish that is on the water/ and on the land/ And it may not drown by no force of water/ And thus may be exponed saint Low/ For he used and strained his proper flesh by penance/ For he was like the lupe of the water and of the earth/ For he dwelled in the waters of delights of richesses/ and of temptations/ and might not drown among these waters in no wise/ ¶ Of saint Lupe or Low Saint Lupe or Low was borne at orleans/ And was of the ryal lineage/ And by the resplendysshour of his great and many miracles and virtues/ He was made archbishop of Sense/ And gave all that he had to pour people/ And on a day when all was given/ It happened that he had boden many men to dine/ with him/ And then his mynystres said that there was not win half enough for the dyner/ And he answered to them/ he that feedeth the birds of heaven shall perform his● haryte of wine And anon after come a messenger to the gate that said to them that there were a reyved to fore the gate an hundred M●es of wine On a time they of the Court said evil of him/ by cause that he had with him a virgin of our lord/ which was daughter of his predecessor/ And as they said he loved ●eramour/ and spoke much despytously/ and over dysatemperately/ And when he herd these things/ he took the virgin and kissed her/ to fore all the detractors and evil sayers and said/ that no strange ne evil words annoy ne hurt no man when his own conscience defoylleth him not/ And by cause he knew well that she loved well Ihesu christ and purely/ therefore this holy man loved her with a right pure thought/ On a time when the king Clotayre was king of France/ and entered in to Burgoyne/ he sent his steward against them of sense for to assyege the city/ ¶ then Lupe entered in to the church/ and began to ring the clock And when th'enemies herd it/ they had so great dread that they supposed never to have escaped fro thence/ but that they should have deyde all/ but if they fled/ and at the last the steward of Burgoyne was taken/ ● And when he was taken/ there was another steward scent in to Burgoyne/ & came to Sens/ And by cause saint lupe had given to him no gifts/ he had great despite/ And defamed him to the king/ so that the king sent him in to exile/ And there he shone by miracles and virtues/ And in the mean while they of Sens slew a Bishop which had taken the place of saint lupe/ ¶ And after they impetred of the king that saint Lupe returned fro exile/ And when the king saw that he was wrongly do to/ he was changed by the grace of god/ that he kneeled to fore the saint/ and required pardon/ And restablysshed him again in his church/ and gave to him many fair yefts/ On a time as he came to paris/ a great company of prisoners came against him/ their bonds broken/ And all the doors of the prison open On a sunday as he song mass/ A precious stone fill down fro heaven in to his chalice/ the which he gaf to the king/ which he held for a noble relic/ On a time the king Clotayre herd say/ that the Clocks of saint Steu●n of Sens had a marvelous sweetness in their sown/ And sent for them/ and took them fro thence/ and died do bring them to Paris/ by cause he would here the sown of them but it displeased moche to saint Lupe And as soon as they were out of the city/ they lost all their sweetness of their sown/ And when the king heard that/ he commanded that they should be brought again in to their place/ And assoon as they were seven mile nigh unto the Town/ they began to repryse their sown/ like as they had to fore/ And saint Lupe went against them/ and received them with greet joy/ and honour/ For he had lost them with great sorrow tofore/ On a night as he prayed/ he had over great thirst by the falls mevynges of the devil/ And he demanded cold water for to drink/ And he knew well the treachery of the enemy/ And when he held the vessel/ in which he should drink/ he set a platter upon it and shit the devil fast therein/ and he began all the night to howl and bray/ And in the morning the holy man conjured him/ that he that was comen by night to tempt him/ by day he let him go all confused/ On a time as he by night visited the churches/ as he was accustomed/ as he returned home/ he herd his clerks brawling and chiding by cause they would do fornication with women/ which anon entered in to the church/ and prayed for them/ And anon all the pricking of temptation went fro them/ And they came to fore him/ and demanded pardon and forgiveness/ At the last he being ennobled in many virtues slept in peace in our lord/ He flowered about the years of our lord/ six ninety/ and ten/ ¶ Thus endeth the life of saint Lupe or Low Here beginneth the life of saint Mamertyn/ And first of thine terpretation of his name SAmertyn is said of Mamma/ which is as much to say as a pap/ And of tyna/ that is to say taste/ for like as taste that falleth fro the pap in to the mouth of the child/ and is first nature of blood/ And after it is converted in to the sweetness of Milk/ In like wise was he nourished first in blood/ that is to say in sin/ And after he converted himself anon in to the pap of his heart in the sweetness of god Of saint Mamertyn MAmertyn was first a paynim/ and worshipped th'idols/ and it happened on a time he lost his one eye/ & his hand was dried up/ And he supposed/ that he had angered his gods/ And went toward the Temple for to adore th'idols/ And there met him on the way a religious man/ named Savyn/ which demanded of him how this infirmity happened to come to him/ And he said I have ●ngryd my god's/ And therefore I go adore them/ to th'end/ that if they been angry/ they may bec●me de●onayr to me/ To whom he answered Brother/ thou errest/ For thou weenest/ that the devils be geddes/ but go unto saint german/ bishop of Ancerre/ And if thou wilt believe his council/ thou shalt be hole anon/ then anon he took his weigh to go thither/ And went to the sepulture of saint Amadour bishop/ & of moo other saints/ And by cause of the great rain that fill that night/ he went in to the cell/ which was set on the Tomb of saint Concord/ And as he slept he saw a marvelous vision/ Him thought/ there came a man to the door of the cell/ and called saint Concord/ And said/ that he should come to the feast that saint Amad●ur/ and saint peregryn/ and other saints made/ and he answered again out of the tomb that he might not now come for his guest/ whom he must keep for the serpents that were there would else slay him/ And he went/ and told to the other what he had said/ and anon he returned again/ and said/ Holy saint Concordyen/ arise/ & come & being with the Vivyan the deacon/ & Vyvyan the subdeacon fo● to do their office/ and Alexander shall keep thy guest/ then it seemed to Mamertyn/ that saint Concordyen took him by the hand/ & ●ad him with him/ And when saint Amadour saw him/ he demanded of him who is this/ that is come with the An he said it is my guest/ And he said/ put him out/ For he is all foul/ and may not be here with us/ and when he should be put out/ he kneeled to fore them/ and gate grace of saint Amadour/ which commanded him to go to saint germayne/ then he a work/ and came to saint Germayne/ and kneeled to fore him/ and required pardon/ and told to him all that was happened/ And they went then to guider to the Tomb of saint Concordyen/ And lift up the stone/ and saw many serpent's/ which were ten foot long/ and would have flown away/ but saint Germayne commanded/ that they should go in to such a place/ there as they should neither grieve ne hurt man/ And then Mamertyn was baptized/ And was made all hole/ & was made a Monk in the Monastery of the blessed saint Germayne/ And was Abbot after saint Elodyen/ And in his time saint marine was there a Monk/ whose obedience saint Mamertyn would prove/ and commised him to keep the foulest office of the monastery/ And made him herdman of the oxen and kine in an isle that was there/ but he was of so great holiness that wild birds came to him/ and were nourished of his hand/ And delivered a wild bore fro the hounds/ and let him go his way/ There came thieves/ and rob him on a time of all that he had/ and took away all his clothes safe a mantle/ And when they were gone he called them again And said Return and come again For I have founden here a penny in my mantle/ peraventure it is necessary to you/ which anon returned/ and took away the mantle with the penny and left him naked/ And then as they went hastily toward their withdraughte and secret places/ they went all that night/ And in the morning they fond them at his cell/ whom he salued/ and received them benignly/ & weesshe their feet/ and ministered to them such as he had/ then they were astonied and repent them/ and each of them was converted to the faith/ On a time young Monks that dwelled with saint Mamertyn/ had set snares for to take a bear which was a customed to eat their sheep/ And the bear fill in the snare/ and was taken which saint Mamertyn lying in his bed knew/ and aroos out of his bed and finding him in the snare said/ what dost thou here thou wretch/ flee hens/ lest thou be taken/ and loosed him and let him go/ And when this holy man was deed/ And his body was borne to Angyers/ as they came by a Town/ they might not remove him thence in no manner unto the time that a man/ that was there in prison came out suddenly/ & broke his two bonds And ran freely to the corpse/ and help to bear it in to the city where it is buried honourably in the church of saint german in moche great reverence ¶ Thus endeth the life of saint Mamertyn ¶ Here followeth the life of saint Giles And first of th'interpretation of his name Oil in english and Egidius in latin/ And it is said of E/ that is without/ and geos that is earth/ and dya/ that is clear/ o● godly/ he was without earth/ by despising of earthly things/ Clear by enlumyning of science/ divine or godly by love which assembleth the loue● to him that is loved ¶ Of saint Gile Saint Gyle was borne in Athenes/ and was of noble lineage and rial kindred/ And in his childhood he was informed in holy lett●ure/ And on a day/ as he went to the church/ he fond a seek man/ which lay all seek in the way/ and demanded alms of saint Gyle/ which gave him his cote/ And as soon as he clad him with all/ he received full and entire health/ And after that anon his father and his mother died/ and rested in our lord/ And then saint Gyle made Ihesu christ heir of his heritage/ On a time as he went to the church a man was smeton with a serpent and died/ And Gyles came against this serpent/ and made his orison/ and chased out of him all the venom/ There was a man which w●s demoniac in the monastery with other people/ and troubled them that heard the service of god/ Then Gyles conjured the devil/ that was in h●s body/ And anon he issued out/ and anon he was all hole/ then Gyles doubted the peril of the world/ and went secretly to the Rival of the see/ And saw there marynas in great peril/ and like to 〈◊〉 in the see And he made his prayer/ and anon the tempest cessed/ and anon the mariners came to bond and thanked god And he understood by them/ that they went to Rome/ And he desired to go with them/ whom they received in to their ship gladly/ And said they would bring him thither without any freight or huyr/ And then he came to Arelete/ and abode there two year with saint Cezaryen Bishop of that city And there he healed a man/ that had been seek of the fevers three year/ And after he desired to go in to desert/ & departed covertly/ and dwelled there long with an hermit/ that was an holy man/ And there by his merits he chased away the sterylyte/ and bareynes that was in that Country/ & caused great plenty of goods/ And when he had done this miracle/ he doubted the peril of the glory human/ and left that place/ and entered ferther in to desert/ And there fond a pit/ and a little well and a fair hind/ which without doubt was purveyed of god for to nourish him/ And at certain hours ministered her milk to him/ And on a time servants of the king rood on honting/ & moche people/ & many hounds with them/ It happened that they espied this hind/ & they thought that she was so fair/ that they followed her with hounds/ & when she was fore constrained/ she fled for succour to the feet of saint Gyles/ whom she nourished/ & thenne he was much abashed when he saw her so chauffed & more than she was wont to be/ & thenne he sprung up & espied the hunters/ Thenne he prayed to our lord Ihesu Christ/ that like as he sent her to him for to be nourished by her/ that he would save her/ Thenne the hounds durst not approach her by the space of a stone cast/ but they howled to guider/ & returned to the hunters/ & thenne the night came/ & they returned home again and took no thing/ & when the king herd say of this thing/ he had suspection what it might be/ and went and wa●ned the bishop/ And both went thither with great multitude of hunter's/ & when the hounds were on the place where as the hind was ●●en durst not go forth/ as they died before but then they all environed the bush for to see what there was/ but that bush was so thick/ that no man be'st might enter therein for the brembles and thorns that were there/ And then one of the knights drew up an arrow foolily for to make it afeard and spring out/ but he wounded and hurt the holy man/ which cess not to pray for the fair hind/ And after this the hunters made weigh with their swords/ and went unto the pit/ And saw there this ancient man/ which was clothed in thabyte of a Monk of a right honourable figure and parure/ and the hind lying by him/ And the king/ and the Bishop went alone to him/ and demanded him fro whence he was/ and what he was/ and why he had taken so great a thickness of desert/ and of whom he was so hurt/ And he answered right honestly to every demand/ And when they had herd him speak/ they thought that he was an holy man/ and required him humbly pardon/ And they sent to him masters and surgeons to hele his wound/ & of fryd him many yefts/ but he would never lay medicine to his wound/ ne receive their yefts/ but refused them And he prayed our lord that he might never be hole thereof in his life/ For he knew well/ that virtue should profit to him in infirmity/ And the king visited him oft/ and received of him the pasture of health/ And the king offered to him many great richesses/ but he refused all/ And after he admonested the king/ that he should do make a monastery/ where as the disciplyve of th'order of Monks should be/ And when he had do make it/ Gyles refused many times to take the charge and the Croce/ And at the last he was vanquished by prayers of the king/ and took it/ And then king charles herd speak of the renomee of him/ and impetred/ that he might see him/ And he received him much honourably/ And he prayed him to pray for him/ among other things by cause he had done a sin so foul and villainous/ that he durst not be shriven thereof to him/ ne to none other/ And on the sunday after/ as saint Gyles said mass/ and prayed for the king/ the angel of our lord appeared to him/ and layed a Cedule upon the altar where the sin of the king was written in by order/ and that it was pardonned him by the prayers of saint Gyles/ so that he were thereof repentant/ and abstained him fro doing it any more/ and it was adjoined to th'end/ that who that required saint giles for any sin that he had done/ if he left it/ that it should be pardonned to him/ And after the holy man delivered the cedule to the king And he confessed his sin/ and required pardon humbly/ Thenne saint Gyles returned thence with honour/ & when he came to the city of Verence/ he raised the son of a prnyce/ that was deed/ And a little while after he denounced that his monastery should be destroyed of enemies of the faith/ And after he went to Rome/ and gate pryveleges of the pope to his church/ And two doors of Cypress/ In which were the images of saint Peter and paul/ And he threw them in to the Tybre at Rome/ and recommend them to god/ for to govern/ And when he returned to his monastery/ he made a lame man to go/ and fond the two doors of Cypress at the gate of his monastery/ whereof he thanked god/ that had kept them without breaking in so many adventures as they had been/ and sith he set them at the yates of the church/ For the beauty of them/ and for the grace/ that the church of Rome had done thereto/ And at the last our lord showed to him his departing out of this world And he said it to his brethren/ and admonested them to pray for him/ & so he slept/ and died goodly in our lord/ And many witness that they herd the company of angels bearing the soul of him in to heaven/ And he flowered about the year of our lord/ vijC/ Thus endeth the life of saint Gyles Here followeth the nativity of our blessed lady THe nativity of the blessed and glorious virgin mary of the lineage of juda/ and of the Rial kindred of david took her Orygynalle beginning/ Mathewe/ and Luke deceive not the generation of mary/ but of joseph/ which was far fro the conception of christ/ but the custom of writing was of such ordynannce that the generation of women is not showed/ but of the men/ And verily the blessed virgin descended of the lineage of david And it is certain that Ihesu christ was borne of this only virgin/ It is certain that he came of the lineage of david and of Nathan/ For david had two sons/ Nathan and Solomon among all his other sons/ And as johan damascenne witnesseth/ that of Nathan descended levy/ & Levy engendered Melchy/ and Panthere/ Panther engendered Barpanthere/ Barpanthere engendered joachim joachim engendered the virgin mary/ which was of the lineage of Solomon/ For Nathan had a wife/ Of whom he engendered jacob/ And when Nathan was deed/ Melchy which was son of levy/ and brother of panther wedded the wife of Nathan mother of jacob/ And on her he engendered Hely/ And so jacob/ and Hely were brethehen of one mother/ but not of one father/ For jacob was of the line of Solomon/ And hely of the line of Nathan/ And then Hely of the line of Nathan died without Children/ And jacob his brother/ which was of the line of Solomon took a wife/ And engendered and raised the seed of his brother/ and engendered joseph/ joseph thenne by nature is son of jacob by descent of Solomon/ That is to wite/ joseph is the son of jacob/ & after the law he is son of Hely which descended of Nathan/ For the son that was borne was by nature his that engendered him/ & by the law he was son of him that was deed / like as it is said in th'history scolastyke/ And Bede witnesseth in his chronicle/ that when all the generations of thebrewes and other strangers were kept in the most secret chests of the Temple/ Herode commanded them to be brent/ weening thereby to make himself noble among the other/ if the preves of the lignages were failed/ he should make them believe that his lineage appertained to them of Israel/ And there were some/ that were called domynykes/ for by cause that they were so nigh to Ihesu christ/ and were of Nazareth/ and they had learned th'order of generation of our lord/ a part of their grauntsirs' faders/ and a part by some books/ that they had in their houses/ and taught them forth/ as moche as they might/ joachim spoused Anne which had a sister named Hysmerye/ And Hysmerye had a daughter named Elyzabeth/ and Eliud/ Elyzabeth was mother to johan baptist/ And Elyud engendered Emynen/ And of Emynen came saint Seruace/ whose body lieth in Mastreyght upon the river of the Maze/ in the bisshopryche of lyege/ And Anne had three husbands/ joachim/ Cleophe/ and Salome/ And of the first she had a daughter named mary/ the mother of god/ the which was given to joseph in marriage/ And she childed our lord Ihesu christ And when joachim was deed/ she took Cleophas the brother of joseph And had by him another daughter named mary also/ And she was married to Alphee/ And Alphee her husband had by her four sons/ that was james the less/ joseph the just/ other wise named barsabee/ Simon/ & Jude/ ¶ Then the second husband being deed/ Anne married the thyrdde named Salome/ and had by him another daughter/ which yet also was called mary/ And she was married to Zebedee/ And this mary had of Zebedee two sons/ that is to wite/ james the more/ and johan thevaunglyst/ And hereof been made these verses/ Anna solet dici/ tres concepisse marias/ Quas genuere viri/ joachim/ Clephas/ Salomeque/ Has duxere viri/ joseph/ Alpheus/ Zebedeus/ Prima parit Cristum/ jacobumque secunda minorem Et joseph justum peperit cum Simone judam/ Tercia maiorem jacobum Volucremque johannem/ But it is marvelous for to see ho● the blessed virgin mary might be Cousin of Elyzabeth/ as it is to fore said/ It is certain that Elyzabeth was Zacharyes' wife/ which was of the lineage of levy/ And after the law each aught to wed a wife of his own lineage/ And she was of the daughters of Aaron/ as saint Luke witnesseth And Anne was of Bethlehem/ as saint jeromme saith/ and was of the Tribe of juda/ ¶ And then they of the line of levy wedded wives of the line of juda/ so that the line Royal/ and the line of the priests were alweye joined to gydre by cousinage/ So that as Bede saith/ This cousinage might be made sith the first time/ And thus to be nourished fro lineage to lineage/ And thus should it be certain that the blessed virgin mary descended of the Ryall line/ and had cousinage of the priests/ And our blessed lady was of both lineages/ And so our lord would/ that these two lineages/ should entresemble to guiders for greet mystery/ For it appertaineth that he should be borne/ and offered for us very god/ and 〈◊〉 king/ and very priest/ and should govern his true christian men fighting in the chivalry of this life/ and to crown them after their victory/ the which thing appeareth of the name of christ/ For christ is as much to say as anointed/ For in th'old law there was none anointed but priests and kings/ And we been said christian of Criste/ and been called the lineage chosen of kings & priests/ but by cause it is said that the man took wives of their lineage only/ that was by cause the distribution of the sorts should not be confounded/ For the tribe of levy had not his sort with the other/ & therefore might they well mary them with the women of the tribe/ or where they would like as saint jerom rehearseth in his prologue when he was a child he had a little book of t'history of the nativity of the virgin mary/ but as he remembered a long time after he translated it by the prayer of some persons/ And fond that joachim/ which was of galilee of the city of Nazareth/ espoused saint Anne of Bethlehem/ And they were both just/ and without reproach or reprehension in the commandments of our lord/ And divided all their substance in three parties/ that one party was for the Temple/ That other they gaf to the power and pylgryms/ And the thyrdde was for themself/ and their meinie to live with/ And thus lived twenty year in marriage without having any lineage/ And then they avowed to our lord/ that if he sent to them any lineage they should give it to him/ for to serve him/ For which thing they went every year in to jerusalem in three pryncypal feestes/ so that in the fest of Eu●enye that was the dedication of the Temple/ Then joachim went unto jerusalem with his kindred/ and came to the altar with the other/ and would have offered his offering/ ¶ And when the priest saw him/ he put him a part by great despite/ and reproved him by cause he came to the altar of god/ and said to him that it was covenable/ that a man cursed in the faith should not offer to our lord/ ne he that was barren should be among them/ that had fruit/ as he that had none to thincrease of the people of god/ And then joachim all confused for this thing/ durst not go home for shame/ by cause they of his lineage and his neyghbourghs/ which had herd it should not reprove him/ And then he went to his herdsmen and was there long/ And then the angel appeared to him only/ and comforted him with great clearness/ And said to him/ that be should not doubt ne be afeard of his vision/ and said/ I am the angel of our lord sent to the for to denounce to thee/ that thy prayers have availed thee/ and been herd/ And thy almesses been mounted to fore our lord/ I have seen thy shame/ And herd the reproach that that thou art barren is to the no reproach by right/ and god is venger of sin and not of nature/ And when he choosed the belly or womb/ he worketh s●o that he openeth it after more marvelously/ And the fruit that shall be borne/ should not be seen to come forth by lechery/ but that it be known that it is of the yefte of god/ The first mother of your people was Sara/ And she was barren unto the nyenty year/ And had only ysaac/ to whom the benediction of all people was promised/ And was not Rachel long barren/ And yet had she after joseph/ that held all the signory of Egypte/ which was more strong than Samson and more holy than Samuel/ And yet were their moders barren/ Thus mayst thou believe by reason/ & by ensample/ that the childynges long abiden be woned to be more marvelous/ And therefore Anne thy wife shall have a daughter/ And thou shalt call her mary/ & she as ye have avowed shall be fro her Infancy sacred unto our lord/ and shall be full of the holy ghost/ sith the time/ that she shall depart fro the womb of her mother/ and she shall dwell in the temple of our lord/ and not without among the other people/ by cause that none evil thing shall be had in suspicion of her and right as she shall be borne of a barren mother/ so shall be borne of her marvelously the son of a right high lord/ Of whom the name shall be Jesus'/ And by him shall health be yeven to all the people/ And I give to the the sign/ that when thou shalt come to the golden gate at jerusalem thou shalt meet there Anne thy wife/ which is much amoeved of thy●●ng tarrying/ and shall have joy of thy coming/ And thenne the angel when he had said this/ he departed fro him/ And as when Anne wept bitterly and wist not/ whither her husband was gone/ The same angel appeared to her and said all that he had said to her husband/ And gaze to her for a sign that she should go in to jerusalem to the golden gate/ and t●ere 〈◊〉 should meet with her husband which was returned And thus by the commandment of th'angel they met and were farm of the lineage promised/ and glad for to see each other/ and honoured our lord/ & returned home abiding joyously the promise divine/ And Anne conceived/ and brought forth a daughter/ and named her mary/ And thenne when she had accomplished the time of three year/ and had left sowking/ they brought her to the Temple with offerings/ And there was about the Temple after the xv psalms of degrees/ xv stappes or grease to ascend up/ to the Temple/ by cause the Temple was high set/ And no body might go to the altar of sacryfyses/ that was without/ but by the degrees/ And then our lady was set on the lowest step/ and mounted up without any help/ as she had be of parsyght age/ And when they had performed their offering/ they left their daughter in the Temple with the other virgins/ And they returned in to their place/ And the virgin mary profited every day in all holiness/ and was visited daily of Angels/ and had every day divine visions/ Iheromme saith in a pistle to Cramacyen/ and to Helyadore/ that the blessed virgin mary had ordained this custom to herself/ that fro the morning unto the hour of tierce/ she was in ●ryson and prayer/ And fro tierce unto none she intended to her work/ And fro None she cess not to pray till that th'angel came/ and gave to her meet/ And in the fourtenthe year of her age/ the bishop commanded in common/ that the virgins that were Instituted 〈◊〉 the Temple/ and had accomplished the time of age/ should return to their houses/ and should after the law be married/ all tother obeyed his commandment/ But mary answered that she might not do so by cause her father and mother had given her all to the service of our lord/ And then the bishop was much angry by cause he durst not make her to break her avow against the scripture/ that saith/ avow ye vows/ and yield them to god/ And he durst not break the custom of the people/ And then came a feste of the jews/ And he called a●le the ancient jews to council/ and showed to them this thing/ And this was all their sentence/ that in a thing so doubtable/ that council shall be axed of our lord/ And then went they all to prayer/ and the bishop that was gone to ask council of our lord/ anon came a voys out of th'oracle and said/ that all they that were of the house of david that were covenable to be married and had no wife/ that each of them should bring a rod to the altar/ And the rod that flourysshed/ and after the saying of isaiah/ the holy ghost sit in the form of a dove up on it/ he should be the man that should be desponsate/ and married to the virgin Mary/ And joseph of the house of david was there among the other/ And him seemed to be a thing uncovenable/ a man of so old age as he was/ to have so tender a maid/ And where other brought forth their rods he hid his/ And when no thing appeared according to the voys of god the Bishop ordained for to ask counsell again of our lord/ And be answered/ that he only/ that should espouse the virgin had not brought forth his rod/ And then joseph by the commandment of the bishop brought forth his rod/ And anon it flowered and a dove descended from heaven there upon/ so that it was clearly thaduys of every man/ that he should have the virgin/ And then he espoused the virgin mary/ and returned in to his city of Bethlehem/ for to ordain his main and his house/ and for to fetch such things as were necessary/ And the virgin mary returned unto the house of her father with seven virgins her fellows of her age/ which had seen the demonstrance of the miracle/ And in though days the Angel of our lord appeared to the virgin praying/ and showed to 〈◊〉 how the son of god should be borne of her/ And the day of the nativity was not known in long time of good christian men/ & as master johan heleth saith that it happened that a man of good contemplation every year in the ●●y●hydus of September was in prayer And he heard a company of Angels that made great solemnity/ And thenne he required devoutly/ that he might have knowledge/ wherefore every year only on that day/ he herd such solemnity and not on other days/ And then he had a divine answer/ that on that day/ the blessed virgin mary was borne in to this world/ And that he should do it to be known to the men of holy church/ so that they should be concordable to the heavenly Court in hallowing this solemnity/ And when he had told this to the sovereign Bishop the 〈◊〉/ and to other/ and had been in fastings/ in prayers/ and sought in scriptures/ and witnesses of old writings/ they established this day of the nativity of the glorious virgin to be hallowed generally of all christian men/ but the Vtas sometime was not hallowed ne kept/ But Innocent the fourth of the nation of give ordained and instituted the said Vtas to be observed/ And the cause was this/ After the death of pope gregory/ anon the citizens of Rome enclosed all the cardinals in the conclave by cause they should purvey lightly for the church/ but they might not accord in many days/ but suffered of the romans moche sorrow Then avowed they to the queen of heaven/ that if they might go quite fro thennes'/ they should establish to hallow the octaves of the nativity/ which they had long negligently left/ And they then by one accord cheese Celestyn/ and were delivered/ and accomplished then their avow by Innocent/ For Celestyn lived but a little time/ And therefore it might not be accomplished by him/ And it is to wite that the church halloweth three nativities/ the nativity of our lord the nativity of the blessed virgin mary/ and the nativity of saint johan Baptist/ And these three signefye three nativities spiritual/ For we be borne again with saint johan baptist in the water of baptism/ and with mary in penance/ and with our lord Ihesu christ in glory/ And it behoveth/ that the nativity of bapteme goote fore contrition/ and that of joy also/ For the two by reason have vygylles/ but by cause that penance is amounted for Vygyle/ therefore that of our ledy behoveth no vigil/ but they have all utas/ For all haste them unto the viij resurrection/ There was a knight moche noble and devout unto our lady/ which went to a tornoyeng/ And he fond a monastery in his way/ which was of the virgin mary/ & entered in to it for to here mass/ and there were masses one after another/ And for th'honour of our lady/ he w●l● leave none/ but that he herd them all/ And when he issued out of the monastery/ he hasted him appertely/ And they tha● returned fro the tornaye met him/ And said to him that he had riden right nobly/ And they that hated him affirmed the same/ And all they to gydre cried that he had right nobly tournoyed/ And some went to him and said that he had taken them/ then he that was wise advised him that the courteous virgin and queen had so courteously honoured him/ and recounted all that was happende/ And then returned he to the monastery/ and ever after abode in the seruy●e of our lord/ the son of the blessed virgin/ The● was a Bishop/ which had the blessed virgin mary in sovereign honour and devotion/ And there he saw the virgin of all virgins/ which came to meet him/ and began to lead him by sovereign honour to the church that he went to/ and two maidens of the compan● went to fore singing/ And saying these verses Cantemus socie domino cantemus honorem/ Dulcis amor cristi personet ore pio/ That is to say/ Sing we fellows to our lord/ sing we honour/ Sing we with a voice debonair that sweet love which ought to please him and that other company of virgins song and rehearsed again the same/ then the two first syngers began to sing this that followeth/ Primus ad yma ruit/ magna de luce superbus/ Sic homo cum timuit primus ad yma ruit/ that is to say/ the first pride fill low fro great light/ So the first man for his eting of th'apple fill low also / And so brought they to the church with procession the said Bishop/ And the two tofore began all way and the other followed/ There was a widow whose husband was deed/ and had a son whom she bovyd tendyrly And that soon was taken with enemies/ and put in prison fast bounden/ And when she heard thereof/ she wept without comfort/ and prayed unto our blessed lady with right devout prayers/ that she would deliver her son/ and at the last she saw/ that her prayers availed her not/ and entered then in to the church where as thimage of our lady was coruen/ and stood to fore th'image/ and aresoned it/ in this manner saying/ O blessed virgin I have prayed oft the for my son/ that thou shouldest deliver him/ And thou hast not helped me his wretched mother/ And I pray also thy son to help me/ and yet I feel no fruit/ And therefore like as my son is taken fro me/ so shall I take away thine/ and set him in prison in hostage for mine/ and in this saying she approached ner/ and took away fro th'image the child that she held in her lap/ And wrapped it in clean clothes/ and shut it in her chyste/ and locked it fast rizt diligently/ and was right joyful/ that she had so good hostage for her son/ and kept it much diligently/ And the night following/ the blessed virgin mary came to the son of the same widow/ and opened to him the door of the prison/ and commanded him to go thence/ and said to him son say to thy mother/ that she yield to me again my son/ sith I have delivered her son/ And he issued/ and came to his mother/ and told to her how our blessed lady had delivered him/ and she was joyful/ and took the child/ and came to the church/ and delivered to our lady saying/ Lady I thank you/ For ye have delivered to me my son/ And here I deliver to you yours again/ For I confess/ that I have mine/ ¶ There was a thief that oft stolen/ but he had alway great devotion to the virgin mary/ and salued her oft/ It was so/ that on a time he was taken/ and judged to be hanged/ and when he was hanged/ the blessed virgin sustained and held him up with her hands three days that he died not/ ne had no hurt/ and they that hanged possid by adventure thereby/ and fond him living/ and of glad cheer/ and then they supposed/ that the cord had not be well strained/ And would have slain him with a sword/ and have cut his throat/ but our blessed lady set on her hand to fore the strokes/ so that they might not slay him/ ne grieved him/ and then knew they by that he told to them/ that the blessed mother of god help him/ and then they marveled/ and took him of/ and let him go in th'honour of the virgin mary/ and then he went/ and entered in to a monastery/ and was in the service of the mother of god/ as long as he lived/ There was a clerk that loved much the blessed virgin/ and said his hours every day ententifly/ and when his father and mother were deed/ they had none other heir/ so that he had all the heritage/ and then he was constrained of his friends/ that he should take a wife/ & govern his own heritage/ And on a day it happened/ that they intended to hold the fest of his marriage And as he was going to the wedding he came to a church/ and he remembered of the service of our blessed lady/ and entered in/ & began to say his hours And the blessed virgin mary appeared to him/ & spoke to him a little cruelly/ O fool and unhappy/ why haste thou left me/ that am thy spouse and thy friend/ and lovest another woman to fore me/ then he being moved/ returned to his fellows/ & feigned all/ and left to accomplish the sacrament of marriage/ And when midnight came/ he left all/ and fled out of the house/ and entered in to a monastery/ & there served the mother of god/ There was a priest of a parish which was of honest & good life/ & couth say no mass/ but mass of our lady the which he sang devoutly in th'honour of her/ wherefore he was accused to fore the bishop/ and was anon called to fore him/ and the priest confessed/ that he couth say none other mass wherefore the bishop reproved him sore as uncunning and an idiot/ and suspended him of his mass/ that he should no more sing none fro than forthon And then our blessed lady appeared to the Bishop/ and blamed him moche by cause he had so entreated her chappelayne/ And said to him that he should within thirty days/ if he restablysshed him not again to his office accustomed/ then the Bishop was afeard/ and sent for the priest/ and prayed him of forgiveness/ And had him/ that he should not sing/ but of our lady/ Theridamas was a clerk which was vain and riotous/ but alway he loved much our lady the mother of god and said every day his hours/ And he saw on a night a vision/ that he was in judgement to fore our lord/ And our lord said to them/ that were there/ what judgement shall we do of this clerk/ devise ye it/ For I have long suffered him/ and see no sign yet of amendment/ then our lord gave upon him sentence of damnation/ and all they approved it/ then aroos the blessed virgin/ and said to her son/ I pray the dobonayre son of thy mercy for this man/ so that thou asuage upon him the sentence of damnation/ and that he may live yet by the grace of me/ which is condemned to death by his merits/ And our lord said to her/ I deliver him at thy request for to know/ if I shall see his correction/ then our lady turned her toward him/ and said/ go/ and sin no more/ lest it happened worse to thee/ then he awoke/ and changed his life/ and entered in to religion/ and finished his life in good works the year of our lord ucxxx & seven/ There was a man named theophyle/ which was vycayre of a Bishop/ As Fulbert saith/ that was bishop of Chartres/ And this Theophile dispended all wisely the goods of the church under the bishop/ & when the Bishop was deed/ all the people said that his Vycayre should be Bishop/ But he said th'office of Vycayre sufficed him/ And had liefer that than to be made Bishop/ So there was theranother Bishop made/ And Theophyle was against his will put out of his office/ then he fill in despair in such wise that he counseled a jew how he should have his office again/ which jew was a magycyen/ & called the devil/ and he came anon/ then Theophyle by the commandment of the devil renyed god and his mother/ and renounced his christian profession/ and wrote an obligation with his blood/ and sealed it with his ring/ and delivered it to the devil And thus he was brought in to his office again/ And on the morn Theophyle was received in to the grace of the Bishop/ by the precuration of the devil/ And was restablysshed in the dignity of his office/ And afterward when he advised himself/ he repent and sorrowed sore of this that he had done/ And ran with great devotion unto the virgin marry with all devotion of his thought praying her to be his aid and help/ And then on a time our blessed lady appeared to him in vision/ and rebuked him of his felony And commanded him to forsake the devil. and made him to confess Ihesu cryst to be son of god and to knowledge himself to be in purpose to christian man/ And thus he 〈◊〉 the grace of her/ and of her son/ And in sign of pardon that she had gotten him/ she delivered to him again his obligation/ that he had given to the devil/ and laid it upon his breast/ so that he should never doubt to be servant of the devil/ but he enjoyed that he was so delivered by our blessed lady/ And when Theophyle had heard all this/ he was much joyful/ and told it to the Bishop/ and to fore all the people that was bifallen him/ And all marveled greatly/ and gave laud and praising unto the glorious virgin our lady saint mary/ And three days after he rested in peace/ There been many other miracles/ which our blessed lady hath showed for them that call upon her/ which were over long to write here/ but as touching her nativity/ this sufficeth/ then late us continually give laud and praising to her as much as we may/ and late us say with saint Ie romme this Response Samncta et inmaculata vyrginitas/ And how this holy Response was made I purpose under correction to write here/ It is so/ that I was at Coleyn/ and herd rehearsed there by a noble doctor/ that the holy and devout saint jeromme had a custom to visit the churches at Rome/ And so he came in to a church/ where an image of our blessed lady stood in a chapel by the door/ as he entered/ and passed forth by without any salutation to our lady/ And went forth to every altar/ and made his prayers to all the saints in the church each after other/ And returned again by the same image without any saleweng to her/ then our blessed lady called him/ and spoke to him by the said image/ and demanded of him the cause why he made no salutation to her seeing that he had done honour & worship to all the other saints/ of whom the images were in that church And then saint Ieromme kneeled down/ and said thus/ Sancta et inmaculata vyrginitas/ quibus the laudibus referam/ nescio/ Quia quem celi capere nompoterant tuo gremio contulisti/ which is to say/ Holy/ and undefowled virginity/ I wot never what laud & praisings/ I shall give unto thee/ For him that all the heavens might not take ne contain/ thou hast borne in thy womb/ So sith this holy man thought himself insufficient to give to her lawde/ then what shall we sinful wretches do/ but put us holy in her mercy knowledging us insufficient to give to her due law and praising but late us meekly beseech her taccepte our good intent and will/ and that by her merits we may attain after this life to come to her in everlasting life in heaven/ Amen/ Thus endeth the life of the nativity of our blessed lady Of saint Adrian martyr And first of his name ADrian is said of A/ which is as much to say as without/ & of ydroes that is water For after that he confessed to be christian/ he was without water of sin/ Or he may be said of Andor/ that is to say light/ and diam/ that is to say god For he was enlumyned with light divine by passion of martyrdom/ ¶ Of Saint Adrian martyr ADrian suffered death under Maxymyen Emperor/ For when the said Maxymyen was in the city of Nychomedye/ where as he sacrefysed to the idols/ And by his commandment they sought all christian men/ Somme sought them for dread And some for l●ue/ And some for promise of silver/ so that neighbour brought his neighbour to martyrdom/ and cousin his cousin/ Among whom three and thirty were taken/ of them that they sought/ and brought to fore the king/ And the king said to them/ have ye not herd/ what pain is ordained against the christian men/ And they said to him/ We have herd the commandment of thy folly/ then the king was angry & commanded that they should be beaten with raw sinews/ and their mouths beaten with stones/ And that each of their tongues should be pierced with iron/ and that they should be bounden/ and closed in prison/ And then Adryan which was first in th'office of knighthood said to them/ I coniute you by your god/ that ye tell to me the Reward that ye intend to have for these torments/ And the holy men said/ that never eye saw ne ere herd/ ne heart of man might think though things/ that our lord maketh ready for them/ that loven him perfectly/ And Adryan leep in the middle among them and said/ a count ye me with them here/ For I am a christian man/ And when th'emperor herd that/ and that he would do no sacrifice/ he died do bind him/ and threw him in prison And when natalie his wife knew/ that her husband was in prison for the faith of Ihesu christ/ she was glad and ran to the prison/ and kissed the chains that her husband was bound with/ and also of the other/ for she was christian secretly/ but she durst not publish it for dread of the persecution And she said to her husband/ blessed art thou my lord Adryan/ For thou hast founden the richesse/ Which thy father and mother never left to thee/ which have need of them/ that possede many things/ and shall have thereof great need/ when they shall have no time to borrow/ ne to take/ when that one shall not deliver that other fro pain/ ne the father the son/ ne the mother the daughter/ ne the servant the master/ ne one friend another friend/ ne richesse them that own them/ And when she had admonested him that he should despise all worldly glories and friends and kindred/ and that alway he should have his heart unto celestial things/ Adryan said to her/ Go now my sister the time of our passion hasteth of which thou shall see our end/ then she recommended her husband unto the other saints/ that they should comfort him/ And then she returned unto her house/ And after Adryan hearing when the day of his passion should be/ and gave yefts to the keepers of the prison/ And delivered to hem the other saints in pledge/ and went to his house for to call natalie/ like as he had promised by oath/ that she should be present at their passion/ And a man that saw him come/ ran to fore him and said to natalie/ Adryan is delivered/ see loo where he cometh/ And when she herd it/ she believed it not/ and said/ And who may deliver him fro his bounds/ god forbid that he be loosed of his bonds/ and departed from the saints/ And as she said these words/ a child of the main came/ that said/ Certes my lord is late go/ And she supposed that he had fled fro his martyrdom. and wept bitterly/ & when she saw him/ she shit hastily the door against him/ late him be far from me said she that is fallen away fro god & god forbid/ that I speak to the mouth of him/ that hath renayed his lord/ And then she turned to him/ and said/ O thou wretch without god who constrained the to emprise and take/ which thou mayst not perform/ who hath taken the fro the saints or who hath deceived the for to depart from them/ say to me wherefore art thou fled tofore thou sawest the battles How art thou hurt/ Certain it is of none arrow/ that was shoten to the Certes I should have marveled/ if any of the people of the felons and with out god had be offered to god/ and how unhappy/ and how caitiff am I/ what shall I do/ that am joined to him/ that is of the lineage of felons/ It is not granted to me to be the wife of a martyr/ but for a time/ but now I shall be called the wife of a renegade and transgressor/ My joy certainly hath little endured/ And it shall be to me a reproach long time/ And in hearing this thing/ the blessed Adryan enjoyed him strongly & marveled moche of his wife that was so young and right fair/ noble/ and married but xiv months without more/ h●u she might say this/ And therefore he was the more ardent to martyrdom/ And herd gladly these words/ But when he saw her overmuch tormented/ he said to her open the door to me natalie my love and lady/ For I have not fled the martyrdom/ as thowwenest/ but I am come to call the as I promised to thee/ And she believed it not/ but said to him/ See how this traitor renegade deceiveth me/ why liest thou/ that other judas/ Flee thou unhappy fro me/ or I shall slay myself And then thou shalt be full/ sorry & while she tarried to open the door/ he said open anon/ for I must go/ & then thou shalt see me no more/ and then shalt thou weep that thou hast not seen me to fore my death/ I have laid to pledge for me the holy martyrs And if the mynystres seek me/ & they find me not/ they shall cause the saints to suffer their martyrdom/ and mine al●o/ And when she herd that/ she opened the door/ And they thenne embraced/ and kissed each other/ & went to guider to the prison And there natalie cleansed seven days during the wounds of the saints/ with precious clothes/ And then th'emperor commanded them to be brought to him/ And they were so broken with the pains/ that they might not go/ but were borne as beasts/ And Adryan certainly was bounden his hands behind him/ And spoke to natalie/ & was born upon the torment of Eculee and presented to Cezar/ And natalie joined her to him/ and said to him/ My lord/ beware/ that thou tremble not for none adventure when thou shalt see the torments/ thou shalt not suffer here but a little/ but thou shalt be anon enhanced with the Angels/ And then Adryan would not sacrifice/ and was beaten right grievously/ And then natalie ran to the saints that were in the prison/ and said my lord hath begun his martyrdom And the king warned him/ that he should not blame his gods/ And he answered if I be thus tormented/ that blame them that be no gods/ how shalt thou be tormented/ that blasphemest him/ that is very god/ And the king said to him/ these other traitors have taught the these words/ To whom adrian said/ Why callest thou them traitors/ which been Doctors/ and ensign the life perdurable/ And natalie ran to the other with great joy/ and told the words/ that her husband had said/ And then the king died him to be beaten with four strong men And natalie anon reported to the other martyrs that were in the prison/ all the martyrdom/ the answers/ and the pains of her husband/ and he was so sore beaten that his entrails sprang out of his belly/ And then he was bounden with iron and put in prison/ with the other/ And Adryan was a young man lusty/ and much fair of eight and twenty year of age/ And when natalie saw her husband lie grovelling upon the earth/ and all to broken/ she laid her hand on his heed in comforting him/ and said/ Thew art blessed my lord/ For thou art made worthy to be of the number of saints/ thou art blessed my light/ when thou sufferest for him/ that suffered death for thee/ Go then forth my sweet love that thou mayst see his glory/ And when th'emperor herd that many women ministered to the saints in prison/ he commanded that they should no more be suffered to enter/ And natalie herd that she shoof her heed/ and took thabyte of man/ and served the saints in the prison/ and made the other women do so by the ensample of her/ And she prayed her husband when he should be in glory/ that he would pray for her/ that she might keep her undefouled in this world/ or rather to be taken out thereof/ And when the king herd what the women had done/ he commanded to bring forth an anuelt or a stythye/ so that the holy martyrs should have thereon her legs and arms all to frusshed/ and broken thereon and die the sooner/ And then natalie doubted/ that her husband should be afeard for the torments of the other/ & prayed the mynystres/ that they would begin with him/ then they hew of his legs/ and these/ And natalie prayed him/ that he would smite of his hands to th'end/ that he should be like to the other saints/ that had suffered more than he/ And when he had hewn them of/ he gave up his spirit to god/ The other saints held forth their feet with their free will/ and passed to our lord/ And the king commanded that the bodies should be brent/ And natalie hid in her bosom the hand of saint Adryan/ And when the bodies of the saints were thrown in to the fire/ natalie would have with them sprungen in to the fire/ and ●e came/ And suddenly anon 〈◊〉 a 〈…〉 quenched the fire/ so that the bodies of the saints had none harm/ And the christian men took council to gydre/ and did do bear the bodies to constantinople till that the peace was given to the church/ that they were fet again with honour/ And they suffered death about the year of our lord two ninety and four score/ natalie thenne abode and dwelled in her house/ & retained the hand of saint Adryan/ And for to have thereof she kept it all weigh at her beds heed/ And after the judge saw natalye so fair/ so rich and so noble by leave of th'emperor he sent women to her/ by cause she should consent to him by marriage/ to whom natalie answered/ who is he/ that may do so moche honour/ that I may be joined to him by marriage/ but I require you that I may have term of three days to array and make me ready/ And thi● she said to th'end/ that she might flee away/ then began she to pray our lord that he would keep her fro touching of man/ And thenne suddenly she fill a sleep/ and one of the martyrs appeared to her/ and comforted her sweetly/ and commanded her that she should go to the place where the holy bodies were/ And when she awoke/ she took the hand of Adrian only with her/ and entered in to a ship with many christian men/ & when the judge herd it he followed after with many knights/ & thenne the wind came contrary to them/ And drowned many/ and constrained the other to return/ And then in the night the devil appeared to them in guise of a mariner in a ship of fantasme/ and said to them/ fro whence come ye/ and whither go ye/ And the christian men said/ we come fro Nychomedye/ and go unto Constantinople/ And he said/ ye err/ go/ toward the lift side/ And ye shall sail more right/ And he said so by cause he would have drowned them in the See/ And as they followed the stars/ anon suddenly Adryan appeared to them in a boat/ and ●ad them sail/ as they did before/ And told to them/ that it was a wicked spirit that had spoken to them/ and then he went to fore them and showed them the way/ And when natalie saw him go to fore them/ she was replenished with joy/ so that to fore day they came to Constantynople/ And when natalie entered in to the house where the martyrs were/ she put the hand of Adryan to the body/ And when she had made her prayers/ she slept/ and saint Adryan appeared to her/ and salued her/ And commanded her/ that she should come with him in to joy perdurable/ And when she awoke/ she told to them that were there her vision & took her leave/ and after gaf up her spirit to almighty god/ And thenne the good christian men took her body/ and layed it with the bodies of the martyrs Thus endeth the life of saint Adryan martyr Here followeth the life of saint Gorgone Saint Gorgone & Dorothy were in Nychomedye chief in the palace of Dyoclysyan/ and renounced their chivalry for to follow their everlasting king/ And confessed with an high voys/ that they were christian/ & when th'emperor herd that he was strongly angry and it did him much displesyr/ and grievance for to lose such men/ which he had nourished in his palace/ and were noble of manner/ and of lineage And when he saw/ that he might not turn them by menaces ne by fair words/ he died do strain and pain them in the torment of Eculee/ and did all to rend and break them with scorgys' and hooks of iron/ and to cast in their womdes' salt and vinegar/ which entered in to their entraylles/ And they suffered it joyously/ Thenne he made them to be roasted upon a gredey●on/ And they lay thereupon/ as they had ●yn upon a bed full of flowers/ and suffered none harm/ And after this th'emperor commanded/ that they should be hanged with cords/ And their bodies to be given to hounds and wolfs to be devoured/ And so ●hey yield up their spirits to almighty god/ but their bodies abode untouchyd/ & were taken up & buried by good christian men/ & they suffered death the year of our lord two ninety/ and four score/ then many years after the body of saint gorgon was transported to Rome/ And the year of our lord vijClxxiiij/ the bishop of Mets nephew of king pyppyn transported the same body in to France/ And layed it honourably in the monastery of Gorgoryence/ ¶ Thus endeth the life of saint Gorgone martyr ¶ And here begin the lives of the saints Prothe and jacincte and Eugenne And first of their names PRothus is said of prothoes/ that is to say first/ And of panthos which is as much to say as presentation/ For he was of the first of his lineage presented to god by good works/ and by martyrdom jacynctus is as much to say as lying within or a precious stone/ named hyacinth/ For he played in the tormentis/ And therefore he is in joy above/ as a precious hyacinth/ Eugenne is said/ of ●u/ which is as much to say as good/ and Gigns gignis/ that is to engender/ And so Eugenne is as much to say/ as well engendering/ For she engendered to Ihesu Cryst good ●gnage/ That was father and mother/ & many other/ which by her were engendered to the christian faith/ Of saint Prothe and jacincte PRothe and jacincte were gentlemen of noble lineage/ and were fellows in the study of philosophy● of Eugenne daughter of Phylyp/ of the most noble lineage of the Romans/ which Phelyp had taken of the Senate the provosty of Allexandrye/ And had lad with him Claudia his wife/ his sons Auyte and serge/ and his daughter eugenne/ And Eugenne was parfighte in all the liberal arts and letters/ Prothe and hyacinth had studied with her/ and were comen to parfec●●on of those sciences/ And Eugenne in the xv year of her age was required to be married of one Aquylyne/ son of the Consul Aquylyn/ And she answered/ that her behoved to be married and chose a husband full of good manner/ and not of high lineage/ And then came to her hand the doctrine of saint paul/ And began in her courage to be made christian by good manners/ And then at that time the christian men were well suffered to dwell beside the city of alexandria/ And as she went playing and walking by the Town/ she herd christian men sing a Verse of the sawter which saith/ Alle the goddess of the my screauntes been devils/ Our lord certainly made the heaven/ then said she to Prothe and jacynte that had estudyed with her in the ●artes liberal/ We have over passed tharguments/ and sylogysmes of the philosophers by estudye corruptible/ the Arguments of Arystotl●/ And yders of plato/ & thensignments of socrates/ & shortly all that the poet sang & made/ or the philosopher thought it is all closed by his sentence/ late us thenne be brethren/ & follow we our lord Ihesu christ/ & this council pleased them & thenne she took thabyte of a man/ & came to the monastery where elleyn was abbot/ which would in no wise suffer/ that any woman should come to him/ & this elleyn had on a time disputed against an heresy/ & when that he saw that/ he might not abstain the force of tharguments/ he did do burn a great fire for to prove his faith/ & said/ we shall see now which is the right saith/ & he himself entered first in to the fire/ & came out again without hurt or grief/ but the heretic would not enter in to the fire/ & was confused/ & put away/ & when Eugenne was gone to him/ & had said/ that she was a man/ he said to her/ thou sayst truly/ & well/ that thou art a man/ for thou werkest virtuously/ & the condition of her was showed to him thenne of god/ & she received thabyte with Prothus & jacincte/ & did her to be called of all/ brother Eugenne/ & when her father & mother saw her char come home empty & void/ thenne they did do seek their daughter overall but she might not be founden/ & thenne went they to diviners & soothsayers/ & demanded them where their daughter was become/ & they answered/ that she was ravished of the gods among the stars & therefore her father made an image of his daughter & commanded that all the people should worship her/ & she dwelled among the company of brethren in the dread of god/ & when the provost of the church was deed/ she was made provost/ & thenne in alexandria was a lady noble & rich/ which was named Melancye/ whom saint Eugenne anointed/ with oil/ & delivered her of a quartain in the name of god/ & she sent to her many yefts/ which she would not receive/ & the said lady supposed that eugenne had been a man/ & visited her oft/ & beheld the greatness & beauty of her body/ in such wise/ that she was strongly esprised & chafed in her love/ and was greatly troubled how she might do to make eugenne to have to do with her/ & then she feigned her to be seek/ & sent for this brother eugenne to come & have pity on her/ & when she was come she told to her in what manner she was taken in his love/ & how she burned in desiring him/ & prayed her/ that she would lie by her/ & have to do carnally/ & embraced her/ & kissed her/ & exhorted her for to do sin/ & eugenne had great horror & abomination of her/ & said thou art by right called me lancye/ for it is an evil name & fulfilled of treason/ thou art said black & dark daughter of darkness/ friend of the devil/ light of pollution/ nourishing of lechery/ anguissh●us/ daughter of sempyternal death/ & when she saw her deceived of that she coveited she doubted that eugenne should discover her felony/ & began first to cry that eugenne would ●●er have enforced her/ & then she went to the provost phelyp/ & complained saying that a young man a falls christian was come to me by cause of me dycyne/ & took me & would have enforced me by strength for to have sinned with him/ if I had not be helped & delivered by a chamberere which was in my chamber/ & when the provost herd this he was greatly moved & sent for a multitude of people/ & made eugene to be brought with the other servants of Ihesu christ bound in iron/ & established a day when they all should be delivered to beasts for to be devoured/ & then were they called to fore the provost/ which said to eugene/ say to me thou right cursed wretch/ if your god hath taught you to do such works/ as for to corrumpe & defoul the women forcibly against their will/ & then Eugenne/ which had the heed inclined/ by cause she would not be known/ said that our lord taught and ensigned chastity entirely/ and promised to them/ that kept it the life perdurable/ And we may well show/ that Melancye is false and lieth/ But it is better to us to suffer/ than she should be vanquished and pugnysshed/ And that the fruit of our patience perish not/ but notwithstanding let her chamberere be brought forth here/ She is the witness of our felony/ so that the losings of her may be reproved/ And when she was come/ she being learned of her lady opposed against eugenne/ & said/ that he would have taken her by force/ And also all the other of the main corrupt by the lady witnessed that it was so/ And Eugenne said/ the time is passed of silence/ and the time to speak is now/ I wool no longer suffer/ that this shameless creature/ put more blame guiltless on the servant of Ihesu christ/ ne that she glorify not in her malice/ ne in her falsete And by cause that truth surmounteth her losing/ and that wisdom surmounteth her malice/ I shall show the truth for none advantage/ but for the glory of our lord/ And then she took her cote/ and rent it unto her girdle above/ and said/ that she was a woman/ as it appeared/ And also said to the provost/ thou art my father/ and Claudyenne is my mother/ And the twain that sit with the Auyce/ and Serge been my brethren/ And I am Eugenne thy daughter/ And these twain been Prothus/ and Jacyncte/ And when the father herd that/ he knew well his daughter/ And then he and her mother embraced her/ and wept tendyrly for joy/ And then they clothed Eugenne/ with clothes of gold/ and enhanced her on hyhe/ And after this came a fire from heaven/ and brent Melancye/ & all her main/ Then Eugenne converted to the faith/ her father/ mother/ brethren/ and all the main/ & therefore left the father the provosty/ And was ordained Bishop of the christian people/ And as he was in prayer/ and orison he was slain of the miscreants/ and paynims/ then Claudyenne with her sons and Eugennes returned to Rome/ and there covertid moche people unto the faith of Ihesu christ/ then by the commandment of the emperor there was a great stone bounden to the neck of Eugenne/ and was thrown in to tiber/ but the stone broke/ and she went without harm upon the water/ then she was thrown in to a brenning fornays/ but the furnaces was quenched by miracle/ and bycam cold/ And then she was put in to a dark prison/ but a great shining light made it all clear and light/ And when she had been there ten days without meet our lord Ihesu christ appeared to her/ and brought to her a right white loof/ and said to her/ take this meet of my hand/ I am thy saviour/ whom thou hast loved with all thy thought/ And on that day that I descended in to th'earth I shall receive thee/ then on the day of the nativity of our lord/ the tormentor was sent to her/ and he smote of her heed/ And after that she appeared to her mother/ and said to her that she should follow her on the sunday after/ And when the sunday came/ claudyenne put herself to prayer/ & gave her spirit to god/ & then Prothus & Jacyncte were drawn to the temple/ for to do sacrifice/ & they by their prayers all to broke thidol/ & when they would in no wise do sacryfyse they accomplished their martyrdom in suffering their hedes to be smyton of/ & suffered death under Valeryen & galyen/ about the year of our lord ijC & lvij/ by whose merits late us pray almighty god to have mercy on us/ & bring us to his bliss Amen/ Thus enden the lives of Prothe and jacincte Here followeth the Exaltation of the holy Cross Texaltation of the holy Cross is said/ by cause that on this day the holy cross & faith were greatly enhanced/ And it is to be understonden/ that to fore the passion of our lord Ihesu crystel/ the tree of the cross was a tree of filth/ For the crosses were made of vile trees/ & of trees without fruit/ For all that was planted on the Mount of calvary bare no fruit It was a fowl place/ for it was the place of the torment of thiefs/ it was dark/ for it was in a dark place and without any beauty/ It was the tree of death/ for men were put there to death/ It was also the tree of stench/ for it was planted among the caroynes/ & after the passion the Cross was much enhanced/ For the vylte was transported in to preciousyte/ Of the which the blessed saint Andrew saith/ O precious holy Cross god save thee/ his bareynes was turned in to fruit/ as it is said in the Cantyques/ I shall ascend up in to palm tree/ et cetera/ His ignobylyte or unworthiness was turned in to sublymyte and height/ The Cross that was torment of thiefs is now born in the front of themperours/ his darkness is turned in to light and clearness/ whereof Crysostom saith/ the Cross and the wounds shall be more shining than the rays of the son at the judgement/ his death is converted in to perdurability of life/ whereof it is said in the preface/ that fro whence that the death grew/ From thence the life resourded/ And the stench is turned in to sweetness/ canticorum/ j This exaltation of the holy cross is solemnized and hallowed solemnly of the church/ For the faith is in it moche enhanced/ For the year of our lord six ninety & xv/ our lord suffered his people moche to be tormented by the cruelty of the paynims/ And Cosdroe king of the Perceens subdued to his empire all the Royammes of the world/ And he came in to jerusalem/ and was afeard and adread of the sepulchre of our lord & returned/ but he bore with him the part of the holy Cross/ that saint Helen had left there And then he would be worshipped of all the people/ as a god/ & did do make a tower of gold and of silver wher● in precious stones shone/ and 〈◊〉 therein the images of the son and 〈◊〉 the moan and of the stars/ and 〈◊〉 that by subtile conduits water to 〈◊〉 hid/ and to come down in manner of rain/ And in the last stage/ he made horses to draw chariots round about like as they had moved the bower/ & made it to seem as it had thondre● and delivered his royalme to his son/ And thus this cursed man abode in this Temple/ & did do set the Cross of our lord by him/ and commanded that he should be called god of all the people/ And as it is red in libro de mitra●● officio The said Cosdroe resident in his throne as a father/ set the tree of the Cross on his right side in stead of the son/ and a cock on the life side in stead of the holy ghost/ & commanded/ that he should be called father/ And then Heracle th'emperor assembled a greet host/ and came for to fight with the son of Cosdroe by the river of danuby/ & then it pleased to either prince/ that ●che of them should fight one ageyn●●e that other upon the bridge/ & he that should vanquish & overcome his adversary should be prince of th'empire without hurting either of both hosts/ & so it was ordained & sworn/ & that who somever should help his prince/ should have forthwith his legs & arms cut of/ & to be plunged/ & cast in to 〈◊〉 river And then Heracle commanded him all to god and to the holy cross with all the devotion that he might And then they fought long/ And at the last our lord gave the victory to Heracle/ and subdued him to his empire/ The host that was contrary/ and all the people of/ Cosdroe obeyed them to the christian faith/ & received the holy baptism/ And Cosdroe knew not the end of the battle/ For he was adored and worshipped of all the people as a god/ so that no man durst say nay to him/ And thenne Heracle came to him/ and fond him sitting in his siege of gold/ and said to him/ For as much as after the manner thou haste honoured the Tree of the cross/ if thou wilt receive baptism and the faith of Ihesu christ/ I shall get it to thee/ and yet shalt thou hold thy crown and royalme with little hostages/ And I shall let the have thy life/ And if thou wilt not/ I shall slay the with my sword/ and shall smite of thine heed/ And when he would not accord not thereto/ he did anon do smite of his heed/ and commanded that he should be buried/ by cause he had be a king/ And he fond with h〈…〉 one his son of the age of ten year/ whom he died do baptize/ and life him fro the font/ And left to him the royalme of his father/ And then did do break that Tower/ And gave the silver to them of his host/ & gave the gold and precious stones for to repair the churches that the tyrant had destroyed/ and took the holy cross/ and brought it again to jerusalem/ And as he descended fro the mount of Olyuete/ and would have entered by the gate/ by which our saviour went to his passion on horseback adorned as a king/ suddenly the stones of the yates descended/ & joined them to guider in the gate like a wall & all the people was abashed/ & thenne the angel of our lord appeared upon the gate holding the sign of the sign of the cross in his hand/ and said/ when the king of heaven went to his passion by this gate/ he was not arrayed like a king/ ne on horseback/ but came humbly upon an ass/ in showing th'example of humility/ Which he left to them that honour him And when this was said/ he departed and vanished away/ then th'emperor took of his hosen and shone himself in weeping/ and despoiled him of all his clothes in to his shirt/ and took the cross of our lord/ and bare it much humbly unto the gate/ And anon the hardness of the stones felt the celestyalle commandment/ & removed anon/ and opened and gave entry unto them that entered/ then the sweet odour that was felt that day when the holy Cross was taken fro the tour of Cosdroe/ and was brought again to Iherusalem fro so far country/ and so great space of land returned in to Iherusalem in that moment/ and replenished it with all sweetness/ then the right devout king began to say the praisings of the Cross in this wise/ O Crux splendidior/ et cetera/ O Cross more shining than all the stars/ honoured of the world/ right holy/ and much amiable to all men/ which only were worthy to bear the ransom of the world/ Sweet tree/ Sweet nails/ Sweet iron/ sweet spear bearing the sweet burdens/ Save thou this present company/ that is this day assembled in thy laud and praisings/ And thus was the precious tree of the Cross reestablysshed in his place/ And thauncyent miracles renewed/ For a deed man was raised to life/ and four men taken which the palsy were cured and heeled/ & lepres were made clean/ and fifteen blind received their sight again/ devils were put out of men And moche people/ and many were delivered of diverse sickness and maladies/ then th'emperor did do repair the churches/ and gave to them great yefts/ And after returned home to his Empire/ And it is said in the chronicles/ that this was done other wise/ For they say/ that when Cosdroe had taken many Royammes/ he took Iherusalem/ and Zacharye the patriarch/ and bare away the tree of the Cross/ And as Heracle would make peace with him/ the king Cosdroe swore a great oath/ that he would never make peace with christian men and romans/ if they renyed not him that was crucified/ and adored the son/ And then Heracle/ which was armed with faith brought his host against him/ and destroyed/ and wasted the Persyens with many battles that he made to them/ And made Cosdroe to flee unto the city of thelyfonte/ And at the last Cosdroe had the flix in his belly/ And would therefore crown his son king/ which was named Mendasa/ And when Syroys his oldest son herd hereof/ he made alliance with Heracle/ And pursued his father with his noble people/ and set him in bonds/ And sustained him with breed of tribulation/ & with water of anguish/ And at last he made to shoot arrows at him by cause he would not believe in god & so deyde/ & after this thing he sent to Heracle the patriarch the tree of the cross and all the prisoners/ And Heracle bore in to jerusalem the precious tree of the cross/ And thus it is red in many chronicles also/ Sybyle saith thus of the tree of the cross/ that the blessed tree of the cross was three times with the paynims/ as it is said in th'history trypertyte/ O thrice blessed tree/ on which god was stratched This peradventure is said for the life of Nature/ of grace/ and of glory/ which came of the cross/ At Constantynople a jew entered in to the church of saint sophy/ and considered/ that he was there alone/ and saw an image of Ihesu Criste/ and took his sword and smote th'image in the throat/ And anon the blood guysshed out/ and sprang in the face and on the heed of the jew/ And he then was afeard and took th'image/ and cast it in to a pit/ And anon fled away/ And it happened that a christian man met him/ and saw him all bloody/ and said to him/ fro whence comest thou/ thou hast slain some man/ And he said/ I have not/ the christian man said verily thou hast commised some homicide/ For thou art all besprongen with the blood/ And the jew said/ verily the god of christian men is great/ and the faith of him is farm and approved in all things/ I have smitten no man/ but I have smitten th'image of Ihesu christ/ and anon issued blood of his throat/ And then the jew brought the christian man to the pit/ And there they drew out that holy image/ And yet is seen on this day the wound in the throat of th'image/ And the jew anon became a good christian man & was baptized/ In Syrye in the city of baruth there was a christian man/ which had hired an house/ for a year/ & he had set th'image of the crucifix by his bed to which he made daily his prayers & said his devotions/ & at the years end he removed & took an other house/ & forgot & left th'image behind him/ And it happened that a jew hired that same house/ & on a day he had another jew one of his neighbours to dyner/ & as they were at meet/ it happened him that was boden in looking on the wall to espy this image/ which was fixed to the wall & began to grenne at it for despite/ & against him/ that had him/ & also threatened & menaced him/ by cause he durst keep in his house th'image of Ihesu of nazareth/ & that other jew swore as much as he might/ that he had never seen it/ ne knew not that it was there & thenne the jew feigned as he had been appeased/ & aftir went straight to the prince of the jews/ & accused that jew of that which he had seen in his house/ then the jews assembleden & came to the house of him/ & saw th'image of Ihesu christ/ & they took that jew & beat him/ & did to him many injuries/ & cast him out half deed of their synagogue/ & anon they defouled th'image with their feet/ & renewed in it all the torments of the passion of our lord/ & when they pierced his side with the spear/ blood & water issued abundantly/ in so much that they filled avessel/ which they set there under/ And then the jews were abashed & bore this blood in to their synagogue & all the seek men and malades that were anointed there with/ were anon guarished & made hool/ & thenne the jews told & recounted all this thing by order to the bishop of the country/ & all they with one will received baptym in the faith of Ihesu Crist/ & the bishop put this blood in ampulles of Crystalle & of glass for to be kept/ & then he called the christian man that had left it in the house/ & inquired of him/ who had made so fair an image/ & he said that Nychodemus had made it/ And when he deyde/ he left it to gamalyel/ And Gamalyel to Zach●e & Zachee to jaques/ and jaques to Simon/ And had been thus in jerusalem unto the destruction of the city/ And fro thence it was borne in to the royalme of Agryppe of christian men/ And fro thence it was brought again in to my Country/ & it was left to me by my parents by rightful heritage/ & this was done in the year of our lord seven ninety and thirty/ And then all the jews hallowed their synagogues in to churches And thereof cometh the custom that churches been hallowed/ For to fore that time/ the altars were but hallowed only/ And for this miracle the church hath ordained/ that the fifth kalends of december/ or as it is red in an other place/ the fifth ydus of Novembre should be the memory of the passion of our lord/ wherefore at Rome the church is hallowed in th'honour of our saviour where as is kept an am pull with the same blood/ And there a solemn seste is kept and done and there is proved the right great virtue of the cross unto the paynym● and to the misbelieved men in all things/ And saint Gregory recordeth in the third book of his dyalogues/ that when Andrew Bishop of the city of Fundane suffered an holy nun to dwell with him/ the fiend th'enemy leganne temprynte in his heart the beauty of her/ in such wise/ that he thought in his bed wicked and cursed things/ And on a day a jew came to Rome/ And when he saw/ that the day failed/ and might find no lodging/ he went that night/ and abode in the Temple of Appolyn/ And by cause he doubted of the sacrilege of the place/ how be it/ that he had no faith in the cross/ yet he marked and garnished him with the sign of the Cross/ Then at midnight when he awoke/ he saw a company of evil spirits/ which went to fore one/ like as he had some authority of puissance above tother by subjection/ and then he saw him sit in the mids among the other/ And began to inquire the causes and deeds of everich of these evil spirits/ which obeyed him/ And he would know/ what evil everich had do/ But Gregory passeth the manner of this vision/ by cause of shortness/ But we find semblable in the life of faders/ That as a man entered in a Temple of th'idols/ he saw the devil sitting/ and all his meinie about him And one of these wicked spirits came/ and adjourned him/ and he demanded of him/ from whence comest thou/ And he said/ I have been in such a province/ and have moved greet wars/ and made many tribulations and have shed moche blood/ and am come to tell it to thee/ And Satan said to him/ in what time hast thou done this/ And he said in thirty days And Satan said/ why hast thou be so long there abouts/ and said to them that stood by him/ go ye and beat him/ and all to lash him/ then came the second and worshipped him/ & said/ Sire I have been in the see/ and have moved great winds and torments/ & drowned many ships/ & slain many men/ And Satan said how long hast thou been about this/ & he said xxij days/ & Satan said haste thou done no more in this time/ & commanded that he should be beaten/ & the third came/ & said/ I have been in a city & have moved strives and debate in a wedding/ & have shed moche blood/ & have slain the husband/ & am come to tell thee/ & sathan axed/ in what time hast thou done this/ & he said in ten days/ & he said/ hast thou done no more in that time/ & commanded them that were about him to beat him also/ then came the fourth & said/ I have been in the wilderness forty year/ & have laboured about a Monk/ & uneath at the last I have thrown & made him fall in the sin of the flesh/ & when satan herd that/ he aroos fro his seat/ & kissed him/ & took his crown of his heed/ & set it on his heed/ & made him to sit with him/ & said/ thou hast done a great thing/ & hast laboured more/ than all tother/ & this may be the manner of the vision/ that saint gregory leaveth/ when each had said/ one start up in the middle of them all/ & said he had moved Andrew against the nun/ & had moved the fourth part of his flesh against her in temptation/ & thereto/ that yesterday he drough so much his mind on her/ that in the hour of even song he gave to her in japing a buff/ & said plainly that she might here it that he would sin with her/ thenne the master commanded him that he should perform that he had begun/ & for to make him to sin he should have a singular victory and reward among all the other/ And then commanded he/ that they should go look who that was that lay in the Temple/ And they went/ & looked/ And anon they were ware/ that he was marked with the sign of the cross/ And they being afeard escryed/ and said/ verily this is an empty vessel/ alas/ alas/ he is marked/ And with this voys all the company of the wicked spirits vanished away/ And then the jew all amoevyd came to the bishop/ and told to him a●l by order what was happened/ And when the bishop herd this/ he wept strongly/ and made to void all the women out of his house/ And then he baptized the jew/ saint Gregory rehearseth in his dyalogues that a nun entered in to a garden/ and saw a lettuce/ and coveted that/ and forgot to make the sign of the cross/ and boat it glotonesly/ And anon fill dove/ and was ravished of a devil/ And there came to her saint Equycyen/ And the devil began to cry and to say/ what have I do/ I sat upon a lettuce/ and she came/ and boat me/ and anon the devil issued out by the commandment of the holy man of god/ It is red in th'history Scolastyke/ that the paynims had painted on a wall the arms of Serapis/ And Theodosyen died do put them out/ and made to be painted in the same place the sign of the Cross/ And when the paynims & priests of thy dolles saw that/ anon they died them to be baptized/ saying/ that it was given them to understand of their olders/ that though arms should endure till/ that such a sign were made there/ in which were life/ And they have a letter/ of which they use/ that they call holy/ a had a form that they said it exposed and signified life perdurable/ Thus endeth the exaltation of the holy Cross Here followeth the life of saint johan Crisostome IOhan Crisostome was of antioch/ And was borne of noble kindred/ of whom the life/ the lineage/ the conversation/ and the persecution is more plainly contained in th'history trypertyte/ when he had been in the study of philosophy/ he left it/ and gave himself to the service of god/ and was made a priest/ And for the love of chastity/ he was reputed old/ For he intended more to the brenning love of god/ than to utteward debonayr●e/ And for the rightwiseness of his life/ he intended most to the things to come/ and was deemed proud of them/ that knew him not/ He was noble in teaching/ he was wise in exponing/ and right good in refraining of vain manners/ Archadyen and Honoryen reigned then in th'empire/ And Damasce sat then in the See of Rome/ And when Crysostome was made Bishop of Constantynople/ he began to correct hastily the life of Clerks/ And therefore all they were moved and stirred to hate him/ and eschewed him/ as he had been a mad man/ And spacke evil of him/ And by cause he would not bid them to dine/ and eat with him/ Ne would not eat with them/ they said/ that he died it by cause he eat his meet so fowl/ And the other said/ that it was for the excellence and noblesse of his meats/ And the truth was/ by cause/ that his stomach was oft sore/ and grieved/ Wherefore he eschewed the great gardeners and the festes/ And the people loved him moche for the good Sermons/ that he made to them/ and set little by that his enemies said. then Crysostome began to reprove some of the barons/ And therefore the envy was the more against him/ And yet he did other thing/ that moved yet more/ ¶ For Eutrope provost of th'empire/ which had the dignity of consul/ would have avenged him on some that fled to the church for succour/ And studied that a law should be ordained by th'emperor/ that none should flee to the church/ And they that had been therein tofore should be draw out/ And a little while after/ Eutrope had trespassed to th'emperor/ and fled anon to the church/ And when the Bishop herd thereof/ he came to him/ which was hid under th'altar/ And made an Omelye against him/ in the which he reproved him right sharply/ And therefore many were wroth/ by cause he would do no mercy to that cursed man And yet he did no thing but chide/ And when th'emperor saw his will/ he made Eutrope to be borne out of the church/ and did do smite of his heed/ And he reproved sharply many men for diverse causes/ And therefore he was hateful to many/ And Theophyle Bishop of Aleamndrye would have deposed johan Crysostome/ & would have set in his siege ysydore/ the priest/ And therefore he sought dy gently cause to depose him/ And the people that were fed marvelously with the doctrine of saint johan/ defended him strongly/ And johan Crysostom constrained the priests to live after the holy ordinances of holy church And said that they should not use the honour of priesthood/ For they despised the life of a priest/ and would not follow it/ And johan governed not only the Bisshopryche of Constantynople/ but he ordained to other provinces by authority of th'emperor such laws as were moche profitable/ And then when he knew that yet the people sacryfysed about the other provinces to the devils/ he sent thither Monks and clerks/ & made them destroy all the Temples of th'idols/ In that same time was a man which was made master of the chivalry/ and was named Gannas'/ of the lineage of Celysque barbaryens/ which strongly was lift up/ and by study of tyranny was corrupt of theresy/ Areyenne/ And that same gannas prayed th'emperor/ that he would give to him a church within the city for him and his to make in their prayers/ And when th'emperor had grant him/ he came to johan Crysostome for to have a church/ as was granted to him by th'emperor/ but johan which was strong in virtue/ and all embraced in the love of god said to th'emperor/ promise not ne give no such thing ne holy thing unto dogs And dread the no thing of this barbaryn/ but command/ that we both two ¶ be called to fore thee/ And take heed/ what shall be said between us both softly/ For I shall so refrain him that he shall no more dare demand such thing/ And when th'emperor herd this/ he was glad/ and the next day he did do call that one and that other And as an orator required for him/ johan said/ the house of god is open in every place to thee/ where as no man is warned to adore & pray/ And he said I am of another law Make request that I may have a temple for myself/ For I have emprised many travails for the common profit of Rome/ And therefore I ought not to be warned of my petition/ And johan said to him thou hast received many rewards/ which amount more than thy pain/ and hast been made master of the knights/ and clad with the ●ournementis of consul/ and it be hoveth the to consider/ what thou were late/ and what thou art now/ and thy rather poverty/ And thy richesse now/ and what clothing thou usedest tofore/ & what array thou werest now And by cause that a little labour have given to the so great rewards/ be not now disagreeable to him/ that hath so much honoured thee/ And by such manner words he stopped his mouth/ and constrained to be still/ And 〈◊〉 saint johan governed nobly the city of Canstantynople this same gannas coveteth th'empire/ And by cause he might do no thing by day/ he sent by night his barbaryns for to bren the palace/ And then it was well showed how saint johan kept the city/ for a great company of angels which had great bodies/ and were armed appeared to the barbaryns/ and chased them away anon/ And when they had told to their lord that which was happened/ he marveled strongly/ For he knew well that the host of the other knights were spread in other cities/ And then he sent them the second time/ and they were rechaced again by the vision of the angels/ And at the last he issued himself with them/ and saw the miracle/ and fled/ and supposod they had been knights that had by day time have been within/ and had watched by night/ And then he went to Tharse with great strength/ and wasted/ and destroyed all the Country/ so that all the people dread the cruelty of the Barbaryns/ And thenne th'emperor commised to saint johan the charge of his legation/ And he not remembering the enemytee between them went forth joyously/ And then Gannas which knew the truth of him came to meet him on the way/ for he knew well/ that be came for pity/ & took him by the hand/ and kissed his mouth/ and his eyen/ and commanded his sons/ that they should kiss his holy knees/ And he was of such virtue and so holy/ that he constrained the most cruel men to dread him/ In this time when these things were done/ and saint johan flowered in Constantynople by doctrine/ and was holden marvelous of all them of the sect of tharians/ which then encre●ed greatly/ And they had a church without the city/ And in the saturday and sunday they would sing within the yates by night hymns/ and Anthems/ And on the morn they would go thorough the city singing Anthems and issued by the yates/ and entered in to their church/ and ceased not to do thus in despite of christian men/ And song oft this song/ where been they that say one only to be three things by his virtue/ And then johan doubted that by this song simple men might be deceived/ And ordained that the good christian people should go by night with tapres/ torches/ and lanterns singing glorious ympnes of the church/ that the evil works of the other might be destroyed/ And the faith of the good men might be affirmed/ And did do make crosses of gold and of silver/ which were borne with tapers brenning/ And then the sect of th●reyens embracid with envy rebelled unto the death/ So that uryson on a night which was chamberlain of th'emperor was smitten with a stone/ who was ordained by saint johan crysostome for to go with thympnes/ and of the people were many slain on that one party/ and on that other/ ●henne th'emperor moved by these things/ deffended that tharians should sing no more ympnes in common/ And after this holy man suffered great persecution for ryghtwys●es and true doctrine/ And was exiled/ and after repealed again/ And yet after for envy he was exiled again/ And so after many a great labour/ and noble doctrine he ended his life being in exile the xiv day of september/ And when he was passed/ a strong hail fill in Constantynople upon the city/ and up on the subarbes/ which did moche harm/ And then all the people said/ It was done by wrath of ●od/ for the wrongful exiling and condemning of the holy man saint johan crysostome/ and that was showed well by the death of th'empress his greatest enemy which died the fourth day after the haylle/ And when this noble doctor of the church was passed out of this world/ the bishops of the west would in no wise commyne ne have a do with the bishops of the east/ till t●at the name of that holy man sa●nt johan were set among the bishops ●is predecessors/ And then Theodosyen a right good christian man son of the said emperor which h●lde the name and party of his grount sire died do bring the holy relics of this doctor in to the ryal city with tapres and lights/ then Theodosyen died do put and bury 〈◊〉 said body of saint johan crysostome in the church of saint Sophye in the month janyver/ And all the people went to meet with it and acompanyed it with torches and lights/ And then Theodosym worshipped devoutly the holy relics/ and visited oft his sepulture praying the holy saint to pardon Archadyen his father and Eudoxia his mother/ and to foryeve them/ that they had done ignorantly against him/ And they were deed long to fore This emperor was of so great debonayrte/ that he judged noman to death/ that had offended him/ And said that his wy●le was to call the deed men to life again if he might/ It seemed that his Court was a monastery/ For therein were said continually matins and lawdes/ he red the books divine/ And his wife was called Eudochice/ he had also a daughter named Eudoxe/ whom he gaf to wife to Valentynyen whom he made emperor/ ¶ And all these things been wreton more plainly in th'history tripartite/ And this holy man saint johan Crysostome passed about the year of our lord three ninety/ four score/ & ten/ ¶ Thus endeth the life of saint johan Crisostome Here followeth of saint Cornely the pope and martyr And first th'exposition of his name And of saint Cyprian COrnely is exponed/ And is as much to say as intending in prayer/ And the guard in abiding things outrageous/ Or Cornely is said of Cornu/ which is as much to say as strong/ and of leos that is people/ that is the strength of people/ Cyrpian is said of Cyprye that is oynture/ and Ana/ that is high/ then Cyrpian is as much to say/ as oynture of hight/ For he had oynture of the grace sovereign and of virtues/ or Cipryan is said of Cyprys/ that is to say heaviness or heritage/ For he had heaviness of his sins/ and heritage of the heavenly joys/ ¶ Of saint Cornely and saint Cyprian SAint Cornely succeeded to Fabyan in the papacy/ And was sent in exile of decian Cezar/ And his Clerks with him/ And there received letters of comfort fro Cyprian Bishop of cartage/ And atte last he was brought again from exile/ And presented to Dicyen/ And when he saw him fast in the faith he commanded/ that he should be beaten with plometties of lead/ And that he should be brought to the Temple of mars for to do sacrifice or else to have his heed smyton of/ And as he was led/ a knight prayed him/ that he would return to his house/ by cause of saluste his wife/ which had lain seek five year of the pallasye/ And she was heeled by his prayers/ And one and twenty knights with her believed in god/ and were all brought to the temple of Mars by the commandment of decyens/ And all they spit against it/ & were all martyred with Cornely And they suffered death about the year of our lord/ ijC/ and liij/ And Cyrpian bishop of Cartage was present in the same city/ & was brought to fore pattern the Consul/ And when he couth not torn him in no wise fro the faith of christ/ he sent him in exile/ And fro 〈◊〉 he was called again of Galeryen Consul/ which came after pattern/ And receyned martyrdom by smiting of his heed/ ¶ And when the sentence was given on him/ he said/ grace's & thankings be given to god/ And when he came to the place of his martyrdom/ he commanded his servants to give to him that should smite of his heed xxv pieces of gold/ And then he took a linen cloth/ and bond his eyen with his own hands/ And thus be exceyved the crown of martyrdom/ the year of our lord/ ijC and luj/ Thus enden the lives of saint Cornely and Cipriane Here followeth the life of saint euphemy And first of th'interpretation of her name EUfemia is said of eu/ that is good/ and of femme/ that is a woman/ as who saith/ a good woman/ that is to wete/ a profitable honest/ and delectable/ For in this triple manner she is said good/ She was profitable to other by conversation/ Honest by ordinance of manners/ And delectable to god/ Or euphemy is said thus as sweetness of sown/ Sweet sown is made in three manners/ that is to weet by voys/ as in singing by touching/ as in an harp/ and by blowing/ as in pipes/ and organs/ Thus was the blessed euphemy sweet sown to god in voys of predication in touching of good work/ and in blowing of devotion Of saint euphemy euphemy was daughter of a Senator And saw christian men in the time of dioclesian so sore tormented and all to rent by diverse torments/ she came to the judge/ And confessed her to be christian/ And she comforted by ensample the courages of other men/ and by her constance/ And when the judge sl●we the ceysten men/ the one to fore another/ And made other to be present/ by cause they should be afeard of that they saw the other so cruelly tormented/ and broken/ And that they should sacrifice for dread and fore/ And when euphemy saw thus heaven to fore her the holy saints/ she was the more constant by the steadfastness of the martyrs/ And said to the judge/ and said that she suffered wrong of him/ then the judge was glad/ weening/ that she would have consented to do sacrifice/ and when he demanded her/ what wrong he had done to her/ she said to him For sith/ I am of noble sygnage/ why puttest thou to fore me the strangers/ and unknown/ and makest them go to christ to fore me/ For it were my pleasure to go thither by martyrdom to fore them/ And the judge said to her/ I had supposed/ that thou wouldest have returned in thy thought/ and I was glad that thou hadst remembered thy noblesse/ And then she was enclosed in the prison/ And the day following without bonds was brought to fore the judge/ And thenne she complained right grievously/ why against the laws of themperours she was alone spared for to be out of bonds/ And then she was long beaten with fists/ and after sent apene to prison/ And the judge followed her/ and would have taken her by force for to have accomplished his fowl lust/ but she deffended her forcybly/ and the virtue divine made the hands of the judge to be came/ And then the judge wend to have hen enchanted/ and sent to her the provost of his house for to promise to her many things for to make her consent to him/ bu● he might never open the prison/ which was shit/ neither with key ne with axes/ till he was ravished with a devil crying and treting himself/ that uneath he escaped/ And then she was drawn out/ and set upon a wheel full of brenning coals/ And thartiller that was master of the torments had given a token to them to torn it that when he should make a sown/ that they all should turn it/ And the fire should spring out/ & all to break and rend the body of the virgin/ but by th'ordinance of god the iron that the artillour and master had in his hand fill to the earth/ and made the sown/ And they turned hastily/ so that the wheel brent the master of the work/ and kept euphemy without hurt sitting upon the wheel/ And the parents of thartyllour wept/ and put the fire under the wheel/ and would have brent euphemy with the wheel/ but the wheel was brent and euphemy was unbounden by the angel of god/ and was seen stand all hole unhurt in an high place/ And then Apulyen said to the judge/ the virtue of christian people may not be overcomen/ but by iron/ therefore I council the to do smite of her heed/ then they set up laddres/ and as one would have set hand on her/ he was anon smeton with a palasye/ and was borne thence half deed/ And another named softness went up on hyhe but anon he was changed in his courage/ and repented him/ and required her humbly pardon/ And when he had his sword drawn/ he cried to the judge/ that he had liefer slay himself/ than touch her whom the angels deffended/ At the last when she was taken thence/ the judge said to his chancellor that he should send to her all the young men that were jolly for tenforce/ and to make her do their will till she should fail and die/ And then he entered in/ and saw with her many fair virgins praying with her/ And she made him to be crystend with her admonestementes/ And then the judge died do take the virgin by the here/ and hinge her thereby/ And she ever abode Constant and unmovable And then he did do shit her in prison without meet seven days/ and pressed her there between four greet stones/ as who should press olives/ but she was every day fed with an Angel/ And when she was between those two hard stones/ she made her prayers/ And the stones were converted in to right soft ashes/ then the judge was ashamed for to be vanquished of a maid/ And then he made her to be thrown in to a pit/ where as cruel beasts were/ which devoured every man that came therein/ & swallowed them in/ And anon they ran to this holy virgin in fawning her/ and joined their tails together/ And made of them a chair for her to sit on/ And when the judge saw that he was much confounded so that almost he deyde for anguish and sorrow/ then the Boucher came for t'avenge thinjury of his lord/ and smote his sword in to her side/ & all to hew her/ and made her there the martyr of Ihesu christ our lord/ And the judge clad him with clothes of silk/ and hinge on him ouches & brochies of gold/ But when he should have issued out of the pit/ he was ravished of the beasts/ and all devoured anon/ And then his people sought him long/ and uneath fond they a little of his bones with his cloth of silk/ and his ouches of gold/ And then the judge eat himself for madness/ and so was fond deed wretchedly/ And euphemy was buried in calcedoine/ and by her merits all the jews and paynims of calcedoine believed in Ihesu Cryst/ And she suffered death about the year of our lord ijC/ & lxxx/ And saint Ambrose saith of this virgin thus/ The holy virgin triumphant in virginity retaining the mitre deserved to be clad with the crown/ by whose merits the wicked enemy is vanquished/ and Prysais' her adversary and judge is overcomen The virgin is saved fro the fornaye of fire/ hard stones been converted in to powder/ which beasts been made meek/ and tame/ and incline down their veckes/ and all manner of pains and torments by her orations/ and prayers been overcome/ And at the last smeton with a sword/ she left the cloistre of her flesh/ and is joined to the celestial company glad and joyous And blessed lord this blessed virgin commandeth to the thy church/ And good lord let her pray to the for us synnars/ and this virgin without corruption flourysshing get unto us/ that our desires may be granted of the Thus endeth the life of saint euphemy Here beginneth the life of saint Lambert And first of th'interpretation of his name LAmbert is said of lampos in greek/ which is as much to say as brenning/ And of thus/ that is incense/ That is to say incense brenning to god/ Or he may be said of lampas a lamp/ which giveth light in the church/ he was incense brenning to god by distress of conscience/ and for to keep obedience/ And he was light in the church by noble predication/ and by ensample of good operation/ ¶ Of saint Lambert TAmbert was of a noble lineage/ but he was more noble by holiness/ And was informed in lettrure in his first age/ so for his holiness he was loved of all the people in such wise that after his master The obarde he deserved to be promoted to be bishop of Trecht/ whom Chylderik king of France loved much/ And had him alweye dear before other bishops/ But when the malice of the jews grew/ the felons put him out of his honour without cause/ and set Ferramund in his chair/ And lambert entered in to a monastery/ and was there/ and conversyd seven year goodly/ On a night when he aroos fro prayer/ he ●●te wind go behind by ignorance/ And when thabbot herd it/ he said/ he that hath done that late him go out to the cross barefoot And anon Lamberte went out to the cross barfote in his hair/ and was there/ and went in the snow/ and in the frost when the brethren chauffed them after matynes/ And the abbot demanded/ where Lamberte was/ And a brother said/ that he was gone to the cross by his commandment/ he died do call him/ And then the abbot and his Monks required him to pardon them/ but he not only pardonned them/ but also preached to them the virtue of patience/ And after seven year Ferramond was put out/ And saint Lambert was brought again by the commandment of pepin to his first see/ And there he shone by word and/ by ensample in all virtue/ then two wicked men addressed them against him/ and began to rebuke/ and blame him strongly/ And the friends of the same bishop slew them In that time Lambert began to blame strongly pypyn for a common woman that he held/ And Dodo a Cousin of them/ that had be slain/ and brother of the same cemyn woman/ and office of the kings hall/ assembled a great felaushippe/ and assieged all about the bishops place/ And would avenge the death of his Cousins on saint Lambert/ And when a child came to saint Lambert/ which was in his prayers/ and told him thereof/ he trusting well in our lord/ thought/ he should well vanquish them/ And took a sword/ And when he had remembered himself/ he threw aweys his sword/ And judged himself better to vanquish in suffering of death than to lay his holy hands in the blood of the felons/ And this holy man warned his people/ that they should confess their sins and suffer patiently death/ And anon the felons came upon them/ and slew forthwith saint Lambert/ whom they fond in orison and prayer/ And when they were gone/ some of his men/ that escaped bare the body to the cathedralle church secretly by water in a boat/ And buried it with great heaviness of them of the city in the year of our lord four ninety and ten/ Thus endeth the life of saint Lambert Here beginneth the life of saint Mathewe/ And first of the Interpretation of his name MAthewe was named by twain names/ that was Mathewe and Levy/ Mathewe is exponed an hasty gift/ or a giver of council/ Or it is said Mathewe of magnus/ and theos that is god/ as it were a greet god/ or of manus that is an hand/ & theos that is god/ as it were the hand of god/ he was a yefte of hastiness by hasty conversion/ a yever of council by wholesome predication/ great to God/ by perfection of life/ And the hand of god by writing of the gospel of god/ Levy is interpred assumpte/ or applied/ or put to/ or set/ he was assumpte and taken away fro gathering of tolls/ he was applied to the number of thappostles/ he was put to the company of thevangelystes and set to the Cathaloge of martyrs/ ¶ Of saint Mathewe MAthewe th'apostle preaching in ethiop in the city that is said Vadaber/ Fond there two enchaunteurs named Zawes and Arphaxat/ which enchanted the men by their Art/ so that whom that they would should seem that they were prived of the health/ and office of their members which were so elevate in pride/ that they made them to be honoured as god's then Mathewe th'apostle entered in to that city/ and was lodged with the ennuche of candace the queen whom phelyx baptized/ then he discovered the faytes and deeds of thenchanters in this maner●/ that all that they did to men in to hurt/ that turned matthew in to health/ then this eunuch demanded of saint Mathewe/ how he and understood so many tongues/ and then Mathewe told him/ how the holy ghost descended/ and had given to thappostles all science of tongues/ That like as they had emprised by their pride to make the tour unto heaven/ which cessed by confusion of tongues/ that were changed/ all in like wise the apostles made a tour of sciences of tongues/ and nothing of stones but of virtues/ by the which all that believe shall mount up in to heaven/ then came before them a man that said/ that thenchanters were comen with two dragons/ which cast fire & sulphur by their mouths/ and nosethrellies/ and slew all the men/ then the Apostle garnished him with the sign of the Cross/ and went out surely to them/ And anon as these dragons saw him/ anon they came and slept at his feet/ then said Mathewe to thenchanters/ where is your craft awake ye them if ye may/ And if I would pray our lord/ that which ye would have commised in me/ I should soon execute on you And when the people were assembled/ he commanded the dragons/ that they should depart without hurting of any/ And they went anon/ And th'apostle there made a great sermon of the glory of paradise terrestre/ saying that it appeared above all the mountains/ and was nigh unto heaven/ And that there were neither thorns ne roches/ And that the lilies and Roses flourysshed alway/ and waxed never old/ but the people were there alweye young/ And the sown of angels souned there alweye/ and the birds came anon as they were called/ And said that out of this paradies was a man caste/ but he was called to the paradies of heaven by the nativity of our lord/ And as he said these words to the people/ anon a great noise aroos/ and a great weeping was made for the son of the king/ which was deed/ and when these enchaunteurs might not raise him/ they made the king believe that he was ravished in to the company of the gods/ And that he should make to him a Temple/ and an image/ And then the foresaid Ennuche kepar of the queen of Candace/ Made thenchanters to be kept/ and sent for th'apostle/ And when the Apostle was comen/ he made his prayer/ and raised the kings son anon And thenne the king which was named Egyppe/ sent for all the men in his provinces/ saying to them/ Come and see ye god in the likeness of a man/ And thenne the people came with crowns of gold/ and diverse manner of sacryfyses/ and would have sacryfyed to him/ And then saint Mathewe beheld them/ and said/ what do ye men I am not god/ but I am servant of our lord/ And by the commandment of him/ they made a great church of the gold and silver that they had brought which in thirty days space was edified and achieved/ in which church the Apostle sat three and thirty year/ And converted all ethiop to the faith of christ/ And then the king Egesyppe with his wife and his daughter/ and all the people were baptized/ And then th'apostle hallowed to god Ephygene the kings daughter/ and made her mistress and governess of moo than two ninety virgins/ And after this Hyrtake succeeded to the king/ and coveted the said virgin Ephygene/ and promised to the Apostle half his royalme if he would make her consent to be his wife/ and th'apostle said to him/ that after the custom of his predecessor/ he should come on the sunday to the church/ And Ephygene being present with the other virgins he should hear what he should say of the goodness and lawful marriage/ And then departed with great joy/ and supposed/ that he would have stirred Ephygene to his marriage/ And when the virgins and all the people were assembled/ he spack long of good and lawful matrimony/ & was much allowed of the king/ which supposed that he had said for to have joined the virgin to him/ for to consent the marriage/ then silence was made/ he made rehersaylle of his sermone saying/ that marriage is good/ if it be truly hold by good alliance/ but ye that ●en here/ know ye well that if any servant would take the wife of a king wedded he should not only run to the offence of the king/ but above that he should deserve death/ and not for to wed her/ but for that he in so taking the spouse of his lord should corrumpe the marriage joined/ And thus the king that knew that Ephygene is made the spouse of the king perdurable/ and is sacred with the holy veil/ how mayst thou take the wife of a more puissant king/ & couple her to the by marriage/ And when the king heard this/ he began tenrage/ and departed all wood & frantyke/ And th'apostle without dread & constant confirmed all the other to patience/ And Ephygene dying before him for dread he blessed/ and all the other virgins also/ And after the solemnities of the mass/ the king sent a tormentor/ which slew mathewe with a sword behind him/ which was standing by the altar holding up his hands in to heaven/ And so was consecrate a martyr/ And thenne all the people would have gone to the palace for to have slain the king/ And with great pain were they holden of the priests and dekens/ and halowden with great joy the martyrdom of the apostle/ And the king then sent to Ephygene matrons & enchaunteresses/ but for all them when he saw that he might not torn her courage/ ne draw her to him in no manner/ he environed and bysette the house of her with a right great fire/ for to bren her/ and all the other virgins/ And thenne the holy apostle appeared at the fire/ and put out the fire about the house/ and it took the palace of the king/ so that it brent and consumed all that was therein/ that none escaped safe the king/ and his son only/ And the son was ravished of the devil/ and began to cry and confess his faders sins/ and went to the sepulchre of th'apostle/ And the father was made a foul mesel/ And when he saw that he might not be cured/ he slew himself with his own hand with a sword/ And the people then established for to be king the brother of Ephygene/ whom th'apostle had de baptized and reigned lxx year/ and established his son for to be king after him/ And increased moche th'honour of christian men and replenished all ethiop with noble churches of our lord/ And then Zaroes' and Arphaxat fled in to pierce fro the day that th'apostle raised the son of the king/ but saint Simon & Jude vanquished them there/ And know ye that four things been principally considered in the blessed saint Mathewe/ the first is the hastiness of obedience/ for as soon as our lord called him/ he left all/ & doubted nothing the lords/ & left the reckonings of his receipts imparfyght/ And joined him parfyghtly to our lord Ihesu christ And for this hasty obedience/ some took occasion of error in themself/ lake as saint Iherome recordeth in thoriginal upon the foresaid place/ saying in that place/ Porphyrye and julyan August reproveth in the same place the folly of the story lying saying that as the story saith/ like as they followed suddenly the saviour/ that they would as hastily follow another man that had called them/ For there were showed so many virtues/ and so many tokens tofore/ that thappostles of our lerd believed verily without doubt/ And certainly this resplendyssheur of the privy majesty shone in his blessed fa●e at the first to them that saw him And he might by that sight and will draw them to him/ if such virtue as men say is in a precious stone/ which is named magnet/ which draweth to him festues and straws/ how moche more the creator of all thing may draw to him whom he will/ This said Iherome. The second is his largesse or his liberality/ For anon he made to him a great feast in his house/ the which was not gree●e by apparel of meats/ but it was much great only by reason of great desire/ For he received with right great will/ and right great desire/ And also it was great by reason of service For this feast was demonstraunce of great mystery/ which mystery the gl●se exponeth upon saint Luc saying he that received our lord Ihesu christ in his house was fed withinforth plenteously of greater things/ than the other/ that is to wete of del●ctacions/ of good manners/ and of good delights/ And after he was greet by reason of his enseygnementis/ For he showed great teachings and doctrines And this was of great mercy by desire/ and not by sacrifice/ as he said Misericordiam volo et non sacrificium/ etcetera/ And also they that been hole/ need no leech/ and so it was great/ for there was Ihesu Criste and his disciples/ The third is humility/ which appeared to him in two things/ first he showed him a publican/ the other evangelists as saith the gloze/ by cause of shame/ and for the honour of th'evangelist they set not their common name/ but as it is wreton/ the just is first accuser of himself/ And Mathewe named himself publican first/ by cause/ that he showed that none converted ought not mistrust of health/ like as he was made of a publican an Apostle and evangelist/ Secondly/ by cause he was patient in his injuries/ For when the Phariseis murmured that Ihesu christ was descended to a man sinner/ Mathewe might have answered/ ye been more wicked & more sinful that ween ye be just/ & refuse the leech/ for I may no more be said sinner/ that am gone to the leech of health/ & hide not my sin/ ne wound/ The fourth is the great solemnity of him in the church of his gospels/ his gospellis been oft and more used in the church/ than the other evangelists/ like as the psalms of david/ & thepistles of paul been rehearsed before other scriptures/ which been more ofter recited in the church/ And this is the reason/ that james witnesseth that there been three manner of sins that is to weet/ the sin of pride/ of Lechery/ and of avarice/ In the sin of pride sinned saulus/ for Saul by the sin of pride persecuted the church over proudly/ david sinned in the sin of lechery/ For he maked adultery/ And for th'adultery 〈◊〉 slew vrias his true knight/ And Mathewe sinned in the sin of avarice/ for for covetous he meddled him of villainous gain/ For he was in a port of the see/ where he received the tolle and chrism of ships & merchandises/ and how be it that they were sinners/ yet alweye our lord took their penance in gree/ and was pleased there with/ so that he pardonned them not only their sins/ but multiplied in them his yefts of grace/ For him that was a right cruel persecutor/ he made a right true preacher/ And him that had be avoulterer and homicide he made a prophet/ And him that coveted so villainous gain/ he made apostle and evangelist/ And therefore these foresaid three been oft recited/ that no man that would be converted should have despair of pardon/ when such that were in so great sin he beholdeth to have been in so great grace/ And it is to be considered/ that after saint Ambrose some things ought to be noted in the conversion of saint Mathewe/ That is to weet/ somewhat of the party of the leech/ And some of the party of the seek to be healed/ In the leech were three things/ that is to weet/ wisdom/ by which he knew the Rote of the malady/ And the bounty/ by which he ministered the medicine/ And the power/ by which he healed him so soon/ Of these three saith saint Ambrose in the person of the said Mathewe/ This Master may take away the sorrow fro my heart/ And the dread of the soul/ which knoweth the things hid and privy/ ¶ And this is as touching to the first/ And as to the second/ I have founden a leche/ that dwelleth in heaven/ and sheddeth in earth his medicine/ And as to the third/ he said/ he may well hele my wonndes/ that knoweth not his own/ ¶ In this blessed seek man/ that was healed/ that is to say/ saint mathewe/ three things been to be considered after Saint Ambrose/ He took away first his malady/ He was alway agreeable to his leech/ And he was alweye clean and whole/ after he had received his health/ then he said/ Mathewe follow now thy leech merrily and gladly/ and he joying said/ now I am no publican/ ne am not levy/ I have put away levy/ sith I have received christ and follow him and this is to the first/ And as to the second I hate my lineage/ and flee my life/ and follow only the lord And as to the third he said/ who shall depart me fro the charity of our lord/ god which is in me/ Tribulation or anguish/ or hungers/ as who saith/ nothing/ And the manner of healing as Ambrose saith was triple/ first Ihesu christ bond him with bonds/ Secondly/ he imprinted in him charity/ And thirdly he cleansed him from all rotynes/ And Ambrose saith in the person of Mathewe/ I am bound with the nails of faith & good life of charity/ Secondly/ I shall keep thy commandment as imprinted in me by charity/ And as to the third Good lord come soon/ and open my wounds/ lest any noyeful humour corrupt ne rote the hid passions/ and wash them that been fowl & cleanse/ them/ his gospel/ that he had wreton with his own hand was founden with the bones of saint Bernabe/ the which gospels barnabe bare with him/ And layed them upon them that were seek/ And anon they were heeled by the merits of the martyr/ and were founden in the year of our lord v/ C/ ¶ Thus endeth the life of saint Mathewe th'apostle and evangelist Here followeth the life of saint Maurice And first of his name MAurice is said of mare that is bitter/ and as/ that is to say vomiting odour or hard/ or of us that is to say/ counseyllour or hasty/ Or it is said of Mauron which after ysydore in greek is said black/ he had bitterness for his evil idolatry/ and dilation of his Country/ he was vomiting by covetise of things superflue/ hard and f●rme to suffer torments/ Counseyllour by th'admonestment of knights/ his fellows/ hasty by ardeur/ and multiplying of good works/ Black by despising himself/ And the blessed Euthere wrote and ordained his passion when he was archbishop of lion ¶ Of saint Maurice or Moris Moris' or Maurice was duke of the right holy legion of Thebans/ They were named Thebans of Thebes their city/ And that region is in the parties of the east beyond the parties of araby/ And it is full of richesses/ plenteous of fruit/ delectable of trees/ The Induellers of that region been of great bodies/ and noble in arms/ strong in battle/ subtile in engine/ and right abundant in wisdom/ And this city had an ninety yates/ of which is said this verse Ecce vetus Thebea centum jacet obruta portis/ that is to say/ the Town of Thebes with an ninety is now overthrown right strong/ To them james the brother of our lord preached the gospel of our lord/ In that time dioclesian and Maxymyen Emperors would have utterly destroyed the faith of our Lord Ihesu christ/ ¶ And scent such epistles unto all the provinces/ where christian men dwelled/ if any thing behoved to be determined or to be know●n/ and all the world were assembled in that one party/ & Rome alone were of the party all the world should be a● vaynovysshed and overcomen/ And Rome only should abide in the hyenes of science/ And wherefore thenne ye/ that be not but a little people & contrary to the commandment of her/ and refuse so foolily the establysshements of that city of Rome/ wherefore receive ye the faith of the gods immortal/ or else sentence irrevocable of damnation shall be pronounced against you And thenne the christian people received these letters/ and send again their messengers all void without answer And then Dyoclosyan and Maxymyen were moved by great Ire and wrath sent unto all the provinces/ And commanded that they should come to Rome ready in arms of battle for to discomfit all the whelles of the empire of Rome/ Then the letters of themperours were sent and directed to the Thebans/ which people after the commandment of god they rendered to god that was due to him/ & to the Cezar that was longing to him Thenne assembled this chosen legion of knights/ that is to wete six thousand six ninety lxuj knights/ and were sent to th'emperor for to help in their just and lawful battles/ & not to bear arms against christian men but rather to defend them/ And the noble man Mauryce was duke of this holy legion/ and they that governed under him/ which bore the banners were named saint Candidus/ saint Innocent/ saint Exuperye/ saint Vyctor/ & saint Constancyen/ all these were capitains/ dioclesian then sent against the frenchmen Maxymyen/ which he had made fellow with him in th'empire/ and delivered to him great strength without number/ and adjoined to him the legion of Thebans And they had been exhorted of marcel the pope/ that they should rather suffer death/ than to corrumpe the faith of Ihesu christ/ And when this great host without number had passed the mountains/ and came beneath/ Themperor commanded that all they that were with him/ should saeryfyse to th'idols and on them that would not/ they that would not be rungen on as rebels to be destroyed/ and specially on christian men/ And when the holy knights herd that they departed fro the host eight mile fer/ And took there a certain place delectable by the river of Rhone/ which was named Aganon/ And when Maxymyen knew it/ he sent knights to them/ and commanded that they should come hastily unto the sacrifices of the gods with the other/ And they answered/ that they might not so do/ by cause they held the faith of Ihesu christ/ And then th'emperor embraced with ire said/ The injury celestyel is meddled with my despite/ And the religion Roman is despised with me/ Now shall that Contymax knight feel/ not only for me/ but for t'avenge my god's/ then Cezar commanded his knights that they should go/ and constrain them/ to do sacrifice to the gods/ or else they should slay alweye the tenth man/ Then the holy saints stretched their hedes with joy/ and hasted that one tofore that other to come to the death/ ¶ And after saint maurice aroos up/ and said to his fellows among other things/ Enjoy ye with us/ and I thank you For we been all ready for to die for the faith of Ihesu Crist/ we have suffered our fellows knights to be slain/ And I have suffered your fellows to suffer death for Ihesu Cryst/ And I have kept the commandment of god/ which said to Peter/ put thy sword in to thy shethe/ but now by cause that we be enclosed with the bodies of the knights our fellows/ and have our clothes reed of their blood/ late us then follow them by martyrdom/ And if it please you late us send this answer unto Cezar/ We been thy knights Sire Emperor/ and have taken arms to the defence of the common weal/ In us is no traysonne/ ne dread/ But in no whyse we will forsake the law/ ne faith of Ihesu christ/ And when the Emperor herd that/ he commanded to byhede yet the tenth man of them And when that was done/ one of the Baverers/ named Exuperius/ took the Banere/ and stood among them/ and said/ Our glorious duck Mauryce hath spoken of the glory of our fellows knights/ Ne think not that I take arms for to resist such things/ but let our right hands cast away such fleshly arms/ And late us arm us with virtues/ And if it please you late us remaunde unto th'emperor such words/ we been knights of thine empire/ but we confess us to be servants of Ihesu christ we own unto the chivalry/ and to him Innocence/ and of the we attend the reward of our labour/ And of him we have the beginning of life/ And we been ready to receive for him/ all torments/ And we shall not depart fro his faith ¶ Thenne Cezar commanded/ that his host should environ all that legion of knights/ so that none should escape/ then were/ environed the knights of Ihesu christ with knights of the devil/ that one of them should not escape/ & were all to hewn/ and smyton of heeds & hands/ and trodden under the feet of the horses/ and were sacred martyrs of christ/ And they suffered death in the year of our lord ijC/ & lxxx/ Nevertheless there escaped some by the will of our lord/ and came in to other regions/ and preached the name of Ihesu Christ/ and had in other places victory of martyrdom/ And it is said/ that Solutor/ and aventor and Octauus went unto Thauryne/ And Alexander to byrgame/ Second unto vyn cemylye/ And Victor Constancyen & ursyn and other that escaped/ And when the Bouchyers' divided the pray among them and eat to gydre/ They saw an old man named victor pass forth by/ and they bade him come and eat with them/ and he began to demand them/ how they might eat with joy among so many men slain and deed & when that he had herd that they were christian men/ sighing he wailed greatly/ & said/ he had been well blessed/ if he had be slain with them/ And when they apperceived that he was a christian man/ they anon ran upon him/ and slew him/ After this Maxymyens at Melane/ and Dyoclesian at Nychomedye in one day forsook their purpre clothing/ and layed it down for to lead a more simple life/ And that they that were younger/ as Constancyen/ Maxymyen and Galeryen/ whom they had ordained Cezaryens should govern th'empire/ And as Maxymyen would again regne & command as a tyrant/ he was pursued of Constancyen his stepson/ and finished his life by hanging/ And after this the holy body of Innocent one of that legion/ which had been cast in the river of Rosne/ was founden/ and by damycyan of genanence/ And grato of Augustodonense and prothase of the same bishops in their church is honourably buried/ & there was a paynim a work man that wrought to make the church with other/ but he wrought not but on the sundays in the time when men sang/ and made solemnity of masses in the said church/ & there came to him a company of saints which ravished him/ and 〈◊〉 him & also reproved him by cause he wrought in masonry/ when other died the divine service and office in the church/ And then he so corrected ran to the church to the bishop & required to be christened/ And Ambrose saith thus of these martyrs in his preface/ The company of these true christian men enlumyned with divine light coming fro the ferther ends of the world/ which were armed with spiritual arms and hied to their martyrdom with stable faiths/ & diligent constance/ whom the cruel tyrant for to fere them tithed two times by the slaughter of the sword/ And after he saying them constant in the faith commanded them all to have their heeds smyton of/ But they burned in so great charity that they cast & threw away their arms and harnoys/ and kneeling on their knees received suffrably with a joyous heart the swords of them that martyred them/ among whom mauryce embraced in the love and faith of Ihesu christ received the crown of martyrdom/ ¶ Hec Ambrose/ Theridamas was a woman which delivered her son to learn unto thabbot of the church/ in which the holy saints lie Inn/ And the son died in short time after/ Wherefore the mother wept without remedy/ then saint maurice appeared to her/ and inquired why she wept so for her son/ And she answered/ that as long as she should live she should weep for him/ And he said to her/ weep no more for him/ as he were deed/ For know thou for certain he is with us/ And if thou wilt prove it/ arise to morn/ and every day of thy life and come to matins/ and thou shalt here his voys among the monks singing/ And ever after during her life she came every day/ and heard the voys of her son singing among the Monks/ when the king guturanyche had given all that he had to pour men/ and to churches/ he sent a priest for to fetch to him of the relics of this holy company And as he returned with the relykes the tempest aroos in the lake of losan/ in such wise/ that the ship was in peril/ he set the casse with the relics against the wawes of the water/ And anon the tempest seaced/ And the wawes of the water were appeased/ It happened in the year of our lord nine ninety/ and lxiij/ that some Monks by th'accord of Charles had impetred and gotten of Nycholas the pope the body of saint Vrban pope and of saint Tyburce martyr/ And returning they visited the church of the holy martyrs/ and impetred and gate of th'abbot and Monks/ that they transported the body of saint maurice/ and the heed of saint Innocent unto Ancerre/ in to the church that saint germayne had dedyed in the name of these martyrs/ and brought it thither/ Peter of Amiens rehearseth that in burgoyne was a proud clerk and ambitious/ which had gotten a church of saint maurice/ and usurped it by force against a mighty knight/ which was contrary/ and against him And on a time was song a mass in th'end of the gospel/ that they that enhance them shall be meeked/ and they that meek them shall be enhanced/ This said Malerous and cursed clerk lawhed and said/ that is falls/ For if I had humbled and meked myself/ I had not had this day so much richesses/ as I have in the church And assoon as he had said that/ anon came thunder and lightning fro heaven in manner of a sword/ and entered in to his mouth out of which issued the blasphemies/ and anon he was extinct and deed suddenly/ Thenne late us devoutly beseech almighty god/ that by the merits of this holy martyr saint maurice/ and his holy felauship the legion/ which is six thousand/ six ninety/ three score and six/ that suffered martyrdom/ as here to fore is rehearsed/ we may after this transitory life come unto the everlasting bliss in heaven/ where he reigned world without end/ Amen/ Thus endeth the life of saint Maurice with his fellows Here followeth the life of saint justyne and first of her name IUstina is said of justice/ For by justice she rendered to everich that was his/ that is to wete/ to god obedience/ unto her superior prelate/ reverence/ To her like and semblable concord/ To them/ that were beneath and inferior discipline/ To her enemies/ patience/ unto wretches/ and to them in distress compassion and works of pity/ and to herself holiness/ Of saint justyne IUstyne the virgin was of the city of Anthyoche daughter of a priest of th'idols/ And every day she sat at a window by a priest which red the gospel/ of whom at the last she Was converted/ And when the mother of her had told it unto her father in his bed/ Ihesu cryst appeared to them with his angels saying/ come to me/ I shulle give to you the kingdom of heaven/ And when he awoke anon they did them to be baptized/ with their daughter/ And this virgin was strongly grieved and vexed of Cyprian/ And at the last she converted him/ to the faith of Ihesu christ And Cyprian from his childhood had been an chapter/ For fro the time that he was seven year old/ he was consecrate by his parents to the devil And he used craft of necromancy And made women to torn in to jumentes and beasts/ as them seemed and many other things semblable/ And he was covetous of the love of justyne/ and brent in the concupisbence of her/ And resorted to his art magic/ that he might have her for himself/ or for a man named Acladye/ Which also brent in her love/ then he called a devil to him/ to th'end that he might by him have justyne/ And when the devil came/ he said to him/ why hast thou called me And Cyrpian said to him/ I love a virgin/ canst thou not so moche/ that I may have my pleasure of her And the devil answered/ I that might cast man out of paradise/ and procured that cain slew his brother/ and made the jews to slay christ/ and have troubled the men/ trowest thou I may not do that thou have a maid with thee/ and use her at thy pleasure Take this ointment/ and anoint with all her house without forth/ And I shall come/ and kindle her heart in thy love/ that I shall compel her to assent to thee/ And the next night following the devil went/ and enforcid him to move her heart unto unlawful love/ And when she felt it she recommended herself devoutly to god/ and garnyssled her with the sign of the Cross/ And the devil all afraid of the sign of the cross/ fled away from her/ and came again to Cyrpian/ and stood before him ¶ And Cyrpian saydeto him/ why hast thou not brought to me this virgin/ ¶ And the devil said I see in her a sign/ which feared me/ that all strength is failed in me/ then Cyrpian left him/ and called another devil more stronger than he was/ And he said/ I have herd thy commandment/ and have seen the nonpower of him/ but I shall amend it and accomplish thy wysse/ then the devil went to her/ and enforced to move her heart in love/ And enflamme her courage in things not honest/ And she recommended her to god devoutly/ and put fro her that temptation by the sign of the Cross/ and blue on the devil/ and threw him anon away from her/ And he fled all confuse/ and came tofore Cyrpian/ And Cyrpian said to him/ where is the maid/ that I sent the fore/ And the devil said I knouleche that I am overcomen/ and am rebouted/ And I shall say how/ For I saw in her a sign horrible/ and lost anon all my virtue/ then Cyrpian left him/ and blamed him/ & called the prince of the devils/ And when he was comen/ he said/ wherefore is your strength so little/ which is overcome of a maid/ then the prince said to him/ I shall go &/ vex her with great Fevers/ And I shall enflamme more ardently her heart/ And I shall arrouse/ and bydewe her body with so ardaunt desire of thee/ that she shall be all frantyke/ & I shall offer to her so many things/ that I shall bring her to the at midnight/ then the devil transfigured himself in the likeness of a maid/ & came to this holy virgin & said/ I am comen to the for to live with the in chastity/ & I pray the that thou say/ what reward shall we have for to keep us so/ & the virgin answered/ the reward is great/ & the labour is small/ & the devil said to her what is the thenne/ the god commanded when he said/ grow & multiply & replenish th'earth Thenne fair sister I doubt that if we abybyde in virginity/ that we shall make the word of god vain & also despising & inobedient by which we shall fall in to a grievous judgement where we shall have no hope of reward/ but shall run in great torment and pain/ then by thenticement of the devil/ the heart of the virgin was smitten with evil thoughts/ and was greatly inflamed in desire of the sin of the flesh/ so that she would have gone thereto/ but thenne the virgin came again to herself/ and considered who that it was/ that spack to her/ And anon she blessed her with the sign of the Cross/ and blue against the devil/ and a none he vanished away/ and malt like wax/ and incontinent she was delivered from all temptation/ A little while after the devil transfygured him in the likeness of a fair young man/ and entered in to her chambre and fond her alone in her bed/ and without shame sprang in to her bed & embraced her/ & would have had a done with her And when she saw this she knew well/ that it was a wicked spirit/ and blessed her/ as she had done to fore/ and he malt away little wax/ And then by the sufferance of god she was vexed with axesse and fevers/ And the devil sl●we many men and beasts/ and made to be said by them that were demonyakes/ that a right great mortality should be thorough all Anthyoche/ but if justyne would consent unto wedlock/ and have Cyprian/ wherefore all they that were seek and languishing in maladies lay at the gate of justynes father and friends crying/ that they should mary her/ and deliver/ the city of that right great peril/ justyne then would not consent in no wise And therefore every body menaced her/ And in the sixth year of that mortality/ she prayed for them/ And chased/ and droof thence that all pestilence/ & when the devil saw/ that he profited no thing/ he transumed and transfigured him in the form of justyne for to defowle the fame of justyne/ and in mocking Cyrpian/ He advanced him/ that he had brought to him justyne/ And came to him in likeness of her/ and would have kissed him/ as if she had languisshed for his love/ And when Cyrpian saw him & supposed that it had be justyne/ He was all replenished with joy and said/ thou art welcome justyne the fairest of all women/ And anon as Cyrpian named justyne/ the devil might not suffer the name/ but as soon as he herd it/ he vanished away as a fumee or smoke/ And when Cyrpian saw him deceived/ he was all heavy & sorrowful/ & was then more brenning & desirous in the love of justyne/ & work long at the door of the virgin/ & as him seemed/ he changed him sometime in to a bird by his art magic/ & sometime in to a woman/ but when he came to the door of the virgin/ He was neither like woman ne bird/ but appeared Cyrpian as he was/ Acladius by the devils craft/ was anon turned in to a sparrow/ & when he came to the window of justyne/ assoon as the virgin beheld him/ he was not a sparrow/ but showed himself as acladyen/ & began to have anguish & dread/ for he might neither flee ne leap/ & justyne dreading lest he should fall/ & break himself/ did do set a ladder/ by which he went down/ warning him to cease of his woodenness/ lest he should be punished as a malefactor by the law/ then the devil being vanquished in all things returned to Cyprian/ and held him all confused to fore him/ & Cyprian said to him/ & how art not thou overcomen/ what unhappy is your virtue/ that ye may not overcome a maid/ have ye no might over her/ but she overcometh you/ & breaketh you all to pieces/ Tell me I pray thee/ in whom she hath all this great might & strength/ & the devil said/ if thou wilt swear to me/ that thou wilt not departed fro me ne forsake me/ I shall show to the her strength & her victory to whom cyprian said/ by what oath shall I swear/ & the devil said/ swear thou by my great virtues that thou shalt never depart fro me/ & cyprian said/ I swear to thee/ by thy great virtues/ that I shall never depart from thee/ then the devil said to him weening to be sure of him This maid maketh the sign of the cross/ & anon thenne we wax feeble & lose all our might & virtue/ & flee from her// like as ●oaxe fleeth fro the face of fire/ And Cyprian said then to him/ the crucified god/ is than greater than thou/ And the devil said ye certainly he is greater than all other And all them that we here deceive/ ●e judgeth them to be tormented with fire inextynguyble/ & Cypriansaid then ought I to be made friend of him that was crucified/ lest I fall hereafter in to such pains/ To whom the devil said/ Thou hast sworn by the might and virtues of my strengths/ the which no man may forswear that thou shalt never depart from me To whom Cyprian said/ I despise thee/ and forsake thee/ and all thy power/ And renounce thee/ and all thy devils/ and garnysshe and mark me with the sign of the cross/ And anon the devil departed all confused/ then Cyprian went to the bishop/ And when the bishop saw him he wend that he were come to put the christian men in error/ And said/ late it suffice unto the Cyprian them that be without forth/ For thou mayst no thing prevail against the church of god/ For the virtue of Ihesu christ is joined thereto/ and is not overcomen/ And Cyprian said/ I am certain/ that the virtue of our lord Ihesu Crist is not overcomen/ And then he recounted all that was happened/ And did him to be baptized of him/ And after he profited much/ as well in science/ as in life/ And when the Bishop was deed/ Cyprian was ordained Bishop/ And prouffyted the blessed virgin justyne with many virgins in a monastery/ and made her Abbess over many holy virgins/ saint Cyprian scent then epistles to martyrs/ and comforted them in their martyrdom/ The earl of that Country heard of the fame and renomee of Cyrpian and justyne/ he made them to be presented to fore him/ and demanded them/ if they would do sacrifice/ And when he saw that they a●ode steadfastly in the faith of Ihesu christ he commanded/ that he should be put/ in a Cawdron full of wax/ pitch/ & grease brenning and boiling/ And all this gaf to them marvelous refreshing/ and did to them no grief/ ne pain/ And the priest of th'idols said to the provost of that place/ Command me sire to stand and to be to fore the cauldron/ And I shall anon overcome all their vartue/ And then he came to fore the cauldron/ and said/ great is the god Hercules/ and jupiter the father of god's/ And anon the great fire issued from under the Cawdron/ and anon consumed & brent him/ then Cyrpian and justyne were taken out of the Cawdron And sentence was given again them And they were both beheaded to gydre And their bodies were thrown to hounds/ and were there seven days/ And after they were taken up/ and translated to Rome/ And as it is said/ now they resten at placence/ And they suffered death in the seventh kalends of Octobre/ about the year of our lord CClxxx under Dyoclesyen Thus enden the lives of saint Cyprian and justyne And here followen the lives of saint Cosme and damian And first of their names COsmas is said of cosmos/ which is to say a form/ shape or ornation/ Or after ysydore/ Cosmos in greek/ is said clean in latin/ He was a form to other in example/ He was ornate in good vortues/ and clean fro all vices/ damian is said of dama/ which is a be'st humble and meek/ Or damianus is said of dogma/ which is doctrine/ and Ana that is above/ or of daminum that is sacrifice/ Or Damyanus is said/ as it were the hand of our lord/ he had meekness in conversation / supernal doctrine in predication/ his sacrifice/ was in mortification of his flesh/ And he was the hand of our lord in medycynal curation and heling Of the saints Cosme and damian COsme and damian were brethren germans/ that is of one father and of one mother/ and were of the city ●gee/ And borne of a religious mo●●r named Theodora/ They were learned in the art of medicine/ & of leech craft/ and received so great grace of god/ that they healed all maladies and languors/ not only of men/ but also cured and healed beasts And did all for the love of god/ without taking of any reward/ There was a lady which had spent all her goods in medicines/ and came to these saints/ and anon was heeled of her sickness/ and then she offered a little gift to saint damian/ but he would not receive it/ And she swore and conjured him by horrible oaths that he granted to receive it/ And not for covetise of the yefte/ but for to obey to the devotion of her/ that offered it/ And that he would not be seen to despise the name of our lord/ of which he had be conjured/ And when saint Cosme knew it/ he commanded that his body should not be laid after his death with his brothers/ And the night following our lord appeared to saint Cosme/ and excused his brother And when Lysyas herd their renomee/ he made them to be called to fo●e him/ and demanded their names and their country/ And then the holy martyrs said/ Our names been Cosme and damian/ And we have three other brethren/ which he named Antyne/ Leonce/ and Euprepye/ Our country is araby/ but christian men know not fortune/ then the preconsul or judge commanded them/ that they should bring forth their brethren And that they should all together do sacrifice to the idols/ And when in no wise they would do sacryfyse/ but despised th'idols/ he commanded they should be sore tormented in the hands and feet/ And when they despised his torments/ he commanded them to be bounden with a chain and thrown in to the See/ But they were anon delivered by th'angel of our lord/ and taken out of the See/ and came again to fore the judge/ And when the Ingr saw them/ he said/ ye overcome our great gods by your enchantments/ ye despise the tormentis/ and make the see peaceable/ teach ye me your witchcraft/ And in the name of the god Adryan I shall follow you/ And anon as he had said this/ two devils came/ and beat him greatly in the visage/ And he crying said/ O ye good men I pray you that ye pray for me to our lord/ And they thenne prayed for him/ And anon the devils departed/ then the judge said/ Loo ye may see how the gods had indignation against me/ by cause I thonght to have forsaken them/ but I shall not suffer my gods to be blasphemed/ And then he commanded them to be cast in to a great fire/ But anon the flame sprang far from them/ and slew many of them/ that stood by/ And then they were commanded to be pu●te on a torment named Eculee/ but they were kept by the angel of our lord/ And the tormentors tormented them above all men/ And yet were they taken of with out hurt on grief/ and foo came all hole to fore the judge/ Then the judge commanded the three to be put in prison/ And made Cosme and damian to be crucified/ and to be stoned of the people/ but the stones returned to them that threw them/ and hurted & wounded many of them/ then the judge replenished with woodenesse/ made the three brethren to stand by the Cross/ And commanded that four knights should shoot arrows to Cosme and damian/ but the arrows returned and hurted many/ and did no harm to the martyrs/ And when the judge saw that/ he was confused in all things/ he was anguishous unto the death/ and died do byhede all five brethren to gydre/ then the christian men doubted of the word/ that saint cosme had said/ that his brother should not be buried with him/ and as they thought thereon/ there came a voys/ which cried and said/ they been all of one substance/ bury them all together in one place/ And they suffered death under dioclesian/ about the year of our lord two ninety four scor● and seven/ It happened that an husband man after that he had laboured in the field about reping of his corn he slept With open mouth in the field And a serpent entered in by his mouth in to his body/ then he awoke/ & felt no thing/ and after returned in to his house/ And at even he began to be tormented and cried piteously/ and called unto his help/ the holy saints of god/ cosme and damyan/ and when the pain and anguish encreced/ he went to the church of the saints/ and fill suddenly a sleep/ and then the serpent issued out of his mouth like as it had entered/ There was a man that should have gone a long viage/ and recommended his wife to cosme and damian/ and left a token with her/ that if he sent for her by that token/ she should come to him/ And the devil knew well the token/ & transfigured himself in the fonrme of a man/ and brought to the woman the sign of her husband/ & said/ thine husband hath sent me fro that city to thee/ for to lead the to him/ And yet she doubted for to go with him/ and said/ I know well the token/ but by cause he left me in the keeping of the saints cosme and damian/ Swear to me upon their altar that thou shalt bring me to him surely/ And then I shall go with the And he swore like as she had said/ then she followed him/ And when she came in a secret place/ the devil would have thrown her down of her horse for to have slain her/ And when she felt that/ she cried to god and to the saints cosme and damian for help And anon these saints were there with a great multitude clothed inn white and delivered her/ and the de●ylle vanished away/ And they said to her/ we been Cosme and damian/ To whose oath thou bylevedest/ Therefore we have hied us to come to shyn help felix the eight pope after saint gregory did do make a noble church at Rome of the saints Cosme and damian/ and there was a man/ which served devoutly the holy martyrs in that church/ whom a Can●●e had consumed all his thy/ And as he slept/ the holy martyrs Cosme and damian appeared to him their devout servant/ bringing with them an Instrument and ointment/ of whom that one said to that other/ where shall we have flesh when we have cut away the rotten flesh to fill the void place/ then that other said to him/ There is an ethyopyens that this day is buried in the chircheyerd of saint peter ad vincula/ which is yet fresh/ late us bear this thither/ and take we out of that moryans' flesh/ and f●ll this place with all/ And so they fet the thy of this deed man/ and cut of the thy of the seek man/ and so changed that one for that other/ and when the seek man awoke/ and felt no pain/ he put forth his hand/ and felt his leg without hurt/ And then took a Candle/ and saw well that it was not his thy/ but that it was another/ And when he was well come to himself/ ●e sprang out of his bed for joy/ and recounted to all the people how it was happened to him/ and that which he had seen in his sleep/ And how he was healed/ and they sent hastily unto the Tomb of the deed man/ And fond the thy of him cut of/ and that other thy in the tomb in stead of his/ then late us pray unto these holy martyrs to be our succour & help in all our hurts blechures' and sores/ And that by their merits after this life we may come to everlasting bliss in heaven/ Amen/ Thus enden the lives of the saints Cosme and damian Here followeth of saint Forsyn And first of his name FOrsin is said of forma/ that is the rule of virtue to other by ensample/ Or he may be said Forsyn/ like as sitting out of paradise/ as long as the battle of angels/ and of devils dured for him/ Or he is said of force/ which is clarte/ and of sedeo sedis to sit/ For he sitteth in the clearness perdurable ¶ Of saint Forsyn FOrsyn was a Bishop And Bede writeth th'history of him/ And like as he shone in all bounty/ & virtue/ so at his last end he yielded up his spirit/ And when he passed/ he saw two angels coming to him/ which bore his soul up to heaven/ and the third Angel came with a white shield shining/ and he went before/ And after that he saw devils crying and herd how they said/ late us go tofore and make a battle to fore him/ And when they were gone to fore him they returned against him/ and threw to him brenning darts/ But the angel that went before received them with his shield/ And then the devil set them against the Angels/ and said/ that he had alweye said idle words/ And therefore he ought not without pain use the blessed life/ And the angel said to them/ if ye purpose not against him the principal vices/ he shall not perish for the small/ And then the devil said/ if god be rightwise/ this man shall not be saved/ For it is wreton/ if ye be not converted/ and made like as one of my little children/ ye shall not enter in to kingdom of heaven/ To whom th'angel excusing him/ said/ he had indulgence in his heart/ but he obtained the custom & usage/ & the devil said like as he hath taken evil custom/ so late him receive vengeance by the sovereign jorge/ And the holy Angel said/ we shall be judged to fore god/ Then the devil was styl●e/ yet he aroos again/ and said/ unto now we trowed/ that god had be true/ for all though sins that been not purged in earth/ he promised that they should everlastingly be punished/ This man received a vesture of an usurer/ And was not thereof punished/ where is then the rightwiseness of god/ To whom th'angel said/ hold your peace For ye know not the secret jugementis of god/ as long as a man hopeth to do his penance/ so long the mercy of god is ready to the man/ The devil answered/ here is no place of penance/ To whom th'angel said/ ye know not the profoundness of the judgements of god/ Then the devil smote him so grenously/ that after when he was restablysshed to life the token and trace of the stroke abode ever after/ then the devils took one/ that was tormented in the fire/ & threw him on Fors●n/ so that he brent his shoulder/ And then Forsyn saw well/ that it was the usurer of whom he had received the vestiment/ And th'angel said to him/ by cause thou receyvedest it/ he hath brent thee/ if thou hadst not received the yefte of him/ that is deed in sins/ this pain should not have brent thee/ And thou hast this pain of brenning by cause thou receyvedest of the vestiment of him/ And that other deyul then said/ yet must he pass by the straight gate/ where as we may surmount and overcome him/ and said to the Angel/ god commanded to love his neighbour/ as himself/ and the angel said/ this man hath done good works to his neighbours/ And thaduer●arye said It sufficeth not/ but if he hath loved them/ as himself/ To whom the angel said/ the fruit of love is to do well/ For God shall reward every man after his works/ And the enemy said by cause he hath not fulfilled the word of love/ he shall be dampened/ then the devils fighting were overcomen of the Angels/ and yet the devil said/ if god be not wicked this man shall not escape without pain/ For he promised to renounce and forsake the world/ And he hath not done it/ then th'angel answered/ he loved not those things that been of the world/ but he loved well to dispend them unto them that had need/ And the devil answered In what somever manner he loved them it was against the commandment of god/ And these adversaries thus vainquysshed/ yet the devil began again malicious accusations saying It is wreton if thou show not to the wicked man/ his wickedness I shall require his blood of thine hand/ and this man hath not showed worthily penance/ to the sinners/ And the angel said/ when the sinners despise the word that they here/ then the tongue of the doctor is letted to speak/ when he seeth that his predication is herd & despised/ then it appertaineth well to a wise man to be still/ when it is no time to speak/ And this battle was right strong/ so moche that they came to fore the angel of god/ And that the good had overcomen the adversaries/ then this holy man was environed with great clearness/ And as Bede saith/ one of th'angels said to him behold the world/ then he turned him/ and saw a valley dark/ and tenebrous/ and four fires in the air above/ which were far that one from that other/ And th'angel said to him/ these been four fires that burn/ that one is the fire of losings/ For in baptism/ all promise to renounce the devil and all his works/ And they accomplish it not/ The second is of covetise/ that is when the richesse of the world is set to fore heavenly things/ The third is of dissension/ that when men dare not offend their neighbours for villainous and vicious things/ The fourth is of wickedness and felony/ when they despoylle them that be feeble and pour by fraud and deceit/ as by extortion and tyranny/ for nought/ And after these fires assembled to guider in one And he approached to it/ and doubted and was afeard/ and said to th'angel/ Sire this fire approacheth to me/ And the angel answered/ This that thou hast not set a fire shall not burn thee/ For this fire here examineth the people after their merits/ And like as the bodies burn by will not covenable/ right so brenneth the fire by pain due/ And at the last the soul was brought again to his pro●re body/ And his neighbours wept/ which had supposed that he had been deed/ And after this he lived a certain time/ and finished his life laudably in good works/ ¶ Thus endeth the life of saint Forsyn ¶ Here followeth the feast of saint Mychel th'archangel And first th'exposition of his name Mychel is exponed sometime as god/ And oft-times as saint Gregory saith/ when a thing of marvelous virtue is done/ Mychel is sent forth/ so that he by the deed and the name be given to understand that none may do that god may do/ And therefore been attribued to him many things of marvelous virtue/ For like as Danyel witnesseth/ he shall arise and address in the time of Antichrist against him/ And shall stand as a defendor and kepar for them that been chosen/ He also fought with the dragon and his angels/ and casting them out of heaven had a greet victory/ He also had a great plea and altercation with the devil for the body of Moses'/ by cause he would not show it/ For the children of Israel should have adored and worshipped it/ He received the souls of saints And brought them in to the paradies of exultation and joy/ He was prince of the synagogue of the jews/ but now he is established of our lord prince of the church of Ihesu christ/ and as it is said he made the plaghes of egypt// he departed and devydid the red see/ he lad the people of Israhel by the desert/ and set them in the land of promission/ he is had among the company of holy Angels/ as banerer/ and bearing the sign of our lord/ he shall slay by the commandment of god right puissantly antichrist / that shall be in the Mount of olyuete/ And deed men shall arise at voys of this same archangel/ And he shall show at the day of judgement the Cross/ the spear/ the nails/ and the Crown of thorns of Ihesu christ/ ¶ Of saint Mychel The holy solemnity of saint Mychel/ is said appyering dedication/ victory/ and memory/ The apparition of this angel is many fold The first is/ when he appeared in the Mount of gargan/ This mountain is in Naples/ which is named gargan/ And is by the city named Syponte And in the year of our lord three ninety four score and ten/ was in the same city of Syponte a man/ which was named Garganus/ which after some books had taken that name of the mountain/ or else the mountain took the name of the man/ and he was right rich/ and had a great multitude of sheep and beasts/ And as they pastured about the sides of the mountain/ It happened that a bull left the other beasts/ And went upon hyhe on the Mountain/ and returned not home again with the other beasts/ then this rich man the owner took a great multitude of servants/ and died do seche this bull all abouts/ And at the last he was founden on high on the mountain/ by the entry of an hole or a cave/ And then the master was wroth/ by cause he had strayed alone from other beasts/ and made one of his servants to shoot an arrow at him/ And anon the arrow returned with the wind/ and smote him that had shot it/ wherewith they of the city were troubled with this thing/ and went to the Bishop/ & inquired of him/ what was to be done in this thing that was so wonderful/ And then be command d them to fast three days/ and to pray unto god/ And when this was done/ saint Mychel appeared to the Bishop saying/ know ye that thilk man is so hurt by my will/ I am Mychell the archangel/ which will/ that this place be worshipped in earth/ and will have it surely kept/ And therefore I have proved that I am kepar of this place by the demonstrance and showing of this thing/ And then anon the Bishop/ and they of the city went with procession unto that place/ And durst not enter in to it/ but made their prayers without forth The second apparition was in the year of our lord seven ninety and ten in a place/ which was named Tumba by the see side/ six mile fro the city daverances/ saint Mychel appeared to the Bishop of that city/ and commanded him to do make a church in the foresaid place/ like as it was made in the Mount of gargan/ And in Turrianke wise should hallow the memory of saint Mychel there/ And the bishop doubted in what place it should be made/ And saint Mychael said to him/ in the place where he should find a bull hid of thieves/ and yet he doubted of the largeness of the place/ And saint Mychell appeared to him/ & said/ that he should make it of the breed that he should find that the bull had trodden and traced with his feet/ & there were two roches/ which no maunes power might remove/ then saint Mychel appeared to a man/ and commanded him that he should go to that same place/ and take away the two weeks And when he came/ be removed the two roches as lightly as they had weighed no thing/ And when the church was edyffyed/ there mychel set a piece of a stone of marble/ there upon which he stood/ and a part of the pall that he had laid on the altar of that other church he brought thither to this church/ And by cause they had great penury and need of water/ they made by the th'admonestment of thangel an hole in a stone of marble/ & anon there flowed out so moche water/ that unto this day they be sustained by the benefayt thereof/ And this apparition is solemnly hallowed the xvij kalends of Novembre in that place/ And there happened in the same place a miracle worthy to be put in remembrance/ This mountain is environed about with the see Ocean/ but on saint Mychels' day it avoideth twice/ and giveth way to the people/ And as a great company of people went to the church/ it happened that a woman great with child neyhe her time of deliverance was in the company/ & when they returned/ the wawes and water came with great force/ so that the company for dread fled to the rivage/ And the woman great with child might not flee/ but was take and wrapped in the floods of the see/ but saint Mychel kept the wife all hole/ and she was delynerd and childed among the wawes in the middle of the see/ And she took the child between her arms and gave it sowke/ and after when the see was withdrawn/ she went a land at hole with her child/ The third apparition happened in the time of Gregory the 〈◊〉/ For when the said 〈◊〉 had established the litanies for the pestilence that was that time/ and prayed devoutly for the people/ he saw upon the castle/ which was said sometime the Memory of Adryan/ the angel of god which wiped and maked clean a bloody sword/ and put it in to a shethe/ And thereby he understood/ that his prayers were herd/ then he died do make there a church in th'honour of saint Mychel/ And that Castle is yet name d the castle angel/ And yet another apparition was in the Mount of gargan when he appeared & gave victory to them of Syponte/ which is hallowed the eight ydus of ivy let/ The fourth apparition is that which is in the hierarchy of the same angels/ For the first apparition is said epiphany/ that is th'apparition of severeynes/ The second s said yperphanye/ that is the mean apparition/ And that other is said ypophanye/ that is the most low apparition/ And Gerarchye is said of gerar that is holy/ & of Archos that is a prince/ And see gerarchye is to say an holy pryncipate & every gerarchye containeth three ordres of angels/ For the sovereign gerarchye after th'assignation of saint denys containeth cherubin/ Seraphyn/ and the thrones/ The middle containeth the dominations/ the virtues/ and the potestates/ the last containeth the principates/ angels and archangels And th'ordinance and disposition of them may be seen by semblable and like in earthly principates/ For of the mynystres that been about a king/ some work inmedyatly about the person of the king as cubyculers/ counselors and thassistants/ and they a be like unto the order of the first hierarchy/ Somme there been that have the rule of the royalme/ some in one province/ and some in another/ as been lyeutenauntes capitains of chivalry and judges/ And they be like unto the second hierarchy/ And other been assigned to particular offices in the diverse parties of the royalme/ as Mayres/ sheriffs/ baylles and such other lass offices/ And these been like to thorders of the 〈◊〉 Gerarchye/ the three ordres of the first Gerarchye been taken in as much as they assist god/ and been converted to him/ And thereto been three things necessary/ that is to weet/ sovereign love And that is as touching the order of Seraphyn/ which been said fiery/ parfyght knowledge that is touching cherubin/ which is as much to say as plenitude of science/ and perpetual fruition or usance/ As touching the thrones/ which been said sitting/ For god sitteth and resteth in them/ The three ordres of the middle Gerarchye/ been taken and had in as much as they domyne and govern thuniversity of people in common/ This signory and this governing is in three things/ the first in signory and commanding/ and that appertaineth to th'order of domination/ which seygnoryeth above other that been lower/ and address them in all the mynystres divine/ and commandeth to them all thing/ And that saith Zacharye in the fifth chapter/ that one angel saith to another/ Renne and speak to the child/ Secondly in doing/ And this appertaineth to th'order of virtues To whom no thing ne is impossible to execute/ which that is commanded to them/ for to them is given power to do all things difficile which been pertaining to divine mystery/ And therefore it is attribued to them to do miracles/ Thydrly in constraining/ for to constrain the impediments & destourbles/ And this appertaineth to th'order of the potestates/ And this is signified in Thobye/ where Raphael bond the devil in the ouerest desert The three ordres of the last Gerarchye/ been taken after that they have government and limited/ Some of them signory and govern in one province/ And that been they of th'order of the principates/ like as the prince of perses seygnoryeth upon the persians like as it is red in danyel in the tenth chapter/ And some been deputed to the governance of a multitude of a city/ And theybe said archangel's/ and the other bencommysed to the governance of one person/ and they been said Angels/ and been said to show the small things and lytel/ by cause that their service and ministry is limited unto one man/ archangels been said more and greater/ For the weal of a multitude is better and more worthy than the weal of one man/ In th'assignation of thorders of the first Gerarchye/ Gregory accordeth with Dyonyse/ and Bernard also/ which is taken about their fruition/ which is in brenning love/ as touching to seraphyn/ In profound cognytion/ as to cherubin/ and in perpetual retention/ as touching the thrones/ but they discordre in th'assignation of the middle and last two ordres/ that is principates and virtues/ Gregory and Bernard have another consideration/ that is to weet that the middle Gerarchye is in his signory or prelacy/ and the last is taken in his pity or ministration/ the prelacy in angels is triple/ for Angel's domyne over spirits angelic/ And they been said dominations/ And they domyne also over good works/ And they been said principates/ And they domyne over devils and they be said potestates/ and the order and the degrees of their dignity appeareth in these things/ The ministry of them is threefold/ Somme standeth in working/ some in teaching/ & in teaching some more and some alas/ The first appertaineth to virtues/ the second to archangels/ and the third to angels/ The fifth apparition is it which is red in th'history tripartite/ There is a place beside Constantinople where as sometime the goddess vesta was worshipped/ but now there is builded a church in th'honour of saint Mychel/ and is named Mychels' place For a man that was named Aquylyne was taken with a right great fever moved of red colere/ And the phisiciens gaf to him so brenning/ in a agne a drink/ which anon he vomyted out at his mouth/ and what he eat or drank/ alweye he vomyted & casted out/ so that he was nigh deed And did him to be borne to that place/ And supposed well there to be soon deed or healed/ And then saint Mychel appeared to him/ and said to him that he should make a confection of honey and win and pepper/ And what somever he eat he should weet therein/ And so should he have plain health/ which thing he did/ and anon he was delivered from his malady/ how well that after the judgement of the physicians that drink or medicine was contrary to them that been Coleric This is had in th'history trypertite/ Secondly/ this solemnity of saint Mychel is said victory/ And the victory of saint Mychell is manifold/ And also of other Angels/ the first is that saint mychael gave to them of Syponte in this manner/ After a certain time that the place was found/ they of Naples were yet paynims/ And ordained their host for to fight against them of Syponte and of Bonyvent/ And by the counsell of the Bishop the christian men took triews for three days/ that they might fast the three days/ and require their patron saint Mychaell unto their aid & help/ In the third night the holy saint Mychael appeared to the said Bishop/ and said that their prayers were herd/ and promised them to have victory/ And commanded them to run on their enemies at fourth hour of the day/ without more tarrying And when they run against them/ the mountain of gorgan began strongly to tremble/ and a great tempest arose/ so that lightening fleyghe about/ And a dark cloud covered the mountain/ so that six hundred of their adversaries died of the fiery arrows which came fro the air/ And all the residue of them that were not slain/ left their idolatry/ and submitted them anon to the christian faith/ The second victory of saint Mychell was/ when he put out of heaven the dragon lucifer with all his followers/ Of which is said in th'apocalypse/ Factum est prelium magnum/ apocalypsis dnodecimo/ For when Lucifer coveted to be like to god/ th'archangel/ which bore the banner of the celistyall host came and chased Lucifer out of heaven with all them that followed him/ & hath enclosed them in dark air unto the day of doom/ For they be not suffered to dwell in heaven/ neither in the upper 〈◊〉 of thayer/ by cause that place is 〈◊〉 and delectable/ ne yet to be in earth with us/ to th'end that they should not overmuch tempt ne torment us/ But they been in thayer between heaven and earth/ so that when they look upward/ they may behold the joy that they have lost/ and have thereof great sorrow/ And when they look donnward/ they may see the men mount up to heaven/ fro whence they fill notwithstanding by the divine dispensation they descend oft unto us in earth/ As like it hath be showed to some holy men/ they flee about us as flies/ they been Innumerable/ And like flies they fill thayer without number/ whereof saith Haymo/ as the philosopher's saiden and doctors have opinion/ This air is also full of devils/ and of wicked spirits/ as the son beams been full of small mot●s/ which is small dust or powder/ And how well that they be so many/ Never theles after the sentence of Orygene/ their power ne strength is but right little/ and that we may overcome them here/ And if any of them been overcomen of any holy man/ he may never after tempt a man of that vice/ Of which he is overcomen/ The third victory is/ that Angels have every day of the devils when they fight for us against them/ And deliver us fro their temptations/ and they deliver us in three manners/ first in refraining the power of the devil like as it is said Appcalypsis vises●o/ of the angel that bond the devil And sent him in to Abysm/ that is the pit of hell/ And Thobye which faith that the angel Raphael bond the devil in the ouerest deserde/ And this binding is none other thing/ but the refraining of his puissance & might/ Secondly he delivereth us in refraining our covetise/ the which thing is in genesis the xxxij chapiter there where he saith/ that th'angel took the sinew of jacob/ & anon it dried up/ Thirdly in empressing in our hearts the memory of the passion of our lord/ this is signified appcalipsis seven/ where it is said/ Ne woylle ye not grieve ne noye in th'earth/ ne in the see/ ne the trees till we have marked them/ Ezechyel saith/ the sign of thau be in the foreheads of the people/ Thau is made like an hedeles Cross/ And they that been marked there with dread not th'angel smiting/ whereof is said/ up on whom ye see thau/ slay them not/ The fourth victory is that/ that th'archangel michel shall have of antichrist when he shall slay him/ then mychael the great prince shall arise/ as it is said danielis xij/ he shall arise for them that been chosen/ as an helpar and a protector/ & shall strongly stand against Antecryst/ & after as the gloze saith/ antichrist shall fain him to be deed/ and shall hide him three days/ & after he shall appiere saying that he is risen fro death to life/ & the devils shall bear him/ by art magic & shall mount up in to thayer/ & all the people shall marvel & worship him/ & at last he shall mount up on the mount of olyuete/ & when he shall be in a pavyllon in his siege entered in to that place where our lord ascended Mychel shall come & shall slay him/ of which victory is understonden after saint gregory/ that which is said in th'apocalypsis/ the battle is made in heaven/ This word of the triple battle in heaven is exponed of the battle that he had with Lucifer/ when he expulsid him out of heaven/ and of the battle that he had with the devils that torment us/ And of this last solemnity is said dedication/ by cause on this day the said place in the Mount gargan was dedicate/ & hallowed of him by revelation/ For when they of Syponte were returned fro th'occision of their adversaries/ & had so noble victory/ yet doubted they to enter in to the said place/ & hallow it to th'archangel/ then the bishop went/ & axed counsell of pope pelagyen/ And he answered if the church ought to be dedicate/ that aught to be on that day that the victory was done/ And if it please other wise to saint Mychael/ men ought to require his will thereof/ & then thepope/ the bishop & men of the city fasted three days/ & saint Mychel appeared to the bishop and said/ It is no need to you to dedye & hallow that I have hallowed/ & commanded that he should enter in to that place the next day with the people/ & should frequent it with prayers/ and they should feel that he should be a special patron to them/ & he gave to them a sign of consecration/ that was/ that they should go up thereto by a postern toward the east/ & they should find there the steps of a man impressed in a marble stone/ thenne the bishop on the morn & much great people came to the place/ & entered in/ & fond a great cave & three aultres/ of which two were set toward the south/ and the third toward the east moche honourably/ & was covered all about with a reed mantle/ & when the solemnities of the masses were done/ & the people had taken holy communion/ all returned to their proper places/ & the bishop left there priests & clerks for to sing & say goodly the divine office/ & within the said church sourdeth clear water & sweet/ which the common people drinketh & been heeled thereby of many diverse maladies/ And when the pope herd these things/ he established to hallow this day in th'honour of saint Mychel & of all the holy Angels/ and to be kept holy thorough all the world/ ¶ Fourthly/ this solemnity is said the Memory of saint Mychael/ how well that we all solempnyse this feast in the honour of all the Archaungellies of our Lord/ We do the Memory and the honours generally/ And it appertaineth and is behoeffull to us to give to them/ laud praising and honour by manifold reasons expert/ that is to weet/ For they been our keepers/ our ministers/ our brethren/ our neighbours/ the berars of our souls in to heaven/ and representers of our prayers unto god/ Right noble knights of the king of heaven/ And perdurable comfortours of them that been in heaviness and tribulations/ And first we ought to honour them/ For they been our keepers/ wherefore we ought to worship them/ To every man been given two Angels/ One evil for to stir him to ill/ and one good to keep him The good Angels been deputed to the keeping of men in their birth/ & after the nativity also/ and been allwey with them/ when they been full grown/ And in this three astates is an angel necessary to a man/ For when he is yet little in the womb/ he may be deed and be dampened/ when he is out of the womb to fore he be grown/ he may be let fro baptism/ And when he is grown/ he may be drawn to diverse sins/ The devil deceiveth them/ that been grown by fallace and harkening/ he flattereth them by delyces and blaundyses/ And oppressed virtue by violence/ therefore it is need that a good Angel been deputed to the keeping of a man/ to th'end that he address and induce man against the fallace that he exhort and somone to do good against flattering and blanndyces/ And that he defend him from oppression against violence/ And the profit of the keeping of the angel to a man may be assigned in four manners/ The first/ that the soul may profit in the weal and good of grace/ And this doth the Angel to the soul in three manners And the first is in to removing all letting to do well and good/ And that is signified in Exodi duodecimo where the angel smote all the first be gotten of Egypte/ Secondly in awaking or exciting from sloth/ And that is signified Zacharye quarto/ The Angel of our lord hath araised me/ as a man that is waked out of his sleep/ Thirdly in leading a man in the way of penance/ and bringing again/ And this is signified in Thobye in the fifth chapter in the angel that lad him and brought him again/ The second profit that th'angel doth/ is/ that he fall not in to sin/ And this doth the Angelle in three manners/ first in letting the evil to be done/ that it be not done/ And this is signified in the book of numbers in the xxij chapter/ For balaam which went for to curse Israel/ was let of th'angel/ Secondly/ in blaming the sin passed/ that man depart fro it/ And that is signified in the book of judges in the second chapter/ how the angels blamed the children of Israel for breaking of the law/ wherefore they wept/ thirdly in bringing strength for to take away the sin present/ And this is signified in loath/ when he was led out by force/ he his wife and his daughters fro the city of Sodom/ that is to weet fro the custommaunce of sin/ The third effect and profit is/ if that if he fall/ that he arise anon again/ And this doth the angel in three manners/ first is moving a man to contrition/ And this is signified in Thobye in the xij chapter/ where as he taught thobye to anoint the eyen of his father with gall/ that is to understand contrition of the heart enoynteth the eyen of the heart/ ¶ Secondly in purging lips by confession/ And that is signified in isaiah thee/ v/ chapter/ where the angel purged the lips of isaiah/ thirdly in enjoying to satisfaction/ And that is signified in Luke the xv chapter/ that saith/ that greater joy is in heaven of a sinner doing penance than of lxxxxix ryghtful men which need no penance/ The fourth profit is/ that man fall not so oft in to sin as the devil encyteth him thereto/ & this doth he in three manners/ that is to weet in refraining the puissance & might of the devil in affebling the covetise & desire of sin/ & in enprynting in our minds the passion of our lord Ihesu christ/ of which things it is said to fore/ We aught to honour them secondly/ for they been our admynystratours/ like as th'apostle saith adhebreos x/ They been spirits of admynystration/ all spirits been sent for us The superyors been sent to the moyens The moist been scent to the lowest/ and the lowest been sent to us/ And this sending cometh of the divine bout/ And in this sending appyereth how moche the bounty divine appertaineth to the love of our health/ Secondly of the charity of the angel/ For this sending appertaineth that it be of ardent charity/ specially to desire the health of other/ Wherefore isaiah saith/ Loo I am here lord/ send me forth/ And the Angels may help us by cause they see that we have need of them/ and may well overcome the evil spirits and angels/ And therefore the law of charity angelyck requireth/ that they be sent to us/ ¶ thirdly/ this sending is needful to the need of man For they be sent tenflamme our affection to love/ Whereof in sign hereof it is red that they were sent in a fiery chare/ Secondly/ they been sent tenlumyne to understanding unto knowledge/ And this is signified apocalypsis x/ in the angel/ which had a book open in his hand/ ¶ thirdly/ they be sent for to strength in us all our perfection unto the end/ And that is signified iij Regum nineteen/ Where the angel brought to Helye a loof of breed baken under asshen/ and a vessel of water/ And he eat/ and walked in the strength of that meet unto the Mount of god Oreb thirdly they ought to be honoured/ For they been our brethren and our neighbours/ For all they that been chosen been taken to the orders of angels/ the sum unto the ouerest/ and some to the lowest/ and some to the middle/ For the diversity of her merits/ And how be it/ that the blessed virgin be above all/ like as saint gregory showeth in his Omelye/ For he saith/ there been some/ that taken the small things/ but yet they leave not to show it to the brethren/ And they run in the number of angels/ And these been they/ that may take the soverayntees of the secrets celestial/ and show it to other/ And these been tharchangels celestyalle/ and show it to other/ And these been tharchangels/ and been they/ that make marvelous signs/ and work puissantly/ And these be that with virtues work/ And some there be/ that chase away the wicked spirits/ by the virtue of prayer/ and by strength of their power received of god/ And these have their merits with the potestates/ And there be some that by their virtues mount above the merits of them that been chosen/ and domyne over the brethren/ and sort their merit with the principates/ And there been some that overcome and do mine over all vices in 'em self/ And they by right been called of the world Gods among men/ Like as god said to Moses'/ Loo I have established the god of Pharaoh/ And these been with the dominations And there been some that sit in the Throne like presydentes/ and examine the works and deeds of other/ by whom when holy church is governed/ all they that be n chosen been judged/ And these been with the thrones/ and been they that with the charity and love of god/ and their neighbour before other been full/ And these by their merits have taken their sort in the number of cherubin/ For cherubin is said the plenitude of science And as paul saith/ the plenitude of the law is love and charity/ And these been they/ that embraced in the brenning love of supernal contemplation/ wish only to be in the desire of their maker/ They desire no thing of this world/ but only been fed in the love of the lord perdurable/ they eschew all earthly things/ and over pass by thought all temporal things they love/ they bren/ and rest in that brenning love/ they bren in loving And been inflamed in speaking/ And all that ever they touch in any manner by word/ they make them anon to burn in the love of god/ And where shall these take their sort/ but among the number of Seraphyn/ Hec Gregorius/ this saith saint gregory/ Fourthly/ they aught to be honoured by cause that they be berars of our souls in to paradise/ And this done they in three manners/ The first in making ready the way/ as Malachiel saith in the third chapter/ loo here I send mine angel which shall make ready thy way to fore thy face/ Secondly in bearing them to heaven by the way made ready/ like as it is said in Exodo the four and twenty chapter/ I send to the mine angel which shall keep the in thy way/ & shall bring the to the land which I have promised to thy faders/ thirdly in setting them in heaven/ & hereof saith lucas luce/ xv/ It was done when the beggar died/ his soul was borne of angels in to Abraham's bosom/ fifthly/ they aught to be honoured by cause they been representers of our souls to fore god/ and this representation is in three manners first they represent our prayers to fore god/ and this saith Thobye the xij chapter/ when thou praydest with tears/ And buryedest the deed men/ I offered thy prayer to our lord/ Secondly they allege for us to fore our lord/ And hereof saith Jobe the xxxiij chapter/ if there were an angel speaking for him/ & said one of like things/ that he show the equity of the man/ our lord should have mercy and pity on him/ Also Zachee primo/ And th'angel of our lord answered and said O lord of all strengths/ shalt not thou have pity of Iherusalem/ and of the cities of juda/ To whom thou art wroth/ This is the lxx year/ thirdly/ they show the sentence of god as it is said in daniel that the angel gabriel fleeing said/ sith the beginning of the prayers/ the word issued out/ that is to weet the sentence of god/ and I am comen for to show it to thee/ For thou art a man of desires/ Of these three things saith Bernard upon the Cantyques/ The angel secheth moyen between the love and the lover in offering the desires/ and bringing yefts/ and moveth her/ and pleased him/ Sixthly/ they aught to be honoured/ For they been the right noble knights of the king perdurable/ after that job saith in the xxv chapter/ Is not this the noble number of his knights For as we see in the knights of some king/ that some of them dwell alway in the hall of the king/ and accompany the king/ & covet honour & solace to the king/ & some other keep the cities & castles of the king & other fight against the enemies of the king/ Thus is it of the knights of christ/ Some been in the hall rial/ that is to say in the heaven imperial/ & accompany alway the king of kings/ and sing alway songs and gladness to his honour and glory/ saying Sanctus/ sanctus/ sanctus/ blessing and clearness and wisdom/ And the other keep the cities/ the towns/ the castles and the fawbourghs/ they been deputed to the keeping of us/ keeping the state of virgins/ of contynentes/ of married people/ and the castles of religion/ Whereof isaiah saith/ Upon the walls of Iherusalem I have established keepers/ Other there been that fight & vanquish the enemies of god/ Of whom it is said in th'apocalypsis/ There is a bateyll made in heaven/ that is after some exposition/ in the church militant/ Mychel and his angels fought with the dragon/ The seventh and the last they ought to be honoured/ by cause they been comfortours of them that been in tribulation/ And hereof saith Zacharye in the first chapter/ Thangel that spoke to me good words were words of comfort/ And this done they in three manners/ first in comforting & str●ng thing/ danielis decimo/ For where as danyel fill the angel of our lord touched him & said/ be not afeard/ ne dread the no thing/ peace be to thee/ Comfort thyself and be boisterous/ Secondly in keeping fro Impacyence/ and this saith david/ He hath commanded his Angels to keep the in all thy ways/ Thirdly in refreshing and lessing that tribulation/ and that is signified in Danyel the third chapter/ There where as the angel of our lord descended in the furnaces with three children/ and made the middle of the furnaces as it had been a wind blowing with a soft dew/ By these ensamples we may understand that we ought to give honour to the holy company of Angels/ And to pray them to keep us in this wretched life/ from our enemies the devil/ the world/ and the Flesh/ that after when we shall depart/ they present our souls unto almighty god in heaven/ there to dwell/ and abide sempyternally/ with them/ qd ipse prestatur/ qui sine fine vivit et regnat in secula seculorum Amen Thus endeth the History of saint Mychel and th'angels Here followeth the life of saint jeromme And first of his name IHeromme is said of Ihera that is holy/ And of nemus/ that is to say a wood/ And so Iherome is as much to say as an holy wood Or it is said of norma/ that is to say law/ whereof is said in his legend/ that Iheromme is interpreted an holy law/ He was farforth holy/ that is to say farm or clean/ or died of blood/ or deputed to holy usage/ like as vessels of the Temple been said holy/ For they been ordained to holy usage/ he was holy that is to say steadfast in holy work by long pers●ueraunce/ he was clean in mind by purity/ he was died in blood by thinking of the passion of our lord Ihesu christ he was deputed to holy usage/ by ●hexposicion of holy scripture/ he was said an holy wood/ by the conversation that he sometime died and abode in the wood/ And he was said law for the rules of his discipline/ which he taught to his Monks/ or by cause he exponed and interpreted the holy law and scripture/ Iheromme also is interpreted the vision of beauty/ or juging words/ there is beauty manifold first is spiritual/ which is in the soul/ Second morale/ which is in honest of manners/ The third is intellectual/ which is in the angels/ The fourth is substantial/ which is divine/ the fifth is heavenly/ which is in the Country of saints/ This five fold beauty had saint Ihero●me in himself/ For he had spiritual in diversity of virtues/ The moral he had in thoneste of his life/ he had intellectual in th'excellence of purity/ He had the substancyell in brenning charity/ He had the celestial in the perdurable and excellent clearness or clartee/ He judged the speeches and words/ his own well examined in clearly pronouncing/ The others being true in conferming The false condemning and confusing And the doubtful in expowning ¶ Of saint Iheromme IHerome was the sone of a noble man named Eusebe borne of the town Strydone/ which is in the utter end of Dalmace and of panonye/ he being yet a child went to Rome/ & was there taught in letters of grece/ latin/ & hebrewe/ he had for his teacher in gramair/ Donate/ In rhetoric/ Vyctoryn thorator/ & he was day & night occupied and exercised himself in divine scriptures/ which he drew covetously/ And after shed it out abundantly/ And as he writeth in an epistle to Eus●ochium/ that on a time as he red on a day plato/ And in the night tully desirously by cause that the book of the prophets pleased him not/ he was about mydlente taken with a sudden and brenning fever/ that all his body was cold/ In such wise that there was no vital heat save a little which he felt in his breast/ And as thexequies for his death was making ready/ he was suddenly brought to the judgement of god/ And there he was demanded of what condition he was/ And he answered boldly that he was a christian man/ And the judge said/ thou liest/ thou art a Cyceronyan/ and no christian man where as thy treasure is/ there is thy heart Then saint Iheromme was still/ & said no thing/ And anon thenne the judge commanded that he should be sore beaten/ then he cried and said/ have mercy on me lord/ have mercy on me/ then they that were assisting our lord/ prayed him that he would forgive thyiss young man his trespaas/ And he then bganne to swear & say lord/ if ever I read or here more secular books I shall forsake thee/ And with the words of this promise and oath he was late go/ And anon he revived/ And then he saw himself all bywepte/ And of the strokes of the betings that he received to fore the Throne of our lord the tokens of the strokes and lashes were seen on his shoulders right horrible and great/ And fro than forthon he became good/ and red divine books with as great study as ever he had red the books of poetry and of paynims/ And when he was nine and twenty year old/ he was ordained cardinal priest in the church of Rome/ And when Lyberius was deed/ all the people cried to have saint Ieromme sovereign priest And when he began to blame the jollity and Lavays life of some clerks and Monks/ they had indignation and despite of him/ and lay in a wait to hurt and slander him/ And as johan Beleth said/ they scorned and mocqued him by the clothing of a woman/ For on a night when he arose to matins/ as he was a custommed and fond a woman's clothing dying by his bed/ which his enemies had laid there/ And he weening that they had been his own died them on/ and so clothed came in to the church/ and this did they that had envy at him/ by cause other should ween that he had a woman in his chambre/ And when he saw that/ he eschewed their woodenness/ & went unto Gregory Nazanzenne bishop of constantinople/ And when he had learned of him the holy scripture and holy l●ttres he went in to desert/ where what and how moche he suffered for Crystes sake he recounted to Eustochium/ and said/ that when he was in that greet desert & waste wilderness/ which is so brent by the son/ that it gave to the Monks a right dry habytac●●/ I supposed me then to be at Rome among the delyces/ and my membres scalded brent made dry and black like to the skin of a Moryan or an ethiop/ And I was alway in tears and weepings/ And when the very sleep came and oppressed me/ against which I oft repugned/ then I layed my dried bones on the bare earth/ of meats and drink I speak not/ For they that were seek used only cold water/ And for to take any thing boiled or roasted it was to them lechery/ and yet nevertheless I was oft fellow unto scorpions & wild beasts/ & yet the carollis of maidens & thembracementis of lechery grew in my cold body/ and in my flesh/ wherefore I wept continually/ & for to adaunte & subdue my proud flesh I rose at midnight all the week long/ joining oft the night with the day/ and I cessid not to beat my breast praying our lord to render to me the peaceable peace of my flesh/ And I also doubted my proper cell/ as fearing my conceits and thoughts/ wherefore I went and departed wroth and revenging myself passed alone through the sharp & thick deserts/ And as our lord is witness after many weepings and tears/ It seemed me that I was among the company of angels/ this during four year/ then his penance thus done/ He returned to the town of Bethlehem/ where as a wise & a prudent be'st offered himself to abide by the crib of our lord/ And then his holy bible which with study he had translated and other books he red/ and lad the day forth with fasting unto even/ And there he assembled many disciples unto him for to labour there in his holy purposes/ and abode there in the translation of holy scripture/ lv year and six months/ and remained a pure virgin unto the end of his life/ And how well that it be said in his legend that he was ever a virgin/ yet nevertheless he wrote of himself to palmacyen/ I bear virginity in to heaven/ Not for that I have virginity but for I marvel more that I have it not/ then at the last he being weary for to travail/ lay down in his bed/ wherever hinge a cord on a beam/ whereon he layed and held his hands for to lift up himself/ that he might done the service of god/ as moche as he might/ On a day toward even jeromme sat with his brethren for to here the holy lesson/ And a lion came halting suddenly in to the monastery/ & when the brethren saw him anon they fled/ and Ieromme came against him/ as he should come against his guest/ and then the lion showed to him his foot being hurt/ then he called his brethren/ & commanded them to wash his feet/ and diligently to seche and search for the wound/ And that done the plant of the foot of the lion was sore hurt & pricked with a thorn/ then this holy man put thereto diligent cure and healed him And he abode ever after as a tame best with 'em/ Then saint jeromme saw that god had sent him to them/ not only for the health of his foot/ but also for their profit/ & joined to the lion an office by th'accord of his brethren/ And that was that he should conduit & lead an ass to his pasture which brought home wood/ & should keep him going & coming/ & so he died/ For he died that which he was commanded/ & lad thass thus as an herdman/ & kept him wisely going & coming/ & was to him a right sure kepar & defender/ & alway at hour acustomed he and the ass came for to have their refection/ & for to make the ass to do the work acustomed/ On a time it happened that the ass was in his pasture/ And the lion slept fast/ And certain merchants passed by with camels/ and saw the ass alone/ and stolen him & lad him away/ & anon after the lion awoke/ and wh●n he fond not his fellow/ he ran groining hither & thither/ & when he saw that he could not find him/ he was much sorrowful/ & durst not come in/ but abode at the gate of the church of the monastery/ & was ashamed that he came without the ass/ And when the brethren saw that he was comen more late than he was wont & without the ass/ they supposed that by constraint of hunger he had eaten the ass/ & would not give to him his portion accustomed/ & said to him/ go & eat that other part of the ass/ that thou hast devoured/ & fill thy gluttony/ And by cause th●y doubted/ they would wite if he had so eaten/ they went to the pastures of the Town to see/ if they couch have any demonstraunce of the death of thass/ & they fond no thing & returned & told it to Jerome/ & then he commanded them to enjoin him to do th'office of thass/ then they hewed done bushes/ and bows/ & leid upon him/ and he suffered it payssybly/ And on a day when he had done his office/ he went out to the fields/ and began to run hither and thither desiring to know/ what was done to his fellow/ And saw fro far merchants that came with camels charged and laden/ and the ass going before them/ It was the manner of that region/ that when the people went far with camels/ they had an ass/ or an horse going tofore with a cord about his neck for to conduit the better the camels/ And when the lion knew the ass/ with a great rering he ran on them so tereybly/ that all the merchants fled/ And he so feared the camels with beating the earth with his tail/ that he constrained them to go straight unto th' cell with all their charge and lading/ And when the brethren saw this/ they told it to Ieromme/ and he said brethren wash the feet of our guests/ and give them meet/ And abide ye the will of our lord hereupon/ And then the lion began to run joyously through out all the monastery/ as he was woned to do/ and kneeled down to every brother/ and fawned them with his tail/ like as he had demanded pardon of the trespass that he had done/ And saint Iheromme/ which knew well what was to come said to his brethren/ Go and make ye ready all things necessary for guests that be coming to us/ And as he thus said/ there came to him a messenger/ saying to him/ that there were guests at the gate/ that would speak with th'abbot/ And assoon as they were come/ they kneeled to th'abbot/ and required of him pardon/ And he raised & made them to stand up goodly/ And commanded them to take their own good/ and not to take away other men's/ And then they prayed the holy saint that he would take the half of their oylle/ And he refused it/ And at the last he commanded to take a measure of oil/ And then they promised that they should bring every year a measure of oil to that church and their heirs after them/ It was anciently the custom/ that who somever would/ might sing in the church/ so that Theodosyan th'emperor/ as johan Beleth saith required and prayed damase the pope/ that he would commyse to some wiseman of the church to ordain the office and ordynal of the church/ And thenne he knew well/ that Iheromme was a man that knew the languages of greek/ latin and hebrewe/ and in all science/ and commised to him the said sovereign office/ And then Iherom divided the psalter by feryes/ and to every ferry a nocturne proper he assigned/ And established in th'end of every psalm to be said Gloria patri/ And after he ordained reasonably to be sungen the epistles and gospels/ & and all other things appertenant safe the song/ which he sent from bethlehem unto the pope/ which all was ●pproued and ratefyed of him/ and of the cardinals for to be used perpetuelly and so confirmed/ After this in the mouth of the spelunke or cave in which our lord lay/ he did do make his monument or sepulture/ And when he had accomplished lxxxviij year and six months/ he was there buried/ In what reverence saint Austyn had him in/ It appeareth in his epistles that he sent to him/ In one of the which he wrote in this manner/ To his right dear friend most best beloved/ and most cl●ne in observing and enbracing of charity/ unto Iheromme Austyn/ etcetera/ And in another place he writeth thus of him/ Saint Ieromme priest learned in letters of greek/ latin/ and H●brewe/ and in holy writings approved unto his last eage/ Of whom the nobleness of his fair eloquence/ hath resplended from the eeste unto the west like unto the clearness of the son/ Prosper saith also of him in his cronyques/ Iheromme priest was in bethlehem sometime clear to all the world of noble engine/ And lived in translating and writing of holy scripture/ and with hyhe and noble study served the universal church/ He said also of himself to Ambygen/ I never enforced me so much fro mine enfancye/ as for t'eschew a swelling courage/ and enhanced heed/ and calling against him the hate of god/ And ever I have dread the sure things/ & have intended with all my heart to the monastery/ and to hospitality/ and have received gladly all comers/ safe Heretics/ and have washen their feet/ Isydore saith thus in the book of Ethymologye/ Iheromme was wise in three languages/ whose Interpretation is taken to fore other/ For it is more holding and clear by words and it is interpreted of a very christian It is wreton also of Iheromme in the dialogue of Severe disciple of saint Martin/ which was in his time/ Ieromme without the merit of the faith and dowayre of virtues/ is not only Instruct in letters of latin/ but in greek and Hebrew/ so that none ought be compared to him in every science/ the which had were perpetual against the wicked men/ The heretics hated him/ for he left never to Impugn against them/ The Clerks hated him/ For he reproved their sins/ & their life/ But plainly good men loved him and marveled of him/ For they that deemed him an heretic were mad/ he was all in lessons/ all in books/ he ne rested day ne night/ but always red or wrote/ Hec Severus/ And like as it appeareth by these words/ And also he witnesseth himself/ He suffered many persecutors/ & detractors/ which persecutions he suffered patiently and goodly/ as it appeared in an epistle that he sent to asselle/ I give thankings to our lord god/ that I am worthy that the world hate me/ And that wicked men and janglers hold me for evil/ For I know well that men come to heaven by the diffame of wicked men/ more than by good renomee/ And I would that the company of miscreants should pursue and persecute me for the name and right of our lord/ My will is that the repreef of the world arise more fervently against me/ so that I might deserve to be praised of our lord/ and that I may hope the reward of his promise/ temptation is desirous and agreeable/ whose merit in resisting is to be hoped reward of christ in heaven/ Ne the cursing/ ne malediction is not grievous which is changed in to divine laud and praising/ He died about the year of our lord CCC/ lxxx/ and eight/ ¶ Thus endeth the life of saint Iheromme Here followeth the life of saint Remyge And first of his name REmyge is said of Remige/ that is a boatman or a rower/ Or it is said of Remies/ which been Instruments/ by which the ship is rowed and conduited/ and of gyon/ ●hat is to say wrestling/ He governed the church/ and kept it fro peril of wreck and brought it to the port of heaven And for the church he wrestled against the assaults of the devil/ Of saint Remyge SAint Remyge converted to the faith the king & the people of France/ The king had a wife named Rotilde which was christian/ And she enforced her moche to convert her husband to the christian faith/ but she might not/ And when she had a child She would have Crystened him/ But the king deffended it to her/ And she rested not/ till at the last the king granted that it should be christian/ And after that it was christened/ it deyde anon/ then said the king/ Now it appeareth well/ that christ is a vile god/ for by cause he may not keep him/ which in his faith should have been enhanced in my kingdom after me/ And she said to him/ Now feel I well that I am loved of my god/ by cause he hath received the first fruit of my womb he hath enhanced to a better kingdom my son/ and to regne perpetuelly with outen end/ which is moche better than thy kingdom is/ And soo●e after she conceived again/ and had a fair son/ whom with great prayers she baptized as she did the first/ but anon after he was seek/ so that they had none hope of his life/ And then the king said to his wife/ Certainly this is a feeble god/ which may not conserve ne keep none that is baptized in his name/ And if thou hadst a thousand/ and didst them to be baptized/ all should perish/ yet nevertheless the child revived & was hole/ so that he reigned after his father/ And the faithful queen enforced her to bring her husband to the faith/ but he refused it in all manners/ It is said in that other feast which is after th'epiphany/ how the king was converted to the faith And the foresaid king Clovys' when he was crystened said that he would give to saint Remige for tendowe his church/ as moche land as he might go about whiles he slept at midday/ And so it was done/ but there was a man/ which had a miln within the circuit/ which saint Remyge had closed/ And as saint Remyge went about it/ the Mylnar putted him out with indignation and great despite/ And saint Remyge said to him/ friend have no disdain/ and late it not be to hard if we have also this Mylne/ with that other/ Nevertheless the Mylnar put him out/ And anon the wheel of the Mylne began to torn contrary/ And then the Mylnar cried after saint Remyge and said/ Servant of god/ come and late us have the mylle to gydre/ And saint Remyge said/ nay it shall neither be mine ne ●hyn/ And anon the earth opened/ and swolewed in all the mylle/ And saint Remyge knew by the spirit of prophecy/ and by the will of god/ that a great famine should come/ And assembled in a Town great plenty of wheat/ And the drunken villains of the Town mocqued and scorned him of his providence/ And set the garners a fire/ And when he knew it/ he came thither/ And by cause he was cold for age/ and his last time approached fast/ he sat down by the fire/ and warmed him/ and said with a peaceable heart/ the fire is alway good/ Nevertheless they that made that fire/ and all the men of their lineage were broken in her membres/ And the women gouty/ And this endured in the same Town unto the time of Charles/ which chased and maked them go their way and so disperplyd them/ And it is to be known/ that the feast of saint Remyge that is hallowed in january/ is the feast of his blessed death and deposition/ and this is the feast of the translation of his blessed body/ For when after his death the holy body should have be brought to the church of saint Thymothe/ and Appollynare with the shrine/ and came nigh unto the church of saint Cristofre/ it began to weigh so moche/ that they might not move it fro thence in no manner/ At the last they prayed our lord/ that he would vouchsafe to show them if it were his will that the body should be buried in that church/ where as no relics rest/ And then anon they took up the body lightly enough/ and buried him there honourably/ And many miracles were there showed/ so that they enlarged/ and made the church more ample and large/ And then they made an oratoyre behind the altar/ and would have do l●●en for to have laid the body in that oratoyre/ but they couth not move it in no manner/ then they watched/ and prayed unto our lord/ and at midnight they fill all a sleep/ And on the morn they fond the sepulchre with the body in the place/ which angels had borne thither/ while they slept/ And this was the k lends of octobre/ which afterward by long time on the same day it was translated in to a feretre or shrine of silver/ he flowrid about the years of our lord CCCC four score and ten/ ¶ Thus endeth the translation of saint Remyge Here followeth the life of saint Logier And first of his name LOgier is said of leos that is to say people/ and of ganoes that is to say angel Logyer was angel of the people/ For an angel is propyrly light And is a messagyer for to show the people good works/ And so he showed to the people to fore the deed/ how he and Ebronyen should finish their lives ¶ Of saint Logyer LOgyer when he shone and resplended in all virtue he deserved to be Bishop of Aduense Clotayre was deed he was much grieved for the cure and charge of the royalme/ And by the will of god and counsel of the princes he crowned Childryck yet young to be king/ But Ebronyen would have made Theoderyck brother of Childryck king/ not for the profit of the royalme/ but by cause he was put out of his power/ and was hated of all the people/ And doubted the Ire of the king and of the princes/ And therefore he required of the king licence for to enter in to religion/ And the king granted it to him/ then the king did hold his brother the oderich in guard that he should machyne nothing against the royalme/ And by the holiness and providence of the good Bishop Logyer all the people were in joy and in peace/ And soon after the king being impaired by evil council was moved in wrath against this holy Bishop servant of god/ And sought means intentively how he might covenably put him to death/ But Logyer suffered all goodly/ and reputed his enemies like as his friends/ and died so moche toward the king/ that on easter day/ he should sing mass in the city/ whereof he was a bishop/ And that day it was told to him/ that the king should perform that night all that he had treated for his death/ but he ne doubted nothing/ but dined that day with the king at his own table/ And then he fled his persecutor/ in such manner that he went to the monastery of Lucon there serving our lord/ in which Ebronyen there was hid in thabyte of a 〈◊〉 And also served him in great charity And a while after the king died/ And Theoderyche was enhanced in to the regne/ For which thing the blessed saint Logyer moved by the weepings and tears of the people/ and constrained by the commandment of his abbot/ returned unto his see in his city/ But Ebronyen anon renounced his religion/ And was ordained steward of the king/ And how be it that he was evil tofore yet he was worse after/ And studied how he might bring Logyer to death/ And sent knights for to take him/ And when the blessed Logyer knew it/ he would have escaped fro their woodenness/ and malice/ And as he issued out of th● Town in thabyte of a Bishop/ He was taken of the knights/ which anon put out his eyen/ And then two year after saint Logyer with gu●ryn his brother whom Ebronyen had exiled were brought unto the palace of the king/ And as Ebronyen mocqued the bishop/ they answered wisely and peaceably/ Not withstanding that wicked man Ebronyen scent gu●ryn for to be stoned to death with stones And made the Bishop to be lad all the night bare foot upon sharp stones/ on which the water ran fast/ And when he herd that he praised god in his torments he made to cut out the tongue of his heed/ and after to keep in prison/ for to make him suffer new torments/ But for all that/ he lost never his speech/ but intended to preach and to exhortation as well as he might/ And said to fore/ how he & Ebronyen should die/ and when/ then a great light in manner of a crown environed his heed/ which moche people saw/ And some demanded him what thing it was/ And he kneeled down/ and made his prayers yielding graces to god/ And admonested all them that were there/ that they should change their life in to a better/ And when Ebronyen herd that he had great envy at him/ And sent four men for to smite of his heed And when they led him forth/ he said to them/ It is no need to you to labour any more/ but fulfil ye here the desire of him that sent you/ And then three of them had so great pity of him/ that they kneeled down/ and required pardon/ And the fourth smote of his heed/ which anon was ravished of the devil/ and thrown in the fire ended his life miserably/ Thenne two year after Ebronyen herd that god showed many miracles for his blessed saint/ and the renomee of it shone over all/ and was tormented with cursed envy/ and sent thither a knight to wete the truth/ and to return and tell to him/ And when the knight came thither/ he proudly smote the tomb with his foot/ and said/ an evil death mote he have/ that saith & believeth/ that this deed body may do miracles/ And anon he was ravished of the devil and died suddenly/ And the saint was the more worshipped by his death/ And when Ebronyen herd this/ he was then more tormented with malice of envy/ and enforced to quench the fame of the holy saint/ but after the saying tofore of the saint/ he felonnously slew himself with a sword/ And this holy bishop saint Logyer suffered death about the year of our lord/ ujc/ lxxx in the time of Constantyn the fourth/ ¶ Thus endeth the life of saint Logier Here followeth the life of saint Fraunceis first beginner of the Freres mynours And first of his name FRaunceis was first named johan/ but after his name was changed/ and was called Fraunceys/ The cause of changing of his name was manifold/ first for the reason of his marvelous changing/ For it is known that he received of God by miracle the french tongue/ And it is said in his legend that when he was replenished of the grace of god and of thardour of the holy ghost he pronounced out brenning words in french/ Secondly by the reason to publish his office/ whereof is said in his legend/ that the divine provyden gave to him that name by cause of him singular/ And is accustomed name/ th'opinion of this mystery was known thorough out all the world/ thirdly by reason of his office in effect/ whereupon was given to understand that by him/ and by his sons he should make many servants of the devil and bond to sin free/ Fourthly by reason of great courage/ and magnanymyte of heart/ For french men been said of fierceness/ For in them is naturel fierceness and great c●rage of heart/ fifthly by reason of the vertuosyte in speaking/ For his word carved away the vices like an axe sixthly by reason that he chased away comnnely the devils/ seventhly by reason of honest in his conversation/ & of perfection of work/ And it is said that some signs that were brought to Rome/ to fore the Consuls/ which were in terror of the people and in worship were called Franciscas/ ¶ Of saint Fraunceis FRaunceis servant & friend of almighty god/ was borne in the city of Assize/ and was maked a Merchant unto the xxv year of his age/ and wasted his time by living vainly/ whom our lord corrected by the scourge of sickness/ and suddenly changed him in to another man/ so that he began to shine by the spirit of prophecy/ For on a time he with other men of peruse was taken prisoner And were put in a cruel prison/ where all the other wailed and sorrowed And he only was glad and enjoyed And when they had reproved him thereof/ he answered/ know ye/ said he that I am joyful/ For I shall be worshipped as a saint thorough out all the world/ On a time he went to Rome by cause of devotion/ And he took of all his clothes/ and clad him with the clothes of a beggar/ and sat among the pour men to fore the church of saint Peter/ And as one of them begged with 'em coveytously/ And moche oftener would have done/ but the shame of known people letted him The old enemy the devil enforced him to let him of his holy purpose And showed to him a woman monstrous and horribly diffygured/ croak back and lame/ which was in that city/ And he said to him/ that he left not that he had enterprised/ he would make him semblable and like unto her/ But he was comforted of our lord which herd a voys saying to him Fraunceys take these bitter things for the sweet/ and despise thyself/ if thou desire to know me/ On a time he met a leper/ whom naturally men abhor/ but he remembered him of the word that was said of god/ and ran to him and kissed him/ And anon the lazare vanished away/ wherefore he went to thabytation of the lazars/ And kissed devoutly their hands and gave to them money/ And let hem have no need of such as he might do/ ¶ On a time he entered in to the church of saint damian for to make his prayers/ And th'image of Ihesu christ spoke unto him and said Fraunceis go and repair my house/ which is all destroyed as thou seest/ And from that hour/ the soul of him lyquefyed/ And the passion of Ihesu christ was marvelously infyxed in his heart/ And then he died great pain/ and was busy in repairing the church/ And sold all that he had/ and gave the money thereof to a priest And he durst not receive it/ for fere of his parents and kin/ then he casting it away to fore the priest as dust setting not thereby/ wherefore he was taken of his father and bounden/ and restored to him his money/ And resigned also his clothes/ and so naked he fled to our lord/ & clad him with hair/ And then the blessed Fraunceys went unto a simple man/ whom he took in stead of his father/ and prayed him that like as his father doubled on him his curses/ that in contrary he should bless him/ his own brother german saw him in a winter time have on him but fowl and few clothes/ and that he tremblid for cold/ and was intending to his prayers said to his fellow/ Go to Fraunceys/ and say to him that he sell to the a penyworthe of his swote/ And when he herd it/ he answered with a glad cheer/ I will sell it unto my lord god/ On. a day he herd in the church that which our lord said to his disciples when he sent them to preach/ And anon he addressed him with all his might to do and keep all though things/ he did of his hosyn & shone fro his feet/ and clad him with a fowl cote/ and took a cord for his girdle/ He went on a time in a snow by a wood/ and was taken by thieves/ and they demanded him what he was/ And he said that he was the messenger of god/ And anon they took him/ and cast him in the snow/ saying to him/ lie thou there vilayn messenger of god/ Many noble and unnoble clerks and lay men had despised the world and begun to follow him/ And the holy father ensigned and taught them the perfection of the gospel/ which was for to be in poverty/ and that they should go by the weigh of simpleness// he wrote then a rule after the gospel to himself/ and his brethren had and to be had/ which pope Innocent confirmed/ And fro than forthon he began to spread more ardently the seeds of the word of god/ and went about cities/ & castles by a fervent and marvelous desire/ There was a Frere/ which seemed outward of marvelous holiness and kept silence so straightly/ that he would not be shriven by words but by signs/ and every man praised him as a saint/ this holy man Fraunceis came thither/ and said/ leave ye brethren to praise him/ for I shall not yet praise him/ lest it be by faintise of the devil/ late him be warned to be shriven twice in the week by word and speaking/ And if he do it not/ this is but temptation of the devil/ and fraudelous deceit/ and then the freres warned him so to do/ and he put his finger to his mouth/ and shaken his heed/ and showed that in no wise he would confess him/ And anon after he returned again to worldly life as an hound to his vomit/ And went out of his order/ and finished his life in sinful acts and works/ On a time saint Fraunceis was weary of going/ and rood upon an ass And his fellow one Leonard of Assize was also weary of going/ and saint Fraunceis began to think thus/ and say in himself/ his kin & my kin were not like/ And incontinent he alight down and said to the Frere/ It appertaineth not to me to ride/ and the to go afoot/ For thou art more noble than I am/ And the Frere was abashed and kneeled down and required pardon/ On a time as he passed by a place/ a noble lady ran so hastily against him that she might not speak for weariness/ And he axed of her/ what she would/ and she said/ pray for me/ father For I may not perform the purposes of health/ which I have begun/ for my husband which letteth me/ doth to me many adversities in the service of god/ and he said to her/ go thy way daughter/ For thou shalt have anon comfort of him/ And say to thine/ husband in god's name and mine/ that now is the time of health/ And hereafter shall be time of equity and right And when she had said so to her husband/ the man was suddenly changed and avowed to god continence and chastity/ On a time a power labourer was almost lost in a wood for thirst And this holy saint impetred a fountain by his preyers/ He said on a time to a Frere/ that was familiar with him/ this secret/ which was showed to him by the holy ghost/ There is a servant of God living in the world on this day/ For whose sake as long as he shall live our lord shall suffer no famine among the people/ but without doubt it is said/ that when he was deed all that condition was changed to the contrary/ For after his blessed death/ he appeared to the same frere/ and said to him loo now is the famine comen/ which as long as I lived upon earth/ our lord would not suffer to come/ On an easter day the Freres greeks that were in desert had laid their table more curyously than in an other time/ And had made ready the glasses/ and set them on the lord/ And when saint Fraunceis saw that/ he anon withdrew him/ & sat on his heed the hat of a pour man which was there/ and bare his staff in his hand/ and went out and abode at the gate/ And when the fre●s eat at dyner/ he cried at the door that they should give for the love of god an alms to a pour seek man/ Then the pour man was called in/ And entered and sat down alone upon the earth and set his dish in the dust/ which when the Freres saw/ they were abashed and were sore aghast/ And he said to them/ I see the table arrayed and adorned/ And I know well that it is not for pour men that seek their meet fro door to door/ he loved poverty in himself/ and in all other/ so that he called alway poverty his lady But when he saw one more pour than himself/ he had thereof envy/ and doubted to be overcome of him/ On a day/ he saw a power woman/ & he showed her to his fellow and said the poverty of this woman doth to us shame/ and reproveth strongly our poverty/ For for my richesses I have chosen my lady poverty/ And she shineth more in this woman than in me/ when on a time a power man passed to fore him/ and the holy man was moved with inward compassion/ his fellow said to him/ though this man be pour/ paraventer there is not a richer of his will in all the province/ then saint Fraunceis said to him Anon despoylle the of thy cote/ and give it to the pour man/ and knowledge thyself culpable/ and kneel down to his feet/ To whom anon he obeyed and did so/ On a time three women like of visage & all things & of habit entered & met him & salued in this manner/ Welcome my lady poverty and anon they vanished away/ and were no more seen/ On a time as he came to the city of Arete/ and a mortal battle was moved in the city/ This holy man saw upon the burgh on the ground the devils making joy and were glad/ Thenne he called his fellow named Sylvester/ and said to him/ go to the gate of the city/ And command to these devils in god's name that is almighty/ that they go out of the Cyte· then he went hastily and ceyed strongly/ All ye devils/ depart from hens in the name of god/ and by the commandment of Fraunceis on●e father/ And they went away/ And then the citizens anon became to accord/ The foresaid Sylvester when he was yet a secular priest he saw in his sleep a golden Cross issue out of the mouth of saint Fraunceis/ of the which the over end touched heaven/ and the arms of the Cross stretched fro that one to that other part of the world/ then this priest had conpunction/ and left the world/ and followed perfightely this holy man saint Fraunceis/ and on a time as this holy man was in prayer/ the devil called him thrice by his own name/ and when the holy man had answered him/ he said/ none in this world is so great a sinner but if he convert him/ our lord would pardon him/ But who that sleeth himself by hard penance/ shall never find mercy/ And anon this holy man knew by the revelation the fallace and deceit of the fiend/ how he would have withdrawn him for to do well/ and when the devil saw that he might not prevail against him He tempted him by grievous temptation of the flesh/ and when this holy servant of god felt that/ he despoyllid of his clothes/ and beat himself right hard with an hard cord saying/ Thus brother Ass/ it behoveth the to remain and to be beaten/ and when the temptation departed not/ he went out/ and plunged himself in the snow all naked/ and made seven great balls of snow/ and purposed to have taken them in to his body/ and said/ this greatest is thy wife/ and of these four two been thy daughters/ ● and two thy sons and the other twain that one thy chamberer/ and that other thy varlet or yeoman haste the and cloth them/ For they all die for cold/ and if thy business that thou hast about them grieve the sore/ Then serve our lord parfightely/ and anon the devil departed from them all confused/ and saint Fraunceis returned again in to his cell/ gloryfyeng god/ And as he dwelled on a time with Leon the cardinal of saint Cross in a night the devils came to him/ and beat him right grievously then he called his fellow/ and said to him/ these been devils jailers of our lord/ whom he sendeth to punish the excesses/ but I can remember me of none offencis that I have done/ but by the mercy of god I have washed them away by satisfaction/ But peraventure he hath sent me them/ by cause he will not suffer me to fall/ by cause I dwell in the Courts of greet lords/ which thing peradventure engendereth not good syspection/ to my right pour brethren/ which suppose I abound in delyces/ And early in the morning he aroos and departed thence/ On a time as he was in his prayers/ he saw upon the covering of the house assembles and companies of devils/ which ran hither and thither with great noise/ And he went out/ and signed him with the sign of the Cross and said/ I say to you in the name of almighty god/ that ye devils do to my body/ all that is suffered to you to do/ And I shall suffer it patiently/ For I have no greater enemy than my body/ and ye shall avenge me of mine adversary/ whiles ye take on it vengeance by my life/ then they vanished away all confused/ There was a Frere/ which was fellow of saint Fraunceis was on a time ravished/ and saw in spirit the glorious place in heaven/ wherein he saw among other seetes a right noble feet shining of more noble glory/ than the other/ And as he marveled/ for whom this noble siege or seat was kept/ he herd/ that it was said/ that this seat longed sometime to one of the princes that fill/ And is now made ready to the meek and humble Fraunceys/ And when saint Fraunceys issued fro his prayers/ that frere demanded him/ father/ what weenest thou of thyself/ And he said/ I ween that I am greatest of all sinners/ And anon the spirit came in to the heart of the frere/ and said/ behold/ what was the vision that thou sawest/ from humility shall lift up the most meek man unto the seat lost by pride/ This holy man saint Fraunceis saw in a vision above him Seraphyn crucified/ the whicehe imprinted in him the signs of his crucyfyenge/ that him seemed that he was crycyfyed/ and that in his hands/ his feet and in his side him seemed were the sign of the wounds of the crucyfyeng/ but he died hide these tokens/ as moche as he might/ that noman should see them/ And yet nevertheless some saw them in his life/ and at his death/ they were seen of many/ and were showed by many miracles that tho signs were true/ Of which miracles twain shall suffice for to be set here/ There was a man named Rogyer/ and was in puylle to fore th'image of saint Fraunceis/ And began to think and say/ may this be true that this man was so ennobled by such miracle/ or was this an illusion/ or an Invention dissimyled of his brethren the Freres/ And as he thought this/ he heard suddenly a sown like as a quarrel had he shot out of Arbalaste/ or a Cross bow/ and he felt him grievously hurt in his lift hand/ but there appeared no hurt in his glove/ And then he took of his glove/ and saw in the palm of his hand a wound as it had been of an arrow/ out of which wound there issued so great pain of ache and brenning/ that almost he deyde for sorrow and pain/ And then he repented him and said/ that he believed right verily the signs and toknes of saint Fraunceis/ and when he had prayed by tw● days saint fraunceis by his holy signs and stygmates he was anon delivered of his pain and maked all hole/ In the royalme of Castyle there was a man devout to saint Fraunceis/ which went on a time to compline to the church of saint Fraunceis/ And men lay in a wait for to slay him/ and in stead of another man he was taken by error and ignorance/ and was wounded/ and left as half deed/ And after the cruel murderer sticked his sword in his throat/ and left it therein/ and might not draw it out/ but went his way/ And then men cried and ran hither and thither/ and the man was bewailed/ like as he had been deed/ And when they rung to matins at midnight at the church of the Freres/ the wife of the man began to cry Arise up sire/ and go to matins/ For the bell calleth thee/ And anon he lift up his hand to show/ that some man should take away the sword fro his throat/ And anon in the sight of them all/ the sword sprang out a far as it had be thrown of a strong champion/ And anon the man arose perfectly hole/ And said that saint Fraunceys came to him/ and joined his stygmates to my wounds/ & anointed them with the sweetness of his signs/ and sewed them to gydre marvelously by his touching/ And when he would have gone/ I showed him/ that he should take away the sword/ For else I should not con speak/ And anon he took it out/ And threw it away far from him/ And healed me with touching my throat with his signs/ The two clerks great lumynayres of the world/ that is to say saint dominic/ and saint Fraunceys were in the city of Rome to fore the Lord hostyence/ which afterward was pope of Rome/ And this Bishop said to them/ wherefore make ye not of your freres Bishops and prelate's/ which should prevail more by teaching and example giving/ And there was long contention between them/ who should first answer/ And humility overcame Fraunceys that he would not speak to fore that other/ And then saint Domynyk humbly obeyed/ and said/ Sire our brethren been left up in good degree. if they know it/ And I/ shall never suffer to my power/ that ever they shall hope to have any higher dignity/ ¶ After that answered saint Fraunceys/ sire my brethren been called Mynours/ by cause they would not be made greater/ And the blessed saint Fraunceys full of right great simplicity admonested and warned all creatures to love their Creator/ he preached to birds/ and was herd of 'em/ they suffered him to touch ● them/ and without licence they would not return ne flee fro him/ And on a time when he preached/ the swallows chittered and song/ And anon by his commandment they were still/ There was also on a time a bird on a fig tree beside his cell which sang oft full sweetly/ And saint Fraunceys put forth his hand/ And called that bird/ And anon the bird obeyed/ and came upon his hand/ And he said to her/ sing my sister/ and praise thy lord/ And then anon she song/ And departed not till she had licence/ He spared to touch lights/ lamps/ and Candles by cause he would not defoul them with his hands/ He went honourably upon the stones for the worship of him that was called stone/ He gathered the small worms out of the way/ by cause they should not be trodden with the feet of them that passed by/ He commanded in winter to give honey unto bees that they should not perish for hunger He called all beasts his brethren/ He was replenished of marvelous joy for the love of his creature/ He beheld the Son/ the moon/ and the Stars/ And summoned them to the love of their Maker/ He defended for to make him a greet crown/ saying/ I wool/ that my simple brethren have part in my heed ¶ There was a Secular man/ which saw saint Fraunceis the Servant of God preaching at saint Severyns'/ And saw by revelation of God/ that saint Fraunceys was stratched on a Cross maked of two clear swords/ Of which that one came fro his heed/ to his feet/ And that other stretched from that one hand to that other/ so that he never had seen such a demonstrance/ then he was moved in his heart/ And entered in to the order/ And finished goodly his life/ ¶ On a time as saint Fraunceys was seek on his eyen for continual weeping/ his brethren said to him/ that he should refrain him fro weeping/ And he answered/ The visitation of the light perdurable/ is not to be put away for the light that we have here with the flies/ And when his brethren constrained him to take a medicine for his eyen/ And the Surgeon held a brenning iron in his hand/ And the blessed Fraunceys said/ My brother Fire/ be thou to me in this hour debonair and curable/ I pray to our lord that made the that thou attempre my heat/ And then he made the sign of the Cross against the fire/ And the fiery iron what put in his tender flesh from his ere unto his eye lids/ And he felt no pain He was strongly seek in the desert of saint urban/ And when he felt that nature failed in him/ he axed for to drink win/ And there was none/ And they brought to him water/ and he blessed it/ and made the sign of the Cross thereon/ and it was converted/ and turned in to right good wine/ And the holy man gate of our lord that the poverty of the desert might not get/ And as soon as he had tasted it/ he became strong/ and was all hole/ he had liefer here blame of himself than praising/ And for by cause that the people praised in him any thing of merit of holiness/ he commanded to some brother to say to him in his ere some villainy in blaming him and defowling. ¶ And when such a brother so constrained against his will/ called him vylayne/ Merchant and unprofitable fool/ then was he glad/ and blessed him and said/ god bless thee/ For thou sayest right very true words/ And this thing appertaineth to me for to here/ And this holy saint Fraunceis would never be more master ne governor/ but he would be more subject/ ne so command as obey/ And therefore he left for to be general/ and demanded to be under the warden/ to whose will he alway submitted himself in all things/ He promised alweye obedience to the frere with whom he went/ and kept it/ ¶ when a Frere had done any thing against the Rule of obedience/ and had sign of penance/ yet this holy saint Fraunceis for to fere other commanded to cast the hood of him in to the fire/ And when it had been a while in the fire he commanded to take it out and give it again to the Frere/ And the hood was taken out of the fire without hurt/ He went on a time by the more of venyse/ and fond there a great multitude of birds singing And he said to his fellows/ our sisters these birds give laud to their maker/ late us go in the middle of them/ and sing we our hours canonycals to our lord/ and they entered in among them/ and they moved not but by cause they might not here each other for the chytering and noise of birds/ he said my sisters birds/ cease your song/ till we have yoleden unto our lord due praisings/ And then they held 'em still/ And when they had finished their lawdes/ He gave to them licence to sing again And anon they reprysed their song after their custom/ He was on a time herberowed with a knight/ and saint Fraunceis said to him/ Brother fair host/ Agree to that I shall say to thee/ Confess thy sins/ For thou shalt soon eat in an other place/ And anon he granted that to him/ And ordained for his meinie/ and took penance of health/ And also soon as they went to the table/ the host died suddenly/ ¶ On a time he fond a great multitude of Birds/ And then he said to them/ My brethren/ ye ought strongly to praise/ and give laud to your maker/ while hath clad you with feathers/ And hath given to you pens for to flee/ And hath granted you the purity of the air/ and governed you with out charge or business/ And the birds turned their becks or bills to him/ and spread their wynghes/ and stretched their necks and addressed their hedes/ and beheld him intentively/ And he passed forth by the middle of them so nigh that he touched them with his cote/ And none of them aroos out fro his place/ till he gave to 'em leave/ that they flewhe to guider/ ¶ On a time when he preached at the Castelle Almarye/ And he might not be herd for the swallows/ which maade their nests/ To whom he said/ My sustres swallows/ it is time/ that I speak/ For ye have said enough/ be ye now still/ till the word of god be accomplished/ And they obeyed/ and were still anon/ And this holy man saint Fraunceis passed thorough puylle/ he fond in his way a purse full of money/ and when his fellow saw it/ he would have taken it for to have given it to the pour people/ but he would not suffer him in no manner/ and said to him/ son it appertaineth not to the to take the goods of others/ And when his fellow hasted to take it/ saint Fraunceys prayed a little/ and after commanded him to take the purse/ which thenne fond therein a great adder in stead of money/ And when the Frere saw that/ he began to double/ but he would obey/ and took the purse in his hands/ And there sprang out anon a serpent venomous/ And thenne saint Fraunceys said to him/ Money is no●ne other thing to the servants of god/ but the devil/ which is a serpent venomous/ There was a Frere grievously tempted/ and he began to think/ that if he had any thing wreton with the hand of their father saint fraunceis that that temptation should be chased away anon/ but he durst in no wise discover this thing/ On a time saint Fraunceys called him and said/ son bring to me perchemyn & ink/ For I will write some praising to god/ And when he had wreton he said Take this chartre/ and keep it unto the day of thy death diligently/ And anon all his temptation went away And the same Frere when saint Fraunceis lay seek/ began to think Our father approacheth the death/ And if I might have after his death his cot● I should be greatly comforted/ And after this the saint called him/ and said/ I give to the this my cot● if thou have thereto after my death plain right/ He was lodged on a time in Allexandre in lombardy. with an honest man/ which demanded him/ if for th'observance of the gospel/ he should eat of all that which was set to fore him/ And he consented to the dovotion of the host/ And then the host died do make ready a capon of seven year old/ and as they eat/ there came an untrue man/ which demanded alms for the love of god/ And anon when this blessed man herd that blessed name/ he sent to him a member of the capon/ and the cursed man kept it/ And on the morn when the holy man preached/ he showed that piece of the capon and said/ Loo see here/ what flesh this Frere eateth/ whom ye honour as a saint/ For he gaf it to me yester even/ but this piece of the capon was seen of all the people as it were fish/ And that man was blamed of all the people/ and said that he was mad/ And when he understood it/ he was ashamed/ and demanded pardon/ And when this man came again to his good thought the flesh returned again to his own kind/ and form/ ¶ On a time as he sat at the table/ and collation was made of the poverty of the blessed virgin our lady/ anon saint Fraunceis aroos/ & began to weep and sob sorrowfully/ so that his visage was all wete of tears/ And began to eat the remnant of his breed upon the ground He would also that right great reverence should be done to the hands of priests/ To whom was given power to sacre the blessed sacrament of our lord And then he said oft/ if it happened me to meet any saint coming fro heaven/ and also a pour priest/ I would first go kiss the priests hands/ & would say to the saint/ holy saint abide a while/ For the hands of this priest have handled the son of life/ and hath performed a thing above humanity/ He was ennobled in his life by many miracles/ For the breed that was brought to him to bless gave health to many seek men/ he ●●nuertid the water in to win/ of which a seek man tasted/ and revived anon health And also did many other miracles/ And when his last days approached/ And was grieved by long infirmity then he made himself to be laid upon the bare ground/ And did do call all the Freres that were there/ And when they were all present/ he blessed them/ And like as our lord fed his disciples at souper in sherthursdaye/ he gave to each of them a morselle of breed/ And warned them/ as he was woned to do/ to give laud to their maker/ And the very death which is to all men horrible and hatefulle/ he admonested them to praise it/ And also he warned and admonested death to come to him/ and said/ Death my sister welcome be thou And when he came at the last hour/ he slept in our lord/ Of whom a Frere saw the soul in manner of a star like to the moan in quantity and to the son in clearness/ There was a Frere named Augustyn which was minister and servant in the land of labour of the earth/ And as he was in his last end/ and had lost his speech/ he escryed suddenly and said/ abide me father/ abide/ I shall go with thee/ then the Freres demanded him what he said/ And he said/ See ye not our father Fraunceys that goth unto heaven/ And anon he slept in peace/ and followed his holy father/ ¶ A lady which had be devout to the blessed Fraunceys died/ and the Clerks & priests were at the byere for to sing thexequies of her/ she aroos up suddenly of the bier/ and called one of the priests/ that were there/ & said/ father I would confess me/ I was deed/ and should have be put in a cruel prison/ by cause I had not shriven me of a sin that I shall say/ But saint Fraunceys prayed for me/ that this confessed and showed I shall have forgiveness/ And anon as I shall have said and confessed it to thee/ I shall rest in peace to fore you all/ And then she was confessed and assoiled/ and rested anon in our lord/ The Freres of Vyterbe would have borrowed a cart of a man/ And he answered in despite/ I had liefer see two of you slain with saint Fraunceys/ than I should leave you my cart/ but he came again to himself/ and reproved himself/ and repented him of the blame that he had said/ and doubted the Ire of god/ And anon his son was seek/ and died/ And when he saw his son deed/ he slept on the earth weeping/ and called saint Fraunceis/ and said/ I am he/ that sinned thou shouldest have beaten me/ give again to me/ holy saint praying d●uoutely to thee/ whom thou hast taken away fro me blaming thee/ and blaspheming wickedly/ And anon his son revived and said/ when I was deed/ saint Fraunceys lad me by a long way and dark/ And atte last he brought me unto a right fair green/ And after said to me/ Return to thy father/ I wool no longer hold thee/ ¶ There was a power man which ought unto a certain Rich man a quantity of moneye· And prayed him for the love of saint Fraunceys he would prolong the term of payment/ To whom he answered proudly/ I shall set the in such a place/ that neither Fraunceys ne none other shall help thee/ And anon he took/ & bond him/ and set him in a dark prison/ And anon after saint Fraunceis came thither and brack up the prison and loosed his bonds/ and brought the man all saufly to his own house/ There was a knight which detracted the works and miracles of saint fraunceys/ and on a time as he played at the dies/ he being all araged and full of woodenness and cruelness said to them that stood by him/ if saint Fraunceis be a saint/ late come eyghten on the dies/ And anon came in three dies in each of 'em six/ and so it appeared nine times/ at every time three six/ at each cast/ And then he adiousting woodenness to woodness he said ysit be true that fraunceis be a saint late a sword rive me through my body this day/ And if he be no saint/ that it escape saufly/ And when the playing at dies was ended/ by cause he had made that prayer in sin/ he said Injury to his nephew/ And he took his sword/ and stack it through belie & slew him anon/ ¶ There was a man that had lost his thy that he couth not move hit And cried to saint Fraun●●is thus saying/ help me saint fraceis/ remember the of the devotion and of the service that I have done to thee/ For I carried the upon mine ass/ and kissed thy feet/ and thy hands/ And now I die for pain of this right hard torment/ then the holy man appeared to him with a litille staff that he held/ which had the sign of thau/ and touched therewith the place of his pain/ and the postume brack/ and received anon full health/ but the sign of thau abode alway in the same place/ with that sign saint Fraunceys was wont alway to sign his letters/ There was a maid which dwelled in the mountains of puylle in a castle/ and her father & mother ne had but only this daughter/ And she died/ And her mother was much devout toward saint fraunceis/ But then she was full of heaviness/ And saint Fraunceys appeared to her/ and said/ weep no more for the light of thy lantern is quenched And it appertaineth not that I yield her again to the by thy prayer/ But yet the mother had affiance and trust in the saint/ And would not suffer to bear away the body/ but in calling saint Fraunceis she took her daughter that was deed/ and raised her up alive and whole/ There was a little child in Rome fallen out of a window to the ground/ and died forthwythe/ And they called to saint Fraunceys for help/ and he was anon restored to life/ In a city of Swetse it happened/ that a house fill/ and slew a child And when they had put the corpse in a chyste for to bury/ the mother called on saint Fraunceys with all her devotion/ And about midnight the child cowhyd/ and aroos all hole/ And began to praise god/ Frere james of Reaten had passed a flood in a vessel with other Freres which were set a land/ and he hasted so sore after to go out/ by cause he was last/ and the ship recuyeled backward in to the water/ so that he fill down in to the deppest of the flood/ And then all the Freres prayed saint Fraunceys for him/ And he himself as he might with like devotion called the holy saint unto his aid and help in his heart/ And that same Frere began to go in the bottom of the water as dry as he had gone on the earth/ and caught the boat which was drowned/ and brought it to the bank/ and came up without witting of his clothes/ that he ware/ Ne never drop of water touched his cote ne wet no thing on him/ then late us devoutly pray this holy father saint Fraunceis to be our succour and aid in our adversities and perils/ and help that by his merits we may after this short life come in to everlasting life in heaven/ Amen ¶ Thus endeth the life of saint Fraunceis Here followeth the life of saint Pelagyeune And first of her name PElagyenne is said of pelagus/ which is as much to say/ as the see/ For in the See all waters abound/ In like wise abounded she in the See of this world/ of all richesses/ and of delyces/ She was the See of iniquity/ and the flood of sins/ but she plunged after in the See of tears/ And weesshe her in the Flood of baptism/ Of saint Pelagienne PElagyenne was the formest and noblest of the women of antioch full of richesses in all things She was right fair of body/ noble of habit/ vain and variable of courage and not chaste of body/ On a time as she went thorough the city with great pride and ambition/ that there was no thing seen on her/ but gold and silver and precious stones/ And overall where as she went/ she filled thayer with diverse odours/ and sweet smellies/ And to fore and after her went a great multitude of young men/ and maidens/ which were also clad with right noble vesture and rich/ And an holy father/ which was named ●onnon bishop of leopoleos/ which now is called daunetes/ passed thorough the city/ and saw her/ then he began to weep right bitterly/ by cause she had more cure to please the world/ than she had to please god/ And thenne fill down upon the pament/ and smote th'earth with his visage/ and wet it with his t●erys/ and said/ O most hyhe god/ have pity on me sinner/ the adournement and array of one common woman hath surmounted in one day all the wisdom of all my life/ O lord late not tharray of one woman of folly confound me tofore the sight of thy dreadful majesty/ She hath arrayed herself with high study/ and all her might for earthly things/ And I had purposed lord to have pleased thee/ but I have not accomplished it/ by cause of my negligence/ then he said to them/ that were with him/ In truth I say to you/ that god shall set this woman in witness against us in the doom/ by cause that she so busily painteth her for to please worldly friends & lovers/ ¶ And when we been negligent for to please the heavenly spouse our lord god/ And when he had said these or semblable words/ He fill suddenly a sleep/ And him seemed that a foul dove or black culver flewhe about him/ whiles he was at mass at altar/ And when he commanded/ that they that were not baptized should depart and go their way/ this dove departed anon/ and came again after the mass/ and was plunged in a vessel full of water/ & went out all clean and white/ and flewhe up so high/ that she might not be seen/ And then he awoke/ ¶ On a time when he preached in a church Pelagyenne was present/ She then became so repentant that she sent him a letter by a messenger thus saying/ To the holy Bishop of Ihesu christ/ Pelagyenne disciple of the devil/ et cetera if thou art verily the disciple of Ihesu christ/ the which as I have herd said descended from heaven for the sinners/ Vouchesauf to receive me repentant sinful woman/ To whom the Bishop sent again/ I pray the not to tempt my humility/ For I am a sinful man/ if thou desirest to be saved/ thou mayst not see me alone/ but among other men thou shalt see me/ then she came to him to fore many/ and took his feet/ And most bitterly weeping she said/ I am Pelagyenne/ the See of iniquity/ Flood of sins/ the Swallow of perdition/ And the devourer of souls/ I have deceived many by deceits/ which now all I abhor/ ¶ Then the bishop demanded her/ saying/ what is thy name/ She said/ I have be called fro my birth/ Pelagyenne/ But for the pomp of my clothing/ men call me Margaryte/ Then the Bishop received her benyngnly/ and enjoined to her healthful penance/ And informed her in the dread of god diligently/ And Regenered her by holy baptism/ The devylle then cried there/ saying/ O what violence I suffer of this old servant of God/ O violence/ O evil old age/ accursed be the day/ in which thou were born contrary to me/ For thou hast taken away my greatest hope/ On a night whiles Pelagyenne slept/ the devil came to her/ and awoke her/ and said/ Lady Margaryte/ what harm died I ever to thee/ have I not adorned the in all richesses/ and in all glory/ I pray thee/ tell me/ wherynne I have angered thee/ and I shall amend it anon/ I require the leave me not/ lest I be made reproach unto the christian people/ & then she blessed her/ & blew on him/ And the devil vanished away/ And the third day after she assembled all the goods that she had/ and gave it to the pour people for the the love of god/ And a little while after she fled away by night without knowledge of any person/ and took thabyte of an hermit/ and set herself in a little cell/ and there served our lord in moche great abstinence/ and was of moche great and good renomee unto all the people/ and lad a right holy life/ and good. And was called brother Pelagyen/ After a deacon of the same bishop/ that had baptized her went to Iherusalem for to visit there the holy places/ then that bishop said to him/ that after the visitation of the holy places/ he should see he a Monk that was named pelagyen/ and that he should visit him/ For he should find there the true servant of our lord/ And so he did/ And anon she knew him/ but he knew her not for the great lenesse that she had/ And Pelagyen demanded him have ye a bishop/ And he said ye lady/ And she said to him/ Say to him/ that he pray for me/ For truly he is th'apostle of Ihesu christ/ And/ then the priest departed/ and came again the third day But when he came/ he knocked at door of the cell/ and anon answered/ he opened the window/ and saw that she was deed/ then he came/ and told it to the bishop/ then the Bishop and the clergy/ and all the monks assembled for to do thexequies for this holy man/ And when they had taken the body out of the cell/ they fond that she was a woman/ And then they marveled greatly/ And gave thankings unto god/ and buried the body much honourably/ the eight day of October the year of our lord two ninety and four score/ Thus endeth the life of saint Pelagien Here followeth of saint Margarite said Pelagyen ● And first of her name THis virgin Margaryte had twain names/ She was called Margaryte/ and Pelagyen/ In so much as she was named Margaryte/ she is alway likened to a flower For she had in her flower of her Vyrgynyte/ And in that she was called Pelagyen she might be said of pena pain/ and lego legis to gather/ For she gathered pain in many manners/ in the religion/ where she put herself as a man for to keep to god her virginity/ Of saint Margarite other wise Pelagyen MArgarite otherwise called Pelagyenne/ was a right noble vygyne/ right rich/ and right fair/ And was much nobly kept by the diligence of her friends/ For she was instruct in good manners/ And she was intentive to keep chastity and honest/ in such wise/ that she refused to be seen of all men in any manner/ And at the last she was required to marriage of a noble young man/ And by the accord of one and other of each other Friends/ all things necessary to the weddings/ were maked ready/ and had with much great glory of richesses and delyces/ And when the day of wedding came/ that the younglings and maidens were assembled in right great noblesse to fore the chambre/ and the faders and moders made great feast for the marriage with great joy/ the virgin inspired of god/ that the damage of her virginity was brought by so great harmful enjoying/ & stretched her to the earth sore weeping/ and began to think in her heart the recompense of her virginity/ and the sorrows that followen of marriage/ and reputed all the joys of the world as ordure and filth/ And that night she kept her fro the company of her husband/ And at midnight she commanded her to god/ And cut of her here// and clad her in thabyte of a man And fled fro thence to a monastery of Monks/ And did do call her brother pelagyen/ and there was received of th'abbot/ and diligently instruct and taught/ And she held herself there holily/ and religiously/ And when the prior/ which was thereby of nuns was deed/ by consent of thabbot and of th'ancient men she was set to be master of thabbeye of nuns/ how be it that she refused it strongly And as she administered not only their necessaries/ but also food to the soul continually without blame/ The devil had envy of her/ and thought he might occupy her good time/ by some objection of sin/ And as a virgin which was dwelling with out the gates had sinned in lechery by th'intimation of the devil/ And when her belly aroos/ so that she might not hide it/ Alle the vyrgynes were so afeard and so shamefast/ and also the Monks of either monastery/ that they wist not what to do/ And supposed verily that pelagyen/ which was provost/ and also familiar with the woman had done this deed/ And so condemned him without judgement And then he was put out & wist not why/ And was closed in a pit within a roche/ And then he that was most cruel of all the Monks was ordained for to minister him/ which served him with barley breed & water/ and that in right little quantity/ And when the Monks had enclosed him/ they departed/ and left pelagyen there alone/ And was not troubled in any manner/ but ever thanked god/ and comforted herself in her continence by th'ensample of holy saints/ Atte last when she knew that her end approached/ she wrote letters unto thabbot and to the Monks in this wise/ I of noble lineage was called Margarete in the world/ but for I would eschew the temptations of the world I called myself pelagyenne/ I am a man/ I have not lied for to deceive/ but I have showed that I have the virtue of a man/ And have virtue of the sin/ which was put on me/ And I Innocent thereof have done the penance therefore/ I require you for as much as I am not known for a woman/ that the holy sussters may bury me/ so that the demonstrance of me dying/ may be the cleansing of my living/ And that the women may know that I am a virgin/ whom they judged for advoulterer/ And when they herd hereof/ the Monks and the nuns ran unto the pit/ in which she was enclosed/ and the women then had knowledge that she was a woman and virgin without touching of man/ And thenne they were penytente/ & had great repentance of that which they had done/ And buried her in the church among the virgins honourably/ ¶ Thus endeth the life of saint Margrete otherwise called pelagyen Here followeth of saint Thais or Thaisis first of her name THaisis is said of taphos/ that is to say death/ for she was cause of the death of many that died for her in sin/ or she is said of thalos/ that is to say delight/ For she was delicious to men/ and accomplished all worldly delights/ or she is said of thalamo/ that is will or affection of marriage/ For at the last she had will to be married to god by great penance ¶ Of saint Thaisis THaysis as it is red in vitas patrum was a common woman/ and of so great beauty/ that many followed her/ and sold all their substances/ that they came unto the utterest poverty/ And they that were her lovers/ often fought for her/ and stroof for jealousy/ so that they otherwhile slew each other/ and thereof her house was oft full of blood of young men that drew to her/ which thing came to the knowledge of an holy Abbot named pafuncius/ and he took on him secular habit/ and a shelling in his purse and went to her in a city of egypt/ and gave to her a shelling/ that is to say twelve pens/ as it had be cause for to sin with her/ And when she had taken this money/ she said to him late us enter in to the chambre here within/ And when they were both entered in to the chambre/ she said to him/ that he should go in to the bed which was preciously adorned with clothes/ then said he to her/ if there be any more secret place here/ late us go thereto/ and then she led him in to diverse secret places/ And he said/ alway he doubted to be seen/ And she said to him/ there is within a place where no man entereth/ and there shall no man see us but god/ and if thou dread him/ there is no place that may be hid from him/ And when the old man herd that/ he said to her/ and knowest thou that there is a god/ And she answered I know that there is a god/ and a royalme of a to coming world for them that shall be saved and also torments in hell for sinners/ And he said to her/ if thou knowest this/ wherefore hast thou lost so many souls/ and thou shalt not only give accounts for thine own sin/ but thou must reckon them/ that by the have sinned/ And when she herd this/ she kneeled down to the feet of the abbot pafuncius/ and sore weeping she prayed him to receive her to penance saying/ father I knowledge me penitent and contrite/ and trust verily by thy prayer/ that I shall have remission and forgiveness of my sins/ I ask of the but the space of three hours/ And after that I shall go whither somever thou wilt/ and shall do that/ which thou shalt command me· And when he had given to her that term/ and assigned her/ whither she should come/ then she took all though goods that she had won with sin/ and brought them in to the middle of the city to fore the people/ and brent them in the fire saying/ Come ye forth all that have sinned with me/ and see ye how I burn that which ye have given to me/ And the value of the goods that she brent was of five ninety pound of gold/ And when she had all brent it/ she went to the place/ which th'abbot had assigned to her/ And there was a monastery of virgins/ and there he closed her in a cell/ and sealed the door with lead/ and the cell was little and straight/ And but one little window open/ by which was ministered of her pour living/ For th'abbot commanded/ that they should give to her a little breed & water/ And when the Abbot should depart/ Thaysys said to him/ father/ Where shall I shed the water/ and that which shall come fro the conduits of nature/ And he said to her in thy sell/ as thou art worthy/ And then she demanded how she should pray/ And he answered/ thou art not worthy to name god/ ne that the name of the trinity be in thy mouth/ ne stretch thy hands to heaven/ by cause thy lips been full of iniquytees/ And thine hands full of evil attouchynges and fowl ordures/ but look only towards the east/ And say oft these words/ Qui plasmasti me miserere mei/ lord that hast formed me/ have mercy on me/ And when she had been there three year closed/ th'abbot pafuncius remembered/ and sorrowed/ & went to th'abbot Anthonye for to require of him if god had forgiven her her sins/ And the cause told/ saint Anthonye called all his disciples/ & commanded them/ that they should all wake that night/ and be in prayer/ so that god should declare to some of them/ the cause why th'abbot Pafuncius was come/ And then as they prayed without ceasing/ th'abbot paul the greatest disciple of saint Anthonye/ saw suddenly in heaven a bed arraed with precious vestiments/ which three virgins arrayed with clear visages/ And these three virgins were named/ the first was dread/ which drew thaysys from evil/ And the Second shame of the sins/ that she commised/ and that made her to deserve pardon/ And the third was love of ryghtwysenesse/ which brought her to high sovereign place/ And when paul had said to them/ that the grace of this vision was only by the merits of saint Anthonye/ A goodly voys answered/ that it was not by the merit of Anthony his father/ but by the merit of thaysis the sinner/ And on the morn when th'abbot paul recounted his vision/ And they had known the will of god/ thabbott pafuncius departed with great joy and went anon to the monastery/ where she was/ and opened the door of the cell/ And she prayed him/ that she might yet abide there enclosed in/ and thabbott said to her issue and go out For god hath forgiven to the thy sins/ And she answered/ I take god to witness/ that sith I entered herein/ I have made of all my sins a some/ and have set them to fore mine eyen/ And like as the breathe departeth not fro the mouth ne the nosethrellies/ so the sins departed never fro mine eye/ but alway have bewepte them/ To whom the Abbot pafuncius said/ god hath not pardonned the thy sins for thy penance/ but by cause that thou hast had alway dread in thy courage/ And he took her out fro thence/ And she lived after xv days/ and then she rested in our lord/ Thabbot Effrem converted in like wise another common woman/ For when that common woman would have drawn saint Effrem for to have sinned dishonestly/ he said to her/ follow me/ and she followed/ And when they came in a place/ where a great multitude of men were/ he said to her sit down here/ that I may have to do with thee/ and she said/ how may I this do among so great multitude of people here standing And he said/ if thou be ashamed of the people/ thou oughtest have greater shame of god/ which seeth all things hid/ And she went away all ashamed/ ¶ Thus endeth the life of saint Thaysis Here followeth the life of saint Denyse And first of his name DEnyse is as much to say/ as hastily fleeing/ or Denyse is said of dya/ which is as much to say/ as two/ and nysus/ which is to say y lyft up/ For he was life up after two things/ that is after the body and the soul/ Or denys may be said of diane that is Venus/ the goddess of beauty/ and of syos that is to say god/ as who saith/ he is fair to god/ or as some say he is said of Dyonisia that is after ysydore a precious stone black/ which is good against drunkenness/ he was hasty in fleeing the the world by parfyght renonciation/ He was life up by contemplation by things within forth/ he was fair to god by beauty of virtues/ He prouffyted to synnars against drunkenness of vices/ And he had many names to fore his conversion/ For he was called Ariopogita for the street that he dwelled in/ he was called theosophus/ that is to say wise to god/ Also of the wise men of grece he is said unto this day perystera uranos/ that is to say/ the wynghe of heaven/ For he flew marvelously with the wynghe of spyrytualle understanding in to heaven/ Also he was said Macharius that is blessed Also he was said of his Country jonicus/ jonica as saith poppy is one of the languages of greeks/ Or jonyces been said a manner of round pilers/ or jonicum is said a foot of versyfyenge/ which hath two syllabes short/ and twain long/ By which he is showed/ that he was wise & knowing god/ by inquisition of things privy and hid/ Wynghe of heaven by love of things celestial/ and blessed by possession of everlasting goods/ By other things it is showed that he was a marvelous Rethour by eloquence/ a susteynour and a berar up of the church by doctrine/ short to himself by humility/ and long to other by charity/ Saint Austyn saith in the eight book of the city of God/ that jonyque is a kind of Philosophres Italians/ which been toward italy/ and jonyques been of the part of grece/ And by cause that denys was a sovereign philosopher· he was named jonyque/ And Methodins of Constantynople endited his life and his passion in grekesshe tongue/ And Anastasius in latin/ Which was a writar of the bible of the church of Rome as ygnarus bishop of Raynes saith/ ¶ Of saint Denyse SAint Denyse Ariopagyte was converted to the faith of Ihesu christ of saint paul th'apostle And he was called Aryopagyte of the street that he dwelled ●n/ And in that street called Aryopage was the Temple of Mars/ for they of Athenes named every street of the gods that they worshipped in the same/ And that street/ that they worshipped in the God Mars they called Aryopage/ For Aryos is to say mars/ and pagus is a street/ and where they worshipped pan they named panopage/ and so of all other streets/ Aryopage was the most excellent street/ by cause that the noble men haunted it/ And therein were the scholars of the arts liberal/ And denyse dwelled in that street/ which was a right great philosopher/ And for as much as the plant of wisdom of the deyte was in him/ he was called Theosophus/ that is to say/ knowing god/ And one Appollophanus was his fellow in philosophy/ There were also Epicurij/ which said/ that all felicity of man was in only delight of the body/ And stoycy/ which held opinion that it was in the only virtue of courage/ And then on the day of the passion of our lord/ when darkness was upon the unyversalle world/ the philosophers that were at Atthenes could not find in causes natural the cause of that darkness/ And it was no natural eclipse/ For the moan was then fro the son/ & was xv days old/ and so was in a parfyght distance fro the son/ And nevertheless an Eclipse taketh not away the light in the universal partytyes of the world/ And it may not endure three hours long/ And it appeareth that this eclipse took away all the light/ by that which saint Luke saith that our lord suffered in all his members/ And by cause that the Eclipse was in Elyopolym/ in Egypte/ in Rome and in grece/ And Orose saith/ that it was in gyece/ and in the end of Asye the lass/ And saith/ that when our lord was nailed to the Cross/ theridamas was a right great trembling & earth quave thorough the world/ The Roches were cut a sondre/ and the mountains cloven/ right great floods fill in many parties more than they were wont to do/ And that day fro the sixth hour unto the ninth hour the son lost his sight thorough out all the lands of the universal world And in that night there was no star seen in all Egypte/ And this remembryth Denys to Apolophanes saying in his epistle/ The world was dark commonly of obscurity of derkenesses/ And after the only dyametre returned purged/ And when he had founden that the son might not suffer such heaviness/ And we ne may not have knowledge in our courage yet the mystery of this thing/ by our cunning and wisdom/ And O Appollophanes mirror of doctrine what shall I say of these secrets and hid things/ I attribute and put them to thee/ as to a mouth divine/ and not as to understanding ne speech human/ To whom he said/ O good denyse/ these been the mutations of divine things/ And in th'end it is signified all along the day and the year of th'annunciation/ that paul our doctor said to our deef eeres/ And by the signs that all men cried which I remembered/ I have founden the very troth/ and am delivered from the laas of falseness/ These been the words of denys that he wrote in his epistle to polycarpe/ and to Appollophanes saying/ we were we twain at Helyopolym/ & we saw the Moon of heaven go disordynately/ And the time was not covenable/ And yet again fro the ninth hour unto evensong time at the Dyametre of the son established above all natural ordinance/ That eclipse we saw begin in the east/ and coming unto the term of the son/ After that returning again and not purged of that default/ but was made contrary after the Dyametre/ Then Denys and Appollophanes went to Helyopolyin in Egypte by desire to learn astronomy/ And after Denyse returned again/ That the said Eclipse took away the light fro the unyversalle parties of the world/ It appeareth that Eusebe witnesseth in his chronicles/ which saith that he hath red in the dyctes of the Ethyncyens that there was in Bythynnia// which is a province of Asye the lass a great earth shaking/ And also the greatest darkness that might be/ And also saith that in Nycene which is a city of Bytynne/ that the earth trembling threw down houses/ And it is red in Scolastica Historia that the Philosophers were brought to this/ that they said/ that god of nature suffered death/ or else the ordinance of nature in this world was dissolved/ or that the elements lyeden/ or god of nature suffered/ And the elementis had pity on him/ And it is said in another place that denyse saith/ this night signified that the new very light of the world should come/ And they of Atthenes made unto this god an altar/ and set this title thereupon/ This is the altar of the god unknown & on every altar of their gods the title was set above in showing to whom that altar was dedicate/ & when that henyens would make their sacrifice unto this unknown god The philosophers saiden/ this god hath no need of none of our god's/ but late us kneel down to fore him/ and pray unto him devoutly/ For he requireth not th'oblations of beasts/ but the devotions of our courages/ & after when the blessed saint paul came to Athenes/ the philosophers Epicurij/ and stoycy disputed with him/ Somme of them said/ what will this sour of words s●ye/ And other said/ that he seemed a shower of new god's/ that been devils/ And then they brought hy● in to the street of the philosophers for to examine their new doctrine/ And they said to him/ bryngest thou any new tidings/ we would know what thou hast brought to us/ For thatenyens intended to none other thing/ but to here some new things/ And then when saint paul had beholden all their altars/ He saw among them the altar of God unknown/ and paul said/ whom honour ye that ye know not/ Him show I to you to be very god that made heaven and earth/ And after he said to Denyse/ whom he saw best learned in divine things/ Denyse what is he that unknown god/ And Denyse said/ He is verily a god/ which among gods is not showed/ but to us he is unknown/ and to come in to the world/ and to regne without end And paul said/ Is he a man only or spirit/ and Denyse said/ he is god and man/ but he is unknown/ by cause his conversation is in heaven/ then said saint Paul/ this is he that I preach/ which descended fro heaven/ And took our nature human/ and suffered death/ and aroos again the third day And as saint denys disputed yet with saint Paul there passed by adventure by that way a blind man/ to fore them And anon Denys said to paul/ if thou say to this blind man in the name of thy god/ see/ and then seeth I shall anon believe in him/ but thou shalt use no words of enchantment For thou mayst happily know some words that have such might and virtue/ And paul said/ I shall write to fore the form of the words/ which been these/ In the name of Ihesu christ borne of the virgin/ crucified and deed/ which aroos again/ & ascended in to heaven/ and from thence shall come for to judge the world/ See And by cause that all suspicion be taken away/ paul said to Denyse/ that he himself should pronounce though words/ And when Denyse had said those words in the same manner to the blind man/ Anon the blind man recovered his sight/ And then Denys was baptized/ And Damare his wife/ and all his meinie/ And was a true christian man/ And was Instruct and taught by saint paul three year/ and was ordained Bishop of Athenes/ And there was in predication/ And converted that city/ and great pant of the region to christian faith And it is said that saint paul showed to him that he saw when he was ravished in to the third heaven/ like as saint Denyse saith & showeth/ in diverse places/ whereof he speaketh so clearly of the gerarchyes of Angels/ of the ordres and of the dispositions & offices of them/ so that it is not supposed that he learned of any other/ but only of him that was ravished unto the third heaven/ and had seen all things/ He flowered by the spirit of prophecy/ like as it appieryth in an epistle that he sent to johan thevangelist in the isle of pathmos/ to which he was sent in exile/ where as he prophesied that he should come again sareng thus/ Enjoy thou verily beloved/ very wonderfulle/ and to be desired right well beloved/ thou shalt be latin out fro the keeping that thou hast in pathmos/ And shalt return unto the land of Asye/ And thou there make there the following of thy good god and the good works of him/ and shalt deliver them to them that shall come after thee/ And as it is seen and showed in the book of the names divine/ he was at the dying of the blessed virgin mary/ And when he herd that peter & paul were imprisoned at Rome under Nero/ he ordained a Bishop under him and came for to visit them And when they were martyred and passed to god/ And Clement was set in the see of Rome/ After a certain time he was sent of the said Clement in to France/ and he had in his company rustic and Elentherye/ And then he came with them to paris/ and converted there moche people to the faith and died do make many churches/ & set in them clerks of diverse ordres/ And then he shone by so great heavenly grace that when the Bishops of thidols moved by strife the people against him/ And the people came for to destroy him/ Anon as they had seen him/ they left all their cruelty/ And kneeled down at his feet/ where they had so great dread/ that they fled away from him for fere/ But the devil which had envy/ and saw every day his power mynnysshed and destroyed/ And that the church increased/ and had victory of him/ and moved Domycyen th'emperor in so great cruelty/ that he made a commandment/ that who somever might find any christian man/ that he should constrain them to do sacrifice/ or torment them by diverse torments/ And then he sent the provost sysynnyen of Rome to paris against the christian men/ And fond there the blessed denyse preaching/ and made him cruelly to be beaten/ bespytte/ and despised/ and fast to be bounden with Rustyke and Elentherye/ and to be brought to fore him/ And when he saw that the saints were constant and farm in the knowledging of our lord/ he was much heavy/ and sorrowful/ then came thither a noble matron/ which said that her husband was foully deceived of these enchaunteurs And then anon the husband was sent fore/ And he abiding in the confession of our lord was anon put to death/ And the saints were beaten cruelly of twelve knights/ and were straightly bounden with chains of iron/ & put in prison/ the day following Denys was laid upon a gridiron/ and stretched all naked upon the celes of fire/ And there he sang to our lord saying/ Lord/ thy word is vehemently fiery/ And thy servant is embraced in the love thereof/ And after that he was put among cruel beasts/ which were excited by great hungers and famine/ by long fasting/ And as soon as they came running upon him/ he maked the sign of the cross against them/ & anon they were made most meek & tame/ And after that he was cast in to a fornaiss of fire/ and the fire anon quenched/ And he had neither pain ne harm/ And after that he was put on the cross/ and thereon he was long tormented/ and after he was taken down/ and put in to a dark prison with his fellows/ And many other christian men/ And as he song there the mass/ and communed the people/ our lord appeared to him with greet light/ and delivered to him breed saying/ Take this my dear friend/ For thy reward is most great with me/ After this they were presented to the judge/ and were put again to new torments/ And then he died do smite of the hedes of the three fellows/ that is to say denyse Rustyke and Elentherye in the name of the holy trinity/ & this was done by the temple of Mercury/ And they were beheaded with three axes/ And anon the body of saint Denys raised himself up/ and bare his heed between his arms/ as the angels lad him two leghes fro the place/ which is said the hill of the martyrs/ unto the place where he now resteth by his election/ and by the purveyance of god/ And there was herd so great and sweet a melody of Angels/ that many of them that herd it believed in our lord/ And La●sia wife of the foresaid provost lubye/ said that she was christian/ And anon she was beheaded of the wicked felons/ & was baptized in her blood/ and so died/ And Lysbyen his son which was a knight at Rome/ under three Emperors came afterward to paris/ and was baptized/ and put himself in the number of the religious/ and the wicked paynims doubted that the good christian men would bury the bodies of rustic and Elentherye/ and commanded that they should be cast in to say the river/ And a noble woman bad them to dine that bore them And whiles they dined/ this lady took away the bodies/ and buried them secretly in a field of hairs/ And after when the persecution was ceased she took them thence/ and laid them honourably with the body of saint Denys/ And they suffered death about the year of our lord four score and sixten/ under domycyan/ the year of the age of saint Denys four score and ten/ On a time when Regulus the holy bishop song mass at Arelatence & rehearsed the names of thapostles in the canone/ he added and joined to the blessed martyrs Denyse/ Rustyke/ and Elentherye/ which so said/ many supposed that they had yet lived/ and marveled why he so rehearsed their names in the canone/ And they so wondering there appeared upon the Cross of the altar three downs sitting/ which had the names of the saints marked and wreton on their breasts with blood/ which diligently beholding/ understood well that the saints were departed out of this world/ And ygnarus Bishop of Reynes saith in a pistse/ which he sent to Charles/ that this denys/ that was sent in to France/ was denyse Ariopagita as afore is said/ And the same saith johannes scotus in a pistle to charles/ lest by the reason of the counting of the time/ should be said against/ as some would object/ About the year of our lord eight ninety xxxij in the time of Louis king of France/ the messengers of Mychael emperor of Constantinople among other things brought to L●wys son of Charles le grant the books of saint denys of the gerarchye of the angels translated out of greek in to latin and were received with great joy/ And that same night were nynten seek men heeled in his church/ About the year of our lord/ six ninety and three and forty/ like as it is contained in a chronicle Dagobert king of France/ which reigned long to fore pyppyn/ began to have fro his childhood great reverence to saint Denys/ For when he doubted in that time the Ire of his father Clotayre/ he fled anon to the church of saint Denys/ And when this holy king was deed/ it was showed in a vision unto an holy man/ that the soul of him was ravished to judgement/ and that many saints accused him that he had despoiled their churches/ And as the wicked Angels would have had him to the pains/ the blessed Denys came thither/ & by him he was delivered at his coming/ and escaped fro the pains/ And peradventure the soul returned to the body/ and did penance/ Clovys' king discovered the body of saint Denys not duly/ and broke the bone of his arm/ and ravished it away coveytously/ And anon he became out of his mind/ then late us worship almighty god in his seyntes/ that we by their merits/ may amend ourself in this wretched life/ that we may after this life come unto his sempyternal bliss in heaven Amen ¶ Thus endeth the life of saint Denyse Here followeth of saint Calixt pope And first of his name CAlixte is said of caleo cales/ that is to say eschauffe or to make warm/ For he was hoot and brenning/ first in the love of god/ And after he was hoot and brenning in g●tynge and purchacing souls/ and thirdly he was hoot in destroying the false idols/ and also in showing the pains for sin/ Of saint Calyxte CAlixte the pope was martyred the year of our lord two ninety/ and two and twenty under Alysander the Emperor/ And by the works of the said emperor/ the most apparent party of Rome was then brent by vengeance of god/ And the lift arm of th'idol jupiter/ which was of fine gold was molten/ And then all the priests of th'idols went to th'emperor Alysander/ and required him that the gods that were angry might be appeased by sacryfyses/ And as they sacryfysed on a thursday by the morn/ the air being all clear/ four of the priests of th'idols/ were smeton to death with one stroke of thunder/ And the altar of jupiter was brent/ so that all the people fled out of the walls of Rome/ And when Palmachyen Consul knew that C●lyxt with his clerks hid him over the water of Tybre/ required that the christian men/ by whom this evil was happened and comen should be put out for to purge and cleanse the city/ And when he had received power for to do so/ he hasted him incontinent/ with his knights taccomplysshe it/ And anon they were all made blind And then palmachyen was afeard/ And showed this/ unto Alysandre/ And thenne th'emperor commanded that the wednesday all the people should assemble/ and sacryfye to Mercury/ that they might have answer upon these things/ And as they sacryfyed a maid of the temple which was named Julian was ravished of the devil/ and began to cry/ The God of Calyxte is very true and living which is wroth/ and hath indignation of our ordures/ And when palmachyen herd that/ he went over Tybre unto the city of raven unto saint Calixte/ and was baptized of him he/ his wife and all his meinie/ And when th'emperor herd that/ he did do call him/ and delivered him to simply cyen Senator/ for to warn and treat him by fair words/ by cause he was much profitable for the common/ And Palmachyen perseveryd in fastings/ and in prayers/ then came to him a man which promised to him/ that if he healed his wife/ which had the palsy/ that he would believe in god anon/ And when Palmachien had adourid and prayed/ the woman that was seek aroos/ and was all hole And ran to Palmachyen saying/ baptize me in the name of Ihesu christ which hath taken me by the hand/ and lift me up/ then came Calixte/ and baptized her and her husband/ and symplycyen/ and many other/ And when th'emperor herd hereof/ he sent to smite of the hedes of all them that were baptized/ And made Calixte to live five days in the prison without meet and drink/ And after he saw that calixt was the more comforted and glad/ And commanded that he should every day be beaten with staves/ And after he made a great stone to be bounden to his neck/ and to be thrown down from an hihe out of a window in to a pit/ And Asteryens his priest took up the body out of the pit/ And after buried the body in the Cymytorye of Calipodyen/ Thus endeth the life of saint Calixte ¶ Here followeth the life of saint Edward king and confessor IN old time the royalme of england was greatly troubled with the Danes/ So that in many kings days there couth no peace be maked/ But continually were/ And the Danes prevailed against england/ And they brought it under their subjection/ for their cruelty and tyranny was so great/ that without sparing of any thing brent and destroyed/ But at the last/ it pleased almighty god/ that this tyranny should cease/ And sent of his grace unto this Royame's of england a peaceable king named Edgar/ In whose birth angels sungen/ that peace shall be in his time/ & so in his days was no were in england/ saint edward king & martyr his son reigned not long after him For his stepmother died do slay him in his young age/ by cause her son Ethelrede should regne/ & saint Dunston baptized ethelred and said/ by cause he defouled the fontstone/ that he should live in great trouble/ & so he died/ for the danes warred all his time/ & this Etheldrede wedded earl Goodwyns daughter/ on whom he gate Edmond yronsyde/ And after the death of that queen he wedded the daughter of Richard duke of Normandy/ which hight Emme/ by whom he had two sons/ alured and Edward which was a saint and Confessor/ of whom we purpose to speak/ when king etheldred was fall in age/ he made a parliament/ which of his two sons should be king after him/ And then by the provision of god it was concluded/ that Edward/ which was not thenne borne & in his moders belly should be king and excluded Edmond yrensyde & Alfrede/ which were the kings older sons/ And when the king had consented thereto/ a general oath was made to perform the same in time coming/ And after when this child was borne/ Alle the land enjoyed in his birth/ hoping to be greatly releiud by him/ yet alweye the cruelty of the danes was so great/ which the king so moche doubted/ that he sent the queen and his two sons ● alfred & Edward in to Normandy/ & took his oldest son edmond with him to battle to fight against the danes/ the sorrow was then great in england/ for moche people turned to the danes against their own king/ & without pity did burn and slay their own Country with the danes/ among whom was slain saint Alphey/ Archebisshop of caunterbury at grenewyche/ and many other good men/ & some bishops/ priests/ & men of religion fled in to secret places and deserts/ where they devoutly prayed unto almighty god for to have very peace in this land/ but this were continued all the life of etheldred according to the prophecy of saint Dunston/ And after Etheldrede reigned Edmond yrensyde his son in full great trouble/ for in his days no man durst trust other/ ne open his courage to his neighbour/ for that time each man appeached other of treason/ to then tent that he might have his good/ And they that were not of power to overcome their neighbour/ turned unto the danes against their owen neighbours/ & so by the help of the danes/ they fulfilled their cursed purpoos/ & so there was moche extortion/ And moche people slain in diverse places/ in houses/ feeldies & ways/ that the people unneches durst bury them/ Also in that time was great tyranny/ murthre oporessing of women as wives widows and maidens against their wills/ And in this persecution Englishmen were nigh destroyed/ and great desolation was in holy church/ For monasteries/ churches & houses of religion were brent & destroyed/ which caused many to flee in to wilderness among whom the good bishop of wynchestre bryghtwold fled in to th'abbey of glastenbury/ where he daily prayed unto almighty god for peace of this royalme of england/ Our blessed lord saying his meekness showed to him a vision/ by which he was grely comforted/ For in a night as he was in his oratory/ he fill in a sweet slumber/ & saw the glorious Apostle saint Peter with bright shining clothes/ appiering in an high place of dignity/ & with him a seemly young man richly arrayed in clothing of a king/ whom saint peter died consecrate and anoint in to a king/ & commending his chastity greatly/ & his clean living/ & it was showed to this bishop many years tofore that this edward should regne in this land/ & the bishop being abashed of this vision desired of saint peter to know the vision thereof/ to whom saint peter said thestate of this royam/ & told that the fury & woodness of the danes should cease soon after & said that all this punishment was for the sins of the people/ & god should purvey for a peaceable king which shall finish all the woodenness of his enemies the danes In whose time shall be plenty of peace/ both to the church/ and to the land/ and great abundance of corn and fruit/ And this royalme shall be prosperous in all things/ And the people shall be of such conditions/ That other lands shall both love and dread them/ the kings name shall be Edward/ which shall rule all manner things to the plesing of god/ And shall end his life in the love of our lord graciously/ And when this holy bishop awoke/ he kneeled down/ and maked his prayers with shedding of tears/ And though that peace was not yet reformed/ Nevertheless he thanked almighty god/ that he was certain/ that by god's grace he should see it/ in his days/ wherefore he went about/ and prechid to the people for to do penance/ And our lord should show to us mercy/ and give to us peace/ and all things plenteous/ And in this were was the king slain by treason/ And he was buried at glastenbury/ then both his sons were brought to king Canutus the dane/ to do with them what he would/ And when he saw them/ he might not for pity slay them/ but sent them o●er the see to be slain there/ so that he might regne in england peaceably/ when the rightful blood were destroyed/ notwithstanding they were preserved & kept alive/ and were conveyed to the Emperor of Rome/ the which kept them/ till saint Edward was maked king of england/ & then he married th'oldest of them to a cousin of his/ by cause of the love that they had to king Edward/ which was uncle to them/ then had king Canute the rule of england by strong hand/ Alle law & good rule set a side/ For in his days was full moche trouble and robbery with other great oppressions and Importable charges among the comonte/ For he dread no man/ except the ij sons of the king/ that were then with th'emperor/ wherefore his council would that he should wed the mother of them named Emme/ to make the more alliance between them/ And soon after alfred came in to england/ for to speak to his mother/ And anon as he was come over the see in to this land/ earl goodwin came/ and welcomed him/ And anon after slew him by treason ere he came to the presence of his mother/ For whose death saint Edward made great sorrow/ & while this holy child saint Edward was in Normandy/ he used a full good life/ haunting oft-times holy church/ And loved and conversyd many ●ymes with the company of holy religious men and specially among holy monks/ And used to pray aid say in this manner/ O good lord I have none help but the only/ my friends been gone fro me/ And they been become mine adversaries/ Mine father is deed/ My brethren been slain/ My mother is wedded to my most enemy/ And I am left alone/ And daily they seek the moyens to slay me/ but to the lord I am left pour/ I beseech the lord to help me that am a fatherless child/ for thou sometime helpedest marvelously Edwin and Oswold/ which were exiled and ordained for to die/ Thou defendest them only from death/ but also thou good lord restoredest them again to their own kingdoms/ O good lord I beseek thee/ and pray the to keep me safe/ and bring me in to the kingdom of my father/ Thou shalt be my god And saint Peter the Apostle my patron/ The relics/ of whom by the grace of god/ I purpose to visit/ and to honour in the same place/ where they now rest/ if thou lord send to me l●f health opportunity and space/ And when king Canute had reigned in england xx year/ having two sons by the said Emme/ that is to weet Harold & hardeknoute/ he deyde/ & when his first son had reigned four year/ he exiled his own mother/ and died soon after/ And after him reigned his brother a little time/ & deyde also as our lord had ordained/ & then was england delivered fro the grievous tribute of thraldom of the danes/ & thenne the lords & the comyns of england remembered the oath that they maked in the parliament/ which swore that Edward which was then in his mothers womb should be their king/ And anon sent in to Normandye for this holy child Edward/ And the lords and the comyns received him with great gladness/ And then the archbishop of Caunterbury and th'archbishop of york with other bishops died consecrate him anointed/ and crowned him king of england O good lord/ what joy and gladness was then in england/ For when the old felicity of this land was almost despaired thenne it was kindled again by the coming of this blessed king saint Edward/ Thenne had the comyns rest & peace/ & the lords & gentle men rest & honour/ And then holy church received all her liberties again/ then was the sun lift up/ and the moan set in his order/ that is say/ priests shined in wisdom & in holiness/ The monasteries flowered in devotion by holy religion/ The clerks gave light & prospered in their offices to the pleasure of god/ The common people were content and were joyful in their degree/ and in this kings days there was no venom that might then corrupt the earth with pestilence/ and in the see none outrageous tempests/ & the land plenteous of all manner of fruits/ And in the clergy nothing inordynate/ and among the coming people was no grudging/ And the renomee and fame of this holy king saint Edward sprang so marvelously about to other nations/ in such wise that all christian kings desired to have peace with him The king of France/ which was nigh of his kin made with him a general peace/ so that it might be said of him as it was said of Solomon all the kings of th'earth desired to see his face/ and to here his wisdom except only denmark/ Which yet conspired against this royalme of england/ And what fill thereof/ it shall be declared here after more openly/ for this holy king Edward was ever full of meekness and of virtue/ And never life up by vain glory/ but ever he remembered the words of our lord that saith/ I have set the prince of the people/ but be not therefore lift up in vain glory/ but be thou among them/ as one of them/ He was among his household men equal and familiar/ among priests meek and debonair/ to his people amiable/ & chyerful/ To wretches and needy men full of compassion/ and large of alms giving/ He was also much devout in the service of god/ And diligent to repair and reedify churches that were destroyed by the danes/ And in judgement full discrete/ considering no man's person/ but only the weight of his cause/ as well to the rich/ as to the pour/ and he had richesse enough/ & And his treasure seemed common to all pour men/ his words were sad & discrete/ & meddled with mirth/ speaking oft of Ihesu Cryst the second person in the trinity/ And of our blessed lady his mother/ And sometime he spoke sharply/ as he saw need correcting trespassers/ gentle & sweet to good men He was never elate ne enhanced in pride/ no dishonest by gluttony/ He would not be compelled by wrath/ ne incline for yefte/ He despised richesse and was never sorry for loss of worldly goods and richesses/ ne the more glad for winning thereof/ in such wise/ that all men marveled of the sadness of him/ And about the king were diverse covetous men/ which said to the king how his treasure wasted fast/ And if the danes come again/ he had not where with to defend him/ wherefore they counceiled him to raise an aid among his comyns like as king Canute had done diverse times/ An aid was then cleped the dane ghelte/ And they counceiled to do in like wise/ And he said nay/ And he would not agree thereto notwithstanding/ they daily cried upon him/ & when he saw them so importune/ & showed so great perils/ then at the last he said to them to prove them/ late us see/ how ye will do/ And when they herd that of his owen mouth were right glad/ & sent out commyssiones for to gather it/ & spared no country but made them pay in the largest wise/ & when this money was levied & brought in to the kings treasury/ then they brought the king thither for to see it/ The king thenne standing a fer fro it saw the devil in likeness of an ape sitting upon the treasure And said what have ye done/ & what money have ye brought to me/ Forsooth there shall not one penny be spent to mine use/ but I charge you for to deliver to each man his money again/ but thereto they were much loath/ & said that they might spend it in deeds of charity/ then the king said/ god forbid that I should spend the goods of other men/ For what alms should I make with the gods of pour comyns & lauborers'/ see ye not how the devil sitteth upon the heap of money/ & maketh great joy that he hath taken us in his snare/ wherefore I charge you on pain of death/ that ye deliver this money again/ there as ye had it every penny/ then they obeyed the king/ and repaid it unto them/ of whom they had received it/ and durst never after move the king to such matters/ ne in none other like/ so that all the days of saint Edward was neither task ne tallage levied among his comyns/ which was a great joy to the royalme In a time the king was seek lying in his bed/ And there stood in his chamber a chest open full of gold & silver And a clerk came/ in supposing the king had slept/ and took out of it a certain some of money/ & went his way/ And soon after he came again/ & would have taken more/ then the king said/ Forsooth now thou art unwise to come again/ For thou hadst sufficiently enough to fore/ therefore beware/ For if the treasurer come/ & find thee/ thou art like to die therefore/ wherefore if thou love thy life/ flee fast away with that that thou hast/ And anon after came the treasurer/ and fond how of the treasure was born away a great part/ And sought and inquired diligently for the thief/ that stolen it/ And the king seeing the great trouble and sorrow of the treasurer demanded him the cause of his heaviness And when he had told to the king/ the king said to him/ sorrow no more therefore/ For peraduentur he that hath it hath more need to it/ than we/ And so the thief escaped & was not pursued after/ when all things were quiet in the royalme/ the counceill of the land assembled for to treat for a marriage/ for the king/ which thing when it was moved he was greatly abashed dreading to lose the treasure of his virginity/ which was kept in a fraylle and brutyll vessel/ and what he should do or say/ he wist not/ For if he should obstinately deny it/ he dread lest his avow of chastity should be openly known/ and if he consented thereto/ he dread to lose his chastity/ wherefore he commended himself only to god saying these words/ O good lord/ thou deliver dost sometime three Children fro the flame of fire in the chymeney and fornaiss of the chaldyes/ and by the lord joseph escaped with his chastity/ fro the wife of putyphar she holding his mantel/ And yet by thy mercy he escaped/ & good lord by thy virtue Susanne was delivered fro the death/ to the which thold unchaste priests had dampened her to/ And by thy might lord Judith escaped when she had slain Holofernes/ And reserved her fro defowling/ & escaped without hurt/ And above all other thou hast preserved thy blessed mother most best & sweetest lady/ she being both wife & virgin// then behold on me thy servant/ and son of thine handmaid/ that am in great dread/ I life up mine heart to the biseching the that art my lord and thy mother my sweetest lady/ to help me now in this most need/ that I may so receive the sacrament of wedlock/ that I fall not in peril of my chastity/ And with this condition in his heart he consented to matrimony Then was all the council right glad/ & serchid for a virgin that were according to his estate/ And among all the virgins of the land Edithe daughter of earl goodwin was founden moste according to him by her virtuous conditions/ and her father ma●d great means to the kings council for to accomplish this marriage/ by which he might come in the kings conceit/ And by his wisdom/ for his great might & power he had his intent & when the marriage was solemnized and accomplished by the holy sacrament/ He and the queen avowed to live to gydre chaste secretly/ that noman knew it but god alone/ The was between them a loning spousehede without bodily knowing of deed/ chaste embracing without defloration of virginity/ There was between them verily chaste love without fleshly touching and knowing/ Afterward some of the royalme grutchid/ saying/ he had taken a wife by compulsion against his will/ of an unkind lineage/ And would not know his wife/ by cause he would not bring forth more tyrants/ And this none knew the very truth of his chaste life whiles he lived/ but the very cleanness of his mind was sufficient witness of his chastity/ ¶ Hit happened on a whitsunday as the king was crowned at westminster in his estate/ And kneeling made his prayers devoutly for the tranquillity & peace/ of his land/ before the altar of the blessed trinity/ at levation of the blessed sacrament/ he fill in a soft & demure laughing/ so that the lords that were there present awaiting on him marveled greatly/ but durst say no thing to him till the service was done/ then one that was hardyer/ than another demanded of him the cause of his laughing/ And then he told to him/ how the danes had assembled a great power of people against the royalme of england/ And were entering in to their ships/ And as the king of denmark would have entered in to the ship/ suddenly his strength was taken from him/ And so fell in to the See/ between two ships/ & was drowned/ by whose death the people of denmark and also of england were delivered fro sin and parylle/ They hearing this marveled greatly/ and sent in to denmark to know the truth/ And when the Messengers returned/ they reported that it was true as the king had said/ And that the king of denmark was drowned that same time that saint Edward lowhe/ After this the noble saint Edward remembered his avow and promise to visit saint peter at Rome/ which he made in normandy/ wherefore he let call his comyns and his lords to a Counycelle to fore him/ whereof he come ned with them/ how and in what manner he might depart/ and of the governance of the royalme in his absence what people should be convenient for taccompanye him/ And what Money should suffice him and his meinie/ and when the lords and comyns herd this/ they were full heavy and sorrowful that he should depart from them/ And he seeing their heaviness comforted them/ & said how that our lord had sent to them peace/ & by his good grace should continue the same in his absence/ yet notwithstanding the people required him to send unto the pope to be assoiled of his avow/ or else dylaye it till another time/ And the king seeing the sorrow and lamentation of his peple· which wept & wrong their hands/ & as people amazed without a defender and kepar/ comforted them & granted tabyde still with them/ And ordained certain Bishops for to go to Rome & to ask of our holy father council/ how he might be assoilled of this avow that he had made to visit saint Peter/ And thenne th'archbishop of york & bishop of wynchestre & ij abbots with diverse clerks & lay men went to Rome/ & when they came to Rome the pope had made that time a great congregation of clerks of diverse great matters belonging to holy church/ & when the pope witted of their coming/ he was right glad & sent for them/ & the pope bad them tell the cause of her coming/ & anon silence was made/ & they exposed the cause of their coming/ & recited the avow & the desire of king Edward/ the peril of the Royame's/ the trouble/ the dread of the people/ the breaking of the peace/ the clamour of the pour comyns/ the jeopardy of the king in his absence/ & the piteous destruction which the danes had late made by their cruelty/ & also declared the great devotion that he had to visit the holy apostles Peter & paul/ then the pope & the clergy marveled greatly/ & gave laud & praising unto almighty god that he had sent so devout & virtuous a prince in the angle of the world to maintain by his wisdom the christian faith/ And how dreadful he was to offend against the holy church/ And when the pope understood how his people loved him/ & how soroufull● they would be of his departing/ They marveled greatly/ and thought verily/ that he was greatly beloved of god/ & was with him in all his works/ For they saw in him the meekness of david/ the chastity of joseph and the richesse of Solomon/ And yet he set nought there by/ then the pope considering the great perils/ that might ensi●we by his departing dispensid with him/ & assoiled him of his avow/ of which he sent to him a bull under lead/ And enjoined him in penance to give the goods that he should have spent in his pilgrimage to deeds of charity and to reedyfye some church of saint peter/ and endow it with sufficient livelihood/ And then the messengers received the pope's blessing/ And returned in to england/ & came unto the king at westmestre/ and when the king understood how he was assoiled of his avow/ And how they had sped/ he was glad/ & thanked almighty god/ & our holy father the pope/ There was an holy man a recluse in the diocese of worceter/ which knew no thing of the council assembled upon the governance of the land/ ne of that vow of the king/ ne of the message sent to Rome/ To whom saint Peter appyerid in a night/ & said to him/ how king Edward had sent to Rome to be assoiled of the avow that he made/ when he was beyond the see/ and he hath great conscience by cause his council will not suffer him t'accomplish it in going in his proper person to Rome/ wherefore thou shalt write to him in my name/ & give him knowledge/ that he is assoiled by mine authority fro the bond of his avow/ And how he shall have in commandment of the pope for his penance/ to give such goods as he hath ordained for his exspensis to pour men/ and to make a new Abbay in th'honour of saint Peter/ or to repair an old one/ and tendewe it sufficiently/ and write to him/ that by the same token/ that he chaas me sometime to his patron in Normandy/ that he repair the abbey called Thorney/ in the west side of the city of london/ which sometime I hallowed myself/ And late him set therein Monks of good conversation/ For fro that place shall be a ladder stratching in to heaven And Angels descending and ascending/ bearing up to heaven to our lord the prayers of meek and devout men/ ¶ And to him that ascendeth by that ladder/ I shall open the yates of heaven/ like as our lord hath enjoined me by mine office/ and I shall lose them/ that been bounden/ and receive them/ that been unbound/ Alle this that thou hast herd of me/ thou shalt write it/ and send it to king Edward/ which then was many a mile thence/ And the messenger/ that came fro this Anchor or recluse/ came to the presence of the king/ the same time/ that the Bishops came fro Rome And when the king had received the letters that came fro Rome with great reverence/ and red them/ he thanked God/ that he was so clearly releced of the bond of his avow/ And then he commanded the letters of the Recluse to be red/ And when they were red/ and saw they were according to the letters/ that came fro Rome/ he humbly thanked god/ & saint peter his patron/ and incontinent disposed him to fulfil his penance/ And began to repair th'abbey that he was assigned to repair by the glorious apostle saint peter/ and gave largely alms to pour people/ & fraunchysed all england of the tribute/ that was used yearly to be paid to the danes for evermore/ On a time when king Edward was at westmynstre/ there came to him a Crepyl born in ireland/ which was named Gylemychell And this Crepyl had no feet/ but went upon his hands & knees having in either hand a little stole to go with His legs were both bend backward and cleaved to his these/ and his toes grew fast to his buttokkes/ This Crepyl entered boldly in to the kings palace/ and came to the kings chambre door/ And one Hulyn the kings chamberlain demanded him shurply what he died there/ To whom the crepil said let me not I pray you for I must needs speak to the king/ For I have be out of this land six times to visit the holy relics of the holy apostle saint peter to th'intent for to be heeled/ and saint peter denied me not but bad me go in to england/ & late the king bear me on his back in to the church of saint Peter/ & thenne I shall be made parfyghtly hole/ which thing was told to the king by the same Hulyn/ & anon the king had pity on the power man/ and desdeygned not/ but took him on his shoulders/ & bore him/ whom the crypel beclipped with his fowl & skabby hands & arms/ & so in the bearing his sinews loosed/ & were retched out/ And of kyrnellies & botches of his face & of scurffies there ran great plenty of blood and atter on the kings clothes/ which was told to the king/ & also that he was all hole/ but the king took none heed thereto/ but bore him to the high altar/ and there he was set down on his feet/ & was made perfectly whole to ride or go whither he would/ but the king would in no wise have this miracle ascribed to him/ but gave to him a reward & bade him go to rome & thank god & his holy apostle saint peter/ In the time of king Athelberte/ which reigned in kent/ And Sygebert in myddelsex/ which were converted to the faith of christ by saint Austyn/ which Athelbert made in london within the city a noble & rial church in th'honour of saint paul/ in which saint Austyn ordained saint Mellyte to be bishop of that city/ which thing was not satisfied with that good deed but thought And also did do make another church in the west end of the city/ which thenne was called Thorney/ & now is named westmynstre/ which church he prayed Mellyte for to hallow in th'honour of saint Peter/ and the night before that he had purposed to hallow it/ saint Peter appeared to a fisshar in Temse/ & bade him set him over fro stangate to westmynstre/ And he prayed the fysshar to abide him there till he come again/ & he would well reward him/ for his labour/ And soon after the fysshar saw saint Peter enter in to the church with a great light/ which light endured continually as long as he was in the church/ And a certain space after he returned to the fysshar/ axing him if he had any meet to eat/ And the fysshar was so greatly abashed of the light that issued out of the church with him/ that he durst not speak to him/ To whom soynt Peter said/ Brother/ dread the not/ I am a man as thou art/ hast thou take any fish/ & he said nay/ For I have awaited on you all this night/ while ye have been in the church/ And then they entered in to the boat/ And saint Peter commanded him to cast out his net/ And when he had so done/ there came so great a multitude of great fishes in to his net/ that uneath they might draw up the net for breaking/ And when they were come to land saint Peter divided the fishes/ and ●adde the fysshar bear the greatest unto Mellyte Bishop of London/ and deliver it to him/ And tell to him that I have hallowed the church of westmynstre this night/ And say to him/ that he say mass therm to morrow/ & if he will not believe it/ say to him/ when he cometh/ he shall find there tokens sufficient/ And I shall be patron of that church/ and visit it of times/ and bear in the sight of almighty god/ the prayers and devotions of true christian people that pray in that place/ & take thou the remnant of the fish for thy labour/ And this said/ saint Peter vanished away/ then the fisher marveled greatly of the sight that he had seen/ And early by the morrow he went to the bishop Mellyte of london/ & delivered to him the fish that saint Peter had sent to him/ & told to him by order/ like as saint Peter had given him charge/ & as ye have herd tofore/ but the Bishop would not believe him till he came to westminster & see the tokens for to put him out of doubt/ & when he had opened the church door he fond a cross made of sand/ fro that one side of the church unto that other wit●/ a/ b/ c/ letters of grew/ & he fond also xij crosses made on the walls in diverse places of the church/ & thends of xij candles almost brent out/ & also he saw the places that were anointed with holy oil/ which yet were moist and appeared newly done/ then the Bishop believed this thing verily/ & said mass that same day in the church/ And there preached to the people a glorious sermon/ And declared the great miracle openly/ wherefore the people gave laud and praising to god/ and to his glorious Apostle saint Peter/ And when saint Edward understood/ that this church was of old time hallowed by saint Peter/ And how saint Peter had commanded him to repair the same church/ as the letter of the recluse maketh mention/ So then ever after he had full great devotion to the same place/ And he did do cast down the old work/ and did do build it up new/ and endowed that Monastery worshipfully with livelihood & jewels/ And at that time pope Leo was deed/ And pope Nycholas was after him/ And then the king to give relation to him of his penance enjoined by lo his predecessor/ to re●difye a monastery of the glorious apostle saint Peter/ And sent Alurede the archbishop of york to Rome/ with other Clerks tenforme the pope that he had accomplished his penance/ that is to weet/ both distributed his goods to pour men/ And also repaired a monastery of saint Peter/ And how he had by revelation what place he should repair/ praying him to ratefye and confirm the same/ which pope Leo had done to fore him/ then pope Nycholas considering the great devotion and true intent of this christian king saint Edward/ confirmed the bull of absolution/ and ratefyed the foundation and the statutes of the monastery/ And gave thereto great and large privileges/ that who so ever presumed to take away any movable or inmevable goods or would take any man by force or strength out of that church or of the precinct of the same should be accursed by th'authority of peter and paul/ to be dampened with judas in hell everlastingly to lie in pain/ then the messengers returned again fro Rome with the letters of confirmation/ And when the king saw the great benevolence of our holy father the pope/ and his favour and gentleness/ giving to him by writing moo privileges/ & freedom than he desyrede/ then he was full of gladness and joy/ and thonked almighty god of all his yefts/ On a time the king was in the church of saint peter at westmynstre/ and was disposed in great devotion/ as his custom was to here mass/ earl Leofryke kneeled behind the king/ and saw with his bodily eyen our lord Ihesu cryst between the priests hands/ appyering in the likeness of a glorious child or beautevous person/ which blessed the king with his right hand/ And the king which was greatly comforted with the sight bowed down his heed/ and with great devotion and meekness received the blessing of our lord/ then the earl aroos to tell the king/ supposing that the king had not seen it/ but he knew the earls intent/ and bad him stand still/ For that thou seest I see/ And him I honour/ And when mass was done. they talked together of their vision/ and they were marvelously refreshed with the yefts of the holy ghost/ and might not well speak for joy/ and weeping/ then the king commanded Leofryke that this vision should never be uttered ne openly known/ till the time that they should die/ And when Leofryke should depart hens/ he told it in Confession to his ghostly father/ and made it to be wreton/ And that writing was laid in a chyste among other relics/ And many years after when they were both deed/ the writing was found and read/ And then the holiness of the king was known/ and his meekness showed which would not it should be showed by their life for vain glory/ There was a young woman yeven in marriage to a noble man/ and not long after she had twain misfortunes first she was barren/ And also there aroos under her cheek many fowl botchies and kernellies full of corrupt humours/ which engendered fowl worms/ and made her flesh to stink/ so that she was abominable and hateful unto her husband and to all her friends/ And when she couth not be heeled by no medicine/ then she put all her hope and trust in almighty god/ And with many a bitter tear both day and night besought and prayed him to deliver her fro that reproof and disease/ or else to take her out of this world/ And when she had thus long continued in prayer/ she was commanded by a voys in her sleep/ that she should go to the holy king Edward/ And if he would wash her face with his hands/ she should be all hole/ And when she awoke she avowed to seek the king in his palace/ And then she came thither/ and maked means that the king might have knowledge of her dream/ And when the king understood it/ he called her to him/ and said/ if god will that I should wash thy face/ I will not refuse it/ And called after water/ and with his own hands he wash her face And wrong out the worms/ and all the fowl blood out of her face/ And bad her tarry there three or four days/ till the skin might cover again her visage/ And thank thou god for thy deliverance/ And when she was maked perfectly hole/ and her visage fair and beautevous/ then she fill down at the kings feet/ and thanked him humbly of her deliverance/ but he forbade her for to give any praising to him therefore/ but bad her to give laud and praising to god therefore/ For he is the door and not I/ Then she prayed the king/ that he would pray to god for her/ that she might have a Child/ by her husband/ For she had been long bareyne/ And the king promised her so to do/ And then she returned joyously home to her husband/ And soon after conceived and had a child/ whereof she thanked god that she was heeled of both her diseases/ saint paul writeth/ that the holy ghost giveth graces diversly/ to some he giveth wisdom/ to some cunning And to some grace to hele and to cure seek people/ But this blessed king saint Edward had a special grace above other in giving sight to blind men/ There was a blind man well known/ which herd a voys in his sleep/ that if he might have of the water that the king wash his hands in/ and wash his eyen therewith/ he should have his sight again/ then the next day after this blind man went in to the kings palace/ And told his vision to the kings chamberlain/ And the chamberlain told it to the king/ then the king said that it might be well an illusion or a dream which is not alway true/ for it hath not be seen/ that fowl water of a sinners hands should give sight to blind men Thenne said the chamberlain that many times dreams have been founden true as the dreams of joseph/ Pharaoh/ Danyel/ and many other/ then the king in great humility went in to the church on a solemn day with a basyne of water/ And commanded the blind man to be brought to him/ And as the king washed the face of the blind man/ his eyen were opened and had his sight/ and stood all abashed looking on the people/ as he had newly comen in to this world/ And then the people wept for joy to see the holiness of the king/ And thenne he was demanded if he might see clearly/ And he said ye forsooth/ And the king kneeled down before the altar saying this verse with great dread and meekness/ Non nobis domine non nobis sed nomini tuo da gloriam/ That is to say/ Not to us lord/ not to us/ but unto thy name be yeven glory/ After this the holiness and fame of saint Edward sprang about/ so that a Cytezeyne of Lyncolne which had be blind three year came to the kings palace to have of the water that the king had washen his hands in/ For he believed that it would hele him/ And as he had gotten of that water by one of the kings officers/ he weshe his face and his eyen there with/ And anon he was restored to his sight/ and was perfectly made hole/ and so joyfully returned home/ magnifying god and saint Edward/ that he had his sight again/ In a time there were gadrid to gydre certain workmen to hew down tree/ es to the kings palace at Bruhamand after their labour/ they layed them down to sleep in the shadow/ And a young man of that felauship that heyghts wylwyne/ when he should rise/ he opened his eyen/ & might not see/ he weshe his face & rubbed his eyen/ but he might no thing see/ wherefore he was full of heaviness/ then one of his fellows lad him home to his house/ and abode so blind eyghten year/ And at the last a worshipfulle woman came to visit and comfort him And when she knew how he was made blind she bad him be of good cheer/ and said/ if he would visit lx churches with good devotion/ and then to have the water/ that the king had wash his hands in/ and wash his eyen with all/ he should have his fight again Then he was greatly comforted and gate him a guide/ and went/ and visited three score churches with great devotion/ and came to the kings palace/ and cried for help/ And they that herd hym· bade him cease of his crying/ but for all that he cried more & more/ And when the king understood it ●he called him to him/ And said/ why should I not set my hands to help this power man/ though I be unworthy/ if it please god to relieve him and to give to him his sight/ And by cause he would not be founden disobedient to god ne presumptuous/ he took water/ and wash his eyen full meekly/ And anon he was restored to his sight/ and saw as clearly as ever he died/ Also there was a fair miracle of three blind men/ And the fourth had but one eye/ which camen to the kings palace/ And then came one of the kings servants/ which had pity on them/ & he gate of the water that the king had washen his hands in when he had heeled that other blind man/ And he brought this water to the gate/ and told these pour men how the king a little before had healed a blind man with the same water/ And said to them/ if they would washen their eyen with good devotion they might be heeled by god's grace/ with the same water/ And then they kneeled down with great devotion/ and prayed this man to wash their eyen there with/ And thenne he made a cross with the water upon each of their eyen & besoʒt almighty god to open their eyen And they all there received their parfyght sight/ And returned in giving laud and praising God of their sight yeven to them/ by the merits of saint Edward/ As the king on a time sat at the table with the queen/ and her father Earl Goodwin/ and saw how Harold & Tostyne the two sons of Goodwin played to fore the king/ but at the last the game turned in to earnest/ & they began to fight/ And Harold took his brother by the here/ and threw him to the earth/ And fill upon him in great anger/ and would have strangled him/ but if he had been let/ then the king demanded Goodwin if he understood any thing thereby/ And he said nay forsooth/ Then the king said/ ye shall see when they come to man's age/ that one of them shall slay that other if he can/ And Harold which is the strenger shall put that other out of his land/ Then shall his brother Tostyn come again with the king of Norwey and hold a battle against Harold his brother in england In the which both the king of norwey/ and Tostyne shall be slain/ & all their host safe a few that shall escape/ And the same Harold shall give himself to penance for the death of his brother/ and so escape/ or else he shall be put out of his kingdom/ and die wretchedly/ The king was many times moved and displeased with Goodwin/ For he misused the kings power/ and attempted the king in many things/ that were unleeful/ And in all that he might/ he laboured to bring out of conceit the kings cousins and friends that came to him out of normandy/ to th'intent that he might have all the rule about the king as well secretly as out ward/ And the king understanding his falseness said but little/ But in a time as the king sat at his dinner with diverse lords and gentiles about him/ One of his servants Was almost overthrown/ as he smote that one fo●e with that other/ And yet the sadder foot saved all/ and kept him on his feet/ which thing gave occasion to the king to talk to his lords/ And though two feet were likened to two brethren/ that if that one were over charged that other should help and succour him Thenne said the king/ so might my brother have been an help to me/ and a supporter in time of need/ if he had not been bytraid of goodwin/ Then goodwyne hearing these words of the kings mouth/ was sore afeard & said Sire ye dame that I should betray your brother/ I pray god that this Morcelle of breed may choke me if I consented to his death/ then the king blessed the breed/ and bad him eat it/ And the morsel abode in his throat/ & choked him/ so that his breath was stopped/ and so deyde wretchedly/ Thene the king said draw the traitor out of my presence/ For now his traysone and falsehood appyereth/ On an easter day when he had received our lord/ & was set at his dinner In the middle of it when all was silence/ he fill in to a smiling/ and after in to a sadness/ wherefore all that were there marveled greatly/ but none durst ask of him what he mente/ but after dyner duke harold followed him in to his chambre/ with a bishop and an Abbot that were of his privy council/ and demanded of him the cause of that thing/ then the king said/ when I remembered at my dyner/ the great benefits of worship & dignity/ of meats/ of drinks/ of servants/ of array/ and of all richesses and Ryalte that I stood in at that time/ And I referred all that worship to almighty god/ as my custom is/ then our lord opened mine eyen/ And I saw the seven slepers dying in a cave in the Mount Celyon/ beside the city of Ephesym/ in the same form and manner/ as though I had been by them/ And I smiled/ when I saw them turn them fro the right side to the life side/ But when I understood what is signified by the said torning/ I had no cause to laugh/ but rather to morn/ The torning signifieth that the prophecy be fulfilled/ that saith/ Surget gens contra gentem/ that is to say/ people sha●le arise against people/ and a kingdom against another/ they have lain many years upon their right side/ And they shall lie yet on there life side lxx year/ In which time shall be greet battles/ great pestilence/ and greet moreyn/ great earth quaves/ great hungers/ and great dearth thorough all the world/ of which saying of the king they greatly marveled/ And anon they sent to the emperor to know if there were any such city or hill in his land/ in which such seven men should sleep/ then the Emperor marveling sent to the same hill/ and there fond the cave/ and the seven martyrs sleeping as they had been deed/ dying on the life side everichone/ And then th'emperor was greatly abashed/ of that sight/ and commended greatly the holiness of saint Edward the king/ of england/ which had the spirit of prophecy/ For after his death began great Insurrections thorough all the world/ For the paynims destroyed a great part of Syrye/ and threw down both monasteries and churches/ And what by pestilence and stroke of sword/ streets/ fields/ and Towns lay full of deed men/ the prince of grece was slain/ Themperor of Rome was slain/ The king of england/ & the king of France were slain/ and all the other royalmes of the world were greatly troubled with diverse diseases/ when the blessed king Edward had lived many years/ and was fall in to great age/ it happened he came riding by a church in Essex called Clavering/ which was at that time in hallowing/ and should be dedicated in th'honour of our lord and saint johan th'evangelist/ wherefore the king for great devotion light down/ and tarried while the church was in hallowing/ And in the time of procession A fair old man came to the king/ & demanded of him alms in the worship of god and saint johan evangelist/ then the king fond nothing ready to give/ ne his Amener was not present/ but took of the ring fro his fingers/ and gave it unto the power man/ whom the pour man thanked and departed/ And within certain years after two pylgryms of england went in to the holy land for to visit holy places there/ And as they had lost their way/ and were gone fro their felauship/ and the night approached/ and they sorrowed greatly as they that wist notwhyder to go/ and dread sore to be perished among wild beasts/ ¶ At the last they saw a fair company of men arrayed in white clothing with two lights borne a fore them/ And behind them there came a fair ancient man with white here for age/ then these pylgryms thought to follow the light and drew nyhe/ Then the old man axed them what they were/ and of what region/ And they answered/ that they were pilgrims of england and had lost their felauship and way also/ then this old man comforted them goodly/ and brought them in to a fair city/ where was a fair Cenacle honestly arrayed with all manner of deyntees/ And when they had well refreshed them/ and rested there all night/ On the morn/ this fair old man went with them/ and brought them in the right weigh again/ And he was glad to hear them talk of the welfare and holiness of their king saint Edward/ And when he should depart fro them/ then he told them/ what he was/ and said/ I am johan th'evangelist/ And say ye unto Edward your king/ that I great him well by the token that he give to me this ring with his own hands at the hallowing of my church/ which ring ye shall deliver to him agexne/ And say ye to him/ that he dispose his goods/ For within six months he shall be in the joy of heaven with me/ where he shall have his reward for his chastity and for his good byving/ And dread ye not/ for ye shall speed right well in your journey/ And ye shall come home in short time/ safe & sound/ And when he had delivered to them the ring/ he departed fro them suddenly/ And soon after they came home/ and did their message to the king and delivered to him the ring/ & said that saint john evangelist sent it to him/ And as soon as he herd that name/ he was full of joy/ and for gladness let fall tears fro his eyen ●euynge laud and thanking to almighty god/ and to saint johan his avowry/ that he would vouchsafe to late him have knowledge of his departing out of this world/ Also he had another token of saint johan/ & that was that the two pylgryms should die tofore him/ which thing was proved true/ for they lived not long after/ And at the feast of Cristemasse the king was seek/ And on the day of thinnocents he herd mass in the new church of Westmynstre which he had reedefyed/ And then he giving than kings unto almighty god/ returned in to his chambre sore seek/ there abiding the mercy of our lord/ And all the lords/ gentiles/ and comyns were in great heaviness when they understood that the king might not live/ remembering what wealth and prosperity the land had been in/ during his days/ And what jeopardy it was like to stand in/ after his dyscees/ then all things were committed to the queen whom he loved specially And she full diligently ministered to him all things necessary/ And when he was so feeble by sickness that his natural heat was almost gone/ he lay nigh two days in a trance/ as a man/ that had been ravished/ And when he came to himself again they that were about him marveled greatly/ For they wend verily that he should no more have spoken/ notwithstanding after he spack with an hole spirit these words/ O thou merciful lord god/ that art infinite almighty In whose power all things been put which changest Royammes and empires/ if though things been true/ that thou hast showed to me/ so grant to me space and strength to declare them to my people/ that if peradventure they give them to penance/ they may have grace and forgiveness/ Then almighty god gave to him a new strength/ that passeth all man's reason/ And that might not be without miracle/ For before that time he spack so soft that for feebleness he might not well be herd/ And at that time he spoke with an hole breast these words following/ when I was young/ and dwelled in Normandye/ I loved well the felauship of good men/ For he that spoke most religiously and goodly/ with him was I most conversant/ And among all other there were twain/ to whom I drew moche for their honest conversation/ and for the holiness of their life/ sweetness of their manners/ and their comfortable words/ whom I saw translated in to heaven/ For many years gone they died/ and now they have appeared to me by the sufferance of god/ and have showed to me the state of my people/ and what sins reign among them/ And what vengeance shall be taken on them for their sins/ priests have offended/ For they minister the holy sacraments with unclean thoughts and pollute hands/ And as an hired man/ and not as a very shepherd defend not their sheep ne feed them/ And as for princes and gentiles/ they been founden falls and untrue/ and fellows to fiends thiefs and Robbers of the Country/ which have no dread of god/ ne honour him/ And true law is a burden to them/ and had in despite/ and cruelness moche used/ and the prelate's keep not rightwiseness/ they correct● not their subjects/ ne teach ne inform them as they should do And therefore our lord hath now draw out his sword of vengeance to smite his people/ This punishment shall begin within this year both by sword and wasting this royalme piteously/ And th●nne I began to sigh and morn for the trouble/ that was coming to my people/ And said/ if they would be turned and do penance shall not they have foryevenes'/ and god shall bless them again/ And it was answered to me/ the hearts of the people been so Indurate/ and so blinded and their eeris so stopped/ that theywylle not here of no correction/ ne they/ be not moved ne provoked by no benefayttes that our lord giveth them then I axed if there were any remedy that might attempre the wrath of our lord/ To whom it was answered in these words/ A green tree cut fro his stock shall he divided fro his proper rote the space of three furlong/ And without man's hand shall torn again to his old rote/ & take again his sap/ and flourisheth and bringeth fourth fruyre/ And when this is done/ there may come remedy/ And when this was said/ they were sodanly gone out of my sight There was about the king that time/ the queen/ Duke Harold her brother/ Robert kepar of the palace/ And Stygande/ which had defouled his faders bed/ For whiles Robert th'archbishop of Caunterbury lived/ the said Stygande put him down/ and came in by simony/ wherefore he was suspendid by the pope/ And afterward god took vengeance upon him/ so that his belly brack/ and his bowels fill out And so he died wretchidly/ This Stygande gave no credence to the kings words/ but descrived it to his age/ and to the feebleness of the king/ & made it but a fantasy/ but other/ that were better advised wept & sorrowed/ and wrang their hands/ and sent to our holy father the pope/ giving him Information of the same vision/ And our holy father wrote Epistles to england exhorting the people to do penance/ but his writing prouffited not But when king Harold had broken the oath/ that he had made to duke william/ therefore he was slain in battle/ then they knew well that the prophecy of saint Edward was comen For thenue the liberty of england made an end/ And then came in bondship and thraldom/ That time england was all changed/ And I understand saint Dunston prophesied the same trouble coming/ And after a certain time he promised comfort also/ Wherefore this foresaid vision may be conveniently exponed/ as here followeth/ The tree signifieth the Royame's of england/ whose greenness and fairness bitokeneth richesses/ plenteous and honour of england. of Whom all worship proceedeth/ which worship hath proceeded of the true blood of the land/ and of the true lineage/ which descended fro Alured whom our holy father the pope crowned and anointed king/ as for the first king of the true line of england unto this holy king Edward by succession/ The tree is cut down fro the stock/ when the Royame's is divided and translated from one seed or lineage to an other/ The space of three furlongs/ is the time of three kings/ that is to say Harold/ william Conqueror/ and william his son/ The coming again of the tree to the stock without man's help/ was when king Henry the first came in to this royalme/ not by man's strength/ but by very true love of his comyns He took his sap and his very strength/ when he wedded Mould the daughter of the niece of saint Edward joining to gydre the seed of england and of normandy/ And by the tree flowrysshed/ whom Maulde th'empress sprang of their seed/ And it brougth forth fruit/ when of her came Henry the second/ And thus this two people were joined to gydre/ if this exposition displease any man/ late him expone it better/ or else late him abide a time/ till it be fulfilled/ so that the prophecy of king Edward accord to the prophecy of saint Dunston/ This holy king saint Edward knowing that his hour/ drew nigh/ spack to them/ that stood weeping about him/ And in comforting them said/ Forsooth/ if ye loved me/ ye would pray/ that I should pass fro this world to the father of heaven there to receive the joy which is promised to all true christian men/ put ye away your weeping/ & speed forth my journey/ with prayers/ with holy psalmes·s and with alms deeds/ For though mine enemy the fiend may not overcome me in my faith/ yet there is none founden so parfighte but he will assay & tempt to let/ or to fear him/ And then he commanded the queen to her brother in commending her virtues unto his lords/ and declared to them their pure chastity/ For she was to him in open places as his wife/ and in secret places/ as his sister/ And he commanded also that her dowayre should be made sure to her/ And they that come with him out of Normandye should be put to their choice/ whether they would abide still in england/ and to be endowed with livelihood after their degree/ or else to return again in to Normandy with a sufficient reward/ And he chaas his place for his sepulture in the church of saint Peter/ which he had new builded And said he should not long abide in this world/ And when he beheld the queen/ and saw her weep & sigh among/ he said to her oft-times/ My daughter weep not/ for I shall not die/ but I shall live/ & shall depart fro the land of death/ And believe to see the goodness of god in the land of life/ And then he set his mind all in god/ and gave himself holy to the faith of the church/ in the hope and promises of christ under the sacramentis of the church/ And among these words of praising he yielded up his spirit unto god/ In the year of our lord M lxuj/ when he had reigned in this land twenty-three year/ and six months and xxvij days/ the fourth day of january/ And as his Cousins and his lovers stood about this holy body/ when the spirit was passed/ they saw a marvelous beauty/ & an heavenly sight in his face/ And when they looked on his naked body/ they saw it shine with a marvelous brightness/ for the clearness of his virginity And then they wrapped the holy body in palls/ And buried it with great reverence and worship/ and largely alms was given for him/ And all the lords spiritual and temporal were present at the burying of him/ than king god of the great benefaittes/ that he showed in this land during the life of the holy saint and king saint Edward/ wherefore laud/ glory and honour be given to almighty god world without end Amen/ The eight day after his burying there came a crepil to his Tomb to be helped of his great disease/ which many times afore had received alms of the kings hand/ And he had be washen of the kings hand on cenethursdaye notwithstanding the miracle of his curing was prolonged by the provision of god/ and not showed in his life time/ by cause that many miracles god showed for him/ In like wise he would show after his death/ This Crepyl was called Rauf/ And was a norman borne/ and the sinews of his arm were shrunken to guider/ that his feet were draw up to his buttokkis that he might not go/ neither on his feet ne on his knees/ but sat on an hollow vessel in manner of a basin/ drawing his body after him with his hands/ And when he came to the Tomb/ he besought almighty god and saint Edward devoutly/ that he might be cured and heeled of his disease/ which in his life time had most lived by his alms/ And when he had continued a while in his prayers/ other people that had compassion of him prayed for him also/ And at last he life himself up/ and felt his sinews loosed/ And then he arose up and stood on his feet/ and felt himself made perfectly hole for to do what he should/ We have red of the virtues that saint Edward had in healing blind men in his living/ which our lord hath not withdraw from him after his death/ It happened that thirty days after his burying/ there came to his Tomb a man which had but one eye leading after him six blind men each of them held other by the skirt/ And all they devoutly prayed to god and to saint Edward/ that they might have their sight/ and to be delivered of the great misery/ that they stood in/ And moche people came thither for to see what should befall of this thing/ And when they saw how heartily these blind men prayed/ then all the people being moved with pity kneeled down devoutly/ and prayed for them to god/ and to this holy saint/ And anon as they had ended their prayers all they received perfectly their sight/ And then each of them. that had been blind looked fast on each other And thought it a new world with them/ and each inquired of other/ if they might see/ and they said ye/ And all kneeled down thanking god full heartily/ that by the meryces of saint Edward had restored to them their sight parfyghtly/ And also to their leader/ which had but one eye at his coming And had sight of the blind eye also/ And so all had their parfyght sight And after they returned home each in to his Country giving laud and thankings to god and this holly king/ After this Harold Arphage king of Norwey and Tostyn brother of king Harold of England came with a great navy and a great host and arrived in humbre/ and there made were intending to conquer this land/ how be it/ the people began to resist them/ but they were not of power to overcome them/ And when Harold understood this/ he raised a great multitude of people to withstand them/ then saint Edward on a night appeared to an holy Monk which was Abbot of Rammesey/ And bade him go and tell to Harold that he should overcome his enemies/ the which intended to destroy and consume this royalme of england/ And say to him/ that he dread not/ For I shall so conduit him and his host/ that he shall have victory/ For I may not see ne suffer this royalme of England to be destroyed And when thou hast told to him this he wy●le not believe thee/ wherefore thou shalt prove thy vision in this manner/ late him think and set his mind on what thing he will/ And thou shalt tell him/ what he thinketh/ For god shall show that to thee/ And then he shall give credence to thy words On the morn the abbot of Rammesey named Alexis went to king harold and told to him this visionn/ And how he should by the aid of saint Edward overcome his enemies/ And when he heard it first/ he supoosed/ it had been a fantasy/ And when he showed to him his privy thought/ then he gave faith thereto/ And went to the battle/ how be it/ he was then seek in his grind of a pestilence botch/ And slew Tostyne his brother/ and Harold Harfage/ And right few or none escaped a live fro the battle/ Wherefore the englishmen thanked god and saint Edward of their victory/ In the monastery of westmynstre there was a fair young man/ which was blind/ whom the Monks had ordained to ring the bells/ And he had a custom daily to visit the Tomb of saint Edward with certain prayers/ And on a time as he prayed there he fill a sleep/ And he herd a voice/ that had him go and ring to the last hour/ And when he awoke/ he saw saint Edward going to fore him like a king with a Crown on his heed/ and had a marvelous light about him/ And he beheld him till he came to the high altar/ And then he saw him no more/ ne the light/ but he had his sight ever after till his lives end/ And then he told unto the monks how he was healed/ and had his sight again by this miracle/ Of the deposition of saint Wulstan/ And how he was restored again/ When William Conqueror had gotten all england/ and had it under his power/ thenne he began to meddle with the church/ And by thaduys of Lanfrank the holy Bishop Saint wulstan was challenged/ that he was not able of lettrue ne of cunning/ for to occupy the royalme and office of a Bishop/ and was called to fore Lanfranke/ and willed him to resign by the consent of the king/ to the said Lanfranke archbishop/ that a man of greater cunning might occupy the dignity/ To whom Wulstan saide/ Forsooth father I know well that I am not worthy to have this dignity/ ne am not sufficient to occupy so great a charge/ For I knew well mine uncunning at such time/ when I was elect thereto/ but I was compelled by our holy father the pope and by good king Edward/ And sith it pleaseth the council that I shall resign/ I shall gladly resygne/ but not to you/ but to him/ that compelled me to take it/ & then he departed incontynentfro thrachebisshop Lanfrank/ & went straight te the tomb of saint Edward with his cross in his hand/ And he said to saint Edward as he had then been a live/ O thou holy and blessed king/ thou knowest well that I took this charge on me again my will/ but by constraint of the pope and thee/ I obeyed to take it/ and it now so is that we have a new king/ new laws/ and giveth new sentences/ in reproving the of thine error for so moche as thou yavyst it to me/ simple and uncunning man/ And me for the presumption that I would consent to take it/ That time thou mightest well have been beguiled/ For thou were a frayel man/ but now thou art joined to god/ where as thou mayst not be deceived/ thou gavest to me the charge/ And to the I here resign it again/ And with that he fixed his staff in to the hard stone of his tomb saying/ take this/ and give it to whom it pleaseth thee/ And the hard stone/ that lay upon his Tomb resolved by miracle/ and received his Croo●/ or pastoral staff/ and held it so fast/ that it might not be taken out by man's hand/ And anon he died of thabyte of a bishop/ and did on a Cool/ and stood among the Monks in such degree as he died tofore ere he was Bishop/ And when word came/ and was reported to them/ that had consented to his resignation/ they marveled greatly/ and were all abashed/ And some of them went to the Tomb/ and would have pulled out the staff/ but they couth not move it/ And when th'archbishop Lanfrank herd thereof/ He commanded to Gudulf bishop of rouchestre to go and fetch to him the pastoralle staff/ but when he came/ he set hand on it/ and pullid at it/ but the stone held it so fast/ that he might not move it/ wherefore he was sore abashed and came to Lanfranke and told to him of this miracle/ then the king and Lanfrank were abashed/ And came both in their persons to see this thing/ And there maad their prayers/ And after with great reverence Lanfryke assayed and set hand on the staff for to have pulled it out/ but it would not mean/ then the king/ and the archbishop were sore afeard and repented them/ And sent for to seche wulstan/ whom they fond among the monks/ And brought him tofore the king and th'archbishop/ who anon kneeled down and asked forgiveness And Wulstan meekly kneeled down/ And prayed them not so to do to him/ & humbly & meekly pardoned them/ and prayed th'archbishop humbly to bless him/ then Lanfrank went to this holy man wulstan & said/ Brother/ thy rightful simplicity hath been but little set by among us/ but our lord hath made thy rightwiseness to shine like as a day star/ but brother/ we have tree spaced & erred in judging the good to be evil/ & the evil good/ but our lord god hath araised the spirit of saint Edward/ which hath made void all our sentences/ & thy simpleness is allowed to fore god/ wherefore come hither to thy king & ouris saint Edward/ & receive again thy staff which he hath denied to us/ for we suppose he will deliver it to you/ then wulstan the servant of god meekly obeyed with great reverence unto th'archbishop/ & went unto the Tomb where as the staff stood fast fixed in the stone/ & kneeling down saying/ O blessed saint of god/ I here meekly submit me to thy sentence/ to whom sometime thou gavyst & chargist me unworthy with this staff/ if it so please the that thine old sentence abide/ then restore to me again this pastoral staff/ & if it please to the to change it/ so show to us to whom thou wilt/ shall take it/ & this said/ he set his hand humbly & with great reverence on the staff/ & anon the hard stone resolved/ & let the staff to go out/ as it had been soft earth or clay/ & when they that stood about him saw this great miracle they wept for joy/ in giving out largely tears/ & axed him forgiveness giving laud and praising unto almighty god/ & to this holy king saint Edward/ And ever after king William had great devotion to visit the tomb of his Cousin saint Edward And did great cost toward the making of his shrine/ How his holy body was found incorrupt many years after/ After this miracle was showed/ there was moche talking of his holiness/ And the devotion of the people increased daily more and more/ so that there were many diverse worshipful persons that desired to see this holy body/ For some said that it lay incorrupt/ & some said nay/ & in this meek strife they gate licence of th'abbot gilbert to see it/ & when the day was set that this holy body should be showed/ there came thither many worshipful men & women of religion/ among whom came Gundulf bishop of Rouchestre/ And this was six and thirty year after his burying/ that they opened his tomb/ And when the stone was removed/ they felt a marvelous sweet savour that all the church was replete thereof/ as though an odour aromatic had flowed out of the Tomb/ And they fond the pall that lay next his body as whole and as fair as it was when he was buried/ And when the pall was take of/ they drew forth his arms/ they moved his fingers and his toes/ and they were bowing and hole/ as they had be newly buried/ And in his flesh was founden no corruption/ but it was fair & fresh of colour/ pure and brighter than glass whytter than snow/ And it seemed a body glorified/ And they feared to discover his visage/ but gundulph which was hardyer than another with devotion unbonde his heed/ And the first that appeared was the fair hoor here of his heed/ & then he thought to take some thereof for a relic. & with reverence & dread plucked there at/ but he could none have out/ for they were as fast as they were when he was a live Thenne said th'abbot/ ffader suffer him to lie in rest/ & atentpte not to mynuysshe that that our lord hath so long prescribed & kept hole/ Thenne the pall in which the holy body was wrappid was taken away/ and another of the same valour was fet/ & the holy body leid therein & covered again his tomb with full great reverence/ abiding the great resurrection/ How vengeance was showed to a damoiselle that blasphemed saint Edward/ In the city of london there was a noble woman which was right cunning in silk work/ which was desired tembrawdre certain garments to the countess of gloucettre which then was young lusty/ fresh and newly wedded/ & would have them made in short space/ And when the festful day of saint Edward approached/ this noble woman was sore troublid in her mind/ for she dread th'indignation of the great lady/ if her garments were not ready at time set/ And also she dread to work on the day of saint Edward/ for it was both sinful & perilous/ then she said to a young damoiselle/ that was fellow with her/ & wrought in the same work/ what think ye best now/ either to displease this lady or else this good saint Edward/ and she answered is this not that Edward whom the churls of the country worship/ as he were a god/ & she said yet more/ what have I to do with him/ I will no more worship him/ than if he were a churl/ thenne this noble woman was sore abashed and moved with her that said such words of blasphemy to this holy saint/ And she all to beat her forto be in peace/ & she of frowardness blasphemed him more & more/ & then suddenly she was smeton with a palsy/ so that her mouth was drawn to her ere/ & also she had lost her speech & foamed at mouth like a bore/ & grunted/ her teeth to gydre marvelously/ & was sore punished in all her members & when this noble woman saw thy/ she was full heavy that she had beaten her by cause almighty god had so punished her/ & wept full bitterly/ & when it was known in the city/ her neighbours came some for to comfort her/ & some to wonder upon her so lying/ & thenne there came a worshipful man to visit her/ & counceiled that she should be carried by water unto the shrine of saint edward & to pray to god there/ that by the merits of the holy saint Edward he would show some miracle for her/ and when she was so brought thither/ much people prayed for her/ but they had not their intent anon/ but abode in her prayers till midnight that matins began/ and then they prayed the Monks to pray for her/ And when they had done matins/ they come to the shrine also/ & prayed for this damoiselle which lay there in full great pain & torment/ & when the holy monks had prayed for her a good while/ then this damoiselle arose up all hole/ & demanded why they wept/ and made so moche sorrow And when they saw her mouth in his right place/ & all her members restored again/ they were full of joy/ & gave laud & thankings unto almighty god & to his holy king & confessor saint Edward/ How a Monk was heeled of a fever quartan/ In th'abbey of westmynstre there was a virtuous monk and cunning named Gylberd which was sore vexed with a fever quartan fro the month of evil to christmas/ & consumed like a dry image/ wherefore he prayed god to release his pain or take him out of this world/ And on Cristemasse night/ he took heart to him/ and went to matins with his brethren/ And when he herd the gospel how a little child was borne and yeven to us fro the father of heaven/ whose mother was a pure virgin/ he had so great devotion that his mind was ravished with so great joy that he felt no disease two days after/ And after though two days the fever came again and vexed him continually unto the fest of saint Edward/ which is alway in the vigil of the pyphanye/ & that day in the high mass time he came to the tomb of saint Edward/ & fill down plat in great devotion/ & weeping said thus/ O thou my lord and my king how long wilt thou forget me/ how long shall I suffer this pain/ how long shalt thou torn thy face fro me/ where been all the great miracles that our faders have told to us done in their days/ thou hast helped many strangers/ but me that am in thine own church thou forgetest/ And closest to me the gate of thy pity would god that I might die/ I am nourished in pain/ & may not die/ my life is sorrow to me/ but it can have none end/ & I desire death/ & can not have it what shall I strive with thee/ but I beseech the good king/ laudable prince/ & sweet patron/ move thy bowels of mercy on me/ if it please thee/ give me health or else late me die anon/ & among these words the tears broke out of his eyen/ and sobbings fro his heart/ that he could not speak with his mouth/ but with his affection/ And when mass was done/ he aroose up fro prayer all hole/ and felt all his members marvelously refreshed with a new strength/ And entered in and asked after meet and drink/ & anon he felt himself that he had received again his strength/ And ever after he was moved with great devotion unto the glorious saint Edward by whose merits he was delivered fro his sickness and disease/ And in like wise a knight named Geryn/ was healed that same day/ a year after of the fever quartan/ which came that same day unto the shrine/ & heard the same Monk/ that had so be heeled/ which then was prior/ make a sermon in which he told of the miracle/ how he was hole/ And after the Sermon this knight thought/ he would not ceesse/ but devoutly pray this holy saint till he were hole/ and abode there praying all that day and night following till the Monks came to matins whom he prayed to pray for him/ And when they had prayed a good while he felt himself made parfyghtly hole/ And then he with all the people gave thankings to our lord almighty god and saint Edward for his deliverance/ Also a nun of berking/ that had been seek twelve months and nigh consumed away had a vision on a night/ by which she understood that she should go to saint Edword/ & be hole/ And she making her prayers to saint Edward/ and at such time as her sickness came/ she entered in to her oratory And said the seven psalms and tyranny/ & when she did so twice/ all her pain was gone/ & was made parfightely hole/ & thanked almighty god/ which by the merits of saint Edward had heeled her/ & soon after came to westmynstre in pilgrimage/ And there died show this miracle/ & told how she was made hole/ Also there was a Monk of Westmynstre/ which was accustomed to say every day v psalms in the worship of god & saint Edward/ which Monk was grieved with three manner sicknesses/ For he had on his arm a congellation of blood in manner of a postume/ he had also in his breast a straightness/ that uneath he might draw his breast/ Also he had in his foot a marvelous swelling/ and a great/ that he might not go/ but with great pain/ And when the yearly feast was hallowed/ he saw his brethren go to the church at midnight for to ring the bells/ And he was right sorry that he might not do the same/ notwithstanding he pained himself and went thither/ & said the seven psalms/ and when he had done & saw his brethren ring merrily/ he said in his prayer to saint Edward/ O thou my good king/ I beseech the to pray for me/ that I may have strength to do/ as I see my brethren do/ For I commit me fully to thy might/ And I believe verily that thou wilt suffer me no longer in this great disease/ And when he had made an end of his prayers/ he arose up/ and went to the bells for to ring them/ And anon the postomme of his arm broke/ And when the fowl matter was out/ he felt himself hole of that disease/ then his most pain was in his breast/ and he went again to pray and to give thankings to god/ and to saint Edward of the deliverance of his vine/ And there he prayed full devoutly/ that he might be delivered of the disease of his breast/ & when he aroos fro prayer/ he felt his heart made all hole fro the sickness that he had in his breast then he felt no disease/ but on his foot/ & when he come among his brethren in the fraitour/ he told them how he was delivered fro twain of his sicknesses/ & when they saw him/ they marveled greatly/ and besought almighty god & saint Edward that he might be delivered of that disease in his foot/ And at night when he went to his bed/ he put himself holy in the merits of saint Edward/ And when he arose he felt no pain/ but put down his hand to his foot to feel how it was & he felt that the swelling was gone he leap out of his bed & told to his brethren with full great joy how he was made parfightly hole as ever he was/ then they all were full glad/ & went with him to the church to give thankings & praisings to almighty god & to his holy confessor saint Edward for these miracles & for his deliverance fro the ij sicknesses/ wherefore god be praised in his servant without end/ amen Thus endeth the life of saint Edward king and Confessor ¶ Here followeth of saint Luke th'evangelist And first of his name LUke is as much to say as arising or enhauncing himself/ Or Luke is said of light/ he was raising himself fro the love of the world and enhancing in to the love of god And he was also light of the world for he enlumyned the universal world by holy predication/ And hereof saith saint Ma●hewe/ Mathei quinto/ ye been the light of the world/ the light of the world is the son/ And that lyzt hath height in his seat or siege/ And hereof saith Ecclesiastes the xxuj chapter/ the son rising in the world is in the right high things of god/ he hath delight in beholding/ And as it is said Ecclesiastes undecimo/ The light of the son is sweet/ And it is delightable to the eyen/ to see the son/ He hath swiftness in his moving as it is said in the second book of Esdre the fourth chapter/ The earth is great/ and the heaven is hyhe/ And the course of the son is swift/ and hath profit in effect/ For after the philosopher man engend●th man and the son/ And thus Luke had hyhenes by the love of things celestyalle/ delectable by sweet conversation/ swiftness by fervent predication/ And utility and profit by consceyption & writing of his doctrine/ ¶ Of saint Luke evangelist LUke was of the nation of Syrye/ And Anthyochyen by art of medicine And after some he was one of lxxij disciples of our lord/ saint Iheromme saith that he was disciple of thappostles and not of our lord/ And the gloze upon the xxv chapter of the book of Exodi signifieth/ that he joined not to our lord when he preached/ but he came to the faith after his resurrection/ But it is more to be holden that he was none of the lxxij disciples/ though some hold opinion that he was one/ But he was of right great perfection of life & much well ordained as toward god/ And as touching his neighbour/ as touching himself/ and as touching his office/ & in sign of these four manners of ordinances/ he was described to have four faces/ that is to weet/ the face of a man/ the face of a lion/ the face of an ox/ and the face of an eagle & each of these beasts had four faces & four wynghes/ as it is said in Ezechyell the first chapter/ And by cause it may the better be seen/ late us imagine some be'st/ that hath his heed four square/ & in every square a face/ so that the face of a man be to fore/ and on the right side the face of the lion/ & on the life side/ the face of the ox/ & behind the face of theagle/ & by cause that the face of theagle appyerid above tother for the length of the neck/ therefore it is said that this face was above/ and each of these four had four pens/ For when every be'st was quadrate as we may imagine/ In a quadrate been four corners/ and every corner was a pen/ By these four beasts after that saints sayen/ been signified the four evangelists/ Of whom each of them had four faces in writing/ that is to weet of humanity/ of the passion of the resurrection/ and of the divinity/ how be it/ these things been singularly to singular/ For after saint Iheromme Mathewe is signified in the man/ For he was singularly moved to speak of thumanyte of our lord Luke was figured in the Ox/ For he devised about the priesthood of Ihesu christ/ Mark was figured in the lion/ For he wrote more clearly of the resurrection/ For as some say the fawns of the lion been as they were deed unto the third day/ but by the brayeng of the lion they been raised at the third day/ And therefore he began in the cry of predication/ johan is figured as an Eagle/ which fleeth highest of the four/ For he wrote of the divinity of Ihesu christ/ For in him been wreton four things/ he was a man borne of the virgin/ he was an ox in his passion/ A lion in his resurrection/ And an Eagle in his ascension/ And by these four faces it is well showed/ that luke was rightfully ordained in these four manners For by the face of a man it is showed/ that he was rightfully ordained/ as touching his neighbour how he ought by reason teach him draw him by debonairty/ and nourish him by liberality/ for a man is a best resonoble/ debonair and lyberalle/ by the face of an Eagle it is showed that he was rightfully redeyned/ as touching god/ For in him the eye of understanding beheld god by contemplation/ and the eye of his desire was to him by thought or effect/ And old age Was put away by new conversation/ The Egle is of sharp sight/ so that he beholdeth well without moving of his eye the ray of the son/ And when he is marvelous high in the air/ he seeth well the small fishes in the see/ he hath also his beck much crooked/ so that he is let to take his meet/ he sharpeth it/ and whetteth it against a stone/ and maketh it covenable to the usage of his feeding/ And when he is roasted by the hot son/ he throweth himself down by greet force in to a fountain/ And taketh away his old age by the heat of the son/ and changeth his feathers/ and taketh away the darkness of his eyen/ By the face of the lion it is showed how he was ordained as touching himself/ For he had noblesse by honest of manners/ and holy conversation/ he had subtylytee for t'eschew the ligging in a wait of his enemies And he had sufferance for to have pity on them/ that were tormented by affliction/ The lion is a noble best/ For he is king of beasts/ he is subtle/ he defaceth his traces and stappes with his taille when he fleeth/ so that he should not be founden/ he is suffering/ For he suffereth the quartain/ By the face of an ox/ it is showed/ how he was ordained as touching his office/ that was to write the gospel/ For he proceeded morally/ that is to say by morality/ that he began fro the nativity/ and childhood of Ihesu christ And so proceeded little and little unto his last consummation/ he began discreetly/ And that was after other two evangelists that if they had left any thing/ he should write it/ And that which they had sufficiently said/ he should leave/ he was well manerd/ that is to say well learned and induced in the sacrifices and works of the temple/ as it appeareth in the beginning/ in the middle/ and in the end/ The Ox is a moralle be'st/ and hath his foot cloven/ by which is discretion understanden/ and it is a best sacrefysable/ And truly how that Luke was ordained in the four things it is better showed in the ordinance of his life/ first as touching his ordinance unto god/ After saint Bernard he was ordained in three manners/ that is by affection and desire/ by thought and Intention/ th'affection aught to be holy/ the thought clean/ And entencion rightful/ he had the affection holy/ For he was full of the holy ghost/ like as Iheromme saith in his prologue upon Luke/ he went in to Bythynye full of the holy ghost/ Secondly he had a clean thought/ For he was a virgin in body and mind/ in which is noted cleanness of thought/ Thirdly he had rightful intention/ For in all things that he did he sought the honour of god/ And of these two last things it is said in the prologue upon th'acts of Apostles/ he was with out sin/ and abode in virginity/ & this is touching the cleanness of thought/ he loved best to serve our lord/ That is to the honour of our lord/ This is as to wching the ryghtfulle intention/ Fourthly/ he was ordained as touching his neighbour/ we been ordained to our neighbour/ when we do that we ought to do/ After Richard of saint Victor/ there been three things that we own to our neighbour/ that is our power/ our knowledge/ and our will/ and late the fourth be put to/ that is/ all that we may do/ Our power in helping him/ our knowledge in counceyling him/ Our will in his desires/ and our deeds in services/ As touching to these four/ saint Luke was ordained/ For he gave first to his neighbour/ his power in aiding/ and obsequys/ And that appeareth by that he was joined to paul in his tribulations/ and would not depart fro him/ but was helping him in his preachings/ like as it is wreton in the epistle of paul in the second chapter to Thymothee saying/ luke is only with me/ In that he saith only with me/ it signifieth that he was an helpar/ as that he gaf to him comfort & aid/ And in that he said only/ it signifieth that he joined to him firmly And he said in the eygthe chapter/ to the Corynthyens/ he is not alone/ but he is ordained of the churches to be fellow of our pilgrimage/ Secondly/ he gave his knowledge to his neighbour in councils/ he gave then his knowledge to his neighbour/ when he wrote to his neighbours the doctrine of thappostles and of the gospel that he knew/ And hereof he beareth himself witness in his prologue saying/ it is mine avys/ and I assent good thephyle to write to the right well of the beginning by order/ so that thou know the truth of the words/ of which thou art taught/ And it appyrreth well that he gaf his knowledge in counceyls to his neighbours by the words that Iheromme saith in his prologue/ that is to weet/ that his words been medicine unto a seek soul/ thirdly he gaf his will unto the desires of his neighbour/ And that appyereth by that/ that he desireth/ that they should have health perdurable/ like as paul saith to the Colocenses/ Luke the leech salueth you/ that is to say/ think ye to have health perdurable/ for he desireth it to you/ Fourthly he gaf to his neighbour his deed in their services/ And it appeareth by that/ that he supposed that our lord had be a strange man/ and he received him in to his house/ and died to him all the service of charity/ For he was fellow to Cleophas when they went to Emaus/ as some say/ And Gregory saith in his morallies that Ambrose saith/ it was another of whom he nameth the name/ Thyrdyly/ he was well ordained/ as touching himself ¶ And after saint Bernard three things there been that ordain a man right well as touching himself/ and maketh him holy/ that is to live sobyrly/ and rightful labour/ and a debonayr wit/ And after saint Bernard each of these three is divided in to three/ that is to live sobyrly if we have compaynably contynently/ and humbly/ Rightful work is/ if he be rightful/ discrete/ & fruitful/ Rightful by good entencion/ Discrete by measure/ and fruytfulle by edification/ The wit is debonair when our faith feeleth god to be sovereign good/ So that by his puissance we believe/ that our infirmity be helped by his power/ our ignorance be corrected by his wisdom/ And that our wickedness be diffaced by his bounty/ And thus saith Bernard/ In all these things was saint Luke well ordained/ He had first sober living in triple manner/ For he lived contynently/ ¶ For as saint Iheromme witnesseth of him in the prolologue upon Luke/ he had never wyfne children/ he lived compaynably/ & that is signified of him where it is said of him and Cleophas in th'opinion afore said/ Two disciples went that same day et cetera/ Felauship is signified in that he saith two disciples that is to say well manerd/ thirdly he lived humbly/ of which humility is showed of that he expressed the name of his fellow Cleophas/ and spoke not of his own name/ And after th'opinion of some Luke named not his name for meekness/ Secondly/ he had rightful work and deed/ and his work was rightful by Intention/ And that is signified in his collect where it is said Carnis mortificacionem ingiter in corpore suo pro tui nominis amore portavit/ he bare in his body mortification of his flesh for the love of thy name/ he was discrete by at temperance/ And therefore he was figured in the form of an ox/ which hath the foot cloven/ by which the virtue of discretion is expressed/ he was also fruitful by edification/ he was so fruitful to his neighbours that he was holden most dear of all men/ Wherefore ad Colocenses quarto He was called of th'apostle most dearest Luck the leech salueth you/ thirdly he had a meek wit/ For he believed and confessed in his gospel god to be sovereignly mighty/ sovereignly wise/ & sovereignly good/ Of two the first it is said in the iiij chapter/ They all were abashed in his doctrine/ For the word of him was in his power/ And of the third/ it appyerith in the xviij chapter where he saith/ there is none good/ but god alone/ Fourthly and last he was right well ordained/ as touching his office/ the which was to write the gospel/ and in this appierith that he was ordained by cause that the said gospel is enoblysshed with moche truth/ it is full of moche profit/ it is embelysshed with moche honest/ And authorized by great authority/ It is first ennoblysshed with moche truth/ For there been three truths/ that is of life/ of rightwiseness/ and of doctrine/ Truth of life is concordance of the hand to the tongue/ Truth of rightwiseness is concordance of the sentence to the cause/ And truth of doctrine is concordance of the thing to the understanding/ And the gospel is ennoblysshed by this triple verity/ And that this triple verity is showed in the gospel/ luke showeth that Ihesu christ had in him this triple verity/ And that he taught it to other/ and showeth that god had this truth by the witness of his adversaries/ And that saith he in the xxvij chapter/ Master we know well/ that thou art true and teachest and saist rightfully/ that is the verity of the doctrine/ but thou teachest in truth the way of god/ that is the truth of life For good life is the way of god/ Secondly he showeth in his Gospelle/ that Ihesu Criste taught this triple truth/ first he taught the troth of life/ the which is in keeping the commandments of god/ whereof it is said/ thou shalt love thy lord God/ Doo that/ And thou shalt live/ And when a pharysee demanded our lord/ what shall I do for to possede the everlasting lyf·s And he said/ knowest thou not the commandments Thou shalt not slay/ thou shalt do no theft/ ne thou shalt do no adultery Secondly there is taught the verity of doctrine/ wherefore he said to some/ that perverted this troth the eleventh chapter/ Woe be to you pharisees that tithe the people et cetera/ and pass over the judgement and charity of God/ Also in the same/ woe be to you wisemen of law/ which have taken the key of science/ Thirdly is taught the truth of rightwiseness where it is said/ yield ye that longeth to th'emperor/ And that ye own to god to god And he saith the nineteen chapter/ They that been mine enemies/ and will not that I regne upon them/ bring them hither/ and slay them to fore me/ And he saith in the thyrtenthe chapter/ where he speaketh of the doom/ that he shall say to them that been reproved depart fro me ye that have done wickedness/ Secondly/ his gospel is full of moche prouffite/ whereof paul and himself write that he was a leech or a physician/ wherefore in his gospel it is signified/ that he made ready for us medicine most profitable/ There is triple medicine/ Curing preserving and amending/ And this triple medicine showeth saint Luke in his gospel/ that the leche celestial hath made ready/ The medycyn curing is that/ which cureth the malady/ and that is penance/ which taketh away all maladies spiritual/ And this nedycyne saith he/ that the celestial leech hath made ready for us/ when he saith/ heal ye them/ that be contrite of heart/ And preach ye to the caitiffs the remission of sins/ And in the fifth chapter he saith/ I am not come to call the just and true men/ but the sinners to penance/ ¶ The medicine amending is that increaseth health/ And that is the observation of counsell/ For good council maketh a man better and more parfyghte/ This medicine showeth us the heavenly leech when he saith in the eighteenth chapter/ Selle all that ever thou hast and give to pour men/ The medicine preseruatyf/ is that which preserveth fro falling/ And this is theschewing of th'occasions to sin/ and fro evil company/ And this medicine showeth to us the heavenly leech when he saith in the twellfth chapter/ keep you fro the meet of the pharisees/ & there he teacheth us t'eschew the companies of shrews and evil men/ Or it may be said that the said Gospel is replenished with moche profit/ by cause that all virtue is contyened therein/ And hereof saith saint Ambrose/ luke compriseth in his Gospel all the virtues of wisdom in history/ he enseigned the nativity/ when he showed th'incarnation of our lord to have be made of the holy ghost But david ensigned naturel wisdom when he said/ Send out the holy ghost/ and they shall be created And when he ensigned darkness/ made in the time of the passion of Ihesu christ/ and trembling of the earth And the son had withdrawn her light and rays/ And he taught morality when he taught manners in his blessidnes/ he taught reasonable things when he said/ he that is true in little things/ he is true in great things/ And without this triple wisdom/ the mystery of the trinity ne of our faith may not be/ that is to wete Wisdom natural/ Reasonable/ and Moralle/ And this is that saint Ambrose saith/ thirdly/ His gospel is embelysshed and made fair with moche honest/ so that the style and manner of speaking is much honest and fair And three things be convenient to this that some men hold in his dictes honest and beauty/ the which saint Austyn teacheth/ That is to weet/ that it please that it appyere and move/ that it please/ he aught to speak ornatly/ that it appyere that he ought to speak apertly/ that it move that he speak fervently/ And this manner had Lucas in writing and in preaching/ Of two the first it is said in the viij chapter to the Corynthyens/ We sent with him a brother/ the gloze/ Barnaby or Luke/ of whom the praising is in all churches of the gospel/ In this that he said the praising of him is signified/ that he spoke ornatly/ in this that he said in all churches/ it is signified/ that he spoke apertly/ And that he spoke fervently it appeared when he said/ was not thenne our heart brenning within us in the love of Ihesu when he spoke with us in the way/ Fourthly his gospel is authorized by authority of many saints/ What marvel was it though it were authorized of many/ when it was authorized first of the father/ whereof Iheromye saith in the xxxj chapter/ Lo the days shall come our lord saith/ I shall make a new covenant with the house of Israel and of juda/ not after the covenant that I made with their faders but this shall be the covenant saith our lord/ I shall give my law in to the bowels of them/ And he speaketh plainly to the letter of doctrine of the Gospel/ Secondly it is enforced of the Son/ For he saith in the same Gospel the one and twentyest chapter/ heaven and earth shall pass/ And my word shall not perish/ Thirdly he is inspired of the holy ghost/ whereof saint Iheromme saith in his prologue upon Luke/ He wrote this gospel in the parties of Achaye by admonestment of the holy ghost/ ¶ Fourthly he was tofore figured of the Angels/ For he was prefigured of the same angel Of whom th'apostle saith in the xiv chapter/ I saw the Angel fleeing by the mids of heaven/ And had the gospel perdurable/ This is said perdurable/ For it is made perdurable/ that is of Ihesu christ/ fifthly the Gospel was pronounced of the prophets/ that Ezechyel the prophet pronounced to for this Gospel When he said that one of these beasts should have the face of an ox/ wherefore the gospel of Luke is signified/ as it is said to fore/ And when Ezechyel said in the second Chapytre/ that he had seen the book that was wreton without and within/ In which was wreton the lamentation song/ ¶ By this book is understand the gospel of Luke that is wreton within for to hide the mystery of profoundenesse/ and without for the showing of t'history In which also been contained the lamentation of the passion/ the joy of the resurrection/ and the woe of the eternal damnation/ as it appieryth the xj chapter/ where many woes been put Sixtly the gospel was showed of the virgin/ For the blessed virgin mary kept and heeled diligently all these things in her heart/ as it is said Luce secundo/ to the end that she should afterward show them to the writers as the gloze saith/ that all things/ that were done and said of our lord Ihesu cryst/ she knew and retained them in her mind/ So that when she was required of the writers or of the preachers of th'incarnation/ and of all other things she might express them sufficiently like as it was done/ and were in deed/ whereof saint Bernard assigneth the reason why the angel of our lord showed to the blessed virgin the conceiving of Elyzabeth/ The conceiving of Elyzabeth was showed to mary by cause of the coming now of our saviour/ and now of his messenger that came to fore him/ The cause why she retained the ordinance of these things was by cause that she might the better show to writers and prechours the truth of the Gospel/ This is she that fully fro the beginning was Instruct of the celestial mysteries/ And it is to be believed that thevangelystes inquired of her many things/ And she certyfyed them truly/ And specially that the blessed Luke had recourse to her/ like as to the Ark of the testament/ And was certified of her many things/ And specially of such things/ as appertained to her/ as of the salutation of the Angel Gabryel/ of the nativity of Ihesu christ/ and of such other things/ as Luke speaketh only/ ¶ seventhly the Gospel was showed of the Apostles/ For Luke had not been with christ in all his acts and miracles/ therefore he wrote his gospel/ after that thappostles that had been present showed and reported to him like as he showeth in his prologue saying/ like as they that had seen him fro the beginning/ and had been mynystres with him/ and herd his words informed and told to me/ And by cause it is accustomme in double manner to bear witness/ It is of things seen/ and of things heard/ Therefore saith saint Austyn/ our lord would have two witnesses of things seen/ they were johan and Mathewe/ And two of things herd/ and they were mark and Luke/ And by cause that the witness of things seen been more farm and more certain than of things heard/ Therefore saith saint Augustyn/ ¶ The two gospels that been of things seen/ been set first and last/ And the other that been of hearing been set in the middle/ like as they were the stronger and more certain of/ and by the other twain/ eightly/ this gospel is marvelously approved of saint paul/ when he bringeth the Gospel of Luke to the confirmation of his sayings/ and dictes/ whereof saint jeromme saith in the book of noble men/ That some men have suspicion that alway when Saint paul saith in his epistles/ Secundum evangelium meum/ that is after my Gospel/ that is signified the volume of Luke/ And he approved his gospel/ when he wrote of him/ Secundo ad Coryntheos octavo/ of whom the laud and praising is in the gospel in all the church/ It is red in th'history of antioch that the christian men that were besieged of a great multitude of turks/ and did to them many mescheves and were tormented with hunger and ill hap/ But when they were plainly converted to our lord by penance/ A man full of clearness in white vestiments appeared to a man that work in the church of our lady of Trypolyn/ And when he demanded him who he was/ he said/ that he was Luk that came fro antioch/ where our lord had assembled the chivalry of heaven/ and his apostles for to fight for his pilgrims against the Turks then the christian men enhardyed themself and discomfited all the host of the Turks/ ¶ Thus endeth the life of saint Luke th'evangelist Here followeth the life of saint Crisaunt And first of his name And of saint Daria And of her name CRysaunt is said as grown and multiplied of god/ For when his father natural would have made him to sacrefyce unto th'idols/ God gaf to him force and power to contrary and gainsay his father/ and yield himself to god/ Daria is said of dare to give/ and of dya/ which is as much to say as twain/ For she gaf her to two things/ first will to do evil/ when she had will to draw Crysaunt to sacrifice th'idols/ And after she gaf her to good will/ when Crysaunt had converted her to God/ ¶ Of saint Crisaunt and saint Daria CRisaunt was soon of a right noble man/ that was named Polyme/ when the father saw/ that his son was taught in the faith of Ihesu christ And that he couth not withdraw him there fro/ and make him do sacrifice to th'idols/ he commanded that he should be closed in a strong hold/ and put to him five maidens for to with draw him with blaundysshing and fair Words/ And then he prayed god that he should not be surmounted with no fleshly desire of these evil beasts/ and anon these maidens were so overcome with sleep/ that they might not take neither meet ne drink/ as long as they were there/ but assoon as they were out they took both meet and drink/ And one Daria a noble and a wise virgin of the goddess vesta arrayed her nobly with clothes/ as she had been a goddess/ And prayed that she might be latin enter in to crysaunt/ And that she would restore him to th'idols and to his father/ And when she was comen in/ Crysaunt reproved her of the pride of her vesture And she answered/ that she had not done it for pride but for to draw him to do sacrifice to th'idols/ and restore him to his father/ And then Crysaunt reproved her/ by cause she worshipped them as god's/ For they had been in their times evil and sinners and haunted common women/ And Daria answered/ the philosophers felt thelements by the names of men/ and Crysaunt said to her/ if one worship th'earth as a goddess/ And another ere and labour the earth as a churl or a plough man/ To whom giveth the earth most/ It is proved that it giveth more to the ploughman than to him that worshippeth it/ And in like wise he said of the see/ and of other elements/ And then Crysaunt and Daria converted of him/ coupled them to gydre by the grace of the holy ghost/ & feigned to be joined by carnal marriage/ and converted many other to ou●e lord/ For claudyen/ which had been tormentor of them they converted to the faith of our lord with his wife and Children/ and many other knights/ & after this Crysaunt was enclosed in a stinking prison by the commandment of Numeryne/ but the stench was anon turned in to a right sweet odour and savour/ And Daria was brought to the bordel but a lion that was in the Amphyatre came and kept the door of the bordelle/ And then theridamas was sent thither a man to deflower and corrumpe the virgin/ but anon he was taken of the lion/ And the lion began to look on the virgin/ like as he demanded what he should do with the caitiff/ And the virgin commanded that he should not misdo him/ but late him go/ And anon he was converted/ and ran thorough the city And began to cry that Daria was a goddess/ And then hunters were sent thither for to take the lion/ And they anon fill down to the feet of the virgin/ and were converted by her/ And then the provost commanded to make a great fire within th'entry of the bordello/ so that the lion should be brent with Daria/ And the lion considering well this thing dread/ and wring took licence of the virgin/ and went whither he would without hurting of any body/ And when the provost had done to Crysaunt and daria many diverse torments/ & might not grieve them/ at the last they being married without corruption were put in a deep pit/ and thrown on them earth and stones/ And so were conse●●ate martyrs of christ Thus endeth the life of saint Crisaunt And of Daria ¶ Here followeth the passion of eleven thousand virgins THe passion of eleven thousand virgins was hallowed in this manner/ In britain was a christian king named Notus or Maurus which engendered a daughter named Ursula/ This daughter shone full of marvelous honest/ wisdom and beauty And her fame and renomee was born all about/ And the king of england which then was right mighty/ And subdued many nations to his empire herd the renomee of her and said/ that he should be well happy/ if this virgin might be coupled to his son by marriage/ And the young man had great desire and will to have her/ And there was a solemn ambassade to the father of vrsula/ and promised greet promesses/ and said many fair words for to have her/ and also made many menaces/ if they returned vainly to their lord/ And then the king of britain began to be much anguishous/ by cause that she that was ennoblysshed in the faith of Ihesu Criste should be wedded to him that adored idols/ by cause that he wist well/ she would not consent in no manner/ And also by cause he doubted much the cruelty of the king/ And she that was divinely inspired/ did so moche to her father/ that she consented to the marriage by such a condition/ that for to solace her/ he should send to her father x virgins/ And to herself/ and to them ten other virgins he should send to each a thousand virgins/ and should give to her space of three year for to dedicate her virginity/ And the young man should be baptized/ and in these three year he should be informed in the faith sufficiently/ so that by wise council/ and by virtue of the condition made/ he should withdraw fro her his courage/ but this youngling received this condition gladly/ and hasted his father/ and was baptized/ And commanded all that vrsula had required should be done/ And the father of the virgin ordained that his daughter whom he most loved/ and the other that had need/ of comfort of men and service/ ordained in their company good men for to serve them/ then virgins came fro all parties/ and men came for to see this great company And many Bishops came for to go with them in their pilgrimage/ among whom was pantulus Bishop of Basyle/ which went with them to rome/ And returned fro thence with them and received martyrdom/ Saint Gerasyne queen of Scycyle which had made of her husband that was a cruel tyrant a meek lamb/ And was sister of Moryce the Bishop/ and of Darye mother of saint Ursula/ To whom the father of saint vrsula had signified by secret letters/ She by th'inspiration of god put herself in the weigh with her four daughters Babylla/ juliana/ Victorea and aurea/ and her little son Adryan/ which for love of his sisters went in the same pilgrimage/ And left all in the hand of his own son/ and came in to britain/ And sailed over see in to england/ And by the council of this queen/ the virgins w●re gathered to gydre fro diverse Royammes/ And she was leader of them/ And at the last she suffered martyrdom with them/ And then the condition made/ all things were made ready/ then the queen showed her council to the knights of her company/ And made them all to swear this new chivalry/ And then began they to make diverse plays and games of battle/ as to run here and there/ and feigned many manner of plays/ And for all that/ they left not their purposes/ And sometime they returned fro this play at midday/ and sometime uneath at even song time/ And the barons and great lords assembled them to see the fair games and disports/ And all had joy and pleasure in beholding them and also marvel/ And at the lazy when Ursula had converted all these Virgins unto the faith of christ/ they went all to the see/ And in the space of a daye· they sailed over the see/ having so good wind that they arrived at a port of gall named Tyelle/ and fro thence came to Coboyn/ where an Angel of our lord appeared to vrsula/ and told her that they should return again the hole number to that place/ and there receive the crown of martyrdom/ & fro thence by the monition of the angel they went toward Rome/ And when they came to basil they left there their ships/ and went to Rome a foot/ At the coming of whom the pope Ciriacus was much glad/ by cause he was borne in britain/ And had many Cousins among them/ And he with his clerks received them with all honour/ And that same night it was showed to the pope that he should receive with them the Crown of martyrdom/ which thing he hid in himself and baptifid many of them that were not thenne baptized/ And when he saw time covenable when he had governed the church one year/ and eleven weeks/ and was the nineteen 〈◊〉 after Peter/ he purposed to fore all the people/ and showed to them his purposes/ and resigned his office and his dignity/ but all men gainsaid it/ and specially the cardinals/ which supposed that he trespassed leaving the glory of the papacy/ And would go after this foolish virgins/ but he would not agree tabyde/ but ordained an holy man to occupy in his place/ which was named Ametus And by cause he left the siege apostolic against the will of the clergy/ the clerks put out his name of the Cathologue of pope's/ and all the grace that he had gotten in his time/ This holy company of women made him for to leave it/ And then two fellow princes of the chivalry of Rome Maxymyen/ and Affrycan saw these great company of virgins/ and that many men and women assembled to them/ doubted that christian religion should much be increased by them/ wherefore they required diligently of their viage/ And then scent they messengers to julyan their Cousin prince of the lineage of the Hunes/ that he should bring his host against them/ And should assemble at Coleyne/ And there byhede them/ by cause they were christian/ And the blessed Cyryake issued out of the city of rome with this blessed company of virgins/ And Vyncent priest Cardynal and jaques that was come fro britain in to antioch/ and had hold there seven year the dignity of the Bishop/ which then had visited the pope/ and was gone out of his city And held company with these virgins when he herd of their coming/ and suffered martyrdom with them/ And mauryce Bishop of Levytane the city/ uncle of babylle and julyan/ And Folarius Bishop of lucence with supplyce bishop of raven/ which then were come to Rome/ put them in the company of these virgins/ Ethereus the husband of Ursula abiding in britain was warned of our lord by a vision of an Angel/ that he should exhort his mother to be christian/ For his father died the first year that he was christened/ And Ethereus his seen succeeded after him in his regne/ And then when these holy virgins returned fro Rome with the bishops/ Ethereus was warned of our lord/ that he should anon arise and go to meet his wife at Coleyne/ and there receive with her the Crown of martyrdom/ the which anon obeyed to admonestements divine/ And did do baptize his mother/ and came with her/ and his little sister Florence then also baptized/ and with the bishop Clement/ meeting the holy virgins/ and accompanied them unto martyrdom/ & Marculus bishop of grece/ and his niece constance daughter of Dorothy king of Constantynople/ which was married to the son of a king/ but he died to fore the wedding/ And she avowed to our lord her virginity/ they were also warned by a vision/ & came to Rome/ and joined them to these virgins unto the martyrdom/ And then all these virgins came with the bishops to Coleyne/ And fond that it was besieged with the Hunes/ And when the Hunes saw them/ they began to run upon them with a great cry and araged like wolves on sheep/ and slew all this great multitude/ And when they were all beheaded/ they came to the blessed Vrsule/ & the prince of them seeing her beauty so marvelous was abashed/ and began to comfort her upon the death of the virgins/ and promised to her to take her to his wife/ And when she had refused him/ and despised him at all he shoot at her an a-row/ and pierced her thorough the body/ And so accomplished her martyrdom/ And one of the virgins/ which was named Cordula was sore afeard/ and hid herself all that night in a ship/ but on the morn she suffered death by her free will/ and took the crown of martyrdom/ And by cause her feast was not hold with the other vyrgynes/ she appeared long after to a recluse/ and commanded him that the next day following the feast of the virgins/ her feast should should be remembered/ They suffered death the year of our lord CCxxxviij/ But some hold opinion/ that the the reason of the time showeth/ that they suffered not death in that time/ For Cecylle ne Constantynople were then no Royammes/ but it is supposed/ that they suffered death long time after when constant was Emperor/ And that the hunes and goths enforced them against christian men in the time of th'emperor Marcyen/ that reigned in the year of our lord four Clix/ Hit is to be remembered that among these eleven thousand virgins were many men/ For the pope Cyryaque and other bishops/ and Ethereus king with other lords and knights had much people to serve them/ And as I have been informed in Coleyn/ that there were men beside women/ that thilk time suffered martyrdom fifteen thousand/ So the number of this holy multitude as of the holy virgins and men were xxujm/ to whom late us pray to our lord that he have mercy on us/ There was an Abbot that Impetred of th'abbess of the place where these holy virgins rest in Coleyn/ a body of one of these virgins/ and promised that he would set it in his church in a fair shrine of silver/ But when he had kept it a year upon the altar in a chest of tree/ And in a night as th'abbot song matins/ the said virgin descended fro the altar bodily/ And inclined honourably to fore the altar/ And went thorough the choer/ seeing all the monks which were thereof sore abashed/ And then th'abbot ran/ and fond it all void and nothing therein/ then thabbot went to Coleyne/ and told to th'abbess all the thing by order/ then went they to the place where they had taken the body/ And fond the same there again/ And then th'abbot required pardon/ And prayed th'abbess/ that he might have again the same body/ or another/ promising right certainly to make hastily a precious shrine/ But he couth none have in no manner/ There was a religious Monk which had great devotion to these holy virgins/ and it happened/ that he was on a day seek/ and saw a right fair and noble virgin appiere to him/ & demanded him if he knew her/ And he was amerueyled of this vision/ & said he knew her not/ And she said I am one of the virgins/ to whom thou hast such great devotion/ And thereof thou shalt have a reward/ if thou say eleven thousand pater nosters for the love and honour of us/ we shall come unto thine aid and comfort at the hour of thy death/ And then she vanished away/ and he accomplished her request as soon as he might/ And anon after he died do call his Abbot/ and did him to be eneled or anointed/ And as they anointed him/ he cried suddenly/ make ye place to the holy virgins/ and go out of the way/ that they may come to me And when th'abbot demanded him/ what it was/ and what he mente/ He told to him by order the promise of the virgin/ Thenne all they withdrew them a little after. And soon came again/ And fond him departed out of this world unto our lord/ then late us devoutly give laud and praising unto the blessed trinity/ And pray him that by the merits of this great multitude of martyrs he wool foryeve and pardon us of our sins/ that after this life we may come unto this holy company in heaven/ Amen/ Thus endeth the passion of saint Ursula with eleven thousand Uyrgyns and fifteen thousand men all martyrs ¶ Here followeth of the saints Cryspyn and Cryspynyan IN the time when the furious persecution of christian men was under dioclesian and maxymyan to gydre reigning/ Cryspyn and Cryspynyan born at Rome of noble lineage/ came with the blessed saints Quyntyn/ Fustyan and Victoryn unto Paris in france/ & they there cheese diverse places for to preach the faith of Christ/ Cryspyn and Cryspynyan came to the city of suession/ and chosen that city for the place of their pilgrimage/ where they followed the stappes of saint paul th'apostle/ that is to say/ to labour with their hands for to provide to them necessarily to live/ and excercised the craft of making of shoes/ In which craft they passed other and took by constraint no reward of no body/ wherefore the gentiles and paynims/ overcome by the love of them/ not only for need of the craft/ but also for the love of god came oft to them/ And left the error of th'idols/ and believed in very god/ At the last these holy men being sought of Ryctyonarye were founden amending & clouting pour men's shoes/ which were taken and bounden with chains/ & brought unto him/ And after many Interrogations and questions/ they refusing to sacrifice to th'idols were stratched and bounden unto a tree were commanded to be beaten with staves And after alles such as shoes been sewed with were thresten and put under the ungles or nails of their fingers/ and layners or lachettes of their skin were cut out of their back/ who among these sharp and strong pains praying/ the alles sprang from their ungles and nails/ and smote the mynystres that pained them/ and wounded them cruelly/ Thenne Ryctionarye commanded to hang on their necks miln stones/ and in the winter time under the ice in the river of anxion to be drowned/ but the water might not drown them/ ne the stones make them to sink/ ne the cold constrain ne hurt them/ but as they had bayned and washen them in summer time/ they throwing away the byrthen of stones arrived and came to that other brink of the river/ which thing Ryctyonarye beholding/ and saying this miracle/ by th'instigation of the devil/ was all araged/ and commanded to melt lead in the fire/ and the holy martyrs to be casten in to it/ therein to be drowned and consumed/ But these holy men praying/ and saying/ blessed art thou lord god/ of our faders/ et cetera/ A drop of the fervent oil sprang in to the eye of Ryctyonarye/ and blinded it cruelly paining him by grievous torment/ But he yet for all that being wood for anger/ commanded/ to boylle pitch oylle/ and grease/ and to throw the holly men therein for to be drowned & consumed/ But the saints Inmevable of their hope/ and busily in their prayers saiden/ O lord thou art strong/ and mighty enough to deliver us fro these torments to us showed and done to the confusion of the devil/ and of all his servants/ And assoon as their prayer was finished/ an Angel lad them out without hurt or scathe/ which thing when Ryctyonarye saw/ he sprang and fill down himself in the fire/ and there perished by the rightwise judgement of god/ which had put to death by fire many martyrs of christ/ and descended down to everlastying fire/ These holy men saying this/ the next night following/ they prayed our lord that he would command them so delivered fro the torments to come unto him/ To whom it was showed that same night that the next day following they should receive the meed of their reward/ & And so it was done/ For maximian hearing the death of Ryctyonary/ commanded that their hedes should be smeton of/ And thus they suffered and received the Crown of martyrdom the tenth kalends of Novembre/ And their bodies were left to be devoured of beasts and fowls/ but god suffered them to be kept undefouled and not to be touched of any be'st/ After this the angel of our lord appeared to a certain old man commanding him to take up the bodies and bury them in his how/ which old man took a cousin of his an old woman/ which ●u●llyd with him in his cell// & went to the place/ where they had been biheded And by cause it was nigh to the river/ they might lightly be brought to the cell by water/ but they had no ship ne boat ready/ ne they couth not the craft of rowing/ ne had the strength to bring them against the stream of the river/ And when they came to the place they fond the bodies of the saints/ and a boat ready in the river ordained by our lord/ then they having hope and trust in our lord each of them took up a body of the martyrs/ And went freely without burden in such wise that it seemed to them that they bore no berthen/ but that they were borne of the berthens/ And they entering with the holy bodies in to the little boot without oars/ & governayl/ that might be seen against the strong stream of the flood were brought unto the rivage of his cell/ and there buried them in his oratory/ And where the persecution of them ceessed/ the honour of them was showed to the people by miracles/ In such wise/ that a great church was afterward maked in th'honour of the holy saints of true christian people/ then late us pray to them that they pray for us/ etcetera ¶ Thus endeth the martyrdom of the holy saints Crispyn and Crispynyan Here followeth of the holy Apostles Simon & Jude And first of their names SYmon is as much to say/ as obedient/ or being in heaviness/ And he had a double name/ He was said Simon Zelotes/ And Simon Cananean/ of cana a street that is in galilee there where as our lord converted the water in to win/ And Zelotes is as much to say as canamen/ This holy man had in him obedience of the commandments by execution/ heaviness by pity of torment/ And had love of souls by firm ardour of love/ judas is as much to say as confessing or glorious/ or judas is as much to say/ as giving joy/ For he had Confession of faith/ glory of Regne/ and glory of the everlasting joy/ This judas was called by many names/ He was said judas/ james/ For he was brother to james the lass/ And he was called Thadee/ which is as much to say as taking a prince/ or Thadee is said of Tharea/ that is a vesture/ and of deus that is god/ For he was vesture ryal of god by ornament of virtues/ by which he took christ the prince/ He is said also in t'history Ecclesiaste Lebeus/ which is as much to say as heart/ or worshipper of heart Or he is said Lebeus of Lebes/ that is a vessel of heart by great hardiness/ or a worshipper of heart by purete/ a vessel by plenitude of grace/ For he deserved to be a vessel of virtues/ and a cawd●on of grace/ And Abdyas Bishop of Babyloyne by the Apostles ordained wrote their passion and legend in greek/ And the disciple of Abdyas translated it out of greek in to latin And was named Affrycan/ ¶ Of the holy saints Simon and Jude SYmon Cananyen & judas thaddee were brethren of james the lass and sons of mary Cleophe/ which was married to Alpheus/ And Jude was sent of Thomas to the king Abagar of Edysse after th'ascension of our lord/ And it is red in the History Scolastyque/ that the said Abagar sent a pistle unto our lord Ihesu christ in this manner/ Abagar the son of Euchanye/ To Ihesu blessed savour/ which appeareth in the places of Iherusalem sendeth salutation/ I have herd of thee/ and of the healths/ and recoverynges/ that thou makest and dost/ been without medicines and her bies/ And that thou makest the blind to see by thine only word and the lame go/ the mesels to be cured and made hole/ and the deed bodies to live again/ which things herd of thee/ I ween in my courage/ that thou art one of two/ that is that thou art god/ that art descended from heaven for to do this/ or that thou art the son of god/ that dost such things/ wherefore I pray the by writing/ that thou wilt travail so moche/ as to come to me/ and hele me of my malady/ Of which I have be long vexed/ And I have herd say that the jews murmur against thee/ and lie in a wait against thee/ Come therefore to me/ For I have a little city/ but it is honest And shall well suffice to us both/ Our lord Jesus' answered ●yn/ by writing in these words/ blessed art thou that hast believed in me/ when thou hast not seen me/ It is wreton of me/ that they/ that see me not shalt believe in me/ And they that see me shall not believe/ Of that thou hast wreton to me/ that I shall come to thee/ me behoveth t'accomplish that/ which I am sent fore/ And after to be received of him from whom I am sent/ when I am ascended I shall send to the one of my disciples to hele thee/ and quykene thee/ This is wreton in Historia Ecclesiastica/ And when Abagar saw that he might not see god presently after that it is said in an Ancient History as johan damascene witnesseth in his fourth book/ He sent a payntour unto Ihesu christ/ for to figure th'image of our lord/ to th'end/ that at lest that he might see him by his image/ whom he might not see in his visage/ And when the payntoure came by cause of the great splendour and light that shone in the visage of our lord Ihesu Cryst/ he could not behold it/ ne couth not counterfeit it by no figure/ And when our lord saw this thing/ he took fro the payntour a linen cloth/ and set it upon his visage/ and imprinted the very physonomye of his visage therein/ And sent it unto the king Abagar/ which so much desired it/ And in the same History is contained how this image was figured/ It was well eyed/ well browed a long visage or chyere/ and inclined which is a sign of maturyte/ or ripe sadness/ ¶ That Epistle of our lord Ihesu christ/ is of such virtue/ that in the city of Edysse no Heretyk ne no paynim may live therein/ ne none Tyrant may grieve it/ For if any people come against that city by force of Arms/ A Child shall stand upon the gate/ And shall read that epistle/ And that same day either th'enemies shall flee/ and been afeard/ or they shall make peace with them of the Town/ And as is said this hath been done/ But this city hath been sith taken of the sarazens/ and touched/ In such wise that for the multyplyeng of sins this benefayt is lost Also it is red in th'history ecclesiastyke/ that when our lord was ascended in to heaven/ thomas th'apostle sent thaddee/ that was Jude unto the king Abagar/ according to the promise of our lord/ And when he was comen to him/ And had told to him/ that he was messenger of our lord Ihesu christ/ which had promised to send him one/ And Abagar saw in the visage of thadee a marvelous/ & godly brightness/ And when he had seen it/ he was all abashed/ and afeard and worshipped our lord saying/ verily thou art the disciple of Ihesu christ son of god/ which sent to me word/ that he would send to me some one of his disciples/ that should hele me and give to me life/ To whom Thaddee said/ if thou believest in the son of god/ thou shalt have all the desires of thine heart/ And Abagar said/ I believe on him verily/ And though jews that slew him/ I should gladly slay them/ if it were possible to me/ & had power/ how be it/ that th'authority letteth it/ And as it is red in some places and books/ that Abagar was leper/ And thaddee took the epistle of our saviour/ and rubbed and frotted there with the visage of Abagar/ And anon he received full health/ judas preached first in Mesopptamye & in ponto/ And Simon preached in Egypte/ And fro thence came they in to pierce/ And fond there two Enchaunteurs/ Zaroes'/ and Arphaxat/ whom saint Mathewe had driven out of ethiop/ And fond also there waradach a duke of the kings of Babyloyne/ which should go in battle against them of ynde/ And could have none answer of his gods/ And then they went to a Temple nigh to the city/ And there they had answer/ that by cause that thappostles that were comen/ they might not answer/ then the duke died inquire for them/ and fond them And demanded them/ wherefore they were comen/ And what they were/ which answered if thou demand of our lineage/ we been Hebrews/ and if thou demand of our condition/ we been servants of Ihesu Crist/ and if thou demand wherefore we been comen/ we been for your health/ To whom the duke answered/ when I shall return joyously fro the betayll/ I shall here you/ To whom thappostles said/ It is more covenable to the to know him now/ by whom thou mayst overcome and appease them that been rebel to thee/ And the duke answered/ I see you more mighty than our god's/ I pray you to say to us tofore th'end of the battle/ And thappostles saiden/ by cause that thou knowest thy god's/ to be liars/ we command them/ that they give answer to that thou demandest/ by cause that when they have/ we shall prove that they have lied/ then th'idols said/ that the battle should be great/ And that moche people should be overthrown on both sides/ And then the Apostles began to lawhe/ And the duke said to them/ I am afeard/ and ye lawhe/ And thappostles saiden/ doubt ye no thing/ For peace shall be made among you & to morn at the hour of tierce/ the messengers of the medes shall come and shall submit them to thy puissance with peace And thenne the Bishops of th'idols maked a great laughter/ and said to the duke/ These men here would assure the here/ to th'end/ that thou shouldest by leave foolishly/ And that thou shouldest be bitaken of thine adversaries/ And thappostles said/ we say not Abide a moveth/ but one day only/ And thou shalt be vaynquysshour all in peace/ then the duke maked to be kept that one and that other/ that they that said the truth should be honoured/ and the liars punished/ then on the morn like as thappostles had said/ it happened/ And then the duke would have brent the Bishops of th'idols but the Apostles letted him/ that he should not slay them/ For they were not come for to slay/ but for to quyken the deed/ And then the duke moche marveled/ that they would not that they should be slain/ ne receive none of their goods/ And brought them to the king & said/ These been gods hid in form of men/ And when he had told all to him in the presence of his enchaunteurs/ Thenchanters being moved of envy said/ that they were malicious/ and wicked men/ & purposed some malice against the royalme subtilely/ Thenne the duke said to them/ Now if ye dare/ assay ye and dispute with them/ And thenchanters said/ if thou wilt/ thou shall see that they shall not mow speak/ we being present/ Make men to come hither/ that been eloquent/ and can well speak/ And if they dare speak to fore us/ despise ye us/ And say/ we been fools/ And thenne were brought to fore them many advocates/ And anon they were made dobbe to fore the enchanters so that by signs they might not show/ that they might not speak/ ¶ then said thenchanters to the king/ to th'end/ that thou know/ that we be gods/ we shall suffer them to speak/ but they shall not mow go/ And then we shall give to them their going/ And shall take away their sight/ And yet shall their eyen be open/ And when they had done all these things/ the duke brought the Advocates all confused unto thappostles/ And when thadvocates saw thappostles so evil clothed they had of them great despite in their courage· To whowhome Simon said/ oft-times it happeth/ that among Coffrys of gold wrought with precious stones/ been right vile things enclosed/ And within Coffres of tree been layed gold rings and precious stones/ Promise ye that ye will forsake the idols and will worship one only god invisible/ & we shall make the sign of the Cross in your forhedes/ And ye shall then mow confound these enchanters/ And when these Advocates had renounced th'idols/ and were marked in the foreheads with the sign of the Cross/ they entered again to the king/ to fore the enchanters/ then might they not be overcomen of the enchanters/ but confounded them openly before the king and all the people/ Thenchaunteursenchanters were then angry And made to come a great multitude of Serpents/ then thappostles came anon by the commandment of the king/ and filled their mauntelly● with the serpents/ and threw them against thenchanters saying/ move ye not in the name of our lord Ihesu Crist/ but be ye to torn and bitten/ so that ye cry and bray/ in showing/ what sorrow and pain ye suffer/ And then when the serpent boat and eat the flesh of thenchanters they cried and houled like wulues'/ And the king and the other prayed thappostles that they would suffer them to die with the Serpent's/ And thappostles answered/ that they were sent for to bring men fro death to life/ and not fro life to death/ then made they their prayers and commanded the serpents/ that they should take fro them again the venom that they had shed/ And return again to the places/ that they came fro/ And thenchanters felt greater pain/ when they drew out their venom again/ than they did the first time when they boat them/ And thappostles said to them/ ye shall feel this pain three days/ And at the third day ye shall be hool/ so that ye depart fro your malice/ And when they had been tormented three days without meet and drink/ and without sl●pe/ the Appospostles came to them and said/ god day ●eth not to have service by force/ And therefore arise ye all hool/ and go your way/ ye have power to do what ye will And they abiding in their malice arose up/ and fled fro thappostles/ and moved all most against them all babylon/ After the daughter of a duke conceived a son by fornication/ And at her deliverance thereof/ she defamed an holy deacon/ and said/ that he had defouled her/ And that she had conceived of him/ And when the friends of her would have slain the deacon the Apostles came/ and demanded/ when the Child had been borne/ And they said yesterday/ the first hour of the day/ ¶ And the Apostles said/ bring hither the child to us/ And also the deacon/ that ye accuse/ ¶ And when that was done/ the Apostles said to the child/ say to us in the name of our lord/ if this deacon hath done this deed/ And the child answered/ this deacon is chaste/ and an holy man/ ne he never defouled his flesh/ And then the parents and friends required that th'apostle should demand/ who had done that felony/ They answered It appertaineth to us for texcuse thinnocents/ and not betray ne hurt them/ that been culpable/ That time it happened that two cruel tigers which were enclosed in a pit/ broke out and devoured all them that they met and encountered/ And then thappostles came to them/ and made them as meek and debonair in the name of our lord/ as they had been sheep/ or lambs And then thappostles would have departed thence/ but they were holden by prayers/ so that they abode there a year and three months/ & in that space of time the king and more than lx thousand men were baptized without children/ And the foresaid enchaunteurs went in to a city called Suamar where as were lxx bishops of idols/ whom they moved against thappostles/ so that when they came thither/ either they should do sacrifice to th'idols or they should be slain/ And when thappostles had gone round about the province/ they came to the said city/ And anon all the bishops and the people took them/ and brought them to the Temple of the son/ And the devils began to cry in the symylacres/ what will these apostles of the living god do to us/ loo how We been brent by flames in their entering in to this city/ And then the angel of our lord appeared unto the Apostles/ and said to them/ cheese ye of two things that one/ that is either that this people be suddenly deed or slain or that ye be martyred/ To whom they said we will that thou convert them here/ and lead us to the pain of martyrdom/ And they thenne commanded silence/ and thappostles said/ by cause that ye shall know/ that these idols been full of devils/ we command them for to come out/ and that each of them break and destroy his false image/ And anon two Ethyopyens black and naked issued out of th'idols/ all the people saying which were abashed/ and all to broke their idols/ and went their weigh crying cruelly/ And when the Bishops saw this/ they ran upon thappostles And hew them to death anon/ And that same hour which was right fair weather came so great thunder & lightening that the Temple was smeton in three/ And the two enchaunteurs were turned in to coals by the stroke of thunder/ And the king bore the bodies of thappostles in to his city/ And did do make a church of marvelous greatness in th'honour of them/ And it is founden in diverse places of saint Simon that he was nailed to the Cross which thing ysydore saith/ in the book of the death of thappostles/ And Eusebe in t'history ecclesiastyque/ and Bede upon the acts of thappostles/ And master johan Beleth in his some witnesseth the same/ And as they say/ when he had preached in egypt/ he came again/ and was maked bishop in jerusalem/ after the death of james the lass/ and was chosen of the Court of the Apostles/ And it is said/ that he raised thirty deed men to life/ when he had governed the church of jerusalem many years unto the time of Trayan th'emperor/ in the time that Atticus was Consul in Iherusalem/ of whom he was taken and tormented/ and done to much wrong/ And at the last he was tormented and fixed to the Cross/ And the judge and all they that were there/ marveled/ that the man which six score year old might suffer the torment of the Cross/ And some say verily that it was not this Simon that suffered the martyrdom of the Cross/ but it was another the son of Cleophe brother of joseph/ And Eusebe bishop of Cezaryense witnesseth it in his chronicle/ For ysydore and Eusebe corrected their chronicles of that they said to fore/ which appyereth by Bede/ that when he feet this/ He revoked it in his retractions/ And the same witnesseth usuart in his Martylogye/ Then late us devoutly pray these Apostles to be our special Advocates unto our blessed lord Ihesu Cryst their master/ to have pity and mercy on us/ AMEN/ ¶ Thus enden the lives of saint Simon and Jude Apostles ¶ Here followeth the life of saint Quyntyn And first of his name QUyntyn is said of quin/ that been five/ and of teneo tenes that is to hold/ And is as much to say/ as holding five things/ He held first in himself honest of life/ faith catholic/ purete and cleanness of conscience/ true preaching/ and crown of martyrdom/ ¶ Of saint Quyntyn QUyntyn was of noble lineage of the city of Rome/ and came in to the city of Amien's/ showing many miracles/ And was taken there of the provost of the city/ by commandment of Maxymyen/ & was beaten until they that beat him/ were weary/ And after was put in prison/ but he was unbound of an Angel/ And he went in to the city/ and there preached to the people/ then he was taken again/ and was strained on the Eculee an Instrument to torment saints on/ unto the breaking of his veins/ and beaten with raw sinews right long/ And afterward he was boiled in brenning oil/ and pitch/ And yet for all that he mocqued the judge/ Then the judge died do put in to his mouth quick lime/ vyneaygre/ and mustard/ And yet allway he abode constant and unmovable/ And then he was brought in to Vermandoys/ And fixed in him ij nails fro his heed unto his knees/ And ten nails between his nails/ and the flesh of his nayllies and the flesh on his hands/ And at the last the provost made him to be beheaded/ And threw the body in to the water/ which body was hid there lv year/ And then founden there by a noble woman of Rome/ For as she was continually in prayer/ she was in a night warned by an angel/ that she should go hastily unto the castle of Vermandos'/ And it was commanded to her that she should fetch the body of saint Quyntyn in such a place/ and bury it honourably/ And when she came to the said place with a great company And as she maked her prayers/ the body of saint Quyntyn appeared above the water sweetly smelling and with out corruption/ which body she took/ and buried it worshipfully/ And for the sepulture that she maked honourably/ she that to fore was blind received her sight again for a reward/ And then there she edyffyed a fair church/ and returned home unto her own place again/ In which church now is a fair monastery of Monks/ and a good town called saint quyntyns in Vermandos'/ where daily beshewed many great miracles/ And in specially for the ydropecye/ etcetera/ and swelling of great belies for over great superfluity of water/ For this sickness in especialle he is sought/ And many men have been cured and maked hole by the merits of this blessed saint and martyr saint Quyntyn/ To whom pray we that we may be delivered from all infirmities/ as far as it shall please god/ and necessary for us/ AMEN/ ¶ Thus endeth the life of saint Quyntyn Here followeth the life of saint Eustace and first of his name EUstace was named to fore his baptism placidas/ which is as much to say/ as pleasant to god/ And Eustace is said of eu/ that is to say good/ and stachiss/ that is fortune/ there for Eustace is as it were good fortune/ He was pleasant to god in his conversation/ And after he hekde him in good works/ ¶ Of saint Eustace EUstace/ which first was named Placidas was master of the chivalry of Trayan th'emperor/ And was right busy in the works of mercy/ but he was a worshipper of idols And he had a wife of the same Rite and also of the deeds of mercy/ of whom he had two sons/ which he did do nourish after his estate/ And by cause he was intentive to the works of mercy/ he deserved to be enlumyned to the way of truth/ So that on a day as he was on honting/ he fond an herd of hearts/ among whom he saw one more fair and greater than the other/ which departed fro the company And sprang in to the thickest of the forest/ And the other knights runnen after the other hearts/ but placidas siewed him with all his might/ and enforced to take him/ And when the heart saw that he followed him with all his power/ Atte last he went up on an hyhe roche/ And Placidas approaching nigh thought in his mind/ how he might take him/ And as he be held and considered the heart diligently/ he saw between his horns the form of the holy Cross shining more clear than the son/ and th'image of christ/ which by the mouth of the heart/ like as sometime Balaam by the ass spack to him saying/ Placidas/ wherefore followest me hither/ I am appeared to the in this beast/ for the grace of thee/ I am Ihesu christ whom thou honour'st ignorantly/ thy almesses been ascended up to fore me/ And therefore I come hither/ so that by this heart that thou huntest I may hunt thee/ ¶ And some other say/ that this image of Ihesu christ/ which appeared between the horns of the heart said these words/ And when Placidas herd that/ He had greet dread/ And descended fro his horse to the ground/ And an hour after/ he came to himself/ and aroose fro the ground/ and said/ rehearse again this/ that thou haste said/ And I shall believe thee/ And then our lord said/ I am Ihesu christ/ that formed Heaven and Earth/ which made the light tencreace/ And divided it fro darkness/ And established time/ days/ and Hours/ which formed man of the slime of the Earth/ which appeared in Earth in Flesh/ for the health of the lineage human/ which was crucified/ Deed/ buried/ And aroose the third day/ And when Placydas herd this/ He fill down again to the Earth/ And said/ I believe Lord/ that thou art he/ that maked all things/ And convertist them that err/ And our lord said to him/ if thou believest/ go to the bishop of the city/ and do the be baptized/ And Placidas said to him/ Lord/ wilt thou/ that I hide this thing/ fro my wife and my sons/ And our Lord said to him/ Tell to them/ that they also make them clean with thee/ ¶ And see/ that thou come again to morrow hither/ that I appiere again to thee/ and may show to the that/ which shall come hereafter to thee/ And when he was comen home to this house/ and had told this thing to his wife in their bed/ she escryed/ My lord and said And I saw him this night that is passed/ and said to me to morn thou/ thy husband/ & thy sons shall come to me/ And now I know that it was Cryst/ then they went to the Bishop of Rome at Mydnyghte which baptized them with great joy/ And named placidas Eustace/ And his wife theopysse/ And on the morn Eustace went to hunt as he died before/ And when he came nigh to the place/ he departed his knights as for to find venison/ And anon he saw in the place the form of the first vision And anon he fill down to the ground to fore the figure/ & said lord/ I pray the to show to me/ that which thou haste promised to me thy servant/ to whom our lord said/ Eustace/ thou art blessed which haste taken the washing of grace/ for now thou hast surmounted the devil/ which had deceived thee/ and trodden him under foot/ Now thy faith shall appiere· the devil now by cause thou hast forsake him/ is armed cruelly against thee/ And it behoveth the to suffer many things and pains/ for to have the Crown of victory/ thou must suffer moche/ by cause to humble the fro the high vanity of the world/ and shalt afterward be enhanced in spiritual richesses/ thou therefore fail not/ ne look not unto thy first glory/ For the behoveth/ that by temptations thou be another job/ And when thou shalt so be humbled/ I shall come to thee/ and shall restore the unto the first joy/ say to me now whether thou wilt now suffer and take temptations/ or in th'end of thy life/ And Eustace said to him/ lord if it so behoveth/ command that temptation to come now/ but I beseech the to grant to me the virtue of patience/ To whom our lord said/ Be thou constant/ for my grace shall keep your souls/ then our lord ascended in to heaven/ And Eustace returned home/ and showed all this to his wife/ After this a few days/ The pestilence assailed his servants and his knights/ and slew them all/ And in a little while after/ all his horses and his beasts deyde suddenly/ & after this some that had been his fellows/ seeing his depredation/ entered in to his house by night/ and rob him/ and bare away gold and silver/ & despoiled him of all other things And he/ his wife/ and children thanked god/ and fled away by night all naked/ And by cause they doubted shame/ they fled in to Egypte/ And all his great possession came to by ravine of wicked people/ then the king and all the Senators sorrowed moche for the master of the chivalry/ which was so noble/ by cause they might hear no tidings of him/ And as they went they approached the see/ and fond a ship/ and entered in to it for to pass/ And the master of the ship saw the wife of Eustace was right fair/ And desired moche for to have her/ And when they were passed over/ he demanded his reward for their freyȝt And they had not whereof to pay/ so that the master of the ship commanded that the wife should be holden and retained for his hire/ And would have her with him/ And when Eustace heard that he gainsaid it long/ thenne the master of the ship/ commanded his mariners to cast him in to the See/ so that he might have his wife/ And when Eustace saw that/ he left his wife much sorrowfully/ and took his two children/ and went weeping and said/ Alas/ woe ain I for you/ for your mother is delivered to a strange husband/ And thus sorrowing he and his children came to a river/ and for the great abundance of water/ he durst not pass that river with his both sons atones/ which were then young/ But at the last he/ left one of them on the brink of the river/ And bare over that other on his shoulders/ And when he had passed the river/ He set down on the ground the child/ that he had borne over And hasted him for to fetch that other/ that he had leffte on that on that other side of the river/ And when he was in the mids of the water/ there came a wolf and took the child that he had borne over/ and fled with all to the wood/ And he thenne all despeyred of him/ went for to fetch that other/ and as he went/ there came a great lion/ and bare away that other child/ so that he might not retain him/ For he was in the middle of the river/ And then he began to weep/ and draw his here/ And would have drowned himself in the water/ if the divine purveyance had not letted him/ And the herdsmen/ and ploughmen saw the lion bearing the child all alive/ and they followed him with their dogs/ so that by divine grace the lion left the child all safe without hurt/ And other ploughmen cried and followed the wolf/ and with their staves and fauchons delivered the child hole and sound fro his teeth without hurt/ And so both the herdsmen and ploughmen were of one village/ and nourished these children among them And Eustace knew no thing thereof but weeping and sorrowing saying/ to himself/ Alas woe is me/ For to fore this mishap/ I shone in greet wealth/ like a tree/ but now I am naked of all things/ Alas I was a customed to be acompanyed with a great multitude of knights/ And I am now alone/ and am not suffered to have my sons/ O lord I remember me/ that thou saidst to me/ the behoveth to be tempted/ as job was/ but I see that in me is more done to than was to job For he lost all his possessions/ but he had a donghylle to sit on/ but to me is no thing left/ he had friends which had pity on him/ and I have no ne/ but wild beasts/ which have borne away my sons/ To him was his wife left/ and my wife is taken fro me and delivered to another/ O good lord give thou rest to my tribulations/ and keep thou so my mouth/ that mine heart decline not in to words of malice/ and be cast fro thy visage/ And thus saying and wailing in great weeping went in to a street of the town/ and there was hired for to keep the fields of the men of that town/ and so kept them xv year/ his sons were nourished in another town/ and knew not that they were brethren/ and our lord kept the wife of Eustace/ so that the strange man had not to do with her/ ne touched her/ but died/ and ended his life/ In that time th'emperor and the people were much tormented of their enemies/ And then they remembered of placidas/ how he many times had fought nobly against them/ for whom th'emperor was much sorrowful/ and sent out in to diverse parties many knights to seche him/ and promised to them that fond him much richesses and great honour/ And two knights which had been under him in chivalry came in to the same street/ where he dwelled/ And anon as placydas saw them/ he knew them/ And then he remembered his first dignity/ and began to be heavy and said/ Lord I beseech the to grant to me/ that I may sometime see my wife/ for as for my sons/ I know well/ that they be devoured of wild beasts/ and then a voys came to him and said/ Eustace/ have thou good affiance/ For anon thou shalt recover thine honour/ and shalt have thy wife and thy Children/ and anon he met with these knights/ and they knew him not/ but demanded of him/ if he knew any strange man named placidas/ And had a wife and two children/ and he said nay/ yet he had them home to his hostel/ and he served them And when he remembered of his first estate/ he might not hold him fro weeping/ then he went out/ and wash his face/ and returned for to serve them/ And they considered/ and said that one to that other/ how that this man resembleth moche unto him/ that we seek/ And that other answered/ certainly he is like unto him/ Now late us see/ if he have a wound in his heed that he gate in a battle/ then they beheld and saw the sign of the wound/ And then they wist well it was he that they sought/ then they arose and kissed him/ and demanded of his wife and children/ And he said/ that his sons were deed/ and his wife was taken away fro him/ And then the neighbours ran for to here this thing/ by cause the knights told/ & recounted his first glory and his virtue/ And they said to him the commandment of th'emperor/ And clad him with noble vestiments/ then after the journey of fifteen days they brought him to th'emperor/ And when he herd of his coming/ he ran anon against him/ And when he saw him/ he kissed him/ then Eustace recounted to fore them all by order that which had happened to him/ And he was restablysshed unto th'office to be again master of the chivalry/ And was constrained to do th'office as he died to fore/ And then he counted/ how many knights there were/ and saw/ that there were but few/ as to the regard of their enemies/ And commanded that all the young men should be gathered in the cities and towns/ and it happened that the country where his sons were nonrysshed should make and send two men of arms/ then all the Inhabitants of that Country ordained these two young men his sons most covenable above all other for to go with the master of the chivalry/ And then when the master saw these young men of noble form/ and adorned honestly with good manners/ they pleased him moche/ And ordained that they should be with the first of his table/ then he went thus to the battle/ And when he had subdued his enemies to him/ he made his host to rest three days in a Town/ where his wife dwelled/ and kept a power hostelery And these two young men by the purveyance of god were lodged in thabitation of their mother/ without knowing what she was/ And on a time about midday/ as they spack that one to that other of their enfancye/ And their mother which was there hearkened what they said much ententifly/ so that the greatest said to the lass/ when I was a child/ I remember none other thing/ safe that my father/ which was master of the knights/ and my mother which was right fair had two sons/ that is to say me/ and another younger than I/ and was moth fair/ And they took us/ and went out of her house by night/ and entered in to a ship for to go I wot not whyder/ And when we went out of the ship/ our mother was left in the ship/ I wot not in what manner/ but my father bore me and my brother and sore weeping/ And when he came to a water/ he passed over with my younger brother/ and left me on the bank of the water/ And when he returned/ a wolf came/ and bare away my brother/ And ere my father might come to me/ a great lion issued out of the forest/ and took me up/ and bare we to the wood/ but the herd men that saw him took me fro the mouth of the lion/ and was nourished in such a Town as ye know well/ ne I couth never know what happened to my brother ner where he is/ And when the younger herd this/ he began to weep and say/ Forsooth like as I here/ I am thy brother/ For they that nourished me/ said/ that they had taken me fro a wolf/ And then they began to embrace and kiss each other and weep/ And when their mother had herd all this thing/ she considered long in herself/ if they were her two sons by cause they had said by order what was befall them/ And the next day following she went to the master of the chivalry/ And required him saying/ Sire I pray the that thou command that I may be brought again to my Country/ for I am of the country of the romans/ And here I am a stranger/ And in saying these Words/ she saw in him signs/ and knew by them that he was her husband/ And then she might no longer forbear/ but fill down at his feet and said to him/ Sire I pray the to tell of thy first estate/ For I ween that thou art placidas master of the knights/ which otherwise art called Eustace/ whom the savour of the world hath converted/ ¶ And hast suffered such temptation and such/ And I that am thy wife was taken fro the in the see/ which nevertheless have be kept fro all corruption/ and hadst of me two sons/ Agapyte and theospyte And Eustace hearing this and diligently considered and beheld her/ anon knew that she was his wife/ and wept for joy/ and kissed her/ and glorified moche our lord god which comforted the discomforted/ And then said his wife/ Sire/ where been our sons/ and he said/ that they were slain of wild beasts/ and recounted to her how he had lost them/ And she said/ late us give thankings to god/ For I suppose/ that like as god hath given to us grace each to find other/ so shall he give us grace to recover our sons/ And he said/ I have told thee/ that they be devoured of wild beasts And she thenne said I sat yesterday in a garden/ and herd two younglings thus and thus exponing their Infancy/ And I believe/ that they be our sons Demand them/ and they shall tell to the the truth then Eustace called them/ and herd their enfancye/ and knew that they were his sons/ then he embraced them/ & the mother also/ and kissed them also/ then all the host enjoyed strongly of the finding of his wife and children/ and for the victory of the barbaryns/ And when he was returned Tcaian was then deed/ And Adrian succeeded in th'empire/ which was wert in all felonnyes/ And as well for the victory as for the finding of his wife & Children/ he received them much honourably/ and died do make a great dinner and feast/ And on the next day after/ he went to the Temple of th'idols for to sacrifice for the victory of the B●rbaryns/ And thenne themperour● seeing that Eustace would not do sacr●fyse/ neither for the victory/ ne for that he had founden his wife and children/ warned and commanded him/ that he should do sacrifice/ To whom Eustace said/ I adore and do sacrifice to our lord Ihesu Cryst/ and only serve him/ And then th'emperor replenished with ire put him/ his wife/ & his sons in a certain place/ And died to go to them a right cruel lion/ & the lion ran to them/ and inclined his heed to them/ like as he had worshipped them and departed/ then the Emperor died do make a fire under an ox of brass or copper/ And when it was fire hot/ he commanded/ that they should be put therein all quick and a live/ And then the saints prayed and commanded them unto our lord And entered in to the ox/ And there yielded up their spirits unto Ihesu christ/ And the third day after they were drawn out tofore themperor/ and were founden all hole and not touched of the fire/ ne as much as an here of them was brent ne none other thing on them/ And then the christian men took the bodies of them/ and layed them in a right noble place honourably/ and made over them an oratory/ And they suffered death under Adryan th'emperor which began about the year Cxx/ in the kalends of Novembre/ ¶ Thus endeth the life of saint Eustace ¶ Here followeth the solemnity of all hallows THe feast of all the Saints was established for four causes/ first for the dedication of the Temple/ secondly for supplement of offences done/ Thirdly/ for to take away negligence/ And Fourthly for to get more lightly/ that thing/ which we pray fore/ This feast was established principally for the dedication of the Temple/ For the romans saw/ that they seygnouryed over all the world/ And therefore they made a right great Temple/ And set their idol in the middle/ And all about this idol they set the false images of all the provinces/ so that all though images beheld right th'idol of Rome/ And it was ordained by art of the devil that when a province would rebel/ against the romans/ Thimage of that province should torn his back to thidol of Rome/ like as in showing that it departed fro the signory of Rome/ And thenne anon the romans would bring great puissance in to that province/ And there subdued it to their signory/ And yet it sufficed not to the romans/ that they had in their signory all the false images of the provinces/ but maked to each of though false gods a Temple/ like as though gods had maked them lords/ and vaynqueurs of all the provinces/ And by cause that all the idols might not be in that Temple/ They made a greater Temple more marvelous and high than all the other/ And for to show the more their woodenness/ They dedyed this Temple in th'honour of all their god's/ And more for to deceive the people/ the Bishops of th'idols feigned that it had been commanded to them of Cybele a goddess that is called mother of the gods/ And they called this Temple Pantheon/ which is as much to say as all gods/ of pan that is all/ and theos that is god/ And by cause they would have victory of all the people/ therefore they made a great Temple to all the sons of Cybele/ And the fundament of this Temple was cast round by a spear/ that by that form/ the perdurablete of their Gods should be showed/ And for as much as the great quantity of the earth/ which was within seemed not susteynable to be voided/ and that the work was a little seen above the earth/ they filled the crevyses within the earth/ and meddled pennies with thearth/ And did alway so/ till the said Temple was fully accomplished/ And then they gave licence/ that who somever would take away the earth/ that all the money that he fond with th'earth should be his/ then came hastily great company of people/ and voided anon the Temple/ And at the last the romans maked a pine of copper and guilt/ and set it in a right high place/ And it is said all the provinces were entaylled and graven marvelously within that pine/ So that all they that come to Rome might see in that pine/ in what part his province was/ And this pine after long time fill/ and remained in the ouerest part of the Temple And in the time of Focas th'emperor/ what time Rome had received the faith/ Boneface the fourth 〈◊〉 fro saint gregory about the year of our lord six ninety and five/ gate of Focas the said Temple/ And did do take away and enface all the ordure of all the idols/ And the fourth kalends of may he hallowed it in th'honour of our lady saint mary/ and of all the martyrs/ And called it saint mary at martyrs/ which now is called sancta Maria rotunda/ that is saint mary the round/ For then was made no solemnity of the Confessors And by cause there assembled great multitude of people at his feast/ And there might not be found abundance of vitaylle for the people that came/ 〈◊〉 Gregory established this feast to be in the kalends of Novembre/ For thenne ought to be greater abundance of victual when the corn is had in/ and wine made/ And established this day to be hallowed thorough the world in the honour of all saints/ And thus the Temple that had be made for all th'idols is now dedicate/ and hallowed to all the saints/ And where as the worshipping of idols was used/ there is now the praising of all saints/ Scondely it is ordained for the supplement of things offended and trespassed/ that is to say for to accomplish such as we have overpassed/ For we have left/ and overpassed many saints/ of whom we have made no feste/ ne may not hallow the fest of every saint by himself. as well for the great multitude/ which been infinite/ as for our infirmity/ For we been feeble and weak/ and may not suffice for the shortness of time/ For the time may not suffice thereto/ And as saint Jerome saith in a pistle which is in the beginning of his calendar/ there is no day/ except the first day of january/ but that there may be foundeh every day more than five thousand martyrs/ And therefore by cause we may not singularly make feast of every saint/ saint Gregory th● 〈◊〉 hath ordained and established that we shall on one day honour them generally & together/ And Master William of Ancerre putteth six reasons in the some of the office/ wherefore it was established/ that we should here in this world make solemnity of the saints The first is for the honour of the divine majesty/ For when we do worship to the saint or saints/ we worship god in his saints/ and say that he is marvelous in them/ For who that doth honour to saints/ he honoureth him specially/ which hath sanctified them/ The second is to have aid in our infirmity/ For by oure self we may have none health/ therefore have we need of the prayers of saints/ And therefore we ought to honour them/ that we may deserve that they aid and help us/ It is red in the third book of kings of the first chapter/ that bersabee is as much to say as the pit of filling/ which is to say/ the church triumphant/ saying to her son/ that is to say/ that to the church tryumphaunt he had obtained the reign by his prayers/ The third cause is for th'augmentation of our surety/ that is to say for the glory that is purposed in us in their solemnity/ our hope and surety been augmented and increased/ And if mortal men and deed might thus be enhanced by their merits/ it is truth that the might and puissance shall no thing there by be mynuysshed/ ne lassed/ The fourth for th'ensample of us following/ For when the feast is remembered/ we been called tensiewe and follow them/ so/ that by th'ensample of them we despise all earthly things/ And desire celestial things/ ¶ The fifth is for the debt of entrechaunging neyghbourhede/ For the saints make of us feast in heaven/ For th'angels of god and the holy souls have joy and make feast in heaven of a sinner that doth penance/ And therefore it is right when they make of us feast in heaven/ that we make feast of them in earth/ The sixthe is for the procuration of our honour/ For when we honour the saints/ We procure our honour/ For their solemnity is our dignity/ For when we worship our brethren/ we worship ourself/ For charity maketh all to be common/ And our things been celestial/ earthly and perdurable/ And above these reasons johan damascene putteth three reasons in his fourth book the seventh chapter/ why/ & wherefore the saints and their relics ought to be honoured/ of which some been praised for their dignities/ and some for the preciousytees of their bodies/ And the dignity of them is in four manners/ For they been friends of god/ Sones of god/ heirs of god/ and our dukes and ledars/ And saint johan putteth these authorities johannis decimo tercio/ For the first/ jam non dico vos servos/ et cetera/ I say you not now servants/ but friends/ For the second johannis Primo/ Dedit eis potestatem filios dei fieri/ he gave to them power to be maked the sons of God/ Of the thyrdde ad Romanos oct●uo/ if ye be sons/ ye be heirs/ et cetera/ Of the fourth he saith thus/ How moche shouldest thou labour to find a leader to bring the to the king/ and speak for thee/ that is to wete/ that they been leders of grace and of all human lineage/ and speak and pray for us to god/ wherefore they ought to be worshipped/ Other been taken as touching the preciosite of their bodies/ And the said johan Damascene putteth four reasons/ And saint Augutyn putteth thereto the fifth/ by which is showed the preciousite of the bodies or of the relics/ For the holy bodies were the selyers of god/ temple of Ihesu Crist/ they were the Alabastre/ or box of the precious ointment/ and the fontain of the divine life/ membres of the holy ghost/ first they were the celers of god/ For the Saints been celers of god and pure aournementes/ Secondly they were the temple of Ihesu Crist/ ¶ For it followeth by cause that god dwelled in them by intendment/ whereof thappostse saith/ Ne know ye not that your bodies been the temple of t'holy ghost/ duelling in you Hereof saith Crisostom/ Man delighteth him in edification of walls/ and god delighteth him in the conversation of saints/ Whereof david saith/ Sire I have loved the beauty of thy house/ but that beauty is not made by diversity of marble/ but it is given to living men by diversity of graces/ the beaulte of marble the Flesh delighteth/ The beauty of grace quykenyth the soul/ the first deceiveth the eyen/ and that other edyffyeth by double endendemente thirdly/ they been the Alabastre or box of spiritual ointment/ wherefore it is said ointment of good odour cometh of himself/ And this given the relics of saints/ if the water ran from the Roche/ and out of the stone in desert/ And also water ran out of the jaw of the ass to Samson/ which had thirst/ then it is not incredible/ that there runneth fro the relics of saints/ ointments well smelling to them that know the yefte of god/ and th'honour of saints which cometh from him/ Fourthly/ they been fountains of divinity/ Of whom is said/ they that live in verity with free patience/ been assistant to god/ and been to us wells of health/ Our lord Ihesu christ giveth unto relics of his saints many benefayttes in diverse manners/ fifthly they been members of the holy ghost/ this reason assigneth saint Augustyn in the book de Civitate dei/ And saith/ they be not to be despised/ but to be honourid greatly/ and to worship the bodies of the saints/ of whom when they lived/ the holy ghost used as his own member in all good work/ And th'apostle saith/ ye seek experience of him that speaketh in me christ/ And of saint Stephen it is said/ they might not resist his wisdom/ ne to the holy ghost that spoke in him/ And Ambrose saith in th'hexameter/ It is a right precious thing/ that a man is made the member of divine voys/ And with his bodily lips expressyth the words celestial/ thirdly/ the feast of all the saints is established for the cleansing of our neclygences/ For how be it/ that we hallow the festes of a few saints/ yet we keep them negligently of times/ and leave many things undone by ignorance/ and by negligence/ And if we have not solemnized any festes/ as we ought to do but negligently/ Now in this general feast we ought to fulfil and amend it/ and purge us of our negligence/ And this reason is touched in a sermon/ that is recited this day in the church/ And it is ordained/ that at this day memory is made of all saints/ that what somever fragility human hath done lass than he ought/ by ignorance/ by negligence/ or by occupation of secular things in the solemnity of saints/ that it be appeased in th'observation of this holy feast/ It is to be noted/ that there be four differences of the saints/ that we honour by the course of the year/ which been of the new testament/ of whom on this day we gather to guider for taccomplisshe that which we have negligently done/ that been thappostles martyrs/ confessors and virgins/ And after Rabane/ these four been signified by the four parties of the world/ By th'orient that is east/ thappostles/ by the south the martyrs/ By the nor●he the confessors/ And by the west the virgins/ The first difference is of thappostles/ Of whom th'excellence is magnyfested/ by cause they surmount all tother saints in four things/ First in sovereignty of dignity/ For they been the wise princes of the church militant/ they been the puissant accessours of the judge perdurable/ they been sweet pastors of the sheep and flock of our lord/ And they been sweet judges/ as Bernard saith/ It beseemeth well to establish such pastors and such doctors of thumayne lineage/ that been sweet or soft/ puissant and wise/ sweet or soft/ that they receive us goodly/ by mercy/ Mighty/ For to defend us puissantly/ wise for to bring us to the way of truth/ After they surmount the other saints in sovereignty of puissance/ whereof saint Augustyn saith thus/ God gave power to the Apostles over the devils for to destroy them/ Above thelements to change them/ A love nature to cure it Above the souls for to assoille them/ of their sins/ above the death for to despise/ it above th'angels for to sacre the precious body of our lord Ihesu Cryst/ thirdly/ They exceed other saints in prerogative of holiness/ so that by their great holiness and plenitude of graces the life and conversation of Ihesu Crist shone in them as in a mirror/ and was known in them as the son in his splendour/ as a rose in his odour/ And as fire in his heat/ And hereof saith Crysostome upon Mathewe Ihesu christ sent his Apostles/ as the son his rays/ as the Rose his odour/ And as the fire his sparkles/ And like as the son appierith in his rays/ And as the Rose is felt by his odour/ and as the fire is seen in his sparkles/ so by the virtues of them is known the puissance of Ihesu Crist Fourthly/ Thappostles exceed other saints in th'effect of profit/ Of which utility saint Augustyn speaking of thappostles saith/ Of the most vile/ of the most ydeottis/ And of the l●ste/ been ennoblisshed/ enlumyned and multiplied/ the most eloquent and fair spekars/ the clearest wits and cunning/ And most plenteous wisdom of facunde and speaking of auctors & doctors/ The second difference is of martyrs/ of whom th'excellence is showed/ by that they suffered in many manners/ prouffitably/ constantly and multyplyengly/ For above the martyrdom of blood/ shedding/ they suffered/ three other martyrdom without effusion of blood/ that is 〈◊〉 in plenty/ which david had/ largesse in poverty/ which Thobye showed/ And chastity of widowhood in youngth of which joseph used in Egypte/ And after gregory/ also this is triple martyrdom without shedding of blood that is patience in adversity/ whereof it is said/ we may he martyrs without iron/ if we keep verily patience in our courage/ Compassion of them that been in affliction and tormentis/ whereof it is said/ who that hath compassion of any that is in necessity/ he beareth the Cross in his thought/ And he that suffereth vylonny/ and loveth his enemy is a martyr secretly in his mind/ Secondly they suffered martyrdom prouffitably/ which prouffyt on the part of the martyrs is remission of all sins heping and having plenty of merits/ and receiving of joy perdurable/ And these things have they bouzt with their precious blood/ And therefore it is said/ their blood is precious/ that is to say/ full of price/ And of the first and second saint Augustyn saith in the book of the city of god/ what thing is more precious than death by which sins been pardonned/ and the merits increased/ And the same upon johan saith/ the blood of Ihesu Crist is precious without sin/ And yet made he the blood of his saints precious/ For whom he gave his precious blood/ For if he had not made the blood of his saints precious/ it should not be said/ that the death of saints is precious in the sight of our lord/ And Cyprian saith/ that martyrdom is th'end of sin/ term of peril/ leader of health/ master of patience/ and house of life/ Of the third saint Bernard saith/ Three things there be/ that make the death of saints precious/ rest of travail/ joy of novelty/ surety of perdurability/ And as touching to us the profit is double/ For they be given to us for an example to fight/ whereof saint johan Crysostome saith to us/ thou christian man art a knight delicate/ if thou ween to have victory without fighting/ & triumph without battle/ exercise thy strength mightily/ and fight thou cruelly in this battle/ Considere the covenant/ understand the condition/ know the noble chivalry/ know the covenant that thou hast made and promised/ the condition that thou hast taken the chivalry/ to whom thou hast given the name/ For by that covenant all men fight/ And by that condition all have vanquished and by that chivalry/ This saith Crisostom/ Secondly/ they be given to us patrons for to aid and help us/ they aid us by their merit's/ and by their orisons/ Of the first saith saint Augustyn/ O the unmesured pity of our lord/ which will that the merits of the martyrs be our aids and suffrages/ He examineth them for to ensign and teach us/ He breaketh them for to gather us. & he will/ that their torments been our prouffitees/ Of the second saith saint Iheromme against vygilancyen/ if thappostles and martyrs/ when they were yet in their bodies alive might pray for other/ and were therein diligent/ how moche more then ought they to do after their crowns/ victory and triumphs/ Of whom Moses one only man gate pardon for six Thousand men armed/ And saint Stephen prayed for his enemies/ And sith they be now with god/ Should they do lass/ Thirdly/ the martyrs have suffered constantly/ Saint Augustin saith that the soul of a martyr is the glaive resplendisshaunt by charity/ sharp by verity brandisshed by the virtue of god fighting/ that which hath surmounted the company of gainsaying them in reproving them She hath smeton the wicked and thrown down them that were contrary to her/ And Crisostom saith/ that the martyrs tormented were stronger than the tormentors/ And the torn membres vanquished the renting irons The third difference is of the confessors/ Of whom the dignity and excellence is manifested by cause they confessed god in three manners/ by heart/ by mouth/ and by work/ The Confession of heart sufficeth not without confession of mouth/ like as johan Crisostom saith & proveth it in four manners And as to the first he saith thus The Rote of confession is faith of the heart And as long as the Rote is a live & quick in the earth it is necessary that she bring forth bows and leaves/ And if if it bring none forth/ it is to understand that it is dried in th'earth And all in like wise/ when the Rote of faith is hole in the heart/ she bringeth forth alway Confession in the mouth/ And if the confession of the heart appeareth not in the mouth/ understand without doubt that the faith of the heart is dried up/ As to the second he saith/ if it sufficeth to believe in the heart/ and not to confess it to fore men thenne thou art untrue and an hypocrite/ For how be it that he believeth not at the heart/ yet it prouffiteth him to confess with his mouth/ And if it profiteth not to him that confesseth without believe/ It prouffited not to him that believeth without Confession/ And as to the third he saith if it suffice to Ihesu Cryst/ that thou know him/ how be it that thou confess him not to fore men/ then it sufficeth to the also/ that thou know him/ And if thou confess Ihesu christ to fore god/ And if his cognoyssaunce sufficeth not to thee/ no more sufficeth to the thy faith/ ¶ As to the fourth/ he saith/ if only the faith of thy heart should suffice to thee/ god would then have created to the but only the heart/ but god hath created both the heart/ and the mouth/ For to believe with thy heart/ and to confess it with thy mouth/ thirdly/ they confessed god by work/ And saint Iheromme showeth/ how god is confessed by work/ or renayed/ and saith Ihesu christ is sapience/ rightwiseness/ truth/ holiness and strength/ sapience is denied by folly/ rightwiseness by iniquity/ truth by losings/ holiness by filth And strength by feeble courage/ And as oft as we been overcomen by vices and by sins we renye god/ Also in the contrary as oft as we done any good/ we confess god/ The fourth difference is of the virgins/ of whom the excellence and dignity is showed and manifested/ First in that they been the spouses of the eternal king/ And hereof saith saint Ambrose/ who may esteem more greater beauty/ than the beauty of her that is loved of the king/ approved of the judge/ dedicate of god/ alway an espouse/ and alweye without corruption/ Secondly by cause she is compared to angels/ virginity surmounteth all condition of nature human/ by which men been associate to Angels/ And the victory of virgins is more than of Angels/ Thangels lyven without flesh/ And virgins living in their flesh tryumphen thirdly for by cause they be more noble than other christian people/ whereof Cyrpian saith/ virginity is the flower of the seed of the church/ beauty and aournement of spiritual grace/ a glad joy of laud and honour/ work entire and incorrupt/ image of God/ And yet more noble as to the holiness of god/ and portion of the flock of Ihesu christ/ ¶ Fourthy/ by cause they been put to their husbands/ & this excellence that virginity had/ as to the respect of th'accouplement of marriage appeareth by manifold comparation/ For marriage filleth and swelleth the belly/ And virginity the mind/ Whereof Augustyn saith/ Vyrgynyte chesith to follow more the life of angels in their flesh/ than tencreace the number of mortal people in their flesh/ For it is more blessed and more plenteous tencreace their mind/ than to be great with child/ For some have Children of sorrow/ And virginity bringeth forth Children of joy/ virginity replenisheth heaven of children And they that been married replenish the earth/ And Iherome saith/ The weddings fill the earth/ and vyrgynyte filleth heaven/ that one is of great business. And this is of great rest/ virginity is silence of charge/ peace of the flesh/ Redemption of vices/ and pry●cesse of virtues/ Marriage is good/ But virginity is better/ saint Iheromme saith to palmacyen the difference between marriage and virginity & saith they difference as much/ as is between not to sin/ and to do well/ or as I may clerlyer say/ as is between good and better/ For marriage is compared to thorns/ And virginity to Roses/ And he saith to Eustochium/ I praise marriage for they engender virgins/ I gather fro the thorns roses gold fro th'earth/ and out of the shell a precious margaryte or stone/ fifthly is showed the dignity and excellence of virgins/ For they enjoy many privileges/ For the virgins shall have the crown that is called Aureola they only shall sing the new song They shall be clad with vestiments of the same with Ihesu christ and joy alway with him/ And they shall follow alway the lamb/ The fourth & the last/ this feast is established for to Impetre and get the sooner that thing that we pray fore/ by cause that we honour this day all the saints generally/ which also pray for us all together/ And so they may the lightly ere get the mercy of our lord for us/ For if it be Impossible that the prayers of some saints be not herd/ it is much more Impossible/ that the prayers of all should not be herd/ And this reason is touched when it is said in the collette/ Desideratam nobis tue propiciacionis habundanciam multiplicatis intercessoribus largiaris/ lord give to us by the multiplied prayers of all thy saints/ the desired abundance of thy debonayrte/ And the saints pray for us by merit/ and by effect/ by merit when their merit helpeth us/ by effect/ when they desire our desires to be accomplished/ And this do they not/ but there as they accomplish the will of our lord/ And that on this day all the saints assemble them for to pray for us/ It is showed in a vision/ that happened in the second year after this feast was stablished/ On a time when the sextayne of saint Pe●●r had by devotion visited all the altars of the church/ And had required suffragies of all the saints/ Atte last he came again to th'altar of saint Peter/ And there rested a little/ and saw there a vision/ For he saw the king of kings in an high throne sit And all the Angels about him/ And the blessed virgin of virgins came crowned with a right resplend ysshing rowne/ And there followed her a great multitude of virgins without number and contynentes also/ And anon the king arose against her/ and made her to sit on a seat by him/ And after came a man clad with the skin of a camel/ and a great multitude of ancient/ and honourable faders following him/ And after came a man in thabyte of a bishop/ and a great multitude in semblable habit following him/ And after came a multitude of knights without number/ whom followed a great company of diverse people/ then came they all to fore the Throne of the king/ And adored him upon their knees/ And then he that was in thabyte of a Bishop began matins/ and the other followed And an angel/ which lad this sextayne thus in the vision/ expowned this vision to him/ and said/ that our blessed lady the virgin was she that was in the first company/ & he that was clad in the heir of camels was saint johan baptist with the patriarchs and prophets/ And he that was adorned in thabyte of a bishop was Peter with thappostles/ The knights were the martyrs/ And the other the confessors/ the which all came to fore our lord sitting in his throne for to give to him laud and than kings of th'honour that was done to them in this world of the mortal people/ And prayed to him for all the universal world/ And after the angel brought him in to another place/ and showed to him men and women some in beds of gold/ other enjoying in diverse delights/ othir naked/ and pour/ and other begging/ And said to bym/ that this was the place of purgatory/ they that dwelled there were the souls/ they that habounded in wealth were the souls of them which were succoured by their Friends by many aids/ The pour were the souls/ of whom their executors and Friends set not by them/ ne died no thing for them/ And then he commanded him/ that he should show this to the pope/ that after the feast of all halowen he should establish the commemoration of all souls/ And that generalle suffrages temporal might be done for them on the next day where they may have none in special/ ¶ Thus endeth the solemnity of all saints ¶ Here followeth the commemoration of all souls THe memory of the departing of all christian souls is stablished to be solempnesed in the church on this day/ to th'end that they may have general aid and comfort/ where as they may have none special/ like as it is showed in the foresaid revelation And Peter damyens saith that in cecyl in the isle of wlcan/ saint Odylle herd the voices & the howlings of devils which complained strongly/ by cause that the souls of them that were deed were taken away fro their hands by almesses and by prayers/ And therefore he ordained that the feast and remembrance of them that been departed out of this world/ should be made and holden in all monasteries/ the day after the feast of all holowen/ the which thing was approved after of all holy church/ And thereof we may specially touch two things/ first of the purgation of though souls/ And secondly of their suffrages/ Of the first is to be considered three things/ first who been they that been purged/ Secondly/ by whom they been purged/ thirdly/ where they been purged/ It is to weet that there been three manners of them that been purged/ The first been they that die tofore ere they have done satisfaction of the penance that hath been enjoined to 'em/ Nevertheless if they had so much contrition in the heart/ that it had sufficed tefface the sin/ they should have freely passed to the life perdurable/ how be it that they had not accomplished their will ne satisfaction/ For contrition is right great satisfaction of their sins/ and putting away of sin And hereof saith saint Iheromme/ The length of time availeth not so much as of sorrow/ ne th'abstinence of meats availeth not so much as the mortification of vices/ but now they that die without this contrition to fore taccomplysshing of their penance/ been grievously punished in purgatory/ but if it happen that the satisfaction of them be done of some of their friends But to this that such mutation of the satisfaction may avail/ four things been required/ The first is of th'author of the changer/ for it ought be done of th'authority of the priest/ The second/ is of his part for whom this mutation is of the satisfaction/ that is the necessity of him/ For he may be in such estate/ that he may not well do satisfaction for that other· that is to say in charity/ For he ought to be in charity/ The third is on his side/ on whom the commutation is maked of satisfaction for that other/ that is to say of charity/ For it is requisite that he be in charity by which he maketh satisfaction to be meritorious & sufficient/ The fourth thing is proportion/ that is to weet/ that the lass pain be proportioned in to greater/ For the proper pain of the sinner satisfieth more to god than of a stranger/ And alway is he tormented in purgatory/ but for the pain that he suffereth/ And that other payeth for him/ he is the sooner delivered/ For god acounteth his pain and the pain of that other/ For if he were condemned to suffer the pain of two months in purgatory/ he might so be helped/ that he should be delivered in a month/ but he shall never be taken thence till the debt be paid/ And when it is paid/ that aught to be paid/ after it is converted in to the weal of him that had done it/ And if he have no need/ It is turned unto the weal of other that been in purgatory/ The second that been in purgatory/ been they that have accomplished their penance/ but alweye by the negligence or ignorance of the priest/ which confessed them/ It was not suffisant/ And if they have not had right contrition that may suffice for their sin/ they shall accomplish all that there/ by cause of the little penance doing in this life/ For our lord that knoweth the manner/ and the measure of pains and of sins/ he giveth pain suffisant/ in such wise/ that there remaineth not one pain unpunished/ then the penance that is enjoined either it is greater/ or egalle/ or alas/ if it be greater/ they that have done more/ it shall torn to th'increase of glory/ if it be equal/ then it shall suffice to the remission of his sin/ if it be lass/ thenne that which lacketh shall be fulfilled by the virtue of the divine puissance and justice/ Of them that repent them at the last/ herkene what Augustyn saith/ he that is baptized/ & at that hour goth out of this world/ he goth surely/ A man well living/ and so dieth goeth surely/ A man doing penance at the last/ and reconciled/ if he go surely I am not sure/ Therefore hold the certain weigh/ and leave the uncertain weigh/ This saith saint Austyn for such done penance more for need than of will/ and rather for dread of pain/ than for love of glory/ The third/ that gone in to purgatory/ been they that bear wood/ hay and stubple/ This been they/ that not withstanding they love god yet they have carnal affection to their richesses/ their wives/ and possessions/ yet they love no thing to fore god/ And these been tormented in purgatory after the manner of their long or short being therein/ as the wood in long brenning as the hay alas/ or the stubple least & shortest/ And saint Augustyn saith/ though this fire be not perdurable/ yet it is grievous marvelously/ so that it surmounteth all the pain that any man suffered ever in this world/ For so grievous pain was never founden in the flesh/ how be it that martyrs have suffered great pains/ The second/ is to wete/ by whom they been purged/ or by whom punition is maked/ It is done by the evil Angels/ and not by the good/ For the good Angels torment not the good souls/ but the good angels torment the evil angels/ & the evil angels tormenten the evil christian souls/ And it is well to believe that the good Angel's visit oft and comfort their brethren and their fellows/ and warn them to suffer in patience/ And yet have they another remedy of comfort of this that attend certainly the glory to come/ For they be certain to have joy/ alas than they that been in the country/ and more certainty/ than they that been in their life/ For the certainty of them that been in the country is without abiding and dread/ For they abide not that is for to come/ when they have it present and doubt no thing to lose it/ But the certainty of them that been in the life is contrary/ but the certainty of them that been in purgatory is moyenne/ for they abide to have it/ and without dread/ For they have free will without dread confirmed/ that they may no more sin/ And yet have they another comfort/ that they ween alway/ that there been made prayers and done almesses for them/ And peradventure/ it is is more true that/ this punition not made by evil angels/ but by commandment of the divine justice/ And by the force thereof succeeding/ As to the third it is to weet where they been purged/ in a place by hell/ which is called purgatory/ after th'opinion of diverse wisemen/ how be it/ that it seemeth to some other/ that it is in thayer in a place brenning & round/ but nevertheless there been ordained diverse places to diverse souls/ and for many causes/ And that is for light punition/ or for hasty deliverance or for the sin commised in that place or for the prayer of some saint First for the light punition as it is showed to some/ after that saint gregory saith/ that some souls been purged in the shadow/ Secondly for their hasty deliverance/ that they may show unto other/ how that they need to require aid/ And thereby might hastily issue out of the pain/ like as it is red/ that some fysshars of saint Thybault/ that fysshed on a time in harvest and took a great piece of ice/ in stead of a fish/ And they were gladder thereof than of a fish/ by cause the bishop had a great brenning of heat in his leg/ And they laid that ice there to/ and it refreshed him moche/ And on a time the bishop herd the voys of a man in the ice/ And he conjured him to tell him what he was/ And the voys said to him. I am a soul/ which for my sins am tormented in this ice/ and may be delivered if thou say for me thyrtiy masses continually to guider in thirty days/ And the bishop emprysed to say them/ And when he had said half of them/ he made him ready to continue forth and say the other/ And the devil maked a dissension in the city/ that the people of the city fought each against other/ And then the Bishop was called for tappeses this discord/ And died of his vestiments/ And left to say the mass/ And on the morn he began all new again/ And when he had said the two parts/ him seemed/ that a great host had besieged the city/ so that he was constrained by dread/ and left to say the office of the mass/ And after yet he began again the service/ And when he had all accomplished except the last mass/ which he would have begunnen all the town and the bishops house was taken by fire/ And when his servants came to him/ and bad him leave his mass/ he said/ though all the city should be brent/ I shall not leave to say the mass/ And when the mass was done the ice was molten/ And the fire that they had supposed to have seen/ was but a phantom/ and did none harm thirdly/ for our infirmity/ that is/ that we know what great pain is made ready to synnres after this mortal life Also diverse places be deputed to diverse souls for our Instruction/ as it happened at mary/ There was a master/ which was chancellor at paris named Sylo/ which had a scholar seek/ And he prayed him/ that after his death he should come again to him/ and say to him of his estate/ And he promised him so to do/ and after died/ And a while after he appeared to him/ clad in a Cope wreton full of argumentis fallations and sophymmes/ & was of parchment/ And within forth all full of flame of fire/ And the chancellor demanded him what he was/ And he told to him/ I am such one/ that am comen again to thee/ And the chancellor demanded him of his estate/ And he said/ this Cope weigheth on me more than a miln stone/ or a tour/ And it is given me for to bear/ for the glory that I had in my Sophyms and sophistical arguments/ that is to say deceivable and fallations/ The skins been light/ but the flame of fire within forth tormenteth/ and all to brenneth me/ And when the master judged the pain to be light/ the deed scholar said to him/ that he should put forth his hand/ and feel the lightness of his pain/ and he put forth his hand/ And that other let fall a drop of his sweet on it/ And the drop pierced thorough his hand sooner than an arrow could be shoten thorough/ whereby he felt a marvelous torment And the deed man said/ I am all in such pain/ And then the chancellor was all afeard of the cruel and terrible pain/ that he had felt/ concluded to forsake the world/ and entered in to religion with great devotion/ Fourthly for the sin that hath be commised in the place/ As saint Augustyn saith/ sometime souls be punished in the places where they have sinned as appeareth by an ensample that saint gregory reciteth in the fourth book of his dialogue/ and saith that there was a priest/ which used gladly a bain/ & when he came in to the bain/ he fond a man whom he knew alway ready for to serve him/ And it happened on a day that for his diligent service/ and his reward the priest gave to him an holy loof/ And he weeping answered/ father wherefore givest thou me this thing/ I may not eat it/ for it is holy/ I was sometime lord of this place/ but after my death I was deputed for to serve here for my sins/ but I pray the that thou wilt offer this breed unto almighty god for my sins/ And know thou for certain that thy prayer shall be herd/ And when then thou shalt come to wash thee/ thou shalt not find me/ And then this priest offered all a week entire sacrifice to god/ for him/ And when he came again/ he fond him not/ fifthly diverse places are deputed to diverse souls for the prayers of some saint/ as it is red of saint patrick/ that he Impetred a place of purgatory in Irelond for some Of which t'history is wreton tofore in his life/ And as to the third/ that is suffrages/ three things ought to be considered/ first the suffrages that been done/ Secondly of them/ for whom they be done/ Thirdly of them by whom they be done/ About the suffrages that been done/ It is to be noted/ that there been done four manner of suffrages/ which profit unto them that been deed/ that is to weet prayers of good Friends/ giving of almesses/ Singing of masses/ and observation of fastings As touching to that/ that the prayers of friends prouffite to them/ It appeareth by ensample of paschasyens/ of whom gregory telleth in the fourth book of his dyalogues/ and saith that there was a man of great holiness & virtue And two were chosen for to have been pope's/ but nevertheless at the last the church accorded unto one of them/ And this paschasyen alway by error suffered that other/ And abode in this error unto the death/ And when he was deed the byere was covered with a cloth named dalmatyke/ one that was vexed with a devil was brought thither/ and touched the cloth/ and anon he was made hold/ And a long time after as saint german bishop of capuenne/ went to wash him in a bain for his health/ he fond paschasyen deacon there and served/ & when he saw him/ he was afeard/ and inquired diligently/ what thing so great and so holy a man made there/ And he said to him that he was there for none other cause/ but for that he held and sustained more than right required in the cause afore said/ and said I require the that thou pray our lord for me/ And know that thou shalt be herd/ For when thou shalt come again thou shalt not find me here/ And thenne the Bishop prayed for him/ and when he came again he fond him not/ And Pieter Abbot of Cluny saith that there was a priest that song every day mass of Requiem for all christian souls/ And hereof he was accused to the bishop/ and was suspended therefore of his office/ And as the Bishop went on a day of great solemnity in the church yard/ all the deed bodies aroos up against him saying/ this Bishop giveth to us no mass/ And yet he hath taken away our priest fro us/ Now he shall be certain/ but if he amend he shall die/ And then the Bishop assoiled the priest/ and sang himself gladly for them that were passed out of this world/ And so it appierith that the prayers of living people been profitable to them that been departed/ by this that the Chauntour of paris rehearseth/ There was a man that alweye as he passed thorough the church yard/ he said De profundis for all christian souls/ And on a time he was bysette with his enemies/ so that for succour he leep in to the chircheyerd/ And they followed for to have slain him/ And anon all the deed bodies arose/ and each held such a Instrument in his hand that they defended him that prayed for them/ And chased away his enemies putting them in great fere/ And the Second manner of suffrages is for to give almesses/ and that helpeth them/ that been in purgatory/ as it appeareth in the book of Machabeis/ where it is red/ that judas the most strong man made a collation/ and sent to jerusalem xij thousand drams of silver there to be offered for the sins of deed men/ remembering rightfully and religiously of the resurrection/ And how moche to give alms availeth for them/ that been departed it appyereth by ensample that saint gregory putteth in his fourth book of dyalogues/ There was a knight that lay deed/ and his spirit taken fro him/ And a while after/ the soul returned to the body again/ And what he had seen done/ he told and said there was a bridge/ And under that bridge was a flood fowl/ horrible/ and full of stench/ and on that other side of the bridge was a meadow sweet odoraunt and adorned full of all manner flowers/ And there on that side of the bridge were peoples assembled clad all in white that were filled with the sweet odour of the flowers/ And the bridge was such/ that if any of the mynystres would pass over the bridge/ he should slide and fall in to that stinking river/ And the rightwise people passed over lightly and surely/ in to that delectable place/ And this knight saw there a man named Pieter/ which lay bounden/ and great weight of iron upon him/ which when he axed/ why he lay so there/ It was said to him of another he suffereth by cause if any man were delivered to him to do vengeance/ He desired it more to do it by cruelty/ than by obedience/ Also he said/ he saw there a pilgrim/ that when he came to the bridge/ he passed over with great lightness and shortly by cause he had well lived here/ and purely in the world/ and without sin/ And he saw there another named Stephen/ which when he would have passed/ his foot slode that he fill half over the bridge/ And then theridamas came some horrible black men/ And did all that they might to draw him down by the legs/ And then came other right fair Creatures and white/ and took him/ by the arms/ and drew him up/ And as this strife endured/ this knight that saw these things returned to his body/ and knew not which of them vanquished/ But this way we understand that the wicked deeds/ that he had done/ strofe against the works of almesses/ For by them that drew him by the arms upward/ it appeared that he loved almesses/ And by the other/ that he had not parfightely lived against the sins of the flesh/ The third manner of suffrages is the oblation and offering of the holy sacrament of the altar/ which prouffiteth moche to them that been departed as it appeareth by many ensamples/ like as saint gregory recounteth in the fourth book of his dialogue/ that one of his monks named justus/ when he came to his last end/ he showed that he had hid three pens of gold/ And thereof sorrowed sore/ And anon after he died/ And then saint gregory commanded his brethren/ that they should bury his body in a donghylle/ And the three pieces of gold with him/ saying/ thy money be to the in perdition Nevertheless saint Gregory commanded one of his brethren to say for him every day mass thirty days long/ And so he died/ And when he had accomplished his term/ the monk that was deed appeared on the thyrttyest day to one/ which demanded how it was with him/ And he answered to him/ I have been evil at ease unto this day/ but I am now well/ I have this day received commynyon/ & this sacrifice of th'altar prouffiteth not only to them that been deed/ but also to them that been living in this world/ It happened there was a man which was with other labourid in a roche for to dig for silver/ & suddenly the roche fill on them/ & slew them all safe this one man/ which was saved in a crevice of the roche/ but for all that he might not issue ne go out/ & his wife supposed that he had been deed/ & did do sing every day a mass for him/ & bore every day to th'offering a loof & a pot of wine & a candle/ & the devil which had envy herat appeared three days continual to this woman in form of a man & demanded her whither she went/ & when she had said to him/ he said to her/ thou ghost in vain/ for the mass is done And thus she left the mass three days/ that she died not sing for him/ And after this another man digged in the same Roche for silver/ And heard under this the voys of this man/ which said to him/ smite soft/ and spare thine hand/ For I have a great stone hanging over my heed/ And he was afeard/ and called more men to him for to here this voys/ and began to dig again/ And then they herd semblably that voys/ And then they went more ner/ And said who art thou/ And he said I pray you to spare your smiting/ For a great stone hangeth over my heed/ and then they wente· and digged on that one side till that they came to him/ and drew him out all hole/ And they inquired of him/ In what manner he had so long lined there/ And he said/ that every day was brought to him a loof/ a pot win and a candle/ safe these three days/ And when his wife herd that/ she had great joy/ And knew well/ that he had be sustained of her offering/ and that the devil had deceived her/ that she had do sing no mass though three days/ And as Peter th'abbot of Cluny witnesseth and saith/ that in the town of ferare in the diocese of granepolytane/ that a mariner was fallen in to the see by a tempest/ and anon a priest sang mass for him/ And at the last he came out of the see/ all safe/ And when he was demanded how he escaped/ he said/ that when he was in the See/ and almost deed/ there came to him a man which gaf to him breed/ And when he had eaten/ he was well comforted/ and recovered his strength/ and was taken up of a ship that passed by And that was founden that it was the same time that the priest offered to god the blessed sacrament for him/ And the fourth manner of suffrages/ that prouffiteth to them that been deed/ is fasting/ saint Gregory in speaking of this matter/ and of three other witnesseth it and saith/ the souls of them/ that been departed been assoilled in four manners/ by th'oblation of priests/ by the prayers of saints/ by the alms of friends/ and by the fastings of their kinsmen/ that the penance done for them by their Friends is vaillable to them/ it is showed by a solemn Doctor/ which rehearseth that there was a woman/ which had her husband deed And she was in great despair for poverty/ And the devil appeared to her/ and said that he would make her rich/ if she would do as he would say to her And she promised to do it/ And he enjoined her that the men of the church that she should receive in to her house that she should make them do fornication/ Secondly that she should take in to her house by day time pour men/ And in the night drive them out void and having no thing/ Thirdly that she should in the church let prayers by her jangling/ And that she should not confess her of none of all these things/ And at the last as she approached toward her death/ her son warned her to be confessed/ And she discovered to him what she had promised/ And said/ that she might not be shriven/ And that her confession should avail her no thing/ But her son hasted her/ and said he would do penance for her/ she repented her/ and sent for to fetch the priest/ But to fore ere the priest came/ the devils runnen to her/ and she deyde by thoorryblenes of 'em/ Then the son confessed the sin of the mother. And did for her seven year penance/ And that accomplished he saw his mother/ And she thanked him of her deliverance/ And in like wise travail the Indulgences of the church/ It happened that a legate of the pope prayed a noble knight that he would make war in the service of the church/ and ride to Albigoi●/ And he would therefore give pardon to his father/ which was deed/ And the knight ●ode forth and abode there an hole lente And that done/ his father appeared to him more clear than the day/ and thanked him of his deliverance/ And as to the third/ that is to say for whom the suffrages been done/ there been iiij things to be consider/ first who been they/ to whom it may profit/ Secondly/ Wherefore it aught to profit them/ thirdly it must be known/ if it profit to all equally/ Fourthly how they may know the suffrages/ that been done for them/ As to the first/ who been they/ to whom the suffrages may profit/ It is to be known as saint Austyn saith/ that all they/ that depart out of this world/ or they been right good or right evil/ or between both then the suffrages that been done for the good/ been for to yield thankings for them/ And they that been done for the evil/ been some comfort to them that live/ And they that been done for them that been middle/ and between both/ they been clensynges to them/ And they that been right good/ been they that anon flee to heaven/ And been quite of the fire of purgatory/ and of hell also/ And there been three manner of this people/ that been children baptized Martyrs and parfyght men/ These been they that perfectly maintained the love of god/ the love of his neighbour and good works/ And thought never to please the world/ but to god only And if they had done any venial sin/ Hit was anon put away by the love of charity/ like as a drop of water in a fornays/ And therefore they bear no thing with them that ought to be brent/ And who that prayeth for any of these three manner people/ or doth any suffrages for them/ he doth to them wrong/ For saint Augustyn saith/ he doth wrong that prayeth for a martyr But if one pray for one that is rizt good/ of whom he doubteth that he be in heaven/ then of his orisons been yeven thankings/ And they come to the profit of him that prayeth/ like as david saith/ My prayer shall be turned in to my bosom/ And to these manners of people is the heaven anon open/ when they depart/ ne they feel no fire of purgatory/ And this is signified to us by the three/ to whom the heaven was opened/ It was first opened to Ihesu Cryst when he was baptized & praying/ by which is signified that the heaven is open to them that been baptitised/ be they young or aged/ if they die/ anon they flee in to heaven/ For baptism is cleansing of all orygenall sin and mortal by the virtue of the passion of Ihesu christ/ Secondly/ it was opened to saint Stephen/ when he was stoned/ whereof it is said in th'acts of thappostles/ I see the Heavens open/ And in this is signified that it is open to all martyrs/ And they flee anon to heaven/ as soon as they depart/ thirdly/ it was opened to saint johan th'evangelist/ which was right parfyght/ whereof is said in th'apocalypse/ I beheld/ and loo the door was open in heaven/ by which it appeareth that it is opened to parfyght men/ that have all accomplished their penance/ And have in them no venial sins/ or if any happen to be commised/ anon it is consumed & extinc/ by the ardour of charity/ And thus heaven is open to these three manner of people which enter lightly in for to regne perpetuelly/ The right evil and wicked men been they/ that anon been plunged in to the fire of hell/ For whom if their damnation be known there ought no suffrages be done for them/ after that saint Augustyn saith/ if I knew my father to he in hell/ I would no more pray for him than for the devil/ but if any suffrages were done for a dampened man/ Of whom were doubt that he so were/ nevertheless they should not profit hxm to his deliverance/ ne that is to say fro the pains ne do the mytygation of them/ ne lessing of it/ ne shorting of time/ For as job saith/ In hell is no redemption/ They that been middle good/ been they/ that have with them some thing to be brent and purged/ that is to say wood/ hay and stupple/ or else they that been surprised with death/ before they might have accomplished their penace in their life/ Ne'er they be not so good but that they need have suffrages of their friends/ ne they be not so evil/ but that suffrages might profit & ease them/ And the suffrages that been done for them/ been clensynges for them And these been they/ to whom suffrages only may profit/ And in doing such manner suffrages/ the church is accustomed to observe three manner days that is the seventh day/ the thyrttyest day/ And thanniversary/ And the reason of these three days is assigned in the book of office/ The seventh day is kept and observed/ that the souls should come to the sabate of everlasting rest/ or by cause that all the sins that they have commised in their life/ be foryeven/ which they have done by seven days/ or that all the sins that they have commised in their body/ which is made of four complexions/ and in their soul/ ●in which been three pours may be forgiven/ The trentalle is kept/ which is in three dysaynes/ that they may be purged of all such things/ as they have sinned in the trinity/ And breaking of the ten commandments/ The anniversary is observed that they come fro the years of calamity and maleurtee unto the years of perdurabilite/ And like as we solempnyse every year the feast of a saint to their honour/ and our profit Right so we observe th'anniversary of them that been deed unto their profit and our devotion/ Of the second/ that is/ wherefore the suffrages ought to profit to them/ It is to wete/ that it ought be profit for three reasons/ first by reason of unity/ For they been one body with them of the church militant/ And therefore their goods ought to be common/ Secondly by reason of dignity/ by which they deserved when they lived/ that these suffrages should profit them/ For they help other/ And it is reason that they be helped that have helped other/ Thirdly by reason of necessity/ For they been in the state/ in which they may not help themself/ As to the thirdde it is to weet/ if it profit to all equally/ It is to weet that the suffrages/ if they be done for some in especial they prouffite more to them/ for whom they be made/ than for other/ And if they hen done for the common/ they profit most to them that have deserved most in this life/ And if they be made equal/ it prouffiteth them that have most need/ Fourthly/ that is to weet/ if they know the suffrages that been done for them After saint Augustyn/ they may know it by three manners/ First by divine revelation/ that is when our lord showeth to them such thing/ Secondly/ by manyfestation of good Angels/ which been alway here with us/ and consider all that we do/ and may incontinent descend to them/ and anon she we it to them/ Thirdly by Intymation of souls/ that gone hens and gone thither/ For the souls that gone from hens out of this world may well tell be such things and other Fourthly nevertheless/ they may know it by experience and by revelation/ for when they feel themself alleged/ and relieved of their pain/ they know well/ that some suffrages have been done for them/ Thirdly/ it is to weet/ by whom these suffrages been made/ that is to weet/ that if these suffrages should profit/ It behoveth/ that they been done by them that been in charity/ For if they been done by evil and sinful persons they may not profit to them/ whereof is red that when a knight lay in his bed with his wife/ And the moan shone right clear/ which entered in by the creveches/ he marveled moche/ wherefore man which was reasonable obeyed not to his maker/ when the creatures not reasonable obeyed to him/ And then began to say evil of a knight which was deed/ and had been familiar with him/ And then this knight/ of whom they so talked entered in to the chambre/ and said to him/ Friend/ have none evil suspicion of any man/ but pardon me if I have trespassed to thee/ And when he had demanded him of his state/ He answered I am tormented of diverse torments and pains/ and specially by cause I defouled the church yard/ and hurt a man therein/ and despoilled him of his mantel/ which he ware/ which mantel I bear on me/ and is mightier than a mountain/ And then he prayed the knight/ that he would do pray for him/ And then he demanded if he would that such a priest should pray for him or such one/ and the deed man wagged his heed/ and answered not/ as he would not have him/ then he axed of him/ if he would that such an hermit should pray for him/ And then the deed man answered/ would god that he would pray for me/ And the living knight promised/ that he should pray for him/ And then the deed man said/ And I say to thee/ that this day two year/ thou shalt die/ And so vanished away/ And this knight changed his life in to better/ And at the day slept in our lord/ That which is said/ that suffrages done by evil men may not profit/ but if they been works sacramentalle/ as is the celebration of the ma●●e/ For that may not be defouled of an evil minister/ Or else if he/ that is deed left any goods to dispose by some evil man/ And should anon have disposed them/ And did not/ like as it is red that it happened/ As Turpyn th'archbishop of Raynes saith/ that there was a noble knight that was in the battle with Charles the grant for to fight against the moors/ And prayed one that was his Cousin/ that if he died in battle/ that he should sell his horse and give the pries thereof to pour people/ And he died/ and that other desired the ●ors/ and retained it for himself/ And a little while after he that was deed appeared to that other knight shining as the son/ and said to him/ Cousin thou hast made me to suffer pain eight days in purgatory by cause thou gavyst not the price of my horse to pour people/ but thou shalt not escape away unpunished/ This day devils shall bear thy soul in to hell/ And I being purged go in to the kingdom of heaven/ And suddenly was a great cry heard in thayer/ as of bears lions/ and wolves/ which bore him away/ then late every executor be ware that he execute well the goods of them that they have charge of/ and to beware by this ensample here to fore wreton/ For he is blessed that 〈◊〉 beware by other men's harms/ And late us also pray diligently for all christian souls/ that by the moyen of our prayers/ Almesses/ and fastings they may be eased and lyssed of their pains/ AMEN/ ¶ Thus endeth the commemora●cion of all christian souls Here followeth the life of saint wenefryde virgin and martyr after that the holy man Beuno had do made many churches/ And had ordained the service of god devoutly to be said in them/ He came to a place of a worshipful man named Tenythe/ the which was the son of a noble Senator called Elind/ And desired that he would give him as much ground as he might build a church on in th'honour of god/ Then he gra●●ted him his asking with good will And then did do build thereon a fair church/ To ●he which this worshipful man/ his wife/ And his daughter Wenefryde resorted daily/ for to here therein divine service/ And then Wenefryde was set to school to this holy man Beuno/ And he taught her full diligently/ And informed her parfyghtly in the faith of Ihesu Criste/ And this holly maid wenefryde gave credence to his words/ and was so inflamed with his holy doctrine/ that she purposed to forsake all worldly plesaunces/ and to serve almighty god in meekness/ and in chastity/ And thenne it fortuned upon a sunday/ she was diseased/ and she abode at home/ and kept her faders house/ while they were at church/ To whom there came a young man for to defoul her/ who was named Cradok the son of a king named Alane/ which young man burned in the concupiscence of her/ by thenticing of the fiend/ which had envy at this holy virgin w●●efryde/ And she demanded the cau●e of his coming/ And when she understood his corrupt intent she excused her/ and put him of all that she might/ And he alweye abiding in his fowl purpose would in no wise be answered/ then she considering his fowl desire/ and fearing lest he would oppress her/ feigned her/ as she would have consented/ and said she would go in to her chambre/ for to array herself for to please him the better And when he had agreed to her/ she closed fast the chambre door/ and fled privily by another door toward the church/ And when this young man had espied her/ he followed her with his sword drawn like a wood man And when he had overtaken her/ he said to her these words/ Sometime I loved thee/ and desired to have the to my wife/ But one thing tell now/ to me shortly/ either cousente to me t'accomplish my pleasure/ or else I shall slay the with this sword/ then this blessed virgin wenefryde thought firmly that she would not forsake the son of the everlasting king/ for to please the son of a temporal king/ And said to him in this manner/ I will in no wise consent to thy foul and corrupt desire/ For I am joined to my spouse Ihesu Cryst/ which preserveth and keepeth my vyrgynyte/ And trust thou veryly/ that I will not forsake him/ for all thy menaces and threatenings/ And when she had said thus/ this cursed Tyrant full of malice smote of her heed/ And in the same place where as the heed fill to the ground/ there sprang up a fair well giving out abundantly fair clear water/ where our lord God yet daily showeth many miracles/ And many seek people having diverse diseases have there been cured/ and healed by the merits of this blessed virgin saint wenefryde/ And in the said well appiere yet stones bespryncte and specled/ as it were with blood/ which can not be had away by no mean/ And the moss that groweth on these stones is of a marvelous sweet odour/ And that endureth unto this day/ And when the father and mother knew of their daughter/ they made great lamentation for her death/ by cause they had no moo children/ but her only/ And when this holy man Beuno understood the death of wenefryde/ and saw the heaviness of her father and mother/ he comforted them goodly/ And brought them to the place where as she lay deed/ And there he made a sermon to the people declaring her virginity/ And how she had avowed to be a religious woman/ And after took up the heed in his hands/ and set to the place where it was cut of/ And desired all the people that there were present to kneel down/ And pray devoutly unto almighty god/ that it might please him to raise her again unto life/ And not only for the comfort of father and mother/ but for to accomplish the vow of religion/ And when they aroos fro prayer/ this holy virgin arose with them also/ made by miracle alive again/ by the power of almighty god/ wherefore all the people gave laud and praising unto his holy name for this great miracle/ And ever as long as she lived after/ there appeared about her neck a redness round about like to a reed thread of silk/ in sign and token of her martyrdom/ And this young man that had thus slain her/ had wiped kiss sword on the grass/ and stood still there beside/ And had no power to remove away/ ne to repent him of that cursed deed/ And then this holy man Beuno reproved him/ not only of thomicide/ but also by cause he reverenced not the sunday/ and dread not the great power of god there showed upon this holy virgin/ and said to him/ why hast thou no contrition for thy misdeed/ but sith thou repentest not/ I beseech almighty god to reward the after thy deserving/ And then he fill down deed to the ground/ and his body was all black/ and suddenly borne away with fiends/ then after this holy maid Wenefryde was veiled and consecrate in to religion by the hands of this holy man Beuno/ And he commanded her tabyde in the same church/ that he had do make there/ by the space of seven year/ And there tassemble to her virgins of honest and holy conversation whom she should inform in the laws of god/ And after the seven year to go to some holy place of religion And there tabyde the residue of her l●f And when this holy man should depart fro her/ and go in to ireland/ she followed him till she came to the foresaid well/ where they stood talking a long while of heavenly things/ And when they should depart/ this holy man said/ It is the will of our lord that thou send to me every year some token/ which thou shalt put in to the stream of this well/ and fro hens it shall by the stream be brought in to the see/ and so by the purveyance of god it shall be brought over the see the space of thirty mile/ to the place where I shall dwell/ And after they were departed/ she with her virgins made a Chesyble of silk work/ and the next year following/ she wraped it in a white mantle/ And layed it upon the stream of the said well/ and fro thence it was brought unto this holy man Beuno thorough the wawes of the see/ by the purveyance of god/ After this the blessed virgin Wenefryde increased fro day to day in great virtue and goodness/ and specially in holy contemplation with her sisters moving them/ in to great devotion and love of almighty god/ And when she had abiden there seven year/ she departed thence and went to the monastery/ called Wytheryachus/ in which were both men and women of virtuous and holy conversation/ And when she had confessed and told her life unto the holy Abbot Elerius/ he received her honourably/ and brought her to his mother Theonye a blessed woman/ which had the rule and charge of all the sisters of that place/ And when Theonye was dececed out of this world/ this holy Abbot Elerius delivered to this holy virgin Wenefryde the charge of the sisters/ but she refused it/ as long as she might/ but by constreynte she took the charge/ and lived afterward a virtuous life/ and more straiter and harder than she did to fore/ in giving good ensample to all her sisters/ And when she had continued there in the service of god eight year/ she yielded up her spirit to her maker To whom late us pray/ to be a special intercessor for us AMEN/ Thus endeth the life of wenefryde virgin and martyr Here followeth the life of saint Leonard And first of his name LEonard is as much to say/ as the odour of the people/ And it is said of leos that is people/ and of nardus that is an herb sweet smelling/ For by the odour of good fame he drew the people to him/ by thodour of good renomee/ Or Leonard may be said as gathering high things/ Or it is said of lion/ the lion hath in himself four things/ The first is force or strength/ And as Isydre saith/ it is in the breast and in the heed/ And so the blessed saint Leonard had strength in his breast/ by the refraining of evil thoughts/ in the heed by contemplation of sovereign things/ Secondly/ the lion hath subtilyte in two things For he hath his eyen open/ when he sleepeth/ And diffaceth his traces when he fleeth/ And thus Leonard waked by labour of good work/ and in waking he sleepeth by rest of contemplation/ And diffaceth in himself the trace of all worldly affection/ thirdly the lion hath might in his voys/ For by his voys he raiseth the third day his whelp that is deed borne/ And maketh all other beasts by him to be in peace and rest/ And in like wise Leonard raised many that were deed in sin/ and many that lived bestyally/ he fixed them in good works and profitable/ Fourthly/ the lion hath dread in his heart after that ysydore saith/ He doubteth two things/ that is the noise of wheels of chariots or carts/ & fire brenning/ In like wise Leonard doubted/ and in doubting he eschewed all the noise of the world/ And therefore he fled in to the desert/ And he eschewed the fire of covetise/ and therefore he refused the treasures that were of fryd to him ¶ Of saint Leonard AT is said that leonard was about the year of our lord/ vC/ And he was baptized in the holy fount of saint Remyge archbishop of Raynes And was Instruct of him/ and induced in holy disciplynes of health/ And the parents and kinsmen of saint Leonard were chief and highest in the palace of the king of France/ This Leonard gate so much grace of the king/ that all the prisoners that he visited were anon delivered And when the renomee of his holiness grew and increased/ the king constrained him for to dwell with him long time/ till that he had time covenable/ and gave to him a Bisshopryche/ And he refused it/ and left all desiring to be in desert/ And went to orleans preaching there with his brother Lieffart/ And there lived a little while in a covent/ And then Lyeffart had desire to dwell alone in a desert upon the river of Loire/ And Leonard was warned by t'holy ghost to preach in guyan/ And then they kissed to guider/ and departed then Leonard preached there/ and did many miracles/ and dwelled in a forest nigh to the city of Lymoges In which forest the king had do made an hall or a lodge/ which was ordained for him when he should go hunt/ And it happened on a day that the king went for to hunt in that forest And the queen which was gone thither with him for her recreation/ which then was great with child began to travail of child/ And the travail endured long/ and was in point to perish/ so that the king and all the meinie wept for the peril of the queen/ And then Leonard passed thorough the forest/ and herd the voice of them that wept/ and was moved with pity and went thither/ And the king called him/ And demanded him what he was/ and he said that he was a disciple of saint Remyge/ And thenne the king had good hope/ by cause he had been informed of a good master/ And brought him to the queen/ & prayed him/ that he would pray for her and for the fruit that she bore that she might get of god double joy/ And anon as he had made his prayer he gate of god that he required/ then the king offered to him much gold and silver/ but he refused all/ and desired him to give it to pour men/ & said/ I have no need of no such things/ It sufficeth me to despise the richesses of the world/ and to serve god in this wood/ and that is/ that I desire/ And then the king would have given to him all the wood/ I will not have all/ but as moche/ as I may go about with mine ass/ in a night I desire/ which the king gladly granted to him/ And there was made a monastery/ In which he lived long in abstinence/ and two monks with him/ And their water was a mile fro them/ wherefore he died do make a pit all dry/ the which he filled with water by his prayers/ And called that place noble/ by cause/ he had received it of a noble king And he shone there by so great miracles/ that who that was in prison/ and called his name in aid/ anon his bonds & feters were broken/ and went away without any gainsaying freely/ And came presenting to him their chains or irons/ And many of them/ that were so delivered dwelled still with him/ and served there our lord/ And there were seven of his noble lineage which fold away all their goods/ & duelleden with him/ And he delivered to each of them a part of that wood/ And by his holy ensample/ he drew many to him/ And at the last this holy man being endowed with many virtues the eight ydus of Novembre departed out of this world/ & slept in our lord wherafterward for the many miracles that god showed there it was showed to the clerks of the church/ that by cause that place was over little for the great multitude of people that came thither/ that they should do make in another place another church/ And bear therein the body of saint Leonard honourably/ And then the Clerks and the people we●● all three days in fastings and in prayers/ ¶ And on the third day/ they saw all the country covered with snow/ safe only the place wherein saint Leonard would rest/ which was all void/ And thither was the body transported/ And the church made/ And the great multitude of irons of diverse manners witness well/ how many miracles our lord hath showed for him/ And specially to prisoners/ of whom the feters and irons hang to fore his tomb/ The vycounte of lymoges had do make a great chain for to fere with all the malefactors/ and commanded/ that it should be fastened unto a trunk in his tour/ And who somever was bounden with this chain/ to that trunk there as it was set/ he might see no light/ And it was a place right dark/ And who so deyde there/ deyde not of one death only/ but more than of a thousand torments And it happened that one of the servants of saint Leonard/ was bounden with this Chain without deserving So that almost he gaf over his spirit And then as he might in his courage he avowed to saint Leonard/ And prayed him/ that sith he delivered other/ that he would have pity on his servant/ ¶ And anon saint Leonard appeared to him in a white vesture and said. Fere the no thing/ For thou shalt not die/ Arise up/ And bear thou this chain with the to my church/ follow me/ for I go to fore/ ¶ Then he aroos/ and took the chain/ and followed saint Leonard/ which went to fore him/ till he came to the church/ And anon as he was to fore the yates saint Leonard left him there/ and he then entered in to the church/ and recounted to all the people/ what saint Leonard had done/ And be hinge that great chain ●o fore his Tomb/ ¶ There was a certain man/ which dwelled in the place of saint Leonard And was much faithful and devout to saint Leonard/ And it happened that this good man was taken of a Tyrant/ which began to think in himself/ that saint Leonard unbindeth/ and loseth all them/ that been bounden in irons/ And the might of iron hath no more might against him/ than wax hath against the Fire/ If I set this man in irons/ Leonard shall anon deliver him/ And if I may keep him/ I shall make him pay for his ransom a thousand shillings/ I wot well what I shall do/ I shall go make a right great and deep pit under the earth in my tour/ And I shall cast him therein bounden with many bonds/ And after I shall do make a chest of Tree/ upon the mouth of the pit/ And shall make my Knights to lie therein all armed/ And how be it/ that if Leonard break the irons/ yet shall he not enter in to it/ under the earth/ And when he had made all this that he thought/ This man which was enclosed therein/ cried oft to saint Leonard/ so that on a night saint Leonard came/ and turned the chest wherein the knights lay armed and closed them therein/ like as deed men been in a tomb/ And after entered in to the fosse or pit with great light And took the hand of his true servant/ and said to him/ sleepest thou or wakest/ loo here is Leonard/ whom thou so much desirest/ And he sow marveling said/ lord help me/ Anon his chains were broken/ and took him in his arms/ and bore him out of the tour/ And then spoke to him as a friend doth to a friend/ and set him at home in his house/ There was a pilgrim which returned fro the vysyting of saint Leonard/ and was taken in Almaigne/ and put in a pit or fosse/ and fast closed therein/ And this pilgrim prayed strongly saint leonard/ and also them that took him/ that they would for the love of saint leonard let him go/ for he had never trespassed to them/ And they answered/ but if he would pay moche money/ he should not depart/ And he said/ be it/ between you and saint Leonard/ to whom I remit the matter/ And the night following saint Leonard appired to the lord of the castle/ and commanded him that he should deliver his pilgrim/ And on the morn he supposed he had dreamed/ and would not deliver him/ The next night he appeared to him again/ and commanded him to late him go/ but yet he would not obey/ The third night saint Leonard took this pilgrim/ and brought him out of the castle/ And anon the tour and half the castle fill/ and oppressed many of them that were therm And the prince only was le/ te to his confusion a live/ and had his these broken/ etcetera/ There was a knight in prison in britain/ which oft called on saint Leonard/ which anon appeared to him in the sight of all men/ and knowing him/ And they being sore abashed entered in to the prison and broke his bonds/ and put them in the man's hand/ & brought him forth before them all being sore afeard/ There was another Leonard which was of the same profession/ & of one virtue/ of whom the body resteth at Corbigny/ And when this Leonard was prelate in a monastery/ he was of so great humylite/ that he was seen to be lowest of all/ And moche people came to him so fast/ and so many/ that they that were envious said to the king Clotayre/ that if he took not good heed to the royalme of France/ he should suffer damage/ and that great by Leonard/ which gathered to him much people under the shadow of religion/ And thenne this cruel king commanded that he should be chased away/ but the knights that come for to chase him/ were so convertid by his words/ that they were conpuncte/ and promised to be his disciples/ And then the king repented him/ and required pardon of him/ And put them from him that had so missaid of him/ and fro their goods and honours/ And loved moche saint Leonard/ so that uneath the king would not restablysshe them again to their estate/ at the prayers of the holy saint/ And this holy saint Impetred and had grant of god/ that who somever were holden in prison/ and prayed in his name/ that he should anon be delivered And on a day as he was in his prayers/ a right great serpent stretched him fro the foot of saint Leonard/ a long upward unto his breast/ And he never therefore left his orison/ And when he had accomplyssh●d his orisons/ he said to the Serpent/ I know well that sith the beginning of thy creation/ thou tormentest men/ as moche as thou mayst/ but thy might is given to me now/ do to me now that which I have deserved/ And when he had said thus/ the Serpent sprang out of his hood/ And fill down deed at his feet/ After this on a time when he had appeased two Bishops/ that had been in discord/ he said that he should on the morn finish his life/ And so he died/ And that was about the year of our lord uc/ lxx/ Here followeth the life of saint Leonard ¶ Here followeth of the four crowned martyrs THe four crowned martyrs were Severus/ Severianus/ Capoforus/ and Victorinus/ which by the commandment of Dyoclesian were beaten with plommettis of lead unto the death/ The names of whom could not be founden but after long time they were showed by divine revelation/ & it was was established that their memory should be worshipped under the names of five other martyrs/ that is to weet/ Claudyen/ Castor/ Symphorian/ Nychostrate/ and Symplycyen/ which were martyred two year after the four crowned martyrs/ And these martyrs knew all the craft of sculpture or of keruing/ & dyoclesian would have constrained them to carve an idol/ but they would not entaylle ne carve it/ ne consent to do sacrifice to th'idols/ And then by the commandment of Dyoclesian they were put in to tons of lead all living/ and cast in to the see about the year of our lord/ two hundred four score and seven/ And Melchyades th● 〈◊〉 ordained these four saints to 〈◊〉/ and to be called/ four crowned martyrs before that their names were founden/ And though their names were afterward founden and known/ yet for thusage they been alway called the four crowned marthes'/ Thus endeth of the four crowned martyrs Here followeth of saint Theodore And first of his name THeodore is said of theos/ that is as much to say/ as god/ and of das/ that is to say/ give/ And of ●usruris/ that is a field/ And thus Theodorus is as much to say/ as a field given of god/ For he gaf him to god/ and renounced the field of the chivalry of th'emperor/ ¶ Of saint Theodore THeodore suffered death under Dyoclesian and maxymyan in the city of marine/ And when the Provost said to him/ that he should do sacrifice/ and return to his first chivalry/ Theodore ansuerid/ I serve my god and his son Ihesu Cryst/ To whom the provost said/ then thy god hath a son/ and theodre said ye certainly/ To whom the provost said/ Of whom may we know him/ And the odour said/ Forsooth ye may well know him/ and go to him/ And then theridamas was term given to saint Theodore for to do sacrifice unto th'idols And he entered in to the Temple of Mart by night/ and put fire in it under/ and brent all the Temple/ And thenne he was accused of a man/ that had seen him/ and was enclosed in the prison for to die there for hungers/ & thenne our lord appyerid to him & said Theodore my servant have thou good hope/ For I am with thee/ then came to him a great company of men clad in white/ the door being closed/ and began to sing with him/ And when the keepers saw that/ they were afeard and fled/ then he was taken out/ and warned to do sacrifice/ he said/ if thou burn my flesh by fire/ and consumest it by divine torments/ I shall never renye my god as long as my spirit is in me/ then he was hanged on a tree by the commandment of th'emperor/ and cruelly his body was rent and torn with hokes of iron that his bare rib appeared/ then the provost demanded of him Theodore wilt thou be with us/ or with thy god christ/ & Theodore answered/ I have been with my Ihesu Cryst/ and am/ and shall be/ Then the provost commanded that he should be brent in a fire/ In which fire he gaf up his spirit but the body abode therein without hurt About the year of our lord two ninety/ lxxvii/ And all the people were replenished with right sweet odour And a voice was herd/ which said/ Come to me my friend/ And enter in to the joy of thy lord/ And many of the people saw the heaven open/ Thus endeth the life of saint Theodore Here followeth the life of saint Martin And first of his name MArtyn is as much to say as holding/ mart that is the god of battle against vices and sins/ Or Martin is said as one of the martyrs/ for he was a martyr by his will/ and by mortifying of his flesh Or Martin is exponed thus/ as despising/ provoking/ or seygnoryenge/ He despised the devil his enemy/ He provoked the name of our lord to mercy/ And he seygnoryed over his flesh/ by continual abstinence in making it leanly/ over which flesh/ reason or courage should domyne/ as saint Denys saith in an epistle to Demophyle/ like as a lord domyneth over his servant or a father his son/ or an old man a young wanton/ so should reason domyne the flesh/ Severus which otherwise was called Sulpicius/ disciple of saint Martin wrote his life/ which Severus Genandius remembreth/ and numbereth among the noble men/ Of saint Martin MArtyne was borne in the castle of Sabarye in the town of Pavonye/ but he was nourished in italy at pauye with his father/ which was master and tribune of the knights under Constancyen and Julian Cezar/ And Martin road with him/ but not with his will/ For fro his young Infancy he was inspired divinely of god/ And when he was twelve year old/ he fled to the church against the will of all his kin/ And required to be made new in the faith/ And fro thence he would have entered in to desert/ if infirmity of malady had not let him/ And as themperours had ordained/ that the sons of Ancient knights should ride in stead of their faders/ And Martin which was fifteen year old was commanded to do the same/ and was maked knight/ and was content with one servant/ And yet oft-times Martin would serve him/ and draw of his botee/ In a winter time as Martin passed by the gate of Amiens he met a power man all naked/ to whom no man gave any alms/ then Martin drew out his sword/ And carf his mantel therewith in two pieces in the middle/ And gaf that one half to the pour man/ For he had nothing else to give to him/ And he clad himself with that other half/ The next night following/ he saw our lord Ihesu christ in heaven clothed with that part/ that he had given to the pour man And said to the Angels that were about him/ Martin yet new in the faith hath covered me with this vesture/ Of which thing this holy man was not enhanced in vain glory/ But he knew there by the bounty of god/ And when he was eyghten year of age/ he died do baptize himself/ And promised/ that he should renounce the dignity to be the judge of the knights/ and also the world/ if his time of his provosty were accomplished/ then held he yet chyvalry two year/ And in the mean while/ the barbaryns entered among the frenshe men And julyan cesar/ which should have fought against them/ gave great money unto the knights/ And Martin willing no more to fight refused his yefte/ but said to cezar/ I am a knight of Ihesu christ/ It appertaineth not to me for to fight/ then julyan was wroth/ and said/ that it was not for the grace of religion/ that he renounced chivalry/ but for fere and dread of the present battle following/ To whom Martin not being afeard said to him/ by cause that thou holdest it for cowardice/ and that I have not do it for good faith/ I shall be to morn all unarmed to fore the battle/ And shall be protected and kept by the sign of the cross/ & not by shield ne by helm/ And shall pass thorough the battles of the enemies surely/ And then he was commanded to be kept/ For to be on th● morn all unarmed against th'enemies But on the morn th'enemies sent messengers/ that they would yield them and their goods/ whereof it is no doubt/ but that by the merits of this holy man/ that this victory was had without shedding of blood/ And then forthon he left chyvalry And went to saint Hyllarye bishop of poytyers/ And he made him acolyte And he was warned of our lord in his sleep/ that he should yet visit his father and mother/ which yet were paynims/ And also that he should suffer many tribulations/ For as he went over the mountains/ he fell among thiefs/ And when one of the thieves had lift up an axe for to have smeton him in the heed/ he bore the stroke with his right hand/ And then that other took his hands and bond them behind him at his back/ and delivered him to another to hold him/ And it was axed of him if he were afeard or doubted/ To whom Martin answered/ that he was never to fore so sure/ For he knew well that the mercy of god was ready and would come in temptations/ And then began to preach to the thief/ and converted him to the faith of Ihesu christ/ And then the thief brought martin forth on his way/ and after lived a good life/ & when he was passed Melane/ the devil appeared to him in a man's likeness/ & demanded him whither he went/ & he said thither/ where as our lord would that he should go/ & the devil said to him/ where somever thou ghost the devil shall alway be against thee/ & martin answered to him/ our lord is mine helper/ & therefore I doubt nothing that may be done to me/ & then anon the fiend vanished away/ thenne he went home/ & converted his mother/ but his father abode still in his error/ & when theresy aryenne grew in the world he was beaten openly & put out of the city & came to Melane & did do make there a monastery but he was cast out of tha● ryens/ and went with one priest only in to the isle of galmarye/ And there took for his meet herbs/ and among other he took an herb enuenymed/ which was named Hereborus/ And when he felt that he should die/ and was in peril/ he chased away the pain and peril/ of the venom by the virtue of prayer/ And then he herd/ that the blessed Hyllarye returned fro his exile/ And went to meet him/ And ordained a monastery by poityers/ And there was renewed in the faith/ which he had in keeping/ And when he went a little out/ and came again he fond him deed without baptism/ And then he went in to his cell/ And brought the corpse thither/ And there kneeled by the corpse/ and by his orisons/ he remised him in his life again/ And as the same rehearseth oft that when the sentence was given/ against him/ And was put in a dark place/ And two Angels said to the judge/ this is he/ for whom Martin is pledge/ And then he commanded/ that he should be remoeved unto his body/ and so was yoleden alive to Martin/ And also he restablysshed the life to another that was hanged/ And truly when the people of Tours had no Bishop/ they required strongly him to be their Bishop/ And he refused it/ But there was one/ which was to him contrary/ by cause he was of vile habit/ and despisable of cheer And one there was among the other/ which was named defensor/ ¶ And when the lector was not present/ a other took the psaultyer/ and red the first psalm that he fond/ in which psalm was wreton this verse/ Ex ore infancium/ God thou hast performed the laud by the mouth of children & young soukers/ And for thine enemies thou shalt dostroye th'enemy defensor/ And thus that defensor was chased out of the Town by all the people/ And then he was ordained bishop/ And by cause he might not suffer the tumult/ ne noise of the people/ he established a monastery a two lekes fro the city & there lived in great abstinence with four score disciples of whom diverse cities chosen of them to be their bishops/ And there was a Corpse in a chapel which was worshipped as a martyr/ And saint Martin couth find no thing of his life/ ne of his merits/ ¶ He came on a day. on the sepulchre of him/ and prayed unto our lord/ that he would show to him what he was/ and of what merit/ And then he turned him on the lift side/ And saw there a right obscure and dark shadow/ then Saint Martin conjured him/ and demanded him what he was/ And he said to him/ that he was a thief/ And that for his wickedness was slain/ Anon then saint Martin commanded/ that the altar should be destroyed/ ¶ It is red in the Dialogue of Severe and Gall/ disciples of saint Martin/ that there been many things left out in the life of saint Martin/ which been accomplished in the said Dialogue/ So on a time saint Martin went to Valentynyen th'emperor for a certain necessity And the Emperor knew well/ that he would require such thing/ as he would not give to him/ And Martin came twice to have entered/ but he might not enter/ then he wrapped him in hair/ and cast ashes on him/ and maked his flesh lean all an hole week by fastings/ & did great abstinence/ And then the Angel warned him to go to the palace/ And noman should gain say him/ And then he went to the Emperor/ And when he saw him/ he was angry/ by cause he was let come in/ And would not arise against him/ till that the fire entered in his chambre/ and felt the fire behind him/ then he aroos all angry And confessed/ that he had felt the virtue divine/ And began tembrace saint Martin/ and granted to him all that he desired/ and offered to him many yefts/ but he refused/ and took none/ And in this Dialogue it is red/ how he raised the third deed person For when a jongeling was deed/ his mother prayed saint Martin with weeping tears/ for to raise him to the pour man/ And commanded/ that he should go his way anon/ And when the Archedeken warned him to go do the service/ Martin said that he might not go till the pour man were clothed/ and meant himself/ but he understand him not/ For he saw him clothed/ and covered with his cope/ and wist not that he was naked under/ And therefore he wrought not of the power man/ And thenne he said to him/ why bring ye nothing for the pour man/ bring ye me then a vesture/ and let me be clothed for the pour man/ And thenne he being constrained went to the market/ And bought a vile cote and a short for v/ pens/ which was nought worth/ And came/ and angrily threw it down atte his feet/ And saint Martin took it up/ and clad him with all secretly And the sleeves came to his elbows/ And the length was but to his knees/ And so went to sing the mass/ And as he sang mass/ a great light of fire descended upon his heed/ and was seen of many that were there/ And therefore he is said like and egalle to thappostles/ And to this miracle addeth Master johan Beleth/ that when he lift up his hands at the mass/ as it is of custom/ the sleeves of thaube slode down unto his elbows/ For his arms were not great ne fleshly/ and the sleeves of his cote came but to his elbows/ so that his arms abode all naked/ then were brought to him by miracle sleeves of gold/ and full of precious stones of Angels/ which covered his arms covenably/ He saw on a time a sheep shorn/ and said/ this hath acomplisshed the commandment of the gospel/ For he had two coats/ and hath given to him that had none/ and thus said he ye ought to do/ he was of great power to chase away the devils/ For he put them out oft-times fro diverse people/ It is red in the same dialogue/ that a Cow was tormented of the devil/ and was wood/ And confounded moche people/ And as saint Martin and his felauship should make a viage/ this wood Cow ran against them/ And saint Martin lift up his hand/ and commanded her to tarry/ And she abode still without moving/ then saint martin saw the devil/ which sat upon the back of the cow/ and blamed him/ and said to him/ Depart thou fro this mortal be'st/ and leave to torment this be'st that noyeth no thing/ And anon he departed/ And the cow kneeled down to the feet of this holy man/ And at his commandment she returned to her company full meekly/ He was of moche great subtlety for to know the devils/ they could not be hid fro him/ For in what place they put themself in/ he saw them/ For sometime they showed them to him in the form of jupiter/ or of Mercury/ And otherwhile they transfygured them in likeness of venus or of my nerve/ whom everich he knew/ and blamed them by name/ It happened on a day/ that the devil appeared to him in the form of a king in purpre/ and a crown on his heed with hosen/ and shone guilt/ with an amiable mouth/ and glad there and visage/ And when they were both still a while/ the devil said/ Martin/ know thou whom thou worshippest/ I am Crist/ that came descended in to earth/ And will first show me to thee/ And as saint Martin all admerueyled said no thing/ yet the devil said to him/ wherefore doubtest thou Martin to believe me/ when thou seest that I am christ/ And then Martin blessed of the holy ghost said/ Our lord Ihesu Criste saith not/ that he shall come in purpre/ ne with a Crown resplendishing/ I shall never believe that Ihesu christ shall come/ but if it be in habit and form such as he suffered death in/ And that the sign of the Cross be borne to fore him. And with that word/ he vanished away/ and all the hall was was filled with stench/ ¶ saint Martin knew his death long time to fore his departing/ the which he showed to his brethren/ And whiles he visited the diocese of ●●ul for cause to appease discord that was was there/ And as he went/ he saw in a water birds that plunged in the water/ which awaited and espied fishes/ and eat them/ And then he said/ In this manner devils espy fools/ they espy them/ that be not aware/ they take them that know not/ but been ignorant/ and devour them that been taken/ And they may not be fulfilled ne satiate with them that they devour/ And then he commanded them to leave the water/ and that they should go in to desert countries/ And they assembled them/ & went unto the woods and mountains/ And thenne he abode a little in that diocese/ and began to wax feeble in his body/ and said to his disciples/ that he should depart and be dissolved/ then they all weeping said/ father/ wherefore leavest thou us/ or to whom shalt thou leave us all desolate/ and discomforted/ The ravishing wolfs shall assaylle thy flock/ and beasts/ And he thenne moved with their weepings wept also/ and prayed saying/ Lord if I be yet necessary to thy people/ I refuse nothing the labour/ thy will be fulfilled/ He doubted what he might lest do/ For he would not gladly leave them/ ne he would not long be departed fro Ihesu christ/ And when he had a little while been tormented with the Fevers/ And his disciples prayed him/ where as he lay in the ashen dust and hair/ that they might lay some straw in his couch where he lay/ he said/ It appertaineth not/ but that a christian man should die in hair and in ashes/ And if I should give to you another ensample/ I myself should sin/ And he had his hands and his eyen toward the heaven/ And his spirit was not loosed fro prayer/ And as he lay toward his brethren/ he prayed that they would remove a ly●ell his body/ And he said/ brethren/ late me behold more the heaven/ than the earth so that the esperyte may address him to our lord/ And this saying/ he saw the devil that was there/ And saint Martin said to him/ wherefore standest thou here thou cruel be'st/ thou shalt find in me nothing synfulle ne mortal/ the bosom of Abraham shall receive me/ And with this word he rendered/ and gave up unto our lord his spirit in the year of our lord three ninety/ Four score/ and lviij/ And the year of his life four score and one/ And his cheer shone as it had been glorified/ And the voys of Angels was herd singing of many that were there And they of poytyers assembled at his death/ as well as they of Tours/ and there was great altercation/ For the poytevyns said/ he is our Monk/ we require to have him/ And the other said/ He was taken from you/ and given to us/ And at midnight all the poytevyns slept/ And they of Tours put him out of the window/ and was borne with great joy/ and had over the water of leyre by a boat unto the city of Tours/ And as Sever Bishop of Coleyne on a sunday after matins visited and went about the holy places the same hour that saint Martin departed out of this world/ he heard the Angels singing in heaven/ then he called his archdeacon/ and demanded him if he herd any thing/ And he said nay/ And the Bishop bad him to herkene diligently/ And he began to stretch forth his neck/ and address his ears/ and lent upon his staff/ then the Bishop put himself to prayer for him/ then he said/ that he heard voices in heaven/ To whom the Bishop said/ It is my lord saint Martin which is departed out of this world/ And the Angels bear him now in to heaven/ And the devils were at his passing/ but they fond nothing in him/ And went away all confused/ And the archdeacon marked the day and the hour/ and knew verily after that saint Martin passed out of this world that same time/ And Severe the Monk which wrote his life/ as he slept a lytelle after matins/ like as he witnesseth in his epistle/ Saint Martin appeared to him clad in an aulbe/ His cheer clear/ the eyen sparkling/ his here purple/ holding a book in his right hand/ which the said Severe had wreton of his life/ and when he had given him his blessing/ he saw him mount up in to heaven/ And as he coveted for to have gone with him/ he awoke/ And anon the Messengers came which said that that same time saint Martin departed out of this world And in the same day saint Ambrose/ Bishop of Melane sang mass/ and slept upon the altar between the lesson of the prophecy/ and the epistle/ And none durst wake him/ And the subdeacon durst not read the pistle with out his leave/ And when he had slept the space of three hours/ they awoke him/ and said/ Sire the hour is passed/ And the people been weary for tabyde/ wherefore command/ that the Clerk read the pistle/ And he said to them/ be not angry/ Martin my brother is passed unto god/ & I have done the office of his departing & burying/ & I could no sooner accomplish ne make an end of the last orison/ by cause ye hasted me so sore/ Thenne they marked the day and the hour/ and they fond/ that saint Martin was then passed out of this world/ and gone to heaven/ ¶ Master johan Beleth saith that kings of France were woned to bear his cope in battle/ And by cause they kept this cope/ they were called chappellayns/ And after his death the year three score and four/ when saint perpetue had enlarged his church/ And would transport the body of saint Martin therein/ they were in fastings & vygylles ones/ twice/ thrice And they might not move the sepulchre/ And as they would have lift it a right fair old man appeared to them and said/ wherefore tarry ye/ See ye not that saint Martin is all ready to help you/ if ye set to your hands with him/ And then anon they lift up the sepulchre/ and brought it to the place/ where as he is now worshipped/ And then anon this old man vanished away/ This translation was made in the month of juyllet/ And it is said/ that there were then two fellows/ one lame/ and that other was blind/ The lame taught the blind man the weigh/ And the blind bare the lame man/ And thus gate they much money by truaundyse/ and they herd say that many seek men were heeled/ when the body of saint Martin was borne out of the church on procession/ And they were afeard/ lest the body should be brought to fore their house/ and that peradventure they might be heeled/ which in no wise they would not be/ For if they were heeled/ they should not get so moche money by truaundyse as they died/ And therefore they fled fro that place/ and went to another church/ where as they supposed that the body should not come/ And as they fled/ they encountered/ & met the holy body suddenly unpourueyed/ & by cause god giveth many bienfaittes to men not desired/ and that would not have them/ they were both healed/ against their will/ and were right sorry therefore/ And saint Ambrose saith thus of saint Martin/ He destroyed the Temples of the cursed error/ he raised the banners of pity/ he raised deed men/ he cast devils out of bodies/ in which they were/ And alleged by remedy of health them that travailed in diverse maladies and sicknesses/ And he was founded so parfyghte/ that he clad Ihesu christ in stead of a pour man/ And the vesture that the pour man had taken/ the lord of all the world clad him with all/ That was a good largesse/ that divinity covered/ O glorious vesture & in●stymable yeft that clothed & covered both the knight and the king/ This was a yefte/ that no man may praise of which he deserved to cloth the deyte/ lord/ thou gavest to him worthily the reward of thy confession/ thou puttest under him worthily the cruelty of tharians/ And he worthily for the love of martyrdom/ never dread the torments of the persecutors/ what shall he receive for the oblation of his body/ that for the quantity of a little vesture which was but half a mantel/ deserved to cloth and cover god and also to see him/ And gave so great medicine to them that trusted in god/ that some he healed by his prayers/ and other by his commandments/ then late us pray to saint Martin et cetera/ Thus endeth the life of saint Martin Here followeth the life of saint Bryce And first of his name BRyce is said of Breos/ that is to say in Greek as measure/ and of scio scis/ that is to know/ And thus th'exposition of this name Brictius or Bryce is as much to say as knowing measure/ For at beginning of his enfancye when he was young/ he was full of many sottyes and follies/ but he could well after the measure of himself demand and council/ and govern well other/ and to excuse himself by measure/ ¶ Of saint Bryce BRyce was archdeacon of saint Martin/ and was much grievous to him/ and said of him many things unreasonable/ And on a time a power man came to Bryce/ and demanded of him where the Bishop was/ And how he should know him/ And he bade him go in to the church/ & him that ●how shalt there see looking upward to heaven as a mad man or one fro himself/ that same is Martin/ And the pour man went and fond saint martin/ And when he had received that he asked/ saint Martin called saint Bryce and said to him/ Bryce seemeth it to the that I am a fool or frantyke/ And he forsook it/ and denied it for shame/ And said/ he had not said so/ And saint Martin said/ I have herd it/ For mine ears were at thy mouth/ when thou saidest it to the pour man openly/ I tell and say to the forsooth/ that I have obtained & have grant of god/ that thou shalt succeed me in this Bisshopryche/ Butler know thou for certain that thou shalt suffer therein many adversities/ And when Bryce herd him say so he scorned him saying/ Said I not true when I said/ he was a fool/ And after the death of saint Martin Bryce was elect and made Bishop of Tours/ which fro then forthon he intended all to prayer/ & how be it that he had been proud/ yet he was alway chaste/ And in the thyrttyest year of his bisshopryche/ a woman which was religiously clad/ which was his lavender/ and had washen his clothes/ had conceived and born a child/ which all the people said that the bishop had gotten/ & they assembled at his yates with stones/ and saiden/ we have long suffered thy lechery for the love of saint Martin/ and for his pity/ But now we will no more kiss thy hands/ which been accursed/ but he denied the fait and deed manly/ And said/ bring to me the Child/ And when he was brought he was but thirty days old/ And saint Bryce said to him/ I conjure the by the son of god that thou say to me to fore all this people/ if I have engendered thee/ And the child said/ thou art not my father/ And the people yet not content bad him to demand the Child. who was his father/ And he said/ that appertaineth not to me to do/ I have done that appertaineth to me for mine excuse/ And the people said/ that this was done by the art of enchantment/ and said plainly/ he should not signory over us thus falsely/ under the shadow of a pastor/ And then yet for to purge him/ he bare in his lap or his vestiment coals all brenning/ unto the Tomb of saint Martin/ And his vestiment never burned ne had none harm/ And then he said/ like as my vestiment is unhurt & not brent of these coals/ but is hole & not corrupt of the fire/ in like wise is my body clean of touching of any woman/ And yet the people believed him not but beat him/ and did to him many Injuries/ And put him out of the bisshopryche/ by cause the word of saint Martin should be accomplished And then saint Bryce went his way weeping/ and came to the 〈◊〉 and abode there seven year ¶ And purged him/ of that he had trespassed to saint Martin/ And the people made a new Bishop/ named justynyen/ And sent him to Rome/ for to defend the cause against Bryce/ And he went thitherward he died in the city of Vercellence/ then the people made one Armenon Bishop in his stead/ And in the seventh year returned with authority of the 〈◊〉/ & took his lodging six mile without the city/ And that same night Armenon the Bishop died/ And Bryce knew it by divine tevelation/ and said to his people/ that they should arise and haste them for to go/ and bury the Bishop of Tours/ which was deed/ And as Bryce entered at one gate the deed Bishop was brought in at another gate/ And when he was buried/ saint Bryce took his see/ or siege/ And was Bishop after that seven year/ and led an holy/ and laudable life/ And in the seven and fourthyeste year of his Bisshopryche he passed unto our lord/ to whom be given laud and glory/ Amen ¶ Thus endeth the life of saint Bryce ¶ Here begynnneth the life of the holy virgin saint Clare THere was a marvelous holy woman in the city of Assize/ which was named Clare/ first ye shall understand/ that her nativity was much worthy/ and noble/ It is red that as touching the world she was of right noble lineage/ and as touching the spirit to the regard of the state of virtues/ and noble manners toward god she was of right noble reputation/ then for to show. that after her nativity she was a devout espouse of god/ she is worthy to be of great recommendation/ It is red/ that when her mother was ensaynted/ or great with child of her/ on a time as she was before the crucifix weeping and praying/ that of his grace he would grant to her the deliverance of her fruit with joy and gladness/ she herd a voice suddenly saying to her/ woman/ have thou no doubt/ For without peril thou shalt be delivered of a daughter/ which shall by her doctrine enlumyne all the World/ And therefore as soon as she was borne/ she died do name her at the font Clare/ Secondly/ is founden in her life & known great plenty of virtues/ It is red/ that this holy virgin after the time of her enfancye was so composed in all good manners/ in port/ in maintain/ and in continuance/ that all other might take of her fair and good ensample for to maintain/ and govern them/ And in especial she had so great pity of the pour people/ that oft-times she spared her own mouth/ and sent by secret messengers/ such as she should herself have be sustained by/ Also in making devout prayer she had so great pleasure that oft-times it seemed to her being in orisons/ that her spirit was refreshed with the sweetness of heaven/ She was in her array like other/ but by penance she chastised her body/ For holwell that for thonour of her friends she was nobly appareled/ yet nevertheless she beware alway the hair on her bare body/ And from her enfancy her heart had determined/ that for to die she would never have other espouse/ than Ihesu Cryst/ And many other & plenty of virtues shone in her/ that which were over long to recount/ thirdly/ how saint Fraunceis showed to her the weigh of troth/ It is red/ that as soon as saint Clare herd the renomee of saint Fraunsois/ it was spread over all the world/ as it were a new man sent in to the world/ showing how we ought to follow the new weigh of Ihesu christ/ She never might have rest in her heart/ till she was comen to him/ And that to him she had opened her heart/ then after she had sweetly understonden him/ and had received of him many an holy/ sweet/ and angelic word/ saint Fraunceis exhorted her above all other thing to flee the world both with heart and her body/ And to this he enjoined her/ that on palmesonday she should hallow the feast with the other people/ but the night following in remembrance of the passion of Ihesu christ/ she should torn her joy in to weeping/ and afflictions/ For in such wise to weep the passion of Ihesu christ finably she might come to heaven/ as virgin/ and espouse of god well eurous and happy/ Fourthly/ how she had no quietness in her heart/ till she had accomplished her thought and purpose/ It is red that saint Clare thus informed of saint Fraunceis couth have no rest in her heart/ till that the night assigned and the hour she issued out of the city of Assize in which she dwelled/ and came to the church of our lady of porciuncula/ And there the freres received her/ which awoke in the said church/ and abode for her to fore the altar of the blessed virgin mary/ And there her here was cut of/ And after they lad her in to an Abbay of nuns/ And there left her/ fifthly how her friends despised this work ordained by our lord/ It is red when this lady was thus ordained/ she laboured and did so moche that she drew her sister named Agnes in to her company/ wherefore as well for that one as for that other/ the carnalle friends of saint Clare had her in indignation out of measure/ wherefore saint Fraunceys translated them in to the church of saint damian/ which church by the commandment of the crucyfixe he had repaired/ And there this lady began the religion that was called of pour sisters/ And there she was enclosed in a little cell which saint Fraunceis had ediffyed/ sixthly/ how she had humility in her heart/ It is red that saint Clare glorified herself sovereignly in humility/ like as the wise man saith/ Of so much that a creature is promoted/ Of so moche ought he be the more humble/ Therefore after that she had assembled a great convent of holy virgins/ uneath/ and with great pain if it had not be for th'obedience of saint Fraunceis/ she had never received the sovereignty of them/ And after that she had received the domination over them/ and governance/ she was to fore all other ready to serve them that were seek/ as she had been an handmaid or servant/ And was so humble/ that she would wash the feet of her handmaidens and servants when they came from without fro their work/ and dreyde them and kissed them/ seventhly/ how saint clare kept poverty/ It is red that for to keep and to follow poverty after the gospel of Ihesu christ/ saint Clare put thereto all her intent/ wherefore sith the beginning of her holy life all that ever that come to her of father & mother she sold/ and gave it for god's sake/ in so moche that for her ne for her sisters she had but simple feeding and clothing/ ne would have none other/ And notwithstanding that she was assoiled of the pope of the vow of poverty/ And thereupon had received letters of the pope much suddenly weeping/ she wrote again saying/ I wool well be assoiled of my sins/ but the vow of poverty I shall keep unto the death/ The eight How in necessity Ihesu Christ visited her/ It is red that on a time at the hour of dinner in the college of saint Clare was but one loof of breed/ neither might no more be had/ then saint Clare took this loof of the hand of the dispenser/ and made then her prayer/ And after of that loof made as many loves and parties/ as there were sisters/ And as soon as everich had received her part/ how well it was but little/ the divine grace multiplied it so moche/ that everich left some and had enough/ Item semblably it is red/ that god died for her/ when in her college the pots were failed/ ninethly/ how in straightness saint Clare was ruled/ This holy lady was content with one pour cote lined with a mantelet/ She used never pendauntes ne furs of skins/ but dispended all her time in keeping her body in servage of the spirit/ And here with thrice in the week she fasted in this manner/ that she never tasted thing that was sudden/ Item every year she fasted two lentens to breed and water only/ safe the sunday she took a little win/ And shortly she lived so straightly/ that she became so feeble/ that saint Fraunceis commanded her by virtue of obedience/ that she should fail no day/ but that she should take for her refection an ounce/ and an half of breed/ She was never without heir next her flesh/ And for a pillow she took a block or a great stone/ She lay alway on the bare ground/ Or for to take the better her rest she lay otherwhile up on the cutting of wines/ unto the time that saint Fraunceis had commanded her by cause it was over fowl/ that she should use to lie on a sack full of straw/ Tenthly/ how she hath despised thiniquity of the fiend our enemy It is red that in especial she had a custom that from midday she was in prayers/ and remembering the passion and sufferance of Ihesu christ two hours during/ And after the eveutyde she was alway a long while in orisons/ And it is red/ that oft-times the fiend appeared to her by night saying/ if so be that ye abstain you not fro waking and weeping/ ye shall for certain be blind/ And she answered/ he shall not be blind that shall see our lord in his glory/ And when the fiend herd this answer/ anon he departed all confused/ ne durst never after tempt her/ ne let her of her prayers/ Enleventhly/ god of his grace had pierced her heart/ It is red that saint Clare for to dispend amerously the time that god had lent her/ In especyalle she was determined/ that fro the hour of midday unto evensong time/ she would dispend all that time in thinking and byweping the passion of Ihesu christ/ and say prayers and orisons according thereto/ After unto the five wounds of the precious body of Ihesu christ/ as smeton and pierced to the heart with the dart of the love divine/ It is red that fro the time on a sherthursdaye the hour of the maundy unto ester even the saturday she was remembering and thinking on the sufferance of our lord Jesus' so brennyngly/ that she was ravished as all drunken in the love of god/ that she knew not what was said ne done about her/ but as unmovable or as all insensible/ in standing she held her eyen fixed in one place/ Twelftly/ how in her disease and pain she was of god comforted/ It is said/ that she was by the space of eight and twenty days in continual languor and sickness/ Nevertheless was never seen in her sign of unpatience/ but alway sweet words/ & amiable in praising & thanking god of all/ and in especial it is red that in the sickness/ in which he passed toward th'end of her life she was seventeen days without meet or drink And nevertheless she was so sweetly visited of god/ that it seemed unto all them that saw her/ that she had no pain ne disease/ but yet more every creature that come to her was comforted in god/ And in especial it is red/ that when the hour of death approached/ she which long time had lost her speche· began to speak and say/ go out surely/ thou hast a good safeconduct/ And when one of her sustrrs being there present herd that/ she demanded her to whom she spack/ And she answered to my soul/ whom I see abashed to deport fro my body/ for he ought not for to doubt/ For I see the holy virgin mary which abideth for me/ And this said Our blessed lady entered in to the chambre where saint Clare lay/ And she was crowned with a crown right clear shining/ that th'obscurity of the night was changed in to clearness of midday/ And she brought with her a right great multitude of other virgins all nobly crowned/ among whom there was one/ that bore a rich cautel/ To whom she said give hither the mantel/ And when she had sweetly embraced her/ she clad her with the mantel/ And at that same time was weeping about her the college of sisters/ And in especial Agnes the sister of saint Clare making great moan and sorrow/ Then saint Clare said sweetly/ My sisters/ discomfort you not/ For ye shall have unto god of me a good and a true Advocate/ And thou Agnes shall soon after follow me in to glory/ Now is it well reason and right/ that we say and show of the great marvels/ that god showed for saint Clare by her holy prayers/ For she was veritable/ true and worthy of all honour That great tempest that was in the time of Frederyck th'emperor/ whereof holy church had so much to suffer/ that in diverse parties of the world was much war/ so that by the commandment of th'emperor were battles established of knights/ And with that so many Archers of saracens/ as they had be hills of flies for to destroy the people/ Chastellis & cities/ The saracens ran as woodmen till they came to the yates of Assize/ And the fellow saracens that been full of all cruelty and falsehood/ And seek nothing/ but for to flee and destroy christian men's blood/ And they came unto the Cloystre of the pour ladies of saint Damyen/ And the holy ladies had so great fere that their hearts malt in their bodies/ and run weeping to their mother saint Clare/ And she that was seek without fere/ of heart made her to be lad to fore her enemies unto the door/ And died do bear to fore the body of our lord/ thou which was in a pyx much richly garnished and devoutly/ And this holy lady was on her knees saying with weeping treres unto our lord/ Hafayr lord god please it you then/ that they that serve you/ and been disarmed/ whom I nourish for your love be brought in to the hands and power of the paynims/ Fair sweat lord/ I beseech thee/ that thou kee thy handmaidens and servants/ For I may not keep them in this point/ and our lord anon sent of his special grace a voice/ as it had been a child/ which said to her/ I shall keep you alweye O sweet fair lord keep this city if it please you/ which hath given to us such things/ as hath been needful to us for the love of you/ And he answered the city shall have some grievance/ but nevertheless I shall keep and defend it/ then this holy virgin saint Clare aroos fro her prayer which had yet her visage all bewept and comforted moche sweetly her sisters that wept/ and said to them/ I command you fair daughters/ that ye comfort you in good faith/ and trust ye only in our lord/ For the saracens shall never do you harm/ Anon thenne the saracens had so great dread and fere that over the wallys/ and by though places that they had entered/ they fled hastily/ And were in this wise by the orison and prayer/ of saint Clare destroubled/ and put fro their emprise/ then commanded she to all them/ that heard the voice that that in no manner they should discover ne tell it to any that lived/ On another time it happened/ that an old squire full of vain glory/ the which was much hardy in battle/ and was captain of a great host which Frederick had delivered to him/ and came with all his host for to take the city of Assize/ he died do hew done the trees/ and destroy the country all about/ and besieged the city/ And swore/ that he would not depart thence till he had taken the city/ And thus was the city besieged for to have be taken/ And when saint Clare the handmaid of Ihesu christ heard the tiding she had great pity/ and did do call her sisters/ and said to them/ Right sweet daughters/ we receive daily many bienfaites of this city/ and it should be a great unkindness to us/ if we succoured it not in this great need/ as moche as we may/ then commanded she to bring ashes/ and said to her sisters that they should discover their hedes/ and she herself first cast great plenty of Ashes upon her heed/ & after upon the hedes of all the other/ and said to them/ Now go fair daughters/ And with all your heart require and pray ye to our lord/ that he will deliver this city/ And then everich by 'em self in great weepings and teries made their orisons and prayers devoutly to our lord in such wise/ that he kept and defended the city/ that on the morn the host departed out of the country/ And it was not long after that they all were deed and slain It should not be according/ that we should hele and keep secret the marvelous virtue of her prayer/ the which at beginning of her conversion/ she converted a soul to god/ For she had a sister yongir than herself was whose conversation she much desired/ And in all her prayers that she made/ she prayed at the beginning with all her heart to our lord/ that like as she and her sister had been in the world of one heart and of one will/ that it might please the father of mercy/ that Agnes her sister whom she had left in the world/ might despise the world and savour the sweetness of god/ so that she might have no will to mary her safe only to god her true friend/ in such wise that between them both/ they might espouse their virginity to our lord/ These two sisters loved marvelously to guider/ And were moche soroufulle of their departing/ & that one more than that other/ But our lord granted unto saint Clare the first ye●t that she demanded/ For it was a thing/ that moche pleased him After the seventh day/ that saint Clare was converted Agnes her sister came to her/ And discovered her secretness to h●r and will/ And said utterly/ that she would serve god/ And when Saint Clare herd that/ anon she embraced her/ And said for joy that she had/ My sister ye be right welcome/ I thank god that hath herd me for thee/ For whom I was in great sorrow How be it that this conversion was marvelous/ And yet more to be wondered/ how Clare deffended her sister by her prayers/ At that time were the good blessed sisters at saint Mychell of pambo/ which were joined to god/ & they followed the life and works of Jesus christ/ And there was saint Clare which felt more of god than tother/ And she informed her sister her nurse how she should rule her/ And the parents and kinsmen of saint clare began a new battle/ and strife against the virgins/ For when they herd say/ that Agnes was gone to dwell with her sister saint clare/ there came on the morn to the place where saint clare dwelled twelve of her kinsmen and Friends all fro themself all araged/ and showed not without forth the malice that they had in their heart but gaf them to understand/ that they came for good/ And when they came within/ they made no force of saint clare for to draw her out/ For they knew well/ that they should no thing exploit of their intent/ but they turned to Agnes/ and said to her/ What makest thou here/ come out with us home to thy house/ and she answered/ that she would never depart fro the company of saint clare/ And a tyrant a knight took and drew her by the here/ And the other took her by the arms/ and carryen her forth a far/ And she which seemed that she was among the hands of a lion/ and taken fro the hands of god/ began to cry and said/ Fair dear sister help me/ and suffer not that I be taken away fro the holy company of Ihesu christ/ But the felons drew this virgin against her will over the mountain/ and rent her clothes/ & drew and razed out her here/ And the holy sweet virgin saint clare kneeled down/ and put herself to prayer/ And prayed our lord to give her sister a strong heart and a stable/ and that she might by the puissance of god overcome and surmount the puissance of the people/ and anon the holy ghost made her so peysaunt and heavy/ that it seemed that her body were fixed to the ground/ in such wise/ that for all the force and power that they couth 〈◊〉 they might not bear her over a lytelle broke/ And the men that were in the fields and river came for to help them but they might nuer remove her fro the earth/ And then one of them said in mocking/ It is no wonder though she be heavy/ For she hath eaten moche lead/ then the lord mowalt her uncle life up his arm for to beat her cruelly but an ache and pain took him suddenly/ and tormented him a long time right cruelly/ After that this said Agnes had suffered this long wrestling of her kinsmen and Friends/ came saint Clare/ and prayed them for god's sake/ they should leave this battle with her sister/ and go their way/ & take heed of themself And she received the cure and charge of Agnes her sister/ which lay thereon the ground in great disease/ And finally her kinsmen departed in great anguish an and sorrow of heart/ ¶ And then anon after she aroos up moche gladly/ And had much great joy of that first battle/ that she had suffered for the love of Ihesu christ/ And fro this time forward/ she ordained herself to serve god perdurably/ And saint Fraunceis cut of her hairs with his own hands/ and induced/ and taught her to serve god/ and so did saint Clare her sister/ And by cause we may not shortly account with few words/ the great perfection of the life/ of Agnes/ therefore we shall intend unto the life of saint Clare the virgin/ Was it not great marvel of the orisons and prayers of saint Clare/ which were so strong and so moche availeth against the malice of the people/ when they fled/ and were puissant to burn the devils/ It happened on a time/ that a moche devout woman of the bisshopryche of Pyse came to one of the ladies/ for to yield thankings to god/ and saint Clare/ which had delivered her fro thands of/ v/ devils/ For they fled and wailed that the orisons of saint Clare brent them all/ And therefore they might no longer dwell in that place/ The pope gregory had much great faith & great devotion in the prayers of that holy virgin/ And not without cause/ For he had proved and felt certain virtue thereof/ which had helped many and divorce/ that had necessity and need/ And when he was Bishop of hostence/ and after when he was pope/ he sent his letters to her/ by which he required her to pray for him/ And anon he felt him eased/ and alleged by her prayers/ then certainly if he which was vycayre of Ihesu christ by his humility as we may see had so great devotion to saint Clare/ of whom he required her aid/ and recommended him to the virtue of her orisons/ well ought we thenne tensiewe with all our power the devotion of such a man/ For he knew well/ how moche love is mighty/ and how the pure virgins have delivered entry in to the door of the heart of our lord/ And if our sweet lord give himself to them/ that love him firmly/ who may he deny them/ for whom they require him devoutly/ alway seen/ that they require him/ that is need and behoeffull/ The holy work showeth well the great faith/ and the great devotion that she had in the holy sacrament of the altar/ For in that great malady which had so vexed her that she lay in her bed/ she aroos/ and did her to be borne from one place to another/ & did spin a fyn small cloth/ of which she made more than thirty corporas/ & sent them in fair towellis of silk in to divorce churches in diverse places of Assize/ When she should receive the body of our lord/ it was marvel to see the tears that she Wept/ of which she was all wete/ And she had so great fere when she approached nigh unto her savour/ that she ne doubted him no lass which is in semblance very god in the form of breed the sacrament/ than him that governeth heaven and earth/ which is all one/ Thus as she had alway sowenaunce and mind of Ihesu christ in her malady/ so god comforted her/ and visited her in her infirmity and languor In the hour of the nativity of Ihesu christ at cristemas/ when the angels & the world made feast & sungen & enjoyed of little Jesus' that was born/ all the pour ladies went to matins in to their monastery/ & left alone their power mother sore grieved in her malady/ Then she began to think on little Jesus'/ & was sorrowful that she might not be at the service & praise our lord And said in sighing Fair lord god/ I wake here alone/ And anon she began to here the Freres that sungen/ and saint Fraunceis/ and herd well the jubylation/ the psalmody/ and the great melody of the song/ how be it/ her bed was not so nigh/ that the voys of a man ne of a woman might not be herd/ ne understand/ if god did it not by his courtesy/ or if god/ had not given to her above all nature of man force and power to here it/ but this passed all/ For she was worthy to see in her oratory the joy of our lord On the morning when the ladies her doghters came to her/ she said to them/ blessed be our lord Ihesu christ/ For when ye left me/ he left me not truly/ And I say to you/ that I have herd this night all the service and solemnity that hath be done in the church by saint Fraunceis thorough the grace of Ihesu christ/ Atte pains of her death/ our lord comforted her alway/ For she drew out of the holy wounds of Ihesu Christ a bitterness/ of which her heart/ her will And her thought were full of anguishes marvelously bitter/ And often as she had be drunken of the sorrow and tears that she wept for the love of Ihesu christ/ For oft-times the love of god/ which she had imprinted in her heart within forth/ she made to appear by signs ouward/ She informed and taught the novices/ and admonested them/ that they have in their mind the sorrow and pain of the death of Ihesu christ/ And that she said with her mouth/ she did it in her heart and gave ensample/ when she was secretly all one/ to fore she might say any thing/ she was all bedewed with tears/ She was most devout/ and had more fervour of devotion between undern and none/ than any other time/ by cause she would/ that in the hour that Ihesu christ was crucified in the altar of the cross/ that her heart should be sacrified to god our lord/ On a time it happened at the hour of none/ that she prayed to god in her cell/ And the devil gave to her such a stroke under the ere that her eyen and her visage were all covered with blood She had learned an orison of the five wounds of Ihesu christ/ which she oft recorded and remembered/ by cause her heart and thought were nourished therein/ and might feel the delights that been in Ihesu Cryst/ She learned th'office of the cross of saint Fraunceis/ which loved her truly/ And she said it as gladly to her power as he did/ She gird to her flesh a cord/ whereon were thyrten knots/ which were full of brochettes of small needles/ and thereon small rings/ And this died she in the remembrance of the wounds of our lord/ It happened on a time on the holy sherthursdaye/ which is the day when our lord made his maundy or supper/ where as is remembered/ how god loved unto th'end his disciples about the hour of even/ when god began the wrestling of his passion/ then saint Clare being heavy and sorrowful/ enclosed her in the chambre of her cell/ And it happened/ that she prayed god long/ and was sorrowful unto the death/ & in that sorrow and heaviness/ she drew a fervent love full of desire/ For she remembered how Jesus' in that hour was taken/ estrayned/ haled forth and mocked/ in so much that of this remembrance she was all drunken/ and sat in her bed/ All that night was she so ravished and on the morn that she wist not where her body was/ The eyen of her heed looked steadfastly in one place/ without moving or looking a side/ And the eye of her heart was so fixed in Ihesu Cryst that she felt no thing One of her daughters more familiar and secret with her than other went oft to her for to see her/ and alway she fond her in one point/ The night of the saturday this good devout daughter brought a candle brenning/ and without speaking maked a sign to her blessed mother Clare/ that she should remember the commandments of saint Fraunceis/ For he had commanded that every day she should eye somewhat/ then as she stood before her with a candle brenning/ Saint Clare came again to her estate/ And her seemed/ that she was comen from an another world/ And she sad Fair daughter what need is of a candle/ is it not yet day/ And she answered/ Right dear fair mother/ the night is passed/ and the day is gone/ and that other night is comen/ Fair daughter said saint Clare/ This sleep that I have made be blessed/ For I have much desired it/ And god hath given it to me/ but beware that thou say it never to creature as long as I live/ when our lord knew and apperceived how well and how much this holy Clare loved him/ And the right great love that she had to the very cross for the love of him/ he so enlumyned and pryveleged her in such manner/ that she had power to make tokens and miracles by the Cross/ For when she made the sign of the very cross up on them that were seek/ anon the malady fled away/ and so many miracles god showed for her/ Of which I shall tell yow some/ first of a frere that was out of his wit/ On a time it happened/ that saint Fraunceis sent to saint Clare a frere named steven/ and was all mad fro himself/ that she should make upon him the sign of the Cross/ For he knew well/ that she was a woman of great perfection/ And he honoured her moche for the virtue that was in her/ And she/ that was obeissant and good daughter of obedience/ blessed the Frere by the commandment of saint Fraunsoys/ and made him to sleep a little/ And after she took him by the hand And he aroos all hole/ and went to saint Fraunsois clean delivered of all his malady/ This blessed saint Clare was a good mistress and true for tenforme young people/ that knew but little of religion/ And she was precedent and upperyst of the maidens of our lord/ and informed them in good custommes/ and taught them right well to do penance/ She nourished them by so great love/ that uneath any tongue may express/ she taught them privily to flee ale noise of the world/ by cause they should join to our lord/ And also she exhorted them/ that they should put fro them all carnal affection and fleshly love of their friends/ And that they should not be over tender over them ne love them overmuch/ ne houses/ ne land/ but make them strong to please and serve god She counseled them/ and warned/ that they should hate to do the will of the body/ And that the delights and fleshly desyrs of the flesh/ they should with all their heart and good reason go there against/ she said to them the fiend of hell lieth in a wait and layeth his hokes and grynnes subtilely for to take and bind the holy souls/ and yet they tempt more the good people/ than them of the world/ She would that they should wake and labour with her proper hands in such works as she had established to them She would that when they had done their bodily travail/ they should go to prayer/ For prayer is a thing that pleaseth moche god/ And she would that in praying they should rechauffe their bodies/ and that they should leave and depress negligence and all coldness of heart/ and be kindled and lighted in the holy love of god/ so that in stead of coldness they should be hot in devotion/ In no place/ ne in no cloister was silence better kept ne holden/ there was no lavas in their speech/ ne evil/ but they were sober and so good/ that they showed well/ that in their hearts was none evil/ but all goodness/ The good mistress saint Clare herself spack so little/ that she restrained them/ and thought marvelously on their words/ How be it that in her heart/ ne in her thought was but all holiness/ This good lady purveyed to her daughters/ the word of god by devout preachings/ And had so moche joy and gladness perfoundely in her heart in hearing the words of the holy predication that all her delight was in our lord Ihesu Cryst her espouse/ For on a time as Frere phelyp A dryen preached/ a right fair child was to fore saint Clare/ and abode there a great part of the sermon/ and beheld marvelously and graciously saint Clare/ whereof it happened that he that was worthy to know and see so high things of saint Clare/ received in that sight and beholding so great a sweetness in his heart/ and so great comfort/ that it might not be said/ ne expressed/ And how be it that she was not let●●ed/ yet herd she more gladly the sermons in latin tha● in her vulgar tongue/ She knew well that with in the shell was the kernel/ she herd the sermons ententyvely/ and assaveured them more sweetly/ She could much well draw to her/ that was most profitable for her soul/ And well knew she that it was no less cunning to gather fair flowers among the sharp thorns/ than to eat the fruit of a fair tree/ that is to say/ that she loved better a rude sermon well edyffyeng than a fair polysshed little prouffyting/ On a time it happened/ that the pope gregory deffended/ that no frere should go to the house of the ladies without his leave/ And when the holy mother saint clare knew that/ she had moche sorrow in her heart/ by cause she saw well/ that she might not have that which was needful/ which was the noreture of holy scripture/ And said to her sisters with a sorrowful heart Now forthon well may the pope gregory take fro us all the freres/ when he hath taken fro us them that nourished our souls with the word of god/ And anon she sent again all the Freres of her how● to the master or minister/ For she said/ she had nothing to do to have freres to get them bodily breed/ when they failed them that nourished her and her sisters with the word of god/ Anon as the pope gregory herd this tiding/ he repealed that/ which he had deffended/ and set all at the will of god/ This holy & good Abbess loved not only the souls of her good daughters but thought well in her heart oft-times/ how she might serve their bodies most charitably For when it was right cold/ she covered by night them that were feeble/ And visited them much sweetly/ And if she saw any trouble by any temptation or any anger/ which happeth sometime/ she would call them secretly/ And comforted them all weeping And other while she would fall down to the feet of her daughters/ that were mate and heavy/ And kneeled to fore them/ so that the sweetness and debonaire/ that the ladies saw in her good mother/ that she alleged/ and took away their sorrow/ whereof the ladies her daughters couth her moche thank/ And thus learned they to do well by devotion/ and to love their good mother more sweetly/ and followed by the right weigh the works of their good Abbess/ And they marveled moche of the great abundance of holiness that god had given to his spouse/ when she had been forty year in the state of right holy poverty/ it pleased to our lord to call her to be rewarded in heaven/ and sent to her a great malady/ and multiplied her languoure and sickness/ She had sometime done so sharp penance/ that her body ne her flesh had no strength/ And at the last she was over seek/ and moche more than she was wont to be/ For as our lord had given to her in her health richesse of merits/ of good virtues/ and of good works/ Right so would god enrich her in her sickness/ to th'end that she should suffer for him right great pain and torments/ For in suffering of sickness is virtue parfyghte how/ and in what wise she was virtuous in her malady/ and parfyght ye may here/ For how be it that she had been eight and twenty year in langueur and malady/ yet never she grudged ne murmured ne plained/ but allewey said holy words/ and rendered thankings to our lord/ how be it that she was marvelously aggrieved and seek/ so that it seemed that she hasted moche to draw to her end/ Hit pleased nevertheless to our lord/ that he respited her fro the death/ unto the time/ that her end might be honoured and enhanced her by the presence of the pope and of the cardinals/ to whom she was especial daughter/ for when the pope and the cardinals had abiden a great while at lions/ saint clare was thenne marvelously 〈◊〉 by sickness/ so that her daughters had great sorrow at their hearts/ that them seemed that a glaive had per●●d them/ or that they have be riven with a sword/ But our lord showed anon a vision to one his handmaid/ which dwelled at saint pole's/ For it seemed to her that she and her sisters were at saint Damyans to fore saint clare which was right seek/ And her seemed that this Clare lay in a moche fair bed/ and much precious/ And her seemed that her daughters wept/ when the soul should pass out of the body/ And anon she saw a right fair lady at the heed of the bed/ and said to them that wept/ Fair daughters weep no more for this lady shall overcome all/ And know ye/ that she shall not die/ till that our lord and his disciples shall come/ And she shall not abide long after that the pope and the Court of Rome shall come to peruse/ And anon as the Bishop of Hostence herd say/ that this holy woman was seek/ anon in great haste he went to see and visit the spouse of Ihesu christ/ For he was her ghostly father/ and had the cure of her soul/ And nourished her with pure heart/ and pure will/ For he had alweye devoutly loved the holy virgin/ And then he gave to her in her malady the body of our lord/ For that is the very feeding of the soul/ And he comforted the other daughters by his sermons and holy words/ then the holy good mother weeping prayed him much sweetly that he would take heed of her daughters there being/ and of all the other/ And that for the love of our lord he would remember her/ And above all other things/ she prayed him/ that he would do so moche that her privilege of poverty might be confirmed of the pope and of the cardinals/ And he that loved verily her/ and the religion/ and that had alway truly aided her/ promised that he should do and died it/ In the year after came the pope and the cardinals to Assize/ for to see the departing of the holy virgin/ and to put to effect the vision/ that h●dde be seen and signified of her For the pope is the hyhest man in earth under god/ and that best representeth the person of Ihesu christ/ For like as our lord had his disciples which were joined to him in earth/ In like wise the pope hath his cardinals/ the which been joined to him in the holy church/ Our lord god hasted him/ as he that knew the farm purpose of his spouse saint Clare/ And hasted for to honour her and to set in the palace/ of the king of paradies his power pilgryme/ and the good lady also coveted and wished with all her heart/ that she might be delivered of her mortal body/ And that she might see in heaven Ihesu cryst/ as she that had ensiewed him in th'earth with all her heart in very poverty/ Her membres were bruised/ and troubled by great sickness that the body might not endure/ For it was over moche enfeebled/ so that our lord called her fro this world/ and ordained for her health perdurable/ then pope Innocent the fourth/ & the cardynallis came with him for to visit thandmaid of god/ of whom he had better proved the holy life/ than of any woman that was in his time And therefore he knew certainly/ that it was reason that he should come and honour her with his presence/ And when he came in to the house of the ladies/ he went thither/ where as this holy saint lay/ And took to her his hand for to kiss/ And the pope which was courteous stood upon a tree/ and took to her his foot to kiss by great humility/ And she took it and kissed it much sweetly/ and after inclined herself to the pope much humbly/ and required him with a sweet chyere that he would assoille her of all her sins To whom he said/ would god/ that we had no more need of absolution of sins that we have done/ than ye have/ And then he assoiled her of all her sins and gave to her largely his benediction And when they were all departed/ for as much as she had received that day by the hands of the minister provincial the very body of our lord/ She lift up her eyen to our lord to heaven/ and joined her hands to guider/ And said then/ Ha my right sweet & fair daughters/ our lord Ihesu christ by his debonaire hath done to me so great good and given to me so great a yefte/ that heaven ne earth may not know/ For I have received this day a moche hyhe lord/ and also have seen his vycayre/ The good daughters were about the bed/ which wept/ and abode for the orphalyns/ Whereof they had much great sorrow/ in their hearts/ For the death of their mother pierced their hearts like as it were a sword/ which daughters departed not fro her ne for hunger ne for thirst/ ne for no sleep/ ne they thought neither of bed ne of table/ Alle the delights that they had was for to cry to weep & to make sorrow/ And among all the other/ her sister/ which was a moche devout virgin wept many tears/ & said to saint Clare her sister/ Fair and right sweet sister depart not awe ye fro me/ And leave me not here alone And saint Clare answered to her moche sweetly/ Fair sweet saster/ It pleaseth to god/ that I depart fro this world/ but weep no more fair sister/ For ye shall come hastily to our lord hastily after me/ And also I say you that our lord shall do to you great comfort and consolation tofore or ye die/ After this holy and good Clare drew fast to her end/ And the folk and people had to her great devotion/ And the prelate's and cardinals came oft to see her/ And honoured her as a very saint/ But there was a marvelous thing to here/ For she was by the space of twelve days/ that never entered in to her body no corporal meet/ And she was so strong by the sufferance and grace of god/ that she comforted in the service of god all them that come to fore her/ And desired and charged them to do well/ And when Frere Reynald which was debonayr came for to see her/ And beheld the great sickness that she had long time suffered/ he preached to her/ and prayed her moche to have patience/ And anon she answered to him freely and debonayrly/ sith that the holy man saint Fraunceis the servant of Ihesu christ hath showed to me the weigh of truth/ And that I have felt and known the will and grace of Ihesu christ by the advertisement of saint Fraunceis/ know ye right dear brother/ that no pains displease me/ ne no penance grieveth me/ ne no sicknesses been to me hard ne displesen/ & then answered she to the frere/ when she felt our lord knock at her gate for to take her soul out of this world/ And required/ that good folk and spyrytuel should be with her/ that she might here of them the holy words of god/ and specially the words of the death and passion of Ihesu christ/ And among all other came a Frere named vynberes which was one of the noble preachers that was in earth/ and that oft-times spacke and said noble and holy words ardent and good/ of whose coming she was much glad And prayed him that if he had made ready any new thing/ that he should say it/ And then the frere opened his mouth/ and began to say so sweet words/ that they were like sparklies/ of fire and of ardent fervour or heat whereof the holy virgin had much great consolation/ then she turned her/ and said to her daughters/ Sweet daughters/ I recommaunde to you the holy poverty of our lord/ And give ye to him thankings for that he hath done to you/ then she blessed all them that had devotion to her/ and to her order/ And gave largely and wisely her blessing to all the pour ladies of her order that were to fore her there/ The two fellows of saint Fraunceis that were there/ of whom that one was named angel comforted them/ that were full of sorrow/ And that other Frere kissed devoutly and holily the bed of her that should pass to our lord/ The holy ladies sorrowed moche the loss of their mother/ And as much more as they cried and wept without forth/ so moche more were they ardently grieved within forth/ then saint clare began to speak to her soul all softly/ Go said she/ go surely/ For thou hast a good guide and conductor in the way where as thou shalt go/ which shall lead the well the right way Go said she hardyly/ for he that made the and sanctified thee/ shall keep thee/ For he loveth the also tenderly/ as the mother doth her child/ Lord god said she/ blessed be thou that madest me And then one of her sisters demanded her/ to whom she spack/ I have said she spoken to my blessed soul/ And without fail/ her glorious conduy tower is not fer fro her/ then she called one of her daughters/ and said to her/ Fair daughter seest thou the king of glory whom I see/ but the daughter saw him not/ For the will of god was that one should see that an other saw not/ For there was an happy widow and comfortable/ which saw him with the eyen of her heed among the tears that she wept/ And yet nevertheless she was wounded to the heart with a dart full of sweetness and of sorrow/ then she turned her sight toward the door of the house/ And saw a great company of virgins enter in to the house all clad with white clothes/ And each of them bore a crown of gold in her heed/ And among all other there was one moche more clear and fairer than the other which bore a crown of gold wyndowed/ out whereof issued a right great clearness/ that all the house was so clearly light/ that it seemed the night to be clear day/ And this lady that was so clear approached to the bed/ where as the spouse of her son lay/ And she inclined upon her/ and embraced her moche sweetly/ Thenne the virgins brought a mantel of right great beauty/ And the virgins enforced them/ to serve/ and to cover the body of saint Clare/ And well to make ready the house/ And on the morn was the fest of saint Laurence/ And thenne deyde and departed out of this mortal life the holy lady and friend of our lord/ And anon the soul of her/ was crowned in everlasting joy/ The spirit of her was much benignly and joyously loosed and delivered fro the flesh/ And when the body abode in the earth/ the soul went with god/ which was her life/ And blessed been the holy company of god/ that fro the valley of this world conduited the holy soul of this lady in to the mountain of heaven/ where the blessed life is/ Now is the blessed virgin in the company of them/ that been in the court of heaven/ Now hath she changed her pour little life/ which hath brought her for to sit at the table where the great delights been/ Now hath she for the little life of humility and of sharpness the blessed Regne of heaven/ where as she is clad and arrayed with the rob of perdurable glory/ Anon the tidings were spread abroad/ that the blessed virgin was departed/ And wh●n the people of Assize herd thereof/ they came to the place both men and women by so great companies/ that it seemed that in the city abode neither man ne woman/ And all crying/ O dear lady and Friend of god/ and there with they praised her/ and wept much tendyrly/ The potestate and the provost of the city ran much hastily thither And with them many companies of knights and of people armed/ which all that day and all night kept the body of the holy virgin moche honourably/ For they would in no wise that the town should not have by any adventure damage/ or hurt in taking away the treasure that lay there On the morn came the vycayre of Ihesu christ and all the cardinals with him with all the Cite of Assize unto the church of saint damian/ And when it came there to that they should begin the mass for the blessed saint clare/ it happened/ that he that began would have begun th'office of them/ that were deed/ And anon the pope said/ that they ought better do th'office of virgins/ than th'office of deed folk So that it seemed that he would canonyse her tofore ere she was buried/ then answered the wise man the bishop of hostence/ and said it was more acustomed to say of them that been deed/ in this caas/ And then they said the mass of Requiem/ and all the prelate's and the Bishop of Hostense begunnen to preach and took their matere/ how all the world is vanity/ and begunnen to praise moche greatly this sweet saint/ saint clare/ And how she had despised the world and all that was therein/ then the cardinals that were there went first/ and died holily the service about the holy body and th'office like as it is accustomed/ And by cause that them seemed neither right ne reason that the precious body should not be far fro the city/ they bore it to saint George's with so right great feste/ singing & praising god in ympnes and lawdes/ and in so great melody/ that there was honour enough/ And in the same place was first buried the body of saint Fraunceis/ And fro this time forthou came moche people every day to the tomb of saint Clare/ and giving praising and laud to our lord god/ and veritably/ this is a right very saint and glorious virgin reigning with the company of Angels/ to whom god hath given so moche honour in earth/ Ha sweet virgin/ Pray thou to Ihesu christ for us/ For thou were the first flower of the holy pour ladies/ which hast drawn to penance without number/ and that that may conduit us to the life permanable/ Amen/ It was not long after greatly that Agnes sister of saint Clare was summoned and called to wedding of the very lamb Ihesu Cryst/ And also saint Clare lad her sister unto the joy perdurable full of delyces/ theridamas be now the two daughters of zion/ which were sisters germans of grace and of nature/ and been now h●rytours of the joy of heaven/ there where they feel the sweetness of God/ and enjoy with him Now is Agnes in the joy and in the consolation/ that Clare her sister had promised to her/ to fore that she died/ For like as Clare brought her out of the world/ so brought she herself in the Cross of penance/ by which she is shining in heaven/ Thus went Agnes after her sister right soon out of this mortal life full of weeping and of sorrow unto our lord which is life of the soul in heaven which reigneth with the father and holy ghost/ AMEN/ Here followen miracles which were showed after her death THe tokens and miracles of saints ought to be showed praised and honoured/ And also witnessed/ when the works in the life were holy and full of perfection/ we find not many signs/ ne miracles that saint johan the baptist died/ Nevertheless he is a moche holy saint/ and greater than such one as have be showed for many miracles/ And therefore I say that the right holy life and the great perfection of saint Clare/ which she used and demeaned here in earth/ ought well to suffice and witness that she is a very saint/ if it were not for the people/ which have the more great devotion/ and more greater faith unto the saints when they see the signs and miracles that god showeth for them/ I know well that saint Clare was in the weigh full of merits/ And that she was ravished in the perfoundnes of the great clearness and light of heaven/ Nevertheless though she were resplendysshaunt/ well savourous/ and right full of great miracles/ as is well declared by the cardinals of Rome/ Mine oath of truth that I have made and my conscience constraineth me/ that I write to my power the life truly/ and the miracles of her/ how well I pass over many fair things Of one that was delivered of the fiend ¶ There was a child named jaquemyn of peruse/ which had in his body the devil/ in such wise that this jagnemyn fill in the fire/ as he that couth not keep him/ Sometime he hurtled strongly against the ground/ Sometime he boat the stones/ so that he broke his t●eth/ and otherwhile broke his heed that all his body was bloody/ and fouled his mouth/ and put out his tongue/ And sometime he lay and wallowed and was round/ so that oft he layed his thy in his neck/ And every day twice this malady came to him/ and two persons might not keep him ne hold him/ but that he would despoylle and unclothe him maugre them both/ There could no phisicyen ne wise man/ that was in all the country find any remedy ne give council to ease him/ But the father/ which was named quyndelor when he saw that he could find no council/ ne remedy for this malady/ began to cry and call on saint clare the holy virgin/ and said to the that art worthy of all honours I avow my child/ which is meschaunte and caitiff/ And pray the right sweet saint/ that thou wilt send to my child health/ And forthwith went to her tomb full of believe to have his request/ and layed the child upon the tomb of the virgin/ and made his prayers/ And anon he was delivered of the malady/ ne never was seek after of that sickness/ ne never hurt him after by reason of that malady ¶ Another miracle Allexandryne of peruse had in her body a right felonnous devylle/ which had so utterly power over her that made her descend from a roc●e that stood upon a river of water/ and made her to flee over the water/ as she had been a bird/ and made her to light upon a little bough of a tree which hinge over the river/ And cessid not to play there/ Also for her sin/ it happened that she lost her life side/ and was lame of that one hand/ And she assayed moche if she might be heeled by any medicine/ but all the medicines that she took availed her not/ And then she came to the tomb of saint clare with great repentance of heart And began to require saint clare/ that she would help her/ And anon she was heeled and redressed in all health/ And her side was hole and hand also/ and delivered of the possession of the devil which was in her/ And of many other sicknesses and maladies to fore the sepulchre of saint clare/ Of one being mad that she healed A man borne in France came on a time fro the court/ and fill in a malady/ that he was out of his wit/ and might not speak/ and so demeaned his body that he might have no rest/ and was moche over strange and hideous to look on/ No man might so hold him/ but that he broke fro them maugre them that held him and broke a sondre cords/ or any other thing that they bond him with/ and they of his country brought him to saint clare/ and anon he was hehed/ and well delivered of his malady/ ¶ Another miracle There was a man named valentine despole/ which had an horrible malady/ that he fill of the fowl evil well sex times in a day/ And therewith he was lame of one thy/ so that he might not go/ but was set upon an Ass/ which brought him/ where as saint clare lieth/ and he was set to fore her tomb three nights and two days/ and on the third day with out touching of any body/ his thy began rumble and made so great a noise/ that it seemed that the bone broke/ and forthwith he was hole of both diseases Of a blind man that had his sight again jacob the son of Spoletyne had been two year blind so that he must be lad/ For when he had no le●ar/ he went here and there/ and on a time the child that lad him let him go alone/ and he fill/ so that the broke his arm/ And a great wound in his heed/ And it happened on a night as he slept by the bridge of Margue/ theridamas appeared to him in his sleep a lady/ and said to him/ jacobel/ wherefore comest thou not to me for to be hole/ And on the morn he recounted his dream unto two other blind men all trembling/ And the blind men tolden to him/ that there was newly deed a lady in the city of Assize/ For who me god showed many miracles to them/ that camen to her tomb seek and diseased/ And when they should depart were all hole/ And anon as he herd that/ he was not slow/ but hasted him/ and came first to polete/ And that night he saw the same vision that he had first seen that other night tofore/ On a time he went and ran by the way/ And for the desire to have his sight/ he went that night to Assize/ And when he came thither/ he fond so moche people in the monastery/ And dying to fore the tomb of the holy virgin/ that he might not enter/ ne come in to the monastery/ ne to the tomb where the virgin lay/ And then he layed a stone under his heed/ and abode there with great devotion sorrowing and angry/ that he might not enter/ And the same night as he slept/ he herd a voys that said to him jacobel/ if thou mayst come and enter here in/ god shall do well to thee/ And on the morn when he was awaked he began to pray with great tears/ that the people would give and make to him way for the love of god/ And besought the people crying them mercy that they would bring him in/ And the people began to make him way/ And anon he did of his hosen & shone/ and despoiled him by great devotion/ And he put his girdle about his neck/ and so went to the tomb/ and there being in great devotion fill a sleep a little/ And saint Clare appeared to him/ and said to him/ Arise up/ for thou art all hole/ And anon he aroos and saw cleryly/ And when he saw that he was enlumyned/ and saw the clearness of the day by the merit of saint Clare/ he praised & glorified our lord that had done to him so much bounty/ and prayed the good people to give praisings and thankings to god/ ¶ Of a man that was heeled of his hand ¶ There was a man of peruse/ which was named Good johan/ the son of Martin/ and went for to fight against them of Fulmes/ and as that one part and that other began the strife/ and began to cast stones/ so great and fast/ that this johan had his one hand all to frusshed and broken of a stone/ And by cause/ he had great desire to be heeled/ he dispended moche money on master and surgeons but he couth find none that could hele him/ but that he abode alweye lame on his hand/ ne might do nothing/ ne work therewith/ whereof he had so great sorrow/ that he hasted him for to have it smeton of many times/ but when he herd the great meru●ylles that our lord had done for saint Clare/ he avowed that he should visit her/ And then came to the sepulture of saint Clare the holy virgin/ and bare thither an image of wax in his hand/ and layed him down upon the tomb/ And anon he was perfectly heeled of his hand/ ¶ Another miracle ¶ There was a man named petrius of the castle of byconne which had been three year seek/ and was so feebled that by the strength of his malady he was all dried up/ and had so moche pain in his reins/ that he was becomen so crooked that he went like a be'st/ For which cause his father lad him to the best master and medicines that he might find and know/ and also to such as entremeted of broken bones & the father would well have spent all his goods on the condition to have his sonehool/ & when he herd● say of the master/ that no physyque no man might hele him of his maldy then he thought to go to saint clare/ and lead his son thither/ And so he died and laid him to fore the sepulture of the holy virgin/ And he had not been long there/ but by the grace of god/ and by the merits of the holy virgin/ he was all hole/ and aroos up guarished of all his malady/ and gave laud thankings and praisings to our lord god and to saint Clare/ And prayed the people to do in like wise/ by cause of his health/ ¶ Another miracle THere was also a child of the age of two year in the town of saint quyryte in the Bisshopryche of Assize/ which was born crooked in the back/ and lame/ which his these and feet turned thwart/ and went in such wise/ that it was all out of order/ And when he was fallen/ he couth not arise/ His mother had oft-times avowed him to saint Fraunceis/ and was not there by helped/ And when she herd/ that god showed new miracles for saint Clare/ she bare her child to her sepulture/ and abode there certain days/ but within a few days his legs began to grow/ And his these within the skin were redressed naturally/ And he went upright/ And was all guarished and made all hole/ And thus he that had been diverse times at saint fraunceis was heeled by the merits of his good disciple saint Clare by the virtue of our lord Ihesu/ Of a lame child that never had gone ¶ A Burgeiss of Augulum named jaques de Franque had a child of five year of age/ which had no feet for to bear him/ ne had never gone/ ne might go/ wherefore his father oft wept/ and sorrowed moche at his heart/ for his deformity/ and thought it a reproach to him to have such one disfygured borne of his blood/ for he lay on the earth and in the ashes wallowing and adressyng him against the wall desiring by nature to help him/ but might and power failed him/ then his father and mother avowed him to saint Clare/ that he should be her servant if by her prayers and merits he might be heeled/ And assoon as the father and mother had made their avow/ the holy virgin heeled her servant/ so that he had his right limbs and went upright/ And anon the father and mother led him to saint Clare/ which went leaping & running praising our lord/ and thanking him/ And then the father and mother offered him unto our lords ¶ Another miracle ¶ There was a woman of the castle of Bruane named pleniere/ which had been long seek in her reins/ in such wise/ that she might not go without help ne address her/ but with great pain/ and was all crooked Hit happened/ that on a friday/ she did her to be borne to the tomb of saint clare/ And prayed her right devoutly/ that she would help her/ And it happened as she prayed/ she was suddenly maked all hole/ And on the morn/ that was saturday she went upright all hole on her feet home to her house/ where as the day tofore she was borne for feebleness Of her that was heeled of thescroceles There was a maid of the land of peruse/ which had her throat greatly swollen of a malady/ called the escroceles/ which she had long and had about her neck & throat a twenty botches called glaundres/ so that her neck seemed greater than her heed/ And oft she had be led to saint Clare/ and the father and mother of the maid had prayed her devoutly to hele her daughter/ And it happened on a night as the maid lay to fore the tomb/ she began to sweet/ and thescroceles/ and the malady began 〈◊〉 mollify/ and to remove/ and anon after the malady vanished away all clean/ and so net that by the merits of saint clare their nas seen sign ne token thereof/ ¶ Of a sister of th'order ONe of the sisters of th'order of saint Clare in the time/ that she lived had such a malady/ in her throat/ which sister was named Andree/ but it was of one thing marvel/ how that among the sisters/ which were as precious stones all full of the fervent love of the holy ghost/ that such one that was so cold might dwell among them/ as was this Andree so foolish/ that dishonoureth the other virgins/ Then it happened on a night that she distrained herself by the throat/ that she was almost estrangled/ Which thing saint Clare saw and knew by the holy ghost/ and said to one of her sisters/ now go hastily/ and take a soft egg/ and bear it to sister Andree of ferriere for to rheum her throat/ and come again/ and bring her with the hither to me/ And then she hasted her/ And fond the same Andree/ that she might not speak/ for she had almost strangled her with own hands/ And she relieved her as well as she might/ and brought her to her good mother/ then saint Clare said to her/ thou caitiff go and confess the of thine evil thoughts/ And I wot well that our lord will hele the but amend thy life/ that thou mayst die of some other malady/ that this which thou hast suffered so long/ And anon as saint Clare had said these words/ she began to repent her with good heart/ And amended her life marvelously/ And was all holy heeled of thescroseles/ by the grace of god/ but she died anon after of another malady/ ¶ Of a wolf that bore away a Child IN the land of Allyse there was a wolf over sore cruel which tormented the country and the people/ and ran upon them/ and slew/ and eat them/ so there was a woman named Gallane of the Mount of gallum/ which had children and the wolf had ravished and borne away one of them/ and had eaten him/ wherefore she wept oft/ And on a time the wolf came for his pray as he had done to fore/ for to devour some child And it happened that this woman was busy in her work/ which she had in hand/ And one of her sons went out And anon the wolf caught him by the heed/ And ran with him toward the wood/ And a man that was among the wines labouring herd the child bray other wise/ than he had herd any & came running to the mother of the child/ & bade her see/ if she had all herr children/ for he said that he had heard the cry of a child/ other wise/ than they be woned to cry/ And anon the mother looked and saw/ that the wolf had ravished her child/ And went toward the wood with him/ like as he did with that other/ And cried also hyhe as she might cry/ Ha glorious virgin saint Clare save my child/ & keep him And if thou do not I shall go drown myself/ And therewith the neighbours came out/ and runnen after the wolf/ and fond the child whom the wolf had left/ and an hound beside him licking his wounds/ For the wolf had first take him by the heed/ And after took him by the reins for the more eselyer to bear him/ and the biting of his teeth appeared both in the heed and reins/ And then the mother went with him to saint claroes that had so well helped her/ and brought with her her neighbours/ and showed the wounds of the child to all them/ that would see them/ And thanked god and saint Clare/ that she had her child again rendered to her/ There was a maid of the castle convary/ which sat on a time in a field/ And another woman had laid her heed in her lap/ And in the mean while/ there came a wolf which was accustomed to run on the people And came to this maid & swallowed the visage/ & all the mouth And so ran with her toward the wood/ And the good woman that rested in her lap/ when she saw it/ was moche abashed/ and began to call on saint Clare/ And said/ help/ help saint Clare and succour us/ I recommande to the at this time this maid/ And she whom the wolf bore said unto the wolf/ Arte not thou afeard to bear me/ any ferther/ that am commanded to so great and worthy lady/ And with that word that the maid said/ the wulf all confused and shamed set softly the maid down/ and fled away like a thief/ And so she was delivered/ then late us pray unto this glorious virgin saint Clare to be our Advocate in all our needs/ And by the merits of her we may so amend our life in this world/ that we may come unto everlasting life and bliss in heaven/ Amen/ ¶ Thus endeth the life of saint Clare ¶ Here begynnneth the life of saint barbara IN the time that maxymyen reigned/ there was a rich man/ a paynim which adored and worshipped the idols/ which man was named dyoscorus/ this dyoscorus had a young daughter which was named barbara/ for whom he did do make an high and strong tour/ in which he did to keep and close this Brbara to the end that no man should see her by cause of her great beauty/ then came many princes unto the said dyoscorus for to treat with him for the marriage of his daughter/ Which went anon unto her & said my douggter certain princes be comen to me which require me for to have the in marriage/ wherefore tell to me thine intent and what will ye have to do/ then saint barbara returned all angry toward her father and said my father I pray you that ye will not constrain me to mary/ for thereto I have no will ne thought/ After this he departed fro her & went in to the town where there was one making a cistern or a piscine/ For he had many workmen for to perform this work/ And also he had tofore ordained how he should pay unto each of them their salayre/ and after this he departed thence and went in to a far country where he long sojourned Then saint barbara the an isle of our lord Ihesu christ descended fro the tour for to come see the work of her father/ and anon she perceyurd that there were but two windows only/ That one against the south/ & that other against the north/ whereof she Was much abashed & amarveled and demanded of the workmen why they had not made no moo windows and they answered that her father had so commanded and ordained/ ¶ Then saint barbara said to them make me here another window/ They answered/ dame we fear and dread to anger your father/ which commanded us to make no moo/ ne we dare not therefore make no moo/ e The blessed maid said/ do and make that I command you/ and I shall content my father/ & shall excuse you against him/ then did they that she commanded to them by the manner that she ensigned and showed them/ when the holy saint barbara walked and came unto the cistern/ she made with her finger toward thorient a cross with her thumb in the stone of marble the which cross is there yet unto this day/ Which every man may see that cometh thither by devotion/ & when she came unto the side/ where as the water descended in to the said cistern/ she blessed it/ & made the sign of the cross and incontinent the water was hallowed in Which all they that Were seek received health/ if they had perfit believe in god & in the blessed maid/ In this same cistern was this holy maid baptized of an holy man/ and lived there certain space of time/ in taking only for her refection honey socles and locusts/ following the holy precursour of our lord Saint johan baptist/ this cistern or piscine is semblable to the fountain of Syloe/ in which he that was borne blind recovered there his sight ¶ Hyt is also like to the pisyne named robatyca/ In which th'impotent by the word of god was made hole/ these pyssynes or pecynes been fountains perpetuelles in which all manner seek men/ in what somever malady they were grieved or tormented that went therein/ received fully their health/ In this fontaygne is living water/ and it is the water that the samarytane required of our lord to have of the holy pecyne/ On a time this blessed maid went up upon the tour/ and there she beheld the idols to which her father sacrified and worshipped/ and suddenly she received the holy ghost/ and became marvelously subtle and clear in the love of Ihesu christ/ For she was environed with the grace of god almighty of sovereign glory and of pure chastity/ This holy maid Barbara aourrned with faith surmounted the devil/ for when she beheld th'idols she cratched them in their visages/ in despising them all and saying/ all they been made like unto you/ which have made you to err/ and all them that have affiance in you/ & then she went in to the tour/ and worshepped our lord/ and when the work was full performed/ her father returned from his viage/ & when he saw there three windows/ he demanded of the workmen/ wherefore have ye made three windows/ & they answered your daughter hath commanded so/ then he made his daughter to come afore him/ and demanded her why she had do make three windows/ and she answered to him and said/ I have done them to be maked by cause three windows lighten all the world and all creatures/ but ij make darkness/ ¶ Thenne her father took her & went down in to the piscine demanding her how three windows give more light then two/ & saint Barbara answered/ these three fenestres or windows betoken clearly/ the father/ the son/ and the holy ghost/ the which been three persons & one very god/ on whom we ought to believe and worship/ then he being replenished with furor/ incontinent drew his sword to have slain her/ but the holy virgin made her prayer/ and then marvelously she was taken in a stone and borne in to a montaygne on which two shepherds kept their sheep/ the which saw her flee/ and then her father Which pursued after her/ went unto the shepherd's and demanded after her And that one which would have preserved her said that he had not seen her/ but that other which was an evil man showed and pointed her with his finger/ whom the holy saint barbara cursed/ and anon his sheep became locusts/ and he consumed in to a stone/ and then her father took her by the here and drew her down fro the mountain and shit her fast in prison/ and maad her to be kept there by his servants unto the time that he had sent to the judge/ for to deliver her to the torments/ And when the judge was advertised of the faith and believe of the maid he did her to be brought tofore him/ her father went which her accompanied with his servants/ threatening her with his sword/ and delivered her unto the judge and conjured him by the puissance of his goods that he should torment her with horrible torments/ then sat the judge in judgement & when he saw the great beauty of saint barbara he said to her/ now cheese whether ye will spare yourself/ & offer to the gods/ or else die by cruel torments/ Saint barbara answered to him/ I offer myself to my god Ihesu christ/ the which hath created heaven & earth/ and all other things/ and fie on you devils which have mouth and can not speak/ they have eyen and can not see/ they have ears and here not/ they have noses and smell not/ they have hands and may not feel/ and they have feet and may not go/ they that make them/ be they made semblable to them/ and all they that have fiance and believe in them/ then became the judge all wood and angry and commanded to unclothe her/ and beat her with sinews of bulls/ & frote her flesh with salt/ and when she had long endured this/ that her body was all bloody/ the judge did do close her in a prison unto the time that he had delivered of what torments he might make her die/ and then at midnight descended a great light and clearness in to the prison/ in which our lord showed him to her saying/ barbara have confidence and be farm and steadfast/ for in heaven & in th'earth thou shalt have great joy for thy passion/ therefore doubt not the judge for he shall be with thee/ and I shall deliver the fro all thy pains/ that any shall make the suffer/ and incontinent she was all hole/ & then when our lord had said thus/ he blessed her/ and remounted/ in to heaven/ then saint barbara was greatly rejoiced by the great comfort of our lord/ and on the morn the judge commanded that she should too brought tofore him/ and when she was come he saw that her wounds appeared not/ but was all hole/ and he said to her behold berbara the bounty of our god's/ and how moche they love thee/ For they have heeled thy wounds/ then the blessed barbara martyr of Ihesu christ answered to the judge/ thy gods be semblable to thee/ without intendment/ how may they hele my wounds they may not help themself he that hath heeled me is Ihesu Christ the son of god/ the which will not have thee/ by cause thy heart is so Indurate & hard with the devils/ then the judge replenished of ire commanded that she should be hanged between two forked trees/ and that they should break her reins with staves/ and bren her sides with brenning lamps/ and after he made her strongly to be beaten and hurted her heed with a mayllet/ then saint barbara beheld and looked upward to heaven saying Ihesu christ that knowest the hearts of men/ And knowest my thought/ I beseech the to leave me not/ then commanded the judge to the hangman that he should cut of with his sword her paps & when they were cut of/ the holy saint looked again toward heaven saying Ihesu cryst torn not thy visage fro me/ & when she had long endured this pain/ the judge commanded that she should be lad beating thorough the streets/ and the holy virgin the third time beheld the heaven and said/ Lord god that coveryst heaven with clouds I pray the to cover my body to th'end that it be not seen of the evil people/ & when she had maked his prayer/ our lord came over her and send to her an angel which clad her with a white vestemente/ & the knights lad her unto a town called dallasyon/ & there the judge commanded ●o slay her with the sword/ & thenne her father all araged took her out of the hands of the judge/ and lad her upon a mountain/ and Saint barbara rejoiced her in hasting to receive the sallayre of her victory/ and then when she was crawen thither/ she made her orison saying/ lord Ihesu christ which hast form heaven and earth I beseech the to grant me thy grace & here my prayer/ that all they that have memory of thy name & my passion I pray the that thou wilt not remember their sins/ for thou knowest our fragility/ ¶ then came there a voys down fro heaven saying unto her Come my spouse barbara and rest in the chambre of god my father/ which is in heaven/ and I grant to the that thou hast required of me/ And when this was said she came to her father and received the end of her martyrdom with Saint julyan But when her father descended from the montaygne/ a fire fro heaven descended on him and consumed him/ In such wise that there could not be found any ashes of all his body/ This blessed virgin saint barbara received martyrdom with saint julyan the second nonas of december/ A noble man called valentine buried the bodies of these two martyrs and laid them in a little town/ in which many miracles were showed in the loving and glory of god almighty and saint barbara the holy martyr suffered passion in the time of maxymyen emperor of Rome/ and marcyen the judge/ whom we pray and beseech to be our advocatryce unto almighty god/ that by her merits he bring us after this short and transitory life in to his glory pardu rail am en/ Thus endeth the life of saint barbara ¶ Here begynnneth the life of saint Alexys ALexys is as much to say as going out of the law of marriage for to keep virginity for god's sake/ and to renounce all the pomp and richesses of the world for to live in poverty/ ¶ Of saint Alexis IN the time that archadyus and honnoryus were emperors of rome there was in rome a right noble lord named eufemyen/ which was chief and above all other lords about th'emperors/ and had under his power a thousand knights/ ¶ He was a moche just man unto all men/ and also he was piteous and merciful unto the power For he had daily three tables set and covered for to feed the orphans/ pour widows and pylgrymmes/ and he eat at the hour of none wy●h good & religious persons/ His wife that was named Agbaes' led a religious life/ but by cause they had no child/ they prayed unto god to send them a son that might be their heir after them of their havoyr and goods Hyt was so that god heard their prayers and behold their bounty and good living/ and gave unto them a son which was named alexies/ whom they did to be taught and informed in all sciences and honours/ After this they married him unto a fair damoysel which was of the lineage of the emperor of Rome/ When the day of thespowsaylles was comen to even/ Alexys being in the chambre with his wife alone/ began to inform and Induce her to dread god and serve him/ and were all that night to guider in right good doctrine and finably he gafe to his wife his ring/ and the bocle of gold of his girdle/ both bounden in a little cloth of purple and said to her/ Fair sister take this/ and keep it as long as it shall please our lord god/ And it shall be a token between us/ And he give you grace to keep truly your vyrgynyte/ after this he took of gold and silver a great sum and departed alone fro Rome/ and fond a ship in which he sailed in to grece/ and from thence went in to surtye and came to a city called edyssya/ and gave there all his money for the love of god/ and clad him in a cote and demanded alms for god's sake like a power man tofore the church of our lady/ and what he left of the almesses above his necessity/ he gave it unto other for god's sake/ and every sunday he was houseled and received the sacrament/ such a life he led long/ Somme of the messegers that his father had sent to seche him thorough all the parties of the world/ came to seche him in the said city of edyssya and gave unto him their alms/ he sitting tofore the church with other power people/ but they knew not him/ & he knew well them/ and thanked our lord/ saying I thank the fair lord Ihesu christ/ that vouchest safe to call me and to take alms in thy name of my servants/ I pray the to perform in me that/ which thou haste begun/ When the messengers were returned to Rome/ and eufemyen his father saw that they had not founden his son/ He laid him down upon a matras stratching on the earth/ wailing and said thus/ I shall hold me here & abide/ till that I have tidings of my sone/ And the wife of his son alexis said weeping to eufemyen/ I shall not depart out of your house/ but shall make me semblable and like to the turtle which after that she hath lost her fellow/ will take none other/ but all her life after liveth chaste/ In like wise I shall refuse all fellowship unto the time that I shall know where my right sweet friend is becomen/ After that alexys had done his penance by right great poverty in the said city/ and led a right holy life by the space of seventeen year there was a voys heard that came fro god unto the church of our lady/ and said to the porter/ make the man of god to enter in/ for he is worthy to have the kingdom of heaven/ and the spirit of god resteth on him/ When the clerk could not find ne know him among the other pour men/ He prayed to god to show to him who it was/ and a voys came fro god and said/ he sitteth without tofore th'entry of the church/ and so the clerk fond him/ and prayed him humbly that he would come in to the church/ When this myrarle came to the knowledge of the people/ and alexies saw that men did to him honour and worship/ anon for tesch●we vainglory he departed fro thence/ and came in to grece/ where he took ship & entered for to go in to cecyle/ But as god would there aroos a great wind which made the ship to arrive at the port of Rome/ when alexies saw this anon he said to himself/ by the grace of god I thyl charge no man of Rome/ I shall go to my faders house in such wise as I shall not be beknowned of any person/ and when he was within rome he met eufemyen his father which came fro the paleye of the emperor with a great main following him/ & alexys his son like a pour man ran crying and said/ Sergeant of god have pity of me that am a power pylgryme/ and receive me in to thy house for to have my sustenance of the relief that shall come from thy board/ that god bless the and have pity on thy son which is also a pilgrim/ ¶ When eufemyen heard speak of his son/ anon his heart began to melt and said to his servants/ which of you will have pity of this man & take the cure and charge of him/ I shall deliver him from his servage and make him free/ and shall give him of mine heritage/ And anon he commised him unto one of his servants/ and commanded that his bed should be maked in a corner of the hall/ Where as comers and goers might see him/ And the servant to whom Alexys Was commanded to keep maked anon his led under the stayer and stappes of the hall/ And there he lay right like a power wretch/ and suffered many villainies and despites of the servants of his father/ which oft-times cast and threw on him the washing of dishes and other filth/ and did to him many evil tornes and mocqued him/ but he never complained/ but suffered all patiently for the love of god/ finably when he had led this right holy life within his faders house/ in fasting in praying and in doing penance by the space of seventeen year/ and knew that he should soon die/ he prayed the servant that kept him to give him a piece of parchemy● and ink/ and therein he wrote by order all his life/ and how he was married by the commandment of his father/ and what he had said to his wife/ and of the tokens of his ring and bocle of his girdle that he had given to her at his departing/ and what he had suffered for god's sake/ And all this did he for to make his father to understand that he Was his son/ ¶ After this when it pleased to God for to show and manifest the victory of our Lord Ihesu christ in his servant Alexys/ ¶ On a time on a sunday a●ter mass hearing all the people in the church there was a voys heard from god crying and saying/ as is said Mathei undecimo capitulo/ Come unto me ye that labour and be travailed/ I shall comfort you/ Of which voys all the people were abashed/ which anon fell down unto the earth/ And the voys said again/ seek ye the servant of god/ For he prayeth for all Rome/ And they sought him but he was not founden/ Alexis in a morning on a good friday gafe his soul unto god and departed out of this world/ And that same day all the people assembled at Saint Peter's church/ And prayed god that he would show to them where the man of god might be founden that prayed for Rome/ And a voys was herd that came fro god that said ye shall find him in the house of Eufemyen/ ¶ And people said unto Eufemyens/ why haste thou hid fro us/ that thou hast such grace in thine house/ and eufemyen answered god knoweth that I know no thing thereof/ ¶ Archadyus and honoryus that then were emperors at Rome/ And also the pope Innocente commanded that men should go unto Eufemyens house for to inquire d●lygentlye tidings of the man of God ¶ Eufemyen went tofore with his servants for to make ready his h●ws against the coming of the po●e and Emperors/ ¶ And when 〈◊〉 Wyf had understand the cause/ and how a voys was herd that came 〈◊〉 god/ saying/ seek the man of god in Eufemyens house/ anon she said to Eufemyen/ Sir see if this pour man that ye have so long kept and herberowed be the same man of god/ I have well marked that he hath lived a right fair and holy life/ He hath every sunday received the sacrament of the altar/ ¶ He hath been right religious/ In fasting/ in waking/ and in prayer/ and hath suffered patiently and debonayrlye of our servants many villainies/ And when Eufemyen had herd all this/ He ran toward alexies and fond him deed/ He dyscoveryd his visage/ which shone & was bright as the face of an chapel/ And anon he returned toward themperours and said we have found the man of god that we sought/ and told unto them how he had herberowed him/ and how the holy man had lived/ And also how he was deed/ and that he held a bill or letter in his hand/ which they might not draw out/ Anon th'emperor with the pope went to Eufemyens house and came tofore the bed where alexies lay deed/ and said/ how well that we been sinners/ yet nevertheless we govern the world and loo here is the pope the general father of all the church/ give us the letter that thou holdest in thine hand/ for to know what is the writing of it/ and the pope went tofore & took the letter/ and took it to his notayre for to read/ and the notayre red it tofore the pope/ the emperors/ and all the people/ and when he came to the point that made mention of his father/ and of his mother/ and also of his wife/ and that by thensigns that he had given to his wife at his departing his ring and bocle of his girdle wrapped in a little purple cloth at his departing/ Anon eufemyen fell down a swoon/ and when he came again to himself/ he began to draw his hairs/ and beat his breast and fell down on the corpse of alexies his son and kissed it weeping and crying in right great sorrow of heart saying/ Alas right sweet son wherefore hast thou made me to suffer such sorrow/ thou sawest What sorrow and heaviness we had for thee/ alas why hadst thou no pity on us in so long time/ how mightest thou suffer thy mother and thy father weep so moche for thee/ and thou sawest it well without taking pity on us/ I supposed to have herd sometime tidings of the and now I see the lie deed in thy bed which shouldest be my solace in mine age/ alas what solace may I have that see my right deer son deed/ me were better die then live/ when the mother of alexies saw and heard this/ she came r●nnyng like a lioness/ and cried alas alas/ drawing her here in great sorrow cratching her paps with her nails saying/ these paps have given the sowke and when she myyht not come to the corpse for the foison of people that was come thither/ She cried and said make room and way to me sorrowful mother/ that I may see my desire & my deer son that I have engendered and nourished/ and assoon as she came to the body of her son/ she fell down on it piteously and kissed it saying thus/ alas for sorrow my deer son the light of mine age/ why hast thou maad us suffer so moche sorrow/ thou sawest thy father/ and me thy sorrowful mother so oft weep for thee/ & wouldest never make to us semblant of sone/ ¶ O all ye that have the heart of a mother/ weep ye With me upon my deer son whom I have had in my house seventeen year as a pour man/ To whom my servants have done moche villainy/ a fair son thou hast suffered them right sweetly and debonayrlye/ Alas thou that were my trust/ my comfort and solace in mine old eage how mightest thou hide the from me/ that am thy sorrowful mother/ who shall give to mine eyen fro hens forth a fountain of tears for to make pain unto the sorrow of my heart/ and after this came the wife of alexies in weeping throwing herself upon the body/ and with great sighs and heaviness said Right sweet friend and spouse whom long I have desired to see/ and chastely I have to the kept myself like a turtle/ that alone Without make waylleth and weepeth/ And loo here is my right sweet husband whom I have desired to see a live/ and now I see him deed/ from henceforth I wot not in whom I shall have fy●unce ne hope/ Certes my solace is deed/ and in sorrow I shall be unto the death/ For now forthon I am the most unhappy among all women/ And reckoned among the sorrowful widows/ And after these piteous compleyntes the people wept for the death of Alexies/ The pope made the body to be taken up and to be put in to a fye●ree/ and borne unto the church And when it was borne though the city/ right great foison of people came against it and said the man of god is founden that the city sought/ What somever seek body might touch the fyertre/ he was anon healed of his malady/ There was a blind man that recovered his sight/ and lame/ and other healed/ ¶ The Emperor made great foison of gold and silver to be thrown among the people for to make Way that the fyertre might pass/ And thus by great labour and reverence was borne the body of Saint alexys unto the church of saint boneface the glorious martyr/ And there was the body put in to a shrine much henourably made of gold and silver the seventeen day of evil/ and all the people rendered thankings and laud to our lord god for his great miracles/ unto whom ●e yeven honour laud and glory In sacula seculorum AMEN/ Thus endeth the life of saint Alexys Here followeth the life of saint Elysabeth/ And first of her name ELysabeth is exponed and as much to say as my god knoweth her or she is said the seventh of my god/ or the filling of my god/ first god knoweth her/ for he knew her god will/ & proved it/ and he gave to her knowledge of himself/ Secondly she is said seventh of god/ for she had seven things in her/ she had the seven works of mercy/ or by cause she is now in the seven age of them that rest/ and to come to the viij of the general resurrection/ or for the seven estates that were in her/ she was in the estate of virginity/ in estate of marriage/ In estate of widow heed/ In estate of action/ In estate of contemplation/ In estate of religion and she is now in estate glorious/ And these seven estates been appertelye contained in her legend/ So that it may be said of her/ like as it is said of nabugodonosor/ that is to weet/ seven times been changed in her/ and also she is said the filling of my god/ for god hath filled and replenished her with the resplendour of truth/ of sweet savour/ and of the vigour of the trinity/ whereof saint austin saith/ she work in the pardurabylite of god/ she shone in the verity of god And she enjoyed in the bounty of god ¶ Of saint elisabeth ELisabeth was daughter of the noble king of hungary & was of noble lineage/ but she was more noble by her faith & religion than by her right noble lignag she was right noble by ensample/ shshone by miracle/ & she was fair by grace of holiness/ for th'author of nature enchaunced her in a manner above nature/ when this holy maid was nourished in delyces royal/ she renounced all chyldysshenes'/ and set h●r self all in the service of god/ then it appeareth clearly as her tender Infancy enforced in simplesse/ & began to use good customs fro than forthon/ and to despise the plays of the world and of vanities/ and flee the prosperities of the world/ & alway to profit in the honour of god/ for when she was yet but five year old she abode so intentively in the church for to pray that her fellows or her chamberers might unneath bring her thence/ and when she met any of her chamberers or fellows/ she would follow them toward the chapel as it were for to play/ for to have cause to enter in to the church/ & when she was entered anon she kneeled down and lay down to the earth/ how be it that she knew not yet any letters/ & she opened oft the psalter tofore her in the church for to fain that she red/ by cause she should not be let & that she should be seen occupied/ and when she was with other maidens for to play/ she considered well the manner of the game/ for to give alway honour to god under occasion/ & in play of rings & other games/ she set all her hope in god/ & of all that she wan/ & had of any part profit when she was a young maid/ she gafe the x to pour maidens/ & led them offtime with her for to say pater noster/ or for to salue our lady/ & like as she grew in age by time/ so grew she by devotion/ for she chaas the blessed virgin mary to be her lady/ & her advocate/ & saint johan the evangelist to be warden of her virginity/ & on a time there were so●ules laye on the altar/ & in every cedule was written the name of apostle and each of the other maidens took at all adventure such a cedule/ as happed to her/ And she made her orison/ and thrice she took the same that she desired/ in which was written the name of Saint Peter/ To whom she had so great devotion that she never warned thing to them that demanded it in his name/ And by cause that the good adventures of the world should not praise her over moche/ She withdrew every day some thing of her prosperities/ And when she took in any game any pleasure/ anon she left it/ and said she would play no more/ but she would say/ I leave you the remnant for god's sake/ She went not gladly to karollies/ but withdrew other maidens fro them/ She doubted alweye to were jolly clothing/ but she used alweye to have them honest/ She had ordained to say every day certain number of orisons and prayers/ and if she were occupied in any manner that she might not perform them/ but that she was constrained of her chamberers to go to her bed/ she would there say them waking/ This holy virgin honoured all the solemn feasts of the year/ with so great reverence that she would not suffer his sleeves to be laced/ till the solemnity of the mass was accomplished/ and she heard the office of the mass with so great reverence/ that when the gospel was red or that the sacrament was lift up/ she would take of the broochs of gold and the aournementes of her heed as sercles or chappelettes/ and lay them down/ And when she kept in Innocence/ the degree of virginity she was constrained to enter in to the degree of marriage/ For her father constrained her thereto/ by cause she should bring forth fruit/ And how be it that she would not have been married/ yet she durst not gainsay the commandment of her father/ then she avowed in the hands of master conrade which was a good man/ and her confessor and promised that if her husband died/ and she over lived him/ that she would keep perpetual continence/ then was she married to the londgrave of Thuring/ like as the divine purveyance had ordained/ by cause she should bring moche people to the love of our lord/ and teach the aid people/ and how be it she changed her estate/ yet she changed not her will in her thought/ and she was of great humility and of great devotion to god/ and was toward herself of great abstinence and of great mercy/ She was of so right ardaunte desire of prayer/ that she oft went sooner to the church then her main to the end that by her prayers secret she might Impetre and get grace of god/ She aroos oft by night for to make her prayers/ and her husband would pray her that she would lie and rest her a little/ She had ordained that one of her women which was more familiar with her then another that if peradventure she were overtaken with sleep/ that she should take her by the foot for to awake her/ and on a time/ she supposed to have taken her lady by the foot/ and took her husbands foot/ which suddenly awoke and would know wherefore she did so/ and then she told to him all the caas/ and when he knew/ it he let it pass/ and suffered it pesybly/ And by cause she would render good sacrifice to god of her prayers/ she wet oft her body with abundance of teris/ and let them flow out of her eyen gladly without changing of semblant/ so that often she wept with great sorrow/ and she yet enjoyed in god/ She was of so great humility/ that for the love of god she laid in her lap a man horrible seek Which had his visage stinking like carrion/ and she share of the ordure & filth of his heed/ and wish it whereof her chamberers bothed & loughe her to scorn/ and she would in rogation time follow the procession barefoot and without linen smock/ and at the preaching she would sit among the power people/ she would not array her with precious stones as other/ The day of purification of our lady ne were rich vesture of gold/ but after the ensample of the blessed virgin mary/ she bore her son in her arms and a lamb and a candle/ and offered it up humbly/ and by that she showed/ that the pomp and bo●anunce of the world should be eschewed/ And that she conformed her unto the virgin mary/ and when she came home/ she gave to some pour woman the clothes in which she went to church She was of so great humylite/ that by the consenting of her husband/ she submised her self in the obedience of master conrade/ a pour man and a small/ but he was of noble science and perfit religion/ and she did it with joy and reverence/ that which he commanded/ for to have the merit of obedience/ like as god was obedient unto the death/ ¶ ON a time it happened that she was called for to go to preaching/ and the marquyse of messence came upon her/ by whom she was let and might not go thither wherefore he held him evil apaid and would not release her obedience/ till that she was despoiled to her smock/ with some of her chamberers which were culpable/ and that he had strongly beaten them/ she did so great abstinence/ that at the table of her husband among the divers meats that were there/ she Would not eat but breed She took so great rigour on herself/ that she wexed le●e/ for master conrade defended her that she should not touch the meats of her husband of which she should not have an hole conscience/ and she kept this commandment with so great diligence/ that when other abounded in delyces/ she eat with her chamberers gross meats/ On a time when she had sore travailed in going/ there were brought to her and to her husband divers meats and were supposed not well gooten of good and just labour/ wherefore she refused them/ and took her refectyon of an hard brown loof tempered with water/ and for this cause her husband assigned a pension to her/ by which she and her chamherers consented for to live by/ and her husband suffered all in patience/ & said he would gladly do so/ if he doubted not to anger his main/ and she that was in sovereign glory/ desired thestate of sovereign poverty/ to th'end that the world should have no thing in her/ and that she should be pour like as Ihesu christ had been/ and when she was alone with her chamberers/ she would cloth her with pour vestments/ and vile and set a power veil upon her heed and said/ thus shall I go when I shall come to the estate of poverty/ And though she did abstinence/ yet was she liberal to the pour/ so that she might not suffer that any had misease/ but gave to them a●le largely She entented with all her power to the seven works of mercy/ she gave on a time to a pour woman a right good vesture/ and when this pour woman saw that she had so noble a yefte/ she had so great joy that she fell down as deed/ and when the blessed elisabeth saw that/ she was sorry that she had given to her so noble a yefte/ and doubted that she was cause of her death/ and prayed for her/ and anon she aroos all hole/ And she span oft wool with her chamberers/ and made thereof cloth/ so that of her proper labour that she gafe to the church/ she received glorious fruit/ and gave good ensample unto other/ On a time when her husband landegrave was goon to the court of the emperor/ which was then at cremone/ she assembled in a garnere all the wheat of the year/ and administered part to everich that came from all parties/ and that time was great dearth in the country/ and oft when her lacked money she sold of her aournementes for to give to the pour people/ but for all that she gave the garners minished not ne lassed/ She did do make an house great under we castle/ where she received and nowrysshed great multitude 〈◊〉 pour people/ and visited them every day and she left not to visit them for any sickness ne malady that they had but she wash and wiped them with her own hands/ how be it that her chamberers would not suffer it/ And yet more over then she did do nourish in her house power wymmens children so sweetly/ that they all called her mother/ She did do make sepultures for pour people and went devoutly unto the death of them/ and would bury them with her own hands/ in the clothes that she had made/ And oft times brought the sheet wherein she lay for to wind the deed bodies therein/ and was at the death of them much devoutly/ and among these things the devotion of her husband was moche to be praised/ for how well he was occupied in his other things/ Nevertheless he was devout in the service of god/ and by cause he might not himself intend personably unto his things/ he gave full power to his wife to all that should be to the honour or to the health of their souls/ And the blessed saint elisabeth had great desire/ that her husband should employ his puissance to defend the faith of god/ and advised him by debonayr admonestemens'/ that he should go visit the holy land/ and thither he went/ and when he was there this devout and noble prince full of faith and of devotion rendered his spirit unto almighty god and so died/ receiving the glorious fruit of his works/ and then she received with devotion the state of wydowed/ and when the death of her husband was published and known thorough all Thuring/ Somme of the vayssalles of her husband held her for a fool/ & a wastresse of her goods/ and threw her out of her heritage/ and by cause her patience were more clear/ and that she had the poverty that she had long desired/ She went then by night in to the house of a taverner in the place where the pots lay/ and gave great thankings to god/ and at the hour of matins she came in to the house of frere menours/ and prayed them that they would give laud and than kings to god for her tribulation/ And the day following she came with her/ little children to a place/ and in to the house of one her enemy/ and then was delivered to her a straight place for to dwell in/ and when she saw that she was much grieved of the host and hoostesse/ then she salued the walls and said/ I should gladly salue the men/ but I find them not/ & thus she being constraint by necessity/ she sent her small children here and there for to be nourished in divers places/ and returned her self in to the first place/ and as she went there was a straight weigh upon stones/ and a deep mire under and full of filth/ and as she passed she met an old woman/ to whom she had done much good tofore/ and this old woman would give her no weigh/ so that she fell in the deep mire and filth and then she aroos and scraped her vesture/ and laughed/ and after this/ one her aunt had great pity of her/ and sent her wisely to her uncle bishop of banebergenence/ Which received her moche honestly and retained her in intent to mary her again/ and when her chamberers heard thereof which had avowed continence with her/ were passing wroth and wept/ And she comforted them and said I trust in our lord for the love of whom I have avowed continence perdurable/ that he shall keep me in my purpeos/ and shall take away all violence/ and shall corompe all council human/ and if mine uncle would mary me to any man/ I shall withstand it to my power/ and shall gainsay it with words/ and if I may not so escape I shall cut of my nose/ so that every man shall hate me for my lothelynes/ and then the bishop did do lead her in a castle against her will for to abide there/ till that some man should demand to have her in marriage/ And she commanded to our lord her chastity all weeping/ and then our lord ordained that the bones of her husband should be brought from over see/ And then the bishop maad her to come and go devoutly to meet the bones of her husband/ And then the bones were received of the bishop with right great honour/ and of her with great devotion & weeping of tears/ And then she said to our lord/ Sir I render to the graces and thankings/ of this that I may receive the bones of my sweet husband/ and that thou haste vouched safe to comfort me poor caitiff/ Sir I loved him moche/ which loved thee/ and lord for the love of the I suffered well his presence/ And I sent him unto the help of the holy land/ and I call the to witness that how be it that it were a delectable thing to me to live yet with him/ so that he were pour/ and I also a pour beggar thorough the world/ but that against thy will I would not buy him again with an here/ ne I would not return again to mortal life/ lord I command me and him in to thy grace/ and then she clad her with habit religious/ and kept perpetual continence after the death of her husband and obedience performed she took will full poverty/ and her clothing was course and vile/ she ware a russet mantle/ her gown of another foul colour/ The sleeves of her cote were broken and amended with pieces of other colour/ Her father king of hongarye when he heard that his daughter was comen to the estate of poverty/ he sent an earl to her for to bring her to her father/ and when the earl saw her sit in such an habit and spinning/ he escryed for sorrow and said there was never kings daughter that ware such an habit/ ne seen spinning wulle/ and when he had done his message and desired to have brought her to her father/ She in no wise would acoord● to it/ but had liefer to be needy among the power people/ thin to abound in great richesses/ with rich people/ to the end that she should not be impeached/ but that her will & mind should be all weigh in our lord/ And she prayed our lord that he would give to her grace to despise all earthly things/ and take away fro her heart the love of her children/ & to be farm and constant against the persecutions And when she had accomplished her prayer/ she heard our lord saying thy prayer is herd/ and then said she to her chamberers/ our lord hath heard my voys/ For I repute all erthelye things as dung and filth/ And set no more by mine own children thenne I do by other men's and my neighbours/ ne I love none other thing but our lord/ master conrade did to her oft/ things contrary & grievous/ and such things as he saw that she loved/ that removed he and took away fro her company/ And took fro her two maidens/ her chamberers beloved among all other and had been nourished with her fro her childhood/ And this holy man did this for to break her will/ so that she should set all love in our lord and to the end that she should not remember her first glory/ In all these things she was hasty for to obey/ and constant to suffer/ that ●y patience she might possess her soul/ and by obedience to be made fair and ennobled/ She said if I only for god's sake dread so much a man mortal/ how moche more ought I to dread and doubt the heavenly judge/ Therefore I make obedience to master conrade a power man and a beggar/ & not to a rich bishop/ by cause I would put away fro me all occasion of temporal comfort/ On a time by cause she went in to a cloyst●e of nuns/ which prayed her diligently for to visit them/ without licence of her master/ he beat her so sore therefore/ that the strokes appeared in her three weeks after by which she showed to our lord that her obedience was more plesing/ than the offering of a thousand hosties/ Better is obedience then sacrifice She was of so great humility that she would suffer in no wise that her chamberers should call her lady/ but that they should speak and say to her as to the lowest and lest of them/ She wash otherwhile the dishes and the vessel of the kitchen/ and she hid her otherwhile that the chamberers should not let her/ & she Would say if I could find another life more despised I would have taken it/ she chase the best/ she had a special grace to weep abundantly tears for to see celestial visions/ and for to enflamme the hearts of other to the love of god/ ¶ On a day of the holy lente she was in the church/ And she beheld intentively the altar like as she had been in the presence divine/ and there she was comforted by revelation divine/ And then she returned to her house/ and prophesied of herself/ that she should see Ihesu christ in heaven/ and anon as she lay down for feebleness in the lap of her chamberer/ she began to look up in to heaven/ and she was so glad/ that she began deboneyrlye to laugh/ and when she had been long joyful/ she was suddenly turned in to weeping/ and thenne she looked up to hevenward again/ and anon she returned in to her first joy/ and when she closed her eyen she began to weep/ & in this manner she abode till compline & had divine visions/ and then she was still a while and said thus after/ lord will thou be with me and I with thee/ ne I will not depart fro thee/ After these things the chamberers desired her to tell to them why she had so laughed and wept/ and she said I have seen heaven open/ and Ihesu christ which inclined him debonayrlye to me/ and I was glad of the vision and wept for to depart fro it/ and he said to me if thou wilt be with me I shall be with thee/ and I answered like as ye heard/ Her prayer was of so great ardeur/ that she drew other to good living/ On a time she saw a young man/ and she called him to her and said to him/ thou livest dissolutely/ and thou oughtest to serve god/ wilt thou that I pray for thee/ I will well/ and require it of you desirously/ and then she prayed for him/ and the young man also prayed for himself/ and anon the young man began to cry/ seece ye lady and leave of but she prayed alweye more intentively/ and he began to cry/ cease lady cease/ for I begin to fail and am all brent/ and he was esprised with so great heat that he sweat/ and fled as he had been from himself/ So that many ran which despoiled him for his great heat/ and they hem self might vunethe suffer the heat of him/ and when she had accomplished her prayer the young man left his heat and came again to himself/ and by the grace that was given to him he entered in to the order of the frere menoures'/ and when he had taken habit of religion/ she prayed for him so affectuously that by the fervent prayers/ made him that so burned to be cold/ and left his dissolute life/ and took upon him a ghostly & spiritual life/ and then this blessed elisabeth received thabyte of religion and put her self diligently to the works of mercy/ for she received for her dowayr two hundred mark/ whereof she gave a part to pour people/ and of that other part she made an hospytal/ and therefore she was called a wasteresse and sole/ which all she suffered joyously/ and when she had made this hospytal she became her self as an humble chamberer in the service of the pour people/ and she bore her so humbly in that service/ that by night she bore the seek men between her arms for to let them do their necessities/ and brought them again/ & made clean their clothes and sheets that were foul/ She brought the meselles a bed and wish their soores and wiped them/ and did all that longed to an hospytaller/ And when she had no power men/ she would spin wulle which was sent to her from an abbey/ and such as she gate thereof she gave to the pour people and when she had be in moche poverty she received five hundred mark of her dowayr/ which she gave unto the power moche ordinately/ and then she made an ordinance that who somever removed his place in prejudice of another when she gave her alms/ should have his hairs cut of or shorn then came a maid named Radegounde which shone by the beauty of her hairs/ and passed by/ not for to have alms/ but for to visit her sister which was seek/ And she commanded anon that her here should be cut of/ and she wept and again said it And there was a man which said that she was innocent/ Then saint elisabeth said/ then at the lest said she/ she shall swear/ that she shall no more by cause of her here go to dances ne karollies/ ne haunt such vanities/ And saint elisabeth demanded of her if ever she was disposed or were in purpose to use the weigh of health/ & she answered/ that if she had not had that fair here/ she had long sith taken thabyte of religion/ and she said I had liefer that thou shouldest lose thine here/ than my son were made emperor and then anon the maid took habit of religion with saint elisabeth and finished her life lawdably/ when the time approached that god had ordained/ that she which had despised the reign mortal/ should have the reign of angels/ She lay seek of the fevers/ and turned her to the wall/ and they that were there heard her put out a sweet melody/ and when one of the chamberers had inquired of her/ what it was/ she answered and said a bird came between me & the wall/ and sang so sweetly/ that it provoked me to sing with it/ She was alweye in her malady glad and iocounde/ and ne ceased of prayer/ The last day tofore her departing she said to her chamberers/ what will ye do if the devil come to you/ and after a little while she cried with an high voys/ i'll/ i'll/ i'll/ like as she had chased away the devil/ and after she said the midnight approacheth/ in which Ihesu christ was borne/ It is now time that god call his friends to his heavenly weddings/ and thus the year of our lord a thousand two hundred and xxuj she gafe up her spirit and slept in our lord and though the body lay four days unburied/ yet came there no stench fro it/ but a sweet odour aromatic came which refreshed all them that were there/ then there was herd and seen a multitude of birds so many that there hath not be seen like tofore over the church/ and began a song of right great melody like as it had been the obsequys of her/ and their song was Regnum mundi/ which is song in the praising of virgins/ There was a great cry of poor people for her/ and moche devotion of people/ so that some took an here of her heed/ and some a part of her clothes/ which they kept for great relics/ and then her body was put in a monument/ which after was founden to redound in oil/ and many fair miracles were showed at her tomb after her death/ It was well showed in the dying of saint elisabeth of what holiness she was/ as well in the modulation of the bird/ as in the expulsion of the devil/ That bird that was between her and the wall and provoked her to sing/ is supposed to be her good angel/ which was deputed to her/ and brought her tidings that she should go to the everlasting joy/ and in like wise is showed to cursed men otherwhile their everlasting damnation/ In the parties of saxone there was a monk that hyghte hemer which was fall in so great a sickness that he cried/ and would suffer no creature to have rest about him in the house/ On a night appeared to him an honourable lady clad in whit/ which advised him/ that he should avow him to saint elisabeth if he would have his health/ and the next night she appeared to him in like wise/ And then by the council of his abbot he maad the avow/ The third night she appeared to him again/ and made the sign of the cross upon him/ and he thenne received anon full health and was perfectly whole/ And when the abbot and the prior came to him/ they were greatly amarveled/ and doubted moche the accomplysshement of the avow/ and the prior said that oft-times under the likeness of good cometh illusion of the fiend/ and counseled him to be confessed of his avow/ And the night following the same person appeared unto him and said/ Thou shalt be alweye seek till thou haste accomplished and fulfilled thine avow/ and anon his infirmity took him again and would not leave him/ And afterward by the licence given of his abbot he accomplished ●is avow and was made all hool/ There was a maid demanded drink of a servant of her faders/ and she gafe her drink/ and said the devil moat thou drink/ and she drank/ & her seemed that fire entered in to her body/ then began she to cry/ & her belly to sweet like to a barelle/ so that each man saw that she was demoniac/ & she was two year in that estate/ and after was brought to the tomb of saint elisabeth and was made perfectly whole/ and delivered of the fiend/ There was one herman a man of the dyosyse of coloyn/ which was holden in prison/ and he called with great devotion saint elisabeth unto his help and the night following she appeared to him and comforted him/ and on the morn sentence was given against him that he should be hanged/ and the judge gave licence to his friends to take him down of the gallows/ and they bore him away all deed & began to pray saint elisabeth for him/ and anon he aroos fro death to life tofore them all/ A child of four year old was fallen in to a pit & drowned/ and a man came for to take water & espied the deed child/ & was drawn out/ and then they avowed him to saint Elysabeth/ and he was anon restablysshed to his first life & health There was one frederik a mariner which was cunning in swimming/ and on a time baygned him in a water/ & he mocaved a power man which saint elisabeth had enlumyned/ and yeven again to him his sight/ And the pour man said/ This holy lady which hath healed me will avenge me on thee/ so that thou shalt never come out of the water but deed/ and anon the swymmer lost all his strength & might not help himself/ but sank down to the bottom like a stone and was drowned/ & then was drawn out of the water/ and forthwith some of his friends avowed him to saint Elysabeth/ and she gafe to him his life again/ There was a man named dyeryk which was grievously vexed in his knees and in his these so that he might not go/ and he avowed that he should go to the tomb of saint elisabeth/ and was viij days on going thither/ and abode there a month and had no remedy and went again to his house/ and then he saw in his sleep a woman spring water upon him/ and awoke withal and was angry and said to her/ wherefore hast thou awaked me and cast water on me/ and then she said I have wet thee/ and this witting shall do to the profit and ease/ and then anon he aroos all hool and gave thankings to god and to saint elisabeth/ then let us pray to her that she pray for us/ for such things as shall be for the most profit of our souls/ amen/ Thus endeth the life of saint Elysabeth ¶ Here followeth the life of Saint Edmund confessor Saint Edmund the confessor and bishop which resteth at pounteney in france was borne in england in the town of abendon/ his mother was named mabely the rich/ she was right holy both wife and widow/ and this said saint edmond her son was borne on Saint edmondes day the king and martyr and in his birth no cloth was fouled by him/ and he was borne in the first springing of the day/ and lay all that day till night/ as he had been deed/ so that the midwife would have had him buried/ but his mother said nay/ and soon after he revived/ and was borne to church and christened & named edmond by cause he was borne on saint edmondes day/ & as he grew in eage so increased he in virtues/ He had a brother named robert/ and the mother set them both to school/ Also she had two daughters/ that one was named mary/ and that other alyce/ which were both made nuns at cattesby in northampton shire/ by the labour of their brother edmonde/ And the mother gave to them gifts to fast the friday/ and drew them to virtuous and holy living by yefts and fair byhesties/ so that when they came to more perfit age/ it grieved them not/ Their mother ware hard heir for our ladies love/ and lad her life in great penance/ and daily laboured/ and on a time as she put out wool for to spin/ she delivered so moche for the pound/ that the spynners' might not live thereby/ which complained thereof to her son edmond/ and he took the yarn that was spun 〈◊〉 pound and raked it in the fire and a certain time after he took it out of the fire/ and the just pound was not hurt ne lassed/ but as much as was more than a pound was wasted and brent by the fire/ And when she saw this she repented her greatly/ and did so never more after After this she sent her two sons to pary● to school/ and delivered to them money for ●●eyr costs and scolehyre/ and also two shirts of heir/ and prayed them for god's love & hairs that they would were though shirts once or twice in the week/ and they should lack no thing needful to them/ and they granted gladly to do after their moders desire/ in so much that within a while of custom they ware the heir every day/ & lay therein every night This was a blessed mother that so virtuously brought forth her children and in short time saint edmond increased so greatly in virtue/ that every man had joy of him/ giving laud to god thereof/ And on a day as his fellows and he went to play/ He left their fellowship and went alone in to a meadow/ and under an hedge he said his devotions/ and suddenly there appeared tofore him a fair child in white clothing/ which said hail fellow that goest alone/ and Saint edmond being abashed marveled fro whence this child came/ To whom the child said/ edmond knowest thou not me/ and he said nay/ I am thy fellow in the school/ and in all where thou goest I am ever on thy right side and yet thou knowest me not/ but leek in my forehead/ and there thou shalt find my name written/ & thenne edmonde looked in his forehead/ & saw written therein with letters of gold Jesus' nazarenus rex judeorum/ and then the child said dread the not edmond/ for I am Ihesu christ thy lord/ and I shall be thy deffendour here while thou livest/ & then edmond fell down meekly thanking him of his great mercy and goodness/ And then our lord taught him to say when he shall go to his bed or arise/ and bliss him with this prayer/ Jesus' nazarenus rex judeorum fili dei miserere mei/ in remembrance of my passion/ and the devil shall never have power to overcome the & then anon this child vanished away and saint edmond thanked humbly our lord/ that it pleased to him to show him in this manner/ and ever after both evening and morning he used continually to bless him with that holy prayer to his lives end/ and did much penance ever after for god's sake/ and when he had continued at school a long time at paris/ he came home & went to oxenford to school/ and alweye in this time he was chaste in his living and a clean virgin in will and deed/ and never consented to the sin of the flesh/ And on a day he made his prayers devoutly before an image of our lady and he put a ring upon her fingers and promised to her faithfully never to have other wife/ but only her during his life/ and humbly great our lady with these four words/ ave maria gracia plena/ which words were written on the said ring/ and his host had a daughter that laboured greatly to make Saint edmond to sin with her fleshly/ and long time he put her of/ and she laboured so sore/ that at the last he granted her to come to his bed/ and then she was right glad/ and she espied her time and came to his chambre/ & anon made her ready to come to his bed/ and she stood naked tofore him and then he took a sharp rod and beat the maid that the blood ran down on every side of her body/ and said to her/ thus thou shalt learn to lose thy soul/ for the foul lusts of thy flesh/ and so with beating he put away all her fowl lust/ and ever after she lived a clean virgin unto her lives end/ And soon after the good mother sent for edmonde and her other children/ For she knew that she should shortly pass out of this world/ and charged edmond to see that his brother and sisters should be well guided/ and after she gave to them her blessing and departed out of this world/ and is buried at abendon in saint nycholas church in a tomb of marble before the road/ where is written/ here lieth mabely flower of widows/ and after saint edmond did do make a chapel at gatesby/ in which both his sisters were buried/ & one of them was prioress of the place or she died/ and was an holy woman for whom god showed many miracles/ and saint edmond dwelled long after at oxenford living an holy life & wearied a shirt of heir full of hard knots and a breach of the same/ and the knots stack in the flesh that it made his body to bleed/ and he bond the shirt to his body with a cord so straight that uneath he might bow his body/ and on a time when his shirt of heir was right foul/ he took it to his servant for to bren in the fire/ but the fire might not perish ne hurt it/ then his servant took it out of the fire & bond a stone thereto/ & threw it in to a pond/ and told his master that he had bren●e it Saint edmond & his fellows on a day as they came fro lewkenor to abendon saw in a valley many black fowls like crows or ravens/ among whom was one which was all to rent and torn with the other black birds/ & threw him fro one to another/ that it was a piteous sight to see/ and they that accompanied saint edmond were almost fro themself for fere of the sight/ but then saint edmond comforted them/ & said to them what it mente/ he said that thy see been wicked fiends of hell/ that bear with them a man's soul/ which died right now at chalfgrave/ which soul is dampened for his wicked living/ & then he & his fellows went to chalfegrave and fond all thing as he had said/ Saint edmond was accustomed to say every day unto our lady & saint johan thevangelyste the prayer/ o intemerata and on a day for certain business that he had he forgot it/ and said it not/ Wherefore saint johan appeared to him in a gastful manner blaming him greatly for that he had not said it/ & after that he said it every day unto his lives end/ and after this as he sat in a night in his study labouring in divers of the seven sciences the spirit of his mother appeared to him in a vision & charged him to leave to study in particular sciences/ but that he should fro than forthon labour in divinity only/ for that was the will of god & hath sent to the word by me/ And this said she vanished away/ & ever after he laboured in divinity/ so that he proffyted therein marvelously so that men wondered of his cunning And when he read in scoles divinity his scholars and herars profited more in one day/ then they did of other men's teaching an hole week/ And many of his scholars by his teaching & ensample of living forsook the world & became religious men/ and on a day he came to the school for to dispute of the blessed trinity/ and was there or any of his scholars came/ and fell in slombring sitting in his chair/ & a white dowue brought him the body of our lord & put it in to his mouth and the dowue ascended up in to heaven again/ and ever after said Edmond thought that the sweet savour of our lords flesh was in his mouth/ by which he knew great pryvytees of our lord in heaven/ For he passed all the doctors in oxenford in cunning/ For he spoke more like an angel than a man/ and in all his lessons he remembered ever our lords passion/ and in a night as he studied long in his books/ suddenly he fell a sleep and forgot to bless him & to think on the passion of our lord/ and anon the devil lay so heavy on him/ that he might not bless him with neither hand/ and wist not what to do/ but thorough the grace of god he remembered his blessed passion/ & thenne the fiend had no more power but fell down from him anon/ & saint edmond then charged the fiend by the virtue of our lords passion/ to tell to him how he should best defend him/ that he should have no power over him/ and then the fiend answered & ● said that the remembrance of the passion of our lord Ihesu christ/ for when any man remembryth the passion of Ihesu christ/ I have no power over them/ and ever after saint edmond had full great devotion to the passion of our lord Ihu christ/ and was continually in holy prayers and meditations/ for all the delights of the world was but heaviness to him/ he was a man of great alms/ and oft preached & edified the people/ and all the people had great devotion to hear him/ In that time the pope sent out a croysye against the turks & miscreants in to england/ and this holy man edmond was chosen to publish it thorough the royalme/ and he stirred moche people to receive the croysye/ and to go to the holy land to fight against the enemies of god/ and as a young man came with other for to receive the cross/ a woman that loved him letted him of his purposes/ and drew him away fro thence with her hands and anon her hands were made stiff and hard as a lord & also crooked/ And then she made great sorrow and cried god mercy full meekly & prayed saint edmond to pray for her to ou● lord/ & he said to her woman wilt thou take the cross/ & she said ye sir full fain/ & then she received it/ & anon was made perfectly hool/ & she thanked god & saint edmonde/ & for this miracle much the more people took the cross/ And in a time as this holy man preached at oxenforde in the chyrcheyerde of all halowen & much people being there to hear him/ suddenly the weather changed & wax all dark in such wise that the people were aghast & afeard/ & began fast to flee away fro the sermone/ & this holy man said to the people/ abide ye still here/ For the power of god is stronger then the fiends power/ For this he doth for envy to dystrouble god's word/ And then saint edmonde lift up his hands & his mind to almighty god & besought him of his mercy & grace/ & when he had ended his orison & his prayer/ the weder began to with draw by that other side of the church yard/ & all they that abode still & moved not/ but heard the preaching/ had not one drop of rain/ & they that went away fro the preaching/ were thorough wet/ for there fell so moche rain in the high street/ that men might not go ne ride therein/ Wherefore the people thanked god & his holy saint for this miracle/ And at wynchester another time as he preached there was showed a like miracle/ for there he chased away such a dark wether by his holy prayer/ After for his blessed living he was chosen to be an high canon of Salys bury/ & by the chappyter was made common treasurer/ where he lived full blessedly in giving alms largely unto the power people in so much that uneath he kept any thing for himself/ for which cause he went to the abbey of stanley/ & sojourned there till his rents came in/ & the abbot named master stephen laxton was sometime his scholar in oxenford/ he was a man of great abstinence & eat so little meet that men wondered whereby he lived he eat but seld flesh/ from shroftyde till ester he would eat no thing that suffered death/ ne in advent he eat never but lente meet/ & when th'archbishop of caunterburye was deed/ he was elect & chosen by all the covent to be their bishop/ which election was sent to him by three messengers to salysburye●/ But then he was at calf which was a prebend of his/ & was solitary in his chambre alone in his prayers/ and one of his chapeleyns came to him & told to him that he was chosen to be archbishop of canterbury & that the messengers were comen to him for the same cause/ but saint edmonde was no thing glad of the tidings/ and then the messengers came & did their message/ and delivered to him letters which he red and understood & after said to the messengers I thank you of your labour and good will/ but I am no thing glad of these tidings/ notwithstanding I will go to salysburye & take council of my fellows in this matere/ and anon as he was come he laid tofore the hole chappyter this matter & showed to them his letters/ and all the chapter advised him to take it upon him/ & he alweye excusing him refused it to his power/ but at last the bishop of salesburye with the chappyter commanded him by virtue of obedience that he should take it on him/ and then he humbly sore weeping agreed to receive it/ & forth with they lad him to the high altar & sang devoutly Te deum laudamus And all the while this holy man wept full bitterly & shed many a tere/ & prayed devoutly to our lord to have mercy on him/ and besought our blessed lady and saint johan evangelist/ to pray for him/ & to help him in his need/ and then after he was brought to canterbury/ and there in time and space was consecrat & s●alled in to the see of the archbishop/ And so ruled the church of england/ that all men spoke good of him/ And he did great penance and gave great alms to pour people/ And on a time a pour tenant of his died/ and the bailiff took his best be'st for a mortuary/ & thenne the pour widow which had lost her husband/ & also her hest be'st/ came to this holy man saint edmonde/ and complained to him of high great poverty/ & prayed him for the love of god that he would give her again her be'st/ & he said ye know well that the chief lord must have the best be'st but if so be that I deliver to the again this be'st/ wilt thou keep him well to my behoof till I ask him again another time/ To whom she said ye sir with a good will to your pleasure/ or else god defend/ and pray for you also that ye vouchsafe to do so much grace to me a pour wretch/ & then he commanded his bailie to deliver it to her/ and she kept it after to her lives end/ This holy man was merciful to pour people/ and full truly to his power maintained all the right of holy church/ & the devil having ever envy on good works/ set a debate between the king and him/ which was henry the third son of king johan/ which desired certain points again the liberties of holy church/ but this good archbishop wythstood him to his power & prayed the king to spare holy church for the love of god/ and maintain them/ as he was bounden & had promised/ but the king would not hear him but expressly did certain things against the right of the church & menaced greatly saint edmonde/ & when saint edmonde saw the king so cruel against the church/ he spoke sharply unto the king/ & at last executed the censures against them that vexed it/ and cursed them that took away the liberties of it/ & when the king heard of this cursing he was greatly moved against saint edmonde/ how be it this holy man was farm and constant in his holy purposes/ which was ready to put his life in jeopardy for the right of the church/ and saint Thomas of canterbury appeared to him/ and bad him to maintain and hold the right of the church to his power and rather to suffer death then to lose any of the liberties and franchises of holy church/ like as he did/ and after that saint edmond was more bold to abide and maintain the liberties of the church/ and he taking ensample of saint Thomas/ how he went in to france to the end that t●e king should be better disposed/ and in like wise did saint edmonde and went over see/ trusting to god th●t the king would better be disposed a●d forsake his opinions/ and wae in the abbey of pountenay in high france uj year praying for the good state of the church of england/ and lived there so holy and perfit a life that every man had joy of him/ and in short time after he became seek & feeble and his friends counceyllyed him to remove thence/ and then he departed & went to a place called solely which is xx mile thence/ but the monks of pounteney made great sorrow for his departing/ but he comforted 'em and said I promise you to be with you at Saint edmondes day king and martyr/ and as he came in to Solely he waxed so seek/ that he knew well that he should hastily depart out of this world/ and then he desired to receive the sacraments of the church which when he had received with great reverence/ he passed out of this life unto our lord full of virtues/ In the year of our lord a thousand two hundred and xlij/ and from the town of solely he was brought again to pountenay upon saint Edmondes' day king and martyr/ and where he might not keep his promise a live/ he performed it when he was deed/ and the monks of pounteney received him worshipfully/ and buried him solemnly/ and afterward for the great miracles that god showed for him there/ his bones were taken up and laid in a worshipful shrine tofore the high altar in the said abbey/ where our lord hath showed many a fair miracle for his holy servant saint Edmonde/ then let us devoutly pray to almighty god that by the merits of this holy man Saint edmonde he have mercy on us/ and pardon us our sins amen Thus endeth the life of saint edmonde bishop & confessor ¶ Here followeth the life of Saint Hugh bishop and confessor SAint Hugh of holy remembrance was sometime bishop of lyncoln he was borne of the utterest parties of burgoyn not far fro the alpes otherwise called the mountains/ and was of noble parentele and lineage/ for he came of knights/ and this holy man when he was young and tender of eage he was set to school/ and when he was ten year old he was put in to a monastery for to learn the rewles' of discipline/ and there was made and professed a canon regular/ wherein he lived so devoutly that when he was xv year old/ he was deputed for to be prior of a certain cell/ & he ruled it in such wise that all thing that was under his governance prospered as well in spiritual things as in temperalle things/ After this he thought adaunte and put his flesh to more penance/ and by the disposition of our lord he entered in to th'order of charterhows/ where he was received/ and was there so virtuous in his living/ that among the strangers he was so friendly & so well beloved that after a little while he was made procurator of the house/ In that time henry king of england/ did do build and founded an house of charterhow● in england/ Wherefore he sent in to burgoyn to the charterhows for to have one of them to have the governance and rule of it/ and at the great Instance and the prayer of the king uneath could he get this said Saint Hugh/ but at the last by the commandment of his overyst and request of the king he was sent in to the royalme of england/ and there maked procurator of the same house/ And there lived an holy and devout life/ like as he did tofore/ that he stood so in the kings grace/ that the king named him to be bishop of lyncoln/ and was elect by the chapter of the cannons of the chapter of lincoln/ which bishopric the king had holden long in his hand/ and was called thereto by the said chapter/ and the bishopric to him presented/ which dignity he utterly refused and said plainly that in no wise that he would not receive any Pontifical dignity without assent/ and also commandment of the prior of the charterhows/ which was consented and also the hole election of the chapter of lyncolne to him declared/ he took upon him the office and was sacred bishop of Lyncolne and the next night after he heard a voys saying to him/ Thou art gone out in to the health of thy people/ And after this he wythstood mightily the power of wood people that intended to hurt the privilege of the church/ and put his body in peril like as he had despised it/ for to bring the church fro servitude/ and recovered many droytes and rights which had been taken away from the church/ This holy man maad many good statutes and ordinances in his diocese/ and went and visited the church and places of his cure and charge and lived an holy life/ And he would visit the houses of lepers & lazars/ and was went oft to enter in to their houses/ and by his commandment the women were departed from the men/ and all the men that were foul and desformed in their visage he would kiss of humility/ and there was that time in the church of lyncolne an honourable man a cannon named willyam which was chancellor of the church/ o● good man and well letterd and would prove and essay if there were any elation or pride were in his courage/ and said to this holy man/ Saint martin by kissing of a man that was a foul lazare/ healed him/ and ye hele not the lepers ne lazars that ye kiss/ Who anon answered to the chancellor Saint martin certainly heeled a leprous man by kissing/ & this kissing that I kiss the lepers healeth my soul This was an humble and a meek answer/ This holy man saint Hugh in all his life was much diligent in burying of deed men/ and of his humanity would gladly do the office about their sepulture/ wherefore our lord gave and rendered to him by retrybution condygne honourable sepulture/ for what time he departed out of this world/ and the same day that his body was brought to the church of lincoln/ It happened that the king of england/ the king of scotland with three archbishop's/ barons & great multitude of people were gathered at lincoln/ & were present at his honourable sepulture/ where god hath showed for him divers miracles/ then let us pray unto this holy man saint Hugh of lyncoln to pray for us/ Thus endeth the life of saint Hugh bishop of lincoln ¶ Here followeth the life of Saint Edmonde King and martyr IN the province of england of old time were divers kings/ for the land was departed among whom/ there was Saint edmond king of norfolk & Suffolk/ which took his birth of the noble and ancient lineage of the saxons/ and was fro the beginning of his first age of blessed man soft/ virtuous/ and full of meekness and kept truly the very religion of christian faith/ & governed his kingdom full well to the pleasure of almighty god/ ¶ In his time it happened that two wicked tyrants/ that one named hynguar and that other hubba/ camen out of denmark/ and arrived in the country of northumberlonde/ and rob and destroyed the country/ and slew the people without mercy in every place where they came/ then the one of 'em named hynguar came in to the country where this most christian saint edmond reigned/ and understood that he was in his flowering age/ strong and mighty in battle/ and demanded of the people/ where their king was resydente/ and dwelled which that was most abiding in a town named then eglesdon/ and now is called bury/ Now the danes had all weigh acustom that they would never fight battle set ne appointed/ but ever lie in a wait how they might by sleight and deceit prevented fall on good christian men/ and so slay and destroy them/ like as thiefs lie in await to rob and slay good true men/ wherefore when he knew where this holy king was/ he addressed one of his knights to him for to espy what strength he had and what people about him/ and hynguar himself followed with all his host/ to th'end that suddenly he should fall upon this king/ unadvised/ & that he might subdue him unto his laws and commandments/ then this said knight came to this holy king saint edmonde and made his legation and message in this wise/ Our most dread lord by land & by see hynguar which hath subdued divers contrees & lands in this province unto his signory by strength of arms/ & purposeth with all his ships and army to winter him in these marches/ sendeth to the his commandment/ that thou incontinent come and make alliance and friendship with him/ And that thou depart to him thy paternal treasures & richesses/ in such wise that thou mayst regne under him/ Or certainly thou shalt die by cruel death/ And when the blessed king Saint Edmonde had herd this message anon he sighed/ and called to him one of his bishops/ and demanded council of him what & how he should answer upon this demand that was axed of him/ which bishop sore dreading for the kings life/ exhorted him by many examples for to consent and agree to this tyrant hynguar/ and the king a while said no thing/ but remembered him well/ & after many devout words atte last he answered to the messenger in this wise and said/ This shalt thou say to thy lord/ know thou for truth/ that for the love of temporal life/ the christian king edmonde shall not subdue him to a paynim duke/ Thenne uneath was the messenger gone out/ but hynguar met him/ & bade him use short words/ and tell him his answer/ which message told unto hynguar/ Anon the cruel tyrant commanded to slay all the people that were with saint edmonde/ and destroy them/ but they should hold and keep only the king/ whom he knew rebel unto his wicked laws/ then this holy king was taken/ and bounden his hands behind him/ and is brought tofore the duke/ and after many obprobryes' words/ at the last they lad him forth unto a tree which was thereby/ To which tree his adversaries bond him/ and then shot arrows at him/ so thick/ and many that he was thorough wounded/ and that one arrow smote out another/ and alweye this blessed king ceased not for all his wounds to give laud & praising unto almighty god/ Then this wicked tyrant commanded/ that they should smite of his heed/ which they so did he alway praying and saying his orisons to our lord god/ Then the danes left the body there lying/ and took the heed & bore it in to the thick of the wood & hid it in the thickest place among thorns and briars/ to th'end that it should not be founden of the christian men but by the purveyance of almighty god there came a wolf/ which diligently kept the holy heed fro devowring of beasts and fowls/ And after when the danes were departed the christian men fond the body/ but they could not find the heed wherefore they sought it in the wood/ & as one of them spoke to another/ where art thou/ which were in the thick of the 〈◊〉/ and cried where art thou/ 〈◊〉 heed answered and said here/ here/ here/ and anon thenne all they came thither and saw it/ and also a great wolf sitting & embracing the heed between his forleggys'/ keeping it fro all other beasts/ and then anon they took the heed and brought it unto the body/ and set it to the place where it was smitten of/ and anon they joined to guider/ and then they bore this holy body unto the place where it is now buried/ & the wolf followed humbly the body till it was buried/ and then he hurting no body returned again to the wood/ and the blessed body and heed been so joined to guider/ that there appeareth no thing that it had be smitten of/ safe as it were a reed shining thread in the place of the departing where the heed was smitten of/ & in that place where he now lieth so buried/ is a noble monastarye made/ and therein monks of the order of saint benette/ which been richly endowed/ In which place almighty god hath showed many miracles for this holy king and martyr ¶ Thus endeth the life and passion of saint edmond king and martyr Here followeth of saint Cecyle virgin and martyr & first of her name CEcylle is as much to say as the lyle of heaven/ or a way to blind men/ Or she is said of celo and lya/ or else cecilia as lacking blindness/ Or she is said of celo that is heaven/ and leos that is people/ she was an heavenly lyle by cleanness of virginity/ a weigh to blind men by Information of example/ heaven by devout contemplation lya by busy operation/ lacking blindness by shining of wisdom/ and heaven of the people/ ¶ For the people beheld in her as in following the spiritual heaven/ the son/ the moan and the sterrys/ that is to say/ shining of wisdom/ magnanymytee of faith/ and diversity of virtues/ Or she is said a lily for she had the whiteness of cleanness/ a good conscience/ and adoure of good fame/ Or she is said heaven/ for ysodore saith that the philosophers sayen/ that heaven is movable/ round/ and brenning/ In like wise was she moving by busy operation/ round by perseverance/ and brenning by fiery charity/ ¶ Of saint Cecillye Saint cecillye the holy virgin was comen of the noble lineage of the romans/ and fro the time that she lay in her cradle she was fostrid and nourished in the faith of christ/ and all weigh bare in her breast the gospel hid/ and never ceased day ne night from holy prayers but commanded to god all weigh her virginity/ and when this blessed virgin should be spoused to a young man named valeryan/ & the day of wedding was comen/ & was clad in ryal clothes of gold/ but under she ware the hair/ and she hearing the organs making melody she sang in her heart only to god saying O lord I beseech the that mine heart and body may be undefouled so that I be not confounded/ and every second and third day she fasted commending herself unto our lord whom she dread/ the night came that she should go to bed with her husband as the custom is/ and when they were both in their chambre alone/ she said to him in this manner/ O my best beloved and sweet husband/ I have a council to tell thee/ if so be that thou wilt keep it secret/ and swear that ye shall bewreye it to no man/ to whom valerian said/ that he would gladly promise and swear never to bewreye it/ and then she said to him I have an angel that loveth me/ which ever keepeth my body whether I sleep or wake and if he may find that ye touch my body by villainy or foul and pollute love/ certainly he shall anon slay you and so should ye lose the flower of your youth/ and if so be that thou love me in holy love and cleanness/ he shall love the as he loveth me & shall show to the his grace/ then valeryan corrected by the will of god having dread said to her/ if thou wilt that I believe that thou sayest to me/ show to me that angel that thou speakest of and if I find veritable that he be the angel of god/ I shall do that thou sayest/ and if so be that thou love another man than me/ I shall slay both him and the with my sword/ Cecylle answered to him if thou wilt believe & baptize thee/ thou shalt well now see him/ go then forth to via appia which is three mile out of this town and there thou shalt find pope urban with pour folks/ and tell him these words that I have said/ and when he hath purged you fro sin by baptism/ then when ye come again ye shall see the angel/ and forth went valeryan and fond this holy man Urban louting among the buryellies/ to whom he reported the words that cecylle had said/ and saint Urban for joy 'gan hold up his hand and let the tears fall out of his eyen/ and said o almighty god Ihesu christ sour of chaste council and keeper of us all/ receive the fruit of the seed/ that thou hast sown in cecyllye/ For like a busy be she serveth the For the spouse whom she hath taken which was like a wood lion/ She hath sent him hither like as a meek lamb/ and with that word appeared suddenly an old man yclad in white clothes/ holding a book written with letters of gold/ Whom valerian seeing for fere fill 〈◊〉 to the ground as he had been deed/ Whom the old man raised and took up and red in this wise/ One god one faith/ one baptism/ One god and father of all/ aboven all/ and in us all every where/ And when this old man had red this/ he said believest thou this or dou test thou it say ye or nay/ Then valerian cried saying/ there is no thing truer under heaven/ then vanished this old man away/ then valerian received baptism of saint Urban and returned home to saint cecyllye whom he fond within/ her chambre speaking with an angel/ and this angel had two crowns of roses and lyles/ which he held in his hand/ of which he gafe one to cecylle and that other to valeryen saying/ keep ye these crowns with an undefowled and a clean body/ for I have brought them to you fro paradise/ and they shall never fade ne wydder/ ne lose their savour/ ne they may not be seen but of them to whom chastity pleaseth/ & thou valeryan by cause thou hast used profitable council/ demand what thou wilt/ To whom valerian said There is no thing in this world to me liefer thenne my brother/ whom I would fain that he might know this very truth with me/ to whom the angel said/ thy petition pleaseth our lord/ and ye both shall come to him by the palm of martyrdom/ and anon tyburce his brother came and entered in to this chambre/ and anon he felt the sweet odour of the roses & lilies/ and marveled fro whence it came/ then valerian said we have crowns which thine eyen may not see and like as by my prayers hast felt the odour of them/ so if thou wilt believe/ thou shalt see the crowns of roses and lilies that we have/ then cecyllye and valerian began to preach to tyburcyen of the joy of heaven/ and of the foul creance of paynims/ the abusion of idols/ and of the painies of hell which the dampened suffer and also they preached to him of the Incarnation of our lord and of his passion/ and did so much that Tyburcyens was converted and baptized of saint Urban/ and fro than forthon he had so moche grace of god that every day he saw angels/ and all that ever he required of our lord be obtained/ After almachyus provost of rome/ which put to death many christian men/ heard say that tyburcyens & valeryen buried christian men that were martyred/ & gafe all their good to pour people/ he called them tofore him/ & after long disputation he commanded that they should go to the statue or image of jupiter for to do sacrifice/ or else they should be beheaded/ & as they were led they preached the faith of our lord to one called maxyme/ that they converted him to the christian faith/ & they promised to him that if he had very repentance & farm creance that he should see the glory of heaven/ which their souls should receive at hour of their passions/ & that he himself should have the same if he would believe/ then maximus gate leave of the tormentors for to have them home to his house/ & the said maxymus with all his household/ and all the tormentors were turned to the faith/ then came saint cecyllye thither with priests & baptized them/ and afterward when the morning came saint cecylye said to them/ Now ye knights of christ/ caste away fro you the works of darkness & cloth you with the arms of light/ & thenne they were led four mile out of the town/ & brought to fore th'image of jupiter/ but in no wise they would do sacrifice ne incense to thidol/ but humbly with great devotion kneeled down & there were beheaded/ & saint cecylye took their bodies & buried them then maxymus that saw this thing said that he saw in the hour of their passion angels clear shining/ & her souls ascend in to heaven which the angels bore up/ wherefore many were converted to the christian faith/ & when almache heard that maxyme was christened/ he did do beat him with plommettes of lead so long till be gave up his spirit & died/ whose body Saint Cecyllye buried by valerian and Tyburcyan/ & after almache commanded that cecylye should be brought unto his presence for to do sacrifice to jupiter & she so preached to them that came for her that she converted them to the frith which wept sore/ that so fair a maid & so noble should be put to death/ then she said to them/ o ye good young men it is no thing to lose the youth/ but to change it/ that is to give clay and take therefore gold/ To give a foul habitacle and take a precious/ To give a little corner and to take a right great place/ God rewardeth for one simple/ an hundred fold/ believe ye this that I have said And they said/ we believe christ to be very god which hath such a servant/ then saint Urban was called and four hundred and moo were baptized/ then almachyus calling tofore him saint cecylye said to her/ of what condition art thou/ & she said that she was of a noble kindred/ To whom almachyus said/ I demand the of what religion art thou/ then cecyle said/ then begannest thou thy demand foolily that wouldest have two answers in one demand/ To whom almach● said/ from whence cometh thy rude answer/ & she said/ of good conscience and faith not feigned/ To whom almachyus said/ knowest thou not of what power I am/ and she said thy power is little to dread/ for it is like a bladder full of wind/ which with the pryckking of a needle is anon goon away and come to nought/ To whom almache said/ in wrong beganst thou and in wrong thou perseveryst/ knowest thou not how our princes have given me power to give life and to slay/ & she said now shall I prove the a liar against the very truth/ Thou mayst well take the life fro them that live/ but to them that been deed thou mayst give no life/ Therefore thou art a minister/ not of life/ but of death/ To whom almachyus said now lay a part thy madness/ and do sacrifice to the gods/ To whom cecyllye said/ I wot never where thou hast lost thy sight/ for them that thou sayest hen gods/ we see them stones put thine hand/ and by touching thou shalt learn that which thou mayst not see with thine eyen/ ¶ Thenne almachyus was wroth and commanded her to be lad in to her house/ & there to be brent in a brenning bain which her seemed was a place cold & well attempered/ then almachyus hearing that/ commanded that she should be beheaded in the same bath/ then the tormentor smote at her three strokes/ and could not smite of her heed/ & the fourth stroke he might not by the law smite/ and so left her there lying half a live/ and half deed and she lived three days after in that manner/ and gave all that she had to pour people/ and continually preached the faith all that while/ & all them that she converted she sent to Urban for to be baptized/ and said I have axed respite three days that I might commend to you these souls/ And that ye should hallow of mine house a church/ and then at the end of three days she slept in our lord and saint Urban with his deacons buried her body among the bishops/ and hallowed her house into a church/ In which unto this day is said the service unto our lord/ She suffered her passion about the year of our lord two hundred and twenty-three in the time of alexaunder th'emperor and it is red in another place/ that she suffered in the time of marcijs aurelijs which reigned about the year of our lord two hundred and twenty Then let us devoutly pray unto our lord that by the merits of this holy virgin and martyr saint cecyly we may come to his everlasting bliss in heaven amen/ Thus endeth the life of Saint Cecillye virgin & martyr Here followeth the life of saint clemente Pope and martyr & first of his name Clement is said of cleos/ that is glory/ and men's that is mind/ as it were a glorious mind he had a glorious mind purged fro all fylihe/ ornate with all virtue/ and decorate with all felicity or he is said of clemence/ which is merciful/ It is said in the glosarye that clement is said rightwise/ sweet ripe/ and meek/ rightwise in deed sweet in speech/ ripe in conversation/ and meek in Intention/ his life he himself set in his book named Itynerarye/ specially unto that place/ which he succeeded to saint peter in the papacy/ The remanant of his acts that comynly been had/ been taken in divers places/ ¶ Of saint clement Pope CLement the bishop was borne of the lineage of the romans/ and his father was named faustyn and his mother matydyan/ he had two brethren/ of whom that one was named faustyn & that other faustynyen/ and mathydyane was of marvelous beauty/ her husbands brother burned in the love of her by the disordinate concupisbence of luxury/ and daily he vexed her in desiring her to accord to his foul lust but she in no wise would consent to him/ and she doubted to show it to her husband/ by cause there should no debate ne enemyte fall between the brethren/ then she thought to absent her by some mean fro him so long that he should forget this disordinate love/ for the sight of her presence set him a fire/ and by cause she might have licence of her husband she feigned a dream subtilely/ which she told to her husband in this wise saying/ There is a vision comen to me this night/ by which I am commanded to depart out of this city of rome with my two sons faustyn & faustynyen/ and that I should abide out so long/ till I were commanded to return/ and if I did not I should die and my children also/ and when her husband heard this he was sore abassled and afeard/ & sent his wife and his two sons to athens with moche other main/ and that she should abide there/ & se●te her sons to school/ & the father held clement at home with him which was the left & was but v year old for his solas/ & as the mother sailed on the see with her sons there rose a great tempest/ & brought the ship to wrack/ & was all to broken/ & the mother was thrown by the waw●s of the see upon a roche & escaped weening that her two sons had be perished/ & for sorrow & discomfort would have drowned herself in the see/ if she had not had hope to find her sons/ & when she saw that she could not find them alive ne deed/ she cried & brayed strongly & boat her hands/ & would not be comforted of no body/ & then came to her many women/ which told to her the fortunes that they had had/ but she was comforted by none/ & among tother there came one that said that she had lost her husband a young man in the see & that she would never after be married for the love of him/ & she comforted her/ how it was & dwelled with her/ & gate daily their living with their hands/ but anon after her hands that she had beaten became so sore & braken out/ that she might not work and s●e that herberowed her had the palsy and might not rise out of her bed/ and thus was mathidyan constrained to beg and ask her living fro door to door/ & of such as she could get she fed herself and her hostess & when the year was passed that she was departed with her children/ her husband sent messengers to athens for to know how they did/ but them that he sent returned not/ and he sent other messengers after Which returned and said that they had found none/ and then he left clement his son under the keeping of certain tutors and went for to seek his wife and his children/ and took his shipping but he came not again/ And thus clement was xx year orphalyn/ and never had tidings of father ne mother/ ne of his brothern/ and he went to study/ and became a sovereign phylosophre/ and desired/ & inquired diligently/ in what manner he might know the Inmortalyte of the soul/ and therefore haunted he oft the scoles of philosophy/ and when he heard that it was concluded in the disputation that the soul was immortal he was glad and joyous/ And when they said that it was mortal/ he went all heavy and confused/ and at the last when barnabe came to rome preaching the faith of Ihu christ the philosophers mocqued him as he had been mad or out of his wit and as some say clemente was the first phylosophre that mocqued him and despised his predication/ and in scorn put to him this question saying/ what is the cause that culex which is a little be'st hath uj feet/ & two wings/ and an olyphaunte which is a great be'st hath but four feet and no wings/ To whom barnabas said/ Fool I might lightly answer to thy question if thou demandest it to know the troth/ but it should be a rude and a deef thing to say to you any thing of creatures/ when ye know not the maker of the creatures and by cause ye know not the creator of all/ it is right that ye err in the creatures/ This word went moche to the heart of clement the phylosophre in such wise that he was informed of barnabe in the faith of Ihesu christ/ and went anon in to judee to saint Peter/ which taught him the faith and showed to him clearly thimmortality of the soul all clearly/ and in that time simon th'enchanter had two disciples/ that is to weet aquyle and nycete/ and when they understood and knew his fallaces/ they forsook and left him/ and fled to Saint Peter and were his disciples/ then saint peter demanded of clement of what lineage he was/ and he told to him all by order what was happened to his father/ to his mother/ & to his brethren/ and said that he supposed that his mother with his brethren was drowned in the see/ and that his father was deed for sorrow or drowned also in the see/ and when saint Peter heard this he might not keep him from weeping/ On a time peter came in to the isle where mathydyan the mother of clement dwelled/ in which isle were pilers of glass of marvelous length/ and as saint peter beheld these pilers he saw mathydyan begging/ whom he blamed by cause she laboured not with her hands/ and she answered & said sir I have no thing but the form and likeness of my hands/ For they been so feebled by my biting that I feel them not/ and me repenteth that I drowned not myself in the see/ that I should no longer have lived/ though peter said what sayest thou woman/ knowest thou not that the souls of them that slay themself been most grievously punished/ To whom she said would god that I were certain that souls should live after the death/ For then would I slay myself/ to the end that I might but one hour see my sweet children/ and when peter had demanded of her the cause and ●hat she had told to him all the order of the things done/ then peter said there is a young man with us named clement which saith like as thou sayest/ that it so happened to his father and mother and to his brethren/ and when she heard that/ she was smyton with so great wonder that she fell/ and when she was comen to her self/ she said weeping to saint Peter I am certeynlye mother of that young man/ & kneeling down tofore saint peter she prayed him that he would haste lie show to her her son/ & peter said to her// abide a while till we be out of this isle/ & when they were out of the isle/ Peter took her by the hand/ and brought her to the ship where clement was in/ and when chement saw peter holding the woman by the hand/ he began to laugh/ and anon as this woman was nigh by clemente/ she might abstain her no longer/ but embraced him about the neck and kissed him/ and he put her a back/ like as she had been frantyke/ & was much angry against peter/ And peter said to him what somever thou dost/ put thou not away thy mother/ and when c●emente heard that anon he began to weep/ and advised him and took up his mother which was fallen down a swoon/ & began to know her/ and that th'hostess that lay on the palsy was brought forth by the commandment of Peter/ and he healed her anon/ and then the mother demanded clement of his father/ and he said to her that he went to seche her/ and that he sith never saw him/ & when she heard that she sighed and comforted her other sorrows by the great joy that she had of her son In the mean while nycete & aquylle came which were not there when she came/ and when they saw this woman/ they inquired what she was/ then clemente said she is my mother whom god hath given to me by my lord Peter/ Then peter told to them all by order/ and when nycete and aquylle heard that/ they aroos and were all abashed and said/ lord maker of all things/ is this true that we have herd or is it a dream/ then Peter said to them/ if ye be not out of your mind/ these things been all true/ then said they we been faustyn and faustynyen whom our mother had supposed had been perished in the see/ & thenne the mother ran and embraced them about the neck/ & said what may this be/ and peter said these been thy sons faustyn and faustynyen/ whom thou supposedest had been perished in the see/ and when she heard that she fell done a swoon for joy/ And when she was comen again to herself she said to them say ye to me how ye escaped/ and they said when our ship was broken/ we were borne upon a table/ and other mariners fond us and took us in to their ship/ and changed our names/ and sold us to a woman named justyne/ which hath holden us as her sons/ & hath made us to learn the arts liberal/ & after we learned philosophy/ and sith we joined us unto simon an enchanter/ which hath be nourished with us/ and when we knew his fallaces we left him all/ and were maked disciples of peter/ and the next day following peter with his three disciples clemente/ nycete and aquyle went in to a more secret place for to pray/ & a moche ancient & honourable man but night pour was there/ and began to burn and say to them/ I have pity on you brethren/ For under the likeness of pity I consider you greatly to err/ for there is no god/ ne none worshipping here/ ne no providence in the world/ but fortune only of engendrure and hap doth all/ like as I have founden expertely of myself in the see/ which was informed in the discipline of mathesies more than many other/ then pray ye no more for whether ye pray or pray no●/ that which is ordained to you by destiny shall fall/ and clement beheld him and his heart judged that he had seen him tofore time/ and when clement aquyle and nycete had long disputed with him by the commandment of peter/ and they had showed to him what providence was/ by open reasons and for reverence called him o●te father aquyle said what need have we to call him father/ when we have in commandment/ that we ought to call no man father upon earth/ and he h●helde this ancient man and said/ thou holdest the Iniuryed father by cause I blamed my brother that called the father/ We have in commandment/ that we should call no man by such name/ & when he had said so all they of the company laughed/ and he axed them why they laughed/ and clement said thou dost that/ for which thou blamest other/ in calling this old man father/ And when they had enough disputed of providence/ The old man said/ I had well believed providence/ but mine own conscience denieth me it/ that I may not believe it/ I know my destiny & my wives/ & that which fortune hath destined is ordained to each body Now hearken ye what fortune happened to my wife/ she had in her nativity mars with Venus upon the centre/ & the moan waning in the house of Mars/ and ends of saturn/ And this adventure maketh the advoultrers' to break their wedlock/ and to love their servants/ and to go with them in to strange countries/ & to be drowned in waters/ and so is it fallen by my wife/ for she fell in the love of her servant/ and fled with him/ and perished in the see/ for as my brother hath recounted to me/ she loved him first/ and he would not consent to her/ and then she turned her lecherous love in her servant/ & it ought not to be laid any blame in her/ for her destynee hath made her to do so/ And then he told how she feigned a dream/ and how in saylling toward Athenes she perished/ And then his sons would have run to him and have discovered the matter but Peter deffended them and said suffer ye till it please me/ and then peter said to him/ if I show to the this day thy wife right chaste with thy three sons/ wilt thou believe that destiny is no thing/ and he said like as it is a thing impossible to show that thou hast promised/ So impossible is it to do any thing above destynee/ And then said Peter/ this is Clement thy son/ and these two been thy two sons faustyn and faustynyen then the old man fell down for joy as he had been without soul/ then his sons came unto him and kissed him/ and were afeard that he should not have comen to himself again/ and when his swooning was goon/ he heard of them all by order/ how all thing had happened/ then his wife came suddenly and began to cry/ and weep strongly saying/ O my husband & my lord/ where is he/ and this said she as she had been all fro herself/ and the old man that hearing ran to her and embraced her straining with great weeping and then as they thus were dwelling to guider/ there came a messenger that told how that apyon and anubyon which were great friends unto this old man faustynyan/ were lodged with Simon magus/ of whom this old man was much glad and went to visit them/ and forthwith came a messenger/ which said that there was comen a minister of th'emperors unto antioch and sought all the enchauntours for to punish them to death/ then simon magus by cause he hated the sons of faustynyen by cause they forsook him/ he imprinted his similitude and likeness in this old man faustynyan/ in such wise that of every man he was supposed to be Simon magus/ and this did simon magus by cause he should be taken of the mynystres of the emperor and be slain in stead of him/ and simon thenne departed fro though parties/ and when this old faustynyan came again to saint peter and to his sons/ The sons were abashed which saw in him the similitude and likeness of simon magus/ and understood the voys of their father/ but saint Peter saw the naturel likeness of him/ and his wife and his sons blamed and reproved him/ and he said wherefore blame ye me/ and flee fro me/ that am your father/ and they said we flee fro thee/ by cause the likeness of simon magus appeareth in thee/ Now this simon had composed an ointment/ & anointed him with all/ and had imprinted the form of himself by art magic in this old man/ which wept and said/ what mishap alas is fallen to me/ I have but one day be known of my wife and of my children/ and may not be joyful with them/ and his wife and his children wept sore & tore their here/ & simon magus when he was in antioch defamed strongly saint peter/ & said that he was a cursed enchanter and an homicide/ & had so moved the people against peter/ that they purposed to slay him if they might once hold him/ & then said saint peter to this old faustynyen by cause thou art like & seemest simon magus/ go forth in to antioch & excuse me tofore all the people of such things as simon himself hath said of me/ & after I shall come in to antioch/ & shall take from the this strange likeness/ & shall give to the again thy proper and natural similitude tofore all the people/ but it is not to suppose that saint peter bade him to lie/ for god hath no need of losings And then should the book of clement called Iteneraryum be appocryphum as who saith of none authority/ in which these things been written/ and ought not to be taken in such things but as it pleaseth to some men/ Nevertheless it may be said/ if these words be diligently considered that he should say that he were simon magus/ but that he should show to the people the semblance of Simon magus visage showing saint peter in the person of simon and should revoke the words that he had said/ and if he said that he was simon/ that was not as touching the truth/ But unto the appearance and likeness/ then fastynyen said I am Simon as who saith I am like unto Simon and was supposed to be simon of the people/ then this old man faustynyen went in to antioch and assembled she people and said/ I Simon show to you and confess that I have deceived you of all that I have said of Peter th'apostle/ for he is no traitor ne enchanter but is sent for the health of the world/ wherefore if ever I hereafter shall say any thing against him/ that ye take me as a traitor & wicked and put me away fro you for I do now penance for that I knowledge me to have said falsely and evil of him/ I warn you therefore that ye believe in him/ that ye ne your cite perish not/ and when he had said this that peter had commanded him and had stirred the people in to the love of peter/ saint peter came to him and made his prayer/ and after took away fro him the likeness of simon/ and be came in his naturel likeness/ then all the people of antioch received debonayrlye saint Peter/ and with great honour enhanced him and set him in a chair as a bishop/ And when simon magus heard this he came and gathered the people to guider and said I marvel when I have ensigned and taugkte you the commandments of health/ and have warned you that ye should keep you fro the traitor Peter/ and ye have not only heard him/ but ye have enhanced him and have set him in the chair of a bishop/ then all the people aroos in a great fury against him and saiden Thou art no thing but a monster/ thou saidest that other day/ that thou repentedest of that thou hadst said against saint Peter/ and now thou wouldest overthrow us and thyself/ And all atones they roos against him and cast him out of the town/ all these things saint clement telleth of himself in his book/ and hath set in it this history/ After this when saint peter came to rome/ & saw that his passion approached/ he ordained clement to be bishop after him/ And when saint peter prince of thappostles was deed/ Clement which was a man purveyed and t●ke heed of the time to come/ so that least by his ensample every bishop would cheese a successor after him in the church of our lord/ and so possede the see of god by heritage/ he gave it over to live/ and afterward to clete/ and after them clement was chosen/ and compelled to take it upon him/ wherein he shone by virtuous living & good manners/ that he pleased well unto the jews/ christian men and paynims/ He had the power people written by name of everich religion/ for to give to them their necessity/ he loved moche pour people/ and them that he sayntefyed by baptism/ he suffered them not to beg comynly/ and when he had sacred a damoysel with a veylle which was a virgin and niece of troien the emperor/ and had converted to the faith Theodore wife of sysynne friend of the emperor/ and she had promised to be in purpose of chastity/ Sysynne had doubt of his wife/ and entered after her in to the church privily for to know what she used to do there/ and when saint clement had said the orryson/ and the people had answered amen/ Sysynne was made deef and blind/ and he said to his servants bring me hens and lead me out/ and they led him round about the church and could not come to the doors ne gates/ and when theodore saw them erring so/ she went to the first door weening that her husband had known her/ and after she axed of the servants/ what they did/ And they said to her/ our master would here & see that was not leeful/ and therefore he is maked both blind and deef/ And then slay gafe herself to prayer and prayed god that her husband might go out fro thence/ and after her prayers she said to the servants go ye hens and bring my lord home to his house/ & they went & brought him thither/ and theodore went unto saint clement and told to him what was happened/ and then this holy man came to him/ and fond his eyen open/ but he saw not ne heard no thing Then saint clemente prayed for him and anon he received his sight and his hearing/ and when he saw clement standing by his wife he was wood/ and supposed that he had been Illuded by art magic/ & commanded his servants to hold fast Clement/ he hath made me blind by art magic/ for to come to my wife/ and commanded to his mynystres that they should bind crystyente/ & so draw him/ and they bond the pylors and stones/ weening to sysynne that they had bounden saint clement and his works/ and drawn them forth/ then clemente said to sysynne/ by cause thou worshippest stones for gods and trees/ therefore hast thou deserved to draw stones and trees/ & he which supposed him to be bounden verily said I shall do slay thee/ and then clemente departed/ & he prayed theodore that she should not cease to pray till that our lord had visited her husband/ then saint peter appeared to theodore praying/ and said to her Thy husband shall be saved by thee/ for to accomplish that/ that poule my brother saith/ The man myscreaunte shall be saved by his true wife/ And this saying he vanished away and anon sysynne called his wife to him/ and prayed her to pray for him and that she should call to him saint clement/ and when he was comen he was Instruct in the faith and was baptized with three hundred and xiij of his main/ and many noble men and friends of th'emperor believeden in our lord by this sysynne/ then the earl of the sacrifices gave much money and moved great treason and discord against saint clement/ then mamertyn provost of the city of rome might not suffer this discord but made saint clement to be brought tofore him/ and as he reproved and assayed to draw him to his law/ Clement said to him I would well rather that thou wouldest come to reason For if many dogs have barked against us/ and have bitten us/ yet they may not take fro us but that we be men reasonable/ and they been hounds dysresonable/ This dissension which is moved it showeth that it hath no certain ne truth/ and then mamertyn wrote unto trajan emperor of clement/ and he had answer that he should do sacrifice/ or to be exiled in to the desert that was beyond the city over the see/ then the provost said to him weeping/ thy god whom thou worshippest purely/ he help thee/ then the provost delivered to him a ship and all thing necessary to him/ and many clerks and lay people followed him in exile/ & the provost fond in that isle moo than ij thousand people christian/ which had been long there dampened for to hew the marble/ in the roches/ and anon when they saw saint clement they began to weep and he comforted them and said Our lord hath not sent me hither by my merits/ but he hath made me partner of your crown/ And when he understood of them that they fet water six mile thence and bore it upon their shoulders/ he said to them let us all pray unto our lord that he open to us his confessors in this place here the veins of a fountain or of a well/ and that he that smote the stone in desert of Synay/ and water flowed haboundantlye/ he give to us running water/ so that we may be enjoyed of his benefits/ and when he had made his prayer he looked here and there and saw a lamb standing which lift up his right foot & showed a place to the bishop/ and he understanding that it was our lord Ihesu christ/ whom he only saw/ and went to the place and said/ In the name of the father and of the son/ & of the holy ghost smite in this place/ & when he saw that no man would smite in the place where the lamb stood/ he took a little pykoys and smote one stroke lightly in the place under the foot of the lamb & anon a well or a fountain sprang up and grew in to a great flood/ then unto all them joying saint clement said/ the coming of the flood gladeth the city of god/ & for the fame of this miracle moche people came thither/ and five hundred and moo received baptism of him in one day/ and they destroyed the temples of th'idols thorough all that province/ & within one year they edified lxxv churches/ to the honour of our lord/ and three year after Trajan the emperor under standing this/ which was the year of our lord lxuj/ and sent thither a duke and when this duke saw that all they would gladly die for gods love/ he left the multitude and took only clement and bond an anchor about his neck/ and threw him in to the see/ & said/ Now they may not worship him for a god/ and all that great multitude of the people went to the rivage of the see and beheld the cruelty of the tyrant/ and then cornelye & phoebus disciples of saint clement commanded to all the other to pray to our lord that he would show to them the body of his martyr/ and anon the see departed three mile weigh far/ So that all they might go dry foot thither/ and there they fond an habitacle in a temple of marble which god had made and ordained/ and fond the body of saint clement laid in an ark or a chest/ and the anchor thereby/ and it was showed to his disciples that they should not take away the body fro thence/ Every year in the time of his passion the see departed by seven days during four mile far/ which gave dry weigh to them that came thither/ In one of the solemnities there was a woman went thither with a little child/ and when the solemnity of the feast was accomplished the child slept/ and the noise & sown of the water was herd which came and approached fast/ and the woman was abashed and forgot her child and fled unto the rivage with the great multitude of people/ & afterward she remembered her son/ and began strongly to cry and weep/ & ran hither and thither brayeng by the rivage/ for to know if by adventure the body of her son might be cast upon the rivage/ and when she saw no succour/ ne no hope/ she returned home and was all that year in weeping & in heaviness/ and the year after following when the see was departed/ and the weigh open/ she ran tofore all the other/ & came to the place for to know if by adventure she might have any knowledge or find any thing of her son/ & when she kneeled down tofore the tomb of saint clement/ and had made her prayers she aroos up & saw her son in the place/ where she had left him sleeping/ then she supposed be had been deed/ and went near for to have taken the body as it had be without life/ but when she saw him sleeping/ she awook him and took him in her arms tofore all the people all hool and safe/ and inquired of him where he had been all that year/ & he said that he wist not/ but that he had slept there but one night sweetly Saint ambrose saith in his preface in this wise/ when the most wicked persecutor was constrained of the devil for to torment by pains the blessed clement/ he gave to him no pain but victory/ The martyr was cast in the flood for to be drowned/ & therefore came he to a good reward/ by which peter his master came in to heaven/ christ approving the minds of them both in the floods/ he called clement fro the bottom of the see to the palm of victory/ & he relieved saint peter in the same element that he should not be drowned unto the heavenly/ royalme/ Lion the bishop of hostyence recounteth that in the time that mychel the Emperor governed the empire of rome/ a priest named phylosophre came to tersone/ and demanded of them that dwelled in the country of the things that been rehearsed in the history of saint clement/ and by cause they had not be of that time but were strange they said that they knew no thing thereof/ For for the sin of them of the country that dwelled in that place the water had long ceased for to with draw as it was woned to do/ In the time of martin the emperor the church had be destroyed of the barbaryns/ and the ark with the body of the martyr was wrapped in the floods of the see for the sin of them that dwelled there/ and then the priest was all amarveled of these things/ and came unto a little city named georgye/ & went with the bishop and the clerks with the people for to seche the holy relics of the isle/ where as they supposed that the body of the holy martyr had been/ and there they digged & song ympnes and canticles and then by revelation divine they fond the body of the holy saint/ & the anchor by it/ which was cast in to the see with him/ & then they bore it to tersone/ and after this same priest came to rome with the body of saint clement and there showed god many miracles for this holy saint/ and the body was laid in the church/ which is now called saint clement/ & it is red in a chronicle that the see waxed dry in that place/ and that the blessed Cyrylle bishop of moryanne brought the holy body unto Rome/ Then let us devoutly pray unto this blessed saint saint clement that by his merits we may deserve to come to the bliss of heaven AMEN/ Thus endeth the life of Saint Clement Here followeth the life of saint Grysogone and first of his name GRysogone may be said of gonos in Greek which is as much to say as angel/ For he was without angel of worldly malice/ or he is said of gonos/ which is as much to say as a l●der/ For he led moche people to the way of a truth by his ensample/ ¶ Of saint grisogone GRisogone was taken and set in prison by the commandment of dioclesian/ & saint anastase fed him and gave to him meet and drink to live by/ wherefore her husband was put in to a straight prison/ & she sent to grysogone which had informed her in the faith of Ihesu christ in writing this that followeth/ To the holy confessor of christ Grysogone I anastas● have taken the yoke of a wicked husband/ by the mercy of god I have eschewed his bed by feigned and dissimuled infirmity/ & have night and day embraced the stappes of our lord Ihesu christ/ & my husband hath taken away my patrimony/ of which he is ennoblysshed/ and setteth it on fowl idols/ and hath put me in prison/ as a cursed enchaunteresse for to make me to lose my life temporal So there bleveth no more/ but I that am servant to the spirit may lie down and die/ In which death I glorify myself/ but I am greatly troubled in my mind/ that my rychessls which I had ordained to god/ been wasted and spent in fowl things/ far well servant of god & remember me/ To whom saint grysogone answered again by writing/ see that thou be not angered ne troubled for any thing that is done to the foloneslye/ in thy life/ though it be contrary unto thee/ thou mayst not be deceived if thou be proved/ a time paysyble shall come to the anon for after this darkness thou shalt see anon she florysshed light of god/ & after this cold time of frost and ice/ there shall come to the the soft & sweet time/ Far well be with god and pray for me/ and as this blessed anastase was thus constrained in such wise that uneath any breed was given to her in four days and that she supposed she should have died/ She wrote a pistle to him in this wise/ To the confessor of christ grysogone/ anastase/ the end of my time is comen remember me/ So that when the soul shall depart from me that he receive it for whose love I suffer these things/ which thou shalt here by the mouth of this old woman/ To whom he wrote again/ It appertaineth alway that darkness go tofore the light/ In like wise after sickness and infirmity health shall return and life is promised after death/ Alle adversities and prosperities of this world been enclosed by one end/ by cause desperation should have no domination on the sorrowful/ ne elation ne pride should not domyne on them that been glad and joyful/ There is but one see in which the ship of our lady saylleth/ and our souls use the offyse of mariners under the governance of the body/ & the ships which been fastenyd and bounden with strong chains passen well without any breaking thorough the strong wawes of the see/ and some ships there been that have brutyl and feeble jointures of trees/ and fall oft in peril to be drowned/ but thou handmaid of Ihesu christ have in thy mind the victory of the cross/ and make the ready to the work of god/ and then dioclesian which was in the parties of aquyle and slew other christian men commanded that grysogone should be brought tofore him/ to whom he said Take the power of the provost/ and the consulate of thy lineage/ and do sacrifice to the gods/ And he answered I adore & worship one only god of heaven/ and I despise thy dignities as filth or mire/ and then sentence was given upon him/ and was brought in to a place where he was beheaded/ about the year of our lord two hundred lxxx and seven whose body saint Zeyle the priest buried and the heed also/ Thus endeth the life of Saint Grisogone Here followeth the life of saint Katherine virgin and martyr. And first of her name KAtheryne is said of catha that is all/ & ruyna that is falling/ for all the edifice of the devil/ fell all fro her/ for the edifice of pride fell fro her by humility that she had/ and theedifice of fleshly desire fell fro her by her virginity/ & worldly covetise/ for she despised all worldly things/ Or katherine may be said as a little chain/ for she made a chain of good works/ by which she mounted in to heaven/ and this chain or ladder had four grease or stappes/ which been/ Innocence of work/ cleanness of body/ despising of vanity/ and saying of truth/ which the prophet putteth by order/ where he saith/ Quis ascendet in montem domini/ Innocens manibus/ Who shall ascend in to the mountain of our lord/ that is heaven/ & he answereth The Innocence of his hands/ he that is clean in his heart/ he that hath not taken in vain his soul/ and he that hath not sworn in fraud and deceit to his neighbour/ And it appeareth in her legend how these four degrees were in her/ KAtheryn by descent of line was of the noble lineage of themperours of Rome/ as it shall be declared more plainly hereafter by a notable chronicle/ whose most blessed life and conversation wrote the solemn doctor anathasius which knew her lineage & her life/ For he was one of her masters in her tender age or she was converted to the christian faith/ and after the said anathasius by her preaching & marvelous works of our lord was converted also/ Which after her martyrdom was made bishop of Alysaunder/ And a glorious pillar of the church by the grace of god and merits of Saint katherine/ And as we find by credible chronicles/ In the time of dioclesian and maxymyen/ was great & cruel tyranny showed in all the world as well to christian men as to paynims So that many that were subject to Rome/ put away the yoke of servage and rebelled openly against th'empire among whom the royalme of harmony was one that wythstood most the tribute of the romans/ wherefore they of Rome deputed a noble man of dignity named Constantius which was tofore other a valiant man in arms discrete and virtuous/ the which lord after he came in to ermonye/ anon subdued them by his discrete prudence/ & deserved to have the love and favour of his enemies in so much that he was desired to mary the daughter of the king which was sole heir of the royalme/ and he consented and married her & soon after the king her father died and then Constantius was enhanced and crowned king/ which soon after had a son by his wife named costus/ at the birth of whom his mother died/ after the death of whom Constantius returned to rome to see the emperor/ and to know how his lord ships were governed in though parties and in the mean time tidings came to rome how that great brytaygne which now is called england rebelled against the empire/ wherefore by the advice of the consulate it was concluded that Constantius king of ermonye should go in to brytaygne to subdue them/ which addressed him thither/ & in short time after he entered in to the land/ by his prowess and wisdom he appeased the royalme and subdued it again to the empire of Rome/ And also he was so acceptable to the king of britain named coel that he married his daughter heleyne/ which afterward fond the holy cross/ And in short time he gate on her constantyn which after was Emperor/ And then soon after died constancyus/ and constantyn after the death of king Coel/ by his mother was crowned king of brytaygne/ And costus the first son of constancyus wedded the kings daughter of cypre which was heir/ of whom as shall be here after was engendered Saint katherine/ which came of the lineage of constancyus/ Now followeth the life of saint Katherine IN the year of our lord two hundred reigned in cypre a noble and prudent king named costus/ which was a noble & seemly man/ rich and of good conditions and had to his wife a queen like to himself in virtuous governance/ which lived to guider prosperously but after the law of paynims/ and worshipped idols/ This king by cause he loved renomm●e & would have his name spread thorough the world he founded a city in which he edified a temple of his false gods/ & named that city after his name costy/ which after to increase his fame the people named it fama costi/ and yet in to this day is called famagous'/ in which city he and the queen lived in great wealth and prosperity/ and like as the fair rose springeth among the briars and thorns/ Right so between these two paynims was brought forth this blessed virgin saint katheryne/ and when this holy virgin was borne she was so fair of visage and so well form in her members/ that all the people enjoyed in her beauty/ and when she came to seven year of age anon after she was set to school/ where she profited much more then any other of her age/ and was informed in the arts liberal/ wherein she drank plenteously of the well of wisdom/ for she was chosen to be a teacher & enformer of everlasting wisdom/ The king costus her father had so great joy of the great towardness and wisdom of his daughter/ that he let ordain a tour in his palace with divers studies and chambers/ in which she might be at her pleasure/ and also at her will/ and also he ordained for to wait on her seven the best masters and wisest in cunning that might be gotten as in though parties/ and within a while they that came to teach her/ they after that learned of her/ and became her disciples/ and when this virgin came to the age of xiv year her father king costus died/ & then she was left as queen & heir after him/ and then the estates of the land came to this young lady katheryne// and desired her to make a parliament/ in which she might be crowned and receive the homage of her subgettes/ and that such rule might be set in her beginning/ that peace & prosperity might ensue in her royalme/ and this young maid granted to them their asking/ and when the parliament was assembled/ and the young queen crowned with great solemnity/ and she sitting on a day in her parliament/ and her mother by her with all the lords each in his place a lord aroos by th'assent of her mother the other lords and comyns & kneeled down tofore her saying these words/ Right high and mighty princess/ and our most sovereign lady/ please it you to wite/ that I am commanded by the queen your mother/ by all the lords & comyns of this your royalme/ to require your highness/ that it may please you to grant to them that they might provide some noble king or prince to mary you/ to th'end that he might rule and defend your royalme and subgettes/ like as your father did before you/ and also that of you might proceed noble lineage/ which after you may reign upon us/ which thing we most desire/ and hereof we desire your good answer/ This young queen katherine hearing this request was abashed/ & troubled in her courage how she might answer/ to content her mother/ the lords/ and her subgettes/ and to keep her self chaste For she had concluded to keep her virginity/ and rather to suffer death than to defoul it/ and then with a sad cheer and meek look she answered in this wise/ Cousin I have well understand your request/ and thank my mother/ the lords/ and my subjects/ of the gre●e love that they all have to me/ & to my royalme/ & as touching my marriage/ I trust verily there may be no peril/ considering the great wisdom of my lady my mother/ and of the lords/ with the good obeisance of the comyns trusting in their good continuance/ wherefore we need not to seek a stranger for to rule us and our royalme/ for with your good assistance and aid we hope to rule govern & keep this our royalme in good justice/ peace/ and rest/ in like wise as the king my father held you in/ Wherefore at this time I pray you to be content and to cease of this matter and let us proceed to such matters as been requesyte for the rule/ governance and universal weal of this royalme and when this young queen katheryn had achieved her answer/ The queen her mother and all the lords were abashed of her words and wist not what to say/ for they considered well by her words that she had no will to be married/ and then there aroos & stood up a duke which was her uncle/ and with due reverence said to her in this wise/ My sovereign lady saving your high and noble discretion/ this answer is full heavy to my lady your mother/ and to us all your humble lyege men/ without ye take better advice to your noble courage/ wherefore I shall move to you of four notable things that the great god hath endowed you before all other creatures that we know which things ought to cause you to take a lord to your husband/ to th'end that tho plenteous yefts of nature and grace/ may spring of you by geeration/ which may sucorde by right line to reign upon us to the great comfort and joy of all your people & subgettes/ & the contrary should torn to great sorrow and heaviness/ Now good uncle said she what been these iiij notable things that so ye repute in us/ madame said he/ the first is this that we be acerteyned that ye be comen of the most noble blood in the world/ the second that ye be a great inheritor/ and the greatest that liveth of woman to our knowledge/ the third that is that ye in science/ cunning and wisdom pass all other/ & the fourth is in bodily shape and beauty/ there is none like to you/ wherefore madame us think that these four notable things must needs constrain you to incline to our request/ then said this young queen katherine with a sad countenance/ Now uncle sith god & nature have wrought so great virtues in us/ we been so moche more bounden to love and to please him/ and we thank him humbly of his great and large yefts/ but sith ye desire so moche that we should consent to be married/ we let you plainly wite that like as ye have described us/ so will we describe him that we will have to our lord and husband/ and if ye can get such one we will agree to take him with all our heart/ For he that shall be lord of mine heart and mine husband/ shall have though four notable things in him over all measure/ So ferforthly that all creatures shall have need of him/ and he needeth of none/ and he that shall be my lord must be of so noble blood that all men shall do to him worship/ and therewith so great a lord that I shall never think that I made him a king/ and so rich that he pass all other in richesses/ And so full of beauty/ that angels have joy to behold him/ and so pure that his mother be a virgin/ and so meek and benign/ that he can gladly foryeve all offences do on unto him Now I have described to you him that I will have and desire to my lord and to my husband/ go ye and seek him/ and if ye can find such one/ I will be his wife with all mine heart/ if he vouch safe to have me/ & finally but if ye find such one/ I shall never take none/ and take this for a final answer/ and with this she cast down her eyen meekly and held her still/ and when the queen his mother & the lords heard this/ they made great sorrow and heaviness/ for they saw well that there was no remedy in that matere/ Then said her mother to her with an angry voys/ alas daughter is this your great wisdom that is talked so far/ much sorrow be ye like to do to me and all yours/ alas who saw ever woman forge to her such an husband with such virtues as ye done For such one as ye have devised 〈◊〉 was never none/ ne never shall be/ and therefore daughter leave this foly●/ and do as your noble elders 〈◊〉 done tofore you/ and then said 〈◊〉 young Queen Katherine unto 〈◊〉 mother with a piteous sighing/ Madame I wot well by very reason that there is one moche better than I can devise him/ and but he by his grace find me/ I shall never have joy For I feel by great reason that there is a weigh that we been clean out of/ and we been in darkness/ and till the light of grace come/ we may not see the clear way/ and when it pleaseth him to come/ he shall avoid all darkness of the clouds of ignorance/ and show him clearly to me whom my heart so feruentelye desireth and loveth/ And if it so be that he list not/ that I find him/ yet reason commandeth me to keep hole that is unhurt/ wherefore I beseech you meekly my lady mother/ that ye ne none other move me more of this matter/ for I promise you plainly that for to die therefore/ I shall never have other husband/ but only him that I have described/ To whom I shall truly keep me with all the pure love of mine heart/ & with this she aroos and her mother/ & all the lords of the parliament/ with great sorrow and lamentation/ and taking their leave departed/ and this noble young katherine went to her palace/ whose heart was set a fire upon this husband that she had devised/ that she could do no thing/ but all her mind and intent was set on him & continually mused how she might find him/ but she could not find the mean/ how well he was nigh to her heart/ that she sought/ For he had kindled a brenning love/ which could never after be quenched/ for no pain ne tribulation as it appeared in her passion/ But now I leave this young queen in her contemplation/ & shall say you as far as god will give me grace/ how that our lord by his special miracle called her unto baptism/ in a special manner such as hath not be herd of before ne sith/ & also how she was visibly married to our lord in showing to her sovereign tokens of singular love/ then beside alysaunder a certain space of miles dwelled an holy father an hermit in desert named adryan/ which had served our lord continually by the space of thirty year in great penance/ and on a day as he walked before his cell being in his holy meditations/ there came against him/ the most reverent lady that ever any earthly creature might behold/ & when this holy man beheld her high estate and excellent beauty which was above nature/ he was sore abashed and so much astonied that he fell down as he had be deed/ then this blessed lady seeing this/ called him by his name goodly and said/ brother adryan dread ye no thing/ for I am come to you for your good honour and profit/ and with that she took him up meekly comforting him & said in this wise/ Adryan ye must go in a message for me in to the city of alysaundre/ & to the palace of the queen katherine/ and say to her that the lady salueth her/ whose son she hath chosen to her lord and husband sitting in her parliament with her mother and lords about her/ where she had a great conflict and battle to keep her virginity/ and say to her that thilk same lord whom she chaas is my son/ that am a pure virgin and he desireth her beauty and loveth her chastity among all the virgins on the earth/ I command her without tarrying/ that she come with the alone unto this palace/ where as she shall be new clothed/ & then shall she see him/ and have him to her ever lasting spouse/ Then adryane hearing this/ said dreadfully in this wise/ a blessed lady how shall I do this message/ for I know not the city ne the way thither/ and who am I though I knew it/ to do such a message to the queen/ For her main will not suffer me to come to her presence/ and though I came to her/ she will not believe me/ but put me in duresse as I were a faytour/ Adryan said this blessed lady dread ye not/ for that my son hath begun in her must be performed/ for she is a chosen vessel of special grace before all women that lyven/ but go forth & ye shall find no letting/ and enter in to her chambre/ for th'angel of my lord shall lead you thither/ and bring you both hither saufelye/ Thenne he meekly obeying went forth in to alexander & entered in to the palace/ & fond doors & closures opening against him/ & so passed fro chambre to chambre till he came in to her secret study where as none came but herself alone/ & there he fond her in her holy contemplation/ & did to her his message like as ye have heard/ according to his charge/ & when this blessed virgin katherine had heard his message & understood by certain tokens that he came for to fetch her to him/ whom she so fervently desired/ anon aroos forgetting her estate & main/ & followed this old man thorough her palace & the city of alysaunder unknown of any person/ & so in to desert/ in which way as they walked she demanded of him many an high question/ & he answered to her sufficiently in all her demands/ & informed her in the faith & she bevygnely received his doctrine and as they thus went in the desert this holy man had lost his way/ and wist not where he was/ and was all confused in himself/ & said secretly alas I fear me I am deceived/ & that this be an illusion/ alas shall this virgin here be perished among these wild beasts/ now blessed lady help me/ that almost am in despair/ and save this maiden that hath forsaken for your love all that she had/ & hath obeyed your commandment/ & as he thus sorrowed the blessed virgin katherine apperceived/ & demanded him what him ailed and why he sorrowed/ & he said for you/ by cause I can not find my cell/ ne wot not where I am/ father said she dread ye not/ For trust ye verily that that good lady which sent you for me/ shall not suffer us to perish in this wilderness/ and then she said to him what monaster is yonder that I see/ which is so rich and fair to behold/ & he demanded of her where she saw it/ and she said yonder in the east/ and then he wiped his eyen/ and saw the most glorious monastery that ever he saw/ whereof he was full of joy/ and said to her now blessed be god that hath endowed you with so perfit faith/ for there is that place wherein ye shall receive so great worship & joy/ that there was never none like/ safe only our blessed lady christs own mother queen of all queens/ now good father adrian high you fast that we were there/ for there is all my desire and joy/ and soon after they approached that glorious place/ and when they came to the gate/ there met them a glorious company all clothed in white & with chappelettes of white lilies on their heeds/ whose beauty was so great & bright that the virgin katheryn ne the old man might not behold them/ but all ravished fell down in great dread/ then one more excellent than another spoke first and said to this virgin katherine/ stand up our dear sister/ for ye be right welcome/ and lad her ferther in/ till they came to the second gate/ where another more glorious company met her/ all clothed in purpur with fresh chappelettes of red rooses on their heeds/ and the holy virgin seeing them fell down for reverence and dread/ & they benignly comforting her took her up and said to her dread ye no thing our dear sister/ for there was never none more heartily welcome to our sovereign lord/ then ye be and to us all/ for ye shall receive our clothing and our crown with so great honour that all saints shall joy in you/ come forth for the lord abideth desiring you/ and then this blessed virgin katherine with trembling joy passed forth with them like as she that was ravished with so marvelous joy that she could not speak/ and when she was entered in to the body of the church she heard a melody of marvelous sweetness which passed all hearts to think it and there they beheld a ryal queen standing in her estate with a great multitude of angels & saints whose beauty and richesse might no heart think/ ne no pen write/ for it exceedeth every man's mind/ then the noble company of martyrs with the fellowship of virgins/ Which lad the virgin katherine fill down flat tofore this ryal Empress/ with sovereign reverence saying in this wise/ Our most sovereign lady queen of heaven/ lady of all the world/ empress' of hell/ mother of almighty god king of bliss/ To whose commandment obeyen all heavenly creatures and earthly liketh it you/ that we here present to you our dear sister whose name is written in the book of life/ beseeching your benign grace to receive her as your daughter chosen/ and humble handmaid/ for to accomplish the work which our blessed lord hath begun in her/ and with that our blessed lady said bring ye me my well beloved daughter/ and when the holy virgin heard our lady speak/ she was so much replenished with heavenly joy that she lay as she had been deed/ then the holy company took her up & brought her tofore our blessed lady/ to whom she said my dear daughter ye be welcome to me/ and ye be strong and of good comfort/ for ye be specially chosen of my son for to be honoured/ remember ye not how sitting in your parliament ye described to you an husband where as ye had a great conflict & battle in deffending your chastity/ & thenne this holy katherine kneeling with most humble reverence and dread said O moste blessed lady blessed be ye among all women/ I remember how I chaas that lord/ which then was full far fro my knowledge/ but now blessed lady by his mighty mercy/ & your special grace/ he hath opened the eyen of my blind conscience and ignorance/ so that now I see the clear way of truth/ and humbly beseech you most blessed lady that I may have him whom mine heart loveth & desireth above all thing/ without whom I may not live and with these words her spirits were so fast closed that she lay as she had been deed/ and then our lady in comforting her said/ my dear daughter/ It shall be as ye desire/ but yet ye lack one thing that ye must receive or ye come to the presence of my son/ ye must be clothed with the sacrament of baptism/ Wherefore come on my dear daughter for all thing is provided/ for there was a font solemnly appareled with all thing requesyte unto baptism/ And then our blessed lady/ called adryan the old father to her and said brother this office longeth to you/ for ye be a priest/ therefore baptize ye my daughter/ but change not her name for katherine shall she be named/ and I shall be her godmother/ and then this holy man adrian baptized her/ and after our lady said to her/ now mine own daughter be glad and joyful/ for ye lack no thing that longeth to the wife of an heavenly spouse/ And now I shall bring you to my lord my son which abideth for you/ and so our lady led her forth unto the quere door/ where as she saw our saviour Ihesu christ/ with a great multitude of angels/ whose beauty is impossible to be thought or written of earthly creature/ of whose sight this blessed virgin was fulfilled with so great sweetness/ that it can not be expressed/ To whom our blessed lady benignly said/ Most sovereign honour/ joy and glory be to you king of bliss/ my lord/ my god/ and my son/ loo I have brought here unto your blessed presence your humble servant & ancylle katheryne/ which for your love hath refused all earthly things/ and hath at my sending obeyed to come hither hoping and trusting to receive that I promised to her/ then our blessed lord took up his mother/ and said mother/ that which pleaseth you pleaseth me/ and your desire is mine/ For I desire that she be knit to me by marriage among all the virgins of the earth/ and said to her/ katherine come hither to me/ and assoon as she heard him nempne her name so great a swettenes entered in to her soul that she was as all ravished/ & therewith our lord gave to her a new strength/ which passed nature & said to her come my spouse & give to me your hand/ & there our lord espoused her/ in joining himself to her by spiritual marriage/ promising ever to keep her in all her life in this world/ & after this life to regne perpetuelly in his bliss/ & in token of this set a ring on her fingers/ which he commanded her to keep in remembrance of this/ & said dread ye not my dear spouse/ I shall not depart fro you but all weigh comfort and strength you/ then said this new espouse o blessed lord I thank you with all mine heart of all your great mercies beseeching you sovereign lord/ to make me dign and worthy to be thy servant and handmaid/ and to please you whom my heart loveth and desireth above all things/ and thus this glorious marriage was maad/ whereof all the celestial court joyed and sungen this verce in heaven/ Sponsus amat sponsam salvator visitat illam/ with so great melody that no heart may express ne think it/ This was a glorious and singular marriage to which was never none like before in earth/ wherefore this glorious virgin katheryne aught to be honowred/ lawd & praised among all the virgins that ever were in earth/ and then our blessed lord after this marriage said unto the blessed katherine/ Now the time is come that I must depart unto the place that I came fro/ wherefore what that ye will desire/ I am ready to grant to you/ and after my departing ye must abide here with old adrian x days/ till ye be perfitly informed in all my laws and will/ And when ye shall be comen home/ ye shall find your mother deed/ but dread ye not/ for ye were never missed there/ in all this time/ For I ordained there one in your stead/ that all men ween it were yourself/ and when ye come home/ she that is there in your stead shall void/ Now far well my dear spouse/ and then she cried with a full piteous voys/ A my sovereign lord god/ and all the joy of my soul have ever mind on me/ and with that he blessed her/ and vanished away from her sight/ and then for sorrow of his departing she fell in a swoon/ so that she lay still a large hour without any life/ and then was adryan a sorry man and cried upon her so long that at the last she came to herself and revived/ & lift up her eyen/ and saw no thing about her safe an old cell/ and the old man adrian by her weeping/ For all the ryalte was voided/ both monastery and palace and all the comfortable sights that she had seen/ And specially he which was cause of all her joy and comfort/ and thenne she sorrowed mourned and wept/ unto the time that she saw the ring on her fingers/ and for joy thereof yet she swooned/ and after she kissed it a thousand scythes with many a piteous tere/ and then adrian comforted her the best wise he couth/ with many a blessed exhortation/ and the blessed virgin katherine took all his comforts/ and obeyed him as to her father and dwelled with him the time that our lord had assigned her/ till she was sufficiently taught all that was needful to her/ and then she went home to her palace/ and governed her holily in converting many creatures to the christian faith of Ihesu christ/ on whom all her joy was holy set/ and ever he was in her mind & so dwelled still in her palace never idle/ but ever continued in the service of our lord full of charity/ where a while I let her dwell fulfilled of virtues and grace/ as the dear and singular sponse of almighty god/ And thenne in this mean time maxencyus that was then emperor and vicious to god's law/ and cruel tyrant considered the noble and ryal city of alysaunder and came thither and assembled all the people rich & pour for to make sacrifice to th'idols and the christian men that would not make sacrefyse he let slay/ & this holy virgin was at that time xviij year of age/ dwelling in her palace full of richesses/ and of servants/ alone without parents and kin/ & heard the brayeng and noise of beasts/ & the joy that they made and song/ and marveled what it might be/ & sent one of her servants hastily to inquire what it was/ and when she knew it/ she took some of the people of her palace/ & garnished her with the sign of the cross/ & went thither/ and fond there many christian men to be led to do sacrifice for fere of death/ thenne was she strongly troubled for sorrow/ and went forth hardly to the emperor/ and said in this wise/ And then demanded they for what cause they were called from so far parties/ and the emperor answered and said/ 〈…〉 a maiden/ none comparable to her in wit and wisdom/ which confoundeth all wise men/ and she saith that our gods been devils/ and if ye surmount 'em by honour/ I shall send you again in to your country with joy/ And one of them had hereof despite and said by dysdayn/ this is a worthy council of an emperor/ that for one maid young and fraylle/ he hath done assemble so many sages and fro so far contrees/ and one of our clerks or scholars may overcome her/ and the king said to them/ I may well by strength constreygne her to sacrifice/ but I had liefer that she were overcomen by your arguments/ then said they let her be brought tofore us/ and when she shall be overcomen by folly/ she may know that she never saw wise man/ and when the virgin knew the strife of the disputation that she abode/ She commanded her all unto our lord/ and an angel came to her and said/ that she should keep her firmly/ for she should not be vanquished/ but she should surmount them and send them to martyrdom/ and when she was brought tofore the masters and orators/ she said to the emperor/ what judgement is this to set thirty orators and masters against one maid/ and to promise to them great rewards for their victory/ and compelest me to duspute with them without hope of any reward/ and god Ihu christ which is very guerdon of them that striven for him shall be only with me/ and he shall be my reward/ for he is the hope and crown of them that fight for him/ and when the masters had said that it was impossible that god was made man/ ne that he had suffered death/ the virgin showed to them that the paynims had said it/ tofore that he was made/ For plato said god to be all round/ and to be slain/ and Sybylle said thus that the ilk god should be blessed & happy that should hang on the cross and when the virgin had right wisely disputed with the masters/ and that she had confounded their gods by open reasons/ they were abashed and wist not what to say/ but were all still/ And th'emperor was replenished with felony against them/ and began to blame them by cause they were overcomen so foully of one maid/ and then one that was master above all the other said to the emperor/ know thou sir emperor that never was there any that might stand against us/ but that anon he was overcomen/ But this maid in whom the spirit of god speaketh/ hath so converted us/ that we can not say any thing against Ihesu christ/ ne we may not ne dare not wherefore sir emperor we knowledge that but if that thou mayst bring forth a more provable sentence of them that we have worshipped hitherto/ that all we be converted to Ihesu christ and when the tyrant heard this thing he was esprised with great woodenness and commanded that they all should be brent in the mids of the city/ And the holy virgin comforted them/ and maked them constant to martyrdom/ and informed diligently in the faith/ and by cause they doubted that they should die without baptism/ the virgin said to them Doubt ye no thing/ for th'effusion of our blood shall be reputed to you for baptism/ and garnish you with the sign of the cross/ and ye shall be crowned in heaven/ And when they were cast in to the flames of fire/ they rendered their souls unto god/ and neither here ne cloth of them had none harm/ ne were hurt by the fire/ And when the christian men had buried them/ the Tyrant spoke unto the virgin/ and said/ a right noble lady virgin have pity of thy youth/ and thou shalt be chief in my palace next the queen/ and thine image shall be set up in the mids of the city/ & shall be adored of all the people as a goddess/ To whom the virgin said leave to say such things/ For it is evil to think it/ I am given and married to Ihesu christ/ he is my spouse he is my glory/ he is my love and he is my sweetness/ there may no fair words ne no torments call me fro him/ and then he being full of woodenness commanded that she should be despoiled naked/ and beaten with scorpions/ and so beaten to be 〈◊〉 in a dark prison and there was tormented by hunger by the space of twelve days and th'emperor went out of the country for certain causes/ and the queen was esprised with great love of the virgin/ and went by night to the prison with porphyrye the prince of knights and when the queen entered she saw the prison shining by great clearness/ and angels anointing the wounds of the holy virgin katherine/ and then Saint katherine began to preach to the queen the joys of paradies/ and converted her to the faith/ and said to her that she should receive the crown of martyrdom/ and thus spoke they to guider till midnight and when porphyrye had herd all that she had said/ he fell down to her feet and received the faith of Ihesu christ with two hundred knights/ and by cause the tyrant had commanded that she should be twelve days without meet and drink/ Ihesu cryst sent to her a white dowue which fed her with meet celestial/ & after this Ihesu cryst appeared to her with a great multitude of angels and virgins and said to her/ daughter know thy maker/ for whom thou haste emprised this travayllous battle/ be thou constant/ for I am with thee/ and when th'emperor was returned he commanded her to be brought tofore him/ and when he saw her so shining/ whom he supposed to have been tormented by great famine & fasting/ and supposed that some had fed her in prison/ & was fulfilled with furor/ and commanded to torment the keepers of the prison/ and she said to him verily I took never sith meet of man/ but Ihesu christ hath fed me by his angel/ I pray the said th'emperor set at thine heart this that I admonest the and answer not by doutable words/ we will not hold the as a chamberer/ but thou shalt tryumple as a queen in my royalme/ in beauty enhanced To whom the blessed virgin katherine said/ understand I pray the and judge truly/ whom ought I better to cheese of these two/ or the king puissant perdurable glorious and fair or one seek unsteadfast/ not noble/ and foul/ and then th'emperor having disdain & angry by felony/ of these two cheese the one/ or do sacrifice & live or suffer divers torments & perish/ and she said tarry not to do what torments thou wilt/ for I desire to offer to god my blood and my flesh/ like as he offered for me/ he is my god/ my father/ my friend/ & mine only spouse and then a master warned and advised the king being wooed for anger that he should make four wheels of iron environed with sharp rasours cutting/ so that she might be horribly all detrenched and cut in that torment so that he might fere the other christian people by ensample of that cruel torment and then was ordained that two wheels should torn against the other ij by great force/ so that they should break all that/ that should be between the wheels/ and then the blessed virgin prayed our lord that he would break these engines to the praising of his name/ and for to convert the people that were there/ and anon as this blessed virgin was set in this torment/ the angel of our lord broke though wheels by so great force that it slew four thousand paynims/ And the queen that beheld these things came from above/ & had hid her faith till then/ descending anon/ and began to blame the emperor of so great cruelty/ and then the king was replenished with woodness when he saw that the queen despised to do sacrifice and did do first do rent of her paps/ and after smite of her heed/ and as she was lad unto martyrdom she prayed katherine to pray god for her/ and she said to her/ ne doubt the no thing well beloved of god/ For this day thou shalt have the royalme perdurable/ For this transitory royalme/ and an immortal spouse for a mortal/ And she was constant and farm in the faith/ and bad the tormentors deo as was to them commanded/ And then the sergeants brought her out of the city/ and araced of her paps with tongues of iron/ & after smote of her heed/ whose body porphyrye took away & buried it/ the next day following was demanded where the holy body of the queen was/ and the emperor bad that many should be put to torment for to know where the body was/ Porphyrye came then tofore them all/ and escryed saying I am he that buried the body of the ancylle/ and servant of Ihesu christ/ and have received the faith of god/ & then maxence began to roar and bray as a mad man and cried saying/ O wretched and caitiff/ loo porpherye which was the only kepar of my soul/ and comfort of all mine evils is deceived/ which thing ●e told to his knights/ to whom they said/ & we also been christian/ and been ready for to suffer death for Ihesu cryst/ & thenne the emperor drunken in woodness commanded that all should be beheaded/ and that their bodies should be cast to dogs/ and then called he katheryne & said to her/ how be it that thou hast made the queen for to die by thine art magic/ if thou repent the thou shalt be first and chief in my palace/ For thou shalt this day do sacrifice or thou shalt lose thine heed/ & she said to him do all that thou hast thought/ I am ready to suffer all/ and then he gave sentence against her/ & commanded to smite of her heed/ and when she was brought to the place ordained thereto/ she lift up her eyen to heaven praying said/ o Ihesu Christ hope & help of them that believe in thee/ o beauty & glory of virgins/ good king I beseech and pray thee/ that who somever shall remember my passion be it at his death or in any other necessity/ & call me/ that he may have by thy mercy th'effect of his request & prayer/ & then came a voys to her saying/ come unto me my fair love and my spouse/ loo behold the gate of heaven is open to thee/ and also to them that shall hallow thy passion I promise the comfort of heaven of that they require/ and when she was beheaded there issued out of her body milk in steed of blood/ & angels took the body & bore it unto the mount of Synay more then twenty journeys fro thence/ and buried it there honourably/ & continually oil runneth out of her bones which healeth all maladies & sicknesses/ & she suffered death under maxence the tyrant/ about the year of our lord three hundred/ how maxence was punished for this felony & for other it is contained in th'history of th'invention of the holy cross/ but for as much as it was not known long after where this holy body was becomen/ there was great sorrow & lamentation among christian men saying alas the most clear light of our faith/ of wisdom & the temple of the holy ghost is goon from us/ and besought god devoutly that it might please him to show to them this holy relic/ which after came to knowledge in this manner/ In the desert a bout the mount of Synay there were many christian hermits/ which were inflamed with great devotion toward this holy virgin Saint katheryne/ Wherefore by common assent they ordained a chapel/ In which this holy virgin should be specially remembered/ which chapel was by the mount of Synay/ not far from the hill/ fast by the place where as our lord appeared in the bush to moyses/ In which place the holy hermits liveden in great abstinence and devotion a glorious life/ To whom on a time the angel of god appeared and said/ God hath be holden your affectuel devotion fro heaven/ Therefore he hath granted to you this grace/ that by you shall be founden 〈◊〉 known the holy body of the glorious virgin Saint katheryne/ to his sovereign honour and glory and therefore arise ye up and follow me/ and though it so be that ye see me not/ yet the shadow of the palm that I bear in mine hand shall never depart fro your sight/ And then these hermits went forth and followed the angel till they came to the place/ where uneath any creature might enter for straytenes of the way and sharpness of the rocks/ and when they came to the top of the hill they saw not th'angel/ but they saw evidently the shadow of the palm that it seemed all the place had be shadowed by the levys of the palm/ by which they came unto the place where the body had lain a hundred and thirty year in a stone and her flesh was dried up for length of time/ but the bones were so compact and pure that they seemed to be kept by the cure of angels/ then they took up with great joy and reverence this holy body/ and bare it down in to the chapel/ which they had made/ and this was done by great miracle/ for the place where as she lay in was so stepe/ thick strait and so dangerous/ that it seemed to man's reason impossible to come there to/ and these holy men after they had brought this body with solemnity ordained the feast of th'invention of this holy body should be solemnized which is yet there kept/ and is about the time of th'invention of the holy cross/ which place is greatly honoured/ and our lord showeth there many miracles/ and out of the bones floweth out oil largely/ by which many maladies been guarished/ and it is said that tofore the body was founden that a monk went to the mount of sinay/ and dwelled there by the space of seven year much devoutly in the service of saint katherine/ and on a time as he prayed with great devotion that he might have some thing of her body/ suddenly there came a joint of one of her fingers of her hand/ which gift he took joyfully of our lord/ It is redd● that there was a man much devout to saint katherine/ and oft called on her to his aid/ and by length of time he fell in foul thought/ & lost the devotion that he had to the saint and ceased to pray to her/ and as he was on a time in prayer/ he saw a great multitude of virgins passing by him/ among whom there was one more replendysshaunte then the other/ and when she approached him she covered her visage/ and passed to fore him her face covered/ and he marveled moche of the beauty of her/ & demanded what she was/ and one of the virgins said that it was katherine/ whom thou were wont for to know/ and by cause thou knowest ne remembryst her not/ she passed tofore the with face covered & without knowledge/ It is to be noted that this blessed virgin saint katherine seemeth and appeareth marvelous in v things/ first in wisdom/ secondly in eloquence/ thirdly in constance/ four in cleanness of chastity/ & fyfthely in privilege of dignity/ first she appeared marvelous in wisdom/ In her was all manner of philosophy/ philosophy is divided in three/ in theoryque/ in practyque/ and in logyque/ Theoryque is divided in three that is Intellectual/ natural/ and mathematyke/ The blessed katheryn had science Intellectual in knowledge things divine/ of which she used against the masters/ to whom she proved to be but one very god only and convaynquysshed all the false gods/ Secondly she had science natural/ of which she used/ in desputing against the emperor/ thirdly she had science mathematyque that is a science that beholdeth the forms and the manner of things/ & this science had she in despising the earthly things/ For she withdrew her heart fro all earthly matter/ She showed to have this science when she answered to the emperor when he demanded who she was/ and said I am Katherine daughter of king cost/ and how she had be nourished in purpre/ And hereof used she when she enbardyed the queen to despise the world & herself and to desire the reign perdurable/ The practyque is divided in three manners/ In ethyque/ ycomonyke and politic/ the first teacheth to inform manners/ & enourne him with virtues/ and that appertaineth to all men/ The second teacheth to rule and govern well his main/ And that appertaineth to them that have men to govern/ The third appertaineth to the governors of cities/ for she teacheth to govern the peoples/ the cities and the common/ and these three sciences had the blessed katherine/ first she had in herself all honest of manners Secondly she ruled her main laudably which was left to her/ thirdly she informed wisely the Emperor/ logic is divided in three/ in demonstratyf/ in probable/ and in sophystycal/ The first pertaineth to philosophers/ the second to rethours and logycyens/ and the third to sophistres and these three sciences had katherine in her/ for she disputed with th'emperor/ Secondly she was marvelous in eloquence/ For she had fair speech in preaching/ as it appeared in her predycacious/ she was rizt sharp in rendering reason/ as when she answered to the emperor/ She had sweet words in drawing the people to the faith/ as it appeared in porphyrye and the queen whom she drew to the christian faith/ by sweetness of her fair speech/ She had right virtuous word in over coming/ as it appeared in the masters whom she vanquished so puyssauntlye/ thirdly she was marvelous in constance/ for she was most constant against the threatenings and menaces/ for she despised them all and answered to th'emperor/ tarry not to do the torments that thou hast purposed/ for I desire to offer to god my blood/ and make an end of that thou hast conceived in thy courage/ I am ready to suffer all/ Secondly she was farm when great yefts were offered to her/ For she refused all/ and said to th'emperor/ when he promised to hold her as second lady in his palace and she said/ leave to say such things/ It is felonnous to think it/ thirdly she was constant in the torments that were done to her/ Fourthly she was constant in cleanness of chastity/ for she kept chastity among though things that chastity is wont to perish/ for there been five things in which chastity may perish/ that is in pleasance of richesses/ covenable opportunity/ flowering youth/ freedom thythout constraynte/ and sovereign beauty/ and among all these things the blessed katherine kept her chastity/ for she had great plenty of richesses/ as she that was heir of rich parents/ She had covenable leisure to do her will/ as she that was lady of herself/ and conversed all day among her servants which were young of age/ She had freedom without any that governed her in her palace/ and of these four it is said before/ and she had beauty so moche that every man marveled of her beauty/ fifthly she was marvelous in privilege of dignity/ for certain special prevylegys' were in some saints when they died/ like as the visitation of Ihesu christ was in saint john thevangelyste/ The flowing of oil in saint nycholas/ th'effusion of milk for blood that was in saint Poule/ the preparation of the sepulchre that was in saint clement/ and the hearing & granting of the petitions that was in saint margarete when she prayed for them remembering her memory/ All these things to guider were in this blessed virgin saint katheryne/ as it appeareth in her legend/ then let us devoutly worship this holy virgin/ and humbly pray her to be our advocatryce in all our needs bodily and ghostly that by the merits of her prayers we may after this short and transitory life come unto the everlasting bliss and joy in heaven/ where as is life perdurable/ Quod ipse prestare dignetur/ qui cum patre et spiritu sancto vivit et regnat deus/ Peromnia secula seculorum amen/ Thus endeth the life of Saint Katherine Here followeth the life of saint Saturnyne and first of his name SAturnyne is said of Saturare/ that is to be filled/ and of nux that is a note/ for the paynims were filled for to martyr him/ like as the weasel that eateth the note/ for when the squirrel taketh the note for to have it out of the hull/ it seemeth to him bitter/ then he goeth up on high on the tree and let it fall/ and then the hull breaketh and the note springeth out/ And thus were the paynims filled in saint saturnyn/ for he was bitter to them by cause he would not do sacrefyse/ and then they brought him up on high of the capytoyl/ and cast him down the stappes or grease/ so that he broke his heed & the brain sprang out of it/ ¶ Of saint Saturnyne SAturnyne was ordained bishop of the disciples of thappostles an was sent in to the city of tholouse/ and when he entered in to the city/ the devils ceased to give answers/ & thenne one of the paynims said/ but if they slew saturnyne/ they should have none answer of their god's/ & they took saturnyne/ which would not do sacrifice/ and bond him to the feet of a bull and drew him unto the highest place of the capytoylle/ and cast him down the degrees and stappes to the ground/ so that his heed was all to broken/ and the brain sprang out & so he accomplished his martyrdom and two women took his body and buried it in a deep place for fere of the paynims/ and afterward his successors took up the body and transported it in to a more honourable place/ There was another saturnyne whom the provost of rome held long in prison/ and after he raised him in the torment named eculee/ and did do let him with sinews/ rods/ and scorpions/ and after did do burn his sides/ and then took him down and smote of his heed about the year of our lord two hundred and lxxx under maxymyen ¶ And yet there was another saturnyn in affryca/ which was brother of saint satire/ saint renovele/ and saint felicity his sister and saint perpetua which was of noble lineage/ which all suffered death together/ of whom the passion is holden another time/ and when the provost said to them that they should do sacrifice to th'idols/ they refused it utterly/ and he thenne put them in prison and when the father of saint perpetua herd that/ he came to the prison weeping and said daughter thou hast dishonoured all thy lineage/ For till now was never none of thy lineage put in 〈◊〉 prison/ and when he knew that she was christian/ he ran upon her and would have cratched out her eyen with his fingers/ & crying loud & issued out/ and the blessed perpetua saw a vision which in the morning she said to her fellows/ I saw said she a ladder of gold of a marvelous height erect to heaven/ and was so straight that no man might go but one alone/ and cultres and swords of iron sharp/ were fixed on the right side & lift side/ so that he that went up might neither look here ne there/ but behoved alweye to behold right up to heaven/ and a dragon of horrible great form lay under the ladder/ which made every man to dread and fere to mount up/ and she saw satire ascending by the same unto a 'bove/ & looking to us ward & said/ doubt ye no thing this dragon but come up surely that ye may be with me/ And when they heard this vision they all gave thankings to our lord ●od/ for they knew then that they were called to martyrdom/ and on the morn they were all presented to the judge/ and after he said to them it behoveth you to be presented to the gods & do sacrifice to them/ but when they would do no sacrifice/ He maked saint saturnyne to be take fro the women/ and to be put among the other men/ and he said to saint felicity/ hast thou an husband/ she said I have one/ but I set not by him/ & then he said to her have mercy on thyself/ woman and live/ specially sith thou hast a child in thy belly/ To whom she said do to me what thou wilt/ for thou mayst never draw me to thy will/ The father and mother of saint perpetua and her husband ran to her and brought her child to her/ Which yet sowked/ and when her father saw her standing tofore the provost/ he fell down and said to her/ my most sweet daughter have mercy on me/ and on thy sorrowful mother/ and also of this most wretch thy husband/ which may not live after thee/ and she stood still without moving/ and then her father cast his arms about her neck/ and he/ her mother/ and her husband kissed her saying daughter have pity of us/ and live with us/ And then she put the little child from her and them also saying/ depart ye and go ye fro me mine enemies/ for I know you not/ & then when the provost saw her constance he made her long to be beaten/ and afterward to be put in prison/ & thenne the other saints were sorrowful for saint felicity/ which had yet months to come of her childing/ and prayed to god for her/ and anon she began to travail/ and was delivered of a child a live and quick/ Thenne one of her keepers said to her what shalt thou do when thou comest tofore the provost/ which art yet so grievously tormented/ and felicity answered/ I shall here suffer pain for myself/ and god shall suffer there for me/ and then were these Saints drawn out of prison/ and were despoiled and lad by the streets/ and to them were let goon beestis & satire and perpetue were devoured of lions/ and renovele & felicity were slain of lupardes/ and saint saturnyne had his heed smyton of/ And this was about the year of our lord two hundred and luj under valeryen and galyen emperors Thus endeth the life of Saint saturnine This feast is the last feast of the year/ for to begin at the feast of saint Andrew/ and hereafter shall follow divers feasts which been added and set in this said book called the golden legend/ Of Saint james the martyr james the martyr had to surname entersyce/ and was of noble lineage/ but more noble by his faith/ he was borne in the region of pierce/ in the cite of lapene/ he was comen of christian people/ and had a good christian wife/ and was well known with the king of pierce/ and was chief among the princes/ and it happened for the great love that he had to the king/ he was deceived and brought to adore the idols/ to whom he kneeled/ & when his mother and his wife herd that/ anon they wrote to him a letter in this wise/ thou hast forsake him that is life/ in obeying to him that is mortal/ and in plesing him that is but dust/ thou hast left thodour perdurable/ thou hast changed truth in to losing/ in oboyeng him that is mortal/ and hast forsaken the judge of them that been deed/ and of them alive/ and know thou that fro have forth we shall be to the strange/ ne we shall not dwell with the in no manner hereafter/ and when james had heard this letter/ he wept bitterly and said if my mother that bore me/ & my wife be maked so strange to me/ then how moche more should I be estranged fro god/ and when he had sore tormented himself for this error There came a messenger to the prince that said that james was christian/ & thenne the prince called him and said say to me if thou be nazaryen/ & james said ye verily I am nazaryen/ and the prince said then art thou an enchanter/ and james said I am none and when the prince menaced him with many torments/ james said to him thy menaces trouble no thing me/ for it ne is but wind blowing upon a stone/ thy woodness passeth lightly thorough mine ears/ to whom the prince said demean the not disordinately lest thou perish by grievous death/ To whom james said/ This ought not be called a death/ but a sleep for anon after we shall arise again and the prince said/ let not the nazaryens deceive thee/ saying that death is no thing but a sleep/ for the great emperors doubten it/ and james said we doubt no thing the death/ for we hope for to go fro death to life/ And then the prince by council of his friends gafe this sentence upon james/ that he should be cut every member from other/ for to fere the other/ & thenne some had pity of him & wept and he said to them weep not for me for I go to life/ but weep on yourself to whom torments perdurable be due unto/ and the bouchyers' cut of the thumb of his right hand/ & he cried and said/ o thou deliverer or nazarenes/ receive the branch of the tree of thy mercy/ For the overplus is cut of/ of him that tylyeth the vine for to burgene and bring forth fruit more plenteously/ & the boucher said to him/ if thou wilt consent to the prince I shall spare the and give to the medicine/ To whom james said haste not thou seen the struck of the vine/ that when the branches been cut of/ the knot that remaineth in his time/ when the earth achauffeth It germeth and bringeth forth new buds in all the places of the cutting then if the vine be cut/ by cause he should burgyne & bring forth fruit in his time/ how moche more aught a man burgyne more plenteously in the faith that he suffereth for the love of Ihesu christ which is the very vygne/ and then the boucher cut of the forfyngres/ then said Saint james lord receive two branches which thy right hand hath planted/ he cut of the third/ and james said I am delivered fro three temptations/ I shall bliss the father the son and the holy ghost/ and lord I shall confess th● with the three children that thou savedst fro the chimney of fire/ and Ihesu christ I shall sing to thy name in the quere of martyrs/ & thenne the fourth was cut of/ and saint james said O protector of the children of Israhel/ which in the fourth blessing were pronounced/ receive of thy servant the confession of the fourth fingers/ like as the benediction was in juda/ and then the fifth finger was cut of/ and he said my joy is accomplished/ and then the bouchers said to him spare thy life that thou perish not/ and anger the not though thou hast lost one hand/ for there been many that have but/ one hand/ that have moche honour and richesses/ And the blessed james said to them when the shepherds shear their sheep they take not only the right side/ 〈◊〉 also the lift side/ then if the lam●● which is but a brute be'st will lose his flese for his master/ how moche more then I that am a man reasonable ought to be smyton in pieces for the love of god/ and then the felonne bouchers went to that other hand and cut of first the little finger/ and saint james said lord when thou were great thou wouldest be made little for us/ and therefore I yield to the body and soul which thou madest/ and redemyst with thy proper blood/ then the seventh finger was cut of/ and he said lord I have said to the seven times in the time preysynge/ then they cut the viij fingers/ and he said Ihesu christ was circumcised the eight day/ and thebrewes were circumcised the eight day for to accomplish the commandments cerymonyalles of the faith/ and lord let the mind of thy servant go fro these Incircumcysed/ and that I may have the prepucye undefouled/ that I may come and behold thy face lord/ then the ninth finger was cut of/ and he said the ninth hour Ihesu christ rendered his spirit in the cross to his father/ and therefore lord I confess me to the in the sorrow of the ix fingers/ and thank thee/ then the tenth finger was cut of/ and he said the tenth number is in the commandments of the law/ then some of them that were there saiden right dear friend/ confess thou our gods tofore our prince so that thou mayst live/ how be it that thy hands be cut of/ there been right wise leches that shall well hele the and ease the of thy pain/ To whom saint james said/ god forbid that in me should be any false dyssymylation/ no man that put his hand to the plough & looketh backward/ is not covenable to come to the kingdom of heaven/ then the bouchyers' having despite/ and cut of the great too of the right foot/ and saint james said the foot of Ihesu christ was pierced/ and blood issued out/ The second was cut of/ and he said/ this day is great to me tofore all other days/ this day I converted shall go soothly to the strong god/ then they cut the third/ and threwen it tofore him/ and saint james said smiling/ go thou third too to thy fellows/ for like as the grain of wheat rendryth moche fruit/ so shalt thou do with thy fellows/ and shalt rest in the last day/ The fourth was then cut of/ and he said my soul wherefore art thou sorrowful/ and why troublest me/ hope in god/ for I shall confess to him that is the health of my cheer/ and my god/ The fifth was cut of/ and he said I shall now begin to say to our lord dign praising/ for he hath made me worthy fellow to his servants/ then they came to his lift foot and cut of the little too/ and saint james said little too be comfort/ for the great and little shall have one resurrection/ an here of the heed shall not perish/ and thou shalt not depart fro thy fellows/ And after they cut of the second too and he said destroy ye the old house/ for a more noble is made ready/ The third was cut of/ and he said by such kuttynges shall I be purged fro vices/ and they cut of the fourth too/ and he said comfort me god of truth/ for my soul trusteth in the then the fifth was cut of/ and he said/ O lord loo I offer and sacrifice to the twenty times/ and then they cut of his right foot/ and saint james said/ Now I shall offer a yefte to god for whose love I suffer this then they cut of the lift foot/ & he said/ thou art he lord that makest marvels/ here thou me lord and save me/ They cut of after his right hand/ and he said lord thy mercies help me/ they cut of his lift hand and he said lord thou art he that lovest the rightful/ and they cut of the right arm/ and he said my soul praise the our lord/ I shall give laud to our lord in my life/ and shall sing to him as long as I shall live/ and then they cut of the lift arm and he said the sorrows of death have environed me/ and I shall think against them/ then they cut of the right leg to the thy/ then saint james was grieved in great pain/ and said lord Ihesu christ help me/ for the wailings of death come about me/ and he said to the bouchyers'/ our lord shall cloth me with new flesh so that your wounds shall never appear in me/ and then the bouchyers' begins to fail and were weary/ fro the first hour of the day unto the ninth they had sweat in cutting his membyrs/ and after they came to themself and cut of the lift leg unto the thy/ and then the blessed james escryed and said/ o good lord here me half a live/ thou lord of living men and deed/ lord I have no fingers to lift up to thee/ ne hands that I may enhance to thee/ my feet be cut of and my knees/ so that I may not kneel to the and am like to an house fallen/ of whom the pilers been taken away/ by which the house was born up and sustained/ here me lord Ihesu christ/ and take out my soul fro this prison/ and when he had said this one of the bouchyers' smote of his heed Then the christian men came privily and took away the body and buried it honourably/ and he suffered death the v kalends of december/ Thus endeth the great passion Of Saint james the martyr ¶ Here followeth the life of the holy and venerable priest bede THe holy and venerable bede was borne in england/ & when he was seven year of his age/ he was delivered to benette bishop of gyrwy for to learn/ & after his death/ he was put to colfrydus abbot of the same place and learned & profited moche in holy life and cunning/ and the nineteen year of his age he was made deken of johan bishop of york/ and in the thirty year of his age he was made priest/ then began he to write and to study to expone holy writ/ where upon he made many noble omelyes/ and not withstanding his great business/ was daily in the service of religion as in singing & praying in the church/ he had great sweetness and liking/ to learn/ to teach/ and to write/ he wrote lxxviij books/ he accounted the books & years fro the beygnning of the world in hystorya anglyeana/ In the book of polycronycon is rehearsed that is wonder/ that a man that was so without use of school made so many noble volumes in so sober words/ in so little space of his life time/ It is said he went to Rome for to show there his books for to see them according to holy writ/ and to the lore of holy church/ but hereof some doubt/ and say that he never went to Rome/ Also it is said that when he was blind/ he went about for to preach his servant that lad him brought him where as were many hupples of stones/ to whom he maad a noble sermone/ and when he had all finished his sermone/ the stones answerden & saiden amen/ Also it is said that he fond a writing of three R/ and three F/ over the gate of rome/ which he exponed thus/ the first R betokened regna/ the second ruent/ the iij room that is regna ruent room/ and the first f betokeneth ferro/ the second flamma the third fame/ that is ferro flamma fameque/ Also pope sergyus wrote a letter to th'abbot colfrydus/ and prayed for to have beda come to Rome/ for to assoil certain questions that were there moved/ here is to be noted that how noble and worthy the court of rome hel●e him/ when so noble a court had need to have him for to declare and assoil the questions that there were moved/ also we ought to hold noble and holy by the manner of his living and his teaching/ he must needs be virtuous and eschew vices that was so well occupied in spending his wit and thought in exponing of holy write/ and his cleanness was much seen at his last end/ For his stomach had indignation of meet seven weeks continually/ & of drink so that uneath he might retain any meet/ and was straight and short breathed/ but for all that he spared not the travail of lecture and of books/ & every day among the detty travail of service and of psalms he taught his disciples in lessons and in questions/ he translated saint johans' gospel in to english/ and said to his scholars/ learn ye my small children whiles I am a live and with you/ I wot not how long I shall abide with you/ and alway among he said that saw of saint ambrose/ I have not so lived among you/ that me shameth to live/ neither me dreadeth to die for we have a good lord/ on nights time when he had no man to teach/ then would he devoutly be in yrayers and thanking our lord of all his yefts/ The tewesday tofore assention day his death approached and his begins to sweet/ he was howseld anointed & kissed his brethren/ and prayed them all to rememembre him/ and he gave to divers of his servants things that he had in privity/ On the assention day the here was spread/ and he laid him down thereon and prayed for the grace of the holy ghost and said/ O king of bliss and lord of virtues that hast the pries and art this day stied up above all heavens/ leave thou us not faderlesse/ but send thou in to us that behest of the father/ the ghost of soothfastness/ And when he had ended that/ he gave up the last breathe with a sweet odour and savour/ and there he was then buried/ but the common fame telleth that he now lieth at durham with saint cutberde/ There was a devout clerk which laboured in his mind for to make his epytaphye/ and in no wise he could make true metre/ wherefore on a time he went to the church and prayed god to give him cunning to make a true verse/ And after came unto his tomb and saw there written by an angel/ Hic sunt in fossa bede venerabilis ossa/ then let us pray to this holy man that he pray for us/ that after this life/ we may come to everlasting life amen ¶ Here endeth the life of the holy Bede And here followeth the life of Saint Dorothy THe glorious virgin and martyr saint dorathe was borne of the noble lineage of the senators of Rome/ her father height Theodore/ In that time the persecution of the christian people was great about rome/ wherefore this holy virgin saint dorathe despising the worshipping of idols/ counseled her father her mother and her two sisters christian/ and calestyn to forsake their pocessyons/ and so they did/ and fled in to the royalme of capadoce/ and came in to the city of cezarye/ wherein they set saint dorathe to school/ & soon after she was crystened of the holy bishop Saint appollynare/ and he named her dorathe/ and she was fulfilled with the holy ghost/ and in great beauty above all the maidens of that royalme/ and she despised all worldly vanities and burned in the love of almighty god and loved poverty/ and was full of meekness & chastity/ Whereof the fiend having envy at her blessed living provoked and set a fire in her love the provost/ so that he would have her to his wife/ and anon sent for her in all haste/ and when she came he desired to have her to his wife/ and promised to her richesse or wordly good without number/ & when this holy virgin understood his desire & request/ refused it and denied it utterly/ and all his richesses setting at nought/ and more over she know leched herself to be christian/ and that she had avowed her virginity unto Ihesu christ whom she had chosen to her spouse/ and would never have other/ and when the provost fabrycyus heard this he was nigh fro himself for anger/ and commanded that she should be put in a ton of brenning oil wherein she was preserved by the power of her spouse Ihesu Christ/ that she felt none disease ne harm but with a precious ointment of ●awme and when the paynims saw this greater miracle/ many of them were thereby converted to the faith of Ihesu christ/ and the tyrant said that she did all this by enchantment/ and did do put her in a deep prison ix days long without meet or drink/ but she was that while fed by angels food of our lord/ so that at the end of ix days/ she was no thing appaired/ then the judge scent for her/ supposing that she had been nigh deed and feeble/ but when she came she was fairer and brighter to look on then ever she was before/ whereof all the people marveled greatly/ Thenne the judge said to her but if thou wilt worship and do sacrifice to th'idols thou shalt not escape the torment of the gylette/ then she answered to the judge/ I worship almighty god that made all things/ and despise thy gods that been fiends/ and then she fell down pla●te to the earth/ and lift up her eyen to almighty god beseeching him/ that he would show his power before the people/ that he was only almighty god and none other/ then fabrycius the judge let set up a pillar on high/ and thereon he set his god an idol/ and anon there came a multitude of angels fro heaven/ and cast down this idol/ and all to broke it/ and anon the people heard a great noise of fiends crying in thayer saying/ O dorathe why dost thou destroy us and tormentest us so sore/ and for this great miracle many thousands of paynims were turned to the faith of Ihesu christ/ and were baptized/ and after received the crown of martyrdom/ for the knowledging of the name of Ihesu christ/ then the judge commanded that this holy virgin should be hanged on the gybette/ her feet upward and the heed downward/ and then her body was all to rent with hooks of iron/ and beaten with rods and scourges/ and brent her breasts with hot fiery brands/ and as half deed she was set again in to prison/ & after when she was brought again/ she was all hole and strong without any disease or hurt/ whereof the judge had great marvel/ and said to her/ O fair maid forsake thy god/ and believe on our god's/ for thou mayst see how merciful they be unto the and preserve thee/ therefore have pity on thy tender body/ for thou hast be tormented enough and thenne the provost sent for her two sisters which were named crystyne and calestyne/ which for fere of death forsook the faith of Ihesu christ/ and went to saint dorathe/ & counseled her to obey to the provosts desire/ and forsake her faith/ But this holy virgin rebuked her sisters and after informed them by so fair and sweet language that she withdrew them fro their blind error/ and established them in the faith of christ/ in such wise/ that when they were comen to the judge/ they said they were christian and believed on Ihesu christ/ & when fabrycyus herd that/ he was mad for anger/ and commanded that the tormentor should bind their hands/ and bind them both to guide: back to back/ and cast them in the fire so bounden and brent them/ And then he said to the virgin do raihe/ how long wilt thou trouble us with thy witchcraft/ or do sacrifice to our god's/ or else anon thy heed shall be smyton of/ & thenne said the holy virgin with a glad semblance do to me what torment thou wilt/ for I am all ready to suffer it/ for the love of my spouse Ihesu christ/ In whose garden full of delyces I have gathered roses spices and apples/ and when the tyrant heard that he trembled for anger/ And commanded that her fair visage should be beaten with stones/ so that there should appear no beauty in her visage/ but all dysfygured so to be put in prison/ till the next day/ and on the next day she came forth also hole and sound as though she had suffered no disease/ and was more fairer for to look on then ever she was tofore/ by the grace of her blessed spouse Ihesu christ/ For whose love she took on her these great and sharp torments/ & thenne this cursed judge commanded to smite of her heed/ and as she was lad to the place assigned where it should be done/ a scribe of the royalme named theophylus said to her in scorn/ I pray the to send me some of thy roses and appelis that thou hast gathered in the garden of thy spouse that thou praisest so much/ and she granted to him his desire/ and this was in the cold winter time when there was both frost & snow/ and when she came to the place where she should be beheaded/ she kneeled down on her knees & made her prayers to our lord Ihesu cryst/ beseeching him that ●l they that worship her passion/ that they might be kept steadfast in the faith/ and to take their tribulation patiently/ and specially to be delivered fro all shame great poverty/ and falls disclander and at their last end to have very contrition/ confession/ and remission of all their sins/ & also women with child that call to her for help to have good deliverance/ the children to be crystened/ & the moders to be purified/ also she prayed to god that where her life were written or red in any house that it should be kept fro all peril of lightening & thunder/ & fro all perils of fire/ fro perils of thiefs/ & fro sudden death/ and to receive the sacraments of holy church at their last end for their most sovereign defence against their ghostly enemy the fiend/ and when she had ended her prayer/ there was a voys heard fro heaven/ that said come to me my dear spouse & true virgin/ for all thy bone is granted to the that thou hast prayed fore/ & also whom thou prayest fore shall be saved/ & when thou hast received the crown of martyrdom/ thou shalt come to the bliss of heaven without end for thy labour/ & this holy virgin bowed down her heed/ and the cruel tyrant smote it of/ but a little before this appeared before her a fair child barefote clothed in purple with crisp hairs/ whose garment was set full of bright stars bearing in his hand a little basket shining as gold with roses & apples/ To whom the virgin said I pray the bear this basket to theophyilus the scribe/ & thus she suffered death and passed to our lord full of virtues/ the uj day of Feverer/ the year of our lord CClxxxviij/ by fabricius provost under dioclesian & maxymyan emperors of rome/ & as this said theophylus stood in the palace of th'emperor/ this child came to him & presented to him the basket saying/ these been the roses & apples that my sister dorathe hath sent to the fro paradies the garden of her spouse/ and then this child vanished away/ then he considering the marvelous work of god in this holy virgin/ said anon with a stern voys praising the god of dorathe for that great miracle which was showed to him of roses and apples that time that he that sent to me these things is of great power/ & therefore his name be blessed world wythouten end amen/ & thenne he was converted to the faith of Ihesu christ/ & the most part of the people of the city/ & when fabrycyus knew this/ anon with great malice tormented theophylus the scribe with many divers torments/ & at last h●we him in to small pieces/ & the pieces were cast to birds & beasts to be devoured but he was first baptized & received the ho●y sacrament/ & followed the holy virgin dorothea in to the bliss of heaven/ then let us devoutly pray to this blessed saint dorathe that she be our special protectryce against all perils of fire/ of lyyhtning/ of thundering/ & all other perils/ and that at our end may receive the sacraments of the church/ that after this short life we may come unto bliss in heaven where as is life & joy perdumble world withouten end amen/ Thus endeth the life of Saint Dorathe ¶ And here followeth the life of Saint Brandon Saint Brandon the holy man was a monk & borne in y●londe/ & there he was abbotte of an house where in were a thousand monks/ & there he had a full straight and holy life in great penance & abstinence/ and he governed his monks full virtuously/ & then within short time after/ there came to him an holy abbot that height beryne to visit him and each of them was joyful of other and then saint brandon began to tell to th'abbot beryn of many wonders that he had seen in divers lands/ and when beryn heard that of saint brahdon he began to sigh and sore wept/ and saint brandon comforted him the best wise he could saying/ ye come hither for to be joyful with me/ & therefore for gods love leave your morning & tell me what marvels ye have seen in the great see ocean that compasseth all the world about/ & all other waters comen out of him which runneth in all the parties of th'earth/ and then beryn began to tell to Saint brandon and to his monks the marvels that he had seen full sore weeping/ & said I have a son his name is meruoke/ & he was a monk of great fame/ which had great desire to seek about by ship in divers contres to find a solitary place/ wherein he might dwell secretly out of the business of the world for to serve god quietly with more devotion/ & I counseled him to sail in to an island far in the see besides the monteyn of stones which is full well known/ and then he made him ready & sailed thither with his monks/ & when he came thy●●● he liked that place full well/ where he & his monks served our lord full devoutly/ & then beryn saw in a vision that this monk meruok was sailed right far eestward in the see more than the days saylling/ & suddenly to his seeming there came a dark cloud & overcoverd them/ that a great part of the day they saw no light/ and as our lord would the cloud passed away and they saw a full fair island/ and thitherward they drew/ In that island was joy and mirth enough/ & the earth of that island shined as bright as the son/ & there were the fairest trees & herbs that ever any man saw and there were many precious stones shining bright/ and every hark them was full of flouns/ & every tree full of faiyte/ so that it was a glorious sight/ & an heavenly joy tabyde there and then there came to them a fair young man & full courteously he welcomed them all & called every monk by his name/ & said that they were much bound to praise the name of our lord Ihesu/ that would of his grace show to them that glorious place/ where is ever day & never night/ & this place is called paradise terrestre/ but by this island is another island wherein no man may come/ & this young man said to them ye have been here half a year without meet drink or sleep/ & they supposed that they had not been there the s●ace of half an hour/ so merry & joyful they were there/ & the young man told them that this is the place that adam & eve dwelt in first/ and ever should have dwelled here/ if that they had not broken the commandment of god/ And thenne the young man brought them to their ship again/ and said they might no bengyr abide there/ and when they were all shipped/ suddenly this young man vanished away out of their sight/ and then within short time after/ by the purveyance of our lord Ihesu/ they came to th'abbey where Saint brandon dwelled/ and then he with his brethren received them godely/ and demanded them where they had been so long/ and they said we have been in the land of byheest tofore the yates of paradies/ where as is ever day and never night/ & they saiden all that the place is full delectable/ for yet all their clothes smelled of that sweet and joyful place/ And then saint brandon purposed soon after for to seek that place by gods belpe/ and anon began to purvey for a good ship and a strong and victualed it for seven year/ and then he took his leave of all his brethren/ and took twelve monks with him/ but or they entered in to the ship they fasted forty days/ and lived devoutly/ and each of them received the sacrament/ and when saint brandon with his twelve monks were entered in to the ship/ there came other two of his monks/ & prayed him that they might sail with him and then he said ye may sail with me/ but one of you shall go to hell or ye come again/ but not for that they would go with him/ and then Saint brandon bad the shipmen to wind up the sail/ and forth they sailed in god's name/ so that on the morrow they were out of sight of any land/ & forty days and forty nights after they sailed plat east and then they saw an isle land far fro them/ and they sailed thitherward as fast as they could/ and they saw a great rock of stone appear above all the water/ and three days they sailed about it or they could get in to the place/ but at the last by the purveyance of god they fond a little haven and there went a land everichone/ and then suddenly came a fair hound & fell down at the feet of saint brandon/ and made him good cheer in his manner/ and then he bade his brethren be of good cheer/ for our lord hath sent to us his messenger to lead us in to some good place/ and the hound brought 'em in to a fair hall where they fond the tables spread/ ready set full of good meet and drink and then saint brandon said graces and then he and his brethren sat down and eat and drank of such as they fond/ and there were beds ready for them/ wherein they took their rest after their long labour/ And on the morn they returned again to their ship/ and sailed a long time in the see after/ or they could find any land/ till at last by the purueannce of god they saw far fro them a full fair island full of green pasture/ wherein were the why test and greatest sheep that ever they saw/ For every sheep was as great as an ox/ and soon after came to them a goodly old man/ which welcomed them and maad to them good cheer/ & said this is the island of sheep/ and here is never cold weather/ but ever summer/ and that causeth the sheep to be so great and white/ they eat of the best grass and herbs that is owhere/ and then this old man took his leave of them/ and bad them sail forth/ right east/ and within short time by god's grace they should come in to a place like paradise/ wherein they should keep their estertyde/ and then they sailed forth/ and came soon after to that land/ but by cause of little depth in some place/ and in some place were great rocks/ but at the last they went upon an island weening to them they had been safe/ and maked thereon a fire for to dress their dinner but saint brandon abode still in the ship/ and when the fire was right hot and the meet nigh sudden/ then this island began to move/ whereof the monks were a feared/ and fled anon to ship and left the fire and meet behind them/ and marveled sore of the moving/ & saint brandon comforted them and said that it was a great fish named jasconye/ which laboureth night & day to put his tail in his mouth/ but for greatness he may not/ And then anon they sailed west three days & three nights/ or they saw any land/ wherefore they were right heavy/ but soon after as god would they saw a fair island full of flowers herbs and trees/ whereof they thanked god of his good grace/ and anon they went on land/ and when they had goon long in this/ they fond a full fair well/ and thereby stood a fair tree full of bows/ and on every bough sat a fair bird/ and they sat so thick on the tree/ that uneath any leef of the tree might be seen/ The number of them was so great/ & they sang so merely that it was an heavenly noise to here/ wherefore saint brandon kneeled down on his knees and wept for joy/ and made his prayers devoutly to our lord god to know what these birds mente/ And then anon one of the birds fled fro the tree to saint brandon/ and he with flykering of his wings made a full merry noise like a fydle/ that him seemed he heard never so joyful a melody/ and then saint brandon commanded the bird to tell him the cause why they sat so thick on the tree and sang so merrily/ and then the bird said sometime we were angels in heaven/ but when our master lucyfer fell down in to hell for his high pride/ and we fill with him for our offences some higher & some lower after the quality of the trespaas and by cause our trespaas is but little/ therefore our lord hath set us here out of all pain/ in full great joy and mirth after his plesing/ bear to serve him on this tree in the best manner we can/ the sunday is a day of rest fro all worldly ocupation/ & therefore that day all we be made as white as any snow for to praise our lord in the best wise we may/ and then this bird said to saint brandon/ that it is twelve months passed that ye departed fro your abbey/ and in the seven year hereafter ye shall see the place that ye desire to come to/ and all this seven year ye shall keep your ester here with us every year/ and in the end of the seventh year ye shall come in to the land of behest/ and this was on ester day that the bird said these words to saint brandon/ and then this fowl flew again to his fellows that sat on the tree/ and then all the birds began to sing evensong so merrily that it was an heavenly noise to here/ and after sowper saint brandon & his fellows went to bed and slept well/ and on the morn they aroos by times/ and then those birds began matins/ prime/ and hours and all such service as christian men use to sing/ and saint brandon with his fellows abode there viij weeks till trinity sunday was passed/ and they sailed again to the island of sheep and there they victualed them well and sith took their leave of that old man and returned again to ship/ and then the bird of the tree came again to saint brandon/ and said I am come to tell you that ye shall sail fro hens in to an island/ where in is an abbey of xxiv monks/ which is fro this place many a mile/ and there ye shall hold your crystemasse/ and your ester with us like as I told you/ and then this bird flew to his fellows again/ and then saint brandon and his fellows sailed forth in the occyan/ and soon after fell a great tempest on them/ in which they were greatly troubled long time/ and sore forla●oured/ and after that they fond by the purveyance of god an island which was far fro them/ and then they full meekly prayed our lord to send them thither in sauftee but it was forty days after or they came thither/ wherefore all the monks were so weary of that trouble that they set little pries by their lives/ and cried continually to our lord to have mercy on them/ and bring them to that island in safety/ and by the purveyance of god/ they came at the last in to a little haven/ but it was so straight that unneaths the ship might come in/ and after they came to an anchor/ and anon the monks went to land/ and when they had long walked about/ at the last they fond two fair we●lys/ that one was fair and clear water/ and that other was somewhat trowbly and thick/ And then they thanked our lord full humbly that had brought 'em thither in saufete/ and they would fain have drunken of that water/ but saint brandon charged them they should not take without licence/ for if we abstain us a while/ our lord will purvey for us in the best wise/ And anon after came to them a fair old man with hoar here/ and welcomed them full meekly/ and kissed saint brandon/ and led them by many a fair well till they came to a fair abbey/ where they were received with great honour and solemn procession with xxiv monks all in rial copes of cloth of gold/ and a ryal cross was before them/ and then the abbot welcomed saint brandon and his fellowship and kissed them full meekly/ and took saint brandon by the hand and led him with his monks in to a fair hall/ and set them down a rue upon the bench/ and the abbot of the place wish all their feet with fair water of the well that they saw before/ and after lad them in to the fraytour and there set them among his covent/ and anon there came one by the purveyance of god which served them well of meet and drink/ for every monk had set before him a fair whit loof and white roots and herbs/ Which were right delicious/ but they wist not what roots they were/ and they drank of the water of the fair clear well that they saw before when they came first a land/ which saint brandon forbade them/ and then th'abbot came and cheered saint brandon & his monks/ and prayed them eat and drink for charity/ For every day our lord sendeth a goodelye old man that covereth this table and setteth our meet and drink tofore us/ but we know not how it cometh/ ne we ordain never no meet ne drink for us/ and yet we have been lxxx year here/ and ever our lord worshipped mote he be feedeth us/ we been xxiv monks in number/ and every feryal day of we week he sendeth to us xij loves/ and every sunday & festeful day xxiv loves/ and the breed that we leave at dinner we eat at sowper/ and now at your coming our lord hath sent to us xlviij loves for to make you and us merry to guider as brethren & alweye twelve of us go to dyner whiles other twelve keep the quere/ and thus have we done this lxxx year for so long have we dwelled here in this abbey/ and we came hither out of th'abbey of saint Patrick'S in yrelonde & thus as ye see our lord hath purveyed for us/ but none of us knoweth how it cometh but god alone/ to whom be given honour and lawhe world withouten end/ & here in this land is ever fair weather/ and non of us hath been seek sith we came hither and when we go to mass or to any other service of our lord in the church anon seven tapres of wax been set in the quere and been light at every time without man's hand/ and so bren day and night at every hour of service/ and never waste ne minish as long as we have been here which is lxxx year/ and then saint brandon went to the church with the abbot of the place/ and there they said evensong to guider full devontely and then saint brandon looked upward toward the crucifix/ & saw our lord hanging on the cross which was made of fyn crystalle and curyously wrought/ And in the quere were xxiv seeties for xxiv monks and the seven tapres brenning/ and thabbots seat was made in the mids of the quere/ and then Saint brandon demanded of the abbot how long they had kept that silence/ that none of them spoke to other/ and he said this xxiv year we spoke never one to another/ & then saint brandon wept for joy of their holy conversation/ and then saint brandon desired of the abbot that he and his monks might dwell there still with him/ to whom th'abbot said/ sir that may ye not do in no wise/ for our lord hath showed to you in what manner ye shall be guided till the seven year be fulfilled & after that term thou sbalt with thy monks return in to yrlonde in safety but one of the ij monks that came last to you shall dwell in the island of anchors and that other shall go quick to hell and as Saint brandon kneeled in the church/ he saw a bright shining angel come in at the window and lighted all the lights in the church/ and then he flewghe out again at the window unto heaven/ and then saint brandon marveled greatly how the light burned so fair and wasted not/ and then the abbot said that it is written that moyses saw a bush all on a fire and yet it burned not/ and therefore marvel not hereof/ For the might of our lord is now as great as it ever that/ and when saint brandon had dwelled there fro crystemasse even till the twelfth day was passed/ then he took his leave of the abbot and covente/ and returned with his monks to his ship and sailed fro thence with his monks toward the abbey of saint Illaryes/ but they had great tempests in the see fro that time till palm sunday and then they came to the island of sheep/ and there were received of the old man which brought them to a fair hall and served them/ And on sherthursday after souper he wash their feet and kissed them like as our lord did to his disciples/ and there abode till saturday ester even and then they departed and sailed to the place where the great fish lay and anon they saw their cauldron upon the fishes back/ which they had left there twelve month tofore/ and there they kept the service of the resurrection on the fishes back/ and fter they sailed that same day by the morning to the island where as the tree of birds was/ and then the said bird welcomed saint brandon and all his fellowship/ and went again to the tree/ and sang full merrily/ and there he and his monks dwelled fro ester till trinity sunday as they did the year before/ in full great joy and mirth/ And daily they heard the merry service of the birds sitting on the tree/ and then the bird told to saint brandon that he should return again at crystemasse to the abbey of monks/ and at ester thither again/ and the other deal of the year labour in the ocean in/ full great perils/ and fro year to year/ till the seven year be accomplished/ And then sbal ye come to the joyful place of paradies and dwell there ill days in full great joy and mirth and after ye shall return home in to your own abbey in saufete/ and there end your life and come to the bliss of heaven/ to which our lord bought you with his precious blood/ And then the angel of our lord ordained all thing that was needful to saint brandon and to his monks in victuals and all other things necessary/ and then they thanked our lord of his great goodness that he had showed to them oft in their great need and then sailed forth in to the great see occyan abiding the mercy of our lord in great trouble and tempests and soon after came to them an horrible fish which followed the ship long time/ casting so moche water out of his mouth in to the ship that they supposed to have been drowned/ wherefore they devoutly prayed god to deliver them of that great peril/ and anon after came another fish greater then he/ out of the west see and fought with him/ and at last clave him in to three pieces/ and then returned again/ & then they thanked meekly our lord of their deliverance fro this great peril/ but they were in great heaviness by cause their victuals were nigh spent/ but by the ordinance of our lord there came a bird and brought to them a great branch of a vine full of red grapes by which they loved fourteen days/ and then they came to a little island/ wherein were many vygnes full of grapes/ and they there landed and thanked god/ gathered as many grapes as they lived by xl days after/ alway saylling in the see in many storm & tempest/ & as they thus sailed suddenly came fleeing toward them a great gripe/ which assailed them/ & was like to have destroyed them/ ¶ Wherefore they devoutly prayed for help and aid of our Lord Ihesu christ/ And then the bird of the tree of the isle land where they had holden their ester tofore/ came to the gripe and smote out both his eyen/ & after slew him/ whereof they thanked our lord/ and then sailed forth continually till saint Peter's day/ & then sungen they solemnly their service in th'honour of the feste/ and in that place the water was so clear/ that they might see all the fysses that were about them whereof they were full sore aghast/ and the monks counseled saint brandon to sing no more/ for all the fishes lay then as they had slept/ and then saint brandon said dread ye not for ye have kept by two esters the feast of the resurrection upon the great fishes back/ & therefore dread ye not of these little fishes/ and then saint brandon made him ready and went to mass/ and bad his monks to sing the best wise they could/ & then anon all the fishes awoke/ and came about the ship so thick that unneaths they might see the water/ for the fishes/ and when the mass was done all the fishes departed so as they were no more seen/ And seven days they sailed alweye in that clear water/ And then there came a south wind and droof the ship ● northward where as they saw an island full dark and full of stench and smoke/ and there they heard great blowing and blasting of bellows/ but they might see no thing/ but heard great thundering whereof they were sore afeard and blessed them oft/ and soon after there came one starting out all brenning in fire and stared full ghastly on them with great staring eyen/ of whom the monks were aghast/ and at his departing fro them he made the horryblest cry that might be herd/ and soon there came a great number of fiends and assailed them with hokes and brenning iron mallies/ which rannen on the water following their ship fast in such wise/ that it seemed all the see to be on a fire/ but by the pleasure of our lord they had no power to hurt ne grieve them ne their ship/ wherefore the fiends began to roar and cry/ & threw their hooks and malles at them/ And they then were sore afeard and prayed to god for comforre and help for they saw the fiends all about the ship/ and them seemed then all the island and the see to be on a fire/ And with a sorrowful cry all though fiends departed fro them and returned to the place that they came fro/ and then saint brandon told to them that this was a part of hell/ and therefore he charged them to be steadfast in the faith/ for they should yet see many a dreadful place or they came home again and then came the south wind and droof them ferther in to the north/ where they saw an hill all of fire/ & a foul smoke and stench coming fro thence/ and the fire stood on each side of the hill like a wall all brenning and then one of his monks began to cry and weep full sore/ and said that his end was comen/ and that he might abide no lengyr in the ship and anon he leapt out of the ship in to the see/ and then he cried & roared full piteously/ cursing the time that he was borne/ and also father and mother that bygate him by cause they saw no better to his correction in his young age/ for now I must go to perpetual pain/ and then the saying of saint brandon was verified that he said to him when he entered/ Therefore it is good a man to do penance and forsake sin/ For the hour of death is incerteyn/ and then anon the wind turned in to the north and droof the ship in to the south which sailed seven days continually/ and they came to a great rock standing in the see/ & thereon sat a naked man in full great misery & pain/ for the wawes of the see had so beaten his body/ that all the flesh was gone of/ and no thing left but sinews and bare bonies/ And when the wawes were goon/ there was a canvas that hang over his heed which bete his body full sore with the blowing of the wind/ and also there were two ox tongues/ and a great stone that he sat on which did him full great ease/ and then Saint brandon charged him to tell him what he was/ And he said my name is judas/ that sold our lord Ihesu christ for thirty pens which sitteth here thus wretchydlye/ how be it I am worthy to be in the greatest pain that is/ but our lord is so merciful/ that he hath rewarded me better then I have deserved/ For of right my place is in the brenning hell but I am here but certain times of the year/ that is fro crystemasse to twelfth day/ and fro ester till whitsuntide be passed/ and every festeful day of our lady/ and every saturday none/ till sunday that evensong be done/ but all other times I lie still in hell in full brenning fire with pilate/ Herod/ & caiphass/ Therefore accursed be the time that ever I knew hem/ and then judas prayed saint brandon to abide still there all that night/ and that he would keep him there still/ that the fiends should not fetch him to hell/ and he said with gods help thou shalt abide here all this night/ and then he asked judas what cloth that was that hinge over his heed/ and he said it was a cloth that he gave to a leper/ which was bought with the money that he stolen fro our lord/ when I bore his purse/ wherefore it doth to me full great pain now/ in beating my face with the blowing of the wind/ and these two ox tongues that hang here above me/ I gafe them sometime to two presties to pray for me/ them I bought with mine own money/ and therefore they ease me by cause the fishes of the see gnaw on them & spare me and this stone that I sit on/ lay sometime in a desolate place where it eased no man/ and I took it thence & laid it in a fowl way/ where it did much ease to them that went by that way/ and therefore it easeth me now for every good deed shall be rewarded and every evil deed shall be punyssled and the sunday against even there came a great multitude of fiends blasting and roaring/ and bad saint brandon go thence that they might have their servant judas/ for we dare not come in the presence of our master/ but if we bring him to hell with us/ and then said saint brandon/ I let not you to do your masters commandment/ but by the power of our lord Ihesu/ I charge you to leave him this night till to morrow/ how darest thou help him that so sold his master for thirty pens to the jews/ and caused him also to die the most shameful death upon the cross/ and then saint brandon charged the fiends by his passion/ that they should not noye him that night/ & thenne the fiends went their weigh roaring & crying toward hell to their master the great devil & then judas thanked saunt brandon so ruthefully/ that it was pity to see/ & on the morn the fiends came with an horrible noise saying that they had that night suffered great pain by cause they brought not judas/ & saiden that he should suffer double pain the uj days following/ and they took then judas trembling for fere with them to pain/ and after saint brandon sailed southward three days and three nights/ and on the friday they saw an isle land/ and then Saint brandon began to sigh and said/ I see the island wherein saint paul thermit dwelleth/ and hath dwelled there xl year without meet and drink ordained by man's hand/ and when they came to the land/ saint poule came and welcomed them humbly/ he was old and forgrown so that no man might see his body/ of whom saint brandon said weeping/ now I see a man that liveth more like an angel then a man/ wherefore we wretches may be ashamed that we live not better/ Thenne Saint Poule said to Saint brandon/ thou art better then I/ for our lord hath showed to the moo of his privities thenne he hath done to me/ Wherefore thou oughtest to be more praised than I/ To whom saint brandon said we been monks and must labour for our meet/ but god hath provided for the such meet as thou holdest the pleased/ wherefore thou art much better than I/ To whom Saint paul said sometime I was a monk of Saint patrick's abbey in yrelonde/ and was warden of the place where as men enter in to saint patrick's purgatory/ and on a day there came one to me and I asked him what he was/ and he said I am your abbot patrick/ and charge the that thou depart from hens to morn early to the see side/ and there thou shalt find a ship/ in to which thou must enter/ which god hath ordained for thee/ whose will thou must accomplish/ and so the next day I aroos/ and went forth and fond the ship/ in which I entered/ and by the purveyance of god which I as brought in to this island the seventh day after/ and then I left the ship & went to land/ and there I walked up and down a good while/ and then by the purveyance of god there came an otter going on his hinder feet and brought me a flint stone & an iron to smite fire with/ in his two fore claws of his feet/ and also he had about his neck great plenty of fish which he cast down before me/ & went his way/ and I smote fire and made a fire of sticks/ and did seethe the fish/ by which I lived three dapes and thenne the ottyr came again/ and brought to me fish for other iij days and thus he hath done this lj year thorough the grace of god/ and there was a great stone out of which our lord made to spring fair water clear and sweet/ whereof I drink daily/ & thus have I lived one and thirty year/ and I was forty year old when I came hither/ and am now an hundred and xj year old/ and abide till it please our lord to send for me/ and if it pleased him I would fain be discharged of this wretched life/ and then he bad saint brandon to take of the water of the well and to carry in to his ship/ for it is time that thou depart for thou hast a great journey to do/ for thou shalt sail to an island which is forty days saylling hens/ where thou shalt hold thine ester/ like as thou hast done tofore where as the tree of birds is/ and fro thence thou shalt sail in to the land of byheest/ and shalt abide there forty days/ and after return home in to thy country in saufete/ And then these holy men took leave each of other/ & they wept both full sore/ and kissed each other/ & then saint brandon entered in to his ship and sailed xl days even south in full great tempest/ and on ester even came to their procurator which maad to them good cheer/ as he had before time/ and from thence they came to the great fish/ whereon they said matins and mass on ester day/ and when the mass was done the fish began to move/ and swam forth fast in to the see/ whereof the monks were sore aghast/ which stood upon him/ for it was a great marvel to see such a fish as great as all a country for to swim so fast in the water/ but by the will of our lord this fish set all the monks a land in the paradies of birds/ all hole and sound/ and then returned to the place he came fro/ and then Saint brandon and his monks thanked our lord of their deliverance of the great fish/ and kept their estertyde till trinity sunday like as they had done before time/ and after this they took their ship and sailed east xl days/ and at the forty days end it began to hail right fast/ & therewith came a dark mist/ which lasted long after/ which feared Saint brandon and 〈◊〉 monks/ & prayed to our lord to keep and help them/ and then anon came their procurator and bade them to be of good cheer for they were come in to the land of byheest/ and soon after that mist passed away/ and anon they saw the fairest country eestward that any man might see/ and was so clear & bright that is was an heavenly sight to behold and all the trees were charged with ripe fruit and herbs full of flowers In which land they walked forty days/ but they could see none end of that land/ and there was alweye day and never night/ and the land attemperate/ ne to hot/ ne to cold/ and at the last they came to a fair river but they durst not go over/ & there came to them a fair young man/ and welcomed them courteously/ and called each of them by his name/ & did great reverence to saint brandon/ and said to them/ be ye now joyful/ for this is the land that ye have sought/ but our lord will that ye depart hens hastily and he will show to you more of his secrets/ when ye come again in to the see/ and our lord will that ye lad your ship with the fruit of this land/ and high you hens/ for ye may no longer abide here/ but thou shalt sail again in to thine own country/ and soon after thou comest home/ thou shalt die/ and this water that thou seest here departeth the world a sondre/ for on that other side of this water may no man come that is in this life/ and the fruit that ye see here is all way thus ripe every time of the year and alway it is here light as ye now see/ and he that keepeth our lords hests/ at all times shall see this land/ or he pass out of this world/ And then saint brandon and his monks took of that fruit as much as they would/ and also took with them great plenty of precious stones/ and then took their love and went to ship weeping sore by cause they might no longer abide there/ and then they took their ship and came home in to yrelonde in saufete/ whom their brethren received with great joy/ giving thankings to our lord/ which had kept them all that seven year fro many a peril and brought them home in saufete/ To whom be yeven honour & glory world without end amen/ And soon after this holy man Saint brandon wax feeble and seek/ and had but little joy of this world/ But ever after his joy & mind was in the joys of heaven/ and in short time after he being full of virtues departed out of this life to everlasting life/ And was worshipfully buried in a fair abbey which he himself founded Where our lord showeth for this holy saint many fair miracles/ Wherefore let us devoutly pray to this holy saint that he pray for us to our lord that he have mercy on us/ to whom be given laud honour/ and empire world withouten end amen/ Thus endeth the life of saint Brandon And here followeth the life of saint erkenwolde bishop Saint erkenwolde was borne of noble lineage/ His father was named offa/ and was king of east england/ and he had also a sister named alburgh/ which Erkenwolde and alburgh were of right perfit life/ and how be it that their father was a paynim/ yet were these two children christian/ & when erkenwolde was in perfit age he went in to religion/ and was made first abbot of chirchesey/ where he lived an holy life/ and after he was made bishop of london/ & his sister alburgh was his true follower in good works/ and was a woman of religion/ and for her holy life she was made abbess of berking/ This holy man by the Information of saint Austyn & mellyte was informed in the faith in such wise that he utterly forsook the world/ & ordained and builded ij monasteries/ one for himself at chyrcheseye/ & another for his sister at barking/ which after her baptism was named ethelburga/ and saint erkenwolde counseled his sister to flee worldly vanities/ and so he did himself/ and gave him in to divine contemplation/ & gave gladly such goods/ as he had beside them that he spent in the foundation and building of the said monasteries to pour people and he changed his earthly heritage his worldly dignity/ and his great patrimony in to the heritage and livelihood of holy church for to have his heritage in heaven/ and he did all these expencis or he was called to be bishop of london/ and the holy theodore archbishop of canterbury did do consecrate him bishop of london/ and his sister was set in berking with other virgins for to be alweye occupied in the service of our lord/ and it happened on a time as thartificers that builded the monastery at berking/ were over seen in taking the measure of a principal beam/ for it was to short & would not accord to the place that it was ordained for/ wherefore they made much sorrow/ then this holy man saint erkenwolde and his sister seeing this misfortune/ took the same beam between their hands/ and drew it out in such wise that it had sufficient length and accorded unto the proper place that it was/ ordained to/ which miracle was anon known openly to the people/ and at that time were no nuns in England/ wherefore saint erkenwolde sent over see/ for a devout religious woman named hyldelyth to whom he betook his sister for to be informed in the religion/ as well in cunning/ as in good manners and virtuous doctrine/ in which she profited in such wise that she passed all her fellows in cunning/ & soon after she was made abbess and chief of all the monastery/ and it happened soon after that the bishop of london died whose name was cedda/ & by consent of the king and all the people this holy man of god erkenwolde/ was bishop of london/ and what somever he taught in word/ he fulfilled it in deed/ for he was perfit in wisdom soft and discrete in word/ busy in prayer/ chaste of body/ & holy yeven to god's lore/ and was planted in the rote of charity/ and afterward when he had suffered moche tribulation with many ghostly battles/ he began to wax right seek/ and then he commanded to make ready his char that he might go and preach in the city the word of god/ wherefore it was kept in custom long time after of his disciples and many other to touch him and kiss him/ and what somever sickness that they had they were anon delivered thereof/ and were made perfectly whole/ In a day of summer as this blessed saint/ saint erkenwolde road in his char for to preach the word of god/ It fortuned that the one wheel of the char fill of fro the axtre/ and that notwithstanding the char went forth right without falling/ which was again nature and reason/ and a fair miracle/ for god guided the char/ & it was/ marvel to all them that saw it/ ¶ O merciable god and marvelous above all thing to whom all brute beasts be made meek/ and wild things been obedient/ thou vouchsafe to call to thy mercy/ thy blessed servant to make him partable of thy excellent joy/ thou give us grace by his prayer/ which knew by revelation that his soul should be loosed from the body by temporal death to be preserved fro all manner evil and everlasting death/ when this blessed saint erkenwolde as god would came to berking he fell in to a great sickness in which he ended his temporal life & for so moche as he knew it before he sent for his servants and such as were drawing to him/ & gave to them wholesome and sweet lessons/ and blessed them with great devotion/ & among them he yielded up his spirit to almighty god/ in whose passing was felt a marvelous sweet odour as the house had be full of sweet balm And when the high cannons of Saint Paul's at london heard this and the monks of chyrcheseye also anon they came to this holy body for to have it/ and the nuns said they ought to have the body by cause he died there/ & also by cause he was her founder/ and the monks said they ought rather to have him/ by caused he was both their abbot and founder/ then the chapter of Paul's and the/ people said they strove in vain/ for/ he should be brought to london in to his own church/ thus there was great stryffe/ and at the last they of london took up the holy body and bore it toward london/ and as they went there fell a great tempest and so much water that they might not pass/ but were constrained to set down the corpse/ & in all the storm/ the tapers that were borne about the body were alweye bright brenning/ & thenne the nuns said that god showed well that they of london ought not to have him/ by cause of the tempest/ and at last after many words there was a clerk which had be longing to saint erkenwolde and saw this strife/ and stood up and commanded silence/ and told to the people a great commendation of the virtuous life of this holy saint/ and said it was not honest ne according to mysentrete the holy body by violent hands/ but let us beseech almighty god with good devotion and meekness of heart for to show to us some token by revelation/ in what place this holy body shall rest/ and all the people consented thereto/ and kneeled down and prayed devoutly/ and whiles they were in prayer/ they saw that the water divided as it did to moyses in the reed see/ and to the children going thorough in to desert/ In like wise god gafe a dry path to the people of london for to convey this holy body thorough the water to the city/ and anon they took up the body with great honour and reverence/ and by one assent they bore it thorough the path/ the water standing up on every side/ and the people not witting their feet/ and so they came to stratforde/ and set down the bear in a fair meed full of flowers/ and anon after the wedder began to wax fair and clear after the tempest/ and the tapres were made to bren/ without putting to fire of any man's hand/ and thus it pleased our lord for to multiply miracles to th'honour & worship of this holy saint/ wherefore the people were full of joy & gladness/ & gave laud to almighty god/ & then they took up the body & brought it to Paul'S/ and as many seek folks as touched his bear were made hole/ anon as they touched the bear of all their sicknesses/ by the merits of the holy bishop saint Erkenwolde/ & after they laid & buried the body honourably in saint Paul's church/ where as our lord hath showed many a fair miracle/ as in delivering of prisoners out of their irons seek folk to their health/ blind to their sight/ and lame men to their bodily strength/ & among all other he hath been a special protector to the said church against fire/ where on a time the church was brent/ and his shrine which was then but tree was saved thorough his holy merits/ in so much that the cloth that lay upon it was not perished/ Another time when a great fire had brent a great part of the city/ & should have entered upon the church/ saint erkenwolde was seen on the church with a banner fighting against the fire/ & so saved and kept his church fro brenning/ then let us pray unto this holy saint that he be a special advocate for us to almighty god that we may be preserved from all perils of fire & water/ & that he so govern us between wealth & adversyre in this present life/ that we being assoiled from sin & vices/ may be brought unto heavenly joy where laud honour & glory be given to the blessed trinity word wythouten end amen/ Thus endeth the life of saint Erkenwolde bishop ¶ Here followeth of the holy abbot Pastor and first of his name PAstor is said of feeding/ by cause that he feedeth his shep/ and this holy man pastor fed his sheep spiritually/ and they were his brethren/ by spiritual words of doctrine and of manners of holy religion/ Of the holy abbot Pastor THe abbot Pastor was many yeris in great abstinence in desert/ and tormented his flesh long time/ and he shined in great holiness of religion/ and his mother desired moche to see him and his brethren/ and saw on a day that he and his brethren went to the church they saw her/ and anon they fled fro her and entered in to their cell/ & shit the door against her/ and she came to the door/ and sat there sore crying and weeping/ And then pastor came to the door and said what criest thou there thou old woman/ & then she understood the voys of him and she cried louder and said/ I would see you my sons/ why should I not see you/ am I not your mother that bore you and gave you suck/ & now am all hoar for age/ To whom her son said/ whethyr wilt thou see us in this world or in another/ and then she said if I see you not here shall I see you there/ and he said to her if thou mayst suffer/ not for to see us here/ without doubt thou shalt see us there/ which then departed joyfully saying/ if I shall see you there/ I will not see you here/ and then the judge would needs see the abbot Pastor/ but he might not/ and then he took his sisters son as though he had been a malefactor and put him in prison and said/ if pastor will come & pray for him/ I shall deliver him and let him go/ and then the mother of the child came weeping to the door of pastor/ and prayed him to help her son and when she could get none answer of him/ then she said to him by great violence/ if thine entrails been hard as iron/ and hast no pity of nothing/ yet at the lest oughtest thou to be moved and have pity of thine own blood/ which is my son/ and then pastor sent to her and said that he had engendered no child/ And then anon she departed for anger/ and then said the judge at lest let him command by mouth and I shall let him go/ and then the abbot pastor sent him word that he should examine the cause according to the law/ and if he were worthy to die/ let him die/ and if not/ do as it shall please thee/ He taught his brethren and said/ for to keep himself/ to consider and to have discretion been werkys of the soul/ poverty/ tribulation/ and discretion been werkys of solitary life/ It is written/ that these three men were so/ Noah/ job/ and danyel/ Noah representeth the person that possedeth/ job them that been troubled/ and danyel them that been discrete/ & if a monk hateth two things/ he may be free of this world/ and one of his brethren asked him what they were/ and he said fleshly covetise/ & vain glory and he said if thou wilt find rest in this world/ and in that which is to come/ say in every caas/ who am I and dame no man/ On a time when a brother had offended of their congregation/ the abbot by council of one that was solitary put him out which wept as he had be in despair then the abbot pastor maad him to be brought tofore him/ whom he comforting benygnelye/ sent him to him that was solitary saying/ I hearing of the desire to see thee/ labour therefore and come to me/ and when he was comen Pastor said to him/ There were two men which their two servants were deed/ and that one of them left his own and went for to bewail the deed servant of that others/ and when the solitary man heard him/ anon he understood him & wist by his words what he meant and had compunction/ There was a brother which was sore troubled/ & would leave his place by cause he had heard certain words of another brother that they profited not/ and pastor said he should not believe though words for they were not true/ he affirmed again to him that they were true/ for a true brother had told him so To whom pastor said he is not true that said so to thee/ and he said I have seen it with mine eyen/ then he demanded him of the festue/ and of the beam/ and he answered/ a festue is a festue/ and a beam is a beam/ And pastor said put in thine heart all that/ that been thy sins/ and thou shalt find them like a beam/ and the small sins of him been like a festue There was a brother which had done a great sin/ being in wyl●e to do penance three year/ and axed him if it were much/ which said it is moche and then he axed if he would command him a year/ and he said it was moche/ They that stood by demanded of forty days/ he said it was much/ And he said to them/ I trow that if a man repent him with all his heart/ and will return no more to his sin/ and doth penance three days/ our lord shall receive him to mercy/ and then he was demanded of that word that angered his brother without cause/ and he said of all that ever thy brother grieved thee/ be not angry with him/ till that he put out thy right eye/ and if thou be wroth to him otherwise/ thou art angry without cause/ but if any would depart the fro god/ then be wroth with him/ and yet he said furthermore/ who so complaineth is no monk/ who that holdeth malice in his heart is no monk/ who that is wroth is no monk who doth evil for evil is no monk/ who that is proud and full of words is no monk/ Who somever is verily a monk/ is alweye humble/ meek/ full of charity/ and alweye to have tofore his eyen the dread of god/ in every place/ that he sin not/ and also he said if there be three to guider/ of whom that one resteth well/ and that other is seek/ and the third serveth & admynystreth with pure will these three been semblable as it were of one work/ There was one of his brethren which complained him that he had many thoughts/ and perished in them/ and he brought him in the air/ and bad him hold up his lap and take the wind/ and he said I may not/ and that other said in like wise mayst thou not forbid thoughts to enter in to thee/ but it is thy part to withstand them/ ¶ There was a brother that demanded of him what he should do with the heritage that was left him/ & he bade him he should come again within three days/ and when he came he said to him/ if I said to the give them to thy parents or friends/ thou shouldest have no meed thereof/ and if I said give them to pour men/ thou shalt be sure/ do what thou wilt/ I have no caus● thereof This is in vitis patrum/ ¶ Thus endeth of the abbot Pastor ¶ Here beginneth of the abbot johan IOhan abbot when he had dwelled forty year in desert with ephesyen/ then ephesyen demanded how moche he had profited/ and then he said as long as I have been solitary/ there was never son that saw me eating and johan said ne me being wroth this thing like almost I find/ for when epyphane the bishop gafe flesh to the abbot hyllarye he said pardon me/ for sith I took this habit/ I never eat flesh ne fowl/ To whom the bishop said/ and sith I took mine habit/ I suffered never none to sleep that had any thing against me ne I ne slept also as long as I was contrary to any other/ To whom hyllarye said/ father forgive it me/ for thou art better then I/ johan would have lived like unto angels/ and intended alweye to serve god without any other thing doing/ & he despoiled him and was an hole week in desert/ and when he was almost deed for hunger/ and all stungen with bees and waspies/ he returned to the door of his brother and knocked/ & he axed who art thou/ and he said I am john and that other said thou art not he/ for johan is made an angel/ and is not among men/ and johan said truly I am he/ but for all that he left him there till on the morn/ And then he opened the door to him and said to him if thou be a man it is need that thou labour again for to be fed/ and if thou be an angel wherefore desirest thou to enter here in/ and johan said/ O brother forgive it me/ for I have sinned/ and when he should die his brethren prayed him that he would leave to them in stead of heritage a word of health/ & that short and then he sighed and said/ I did never yet mine own will/ Ne I never did thing to any other but I did it first myself/ Hec in vitis patrum/ Thus endeth the life of abbot johan ¶ Here followeth of the abbot Moses Moyses' the abbot said to a brother of his which demanded of him a sermone/ to whom he said sit still in thy cell and it shall teach the all thing/ There was an old man being seek which would go in to egypt by cause he would not grieve his ●re●●ern/ The abbot moyses said to him/ go not thither/ for if thou go out/ thou shalt fall in to fornication/ and he was angry/ and said my body is deed/ why sayest thou so/ and when he was goon/ it happened that a maid served him for devotion and kept him in his malady/ and when he was hool he defouled her/ and gate on her a child/ and when the child was born the old man took the child in his arms/ and came on a day of a great feste in to the church of site to a great multitude of people/ and when his brothern wept he said/ lo see ye this child this is the son of inobedience/ therefore beware ye brethren/ for I have done this in mine old age/ I pray you pray ye for me/ and then he returned in to his cell and came again to his first estate/ and in like wise as another old man said to another I am as a deed man/ and that other said to him/ trust never to thyself till thy soul issue out of thy body/ For if thou say that thou art deed/ nevertheless thine enemy the fiend is not deed/ There was a brother which had sinned/ and was sent by his bre●hern to the abbot moyses/ And he took a basket full of gravel/ and came to them/ & they demanded him what it was/ and he said these been my sins that run after me/ and I see them not/ and I am this day comen to dame the sins of a stranger/ They hearing this spared their brother A like thing is red of the abbot tofore him/ For when the brethren spoke of a brother that was culpable he held him still and spoke not/ And after took a sack full of gravel and bore it behind him the most part/ and a little tofore him/ & they demanded him what it was/ and he said/ the most part been my sins which I bear behind me/ them I consider not/ ne sorrow for them/ And this little that I have before me/ been the sins of my brethren/ which I consider alday and judge them/ how be it I should alweye bear mine own sins tofore me/ and think on them & pray to god for them that he would forgive me them/ when th'abbot moyses was made clerk/ and the bishop had ordained th'office/ he said to him now thou art made all white/ and moyses said/ withinforth/ or with outforth/ then the bishop would prove him and said to his c●erkys that when he should come to the altar they should wrongfully put him fro it/ and follow him/ and here what he would say/ and anon they put him away and said lo him/ go out thou ethyopyen/ and as he went out he said/ they have done well to the ●oule wretch for to defoul and do dspyte to thee/ For sith thou art no man/ what presumest thou to be/ among the men/ this said he to himself/ Hec in vitas patrum/ ¶ Thus endeth of the abbot moyses ¶ Here followeth of Saint gluttony When arsenye was yet master in the palace of a prince/ he prayed unto god that he would address him unto the weigh of health/ so that in a time he heard a voys that said to him/ gluttony flee the company of men/ and thou shalt be saved/ then he went and took upon him the life of a monk/ and as he prayed there/ he heard a voys saying gluttony/ flee hens/ speak not/ and rest thee/ It is red in the same place as to covet this rest/ that there were three monks new made/ and the first of them chaas for to bring men that were at debate and in discord/ to rest and peace/ The second for to visit seek men/ and the third for to rest in wilderness and in desert/ The first man that laboured to set them at accord that were at debate/ could not please all men/ & was weary and grieved and half overcome came to the second and fond him all mate and failing for weariness/ & might not perform that he had emprised/ and then by assent they two came to the third that was in desert/ and when they had told their trebulations to him/ he put water in a cup/ and said/ look and behold this water/ & they saw that it was thick and troubled/ and soon after he said see it now/ how it is now fair and 〈◊〉/ and when they looked therein they saw their visages therein/ and then he said who so ever dwell among the men/ he may not for the multitude of people see his sins/ but when be resteth/ then he may see his sins/ And on a time there was a man fond another in desert eting herbs and grass all naked as a be'st/ and he ran after him/ and that other fled and he that followed said/ abide and tarry/ for I follow the for the love of god/ and that other said I flee fro the for god's sake/ and that other cast away his mantle fro him/ and then he tarried/ and said/ by cause thou haste thrown the matter of the world fro thee/ I have abiden thee/ And then he axed of him how shall I be saved/ and he answered and said flee fro the company of men/ and say no thing/ There was a noble lady which was old came for to see th'abbot arsenyen by devotion/ and theophybe the archbishop prayed him that he would suffer that she might see him/ ●ut he would not grant him in no● wise/ and at the last she went unto his cell●/ and fond him without tofore his door/ and she fell down to his feet/ and he took her up with great indignation saying to her/ if thou wilt see my face/ see/ and she for great shame and confusion considered not his visage/ To whom he said how durst thou presume upon the that art a woman to make such a viage thou shalt now go to Rome and say to other women/ that thou hast seen arsenyen/ and they shall also come for to see me/ and she said to him/ if god will that I return to Rome/ I shall never stir woman to come to the but only I pray the that thou pray for me/ and alweye remember me/ and he said to her I pray to god that he put out of my heart the remembrance of thee/ and when she heard that/ she was much angry/ and came in to the city/ and began to tremble and shake for sorrow in the fevers or access/ and when the archbishop knew it/ he went for to comfort her and she said I die for sorrow and heaviness/ and the archbishop said to her/ knowest thou not that thou art a woman/ and the fiend overcometh holy men oft times by women/ And therefore the old man said to the those words/ how be it he prayed alweye for thy soul/ and then the woman was comforted and was all hole and returned home to her own house/ ¶ Also it is red of another old father/ that when his disciple said to him/ Thou art waxen all old father/ let us now go dwell near to the world/ and he said/ let us go thither where as no woman is and his disciple said/ where is any place but that women been therein/ safe in desert/ to whom he said/ Then bring me in to that desert/ There was another brother which when he bore his mother over the water/ he wound his hands in his mantel/ To whom she said wherefore hast thou covered thy hands so my son/ to whom he answered/ the body of a woman is as fire that burneth/ and by cause the mind of other women should not come in my remembrance/ therefore I do it/ ¶ And gluttony all the days of his life/ when he sat at the work of his hands/ he had a linen cloth in his bosom for to dry with the tears that ran fast from his eyen/ and all the night he would not sleep/ and in the morning when he must sleep for weariness of nature/ He would say to sleep/ come wicked servant/ and then would take a little sleep sitting/ and would arise anon and said/ It sufficeth to a monk/ if he sleep an hour/ if he be a fyghter against vices/ When the father of saint gluttony which was a great senator/ and a right noble man should finish his life/ he left to arsenyen by his testament moche heritage/ and one magystryens brought unto him the said testament and when he had received it he would have broken it/ then magystryens fell down at his feet praying him that he would not do so/ for his heed thenne should he lose/ for it should he smyton of To whom arsenyen said/ I was deed tofore him/ he therefore that is but now deed/ how may he make me his heir/ and sent again the testament/ and would no thing have/ On a time there was a voys came to him/ and said/ come and I shall show to the the works of the men/ And lad him in to a certain place and showed to him a man of ethyope that is a black man/ that hew wood and made a great farthel/ so great that he might not bear it/ and alweye be hew/ and put to the farthel/ and thus he did long/ and after he showed to him a man that drew water out of a lake/ and cast it in to a cistern pierced/ by which the water ran again in to the lake/ and he would fill the cistern and might not/ And after he showed to him a temple and a man on horse back/ which bore a long tree thwart/ and would enter in to the temple/ and be might not/ by cause the tree lay thwart/ then he expawned him this thing and said/ he that beareth the tree is/ like the burden of justice with pride and will not meek him/ therefore he abideth without the royalme of heaven/ And he that heweth the wood/ is a man that is in sin/ And putteth none away by penance/ but putteth alweye wickedness to wickedness/ And he that draweth the water is a man that doth good works here in this present world/ but by cause that his evil works been meddled with them/ he loseth his good works/ & when the evensong time of the saturday came/ on the sunday he left all his works behind him/ and held up his hands to heaven till the son aroos in the morning of the sunday tofore his face/ & so abode all the night in prayers and in orisons/ and hec in vitis patrum/ Thus endeth of Saint Arsenyen ¶ Here followeth of the abbot Agathon AGathon the abbot bore iij year a stone in his mouth/ till that he had learned to keep silence/ & there was another which entered in to the congregation that said within himself/ thou & an ass been of one kind/ for like as an ass is beaten & speaketh not/ & suffereth wrong without answering/ right so dost thou & another brother was put fro the table & he answered nothing/ & afterward he was axed/ & he said I have put in my heart/ that I am like to an hound for when he is chastised/ he goeth his way out/ & it was demanded of agathon what virtue was more than labour/ & he answered I trow there be no labour so great as to pray to god/ for the fiend laboureth alweye to break his prayer/ & in other labours a man hath some rest/ & he that prayeth hath all weigh need of great strife/ a brother demanded of agathon how he ought to dwell with his brethren/ to whom he said/ like as the first day/ & take on the no trust/ but suffrance/ for sufferance is not worse than trust/ for sufferance is mother of all passions/ & thenne keep the fro ire/ for if the irons raised deed men/ it should not please god ne none other/ for his ire/ there was abrother that was angry said to himself/ if I were alone I should not be so soon angry/ On a time as he filled a pot with water/ & he poured it out again/ & he filled it the second time/ & poured it out alweye/ & then he was so moved for anger that he broke the pot/ & then he advised himself & knew that he was deceived of the devil of wrath & of ire/ & said I am alone & yet I am overcome by wrath/ & therefore I shall return to my congregation/ for overall is labour/ & overall is patience & need of the help of god/ & two other brethren were contrary which had long conversed to guider/ & might not be moved to wrath/ & on a time that one sad to that other let us make contentions to guider like as men of ●he world do/ & that other said I wot not how contention is made/ and that other said I shall lay this sack in the middle between us/ & I shall say it is mine/ & thou shalt say it is not so/ but it is mine/ & thus shall the strife be made/ & then that one laid the sack so/ & said it is mine/ & that other said nay/ but it is mine/ and that other said then/ thine be it/ take it and go thy way/ & thus they departed and could not strive to guider/ Thabbot agathon was wise to understand/ not slow to labour/ scarce in meet and clothing/ and said he had never slept at his will/ having in my heart any sorrow against any other/ or any other against me/ when agathon should die he held him three days without moving holding alweye his eyen open to heaven/ And when his brethren roared or stirred him/ He said I am tofore the judgement of god/ And they said why/ doubtest thou/ And he said I have laboured with all the virtue that I might to keep the commandments of god/ But I am a man and I wot not if my works shall please our Lord/ And they said ●u●stest not thou in thy works which thou hast done for god/ and he said I shall not presume till I come tofore him/ For the judgements of god been other than the judgements of men/ And when they would yet have axed him some thing he said show to me charity/ and speak no more to me for I am occupied/ and when he had said this/ he yielded up his spirit with joy/ and they saw our lord and his angels receiving his spirit/ and saluing/ like as a man salueth his friends/ all this is written in vitis patrum/ Thus endeth of the holy abbot Agathon ¶ Here followeth of Balaam the hermit BAlaam of whom saint johan damascene made the history with great diligence/ In whom divine grace so wrought that he convert to the faith saint josaphat/ & then as all ynde was full of christian people & of monks/ there aroos a puissant king which was named anemyr which made great persecution to christian men & specially to monks/ & it happened so that one which was friend of the king & thyef in his palace/ by the Inspiration of divine grace left the hall ryal/ for to enter in to the order of monks/ & when the king herd say that he was christian he was wood for anger/ & did do seek him thorough every desert till that he was found with great pain/ & then he was brought tofore him/ & when he saw him in a vile cote & moche le●e for hungres/ which was wont to be covered with precious clothing & abounded in moche rechesse & said to him o thou fool & out of thy mind/ why hast thou changed thine honour in to villainy/ & art made the player of children/ & he said to him if thou wilt here of me reason/ put fro the thine enemies/ then the king demanded him who were his enemies/ & he said to him ire & covetise/ for they impeach & let/ that truth may not be seen/ ne to assay prudence/ and equity To whom the king said/ let it be as thou sayest/ & that other said/ the fools despise the things that been/ like as they were not/ and he that hath not the taste of the things that been/ he shall not use the sweetness of them/ & may not learn the truth of them that been not/ and when he had showed many things of the mystery of th'incarnation/ the king said to him if I had not promised the at beginning that I should put away ire fro my council I should cast thy body in to the fire/ Go thy weigh and flee fro mine eyen that I see the no more/ & that I now distress the not/ and anon the man of god went his way all heavily/ by cause he had not suffered martyrdom/ Thus then in this mean while it happed that the king which had no child/ there was a fair son borne of his wife/ and was called josaphat & then the king assembled a right great company of people for to make sacrifice to his gods for the nativity of his son/ & also assemblid lv astronomyens/ of whom he inquired what should befall of his son/ & they said to him that he should be great in power & in richesses/ & one more wise than another said/ sir this child that is born shall not be in thy reign/ but he shall be in another moche better without comparison/ and know thou that I suppose that he shall be of christian religion/ Which thou persecutest/ & that said not he of himself/ but he said it by inspiration of god/ And when the king heard that he doubted moche and did do make without the city a right noble palace/ and therein set he his son for to dwell and abide/ and set right fair yongelynges/ and commanded them that they should not speak to him of death/ ne of old age/ ne of sickness/ ne of poverty ne of no thing that may give him cause of heaviness but say to him all things that been joyous/ so that his mind may be esprised with gladness/ & that he think on no thing to come/ and anon as any of his servants were seek/ The king commanded for to take 'em away/ and set another hool in his stead/ and commanded that no mention should be made to him of Ihesu christ/ ¶ In that time was with the king a man which was secretly christian/ and was chief among all the noble princes of the king/ and as he went on a time to hunt with the king/ he fond a poor man lying on the ground/ which was hurt on the foot of a be'st/ which prayed that he would receive him/ and that he might of him be helped by some mean/ and the knight said I shall receive the gladly/ but I wot not how thou mayst do any profit/ And he said to him I am a leech of words/ and if any be hurt by words I can well give him a medicine/ and the knight set it at nought all that he said/ but he received him one lie for god's sake/ and healed him and thenne some princes envious and malicious saw that this prince was so great and gracious with the king accused him to the king/ and said that he was not only turned to the christian faiths/ but enforced to with draw fro him his royalme/ and that he moved and solycyted the company and counseled them thereto/ And if thou wilt know it said they/ then call him secretly/ and say to him that this life is soon done/ and therefore thou wilt leave the glory of the world and of thy royalme and affirm that thou wilt take the habit of monks/ whom thou haste so persecuted by ignorance/ and after thou shalt see what he shall answer and when the king had done all like as they had said/ the knight that knew no thing of the treason began to weep and praised moche the council of the king/ and remembered him of the vanity of the world and counseled him to do it as soon as be might/ and when the king heard him say so/ he supposed it had been true that the other had said to him how be it he said no thing/ & then he understood and apperceived that the king had taken his words in evil and went and told all this unto the leech of words all by order/ and he said to him/ know thou for truth that the king feryth that thou wilt assaylle his royalme/ arise thou to morrow/ and shave of thine here and do of thy vestments/ and cloth the in hair in manner of a monk/ and go erlye to the king/ when he shall demand the what thou meanest/ thou shalt answer/ my lord king I am ready to follow thee/ For if the way by which thou desirest to go be hard if I be with the it shall be the lighter to thee/ and like as thou haste had me in prosperity/ so shalt thou have me in adversity/ I am all ready/ wherefore tarriest thou/ and when he had this done and said by order/ the king was abashed & reproved the false men/ and did to him more honour then he did before/ and after this the kings son that was nourished in the palace came to age and grew and was plainly taught in all wisdom/ and he marveled wherefore his father had so enclosed him/ and called one of his servants which was most familiar with him 〈◊〉/ & demanded him of this thing// and said to him that he was in great heaviness that he might not go out/ And that his meet ne drink savoured him not ne did him no good/ and when his father heard this/ he was full of sorrow/ and anon he let do make ready horses and joyful fellowship to accompany him in such wise that no thing dishonest should happen to him & on a time thus as the kings son went he met a mesel and a blind man/ and when he saw them he was abashed/ & inquired what them ailed and his servants said these been passions that comen to men/ and he demanded if though passions comen to all men/ and they said nay/ Then said he been they known which men shall suffer these passions/ without definition/ and they answered who is he that may know thadventures of men/ and he began to be much anguishous for the Incustomable thing hereof/ & another time he fond a man moche aged which had his cheer frounced/ his teth fallen & was all crooked for age/ whereof he was abashed and said he desired to know the miracle of this vision/ and when he knew that this was by cause he had lived many yeries/ and then he demanded what should be the end/ and they said death/ and he said/ is then the death the end of all men or of some and they said for certain that all men must die/ And when he knew that all should die/ he demanded them in how many yeries that should happene/ and they said in old age of four score year or an hundred/ and after that age the death followeth/ and this young man remembered oft in his heart these things/ and was in great discomfort/ but he showed him much glad tofore his father/ and he desired moche to be informed and taught in these things/ And then there was a monk of perfit life and good opinion that dwelled in the desert of the land of Sennaar named balaam/ And this monk knew by the holy ghost what was done about this kings son/ and took the abbyte of a merchant/ and came unto the city and spoke to the greatest governor of the kings son/ and said to him I am a merchant and have a precious stone to sell which giveth sight to blind men/ & hearing to deef men Hyt maketh the dumb to speak/ and giveth wisdom to fools/ and therefore bring me to the kings son/ and I shall deliver it to him/ To whom he said thou seemest a man of prudent nature/ but thy words accord no thing to wisdom/ Nevertheless if I had knowledge of that stone/ show it me/ and if it be such as thou sayest/ and so proved/ thou shalt have right great honours of the kings son/ To whom balaam said/ my stone hath yet such virtue/ that he that seeth it/ and hath none hool sight and keepeth not entire chastity/ if he happily saw it/ the virtue visible that he hath he should lose it/ and I that am a physician see well that thou hast not thy sight hole/ but I understand that the kings son is chaste and hath right fair eyen and hole/ And then the man said if it be so show it not to me/ For mine eyen been not whole/ and am foul of sin/ and balaam said this thing appertaineth to the kings son/ and therefore bring me to him anon/ and he anon told this to the kings son/ and brought him anon in/ And he received him honourably/ and then balaam said to him/ thou hast done well/ for thou hast not taken heed of my lytelnesse that appeareth withinforth/ but thou hast done like unto a noble king/ which when he rood in his cha●r clad with clothes of gold and met with pour men which were clad with torn clothes/ And anon he sprang out of his char/ and fell down to their feet and worshipped them/ And after aroos and kissed them/ and his barons took this evil/ and were afeard to reprove him thereof/ but they said to his brother how the king had done thing against his ryal magestee/ and his brother reproved him thereof/ and the king had such a custom that when one should be delivered to death/ the king should send his crier with his trump that was ordained thereto/ And on the even he sent the crier with the trump tofore his brother's gate/ and made to sown the trump and when the kings brother heard this/ He was in despair of saving of his life/ and could not sleep of all the night and made his testament/ and on the morn early he clad him in black/ and came weeping with his wife and children to the kings palace/ and the king made him come tofore him and said to him/ a fool that thou art/ if thou haste heard the messenger of thy brother/ to whom thou knowest well thou hast not trespassed and doubtest so moche/ How ought not I thenne doubt the messengers of our lord/ against whom I have so oft sinned/ which signified unto me more clearly the death then the trump/ and showed to me horrible coming of the judge/ & after this he did do make four chesties/ and did do cover two of them with gold without forth/ and did do fill them with bones of deed men and of filth/ And the other two he did do pitch/ And did do fill them with precious stones and rich gemmys/ And after this the king did do call his great barons by cause he knew well that they complained of him to his brother/ and did do set these four chesties tofore them and demanded of them which were most precious and they said that the two that were guilt/ were most of value/ then the king commanded that they should be opened/ and anon a great stench issued out of them/ and the king said they be like them that be clothed with precious vestments/ and been full withinforth of ordure & of sin and after he made open the other/ and there issued a marvelous sweet odour/ and after the king said/ these been semblable to the pour men that I met and honoured/ for though they be clad of foul vestymetens/ yet shine they withinforth with good odour of good virtues/ and ye take none heed but to that wythoutforthe/ and consider not what is within/ and thou hast done to me like as that king did/ For thou haste well received me/ and after this balaam began to tell to him a long sermone of the creation of the world/ and of the day of judgement/ and of the reward of good and evil/ and began strongly to blame them that worship idols/ and told to him of their folly such an example as followeth saying/ That an archer took a little bird called a nightinggale/ and when he would have slain this nightinggale there was a voys given to the nightinggale which said/ O thou man what should it avail the if thou slay me/ thou mayst not fill thy belly with me/ but and if thou wilt let me go/ I shall teach the three wysedoms/ that if thou keep them diligently/ thou mayst have great profit thereby/ then he was abashed of his words/ and promised that he would let him go/ if he would tell him his wysdoms/ then the bird said/ study never to take that thing that thou mayst not take/ & of thing lost/ which may not be recovered/ sorrow never therefore/ ne believe never thing that is Incredyble/ keep well these three things/ and thou shalt do well/ and then he let the bird go as he had promised/ and then the nightinggale fleeing in the air said to him/ alas thou Wretched man thou haste had evil council/ for thou hast lost this day great treasure/ For I have in my bowels a precious margaryte/ which is greater thenne the egg of an ostryche/ and he heard that/ he was much wroth and sorrowed sore by cause he had letten her go/ and enforced him all that he could to take her again saying/ Come again to my house/ and I shall show to the all humanity/ and give to the all that shall need thee/ and after shall let the go honourably/ where as thou wilt Then said the nightinggale to him Now I know well that thou art a fool/ for thou hast no profit in the wysedoms that I have said to thee/ For thou art right sorrowful for me whom thou hast lost/ which am Irrecuperable/ and yet thou weenest to take me/ where thou mayst not come so high as I am/ and furthermore where thou believest to be in me a precious stone more then the egg of an ostrytche/ when all my body may not attain to the greatness of such an egg/ ¶ And in like wise be they foolys that adore and trust in idols/ for they worship that which they have made/ and call them whom they have maked keepers of them/ and after he began to dispute against the fallace of the world and delight and vanity thereof/ and brought forth many ensamples and said/ They that desire the delights corporal/ and suffer their souls die for hunger/ been like to a man that fled tofore an unycorn that he should not devour him/ and in fleeing/ he fell in to a great pit/ and as he fell he caught a branch of a tree with his hand/ and set his feet upon a sliding place/ and then two mice that one white/ and that other black which without ceasing gnewe the rote of the tree/ And had almost gnawn it a sondre And he saw in the bottom of this pit an horrible dragon casting fire and had his mouth open and desired to devour him/ upon the sliding place on which his feet stood/ he saw the heeds of four serpents which yssueden there/ and then he left up his eyen and saw a little honey that hinge in the bows of the tree/ & forgot the peril that he was in/ and gave him all to the sweetness of that little honey/ the unicorn is the figure of death/ which continually followeth man/ and desireth to take him/ The pit is the world which is full of all wickedness/ the tree is the life of every man/ which by the two mice that been the day and night & the hours thereof Incessantly been wasted and approached to the cutting or gnawing a sunder/ the place where the iiij serpents were is the body ordained by the four ebementes/ by which the jointure of the membrys is corrupt in bodies dyshordynate/ The horrible dragon is the mouth of hell which desireth to devour all creatures/ The sweetness of the honey in the bows of the tree/ is the false deceivable delectation of the world/ by which man is deceived/ so that he taketh no heed of the peril that he is in/ and yet he said that they that love the world been semblable to a man that had three friends/ of which he loved the first as much as himself/ and he loved the second lass thenne himself/ & loved the third a little or nought/ and it happened so that this man was in great peril of his life/ and was summoned tofore the king/ then he ran to his first friend and demanded of him his help/ and told to him how he had alweye loved him/ to whom he said/ I have other friends with whom I must be this day/ and I wot not who thou art/ therefore I may not help thee/ yet nevertheless I shall give to the two slops with which thou mayst cover thee/ and then he went away much sorrowful/ and went to that other friend/ and required also his aid/ and he said to him I may not attend to go with the to this debate/ for I have great charge/ but I shall yet fellowship the unto the gate of the palace/ & then I shall return again and do mine own needs/ and then he being heavy and as despaired went to the third friend and said to him/ I have no reason to speak to thee/ ne I have not loved the as I ought/ but I am in tribulation and without friends/ and pray the that thou help me/ and that other said with glad cheer/ certes I confess to be thy dear friend/ and have not forgotten the little benefayte that thou haste done to me/ and I shall go right gladly with the tofore the king/ for to see what shall be demanded of the and I shall pray the king for thee/ The first friend is possession of richesse For which man putteth him in many perils/ and when the death cometh/ he hath no more of it but a cloth for to wind him for to be buried/ The second friend is his sons/ his wife and kin/ which go with him to his grain/ and anon return for to intend to their own ne des/ The third friend is faith hope and charity and other good works/ Which we have done/ that when w●yssue out of our bodies/ they may well go tofore us and pray god for us/ and they may well deliver us fro the devils our enemies/ and yet he said according to this/ that in a certain city is a custom/ that they of the cite shall cheese every year a strange man and unknown for to be their prince/ and they shall give him puissance to do what somever he will/ And govern the country without any other constitution/ and he being thus in great delyces/ and weening ever to continue/ suddenly they of the city should arise against him/ and lead him naked thorough the city/ & after send him in to an isle in exile/ And there he should find neither meet ne cloth/ but should be constrained to be perished for hunger and cold/ And after that they would enhance another to the kingdom/ and thus they did long/ At the last they took one which knew their custom And he sent tofore him in to that isle great treasure without number during all his year/ And when his year was accomplisplysshed and passed/ he was put out and put to exile like the other/ and where as the other that had been tofore him perished for cold and hunger/ he abounded in great richesses & delyces/ and this city is the world/ and the citizens been the princes of darkness/ which fede us with false delectation of the world/ and then the death cometh when we take none heed/ and that we been sent in exile to the place of darkness/ and the richesses that been tofore sent/ been done by the hands of pour men/ and when halaam had perfectly taught the kings son/ & would leave his father for to follow him balaam said to him if thou wilt do thus thou shalt be semblable to a young man/ that when he should have wedd●d a noble wife/ he forsook her and fled away/ and came in to a place where as he saw a virgin daughter of an old power man that laboured/ and praised god with her mouth/ To whom he said what is that thou dost daughter that art so pour & alweye thou thankest god like as thou hadst received great things of him/ To whom she said/ like as a little medicine oft delivereth a great languor and pain/ right so for to give to god thankings alweye of a little yefte/ is made a giver of great yefts for the things that been withoutforth been not ours/ but they that be within us been ours/ and therefore I have received great things of god/ for he hath made me like to his image/ He hath given to me understanding/ He hath called me to his glory/ and hath opened to me the gate of his kingdom and therefore for these yefts it is sitting to me to give him praising/ This young man seeing her prudence axed of her father to have her to wife To whom the father said thou mayst not have my daughter/ for thou art the son of rich and noble kin/ and I am but a power man/ but when he sore desired her/ the old man said to him/ I may not give her to the sith thou wilt lead her home in to the house of thy father/ for she is mine only daughter and have no moo/ And he said/ I shall dwell with the and shall accord with the in all things/ and then he did of his precious vestments/ and did on him the habit of an old man/ and so dwelling with him took her unto his wife and when the old man had long proved him/ he lad him in to his chambre/ and showed to him great plenty of richesses more than he ever had/ and gave to him all/ & then josaphat said to him/ this narration toucheth me covenably/ and I trow thou hast said this for me/ Now say to me father how many year art thou old/ and where conversest thou/ For fro the I will never depart/ To whom balaam said/ I have dwelled xlv year in the desert of the land of Sennaar/ To whom josaphat said/ thou seemest better to be lxx year/ and he said if thou demandest all the years of my nativity/ thou hast well esteemed them but I account not the number of my life/ them specially that I have dispended in the vanity of the world/ For I was then deed toward god and I number not the yeries of death/ with the yeries of life/ and when josaphat would have followed him in to desert balaam said to him/ if thou do so/ I shall not have thy company/ and I shall be then th'author of persecution to my brethren/ but when thou seest time covenable/ thou shalt come to me/ and then balaam baptized the kings son/ and informed him well in the faith/ and after returned in to his cell/ and a little while after the king heard say that his son was crystened/ wherefore he was much sorrowful/ and one that was his friend named Arachys recomforting him said/ Sir king I know right well an old hermit that resembleth moche balaam/ and he is of our sect/ He shall fain him as he were balaam/ & shall defend first the faith of christian men/ and after shall leave and return fro it/ and thus your son shall return to you/ and then the king went in to desert as it were to seche balaam and took this hermit and feigned that he had taken balaam/ and when the kings son heard that balaam was taken he wept bytterlye/ but afterward he knew by revelation divine that it was not he/ then the king went to his son and said to him thou hast put me in great heaviness/ thou hast dishonoured mine old age/ thou hast darked the light of mine eyen/ soon why hast thou done so/ thou hast forsaken the honour of my gods and he answered to him I have fled the derkenessies/ and am comen to the light/ I have fled error & know truth/ and therefore travail the for nought/ for thou mayst never withdraw me fro Ihesu christ/ For like as it is impossible to the to touch the heaven with thy hand/ or for to dry the great see/ so is it to the for to change me/ then the father said/ who is cause hereof/ but I myself/ that so gloriously have do nourished thee/ that never father nourished more his son/ For which cause thine evil will hath made the wood against me/ and it is well right/ For the astronomyens in thy nativity said/ that thou shouldest be proud and dyshobedyente to thy parent's/ but and thou now wilt not obey me/ thou shalt no more be my son/ and I shall be thine enemy for a father/ and shall do to the that I never did to mine enemies/ To whom josaphat said/ father wherefore art thou angry/ by cause I am made a partyner of good things/ what father was ever sorrowful in the prosperity of his son/ I shall no more call the father/ but and if thou be contrary to me I shall flee the as a serpent/ then the king departed from him in great anger/ and said to arache his friend all the hardness of his son and he counseled the king that he should give him no sharp words/ for a child is better reform by fair and sweet words/ The day following the king came to his son & began to clip embrace and kiss him/ and said to him my right sweet son honour thou mine old age/ soon dread thy father/ knowest thou not well that it is good to obey thy father & make him glad/ and for to do contrary it is sin/ and they that anger them sin evil/ to whom josaphat said there is time to love/ and time to hate time of peace/ and time of battle/ and we ought in no wise love them/ ne obey to them that would put us away fro god be it father or mother/ And when his father saw his steadfastness/ he said to him/ such I see thy folly and wilt not obey to me Come/ and we shall know the troth For balaam which hath deceived the is bounden in my prison/ and let us assemble our people with balaam/ and I shall send for all the galylees/ that they may saufly come without dread and dispute/ and if that ye with you balaam overcome us/ we shall believe and obey you/ and if we overcome you ye shall consent to us/ and this pleased well to we king/ and to josaphat/ and when they had ordained that he that named him balaam should first defend the faith of christ/ And suffer him after to be overcomen and so were all assembled/ then josaphat turned him toward nachor which feigned him to be balaam/ and said balaam thou knowest well how thou haste taught me/ and if thou defend the faith that I have learned of thee/ I shall abide in thy doctrine to the end of my life/ and if thou be overcomen I shall avenge me anon on the mine Injury/ and shall pluck out the tongue out of thine heed with mine hands/ & give it to dogs to th'end that thou be not so hardy to put a kings son in error/ And when nachor heard that he was in great fere and saw well that if he said contrary he were but deed/ and that he was taken in his own snare/ and then he advised that it were better to take and hold with the son then with the father/ For to eschew the peril of death/ For the king had said to him tofore them all/ that he should defend the faith hardly & without dread/ then one of the masters said to him thou art balaam/ which hast deceived the son of the king/ and he said I am Balaam which have not put the kings son in any error/ but I have brought him out of error/ and then the master said to him/ right noble and mearuyllous men have worshipped our god's/ how darest thou then address the against them/ and he answered/ they of caldee/ of egypte/ and of gre●e have erred and saiden that the creatures were gods/ & the chaldees supposeden that the elements had been gods which were created to the profit of men/ and the greeks supposed that cursed men and tyrants had be gods/ as saturn/ whom they said eat his son/ and jupiter which as they say gelded his father & threw his members in to the see/ whereof grew venus'/ and jupiter to be king of the other gods/ by cause he transformed oft himself in likeness of a be'st/ for to accomplish his adultery/ and also they say that venus is goddess of adultery// and sometime mars is her husband/ and sometime adonydes/ The egyptians worship the beasts/ that is to weet a sheep/ a calf/ a swine/ or such other/ and the christian men worship the son of the right high king/ that descended fro heaven and took nature human/ And then nachor began clearly to defend the law of christian men/ & garnished him with many reasons/ so that the masters were all abashed and wist not what to answer/ and then josaphat had great joy of that/ which our lord had deffended the truth/ by him that was enemy of truth/ and then the king was full of woodenness/ and commanded that the council should depart/ like as he would have treated again on the morn of the same fayte/ Thenne josaphat said to his father let my master be with me this night/ to the end that we may make our collation to guider/ for to make to morrow our answers/ and thou shalt lead thy masters with thee/ and shall take council with them/ & if thou lead my master with thee/ thou dost me no right wherefore he granted to him nachor by cause he hoped that he should deceive him/ and when the kings son was comen to his chambre/ and nachor with him/ josaphat said to nachor/ Ne weenest thou not that I know thee/ I wot well that thou art not balaam/ but thou art nachor the astronomyen/ and josaphat preached then to him the way of health/ and converted him to the faith/ and on the morn sent him in to desert/ and there was baptized/ and led the life of an hermit/ then there was an enchanter named theodas/ when he heard of this thing/ he came to the king and said that he should make his son return and believe in his gods/ And the king said to him if thou do so/ I shall make to the an image of gold and offer sacrifices thereto/ like as to my god's/ and he said take away all them that been about thy son and put to him fair women and well adorned/ and command them all way to abide by him/ and after I shall send a wicked spirit that shall enflamme him to luxury/ and there is no thing that may so soon deceive the young men/ as the beauty of women/ and he said yet more/ there was a king which had with great pain a son/ & the wise masters saiden that if he saw son or moan within ten year/ he should lose the sight of his eyen/ then hit was ordained that this child should be nourished within a pit made in a great roche/ and when the ten year were passed/ The king commanded that his son should be brought forth and that all things should be brought tofore him by cause he should know the names and though things/ and then they brought to fore him jewels/ horses and beasts of all manners/ and also gold/ silver precious stones/ & all other things and when he had demanded the names of every thing/ and that the mynystres had told him/ he set nought thereby/ and when his father saw that he retched not of such things/ thenne the king made to be brought tofore him women quayntely arrayed/ and he demanded what they were/ For they would not so lightly tell him/ whereof he was annoyed/ and after the master squire of the king said iaping that they were devils that deceive men/ then the king demanded him what he lyevest had of all that he had seen/ and he answered father my soul coveteth no thing so moche as the devils that deceive men/ and therefore I suppose that none other thing shall surmount thy son but women which move men all way to lechery/ then the king put out all his mynystres and set therein to be about his son rizt noble & fair maidens/ which alweye him admonested to play/ and there were none other that might speak ne serve him/ and anon the enchanter sent to him the devil for to inflame him which burned the young man withinforth/ & the maidens withinforth/ and when he felt him so strongly travailed he was much angry/ and recommended himself all to god/ and he received divine comfort/ in such wise that all temptation departed from him/ & after this that the king saw that the devil had done no thing he sent to him a fair maiden a kings daughter which was fatherless/ To whom this man of god preached and she answered if thou wilt save me/ and take me away fro worshipping of th'idols/ conjoin the unto me by coupling of marriage/ for the patriarchs/ prophets/ and peter the apostle had wives/ and he said to her/ woman these words sayest thou now for nought/ It appertaineth well to christian men to wed wives/ but not to them that have promised to our lord to keep virginity/ And she said to him/ now be it as thou wilt/ but if thou wilt save my soul/ grant to me a little request/ lie with me only this night and I promise to the that to morn I shall be made christian/ For as ye say the angels have more joy in heaven of one sinner doing penance/ then on many other/ There is great guerdon due to him that doth penance/ & converteth him/ therefore grant to me only this request/ and so thou shalt save me/ and then she began strongly to assail the tour of his conscience/ then the devil said to his fellows/ loo see how this maid hath strongly put forth that we might not move/ Come then and let us knock strongly against him sith we find now time covenable/ And when the holy young man saw this thing/ and that he was in that caytyfnes/ That the covetise of his flesh admonested him to sin/ and also that he desired the salvation of the maid/ by enticing of the devil that moved him/ he then put himself to prayer in weeping/ and there fell a sleep/ and saw by a vision that he was brought in to a meadow arrayed with fair flowers/ there where the levys of the trees demeaned a sweet sound/ which came by a wind agreeable/ and thereut issued a marvelous odour/ and the fruit was right fair to see/ and right delectable of taste/ and there were setes of gold and silver and precious stones/ and the beds were noble and preciously adorned/ and right clear water ran there by/ and after that he entered in to a city of which the walls were of fine gold/ and shone by marvelous clearness/ and saw in the air some that sang a song/ that never eer of mortal man heard like/ and it was said this is the place of blessed saints/ and as they would have had him thence/ he prayed them that they would let him dwell there and they said to him/ thou shalt yet hereafter come hither with great travail if thou mayst suffer/ and after they led him in to a right horrible place full of all filth and stench/ and said to him this is the place of wicked people/ and when he awoke him seemed that the beauty of that damoysel was more foul and stinking thenne all the other ordure/ and then the wicked spirits came again to theodose/ and he then blamed them/ to whom they said we ran upon him tofore he marked with the sign of the cross/ & troubled him strongly and when he was garnished with the sign of the cross/ he persecuted us by great force/ Then theodose came to him with the king and had hoped that he should have perverted him/ But this enchanter was taken of him/ whom he supposed to have taken and was converted and received baptesme/ and lived after an holy life and thenne the king was all despaired/ and by council of his friends he delivered to him half his royalme/ & how be it that josaphat desired with all his thought the desert/ yet for to increase the faith he received the royalme for a certain time/ and maked churches and raised crosses and converted moche people of his royalme to the faith of Ihesu christ/ and at last the father consented to the reasons & predications of his son and believed on the faith of Ihesu christ/ & received baptism/ and left his royalme hole to his son/ & intended to works of penance/ and after finished his life laudably/ and josaphat oft warned the king barachye that he would go in to desert/ but he was retained of the people long time/ but at last he fled away in to desert/ and as he went in a desert/ he gave to a poor man his habit ryal/ and abode in a right pour gown/ & the devil made to him many assaults/ for sometime he ran upon him with a sword drawn/ and menaced to smite if he left not the desert/ and another time he appeared to him in the form of a wild be'st/ & foamed & ran on him as he would have devoured him/ and then josaphat said/ Our Lord is mine helpar/ I doubt no thing that man may do to me/ and thus josaphat was two year vagaunte & erred in desert/ and could not find balaam and at the last he fond a cave in the earth and knocked at the door & said/ father bless me/ and anon balaam herd the voys of him/ and rose up & went out/ and then each kissed other and embraced straightly/ and were glad of their assembling/ and after josaphat recounted to balaam all these things that were happened/ And he rendered & gave thankings to god therefore/ and josaphat dwelled there many years in great and marvelous penance full of virtues/ and when balaam had accomplished his days/ he rested in peace about the year of our lord four hundred & four score josaphat left his royalme the xxv year of his age/ and led the life o● an hermit five and thirty year/ and then rested in peace full of virtues/ and was buried by the body of balaam/ and when the king barachyas herd of this thing he came unto that same place with a great company/ and took the bodies and bare them with moche great honour in to his city where god hath showed many fair miracles at the tomb of these two precious bodies/ ¶ Thus endeth the story of balaam and josaphat ¶ Here followeth the history of Saint Pelagyen the Pope with many other histories & gestis of the lombards/ and of Machomete with other chronicles/ PElagieu the Pope was of moche great holiness/ and demeaned him lawdably in the see of rome/ and in his last end he ended in our lord full of virtues/ but this was not that pelagyen the predecessor of saint gregory/ but another tofore him/ To this Pelagyen succeeded johan the third/ and to johan benedycte To benedycte Pelagyus/ to Pelage Gregore/ In the time of this Pelage came the lombards in to italy/ and by cause many know not this history/ I have ordained it to be set here/ like as it is set in th'history of the lombards which paul the hystoryagraphe of lombards hath compiled and exponed in divers chronicles/ He saith that there was a multitude of people of germany issued fro the rivage of the see ocean & sailed toward the north fro the isle of scandynare and environed many contrees and made many battles/ And at the last they came in to panonye/ and durst not go ferther/ and there astablysshed to hold their perpetual habitation/ these men were called hunes/ and afterward they were called lombards/ and yet as they were in germany/ Agamon king of the lombards fond seven children cast in to a piscine for to be drowned/ which were borne at one burden of a common woman/ and when the king had them founden by caas of adventure/ he marveled moche/ and with his spear he began to torn and move them and one of the children took and held the spear with his hand/ and when the king saw that he was abashed and made him to be taken and nourished/ and called him great lamyssyon/ and said that he should be of so great puissance that after the death of the king of the lombards/ he should be made king of them/ about that same time in the year of our lord four hundred and four score there was a bishop of the heresy Arian as saith Eutropyus which would have baptized one named barnabe/ and when he said barnabe I baptize the in the name of the father/ by the son with the holy ghost/ by which he would show/ the son and holy ghost to be lass then the father/ and anon the water vanished away/ and he that should have be baptized fled to the church for to be baptized/ In that time flowered medarde & gyldarde brethren both of one burden & borne in one day/ & both made bishops in one day/ & in one day both they dieden in our lord/ and tofore this time it is said in a chronicle about the year of our lord four hundred and one/ as the heresy Arian grew in france/ The unity of the substance of three persons was showed by open miracle like as phylyberte rehearseth/ for as the bishop sang mass in the city of ussanence/ he saw three drops right clear all of one greatness which were upon the altar/ & all three ran to guider in to a precious gem/ and when they had set this gem in a cross of gold/ all the other precious stones that were there fallen out/ and this gem was clear to them that were clean out of sin/ & it was obscure & dark to sinners/ and it gave health to them that were seek/ & increased them that worshipped the cross/ after this reigned a king upon the lombards which was named albuyne a strong man & a noble which had a battle with the king of the gebydayns/ & destroyed their host/ and slew their king/ wherefore the son of the king that was slay succeeded his father/ & came with a great puissant army against albuyne for to venge his father/ And albuyne moved his strength against him/ and surmounted him and slew him/ and lad away with him Rosamounde his wife in captivity/ but after he took her to his wife/ & he did do make a cup of the skull of that king & closed it in fine gold and silver/ and drank out of it/ In that time Iustynus the lass governed th'empire/ which had a prince chaste named Narses/ which was a noble man & strong/ which went to battle against the ghothes that thenne had taken all italy & he surmounted them and slew their king/ & made peace in all italy/ and after yet for all his great victory and weal he suffered great envy of the romans/ For he was falsely accused unto th'emperor and the wife of the emperor named Sophye did to him so great despite that she sent him word that she should make him to spin & clip wulle with her chamberees/ to whom narses sent her answer saying/ I shall so pourchaas to set such a cloth in thy lommes/ that during thy life thou shalt not finish it ne take it down/ then Narses went to Neopolyn/ & sent to the lombards/ that they should leave that power land of panonnye/ and that they should poursyewe the right plenteous land of italy/ and when albuyne heard this thing/ he left panonnye & entered with his lombards in to italy the year of our lord uj hundred lxviij/ and they were accustomed to have long berdies/ wherefore on a time as it is said certain espies came tespye them whereof albuyne had know leech/ and commanded that all the women should unbind their here/ & bind it under their chins in such wise/ that they should seem men/ And therefore were they called longebardes/ and so after lombards/ and all by cause of long beards/ and other say when they ought fight with the wandelyens or wandellies/ they went to a man that had a spirit of prophecy for to pray for them/ and that he should bless them/ and by council of his wife they should put them by the window where as he prayed toward thorient/ and the women put their here about their chins in stead of beards/ and when he opened his window and saw them/ he escryeth and said/ who been these longeberdes/ and then his wife said to him/ that he should give the victory to them that he had named/ then entered they in to italy/ and took almost all the cities/ and slew all thynhabytans/ and assieged three year pauye/ and at the last they took it/ and the king albuyn had swore that he should slay all the christian men/ & as he should enter in to pauye his horse kneeled tofore the gate of the city/ and could not make him to arise with his spurs/ ne in none other manner/ till by the warning of a christian man he had changed his oath/ and fro thence came the lombards to mylane/ & in a little time they subdued to them all italy safe Rome and romanyole/ which alweye was adheraunte to rome/ for it held alweye with rome/ & when the king albuyne came to verone/ and had ordained a great feste/ He commanded to bring forth the cup that he had do make of the heed of the king/ & did drink thereof/ and gave it to Rosamounde his wife & said drink with thy father/ & when rosamounde knew it/ she had great disdain/ and hate toward the king/ and the king had a duke which held and lay by a damoysel of the queens/ and on a time she was out/ & the queen entered in to her chambre and scent for the duke in the name of the same damoiselle/ And when he was come & had done his will/ she said to him wottest thou who I am/ and he said ye are my love & she said nay/ I am rosamounde the queen/ wherefore/ my husband shall be angry/ but I pray the that thou wilt avenge me on him/ for he hath slain my father/ and hath do made a cup of his heed/ and hath made me for to drink thereof/ & he would not grant her/ but promised to her that he should find one that should do it/ then when he should come she took away the kings arms & bond fast his sword in the sheathe/ so that he might not draw it out/ which hinge at his beds heed/ and when the king was a sleep in his bed/ the homicide enforced him to enter in to the chambre & when the king felt him he sprang up & took his sword/ but he might not draw it out/ and began strongly to defend him with a stole/ but that other which was well armed prevailed on the king and slew him/ And took all his treasure/ and went with rosamounde to ravenne/ & when rosamounde was in raven/ she saw a fair young man which was provost of the town/ & desired to have him to her husband/ and she gave to her husband to drink/ and anon he felt the bitterness of the venom/ & commanded to Rosamounde for to drink the residue/ which she refused/ and he took his sword and constrained her to drink it/ and thus they perished and died both to guider/ and after this the lombards made a king named adolaoth which was baptized/ and received the faith of christ/ and theodolyne queen of the lombards a devout and most christian lady ordained at melan a moche fair oratory/ To whom saint Gregory sent the books of dialogs/ and she converted agysulphe her husband to the faith/ which had first been duke of Taurynense/ and after was king of the lombardys'/ and he maad peace to be had with the Emperor/ & with the church/ and the peace was made between the romans and the lombards the day of the feast of saint Gervase and saint prothase/ and therefore established saint gregory to sing the office in the mass/ Loquetur dominus pacem/ ¶ And in the nativity of Saint johan baptist the peace was all confirmed/ and this Theodolyn had a special devotion to the blessed saint johan/ and said that by the merit of him her people was converted and to him she made the said oratory at melan/ and it was showed by revelation unto an holy man that saint johan was patron and deffendour of her people/ and when gregory was deed sabyne succeeded after him/ and to him succeeded boneface the third/ and to him boneface the fourth/ at whose request Focas the emperor gave to the church of christ the temple of Pantheon/ about the year of our lord uj hundred and ten/ and he at the request of the third boneface established the see of Rome to be chief and heed of all the church/ For tofore the church of constantinople wrote her seef greatest of all other churches/ And when Focas was deed/ Heracle reigned/ and about the year of our lord uj hundred and ten/ machomete the false prophet and an enchanter deceived the agarenes or ysmaelytes/ that is to say the saracens in this maneee as it is red/ in an history of him in a certain chronicle/ There was a clerk much renowned at rome which could not come to the worship that he desired/ and in great disdain departed thence in to the parties over the see/ and drew to him by his simulation moche people/ and fond machomete/ and said to him that he would make him lord and chief of all the people/ and after he nourished a dowue and laid wheat and other corn in the ears of Machomete/ and set the dowue upon his shoulder/ and fed him out of his eer/ and was so used and accustomed that alway when he saw machomete he flew on his shoulder/ and put his bill or beck in his eer/ and then this clerk called the people and said that he would make him lord over them all/ On whom the holy ghost should descend in the likeness of a culver or a dowue/ And thenne he le●● the dowue flee secretly/ and he fled upon the shoulder of machomete which was among the other/ and put his beck in his eer/ And when the people saw this thing/ they supposed that the holy ghost had descended on him/ and had showed unto him in his ear the word of god/ and thus deceived machomete the sarazens/ which with his adherentes assailed the royalme of pierce/ and all the parties of the orryente unto Alysaundre/ Thus it is said comy●lye/ but this that shall here follow is had fro more truer history/ For then machomete made and feigned his laws to be made of the holy ghost which in the sight of the people oft came unto him in the form of a dowue/ and in his laws he put some things of the old and new testament/ For when he was in his first eage he haunted egypte and palestine and was a merchant and lad camels/ and conversyd of te with jews and with christian men of whom he had taken the old testament & the new and after the custom of the jews the saracens been circumcised/ and eat no swines flesh/ And machomet● told 'em that the cause was/ that the Swine was made of the dung of the camel after no's flood/ and therefore it ought to be eschewed/ as an unclean be'st of clean people/ and to christian men they accord/ where as they believe on god almighty maker of all thing/ And this false prophet meddlid and affirmed some true things with the false/ he said that moyses was a great prophet/ but christ was greater and most sovereign of the prophets/ & was borne of the virgin mary without seed of man/ and he saith in his book that is called alcharon/ that when christ was a child he made birds of the slime of the earth/ but he meddled venom with his words/ For he said that Ihesu christ was not verily deed/ ne aroos not again but that it was another in likeness of him that he had put in his stead There was a lady named Cadygam which was lady of a province named cerotanye/ and saw that this machomete was kepar and governor of a great company of saracens & jews & supposed that divine majesty had be in him hid/ & she was a widow/ & she took machomete to her husband/ & thus was machomete prince of all that province/ & after by false demonstraunces he deceived not only this lady/ but he deceived jews & christian men/ so that he said to them openly that he was messyas that was promised in their law/ and after this machomete fill oft he thepylentycal passion/ and when the lady his wife ●●we him oft fall/ she was much sorrowful that she had wedded him/ & he thought to please her/ & appeased her in this wise & said that he saw oft the angel gabryel which spoke to him/ and that he might not suffer the brightness of him/ wherefore he must fall by cause he might not abstain him/ and his wife/ & other supposed and believed that it had been true/ and in another place it is red that a monk named sergyus an heretic that Introduced machomette/ which monk by cause he fell in to heresy of nestory was expulsed fro his monastery/ and came in to araby & abode with machomete/ how be it/ it is said in another place that he was archdeacon in antioch/ & as some say he was a jacobyte/ & preached the circumcision/ and said that christ was not god/ but he was an holy man conceived only of the holy god & borne of a virgin/ & that believe the sararyns/ & the said Sergyus taught to machomete many things of th'old and new testament/ And when machomete was orphan of father & mother he was under the governance of his uncle/ and by long time adored th'idols with the people of araby/ as he witnesseth in his alcharon that god should say to him/ Thou were an orphelyn/ and I have taken thee/ Thou abodest long in the error of idolatry/ & I brought the out thereof/ Thou were pour/ and I have enriched thee/ ¶ All the people of araby with machomete worshipped Venus for a goddess/ & thereof cometh it/ that the saracens hold the friday in great honour/ like as the jews done the saturday/ and christian men the sunday/ & when Machomete was enriched with the richesses of this widow cadygam/ He mounted in so great folly of thought/ that he thought to usurp to him the royalme of araby/ & when he saw he might not do it by violence/ and also that he was despised of his fellows which had been alweye great with him/ then he feigned him to be a prophet/ & them that he might not draw to him by might/ he drew to him by feigned holiness/ & then he began to believe the council of that Sergyus/ which was a moche subtle man/ and inquired all that he should do secretly/ & reported it to the people and called him gabryel/ & thus machomete in feigning himself to be a prophet/ held all the signory of all that people & all believeden by their grement/ or for fere/ or for doubt of sword/ that thing is no more true/ then that which is said of the dowue/ and is more to be holden and by cause that this Sergyus was a monk/ he would that the saracens should use the habit of a monk/ that is to weet a gown without an hood and in/ the guise of monks they should make many kneelings/ and that they should adore ordynatelye/ And by cause that the jews worship toward the west/ and the christian men toward the east/ therefore he would that his people should adore toward the south/ And so do yet the saracens/ and machomete published to them many of the laws that the said Sergyus taught him and took many of moyses laws/ for the sarazens wash them oft and specially when they should pray/ for then would they wash all their membres of the body/ by cause they should pray the more cl●ne and in their praying they confessed one only god/ to whom is none like and they said that machomete is his prophet/ and they fast every year an hole month/ and when they fast they eat no thing but in the night/ and fast all the day/ and as soon as the day cometh/ as when they may discern black fro white/ they begin to fast/ and fast till the son be down and night/ & in that while none of them dare eat ne drink/ ne have to do with his wife/ but they that been seek be not constrained to this It is also commanded to them that once a year they should come unto the house of god for to adore/ and in vestments without seem to go about/ and cast stones between their these for to stone the devil therewith/ Which house they say that adam made for all his children for to pray in/ and left it to habraham and Ismahel and at last it was left to machomete and to all his people/ They might eat all manner of flesh safe swines flesh and blood/ and flesh that had be strangled or found deed/ Each man might have four wives wedded atones and refuse & repudye three times/ and take them again but not the fourth time/ and he might have no more than four wives lawfully/ but he might have concubines and such women as many as he may buy & as many as he might keep and them he may sell but if she be with child/ and it is granted to them that they may have wives of their own lineage/ that their kindred may be the stronger among them in friend ship/ and as to their possessions he that demandeth must have witnesses to prove his demand/ and the defendant shall be believed by his oath when they be found in adultery they be stoned both to guider/ & when they do fornication they shall have four score lashes/ machomete said that th'angel gabryel had showed to him that it was granted to him of our lord that he might go to other men's wives/ for to engender men of virtue and prophets/ and one of his servants had a fair wife/ and he defended and forbade his wife that she should not speak with his lord machomete/ & on a day he fond her speaking with him/ and then anon he put her from him/ and machomete received her and set her among his other wives/ and then he doubted the murmur of the people and feigned that a writing was sent to him fro heaven/ in which was written if any man repudyed his wife/ that he that received her should have her to his wife/ which thing the saracens keep for a law unto this day/ A thief that is taken among them is beaten the first and second time/ The third time his hand is cut of/ The fourth time his foot is smyton of/ it is forboden to hem to drink wine/ & as they affirm our lord hath promised paradies to them that keep these laws and other/ that is to wite a garden or a place of delyces environed with running water/ In which paradies they shall have seties perdurable/ ne they shall have neither/ overmuch heat ne cold/ & they shall use & eat all manner meats/ what somever they desire they shall anon find ready tofore them/ they shall be clad in clothes of silk of all colours/ they shall be conjoined to right fair virgins/ & alway they shall be in delices/ & th'angels shall come as botyllers with vessels of gold & silver/ & shall give in them of gold milk/ & in them of silver win/ and they shall say to them eat & drink in gladness/ & machomete saith they shall have three floods or rivers in Paradyse that one of milk/ that other of honey and the third of right good wine with right precious espyces/ And that they shall see there right fair angels and so great that fro that one eye to that other is the space of a day journey/ unto them that believe not to god and machomete as they affirm/ is ordained the pain of hell without end/ and to them that in what somever sin have sinned/ and been bounden therein/ if in the honour of their death they believe in god and to Machomete/ in the day of doom when machomete shall come/ they shall be saved/ and the saracens enuoluped in darkness affirm that machomete the false prophet to have had the espyryte of prophecy above all other prophets/ and they say that he had ten angels obeyssaunte to him which kept him/ And they say yet that tofore god created heaven and earth/ the name of machomete was tofore god/ and but if machomete should not have been/ heaven ne earth ne paradise had never be made Also they lie saying that the moan came to him/ whom receiving in to his bosom/ he departed in to two parts and after joined them again to guider/ ¶ And they say that there was a lamb of flesh offered to him/ which spoke unto him and said/ be ware that thou eat me not/ For there is venom within me/ and yet never/ thelesse after certain yeries there was venom given by which he died/ ¶ But now late us return to the history of the lombards/ for then the lombards were much contrary to the church of Rome and to the empire how be it they had received the faith And then pepin the greatest prince of the house of france was deed/ and charles his son succeeded him which was also named Eutydes/ and he did many battles and had many victories/ and left two sons princes of the rial hall charles and Pepyn/ but charles leaving the pomp of the world was maked a monk of cassynence/ and Pepyn governed much nobly and worshipfully the house of France/ And for as much as Chylderyk the king was not profitable/ Pepyn came unto the Pope and asked council whether he should be king that had but only the name of the king or he that governed the Royame's/ And then the Pope answered/ that he ought to have the name of the king that governed well the royalme/ And the french men were enhardyed with this answer/ and made Pepyn king/ and closed chylderyk in a monastery about the year vijC & l/ And then when astulphus king of the lombards had despoiled the church of Rome of her possessions and signory/ Stephen the Pope which came after Zacharye required aid and help of Pepyn the king of France against the lombards/ and came himself in to france/ and then pepin assembled a moche great host/ and came in to italy/ and besieged the king astulphus/ & vanquished him and took of him forty hostages/ that he should restore again to the church of rome all that he had taken away/ & that he should no more torment it/ But when Pepyn was departed he did no thing of that he had promised/ and soon after as he went on honting he died suddenly/ and desydere succeeded him/ about the year of our lord v hundred & xliiij dagoberte king of france as it is contained in a chronicle which had reigned long time tofore Pepyn began fro his childhood to have saint denys in great reverence/ for when he feared the anger of his father lothare/ he fled anon to the church of the blessed saint denys/ and after when he was maked king/ he loved & honoured him strongelye/ and after when he was deed/ It was showed to an holy man in a vision that his soul was brought to the judgement/ & many saints opposed against him that he had robbed her churches/ & as the wicked spirits would have ravished & led him to pain/ the blessed denys came & delivered him/ or peradventure the soul of him was restored to the body & did penance/ the king clodoneus of france uncoverd saint denis more dishonestly/ than he ought to do and broke the bones of his arm and bare hem away covetously/ and anon he wax mad/ In that time was beda the honourable clerk in england/ and how be it that he is accounted in the cathologue of saints yet he is not called of holy church saint bede/ but worshipful bede/ and this for double cause/ The first is for his old age he was blind/ and he had one that led him by towns and castles where as he preached the word of our lord in every place/ and on a time he led him by a valley full of great stones/ and his leader mocking him said that there were assembled moche people that were still for to here his predication/ And then began he to preach moche ardantlye/ and at the last end he concluded with per omnia secula seculorum/ and anon the stones answered with an high voys amen our honourable father/ & by cause that the stones called him honourable so the church may say well that he is honourable/ The second cause is that after his death a moche devout clerk desired to make a vers to set on his tomb/ and began in this wise/ Hac sunt in fossa/ and was ended with bede sancti ossa/ but it was no true vers/ and when he could not bring it to a true metre/ he was full of thought all a night/ & on the morn he fond graven on his tomb by the hands of angels the vers full made in this manner/ Hac sunt in fossa/ bede venerabilis ossa/ whose body is worshipped by great devotion in gene/ In the time of about the year of our lord seven hundred/ bachortus king of fryse should have been baptized/ & had then one foot in the fontstone/ and that other without/ and demanded whether the more part of his predecessors were in hell or in heaven/ and when he heard that moo of them were in hell than in heaven/ he said it is more holy to follow the more part than the less/ & withdrew his foot that was in the font/ and so was he deceived of the devil/ which promised unto him goods without number/ and the fourth day after he died suddenly/ and perished perdurably/ In the champayn of ytalye wheat barley and corn fill down fro heaven like rain/ It is red that in the same time the year of our lord seven hundred and forty/ when the body of saint benet was brought to the monastery of floriacence/ and the body of saint scolastyca his sister was brought to ceromane/ Charles the great would have borne the body to the castle of camense/ but by miracles that were showed it was forboden/ In that time was a great trembling of the earth/ by which cities were turned and sunken/ and other with mountains and hills were borne and transported hole and safe seven mile thence/ The body of saint pernelle daughter of saint Peter the apostle was transported fro thence where it was/ and was found written in marble by the hand of Saint Peter/ this is the tomb of the golden petronelle my daughter/ and as sygeberte saith they of there tormented them of armeny/ and when the pestilence had been sometime in their land/ they of the country by the admonestement of christian men shaved their hedes in manner of a cross/ and by cause that by that sign they received their health they retained that manner of shaving/ At the last pepin after many victories was deed/ and charles the great his son succeeded him in his reign/ and in his time adrian the pope sat in his see at Rome/ & sent messengers to charles the great/ and required him of help against desyderye king of the lombards/ which tormented strongly the church like as astulphe his father did/ and charles obeyed to the pope and assembled a great host/ and entered by the mountains in to italy/ & assieged puyssauntlye/ the ryal city of pauye/ and took desyderye and his wife and his princes/ and sent 'em in exile in to france/ and restablisshed to the church all the droytes and rights that had be taken from them/ In that time were in the host of charlemagne Amiss and Amelyon which were two right noble knights of our lord Ihesu christ/ Of whom been red marvelous acts/ which fell and died at mortarye where as charles overcame the lombards/ and there thenne failed the reign of the lombards/ For after that time they had never king/ but such as the emperors gave to them/ ¶ And then went charles to Rome/ and the pope assembled a synod of an hundred and three and thirty bishops/ In which synod the pope gave to charles power to cheese the pope and to ordain the see of rome/ And also he granted to him the Inuestyture to give to orchebysshoppes and bishops tofore their consecration/ His sons were made kings & were all anointed at Rome/ That is to weet Pepyn king of italy/ and Louis king of aquitane or guyene/ and then flourished alcuynus master of charles and then pyppyne son of charles began to rebel against his father/ whereof he was convict/ and wes shorn a monk/ about the year of our lord seven hundred four score & three in the time of heleyne empress and of her son constantyne/ There was a man digging in a long wall as it is red in a certain chronicle/ & he fond a chest of stone/ and fond therein a man lying and letters containing this following/ Cryst shall be borne of mary the virgin/ and I believe in him under constantyn and heleyne the empress/ O son thou shalt see me again/ and when adrian was deed leon was set upon see of Rome/ and was pope/ and a man right honourable in all things/ & the kinsmen of adrian had and bore heavy heart toward him/ and on a time as he red the greater litanies/ they moved the people against him/ and drew out his eyen and cut of his tongue/ but god by miracle restablysshed again his tongue and his sight/ and after he fled to charles/ and he remised him in his seat/ and punished the culpables/ then the romans by admonestementes of the pope the year of our lord seven hundred four sco●e & four/ Charles left the empire of constantinople/ and they made him emperor and crowned him/ and by the hand of lion the pope/ and called him cezar augustus/ and anon after constantyn the great/ The see imperial was in constantinople/ and by cause the foresaid constantyn had given and left Rome to the vycayres of Saint peter th'apostle/ and had ordained the same for their see/ Nevertheless for the dignity they be called emperors of Rome/ and so were they till the empire of rome came to the kings of france/ and after that the other were called emperors of Constantinople/ or emperor of the greeks/ and the other been called emperors of Rome/ and it was moche marvel of this emperor charles/ for as ●longe as he lived/ he would never mary none of his daughters/ and said he might in no wise forbear their company/ and alcuyne his master wrote unto him upon this thing and said/ how be it that thou be blessed in other things yet in this thou art unhappy in fortune/ and declared to him what he would say upon that matter/ And nevertheless the emperor did by dissimulation so as there should be no suspicion thereof/ but nevertheless it was much spoken among the people/ and where somever he went/ he led them with him/ In the time of this charles th'office of saint ambrose was moche left/ and th'office of saint gregory was solemnly published/ and th'authority of the emperor help moche thereto/ for as saint austin rehearseth in his book of confession/ Saint ambrose had many persecutions of justyna the empress/ which was of the heresy Arian/ and was awaited in the church both he and his folk catholic/ and therefore established he to sing the ympnes and the psalms after the custom of them of thorient lest the people should abide in the sloth of error/ and afterward it was ordained thorough all the church/ & thenne gregory come afterward & changed many things/ and added some there to/ and some he took away/ The holy faders might not see all that ●onc●●d at beginning to the beauty of th'office but divers faders ordained divers things/ for there hath iij beginnings For it began sometime at the lesson as it is done on the holy satyrday on ester even/ celestine the pope ordained to sing a psalm at thintroit of the mass/ and saint gregory ordained thintroit of the mass to be sungen/ and a vers of the psalm that was sungen/ and sometime they sang psalms about the altar/ and was environed of clerks in manner of a crown/ and sang by accord to gyde● and thereof was said chorus/ a choir or a company/ Bus Flavianus and theodorus established that there should be song on one side one verse/ and another on that other side/ and this held they of ygnacye which was dyvynelye taught/ Saint Iherome ordained psalms epistles and gospels/ and for the more part the daily service and office and nightly safe the song/ Gelasyus and Gregory added thereto colettis/ and sang to the lessons and gospels graylles tract and hallelujah/ ambrose Gelase & gregory established song at the mass Hylaryus added to/ gloria in excelsis deo laudamus te/ and so forth as followeth/ Notheryus abbot of saint gall made the sequences psalms in stead of pneuma of alleluyas/ and pope nychole ordained that they should be song at mass/ Permannus of almain maked Sancti spiritus assit nobis gracia/ ave maria/ & alma redemptoris matter and simon baryona peter bishop of compostelle made Salue regyna/ and as sygebert saith robert king of france made the sequence of sancti spiritus assit nobis gracia/ and as Turpyn rehearseth charles was fair of body/ cruel of sight/ viij foot long of his stature/ his face a palm and an half long/ his ●erde a palm long/ his forehead a foot large/ he smote with one stroke a man armed on horseback fro the top of his heed unto the s●nglys or gyrthes of the horse/ he drew and stretched out of length lightly four horse shone of iron/ he would lift up fro the earth with his one hand an armed man right up to his heed/ He would eat an hare all hole/ or two hennys or an hole ghosts/ he drank by tell or no thing/ And that was wine with water/ he drank so little at his dinner that he would drink but three time/ he founded many abbeys and monasteries/ And at the last he made Ihesu christ heir of all his goods/ and finished his life laudably/ And Louis his son succeeded him in the empire which was a man right debonair about the years of our lord viij hundred and xv/ In whose time the bishops and the clerks left their gyrdellies tyssued with gold/ and their oultrageous and disguised clothing and array they put of & laid it a part/ and theodulphe bishop of orleans was falsely accused to the emperor/ and was sent to augyers to prison/ and as it is contained in a chronicle/ on palm sunday as the procession passed tofore the house where he Was in prison/ he opened the window/ and when he heard that they were in peace & sang not/ he began to sing the fair verses that he had made/ that is to weet/ Gloria laus & honour sit tibi rex xpen/ and the emperor was present/ and it pleased so m●che to th'emperor that he took him out of prison/ and restablysshed him in to his see/ The messengers of mychel th'emperor of constantinople brought yefts to Louis the son of charles/ and among all other they brought the books of saint denys of the hierarchy of angels translated out of greek in to latin/ and he received them with great joy/ And then were there about a twenty seek men of divers maladies/ which all were healed that night in the church of saint denys/ And when Louis was deed Lothayr held th'empire/ and Louis & charles his brethren made a battle against him/ where there was so great occysion of one and other/ that there had never tofore been such in no time in france & at last it was accorded that charles should regne in france/ & Louis in almain/ and lothayr in italy/ and in the part of france which is named Lorraine/ and after that he left the empire to Louis his son which was emperor after him/ and he took the habit of a monk/ And it is said in a chronicle that serge was then pope/ which tofore was named/ os porcy/ that is to say the mowth of aswyn/ but his name was changed and was called Sergyus and fro than forthon it was ordained that all the pope's should change their names/ by cause our lord changed the name of him that he chaas to be prince of thappostles/ For as they be changed in name/ so should they be changed in perfection of life/ and by cause that this man was chosen in to a noble office/ he should not be defouled by a dishonest name/ In the time of this Louis in the year of our lord viij hundred and xuj as it is said in a chronicle/ in the paroche of magonce a wicked spirit smote on the walls of the houses as it had be with hamers/ and spoke openly in sowing discords/ and tormented so the people that in what house he entered anon the house burned/ and when the priests said the litanies/ he cast at them stones/ and grieved them cruelly/ and at last he confessed that when holy water was cast he hid him under the cope of a certain priest as his familiar/ accusing him that he had sinned with the daughter of the procurer/ In that time the king of bulgaries was converted unto the faith/ & was of so great perfection that he made his oldest son king/ and he himself took thabyte of a monk/ but his son governed him so yongely the he took again the rite and law of the paynims/ & thenne his father reprised his knighthood/ & pursued his son/ & took him & put him in prison/ and then he ordained his other son to be king/ & reprised his habit again/ It was said that in italy that time in the city of bryxe it rained blood three days/ & that same time came in to france brezes' or locusts Innumerable which had uj wings/ two long feet/ & two teeth harder than any stone/ & fled by companies as armed men by the space of a day journey/ stratching a four mile/ or five mile broad/ & they devoured all thing that was green in trees and in herbs/ and came/ unto the see of brytaygne but in th'end they were drowned in the see by force of the wind/ but the heat of thoccean see threw them to the rivage/ and the air was corumped of their roting/ and thereof ensued a great famine and great mortality/ that almost the third part of the people perished and died/ And after this the first otto was emperor in the year of our lord ixC and xxxviij/ and as this otto on an ester day had ordained a great feast to his princes/ tofore they were set/ a son of one of the princes in the manner of a child took one of the messes of meet fro the board/ & the keruar smote the child with his fist and slew him/ And he that had the child in keeping saw that/ and slew him anon that had slain the child/ and when th'emperor would have dampened him without audience/ he took th'emperor and threw him to the ground and would have strangled him/ and with great pain he was taken from his hands/ and after th'emperor made him to be kept/ and said that he himself was culpable and to blame/ and for the honour of the feste/ he let the man go freely his way/ & after this first otto/ the second otto succeeded/ & when the italians had oft times broken the peace between them and the romans/ he came and made a great comune feste to all the barons/ bishops and great lords/ and when they were all set at dinner he environed them all with men of arms/ and then he made his complaint/ and did do name them that were culpable by writing/ and anon did do smite of her heeds there/ And unto all the other be made good cheer/ and much honoured them/ And Otto the third came after him the year of our Lord ix hundred four score and ten/ And he had to surname the marvel of the world/ And as it is said in a chronicle he had a wife/ which would have been love or leman unto an earl/ And he would not consent to her/ Wherefore she had so great malice unto him that she defamed him in such wise unto her husband the Emperor/ that he commanded to smite of his heed without having any audience/ But tofore he was beheaded he prayed his good wife that she should show him Innocent & not guilty by the proof of hot iron/ and then after came a day that the emperor should do right to widows and to orphans/ And then this widow came and brought the heed of her husband between her arms/ and demanded of what death he ought to have that had slain a man wrongfully/ And he said that he ought to have his heed smyton of/ and then she said thou art he that hast slain my husband/ by the false entysement of thy wife innocently/ and that I shall prove that I saw truth by the bearing of this brenning iron/ And when the emperor saw that he was all abashed/ and gave himself to be punished in to the hands of the woman/ Nevertheless by the prayer of the bishops and of the barons/ the emperor took term of ten days/ and after of viij/ and after of seven/ and after of uj/ till the cause was examined/ & the truth known/ then th'emperor the cause examined and the truth known/ did do burn his wife all quick/ & gave to the widow four castles for his redemption/ which castles been in the bishopric of lymencis/ and been called the terms of the days/ And after this emperor reigned Henry which was duke of lavyer in the year a M & ij/ and gave his sister named Geysyle to the king of hungary in marriage/ & that same king & all his people she converted to the fey●he/ & the king was named stephen/ which was of so great holiness that god ennoblisshed him by many miracles and this henry th'emperor & his wife kunygundies Were both clean virgins/ and lived an holy life/ and rested after in peace/ & him succeeded conrade a duke of france which had wedded the niece of saint henry/ In that time was seen a beam in heaven full of fire brenning/ & was much great/ & was above the son/ which was seen falling to the earth/ This emperor put some of the bishops in prison/ & brent the subarbes of melan by cause the archbishop of melan fled out of prison/ & on Whytsonday as th'emperor was crowned in a little church/ there was so great thunder & so horrible that some issued out of their wit and other died for fere/ & brune the bishop that sang the mass/ & the secretary of th'emperor saiden that they had seen saint ambrose right in the secret of the mass which menaced and threatened th'emperor/ In the time of this conrade the year a thousand xxv as it is said in a chronicle that th'earl lympolde and his Wyf fled in to a forest dreading the ire of the king/ and there hid them in a little house/ and as the emperor went for to hunt in the same forest/ the night came upon him/ and must need abide there in that little house all night/ and the lady being great with child as well as she might administered such thing as was necessary the best wise that she might/ and that night she was delivered of a son/ and a voys came to th'emperor/ which said to him/ conrade the child that is now borne shall he thine heir & gender/ that is soon in law/ & when he aroos in the morning he called to him ij of his squires/ & said to them go ye and take away this child fro the mother by force and hew it in pieces & bring them to me/ and anon they went hastily & took away the child fro the mothers lap/ & when they saw the child of so fair a form/ they had pity and were moved with mercy/ and laid him upon a tree that he should not be devoured of wild beasts/ & they took an hare & slit him & took out his heart & brought it to th'emperor/ & the same day a duke passed by that forest & heard the child cry & did it to be brought to him/ and by cause he had no son/ he made it to be borne to his wife/ & made it to be nourished/ and feigned that he had engendered it and named him henry/ & after when he was nourished he grew & was of right fair form & well bespoken & gracious & courteous to every body/ & when th'emperor saw him that he was so fair and wise/ he required him of his father & maad him to dwell in his court/ & when he saw that this child was so gracious and courteous/ that he was praised of every man/ he doubted that he should reign after him/ & it were he whom he had commanded to have be slain and wrote letters to his wife with his owen hand/ and they contained these words following/ as moche as thou lovest thy life/ as soon as thou haste received this letter that thou slay this child/ & as he went he was lodged in a church/ and he being weary rested him upon a bench/ & his purse hinge down in which his letters were/ then there was a priest there which desired moche to see what was in his purse/ and opened it/ and saw the letters sealed with the kings seal and without breaking of the seal he opened them/ and reading the felony he abhorred it/ and subtilely he razed it/ and where as it said thou shalt slay him/ he wrote thou shalt give our daughter to this child for to be his wife/ and when the queen saw these letters sealed with the kings seal/ and that they were written with his own hand/ she called the princes and solempnysed the matrimony & gafe her daughter to him to be his wife/ and the marriage was done at acon/ and when it was told to the emperor that the marriage of his daughter had been solemnly maad/ he was moche abashed/ and when he knew the truth of the two esquires and of the duke that fond the child/ and of the priest that had set in the letter the things abovesaid/ he apperceived well that the ordinance of god ought not to be contraryed/ and anon he sent for the child/ & retained him as his son/ and established him for to be his heir/ and to reign after him/ and in the place where this child was borne/ he founded a noble monastery which is at this day named ursyne/ This henry put out of his court all the iougelers/ & gave to pour men all that was wont to be given to minstrels/ In that time was so great discord in the church/ that there were three chosen to be pope/ and a priest named gracyen gave to the other moche money/ and they left the see to him/ and he was pope/ and as henry the emperor came to Rome for t'appease the strives/ Gracion came against him/ and offered to him a crown of gold for to be to him debonayr/ and he passed forth by & feigned all these things/ and did do hold a seen/ in which he condemned gracyen of simony/ and set another in his place/ how be it it is said in another place in a letter that he sent to mathylde the countess/ that the said priest was much simple/ and that he had by money gotten to him the papacy/ & that after he knew his error and by the mean of the emperor he deposed himself/ and after this henry was Emperor the third henry/ and in his time bruno was chosen to be pope/ and was called lo/ and as he went to Rome for to take the see/ he heard the voys of angels singing Our lord saith/ I am he that knoweth the thoughts of peace/ This pope made the life of many saints/ In that time the church was troubled by berenger which affirmed the body and blood of our lord not to be verily in the altar/ but fyguratyfly/ against whom wrote lanfranke prior of beccense/ and ancelme came to him out of bourgoyne for his doctrine/ which was much adorned with virtue and wisdom/ and was there prior after him/ In this time was Iherusalem taken of the sarazens/ and after was recovered by christian men/ and the bones of saint nycholas were brought in to baar/ thereof it is said when there should be song a new history of saint nycholas in a church which was of the holy cross and was subject to the church of our lady of Tarentyne/ The brethren prayed much Instauntelye their prior that they might sing this new history/ which in no wise would grant to them/ and said they ought not change their old for no new/ and yet the brethren prayed him more Instauntelye/ and he in despite said/ go your way/ For in no manner shall ye never have licence of me that this new song shall be song/ and when the feast of saint nycholas come/ The brethren said their matins all in heaviness and their vygylles/ & when they were all in their beds/ Saint nycholas appeared visibly and moche fearfully to the prior/ and drew him out by the here/ and smote him down on the pament of the dortour/ & began to sing the history/ O pastor eterne and at every note he smote him with a rod that he held in his hand right grievously on his back/ and sang melodiously this anthem unto the end/ and then the prior cried so loud/ that he awoke all his brethren and was borne to his bed/ as half deed/ and when he came to himself he said/ go ye and sing the new history of saint nycholas from hens forth/ In that same time the abbot of the covent of molesyne and xxj monks with him went for to dwell in desert/ for to keep more straightly the profession of their pale/ and there established a new order out of the order/ Hyldebrande prior of clugny was made pope/ and was called gregory/ and when he was in the lass orders and was sent as a legate/ he convaynquysshed marvelously at lions the archbishop of ebronycence of simony/ For this archbishop had corrumped all his accusers so that he might not be convaynquysshed/ And then the legate commanded him that he should say/ In nomine patris et filii/ and he might not say/ et spiritus sancti/ by cause he had sinned in the holy ghost/ and then he confessed his sin/ and was deposed/ & name thenne the holy ghost with clear voys/ and this miracle rehearseth bruno in his book that he made to mathewe the emperor/ and when this henry was deed/ it was written on his tomb where as he was buried with other kings/ Here lieth henry the son of henry the father/ henry the belfader/ henry the old belfader/ and after this henry/ reigned henry the fifth in the year of our lord a thousand C and one which took the pope with the cadynallies/ and left hem in the habit of bishops and of abhottes/ & took the ring and the staff pastoralle/ In that time bernard & his brethren ●ook the religion of cysteaulx/ in the paroche of lyege a sow bore a pygge having the visage of a man/ and an hen had a chykyn with four feet and after this henry succeeded Lothayre in whose time a woman in spain childed a monster which had double body and that one joined to that other by the backs/ and tofore had the semblance of a man hole of body and membrys ordynatelye/ and behind was the semblance of a woman hole in all properties/ After Lothayr reigned Conrade the year a thousand an hundred & xxxviij That time died Hugh of saint victor which was a right excellent doctor in all science and devout in religion/ of whom it is said that when he was in his last infirmity/ & that he might retain no meet/ yet he required alweye to have the body of our lord with great devotion/ & thenne his brethren would please him/ and brought to him a simple host unsacred in manner of the body of our lord and he knew it well in spirit/ and said/ God forgive you brethren/ wherefore would ye deceive me/ This is not my lord that ye bring to me and anon they were abashed and ran and fet to him the body of our lord/ and then he saw him whom he might not receive/ & lift up his hands to heaven and said now I see the son ascend to the father/ and the spirit to god that maad him/ And with these words he gafe up his spirit/ and the body of our lord vanished away fro them that held him/ Eugene abbotte of saint anastase was established pope/ But he was put out of the city/ by cause the senators had maked another pope/ And then he come in to france/ and sent saint bernard tofore him which preached the way of our lord/ & did many miracles/ And then flowered Gylbarte the patriarch/ frederic nephew of conrade was emperor in the year of our lord a thousand C liij And that time flowered master pieter lombard bishop of paris/ Which compiled the book/ of sentences/ The gloze of the sawter and of the epistles of paul moche profitably/ and in that time were seen three moans in heaven and in the mids of the three was the sign of the cross/ and it was not long after that three sons were seen also/ ¶ And then was Alysaunder chosen rightfully for to be pope/ and against him were chosen octavyan johannes cremensis of the title of saint calyxte/ and johannes perscrumetencis successyfly to the papacy/ & were ennoblysshed by the favour of the emperor to the see/ & this discord and schism endured eighteen year/ Within which time the almains which dwelled in toscane for th'emperor assailed the romans which were at mountpourt/ and slew fro none to evensong so moche people/ that there were never so many romans slain how be it that in the time of Hanybal there were so many slain that three busshellies were filled with gold rings that were taken of their fingers/ which hanyhal did do send to cartage and many of them were buried at saint stephen's/ and saint laurences/ and it was written upon their sepulture/ that they were ten time a thousand and ten thousand/ & x times xuj hundred and an half/ and when the emperor frederik visited the holy land and wish him in a river/ and there he perished and died/ and as other say he watered his horse and his horse fell down in the water/ and so he died/ Henry was emperor after him in the year a thousand an hundred four score & ten/ In that time were so great rains thunders & lightnings and tempests that never had been so great that any man might remember/ For stones fell as great as eggs/ & were square which were meddled with the rain/ & destroyed the vines trees and the corn/ and slew men beasts/ crowies and other birds/ and some fowls were seen fleeing by the air in that tempest which bare coals brenning in their bills and becks and set fire on houses/ & this henry was alweye a tyrant against the church of Rome/ and therefore when he was deed Innocent the pope opposed against phylyp his son that he should not be emperor/ and held with the party of otto son of the duke of Saxone/ & made him to be crowned king of Almaigne at acone/ In that time many barons of france went over the see for the deliverance of the holy land/ and they took Constantinople/ In that time began th'order of freres prechours and of the menours/ Innocent the third sent messengers to phelyp king of france for to assail the land of albygeoys for to take fro hem the heresies/ and he took them all and did do burn them/ & after this Innocent the third crowned Otto emperor/ and took of him an oath that he should keep the right of holy church/ and anon he did against his oath that same day/ and did do rob & despoil them that came to rome on pilgrimage/ wherefore the pope cursed him and deposed him fro the empire/ In that time was saint elisabeth daughter of the king of hongary which was wife to the landgrave of Thuring and hessyn/ which among other Innumerable miracles/ she raised xuj deed men/ and gave sight to one that was borne blind/ Out of whose body oil floweth unto this day/ When otto was deposed Frederyke son of henry was chosen/ and was crowned of honorye the pope/ And this man made right noble laws for the lybertee of the church and against heretics/ and this emperor abounded above all other in glory and in richesses/ but he abused them evil by pride/ and was a tyrant against the church/ and set two cardinals in prison/ and such prelate's as pope gregory had do be assembled at the council/ he took them/ and therefore he was accursed of the same pope/ And after gregory died which was oppressed with many grievous tribulations/ And then was Innocent the fourth made pope/ which was of the nation of Iene/ and he assembled a council at lions where he deposed the emperor/ and then was th'empire void/ Thus endeth the story of the lombards ¶ Here followeth of Saint simeon SAint simeon was borne in antioch & was much virtuous/ and fro the time that he was in his moders belly/ he was chosen of god/ and when he was xij year old/ he kept his faders sheep/ & on a time he beheld the church/ and anon as he that was replenished with the holy ghost left his sheep & went to the church/ and he accompanied him with a good ancient man and said to him in this manner/ Fair father what thing is that/ that is here red/ I pray you ensign & teach it me for I am simple and ignorant/ then this good ancient man began to speak of the virtues of the soul/ and how this pour present life aught to be despised/ and not with standing that the virtues been accomplished of many truly and laudably and by the help of god in religion they been accomplished more lightly/ Thenne saint simeon fell to the feet of this good old man and said to him verily from hens forthon thou shalt be my father and my mother/ For thou art master of good works/ & after this good council I shall go in to the church/ where as good shall ordain for me/ and then he exponed to him the rule and th'order of religion and told him how he must have moche pain and afflictyon/ and him behoveth to have moche patience and perseverance/ then anon he took love of him/ and went to the church of saint Tymothe/ and laid him tofore the gate/ and abode there three days & three nights without meet or drink then the abbot came and lift him up/ and demanded wherefore he was comen thither/ Thenne Saint simeon answered to him and said/ I desire moche to be servant of our lord/ I pray the that thou receive me in to thy monastery/ and that thou commaunce me to serve all thy brethren/ he was received of the abbot/ and was there six months obeying to the brethren humbly/ When the other fasted fro morn to evensong time/ he after seven days took his refection/ and the other days he gave his provend to pour people/ On a time he came to the pit of the place and fond there a co●●e/ which he took and bond fast about his body fro his reins to his shoulders he strained so sore and fast that his flesh rooted under the cord so much that the cord went to the bones/ and unneath might the cord be seen/ On a day one of the brethren apperceived that he gafe his meet unto the power people/ he and the other told it to the abbot/ and also they said that so great stench issued out of his body that none might abide by him/ & that the vermin that came out of it had filled all his bed/ The abbotte was much angry & bad despoil him naked/ & when he saw the cord he escryed saying/ O man fro whence comest thou/ me seemeth that thou wilt destroy the rule of our religion/ when thou wilt not serve god by discretion as other do/ I pray the depart hens and go where thou wilt/ with great pain they took of the cord with which he was bounden and healed him/ after he departed fro the place without witting of any of 'em/ and entered in to a pit in desert without water/ where as wicked spirits dwelled/ That night the abbot had a revelation/ that a great multitude of men of arms had environed the abbey/ and said with an high voys/ give to us the man of god/ or else we shall brenne the and all the abbey/ for thou haste driven away the man just and debonayr/ Thabbot told this to his brethren/ and the next night came the semblable vision/ he was all abashed and sent his monks for to search and fetch him/ and they fond him not/ then the abbot went with them/ and they came to the pit and there maad their prayers and descended therein/ and brought him again by force to th'abbey/ The brethren of th'abbey kneeled tofore him and axed him forgiveness/ and after he abode an hole year and after secretly he departed again and went unto a mountain fast by a cloister of stones and dwelled so three year/ then his neighbours came thither by devotion/ & enhannced his cell four cubytes of height/ and there he dwelled seven year after/ and after they made to him another of twelve cubytes of height in which he dwelled & after they made another of twenty cubytes/ & after that another of thirty and there he abode four year/ and by side him he did do make ij chapels/ and many seek men were heeled by his virtue/ and he converted many saracens to the faith/ after this his thy rooted an hole year and all that year he held him on that other foot/ but the vermyn fell to the ground from his thy/ he had a fellow which was called antony/ which wrote his life and held him company/ which gathered up the vermyn/ and delivered them to him/ and he took them and laid them upon his sore saying/ eat ye this that god hath given you/ There was a king a saracen named balyssyke that heard the fame & renome of him/ and came to him in very faith/ and whiles the holy man prayed/ one of the vermyn fell out of his thy/ and the heathen king took it up and when he looked on it it was a precious stone/ then said to him this holy man/ O man this is not happened ne made by my merit/ but it is made by thy faith/ and then he thanked god and departed/ Seven year after his mother came and would visit him but it was foreboden her/ for no woman might enter in to that place/ then the holy man said to his mother abide a little and we shall see you if it please god/ and she weeping iij days and four nights received her son/ and then it happened that she slept/ and the holy man prayed for her/ and she died/ After this there was made to him another cell of forty cubytes wherein he dwelled seven year after/ that is to weet unto his death/ In which time there was a dragon right venomous which was in a cave nigh to him/ which enfected so the place that nothing grew about him In whose right eye it happened that a stake entered/ and he came all blind to the door of the monastery/ & lay there as to ask help/ he set his right eye by a pillar/ & Was there iij days without doing any harm to any body/ then commanded saint simeon that they should take earth & lay water on it/ and lay it there upon/ and when they had so done/ anon issued out of his eyen a stake of a cubit long/ and when the people saw this miracle/ they glorefyed god/ But notwithstanding they fled for dread that they had of the dragon/ and the dragon abode there still till all the people were goon/ Then he aroos and adored at the gate of the monastery almost two hours/ and after went in to his cave without doing harm to any body/ another time a woman drank out of a cruse by night wherein was a little serpent/ and it availed down in to her body/ wherefore she went to divers medicines and physycyens/ but it availed to her no thing/ many yeries after she was brought to this holy man the which commanded to take of the earth and water and lay it on the mouth of the woman/ and anon the serpent issued out/ which was three cubytes long/ and anon cleft a sondre which was hanged up there the space of seven days/ many men seeing it/ On another time many folk & beasts died for default of water/ and at his prayer suddenly th'earth opened/ and there was found a pit of right good water for to drink/ which endureth unto this day/ Another time other people abode long whiles he was in his prayer and went a little a back under the shadow of a tree/ & they saw an heart pass by/ whom they commanded thus saying/ we conjure the by the prayers of saint simeon that thou tarry a while/ and so he did/ and they took him & slew him/ and as they eat of him they became lepers and mesellies/ then they went with the skin unto saint symeon/ and were there ij year/ and unneath might they be healed and for witness thereof they hinge up the skin of the heart/ There was a lyeparte there abouts which destroyed the people of the country/ then this holy man commanded to take of the water of that monastery/ and to spring it on the ground all about where as he went/ and when they had so do/ anon after they fond the lyeparte deed/ he exhorted all them that he knew/ that they should not swear by him humble sinner/ and nevertheless all they of thorient/ and the barbaryns of that country swear by him There was a thief named jonatha which was chased of many knights and he entered in to the monastery & embraced a pillar and began to weep/ then saint symeon demanded what he was/ and he answered I am jonathas the thief that am comen hither to do my penance/ and anon came thither the officers of antioch and said to this holy man give us this evil man/ for the beasts been ready to devour him/ then saint simeon answered I may not/ For I doubt that he that sent him to me/ which is greater thenne ye be/ will be wroth/ and seven days long he embraced the pillar/ and after said to the holy man if thou wilt I will go my way/ then he said to him wilt thou go yet for to do harm/ he answered nay sir but my time is accomplished/ And so saying he gafe up his soul & died and saint simeon inclined down to make his prayer like as he had be accustomed/ and the people abode him three days for to have his blessing/ then antony came to him saying arise up sir and give us thy blessing and he went and heard him not drawing his breath/ but as an odour of a precious ointment issued out of his body/ then he began to weep strongly kissing his eyen and his beard/ & said alas sir why hast thou forsaken me/ I never heard thy doctrine angelic/ what answer shall I give to the seek people/ that shall require thene of what covering shall I cover thy body/ and there by force of heaviness he fell a sleep/ then appeared to him this holy man saying/ I shall not leave this house ne this holy montaygne/ In which I have been enlumyned/ but go down and sanctefye and appease the people/ and show in antioch that I am in rest/ and cease not thou to serve god in this place here/ and god shall render and give to the a good reward/ then he awoke and began strongly to weep again/ in saying what relics shall I take of the sir in remembrance of thee/ then he removed the body much strongelye/ and then had antony much more dread/ and durst not touch him/ but went doum anon and went unto antioch to the bishop and told him of the death of this holy man/ and anon he came with three other bishops and the master of the knights of the town and hinge courteyns about the cell & bare his body by th'altar tofore a pillar/ and anon the birds assembled about the cell & flew like as they would have axed their meet/ & cried so strongly/ that men & beasts enforced them to cry & weep at the voice of the birds/ The montaygnes and the fields showed sign of heaviness so that the complaint was herd seven mile/ and there came there about a cloud black and dark/ & antony saw an angel come from heaven for to visit/ which had his face clear as fire/ and his vestments white as snow/ & about ten of the clock he saw seven ancient men that spoke to him/ but he knew not the mystery that they said/ The prelate of antioch would have had his beard to put in his relics/ and as soon as he put his hand for to take it/ Anon his hand was dryr/ but they maad there so many prayers for him/ that he was healed/ Then bore they the body in to antyoche/ and the bishop swore that never person should have no thing of his body/ when they were comen in to a street/ that was called merce five mile fro antioch/ the body abode there so that no man might move it/ a man that had been deef and dumb the space of forty year by cause he had defouled a woman in his house/ which woman loved him not/ he came and fell down tofore the byere suddenly/ and began to cry and say/ A man/ and servant of god/ thou art well come to point for me/ for thy coming hath guarished me and given to me health/ then he aroos and took one of the staves that bore the byere/ and anon was all hool/ and served him all the days of his life/ anon issued out of the town all the people of antioch/ and received the body much solemnly in singing/ psalmonysing/ & glorefyeng god/ and with great plenty of lights brenning bare the body in to the great church which is called the church of penance/ Many other miracles hath our Lord showed at his sepulture/ & moo were showed after than tofore by his life/ then let us pray to this holy saint simeon that he pray for us unto our lord that he have mercy on us amen/ Thus endeth the life of Saint simeon ¶ Here followeth the life of Saint Polycarpe martyr SAint policarpe was disciple of saint johan th'evangelist/ & Saint johan ordained him bishop of swear/ and there were at rome thenne two heretics/ that one was called marsyon/ & that other valentyn/ the which had deceived moche people by their false doctrine/ then saint polycarpe went to Rome on ester day/ and there by his predication he brought again to the faiths them that they had deceived He wrote to the phylypenses a moche fair epistle and much profitable/ the which is yet red in asye unto this day/ Hyt happened that in the time that marcus anthonyus and lucins aurelyus reigned which was the year of grace an hundred three score and two was made the fourth persecution on christian people after th'emperor New thorough all asye/ Saint Polycarpe heard how the people cried and was moved/ he therefore was never moved but abode without dread/ and he was gracious and courteous in manners and pleasant in regard/ and tarried alweye in the city as an hardy champion of god/ he was so moche required of the people that he departed fro the city with their familiar friends/ that he went to the field nigh unto the city/ & there he prayed all the night for the peace of all holy church/ and thereof had he a custom all the days of his life/ It happened that three days before that he was taken/ as he prayed in a night/ he had a vision that him seemed that his here was brent/ and when he awoke he told to them that were with him the vision/ and exponed it to them saying/ that for certain he should be brent for the love of god/ when he saw that they approached him that would have taken him/ he went to meet with hem/ and right gladly received hem/ whereof they Were much abashed that they were commanded to take so good a man/ and anon he laid the table to his enemies/ and made to them as good cheer as they had been his friends/ and gave to them largely wine and meet/ and gate of them leave to pray an hour/ and all that hour he prayed much devoutly for all the state of holy church/ When the hour was passed he mounted upon an ass/ and was brought in to the city/ and as they led him Herodies came which was provost of the country/ and his father with him and they took him ni to a chariot with them/ and said to him much sweetly/ wherefore do ye not sacrifice as the other do/ what harm is it to call cezar his lord/ and to do sacrifice to the gods for to live surely/ and when they saw that it availed not/ and that alweye he was farm and constant in the law of god/ They were much wroth with him and did to him much harm in the chariot/ and as he approached the cite great multitude of people began to murmur against him/ anon a voys descenoyd from heaven saying unto him Polycarpe be strong and constant/ That voys was herd of many/ butnone saw it/ ¶ Then anon it was told to the provost all openly/ that polycarpe had three times confessed to be christian/ when these tidings were herd/ all the people of the city of suure paynims and jews began to cry in great ire/ This is the master and doctor of all the christian people that been in asye/ and hath destroyed all our gods/ we require that he be brent a●le quick/ Thenne the people assembled moche wood and brought him to a stake/ and when they brought him to the stake/ they would have bounden him to the stake and nailed the bonds with great nails/ then he said to them let me alone for he that hath ordained me to suffer this torment of fire/ shall give to me virtue of patience/ without moving me from this place for to endure and suffer the flame of the fire/ then the tyrants left the nails and bond him with cords to the stake and his hands bounden behind him And as in his passion he praised & blessed our lord and the fire was brenning and a great flame shining/ a much notable miracle was showed right there to much people/ which god showed to th'end that it should be showed unto all other/ And the miracle was this/ that the flame departed all about him in manner of a chambre/ by virtue of a sweet mind that came from heaven/ and the body of the martyr was not as flesh brent in the flame/ but as fair as it had he purefyed in a furnaces/ and they that were about himself an odour to sweet as it had been entence or precious ointment/ When the tyrants saw that the fire might not consume the body of the glorious martyr/ they maad the mynystres to approach/ and did h●m to smite him thorough the body with a spear/ and then issued out of his glorious body so great abundance of blood that it quenched the fire/ and when the people saw the miracle they departed having moche marvel that they did so moche cruelty to the friends of god/ and with this glorious martyr were twelve other martyrs martyred for to get the joy of heaven/ the which grant us the father the son and the holy ghost amen/ ¶ Thus endeth the life of saint Polycarpe martyr Here followeth the passion of Saint quyryace IN the time that julyan thappostata went for to fight against them of pierce he came in to Iherusalem and did do seek saint quyryache the bishop which of his friends was called judas/ but the queen Saint Helen after he was baptized did do call him quyryace/ And when he was brought tofore julyan/ he promised to him many richesses and honours so that he would do sacrifice unto the idol of jupiter/ and by cause quyriace would not do it/ julyan commanded to strain him on a bank● and with a 〈◊〉 of iron he m●de to open his mouth/ and put in molten lead brenning/ For to burn his entrails/ quyryache suffered it much patiently without making of any cry looking alweye up toward heaven and about two hours after/ when they that were there supposed he had been deed/ he lift up his voys/ saying/ Jesus' father eternal/ resplendaunte light which never may be extinc/ I bless thee/ for thou hast made me worthy to have participation with thy friends/ Therefore I require the that the pride and elation of this evil tyrant may not overcome me/ but that thy puissance alweye confirm me in steadfast constance of faith/ & when he had accomplished his orison/ julyan said to him/ Quyryace loo how I let the jangle/ I have herd oft such words/ Doo sacrefyse to our Lord jupiter/ and then thou shalt do wisely/ ¶ then Quyryace answered to him/ I believe/ & have believed him that is very god that shall destroy the and the pride/ then julyan did do bring a crabat of copper/ and did do lay and stretch out the body thereon/ and put under it brenning coals/ and did do straw salt on the body/ and above that did do beat him with rods/ to th'end that his belly & entrails should have the more pain & travail/ and after they turned his belly toward the fire/ & beat his back with rods/ and then he with an high voice began to pray in hebrewe/ The tyrant Was much amarveled of the great patience that he had and did do shit him in a little house unto the time that he had devised of what death he might make him to die and about two year after/ saint anne the mother of saint quyryace came to him and exhorted him to suffer patiently for the love of god/ Anon the mynystres/ of the devil went and told to the tyrant/ the which commanded that she should be brought to him/ and when he saw that she would in no wise do sacrifice to th'idols/ he commanded that she should be hanged by the hereys/ and as she hinge he made to tear of all her nails or ungles/ and in this torment she was four hours without speaking then Iulyen said to her/ what is this that they do to thine ungles/ & then she answered to him/ O hound out of thy wit/ werkar of all I●yquyte/ if thou have any gretrer torments/ give them to me/ for I am all ready to fight/ against thy father the devil/ over whom I have hope to have victory moyenaunt on him the name of Ihesu christ ¶ Thenne the tyrant commanded to take great laumpes brenning and setting to her sides/ The holy woman cried unto god & making her prayers she rendered up her spirit unto our Lord/ The christian people that were there buried her/ after this julyan commanded that Quyryace should be brought tofore him/ and said to him quyriace say to me of what enchantments & what evil craft hast thou used by which it seemeth that thou feelest no torment/ and therefore thou wilt not sacrifice to the idols/ ¶ Then Quyriace answered to him o cursed fool/ and Indygne hound that pervertest the might of god to enchantments and evil works/ Wherefore thou shalt be beat by wound celestial/ then commanded julyan to make a great pit/ and by enchauntours did do assemble all manner of serpents and venomous beasts/ and did do put them in to the pit/ And after he made to cast the holy man in the mids of them/ and as they threw him therein/ he began to say/ right sweet Jesus' I yield to the graces and thankings/ for not only in thee/ wouldest thou verefye and apply the prophecy of david/ but in us that been thy little creatures which thou hast created hast willed to have thy grace/ for loo here it pleaseth thee/ that we go upon the serpents/ & that we march and tread on the lion and on the dragon/ and as he said so/ julyan commanded to burn all the beasts/ ¶ Then a knight called Amon said to the Emperor julyan O king out of thy wit and wood how hast thou the will to put this man to death/ thine enchauntours and thy gods which been deceivable may not make the mernaylles that he doth and in truth/ now forth on I am certain that the god of christian men is much mighty/ For which words julyan commanded to smite of his heed/ and as he was led unto the place for to be beheaded/ he began to say/ Ihesu cryst which art the god of quyryace receive my soul in peace/ and so saying he stretched forth his neck and was beheaded/ and thus finished his martyrdom/ julyan called quyryace and prayed him and exhorted that he should renye the crucifix/ Then quyryace answered him/ O heart perverted/ evil and without pity that seest no thing that wouldest that I should leave my god which giveth to me and to other creatures so many goods/ and that I should become myschaunte and semblable to thee/ ¶ then julyan was much angry/ and commanded to hang a great cauldron of oil upon the fire/ which oil was so hot that they that were there about/ uneath might endure the fume that issued/ And he commanded to set Saint quyryace therein/ which entered therein in making the sign of the cross/ and said/ lord Ihesu christ which hast sayntefyed the flome jordan/ and hast given to me the holy sacrament of baptism by water/ See now where I shall be yet baptized in oil/ Yet have I the third martyrdom to do by the washing of effusion of blood which I have long tarried fore/ then the tyrant replenished of wrath and of ire more than tofore/ commanded that he should be smyton with a sharp dart in to the breast/ and as he was so smyton he prayed god that he might depart out of the world/ and then gafe up his soul unto our lord/ which was the fourth nonas of may/ ¶ This saint quyryace of whom we speak was the same judas properly/ by whom saint Helen fond the very holy cross/ And after that he was baptized saint Helen commanded him unto the bishop of Iherusalem which was at that time/ when the said bishop was deed/ Helen that then was in Iherusalem went to Rome to the Pope Eusebyus/ which ordained judas to be bishop of Iherusalem in changing his name and called him quyryace/ To whom god gafe so moche grace/ that he enchaced away the fiends by his prayer/ Saint Helen delivered to him many fair yefts for to distribute and depart to the power and at the prayer and request also of her was made a fair feast of the Invention of the holy cross/ And ye ought to know that When the very cross was founden/ and by virtue thereof a deed man was raised/ The devil which is of all good envious was herd crying in the air/ O judas by the I am chased out and diminished/ but I know well that I shall be advengyd against thee/ I shall raise another king that shall renye the crucifix/ the which by my council and by mine enhortement shall make the to suffer so many torments/ that thou thyself shalt renye the crucifix/ then said judas to him/ He that properly hath power to raise deed men/ put the in the deep bottom of hell in fire perdurable/ Saint Quyryace suffered martyrdom as said is for the love of our Lord/ By which he hath gotten the glory perdurable/ the which he grant to us/ that for us suffered death and passion AMEN/ Thus endeth the passion of Saint Quyriace Here followeth the life of saint Thomas dalquyne SAint thomas Dalquyne of th'order of the freres prechours was a right sovereign doctor high & of noble lineage/ which was borne in the royalme of Sesylle/ and tofore that he was borne/ He was showed by divine purveyance/ For in though parties there was an holy man in work and in renomee which with many other her mites lad a right holy life/ and all the people had him in great reverence/ this holy man replenished of the holy ghost/ came to the lady and mother of this holy child not yet borne/ & with great joy said to her/ that she had conceived a son/ and she supposed that she had not conceived/ then the holy man said to her/ lady be thou glad for thou shalt bring forth a child which shall be called Thomas/ and shall have a great name and renomee/ thorough all the world in science and in holy life/ and he shall be of th'order of the frere preachers'/ all which things like as the holy hermit had said were accomplished in the name of the saviour of the world and to the glory of his glorious saint/ when the child was borne he was called Thomas by his right name/ He had the world and the vanity thereof in despite and for to live in the more holy and clean life/ he entered in to the order of the frere preachers'/ and after he was drawn out thereof by his brethren/ and was closed up in a chambre in a tour two year/ and by cause that by menaces ne fair words his brethren might not change his good purposes ne revoke it in no manner/ they put in to his chambre a young damoysel to the Innocent child for to subvert his good courage/ & anon he took a bronde of fire and droof the damoysel out of the chambre which was come for to deceive him/ & after that he put him in humble prayers devoutly beseeching our lord that by his benign grace he would alweye maintain his chastity/ Anon as he had made his prayers ij angels in marvelous habit appeared to him saying that his prayer was herd of god/ & they dystreyned him by the reins saying/ Thomas we been sent to the by the commandment of god/ and in his name we gird the with the girdle of chastity which shall never depart fro thee/ ne shall be broken/ the which gift was given to him of special grace/ & was in him so fast and firm/ that he never after felt pricking of his flesh and so kept him as long as he lived/ as it appeareth here after in his life/ when he surmounted one of his adversaries with his mynystres/ his good mother considering and having mind of that which the good man had told to her/ and showed how he should be of th'order of the freres prechours/ and let him to be led to them peaceably/ not withstanding that tofore his brethren would have impeached him of th'entering in to the order and of his study/ For when he was returned in to the order by consent of his good mother/ he began to study which was as sweet to him as is to the be to make the honey/ and like as of the be the honey is multiplied right so in like wise was by this glorious doctor the honey of holy scripture/ whereof he made marvelous books in theology/ logic/ philosophy natural/ and moralle upon the evangelyes in so much that the holy church thorough out all the world of his holy science is replenished/ And as he thus profited he was sent to paris/ then his brethren heard that he should depart anon came after him saying/ that it appertained not that a child of so great lineage as he was should be in th'order of mendycants ne of trewantes/ & all to rent his cote & cope/ & would have taken him away from his good purposes/ & when he was restored to th'order to se●ue & give praising to our lord/ he set all his intent to study in thinking on god when he was in contemplation that his thought was replenished with great joy/ For many times were as he was in a secret place/ & set all his intent in pra●●● he/ was seen lift up many times/ without aid of any thing corporal This then is well an holy doctor For thus as he set not his thought in this world/ he set all his heart and his thought toward god/ and was enhanced as he that had not had no flesh ne bone ne any weight We read that the blessed doctor disputed/ red/ or wrote/ or argued/ or did some other virtuous thing/ and after when his prayer was passed anon he had in his mouth that which he should dispute or write/ as if he had tofore long estudyed in many books/ all which things he showed secretly to his fellow named frere raynolde/ To whom privily he showed all his other secrets as long as he lived/ and would that none other should know it/ to the end that the vainglory of the world should not surprise him/ For the science that he had was not of human study/ but was of the admynystration divine by the prayers and service that he did to our lord/ This holy man is then as Moses was/ which was given to the daughter of pharaoh/ For like as he was taken out of the see and saved and rendered unto the said daughter/ Right so the said blessed doctor/ not withstanding that he was borne of the great lineage of the earl of alquyn was by the purveyance of god rendered to his mother holy church/ and cast out of the flood of this World/ and enhanced and nourished by the paps and mamellies of the scripture of holy church/ And like as moyses made many marvelous signs tofore the children of Israhel/ In like wise hath this blessed doctor and his science and blessed doctrine in destroying errors hath all weigh preached verity and truth/ And his holy life witnesseth as on a night this glorious doctor was in his orisons and prayers/ the blessed apostles Peter and paul appeared to him and endured him in holy scripture/ in especially of the prophecy of prophets all entirely and holy/ This then is an holy doctor to whom the chauncelyer of heaven/ and the doctor of divine scripture have opened the gate/ and he that was ravished to heaven/ hath showed to him the secret of a●e the verity/ and thus this blessed doctor is taken from the world/ and made bourgeys of heaven/ he being yet in the earth/ On another time as he was in the convent of his order at naples being in the church in devout prayers/ he was enhanced up and lift up from the ground/ the height of two cubytes and more/ then a frere that saw him was much abashed and amarveled/ and after was heard a clear voys of the image of the crucifix/ tofore whom the holy man was turned and made his prayer/ the which voys said unto him/ O Thomas thou hast written of me/ what reward wilt thou have for thy labour/ Saint thomas answered to him/ lord I will none other reward but thyself/ for he himself wrote in his time and made the service and office of the precious sacrament of the altar/ and for as much as on a time a question was moved among the scolyers of paris/ how the accydens might by right be without subject/ And hereof maad they doubt/ and determined all holy unto that/ which the glorious doctor should say/ which thing he cl●rely showed to them/ and for so moche as said is that the demand or question was moved of our lord/ it was given to understand of the end of his life/ which was nigh/ and as he was sent fore of the pope gregory the tenth/ he went by champagne in the royalme of cezylle/ he began to be seek in such wise/ that he lost entirely his appetite/ And in passing by the abbey called Fosse new of the order of the Cysteaux/ He was prayed greatly of the monks that it would please him to come to their abbey/ His sickness began for to increase from day to day/ And yet notwithstanding his malady/ he ceased not to sow and spread his holy doctrine of divine scripture and sapience/ and then he was prayed of the monks for texpowne to them the canticles And that time it happened that in that monastery was seen a star three days tofore his death in manner of a son/ whereof they were abashed what it might signify/ but certain it signified that the holy man should depart out of this world within three days/ and that appeared well/ for when the holy man was deed the star was no more seen/ and it was in the year of our lord a thousand two hundred & four and thirty/ and anon brother raynold his fellow witnessed in truth/ part saying and openly preaching in this wise/ I frere raynold have heard many times/ and now the confession of this glorious doctor/ and have alweye found him clean and net as a child of five year of eage For he never consented ne had will in mortal ne deadly sin/ and it is not to be forgotten what marvelous tokens were showed/ when the blessed doctor should depart out of this world/ and of the entry/ of the perdurable felicity which was granted to him/ For a frere moche devout saw in the hour of his death the holy doctor reading in the school/ & saint paul entering in to him/ and saint Thomas demanded him/ if he had had good and crew understanding in his epistles/ then saint poule answered to him ye/ as good as any creature living might have/ And above that saint poule said to him I will that thou come with me/ and I shall lead the to a place where thou shalt have of all things more clear undestonding/ and it seemed to the frere that saint paul drew saint Thomas out of the school by his cope/ ¶ Then this frere began to cry saying/ Help brethren/ for frere Thomas is taken from us/ and by the voys of this frere the other freres awook/ and demanded that frere what he had/ then he told to them and exponed this said vision/ and the freres made inquisition of the truth/ and fond that it was so as the frere had said/ for in the same hour that the f●ere had so cried/ the holy doctor departed out of this world/ and like as he had/ had in divine sapience and science a doctor and techar/ Right so in his passing he had a leader unto the glory perdurable/ and long after that he was put in his sepulture/ the monks doubted that the holy corpse should have been taken away against their will/ for the glorious doctor had commanded that his body should be borne to naples for as much as he was of that place wherefore the monks translated his body from one place to another/ wherefore the prior of the abbey was in the night grievously reproved in a vision of saint Thomas/ The prior which doubted the judgement and sentence divine/ commanded that the body of the saint should be remised in the place that they had taken it fro/ and assoon as the sepulture was opened/ there issued so great and sweet an odour/ that all the cloister was replenished therewith/ and it seemed not that any body had been buried there but it seemed that there had been all manner of spices/ which body they fond all hole in all his members/ The habit of his order/ his cope/ his scapulayre and cote were all without any evil coruption/ and the odour of his precious bedy and his habit were sweet smelling by evident witness seven year after that he was translated/ and the body was translated all hole/ Our blessed lord hath honoured his blessed saint with many marvelous signs and miracles/ by his benefits and merits he hath raised some fro death/ and some fro wicked spirits & fro the puissance of the fiend/ And many from divers maladies have been brought to health by the grace of god & the merits of this glorious saint/ We read also that there was a frere moche devout called brother dagoberte/ which on a day was much devoutly in prayers tofore th'altar of the virgin mary/ & ij reverend persones marvelously shining appeared to him/ that one of though twain was in thabyte of a bishop/ & tother in●thabite of frere prechours which had a crown on his heed round beset with precious stones/ & about his neck two colyers one of silver tother of gold/ And on his breast he had a great stone which of his brightness cast out many rays of clearness/ and ●nlumyned all the church/ his cope that he had on was full of precious stones/ His cote and scapulayr were all shining of whiteness/ When the frere saw this sight he marveled moche/ then he that was in the habit of a bishop said to him I am austin that am sent to thee/ to the end that I show the glory of brother Thomas of alquyne/ which is in heaven in glory like unto me/ But he proceedeth me in the order of virginity/ and I him in dignity Pontifical/ Many other signs and miracles hath our lord/ showed unto the honour and glory of his glorious saint/ Saint Thomas/ whose merits be unto us aydaunte and helping AMEN/ Thus endeth the life of Saint Thomas Dalquyne And here followeth the life of Saint Gayus THat time when dioclesian and maxymy en reigned emperors Gayus that was pope of Rome called & made to assemble all the christian people to guider and said to them/ our Lord hath ordained two degrees or states to them that believe on him/ that is to wite confessors and martyrs/ And therefore if some of you be fearful and in doubt that they shall not mow suffer martyrdom/ let them ever have true and very confession and steadfast in the faith/ and go must they with cromacyens and Tyburcyen for to save themself/ And they that are willing for to abide with me within this cytte/ in the name of god let them abide/ For the separation of the persons in far contrees/ may not separe that the divine charity hath assembled/ then escryed to him Tyburcyen/ saying holy father I beseech the that thou leave me not to turn my bac●eferyng the persecutors/ For to me it shall be great joy and comfort to suffer bodily death for to get and enjoy life eternal/ When Saint Gayus saw the faith of Tyburcyens and his constant courage/ he began to weep for joy/ There abode ●ey●h him Marcellyen/ Mark their father Transquylyn/ Sebastyen/ Tyburcyen/ and Saint Nychostrate/ with him his brother Castore and his wife Zoe/ also claudyn and vyctoryn his brother/ with them his son Symphoryen/ the bishop ordained unto deacons Saint mark and marcellyen/ and maked priest transquylyn/ he did ordeygne saint sebastyen deffensour of the church and the other he ordained and maked subdeakens/ night and day they were continually in great devotion/ fasting weeping/ and saying their prayers & orisons/ and devoutly prayed our lord that of his benign grace he would make them able & worthy to be accompanied with the martyrs by very patience/ and there by their prayers many one were healed of their sickness/ many of blind person was restored of sight/ & many enemies or devils were put out fro many a creature/ so as tiburcien go thorough the town/ he saw a man that was fallen from high unto low/ in so much that he was all to bursten & broken of all his membris/ and men would have made his grave for to bury him/ Soon tyburcien approached & began to say pater noster over him fair & soft/ & incontinent after he was hole/ & rendered him in to good health to his parents/ & soon after he had him a side fro the people & convertysed & baptized him/ So as zoe was devoutly in orison & at her prayers she was taken & led by the paynims unto a statue of martyrdom for to have constrained her to sacrify th'idols/ She then answered/ ye will constrain a woman for to sacrify unto the statue of mars for to show that your mars delighteth and taketh his pleasance in women/ and how be it that he may do his will of the shameful venus'/ Neverthelatter he shall not have the victory of me/ For I b●re the victory of me at my forehead/ then she was taken and led in to a prison right dark and much obscure and there she was five days without sight of any light/ without drink and without meet and without the sight and hearing of any body/ but only of him that had closed or shit her therein/ who often said to her/ by famine or by fault & lack of meet thou shalt die here in tenebres or darkness if thou sacrify not unto our mighty god's/ The sixth day she was had out of prison/ and hanged she was by her hairs to an high tree and under her they made a smoke of dung and of ordure or filth which rendered an horrible stench/ & by this torment of materdom she expired and rendered her soul unto our lord/ confessing ever his right holy name/ After the tyrants took the holy corpse and at the neck of it they hinge a great stone/ and cast it within the river of tybre/ to th'end that the cristens should not take it to make of it a goddess/ and after that she thus had received her martyrdom/ she apparysshed before saint sebastyen and recounted to him how she had suffered martyrdom for the love of our Lord/ The which thing as saint sebastyen rehearsed it to his fellows/ transquylyn escryed and said/ the women proceeden us to the crown of glory/ Why live we so long/ On the seventh day after this transquylyn alone buy and public began to denounce the name of god/ and anon he was taken and cast with stones/ and when he had rendered his soul to god he was cast in to the water of tybre/ And as nycostrate and claudyn with them castorye/ vyctoryn and symphoryen were about to have out of the river of tybre the bodies of the martyrs/ they were taken & led unto the prefect or judge Fabyens which Inuyted them to sacrify unto th'idols by the space of ten days/ One time by menaces/ that other time by fair words weening to have brought them to this idolatry/ but ever they were steadfast & constant in the faith which Fabyens when he saw them so constant/ he go and told it to the emperor/ and the emperor commanded that they should be forthwith tormented by divers torments/ But when he saw their steadfast believe he commanded that without delay they should be cast in to the mids of the see/ anon fabyen for to accomplish the commandment of the emperor made to be hanged at the neck of each one of them a great stone/ and thrown they were unto the bottom of the see/ There were consommed or ended their marterdoms flourishing as lilies before god/ In sempiterna secula where we all may have part amen/ Thus endeth the life of Saint Gayus Here followeth the life of saint arnold Saint arnold was father of pepin/ & grant father of charles the great as a doctor recounteth named pyeter Damyen and held a duchy in lorayne/ which did put fro him all worldly affections/ as richesses wife and children/ and haunted the deserts for to lead best solytarye life/ On a day so as he passed over the river of meuse/ and that he was about the mids of the bridge where the water was more depper than in any other place/ he took a ring that he had and cast it within the water/ Saying when somever I shall receyu● & have again this ring/ then shall I believe that I shall be assoiled of all my sins/ and after from thence he departed and went in to a desert/ Where he was long time as deed to the world and living with god/ ¶ In that time died the bishop of mets and happened that saint arnold was chosen for to be bishop there/ So then on a time as he abstained him fro eting of any flesh/ as he evyr did while that he was in the desert or wood/ was presented unto him a fish/ and as his cook dressed and slytted it/ he found within his belly the said ring/ and go & showed it to the holy bishop/ whereof he was right joyful and glad/ & ye ought to wite that fro the place where the holy man had cast the said ring in to the water/ unto the place where the said fish was presented to him was four and twenty mile by water/ And when the holy man advised him/ and that well he knew for certain the said ring/ he thanked god of it that he gave to him knowledge of the remission of his sins/ From thence forthou ever fro better unto better devoutly and by holy perseverance he intended to serve our Lord and yet as now is the said ring within the palace of mets/ men may be marveled and marveling to magnify and praise god/ How in this present life they may not live without perils/ but he is borne in a good hour that acquireth graces of god/ and that maketh justice on his own flesh as long as he is living in it/ I say this by cause of this holy man that was at so good an hour borne/ that so much of graces he gate and acquired toward our lord/ That he was certified and insured of the remission and pardon of all his sins as tofore ye heard say/ Soon when he was possessing his bysshoyryche/ he did dystrybue and departed to the pour so moche and so largely of his own goods/ that the pour folk came thither fro far countries and cities for to be counseled and helped by alms/ He was also busily tending to all good works/ and in special to receive religious folks/ monks and pour pylgrymmes/ He h●m self washed their feet/ he clothed them of new/ & to them gave silver enough to pass on their weigh/ assoon as other of new came/ he was as ready for to help them/ as he tofore was/ for the honour and reverence of god/ In watching/ in fasting/ in devout prayers and in orisons/ he employed ever the time/ none might not duly rehearse ne tell the great abstinences that he made/ For when he had fasted the space of three days he was content to have a little breed maked of barley and a little water/ and ever most secretly that he could he ware under his clothes the hair/ in so much/ that by force of abstinence he right greatly had maked lean his flesh/ On a time during the three days which he fasted he did do make a procession/ whereat many creatures were/ which moche devoutly prayed/ and so as the procession was in doing/ there was a woman tormented & sore vexed by the devil that began to cry loud and high/ when the holy man saw this woman he made the sign of the cross ever her/ and soon after she was delivered fro the enemy that so tormented her/ In the time of dagoberte king of france/ so as he was within his palace/ a leper came there that began to cry after the holy man/ and demanded meet and clothing/ son commanded the holy man that he should be led home/ and so as he ministered and tool● to him that was needful & necessary to him/ he did demand of him if he were baptized/ for he was of barbary then answered the leper to the holy man alas sir nay/ For I that am a pour creature have not found none that hath given to me the precious gift of baptism/ and anon the holy man baptized him/ & incontinent after that his sickness left him and departed fro his body/ and so he that before had be a sinner and sore seek by the merit of the holy man/ was left and made hole both of body and of fowl/ On another time a man named noddo which was drunk & full of wine began to mocque and dispraised the holy man saying that he was not the man of god/ but that he was full lusty and ready to all delyces wherefore it happened that so as he & his son went to bed/ suddenly by the will of god their clothing were all about on a fire and began to burn Then they cried and called for water/ but the water did nought to it so that the fire took on their shirts toward the genytoryes/ & from them they might not have of their clothes and When they saw that no remedy they might put to it they go out of their chambre and began to lay themself as swines down in to the ordure or filth and in to fowl and stinking waters/ but all this availed them nought/ For fro more in to more their genytoryes did burn/ And so as I believe at that same hour was verified that/ that our lord said by the mouth of david the prophet/ saying/ Detrahentem secreto proximo su●/ huuc persequebar/ That is to say in english/ those that secretly blamen & despreysen their neighbours them I shall persecute/ that same noddo died in this estate and knowleched his sin/ and so did his son by the said sentence/ ¶ So as the holy man was persevering in virtues for to keep and eschew the vainglory of this World/ he departed fro the city and went unto a place not far fro it/ where he did do make a little house and made himself to be closed and shit therein/ and there he was continually in prayers and orisons lifting his hands toward heaven/ It happened by adventure that the fire took the house of the king/ and so much it grew that the houses there about began to burn fast/ suddenly the people were moved when they saw that all the cite was esprised on a fire and flame/ and they go forth with to the cell of the said holy man where he was devoutly in his orisons & prayers thus as he was accustomed to be/ Anon one that was called Romancyus took him by the hand & said/ rise thou fro hen's man of god to the end that this fire consume ne damage the not with the city/ Then the holy man answered I will not depart/ but lead me nigh the fire and if god will that I shall be brent I am in his hands here as I am/ then they of the city came with him hand in hand unto the fire/ & after commanded that each one of them should fall in prayers/ & when th● holy man had made his prayers they rose up all/ and then he lift up his hands and made the sign of the cross/ & then anon the fire ovenchyd and made after no manner of damage/ and after that hour one of his brethren saw in a vision toward heaven the sign of the very cross in a manner as flame/ and at tother side he heard a voys that said/ seest thou this cross/ by that hath the bishop arnold delivered the city fro fire this night/ ¶ After this Saint arnold relynquysshed and left the world all entirely and went in to a desert among the wild beasts where he maad a little house with some monks that were dwelling there/ where he held him ever in holy meditation and divine praisings/ and when any pour people came there/ he friendly received and served them their hoosen he did pull of/ their feet he washed/ & made clean their shone/ and also much benygnelye he maad their beds/ & made their meet ready and so he was both cook and bishop to guider/ hungers and thirst suffered he many times/ so that he might of his own meet feed his fellows/ he set a part all precious raiments and moche dear he held the hair that was rough and hard/ In these two good deeds doing the good man rendered his soul to god/ and after his obsequy done/ the bishop his successor that had to name g●erycus assembled to guider a great company of people/ two bishops and many clerks also/ and all together they went in to the desert/ and when they came unto the place there as the corpse was/ saying vygyles much solemnly/ and after they took the corpse and bore it away with great honour and reverence unto the city/ And as they came to a ruysel or channel and would have passed it/ it happened that they which bore the corpse behind fell down/ but as I suppose the angels sustained the corpse in the air for they that bore it before go ever and le●ted not/ and they that were fallen had no harm/ but stood up anon and bore the corpse again as they did before/ In the time that this holy man was on live/ there was a man that lived much lecherously/ the holy man reproved him/ many times thereof/ and prayed him that he would leave that life/ and do penitence or that he should die in that state/ It happened so that as the holy corpse was borne to the city/ and as they passed thorough the said man's ground/ the same holy corpse at th'entry of the said man's ground/ stood still/ in so much that they that bore it could not move it from thence/ Wherefore the bishops/ the priests/ the clerks and all the people that were there/ were moche marveled and sore troubled/ also by cause that the night was nigh and they wist not where they might be lodged/ then a duke that was in the company named nod do/ said thus to them/ ye see how he refuseth to enter Wythm the ground of this sinner/ my town is here nigh I council that we return thither/ for to abide and rest us there all night For also we ne have here what to feed this people withal/ for of all provisions or store/ I ne have but a little bier within a little vessel/ and a little breed if it pleased to god and to the holy corpse that we might be there or the night come/ and how be it that far away it was thence/ Nevertheless by the will of god they were there right soon/ and them seemed that the holy corpse bore himself/ and namely that they were borne thither/ where they came by day light/ And then said noddo to them I pray to saint arnold that by his grace he will feed us all this night/ For well I wot that at his prayer we shall have all that to us needeth/ and soon with that little drink and breed that they had by the grace of god and of the saint they were all fed and rassassyed that night/ and yet moche remained of it both of drink and of breed/ ● On the morn next with great joy they walked and bare the holy corpse in to the city/ They of the city also came to meet the corpse in procession with great reverence/ as he that had been their pastor or guide of their souls/ which of long time they had not seen/ & moche reverentelys they buried the holy corpse in the church of the apostles/ A woman that jule had to name which of long time had lost her sight/ came to the sepulture of saint arnolde/ and ferue●lye her prayer there made by him recovered her sight/ Another woman on a sunday wrought god punished her/ for her ij hands were stiff and contrefayte/ she came in to the church Where the holy corpse lay/ besought the saint with faithful heart sore weeping and anon recovered health/ The solemnity of this glorious saint is celebred the xvij day of the kalends of August in the honour of god that liveth/ & without end reigneth In seculorum secula amen Thus endeth the life of Saint arnold Here followeth the life of saint Turyen SAint Turyen was archbishop of dol in little bretaygne/ and was borne in a town nigh to the said city/ where was a church of/ ¶ His father and his mother were issued of noble lineage In that time a man of holy life/ confessor and friend of god was archbishop of the said city and was named Samson/ so thenne as the vessel of holiness/ that is to weet turyens/ that yet was but a child of age/ but he was by virtue of the holy ghost filled with grace/ relenquysshed and left for love of our lord all his parents which were of great estate & the fair livelihood also that he should have/ and came in to the city of dol toward saint sampson/ When Saint sampson saw him/ he ordained & set him to keep his kine and his other beasts?/ This prefygured be to him gladly/ sygnefyeng that he should be in time to come pastor or guide of the sheep of our lord when he should receive the dignity of archbishop/ And in this estate keeping the beasts esprised of the love of god and not of no thing human/ he did call every clerk that passed before him/ & prayed him that he would write some letters within a little pair of tables that he had for to learn and know them/ when he began to know well enough his letters it pleased our lord that he should learn and know thou'rt of gramayr/ and so much of grace gave god to him that he had a melodious and fair voys at church more then any of his other fellows/ and so as by many a time his voys pleased moche to the archbishop/ he retained and took him still with him/ and of him he made as of his own adopted son/ and much endeavoured him to make him to learn the divine scripture/ and sweetly governed him/ So moche grew and fructefyed the child in resplendour or light of all good veertues/ by good doctrines & examples/ that the said archbishop ordained him master of the clerks of his chapel/ The weal of this child turyens multiplied ever fro better to better in the love & grace of our lord/ The archbishop saint sampson that as then was old/ considering the holy life that turyens led/ the good virtues of which he was filled/ and that he was in age perfit/ ordained him arch●bysshop in his place/ and namely he yet living would see him to be possessor of the dignity of the archbishop/ and so when by the consecration divine he was chosen to the said dignity/ all the people made joy thereof/ For well they perceived that he was full of the grace of god/ On. a time as he lift up his eyen toward heaven he saw a window wide open and the angels in paradise that bore the arch of the testament of god and then he said to all the people I see heaven open/ and the angels bearing the arch of god/ and yet I see our lord Ihesu christ sitting on his trybunal/ and when the people had heard him/ they all together both more and less/ began of one voys of one heart and/ of one mowthe to praise/ to glorify/ and to magnify the name of our lord/ and fro that time forth on/ they honoured more the holy man then they had done before/ The holy man thenne commanded that a cross should be made of Wooed/ dressed and set in the same place where he saw the foresaid vision/ On another time as he preached nigh to a church/ called carnyfr●t/ before a cross made of stone/ where as much people was assembled to here his predication/ the which cross had be sometime made in the honour and reverence of our lord Ihesu christ/ and of the glorious archangel Saint Myc●●l on which cross sometime he descended fro the shoulders of the said archbishop/ It happened that a young maid deed Was brought thither for to be buried/ the which by his prayer at the request of the people was raised to life/ Of th'history of this glorious saint I ne may find more of it but we all shall pray to him that toward our lord he will be our good Intercessor and friend AMEN Thus endeth the life of Saint Turyen ¶ And here followeth the life of Saint Fyacre SAint F●acre ●the glorious hermit made many virtuous deeds in the territory or country of maulx in the protection of saint pharon that time bishop of the city of meaulx/ many miracles needful and necessary as thenne/ He made in this world as the legend of the lessons of his faytes shown clearly enough/ and to the end that this present narration that maketh of it mention be not to much prolonged/ and that the life of saint Fyacre and of saint pharon assembled to guider may appear to them that shall read it/ It is good as to me seemeth/ that at this beginning I make mention of the excellence of saint fyacre/ how for the love of our lord he left his country both father and mother and all his goods/ and came in to the parties of france/ On that time that the glorious saint pharon left and relynquysshed the worldly knighthood/ and that he was ordained and made bishop of meaulx/ the same monk named fyacre/ of the nation of scots being in his country and moved by devotion to serve our lord more streytelye/ departed with such fellowship as fortune gave to him and came unto meaulx in france/ where he prayed the holy bishop there/ that he might dwell under his protection/ when Pharon had heard his demand right gladly he accorded to it/ and as a piteous pastor granted that Fyacre should dwell with him/ after his own pleasure/ as long as he would/ when the hermit fyacre had Impetred his petition or demand/ he go and cast his sight low toward the earth and only with all his heart & thought and without speaking made his prayer to god/ that of his grace he wo●● have pity on him/ and so feruentelye he besought and prayed that his face rendered great droppies of water/ and was over read and sore chafed/ And when the blessed saint pharon saw him in such estate he began to be marveled and wend that he was aggrieved of some thing/ & anon he called to him one of his servants and said to him go to yonder man and make him come secretly to speak with me/ The messenger did as to him was commanded/ and led saint fyacre unto the bishop/ when he was before his presence/ the holy man pharon full of virtuous thoughts to th'end that better he might declare his entencion/ said to fyacre in this manner/ My brother I require thee/ that thou wilt put fro the this sorrow and heaviness which is in thine heart/ to th'end that thou mayst better receive my words/ then said saint fyacre to him/ Fair father reverend/ if thou wilt have pity and compassion on me/ thou shalt mow make me to cease this heaviness at thy commandment/ But to the end that thou mayst the better understand mine answer/ proceed forth on thy demand/ then the right reverend bishop pharon beholding on phyacre said to him/ first my right dear brother I require of the to tell me in what land thou were borne/ and the cause why thou departedest fro the country/ also where thou art bound for to g●o and what thy name is/ furthermore if thou have need of council/ of words/ or of other thing that I may do I call god to my record that right gladly I shall endeavour me to su●●yl it/ Saint fyacre then kneeling rendered to him thanks and mercies and after said to him/ my father and my mother engendered or begat me in an isle of scotland named Hyrlande/ and for as much that I desire to lead my life solitarily/ I have relynqued and left my land and my parent's/ and I do seek a place for to lead my life hermytyke and solytarylye/ and by my right name I am called fyacre/ and therefore meekly I beseech thine high and Ineffable paternyte that if there be in some part of thy bishopric/ a little place within a wood where I might usen and employ my life in prayers and in orisons/ that thou wilt not differre to me the grant of it/ When saint pharon heard this he was thereof joyful and glad/ and said to saint fyacre/ I have a Wooed far enough fro hens/ which is with in our own heritage/ and is called by the folk of the country brodyle the which wooed as I suppose is covenable for to lead life solitary/ and if it be so that thy desire is to see it/ let us two go thither to guider for to behold and see the place/ ¶ Then answered saint fyacre/ So as thy paternyte commandeth/ I desire that it be done anon/ then the piteous and holy bishop as soon as he might led fyacre unto the right desired place/ and when they were come thither/ Saint pharon said to saint fyacre/ My brother this place is belonging to me by mine own heritage coming fro mine ancestry/ and if it seem to the good and pleasant for to dwell and abide in/ as moche of it behoveth to thee/ devoutly and With good heart I present it to thee/ and full gladly I give it to the for to do withal thy good pleasure/ and when thus he had granted and said/ fyacre fell to his feet and for great joy/ weeping rendered to him graces and thankings/ saying O right blessed father the same place only of sight pleaseth me and delighteth right greatly/ for it is an holy place and far fro abiding of any folk after these words they took their refection or food of nouriture divine/ and soon after returned to guider unto the city of meaulx/ & on the morn next saint fyacre took his leave of saint pharon which gave to him his blessing/ and when saint fyacre had received it/ he departed and went to the place beforesaid/ where he founded a church in th'honour and reverence of our blessed lady/ and beyond it a little weigh thence he builded a little house wherein he dwelled/ & there herberowed he the pour that passed fore by/ when then he had done and accomplished all that to him seemed necessary for the time/ this very friend of god fyacre continually without cease laboured and watched in to the service of our lord Ihesu christ/ and ever in good virtues fro better to better multiplied and much vyctoryously against his adversary th'enemy resisted/ and against his flesh/ and that that he had right heartily to the pour gave and dystrybued/ if some were that time that had lost their strength/ or that were dumb/ deef/ countrefeyted/ blind or vexed with the enemy/ or of what somever sickness that it had be/ they all came or made them to be borne unto this holy man/ and anon after that he had laid his hand on them/ by the grace of our lord and by his prayers/ they returned homeward as hole as ever they were/ and in such wise flowered thodour of the renomee of the miracles that our lord showed by him thorough all the bishopric of meoulx that they began all to have g●ete hope in his suffrages and prayers/ among all other things it happened that an holy man named chyllenus borne in scotland/ that was come fro rome as a pilgrim/ & was arrived within the territory or country of meaulx/ when he heard speak of the good renomee of the holy man fyacre he anon went toward him/ & saint fyacre moche benygnelye received him and when he understood that they were both of one land/ and by affinity of blood nigh parents/ Instauntelye prayed him that he would abide with him certain days/ which chyllenus accorded to it/ & as they were together/ and that they had rehearsed the extraction of their parent's/ and spoke of the sweet sentences of the holy scriptures/ wherewith they nourished and fed themself by the great joy that they took when they spoke of it They recommended each other to our lord and took leave to depart one fro other/ And for certain the renomee of him grew so moche and flew so far/ that from far countries much people came daily to him for to recover their health in so much that the holy man saw that of needs he must make his habitation or howsing more spacious & greater than it was & thought to him good and necessary to make a great garden wherein he should have all manner of herbs good for to make pottage with for to feed the power when they should return toward him/ & so he did/ & how be it that saint Pharon before that time gave to him leave to take as much of his wood as to him needed/ nevertheless he durst not take on him the hardiness for to make his house greater ne more than it was tofore till he had spoke again with saint pharon for to demand leave of him to throw down the trees & other things growing about his house/ to whom the venerable & courteous bishop/ gave of his wood as much as he might pike & delve & throw down with his own hands to do with all as of his own livelihood/ saint fyacre then inclined his heed & rendered thanks to saint pharon & took his leave of him & returned in to his hermitage/ & when he had made his prayer he drew his staff over th'earth/ now may ye understand thing much marvelous & of great miracle/ for by the will of our lord/ where somever the holy hermit fyacre drew his staff the trees fell down both on one side & on other/ & round about where he drew his staff was a ditch suddenly made/ and in the mean While that he drew so his staff there came a Woman which marveled moche how th'earth clave & dyched by hit self only by the couching of the holy man's staff/ & with great haste she ran toward meaux & denounced this thing to the bishop pharon/ testefyeng and ensuring that the holy man fiacre was full of wicked & evil art/ and not servant of the sovereign god/ & when she thus had said returned forthwith toward the holy man/ & with an evil presumption go & said many Injuries & villainies to fyacre contumeleing & blaspheming him/ & commanded him by the bishop that he should cease of his work & that he were not so hardy to be any more about it/ and that for the same cause the bishop should come there when the holy man saw that he was thus accused to the bishop by a woman he ceased his work that he had begun & made no more if it/ & sat on a stone much thoughtful & wroth/ wherefore if our lord had before showed great miracles by him/ yet greater and more marvelous miracle was made for him/ for the stone whereon he sat/ by the will of god wexed & became soft as a pillow to the end that it should be more able & easy for him to sit on/ & it was caved somewhat as a pit there as he sat on/ & for testyfycation & proof of this miracle/ the said stone is as yet kept within his church/ & many seek folk have been & are daily healed there of divers sicknesses only to touch & to have touched the said stone/ The bishop then by the provocation of the said woman's words toward the holy man fyacre/ & when he saw● the marvels that god showed by him/ as well of the trees that by themself were thrown down to the earth of either part/ also how th'earth only by frayeng of his staff/ was dyched about/ as of the stone that was thus caved and made soft like a pillow he knew well that he was a man of great merit toward our lord/ and fro than forthon he loved the hermit saint fyacre more then before and honoured him moche/ the dyches before said been yet as now showed to them that go to visit his church/ When then fyacre as is above said sat on the stone full sorry and wroth that the woman had so accused & blasphemed him to the bishop/ also for thinjuries & villainies that she had said to him/ he made his prayer to our lord/ that no woman should never enter in to his church/ without she be punished by some manner of sickness/ Whereof it happened on a time/ that a woman of moche noble and rich estate/ desired to know what thereof should befall if a woman had entered in to his church/ The which women took her maiden or servant & shoved her suddenly with in the chapel/ And anon seeing all they that were there/ the said woman lost one of her eyen/ & the maid Innocent as to the deed/ came out again with her plain health On another time/ another woman of Latynynak put one of her feet within the said chapel or church/ but her foot swelled by such manner that all the leg/ knee/ and thy of it was grieved with sickness/ & many other miracles hath been thereof showed/ wherefore the women shall ne ought not enter in to it/ The good & holy saint fyacre in his life time resplendysshed by miracles & virtues/ and after rendered right gloriously his soul unto our lord/ & sith after his temporal death at his own grave by his merits & prayers/ our lord showed and as yet now showeth many myraches'/ as to restore in good health the poor seek folk languishing of their members of what somever sickness or languor that it be/ who with good & contryted heart cometh to the church where the said grave or tomb is/ and devoutly beseecheth & prayeth god and the good & holy saint fyacre/ the which by his glorious merits may be unto us good friend toward our said Lord and god amen/ Thus endeth the life of Saint Fyacre Here followeth the life of saint justyn SAint justyn was born in the cite of naples and his father was called cryspobachye and was a right great phylosophre which laboured strongly for the christian religion/ in so much that he composed many fair books much profitable/ as recounteth saint Jerome & hugo/ He betook to th'emperor anthonyn a book which he composed of the christian religion/ & so much he laboured toward the said emperor that he had pity & compassyyn of the christian people/ & not only the emperor himself/ but also all his children/ and all the senators of rome/ & the said emperor made sith a commandment that no paynim should not be so hardy to have in despite the sign of the very cross/ ¶ Item pompee the troyen which was of the spaynysshe nation composed in to xliiij books/ all th'histories that were thorough all the world from the time & regne of mynym/ that Was king of assyrye/ unto the time & regne of th'emperor cesar/ and Wrote them in latin/ the which history saint justyn abrevyed or shorted/ & also composed many other books/ which were to long to rehearse/ to him was divinely revealed or told/ that moche he should suffer before his death for to maintain truth/ as it appeareth by a writ or letter which he sent to th'emperor anthonyn/ where he saith thus/ I shall have enough of persecutions of staves of iron by them/ against whom I battle or fight for to maintain the estate of truth/ but when that shall be I thenne shall have knowledge that they be not philosophers/ that is to Weet/ loving art & science/ but that they be lovers of all vanities/ for he is not worthy to be called a phylosophre/ which publyklye affirmeth & testefyeth that/ which he knoweth not/ & that saith that the christian are without a god/ & putten in greater error/ though that all ready are in error/ all the which thing was thus accomplished/ so as saint Iherome recounteth & euschyus also/ for when the said emperor was passed to god from this world/ after him reigned ij other emperors/ the which were named anthonyn & aurelyen that were great persecutors of christian people/ & so as justyn persevered in holy living & in holy doctrine he composed the second book for to defend with the religion christian It happened so that many other philosophers were that great envy had at iustyn as much for his holy life & honest conditions whereof he was filled/ as for his great science/ accused him to the emperor saying he was christian & that he would destroy their law/ then was justyn taken/ and made him to suffer many torments & divers pains/ in which by cause that he constauntelye reclaimed ever the name of god/ they sprinkled and shed his blood by such manner that he rendered & gave his soul to our lord Ihesu christ with whom he resteth in peace & shall rest without end In seculorum secula amen/ ¶ Thus endeth the life of saint justyn Here folowtth the life of saint demetryen WHile that th'emperor maxymyen had the lordship of thessalony cense/ he made all the auditors of the christian faith to be put to death/ among which was demetryen that made himself to be manifested & known of all without any fere or dread for sith the time of his youth he had ever been steadfast & constant in good operations or works/ & ever endoctrined & taught tother/ how the divine sapience was descended in th'earth/ who by his own blood had quickened or raised fro death the man/ which by his sin was put to death/ & as he preached some of the mynystres & sergeants of th'emperor that were committed & ordained for to take the christian men/ took saint demetryen & would have presented him unto th'emperor maxymyen but it happened so that th'emperor was goon to see a battle that should be done for moche he del●ted him to see shedding of blood human/ in the same battle was a man named lyneus/ which by cause of the victories that he in his days had had/ was moche loved of th'emperor/ but as fortune changeth oft it happened that this lyneus' was there wounded to death/ & when the emperor was returned in to his palace sorrowful & angry of the death of the said lyneus mention of demetryon was made unto him/ then was th'emperor sore moved against him/ in so much that in the same prison where he was sore fettered & hard holden/ he made him to be sticked thorough and thorough his body with sharp speries/ the which saint demetryen/ thus/ ever witnessing the name of Ihesu consumed there his martyrdom/ Many miracles were made by his merits & by his good virtues/ on all them that with good faith devoutly reclaimed him/ a man that was called lemycyus/ who heartily loved & served god/ gave moche of his goods to the house where the holy corpse of Saint demetryen was buried/ & maad the place more greater than it was tofore & builded there an oratory or chapel in th'honour of the said martyr saint demetrien/ One of the prefects or judges of thessalonytence that named was manam was much agreeable to god & to the world/ on which th'enemy had great envy for his good werkyn & began to tempt him sore & strong/ & first he tempted him of the seven deadly sins/ but god would that he never should overcome him/ when the devil saw that he might not deceive him he took from him all his temporal goods & finally smote him with such a sickness/ that he had no member wherewith he might help him/ safe only his tug/ with the which he praised & thanked ever our lord/ after this the enemy appeared to one of his servants in likeness of a man & showed to him a cedule/ saying thus to him/ if thy master did put once this cedule or scrowe on him/ he should be anon all hole of his sickness/ for it containeth within written the names both of the gods & of th'angels/ anon go forth the servant & told it to his master which answered to him/ god that made me may save me if it please him/ and without his pleasure no thing may be done/ all is his/ & all thing lieth in his hand/ he may well take that is his/ therefore let● his will be done/ Soon after these words he fell in a sleep/ & as he would sleep he heard the voys of saint demetryen that commanded him that he should make himself to be borne within his church/ & that he should there recover his health/ and when he was borne thither he fill yet again on sleep and herd saint demetryen that said/ god that created the & that restoreth to the folk their health/ when he will send to the comfort & help/ when he was awaked fro sleep/ he rehearsed how saint demetrien told him in his sleep god that healeth seek folk send to the comfort & help/ & how at the words our lord sent to him health & rendered to him the force & strength of all his members & stood upon his feet/ and forthwith kneeled & thanked our lord & the glorious martyr also/ the solemnity of this glorious martyr Saint demetrien that many virtues hath made is celebred the viij ydus of the month of octobre & his life was translated out of greek in to latin by saint anastaysye & sent it to charles the emperor to the praising and reverence of god whom by the merits of the said glorious martyr saint demetrien healeth us of all our sins amen/ Thus endeth the life of Saint demetryen Here followeth the life of saint rigoberte Saint rigoberte was archbishop of raynes/ ever filled with holiness & reigned in that time/ in which two noble kings did regne in france/ that is to weet childebert & daugsberte/ & was extract or come out of the most excellent lineage that was in all the region/ His father had to name constantyn/ and his mother was called francigene/ which was of the country of porcyens/ Saint rygoberte fro the time of his youth gave & abandoned himself to heavenly & celestial discipline/ he loved chastity/ he was ready in watchings and prayers/ true both in word & in deed charitable/ full of abstinence/ founded in humility/ adorned of sapience/ In justice true & just/ prudent & wise in council/ & honest in all conditions all in good virtues he proceeded/ thus as he grew & persevered ever fro better to better in spiritual deeds and that he was of age perfit/ by election celesty all he was chosen and enhanced in to the dignity of archebssyhop of raynes in which dignity by the grace of our lord he maintained & governed him so/ that he was both loved & dread of all folk/ It was no marvel if the good people loved him/ for much they desired to here his good doctrines & monitions spiritual/ & humbly to serve him/ Ne no marvel it was if the evil folk doubted him/ which for their sins doubted moche to be reproved of him/ Saint remy writeth that by him was/ as it was by saint peter/ that did appear to them that thought to do well much debonayrlye/ And as saint poule that to the synnars showed him Increpatybly/ for he promised misericord to them that were in sin/ to th'end that they should amend themself/ & to the good folk he promised pain without end/ if they fell from their good works/ He feared the good folk/ to the end that they should take no vainglory within themself for their good deeds & the sinners he recomforted/ to th'end that for their sins and malice they should not be despaired/ but that they should be diligent for to put fro them their sins/ & to fall in penance/ therefore/ by his good and diligent predication he Inuyted many one to do good works/ By the multiplication also of his good doctrines many one led a life of holy conversation/ by his good ensamples many one he withdrew unto his holy company/ thus he gave himself to all folk/ travailing alweye for their salvation/ He was archbishop of raynes after a man that was full of great virtues that men called reole/ which was nigh/ cousin to him as some folk say/ when the foresaid reole was deed the siege of reins vacant and was void by many yeries for cause of many things that were destroyed which by long process of time had be gotten and with great devotion & diligence founded/ all the which things the same glorious saint Rygoberte repaired and restored in to their first estate for he ordained a religion of chanonnes and clerks after the number that they had be in time before passed/ & suffysauntlye ordained for their living/ to th'end that they should tend & wait busily & dyligentelye to the divine service/ They took not the canonyke breed/ for the chanonnes that were at the time/ were not of such rule as the chanonnes be in time present/ but they governed themself after the rule of saint austin/ Nevertheless he gafe to them many things which they kept as their own good/ to the end that perpetuelly they might help them with at their need/ He was also the first/ archbishop of raynes that first ordained a common treasure in their church & general to all their usages/ necessary in time to come/ these works he made and many moo Innumerable virtues & miracles/ & he filled with benewred ancient of days by holy perseveration rendered his soul unto our lord cui honor et Imperium/ Thus endeth the life of Saint Rigoberte Here followeth the life of saint laudry SAint laudri of whom hereafter we joyfully shall make memory & solemnity/ was right glorious bishop of paris/ we read in the cathologe that is made & written of the succession and of the number of bishops in paris/ how saint denys was received by saint clement/ the which saint denys waited ever for to go there as he wist the error of the paynims reigned most/ god that guided him brought him to paris & there he was the first bishop/ & there he ordained clerks & officers for to serve the church/ after saint denys was they ix bishop saint marcel/ after saint marcel the ix was saint german/ & saint laudry was the ix bishop after saint german/ & thus it appeareth that he was the xxvij bishop after saint denys/ he sat in the chair of the church cathedral of paris in that time that the noble clovys reigned king in france/ which by the great & fervent leave that he had to the church of saint denys gave tooth same many yefts and made the said church much rich as the privileges of the religious there testefyen to this day/ xxv bishops were in the chair of the church of paris before saint laudri as above is said/ of whom the names been written in the privileges of the said church/ & nevertheless none of them all was made archbishop/ all the entencion of saint laudry whiles that he lived in this world was tacomplisshe myseri●orde/ and he himself departed or dalte the almoses to the pour at all times/ we have seen & known that a man which men called Raoulgraca●d was smyton suddenly & had the heed much great & swollen & was so read in the face of him that all folk that saw him deemed & held him for a leper/ which man with great haste came to the presence of saint laudris & there he confessed hyn moche devoutly receyung benygnelye his penance/ & after he came to the sudayr of the saint & with great devotion kissed it/ & when he had done his offering and vow with moche great faith & hope he returned/ & uneath he was comen to his house when he became as hole as ever be was/ be therefore the name of god praised/ who for his good friend saint laudry he healed so promptelye the foresaid patient/ Upon another time a squire full of pa●sye so moche that he could not help himself with foot ne with hands/ his friends seeing him so oppressed of this seeknesse made a bargeyn with a physicyens for to help him It happened so that on a day as this power saw himself so oppressed with the said sickness/ & no remedy might be found to it/ he began for to weep and to reclaim saint laudry/ saying o blessed saint laudry vouchsafe to behold on my misery/ and then he prayed to his friends that they would bear him unto the sepulchre of Saint laudry/ which did as he prayed them Thenne the bishop of Paris named mauryce that was there/ seeing the devotion of the said seek man/ prayed to saint laudry that health he would Impetre unto god for him by his glorious merits/ and with one of the teeth of the saint touched the places on his body that most grieved him making the sign of the cross/ and anon he became all hole/ Item it is red of a knight named gyberte that had a thorn within his knee/ whereto he found no remedy by no manner of medicine/ and was as dysperate/ not only for the dolour and pain that he suffered/ but also for fault of hope to be heeled/ The which knight made him to be borne in to the church of saint laudry/ and with his sudarye did to be made over him the sign of the cross/ and anon after the thorn issued out fro his knee/ & Was all hole healed by the merits of the saint/ whom we beseech to pray god for us AMEN Thus endeth the life of Saint Laudry Here followeth the life of saint mellonyn IN the time of the emperor valeryen/ saint Mellonyn/ which was borne in the great britain came to rome to pay/ the tribute of his land &/ for to serve the emperor/ when he came thither so as of custom was he went in to the temple of mars for to sacrify with his fellows/ he than heard the pope stephen with a few christian folk/ to whom he preached the faith of cr●st & thevangel/ he tended & opened his ceries to under stand his words/ & anon he believed on god & required to be baptized/ this mellonyn then was baptized by the pope stephen & also taught in the catholic faith/ & anon he sold away all such good as he had & gafe all to the pour for the love of god/ The pope promoted him in to all the degrees of the order of priesthood/ in so much that he himself made saint melonyn priest/ & so as in prayers/ in watching/ and in fastings he persevered/ on a time as he said his mass/ both the pope & he to guider saw at the right syce of th'altar an angel that took to him a staff pastoral saying in this manner/ melonyn take this staff/ under the which thou shalt rule & govern the city of Roen/ For all the people there is of god & all ready to thy service & commandment/ & notwithstanding that it is far from hens/ & that the way is to the right grievable/ by cause that thou knowest not the country/ nevertheless thou oughtese not to doubt no thing for Ihesu christ shall ever keep the under the shadow of his wings/ & then after these words he took & received the pope's blessing & went on his way & when the even came/ & held the said staff in his hand/ he met with a man that was hurt in his foot which was slit a sunder/ this holy man made his prayer & anon he healed him/ from thence he came to roen where he accomplished well & holily his office/ and made there many virtues & miracles the which glorious saint rested in peace the xj day of the kalends of the moveth of november to the honour of god that liveth & reigneth/ in fini●a secula Amen Thus endeth the life of Saint Mellonyn Here followeth of Saint yves SAint yves was borne in little britain in the diocese of Triguyer engendered or begotten of parents noble and catholic and was reveled to his mother in her sleep that he should be sayntefyed/ In his first eage he was of right good conditions/ and right humbly & devoutly frequented the churches/ Hearing intentively the masses and the sermons/ Moche of his time he employed to study busily the holy letters/ and red moche curyously the life of the saints & pained himself much withal his power for tensyewe them/ the which by process of time was adorned of right great wisdom and renowned full of great science/ both in right civil and in Cannon/ and also in theology well letterd/ as it appeared sith/ as well in contemp●ions judgement/ as giving council to the souls upon the fayte of their conscience/ For after that he had occupied and excerced moche holily and devoutly the fayte of advocacye in the bishops court of Tryguyer/ ever pletyng without taking any salary/ the causes of the miserable & pour persons/ exposing himself to it with his good gree/ & not required by them for to defend their questions and differences/ he was chosen in to the office of the offycial/ first in the court of the archedeaken of Resnes/ and afterward in the said court of the bishop of Tryguyer/ which lawfully/ justly/ and diligently accomplished all such things that been pertaining to the said office/ He succoured them that were oppressed and that had wrong/ & to everyone rendered his own/ by right without any acception or taking of money nor none other god/ The which then called to the government and guiding of souls/ bare ever with him the bible & his brevyary or portoes/ and so he made & ordained in the order of priesthood/ celebred as every day/ and heard much humbly devoutly & diligently the confessions of his parishians/ he visited the seek folk without difference/ & recomforted them right wisely & taught to them the way of their saivation/ & devoutly administered unto them the precious & blessed body of our lord Ihesu christ/ & for certain in all things appertaining to the cure of the people of our lord Ihesu christ/ committed to him/ he in all & overall accomplished duly & right worthily his mystery/ he profited ever going busily fro virtues in to virtue/ and was pleasant both to god & to the world/ in so much that the folk were full loath to depart fro his words & fro his fellowship/ & moche abashed Were they the saw him for cause of his friendly manner & for wonderful holiness/ what marvel/ he was of admirable or wonderful humility/ which he showed overall/ in habit or clothing in deed/ in words/ going coming and being in dinners companies/ he spoke ever to the folk both more & less sweetly & full meekly looking on the earth/ his hood before his face/ that he should not be praised of the folk/ & t'eschew all vanytres/ & by the space of xv year before his death he ne ware but course cloth russet or white/ such as pour folk of the country been accustomed to were/ he held the eywer & also the towel while the pour washed her hands/ & after with his own hand administered to them the meet that they should eat/ and setting himself on the ground eat with them of the said meet that is to weet brown breed/ & sometime a little podage/ & among them that eat with him he had no prerogative/ but the most dysfourmed & most miserable he sat nigh him/ he lay all night on the ground & had for his bedding for sheets/ for coverlet/ & for hanging only a little straw/ Ever before the celebration of his mass or he revested him/ he kneeled down before th'altar & devoutly made his prayer weeping & piteously sighing/ & oft-times as he celebred his mass plenty of tears fell fro his eyen allonge his face/ the humility of whom pleased moche unto out lord as one's it appeared by a colombe or dowue of merueyllous resplendour which openly was seen fleeing within the church of Tryguer about the altar where this holy saint yves said mass and certainly full patiently he suffered all Injuries and blasphemies/ For when men did mocque him or said evil to him/ he answered no thing but having his thought/ on god sussteyned their evil words pacyentelye and with great joy/ A man he was of transquylyte for he loved peace/ and never he was moved to no strife/ Indygnation or ire for no thing that ever was done to him/ He said no words tumelous ne contumelious/ ne other dyshordynate words/ He was deffensour without dread of the lybertres of the church/ whereof it happened that as a sergeant of the kings had taken & led with him the bishops horse of triguyer for th'encheason of the centysme of the goods of the foresaid bishop/ saint yves' then being in the office of official/ virtuously took the said horse fro the said sergeant and led him again unto the bishops place/ and how be it that men deemed and wend that great evil or damage should fall therefore/ as well to saint yves as to the church/ se●yng that the sergeant was about to have procured it/ Nevertheless no manner of damage came never thereof neither to the Saint nor to the church/ Which thing was holden and reputed for a miracle/ and not without cause attribued to the merits of the said saint yves/ for it is believed & testefyed that he was chaste/ both of flesh and in thought all the time of his life/ and also chaste both in words and of eyen/ and lived alweye so honestly and so chastely that never no tokens of worldly manners apperidd on him/ but certainly ever he abhorred and cursed the sin of lechery/ and he accustomed to preach against the said sin made many a person to flee from hit/ He was never found sloweful ne negligent/ but ever ready to orison or predication/ or else he was studying in the holy scriptures/ or doing works of charity and pity/ Ever he occupied himself in weal after the doctrine of the apostles/ He proffered him to god in all things pryvables and without confusion in his works/ He treated to right the word of virtue and of truth/ and ever eschewing all vain words/ spoke but little & with pain/ safe the words of god and of salvation perdurable/ and he preaching the word of god right well and boldly brought oft them that heard him to compunction of heart and evermore unto tears/ and he excercyting and ocupyeng him in this holy operation or work there as he might be herd by the leave of the bishops and dyoceseyns ever going on foot/ preached sometime upon a day in four churches much far one from another/ and to the end that he should not leave the custom of his abstinence he after this great labour returned fasting unto his house/ and would never accord with no man to dine with him/ He had the spirit of prophecy/ for he prophetysed that a recluse should be seen among men by the vice of covetise/ The which thing happened not long after/ For the myschaunte recluse/ leaving the weigh of salvation and of penitence/ go out fro his cell and took a worldly and damnable way/ This holy saint yves laboured ever to pease all dyscordaunce and strife after his power/ and the folk which might not accord by his persuasion/ and admonestynge/ called soon to concord after his orison by him made to god/ It may not be recounted ne never it was seen in our time/ the great charity/ pity/ and misericord that he had toward the power Indygente and suffretous/ toward the widows and to the pour children both father and moderlesse/ all the time of his life/ all that he received or might have/ as well of the church as of his patrimony he gave to them before said without any difference/ when he was dwelling at resues and promoted to th'office of official there at the court of tharchdeacon/ also or he changed his manner of living/ he made upon the great and solemn holidays/ plenty of meet to be dressed and red● for to eat/ and at dyner time he called and made to be called the power folk to dyner/ and to them administered meet with his own hands/ and after he eat with two pour children which for the love of our lord Ihesu christ he sustained at school/ for ever he was right courteous to help children/ both father and moderlesse/ and as their father sent them to school/ and with his own sustained them/ paid also the sallarye to their masters/ He revestyd right courteously the poor naked of our lord/ It happened once that a gown and an hood both of like cloth which he had do make for himself to were/ and so he taking greater cure of the pour naked then of his own body/ gave the said gown and hood to a pour man/ He held hospitality indifferently for the pour pylgrymmes in an house which he did make for the nonce/ to the which he administered both meet and drink/ bed/ and fire for to warm them in winter/ In where somever a place that he went/ the suffretous and pour that ran to him fro all sides/ followed him/ for all that he had was ready to their behoof as their own/ He gave sudaryes for to bury with the deed bodies/ and with his own hands help to bury them/ a pour man once came against him/ and he having as thenne no thing ready to give him/ took his hood and gafe it to the said pour man and go home bare heed/ He chastised his flesh much sharply/ for he was so accustomed to be in orisons and in prayers and to study that the most part of the time he passed without sleep both day and night/ if he ne were sore travailed by study orisons or going that he as constrained must sleep/ and when he must sleep/ he slept on th'earth and in stead of a pillow he laid under his heed sometime his book/ and sometime a stone/ he aware ever the hair under his shirt/ whiles that yet he was in the office of the official in the city of tryguyer/ He used brown breed and podage such as commonly usen pour labourer's/ and none other meet he ne had/ and to his drink used cold water/ & there lined with such meet & drink by the space of xj year till he came to his death/ he fasted eleven lentes/ and all the adventes of our lord/ and fro th'ascension unto pentycoste/ all ember days all vigils of our lady and of the apostles and all other days stablished by holy church for to fast/ he fasted with breed and water/ And above all this during the xj year aforesaid he fasted three days in the week with breed and water/ that is to weet wednesday friday & saturday/ and on the other days he eat also but ones a day/ and used breed & pottage such as followeth except the sundays Crystemasday Easter-Day/ whitsunday & alhalowen day/ on which days he eat twice/ his breed was rusty●al brown made of barley or ootes/ his podage was of great cools or of other herbs of beenies or of raddyss●e rote saveryd only with salt without any other liquor/ safe that sometime he put in it a little flower and a little buttyr/ and on Easter-Day above his customed ●●●taunce he eat two eggs/ He 〈◊〉 within the space of fourteen year before his death tasted of no wine/ Sauf● only at mass after that he had taken the body and blood of our Lord/ or else sometime when he dived with the bishop/ for then within his water he put a little wine/ only for to change the colour/ he fasted once by the space of seven days without any meet or drink/ ever being in good health/ The foresaid Saint yves lived thirty year or there about/ and in his last sickness he tessyd not to teach them that were about him/ and preached unto them of their salute/ and he coming benewrelye unto his last days/ took humbly the sacraments of the body of our Lord and last unction/ lying on his noble bed beforesaid/ adjusted alweye to the same with great Instance of his friends a little straw/ three days before his death/ and his hood in stead of coverchyef about his heed/ had on his gown/ and refusing all other thing he was covered with a little and b●dde coverlette saying that he was not worthy to have any other parement on him/ The pure and clean then/ having the hair on his flesh/ covered with his shirt/ and yssueng out of this world/ in the year of grace M/ three hundred and three/ the nineteen day of may that was on the sunday after the ascension of our lord Ihesu christ/ went up unto heaven/ and like as he had been a sleep without any sign or token of what somever dolour he took the right benewrous rest of death/ And who that could recount all the miracles done by him/ how be it that to none ne is possible/ but allonelye to him which can number or tell the multitude of stars/ and Imposeth to eachone their names/ but by cause that to one right great inconvenience and dishonour were/ if by sloth refrained himself fro uttering and kept still such things that are & appertain to the praising and laud of our lord/ and namely there as plente and baboundaunce of his praising is or should be/ & how be it that the said miracles are infinite or without end nevertheless we shall rehearse some of them/ then as it is recorded in the book long sith made and accomplished of his life & of his virtues/ that at his Invocation/ by vows and prayers/ by some devoutly maad unto god and to the saint in divers places/ were fourteen deed raised re●enyd alweye in the said number ij children living within their mothers womb & deed before their baptesmye/ which sith received life/ and at the Invocation of the same saint yves ten demonyakes/ mad folk or filled with wicked spirits were delivered fro their foursenerye or madness/ and fro all wicked spirits/ xiij contracts or filled with paralysye were by the same restored in good health/ three blind were by him enlumyned divers folk in ten places with all their goods were kept & saved fro drowning in the see/ ¶ One perfectly ydropycke or filled with dropsy was entirely cured/ another that had the stone great as an egg/ & the genytoyrs as great as a man's heed was restytued unto health/ One condemned to be hanged fill three times fro the gallows/ and all hole was delivered and let go/ A woman to whom the milk wanted within her paps/ were filled full of it/ Things lost by divers persons and in divers places were found and recovered by miracles/ Two dumb children and divers other that had lost the use of the tongue were restytued of their speaking/ Three or four women with all their birth were delivered fro the peril of death/ The fire taken and quenched in three diver places was put out and both men women children & good kept/ fro brenning without to be hurted/ ne in no manner of wise damaged A woman s●re aggrieved with an axes took a little breed that before had been wet in water by the hands of the saint/ eat it and recoveryd health/ The saint himself giving foison almoses/ the corn multiplied in his garette/ and the breed in his hand sometime/ Many seek folk were heeled if divers sickness & dolours only for to have touched his hood/ a man dressing the whole of his water mylle/ on whom suddenly the water came fro high ruysshing/ and he besought the holy saint yves/ and anon he was saved fro drowning/ On a time as the said Saint said mass/ while he celebred and held up the body of our lord/ a great resplendour appeared about it/ which soon after the levation was done disappeared and vanished away/ A post ordained to the works or making of a bridge/ not covenable to the said work for fault of half a foot of length/ after the prayer of the carpenters done unto the Saint/ was the said post found long enough and covenable to the foresaid work/ ¶ In time of a great Inundation or flowing/ which covered the ways & places/ the sign of the cross made with the said holy man's hand on the water ●essyd and ebbed away/ The hood which he gafe to a pour man as above is said/ and went bare●●ed homeward/ god that had himself in form or likeness of a pour man received the said hood as it may be believed/ sent to him again the said hood/ whereof was great and marvelous miracle/ On a time when he had given all his breed to pour folks/ loves of breed were brought to him enough to suffice him & the pour people in his fellowship with all by a woman unknown/ the which after her present delivered/ vanished away and never was seen after/ On another time as he had received a power man appearing right fowl & dysfourmed & over foul in clothing and had made him to eat & set hand at his own dish with him/ this pour man departing and saying god be with you and at your help/ his gown that before was wonder fowl as it is said/ became so white and of so great resplendour and shining and his face so fair appeared and so bright that all the house was replenished and filled with great light/ The archbishop of narbonne was vexed with a strong axes/ and by the feebleness of his nature was reputed and holden as for deed of all them which about him were/ For his eyen were shit in manner of a deed man/ at th'invocation or calling to Saint yves/ maad for the salve of the said archbishop by his parents and friends/ with weepings/ vows and devotions was the foresaid archbishop/ thorough the merits of the saint restored unto life ● sight and good health/ by the grace and virtue of him of whom is written that he ●enlumyneth the exen/ giveth life/ health and blessing/ light/ sapience/ the which god/ creator/ enlumynatour and saviour/ be thanked/ praised and worshipped by all the syecle and syecles amen/ Thus endeth the life of saint yves Here followeth the life of saint Morante THe king theodorik commanded to Saint morant of dowey which was in paris/ son of aldebaulte a noble ffrenssheman and of saint Rotrud of marchyennes/ the which had three daughters virgins and saints/ that is to weet clotende/ eusebe/ and ellysente/ Saint rotr●d dwelled at marchyennes in a nonnerye with clotente and elyssente her daughters/ by the ordinance of saint amand and with many other and there she passed fro this world and eusebe her other daughter dwelled in an abbey of nuns in haynegowe with the grant mother of saint aldebaulte her father the which was called gertrude/ and the abbey nyuelle/ of the yefte and foundation of saint amand and in the same country were many abbeys of monks/ whereof as co●● to our purpoos/ Saint morante 〈◊〉 rotrud his mother did build & 〈◊〉 an abbey on their own ground 〈◊〉 monks therein and gafe to them rents and possessions for to live on/ and called the place bruell/ The king theodoryk that well wist of it/ commanded to saint morante that he should make saint amer to be led as prisoner fro rosne unto the said new abbey/ and to do him to be kept/ that he should not scare fro thence and go somewhere in other place Saint morante came to peronne and fro thence brought with him Saint amer thorough cambray/ and saint amer whiles that they made the dyner ready there/ he went to our lady of cambray and made there his prayers kneeling he took of both his gloves and his habit and cast them nigh to a glass window/ but the rays or beams of the son sustained them fro the ground as they had hanged upon a staff/ And the holy man which ever looked humbly downward perceived it not/ Saint morant followed him soon after to the church/ and when he came there and saw the miracle/ he was all abashed and prayed him of mercy of that he had brought him thither like as a prisoner/ and besought him that fro thence forthon he would become his father in god and that to his commandments he would obey/ Saint amer then which retched not for that/ lift himself up and revestyd on him his habit and gloves/ and thanked moche saint morant and said to him that he should obey the king/ for thereto he was holden/ and that as for him he should obey to our lord and should bear in all patience his adversytres/ & that gladly he would go with him there as he was ordained for to go/ saint morante then led saint amer at bruel in haynegow where many holy minsters or abbeys were separed and governed by the disciples of Saint amande/ which were all saints/ There was Saint amer like as he were in paradise terrestre/ all the country there about resplendysshed with saints both men & women in great penances/ servants and friends of god everichone forced himself to pass his fellow in weal without evil and wicked envy and with great charity one gafe ensample to another for to do well/ when saint morante & saint Rotrud his mother knew and enough wist the devotion/ humility/ patience and doctrine of saint amer/ they prayed him that he would emprise or undertake the cure or government of the abbey of bruel which they had founded on their patrimony/ they gave their own self/ their abbey/ and all their good to him/ and saint amer received them meekly and dwelled there together pesablye/ Alle the other holy men there desired moche to here his doctrine/ saint amer enorted and taught so moche Saint morante that he made him clerk and ordained him unto deaken/ & maad him abbotte of his own house founded in the honour of god our lord & of saint Peter/ Saint Amer did do make a chambre joining to the church for his oratory wherein he rested him with our lord/ not sleeping/ but watching/ fasting/ & continually praying/ There made the holy man his holy penitence as long as he lived/ And when our lord would call him unto his company/ he received his rights and took leave of saint morante and of the other freres and so died there/ and was buried within the church of saint Peter of doway/ and rendered and gave his soul to our lord about the year of grace seven hundred/ ¶ I have said before that which I now say/ the life of saints were nigh lost and all their legends by the normans/ which wasted and spylte the land with ij hundred and two and fyf●y ships of men of arms which arrived and came in that same land/ and walked thorough france unto Romanye/ going and coming by the space of forty year and began about the year viij hundred and one and thirty/ if one scaped there were ●weyne lost/ and yet over all other divers werrys were that marvel it is/ how we know of none/ Therefore we shall pray to our lord Ihesu christ/ ¶ Thus endeth the life of saint Morante ¶ Here follow the life of saint Louis king of France Saint allows sometime the noble king of france/ had to his father a king right christian named Louis/ this Louis father bataylled & fought against the heretics and ablygoys and of the country of tholouse and extyrped their heresy ye/ and as he returned in to France he passed unto our Lord/ Then the child of holy childhood faderlesse/ abode and dwelled under the keeping of the queen blanch his mother sometime daughter to the king of castylle/ and as she that loved him tenderly/ betook him for to be learned and taught under the cure and governance of a special master in conditions and in letters/ and he also as the young solomon/ child wise and disposed to have a good soul/ profited right greatly in all things more than any child of his age/ of which good life and childhood his debonayr mother enjoysing herself/ said oft times to him in this manner/ Right deresone rather I would see the death coming on thee/ then to see the fall in to a deadly sin against thy creator/ the which word the devout child took and shut it so within his courage that by the grace of god which deffended and kept him/ it is not found that ever he felt any a●ouchemente/●atche or spot of mortal chrism/ In the end by the purveyance of his mother and of the barons of the land to th'end that so noble a royalme ne should not fail of suc●essyon royal/ the holy man took a wife/ of the which he received and gate on her fair children/ which by sovereign cure le made to be nourished/ endoctrined & taught to the love of god/ and despite of the world/ and to know themself by holy admonesting and ensamples/ and when he might tend secretly to them/ visiting them and requiring of their profit/ as the ancient thobye/ gave to them admonesting of salut/ teaching them over all things to dread god and to keep & abstain them assyduelly from all sin/ Garlands made of Roses & of other flowers/ he forbade and deffended them to were on the friday/ for the crown of thorn that was on such a day put on the heed of our lord/ and by cause that he wist well and knew that chastyt●e in delyces/ pity in rychees/ & humnlyte in honour/ often peryshen/ betook and gave his courage to sobryete and good diet/ to humylite and my sericorde/ keeping himself right curyously fro the pricking/ sawtes and watch of the world/ the flesh and the devil/ chastised his body and brought it to servitude by the ensample of the apostles/ he forced himself to serve his spirit by divers castygation or chastising/ he used the hair many times next his flesh/ & when he left it for cause of over feebleness of his body at the Instance of his own confessor/ he ordained the said confessor to give to the pour folk/ as for recompensation of every day that he failed of it/ forty shillings/ he fasted alweye the friday/ and namely in time of lente and adventes he abstained him in the days from all manner of fish and fro fruits/ and continually trauayll●d and pained his body by watchings/ orisons and other secrets abstinences and dyscyplynes/ humility beauty of all virtues resplendysshed so strong in him/ that the more better he wexed/ so as david the more he showed himself meek & humble/ and more foul he reputed him before god/ For he was accustomed on every saturday to wosshe with his own hands in a secret place/ the feet of some pour folk/ and after dried them with a fair towel and kissed much humbly and semblahly their hands dystrybuing or desing to every one of them a certain of silver/ also to seven score pour men which daily came to his court/ he administered meet and drink with his own hands/ and were fed habonndantlye on the vigils solemn/ and on some certain days in the year to two hundred power before that he eat or drank/ with his own hands administered and served them both of meet and of drink/ He ever had both at his diver and sowper three ancient pour which eat nigh to him/ to whom he charitably sent of such meats as were brought before him/ and sometime the dishes and meats that the pour of our Lord had touched with their hands/ and specialle the sops of which he fain eat made their remanant or relyef to be brought before him/ to the end that he should eat it/ and yet again to honour and worship the name of our Lord on the power folk/ he was not ashamed to eat their relyef/ Also he Would not use scarlate ne gowns of rich cloth/ ne also furring of over great prise and cost/ and namely sith he came fro the parties of beyond see the first time again/ he coveted by great desire the growing up of the faith/ wherefore he as very lover of the faith/ and covetous for to enhance it/ as he yet that of late con●allesshed and issued out of a grievous seeknesse/ lying at pontoyse took the cross with great devotion fro the hand of the bishop of paris/ led with him three of his brethren with the greatest lords and barons in his royalme and many a knight & other people with him/ applykd on his way and with right great host arrived in to egypt/ the which setting foot on ground/ occupied & took by force of men of arms that same city renowned which is called damette and all the region about/ then after the christian host esprised and beat with a moche great and wonderful sickness by the just judgement of god/ many christian men died there/ in so much that of the number of two and thirty thousand fighting men ne was there left on live but six thousand men/ & god father of misericord/ willing himself showed wonderful and meruaylable on his saint/ gave & betook the said king champion or deffensour of the faith/ in to the hands of the evil paynims to th'end that he should appear more meruaylable/ and as the debonayr king might have scaped by the next ship nigh thence/ always he yielded himself with his good gree to th'end that he might deliver his people thorough the encheason of him/ He was put to great ransom which paid/ would yet abide prisoner for the payement or ransom of other his lords and barons/ and then after he put and left so as joseph/ out of the chartre or prison of egypt/ not as fleeing or dreadful returned anon unto the proper or own parties/ but first abode continually by the space of five year in syrye where he convertysed many paynims to the faith/ and he being there/ the christian out of the paynims hands/ dyched and fortified many towns & castles with strong walls/ ¶ He found then about sydoyne many deed bodies of christian men of which many one was dismembered and eaten with beasts/ & stank over moche/ the which he gathered and assemblid with his own hands With thaid and help of his which unneath might endure ne suffer the stench of them/ humbly and devoutly betook them to the burying of holy church/ and after this understanding the sickness of the queen his mother/ by the council of his barons assented/ to return in to france/ and as he was upon the see on the third night after nigh the rising of aurora/ the ship where the king was in/ hurted and smote twice against the roche so strongly/ that the mariners and other there wend that the ship should have broken and be plunged in the see/ And then the priests clerks and the other folk there abashed with so great hurting of the said ship/ found the holy king devoutly praying before the body of our lord wherefore they firmly believed that god almighty by the merits and prayers of this holy king/ had saved them from the foresaid peril of death/ then the said saint so returned into france/ was received of all there with great joy/ and the more ardant lie or brennynglye prouffyting from virtue in to virtue/ became to all manner perfection of life/ and how be it that myseration and pity was growing in him from his youth/ Nevertheless he showed then more evidently his chartable deeds on the pour folk socouryng them profitably/ so as he might at their need/ He began then to build and found hospitals or houses for pour people to lie in/ edified mynstres of religion/ and gave yearly to other pour suffretours in divers places in the royalme moche money pecunyes or silver He founded many covents of th'order of freres prechours/ & to many other pour religious/ builded churches/ cloisters/ dortoyrs/ and other edifices covenables/ gave for god largely almoses to the blind/ begynes/ daughters of god/ and relieved the minster of many a pour nonnerye/ He enriched many a church founded by him with great revenues & rents in which he many times excercyted th'office of charity and of marvelous humility/ humbly & devontelye serving the power with his own hands by great misericord when he came in paris or in other cities/ visited the hospitals and other small houses/ where pour people lay in/ & without abomination of dyfformyte ne of ordure or filth of some patient or seek/ administered many times kneeling/ giving meet to the pour with his own hands/ In the abbey of royalmonte which he founded and dowed with great revenue & rents is showed notoryly/ that such and semblable almoses he made there many times/ and yet greater marvel a monk of the said abbey/ a leper an/ abominable and as thenne proved both of nose and eyen by coruption of the said seeknesse/ the blessed saint Louis administered humbly putting kneeling/ with his own hands both meet and drink within the mouth of the said leper/ without any abomination/ The abbot there present which uneath might see that/ wept and sighed piteously/ and how be it that to all Indygente he opened the bosom of misericord/ Nevertheless to them that watched in divine services and that prayed for souls/ he maked greater almoses and ofter/ And by the great almose that he dalte every year to the covents in paris/ both of the freres predycatours/ and mynours'/ said sometime to his familiars/ O god how this almose is well set or bestowed on so moche and so great number of freres affluing & coming to paris out fro all lands for to learn the divine scriptures and to th'end they might show and utter them thorough all the world to the cure and salvation of souls/ Other almoses that he did thorough the year/ no tongue should suffice for to rehearse it/ He worshipped the holy relics with moche great devotion/ and assyduelly grew the cultyving of god and th'honour of the saints/ He builded in paris a fair chapel within the palace royal/ in which he purposed and put right diligently the holy crown of thorn of our lord with a great part of the holy cross/ Also the iron or heed of the spear wherewith the side of our lord was opened/ with many other relics which he received of the emperor of Constantinople/ He would speak to no body while that he was at church hearing the divine service/ without it were for great need or great utility of the common weal/ And then with short and substauncyous words uttered that he would say/ to th'end that his devotion should not be letted/ He might not here ne forbear the reproaches or blasphemies done to the christian faiths/ but he ennamoured of the love of god/ as phynees/ punished them right grievously/ whereof it hefyl that a cytezeyn of paris who lothly swearing had blasphemxed Ihesu christ against the act or statute ryal/ which saint Louis by the council of the prelate's and princes/ had ordained and made for the swerars and blasphemators/ at the commandment of the said saint/ he was marked or tokened at the lips of him with an hot and brenning iron/ in sign of punition of his sin and terror/ and dredefulnesse to all other/ And how for cause of that he hearing some say & cast in on him many cursings said I would fain sustain on my lips such laydure or shame as long as I shall live/ so that all the evil vice of swearing were left and cast out from all our royalme/ He had the sygnacle or figure of the holy cross in so right great reverence that he eschewed to tread on it/ and required of many religious/ that within their chyrcheyerde and tombs they ne should fro thence forthon pourtraye nor pycte the form or figure of the cross/ and that the crosses so portrayed and figured they should make to be planed/ O how great reverence he 〈◊〉/ He also went every year on the good friday to the chapel within the palace ryal/ for to worship there the holy cross kneeling/ both feet and heed bore/ O dylygente dyscuting of causes and matters/ he rendered or yielded just judgement/ O very distinction or love/ he doubting that the strife/ actions and pletynges of the pour/ should come only to the presence and knowledge of his counselors he went & presyded among them/ at the lest twice in a week/ for to here the plaints/ which lightly he made to be dyscuted/ and soon after justelye judged/ He stablished also for to have away the brenning covetise of the usurers/ that no justycer should compel ne constrain them that were bound to the jews or to other public usurers/ by letters ne by none other manner to pay or yield to them their vsure or growing/ in the end/ after the course or running of many yeries/ understanding and by true report knowing the desolation & perplexity and the perils of the holy land as another/ machabeus/ with his sons not willing that the christian folk & holy persons should sustain ne bear any longer evil or pain/ inspired with the holy ghost/ passed & sailed again over the high see unto the holy land accompanied with the nobles and moche comynaltee of his royalme/ and when/ the ships were ready for to sail/ saint Louis beholding his three sons & specially dressing his words toward th'eldest/ said son consider thou must/ how as now I am farforth in age/ and that ones I have passed over the see/ also how the queen thy mother is of great age proceeding nigh her last days/ how now blessed be god we possessen peaceably our royalme without any were/ in delyces rechesses' and honours as much as plesyth to us or appertaineth/ look then that for the love of Ihesu christ and his church I ne spare mine old age/ and have no pity of thy dyscomforted & woeful mother/ but I leave both delyces & honours/ & expose mine own self to peril for Ihesu christ/ which things I will thou here and know to th'end that when thou comest to the succession of the royalme thou do so/ The ships thenne ready sailed on the see so long that the host areyved at the haven of cartage in africa/ where by force of arms the christian men took the castle/ and enjoyed the land there about/ and betwixt thunes and cartage they dressed their tents for to dwell there a little time/ and in this mean while saint Louis after so many virtuous works/ after so many pains and labours which he had suffered for the faith of Ihesu christ/ god that would benewrely consume his life for to yield to him fruit glorious for his labours and benefits/ sent to him an axes contynuel/ and then the holy ensignments or teachings which before he had written in french exposed diligently to phelyp his eldest son/ and commanded that soon they should be accomplished/ and then he being of thought sight and hearing hole/ saying his seven psalms and calling all the saints devoutly took all the sacraments of the church/ and at the last he coming to the last hour stratching his arms in manner of a cross/ and proffering the last words/ I commend my soul in to thine hands/ died and passed unto our lord/ the year a thousand ij hundred lxx/ The corpse of the glorious saint allows was transported unto the sepulchres of his faders and predecessors at saint denys in france there to be buried/ In which place/ also in divers other this glorious saint resplendyssheth of many miracles/ On that day that saint allows was buried a Woman of the diocese of Sees recovered her sight which she had lost & saw no thing/ by the merits and prayers of the said debonayr and medeful king/ Not long after a young child of burgoyne/ both dumb and deef of kind/ coming with other to the sepulture or grave of the saint/ beseeching him of help kneeling/ as he saw that the other did/ and after a little while that he thus kneeled were his ears opened and heard/ and his tongue redressed and spoke well/ In the same year a woman blind was led to the said sepulture/ and by the merits of the saint recovered her sight/ Also that same year ij men and five women/ beseeching saint joys of help/ recovered the use of going/ which they had lost by divers sickness and langours/ In the year that saint joys was put or written in the cathologe of the holy confessors/ many miracles worthy to be prrysed befell in divers parties of the world at thynuo●acyon of him by his merits and by his prayers/ Another time at Eureux a child fell under the wheel of a water mylle/ great multitude of people came thither and supposing to have kept him fro drowning/ invoked god/ our lady/ and his saints to help the said child/ but our lord willing his saint to be enhanced among so great multitude of people/ was there heard a voys saying that the said child named johan should be vowed unto Saint Louis He thenne taken out of the water wa● by his mother borne to the grave of the saint/ and after her prayer done to saint Louis/ her son began to sigh and was raised on live/ It befell the same time in the diocese of Beauvays/ that ten men were broken within a quarry/ there as they did fetch out great stones for to by●●e withal/ For on them fell a great quantyt●e of earth/ in so much that they were covered with it/ A clerk then that passed there foreby/ he●●e their sighing/ and having pity on them that were nigh deed/ kneeled down to the earth/ and remembering the new canonyzation of the blessed saint Louis/ fore weeping made for the foresaid men his prayer to him/ and after his prayer was done he saw folk coming that way/ he called them and forthwith deluyd with such staves as they had/ so moche that by the merits of the Saint to whom they trusted much/ they had out of the quarry the foresaid ten men/ the which were found unhurted and as whole as ever they were before/ how be it that in certain they were deed/ It happened on another time that a great wall fell on a child which was reputed as deed by all the folk/ his mother vowed him to the said Saint maad the stones that covered him to be had away and found her child laughing and hole of all his members/ A woman aggrieved with a sickness which men call the fire of saint anthony/ came to poyssy there as saint Louis was borne/ and before the fount wherein the said Saint was baptized she kneeled and sore weeping made her prayer there to god & to the saint/ by the merits of whom her body was clean delivered fro the foresaid sickness/ Item two days after this a worshipful man which of long time had be oppressed and beaten with sickness of feet/ that he could not go ne stand without he had two ●●●ches or staves under his arms/ came unto the said fount/ maad there his prayer/ leefte his staves there/ ● ho●● he returned as hole as ever he Was/ And yet sith were there/ & are as now done many other thorough the prayers and merits of saint joys at the glory & praising of our redemptor/ ¶ Thus endeth the life, of saint allows king of france ¶ And here followeth the life of Saint allows, bishop of marsaylle SAint allows of marseylle was borne of ryal lineage and had to his father charles king of cecylle/ and to mother marry queen of cecyle/ and loving humility he refused and forsook the highness of regalyte and his noble lineage/ and how be it that all the worthy faytes of his holy life with few words may not all be recounted/ Nevertheless some we shall rehearse to the profit and teaching of them that shall read or hear them/ This glorious saint then as testefyed it is of many dign of faith or worthy to be believed/ being of young age/ was with his brethren holden & kept under the cure & religious diligence of his master/ & how be it that he was tender & young of eage yet seemed to be ancient in manners/ conditions & courage/ & when he was led in to catheloygne a province of the royalme of arragon/ with his two brethren in hostage or pledge for the deliverance of the said king their father/ he gave himself so firmly to the study/ that in seven year while he was pledge he profited so moche in the feven sciences & in holy scripture/ that the same god's man/ resplendishing in wit/ might not not only dispute subtilely in public and a part of the said sciences/ but also durst & could propose the word of god solemnly unto the people and before clerks/ In so much that men supposed and believed better that god had sent and inspired him with such science/ than it had be gotten by him humaynlye/ he confessed him oft and dylygentelye and heard the divine service devoutly/ and on the solemn and high holy days with great preparation he received the body of our lord/ and when he was priest he celebred as daily/ & herkened moche intentively the word of god/ and for the nourishing of his soul he gladly and oft studied the holy & devout scriptures/ fro the time of his childhood he loved chastity/ so that for the most sure keeping of himself he fled & eschewed the company of all women/ in so much that he spoke to none safe only to his mother and with his sisters & yet seld/ He chastised his body by abstinence of meet & drink/ & made it lean & dyscyplyned it/ as another saint paul/ with chains of iron right oft with his own hands/ and he putting his flesh under the servitude of the spirit/ wear for a shirt a stamyn or streyner cloth/ & for girdle he girded him on his bare flesh with a cord/ This holy man then remembering his vow to enter in to th'order of the frere menours/ by him maad ●●yng in hostage as it is said/ in the province of catheloygne/ purposed to accomplish it/ but he seeing that for fere of the said king his father/ the freres durst not receive him/ he solemnly renewed the said vow/ and by no manner of persuasion & admonesting ne for any provision that pope boneface had made & given to him he would not assent to forsake it/ which devotion considered/ by th'assent of the said pope this holy saint bows took thabyte of religion of the said freres menours & kneeling made express profession in the presence of john bishop of portuence which as then was minister general of the same order/ marvelous & moche wonderful thing it is & not accustomed to be seen/ for the same holy saint filled with virtues renounced to the right of the first borne/ & defpyted the pomp or worship of the siege rail & for the wyame temporal & corruptible changed & gate the royalme perdurable and full of all manner delyces/ He had meevayllous// compassion on the power people/ to whom largely he dalte his almoses/ This holy saint Joys as god's pleasure was 〈◊〉 pope bonyface promoted him to the dignity of bishop/ and not withstanding he never changed his habit/ but dylygentelye excerced the office of bishop/ ¶ He celebred devoutly the orders examined diligently in life/ in conditions/ and in the articles of the faith/ and he loving feruentelye the faith/ willing and ever ready to enhance it/ persuaded & admonested intentively the jews and paynims to baptism/ and at the last t●ys glorious saint/ tending to god fonteyn quick and living/ nigh the term of his days/ lying on his bed seek with his last sickness/ took and devoutly received the precious body of our lord/ and how be it that he was right feeble/ he issued from his bed against his creator/ and anon after he passed right gloriously out of this world to the glory of paradise/ wherefore it was well behoveful and reasonable thing/ that he/ in whose life during god adorned with so many virtues and good conditions should be ennobled and honoured of many miracles after his death/ the which miracles are approved and testified by the worthy people of the faith/ and are declared hereafter to the honour & glory of the said Saint/ A maiden of two year of age/ the which was aggrieved with a strong axes which she had suffered by the space of two year/ died and passed fro this world/ her father besought the saint for her life/ and anon by the merits of the saint she was raised and restored on live/ A child of five year of age by over great force of an axes died/ vow by his father made for him to the saint was restored again unto life/ A maiden of seven year of eage/ which had suffered an axe's continual died/ and vow made unto the same saint/ by her parent's/ recoveryd the spirit of life and lived long after/ A woman conceiving two daughters one of the which for cause of a fall that her mother received against her belly/ died within the womb of her mother/ time came that the mother should be delivered of her bright/ this child deed and as thenne a●●e rotten by help and mystery of mydwyvee was had out one piece after another/ & vow maad by the father to the saint/ The child so dismembered was restored to life and lived after seven months Another child which under a bed was found deed/ vow maad to the same Saint/ was the child restored too life/ ¶ A woman which by great sickness was passed out of this world vow maked for her by hy parents unto the saint/ recovered the spirit of life/ and sythen lived long/ with these miracles and many other would god his saint to be magnified and rendered honourable to all the world/ Therefore let us pray the holy saint joys of marcel that he will pray god for us AMEN/ Thus endeth the life of saint Joys of marcel bishop And here followeth the life of saint audegonde virgin IN the thyme of dagoberte king of France which reigned about the year six hundred/ was borne saint audegonde of lineage royal/ This holy audegonde was nourished in the service of gods/ and yet I may say that our lord himself nourished her in his service and endoctrined her as well himself present by noble visions and wonderful as by his angels/ men & women religious and holy/ as w●l by her own holy sister as by other/ as it appeareth in her legend/ none ought not thenne to be marveled if she lived holily/ that was scholar of such a school/ when then this holy audegonde was of eage competent/ her father and mother would have married her/ to a noble man rich & mighty/ but in conclusion she answered that none other she would take to her lord and spouse/ but our lord Ihesu christ/ to whom/ of bounty/ beauty/ noblesse puyssannce/ richesse and wit may none be compared/ Saint wantrud of mouns which after the decease of her husband Saint vyncente of Songnyes made her profession in th'abbey of nuns at mouns which she had founded/ and wrote and prayed to her mother/ that she might have audegonde her sister with her/ for her disport/ comfort and company in very love and charity/ audegonde the holy virgin was sent thither and was taught and endoctrined by her sister in the manner holding of religion/ Few days after her mother yet supposing to have married her/ went there where both her daughters were/ and to Audegonde gave a pyete of linen cloth/ such as princes weren/ and commanded to her that therewith she should make shirts/ sheets and kerchyers' for her paramours/ The good virgin weening that her mother had meant her spouse Ihesu christ/ took the said cloth and thereof she made crysmes/ which are put on new born children's heeds when they be borne to the fontes there to be baptized/ to whom the priest saith/ take thou this white clothing which thou shalt bear tofore the siege trybunal of our lord/ wherefore the said holy virgin/ to the end that the shirts of her own shaping and making should be borne to her spouse Ihesu christ/ she made crysmes with her moders cloth/ and when she had made them much fair and rich as for kings sons/ she with a merry countenance gave them to her mother/ saying that she had done it in the best wise that she could/ when her mother saw the crysmes and her linen cloth thus employed/ she was much wroth and evil apaid/ and fet a rod for to beat her daughter withal/ But the blessed saint fled unto the forest of mau●euge that was there nigh/ & there she made her penitence with the comfort and help of our lord/ It is said that he which by th'assent and grant of her mother should have had her to his wife came in to the said forest for to have ravished her by force/ but he could never find ne see her/ all went he nigh her/ There she abode unto the time that her mother was deed/ and after she went to moune where she was sacred unto a nun by the hands of Saint obyer & of saint yrelonde/ and anon after she builded & founded her abbey of mauleuge/ There was once brouhte to this holy virgin a great fish which she put in to a fountain for to be kept there/ It happened as such great fishes been accustomed to do/ that he leapt so high fro the water that he fell on the ground and could not return in to the fountain/ On him came a great raven which would have eat of it/ but there came a lamb that kept the fish fro harm and fought against the raven/ so long that the ladies/ nuns of the place perceived the battle/ Somme of them came to the fountain/ & took the fish & brought it with them the said lamb ever followed them unto time the fish was before the presence of saint audegonde & never would depart till the holy virgin said to him ye have do right well go to your herd again/ On a night as saint audegonde with her sister together speaking secretly of their spouse our Lord Ihesu christ/ their candyl fell fro the candle stick and was put out/ Saint audegonde took it/ and as god would it lighted by itself again/ Item as on a time they two went to guider toward the church of saint Peter/ about the hour of sext/ the yates that as then were shit/ suddenly opened before them/ at the Instance of their orisons and prayers/ Item one's as she had thirst/ was water brought to her/ which was turned in to wine/ by the grace of him that in galilee did turn the water in to wine/ Saint Wandrud saw in a vision five days before the death of the holy audegonde her sister/ the blessed virgin mary/ both saint Peter and saint Paul princes of the apostles/ accompanied with many saints and a great legion of angels/ which led her sister audegonde in to paradise/ She therefore came to the place where her sister lay seek and was present when she rendered her soul to her spouse our lord Ihesu christ/ to whom we shall pray that thorough the merits of the blessed virgin audegonde/ of which the miracles both in her life and after her death been without number/ we may come there as she is in glory without end Amen/ ¶ Thus endeth the life of saint audegonde virgin And here followeth the life of saint Aulbyne bishop Saint aulbyne was borne of noble lineage in the partyrs of ytaly● In his chydehode he loved and served god intentively/ and with so great will that he left both his father and his mother his parents and friends/ land and all worldly richesse/ and became a monk in an abbey/ called in latin Tincillacense monasterium/ where he needed show of his noblesse/ but only the good conditions/ He was humble and serviceable unto all/ and was ever in continual prayers/ and replenished with all virtues/ ready and appareled to flee and eschew all vices/ When saint aulbyne came to the eage of thirty year he was maked abbot of the said abbey/ which he governed both temporal and spryrituel by the space of five & twenty year so that our lord was at all times well and devotelye served/ and all goods temporalle daily grewen there/ The bishop of angers died that time and then this holy saint aulbyne by the grace and will of our Lord and by the common and concordable assent of all the chapter was promoted to the dignity of bishop there/ where as he was afterward known so perfit and so chartable that doubtless his promotion Was cause of the salvation of many souls/ A Woman there was in the city of angyers which had her hands as lame and counterfeited for cause of a sickness that men call the gout/ wherewith she was sore vexed/ & she made her prayer and demanded help of the saint/ and soon she was helped and relieved from that sickness/ only by that he handled three times her hands/ & on a time as saint aulbyn went thorough a dowue within his diocese he saw the father & mother weeping over their child deed/ took on them pity/ made his prayer unto our lord/ & suddenly their child was raised to life/ Item a blind man demanded help of saint aulbyn/ & the holy bishop made the sign of the cross over ●ym & anon he was enlumyned again Item as saint aulbyn did pass on a time before the prison house at angers the prisoners cried & besought him for help/ the holy bishop having on them great compassion/ go unto the bailiff/ prayed him for them/ but nought availed there his prayer/ wherefore he went to his church/ and soon after his prayer made to god kneeling before the high altar/ a great part of the prison wall fill down/ and so scaped every prisoner there/ A woman vexed with a wicked spirit/ was brought before this holy bishop/ and assoon as the enemy perceived the holy man he put himself in to the woman's eye in form of a little whelk red as any blood/ to whom saint aulbyn making the sign of the cross/ said thou wicked spirit thou shalt not destroy the eye/ which thou madest not nor cannest make/ And anon the same little whelke began to bleed as one had flymed hit the enemy then went from her/ which in good health was left and of her wit restored ¶ After our english tongue albinus is as moche for to say as/ primo/ as he white/ quia albinus dicitur quasi albus/ and thus this holy saint was all white by purity of clean living/ secundo/ as he that in himself hath bounty or goodness/ Sic albinus dicitur/ quasi bonus/ and verily this holy bishop was good/ tercio/ as he that by vigour or force flieth to the spiritualty/ Sic albinus dicitur/ alas by nas habens/ that is to weet hope/ and faith/ therewith this holy saint was replenished/ It is red that saint aulbyn had ij wives/ that is to Weet two nourysses/ Whicbe did nourish him/ whereof the process or taale is such saint aulbyn lying in his cradle was left alone doubting none Inconuenyente in a garden/ a she wolf came & ravished the child & bore it in to the fields/ two maidens then passed that way/ perceived the child & came thither as he lay on th'earth/ & having pity on him/ one of them two said/ would to god I had milk to foustre the withal/ & these words thus said she saw her paps that grew/ rose up & were filled with milk/ she then took the child & gave gym sowke/ semblably said & prayed the other maid/ & anon she had milk as her fellow had/ & so they two nourished the holy child aulbyn/ It happened on a time as the normans in great number of men of arms came in to the country Where the holy corpse of saint aulbyn rested/ & the people there so sore they travailed/ that they ne wist where to become & flee/ and a man armed all in white came among the said people & said/ why doubt you to assault and befyghte your enemy/ so that ye have saint aulbyn to your help & defence/ & that said he vanished away/ wherefore the people took courage and armed them & went against their enemies & discomfited them/ Saint Aulbyne was buried at angers/ & when his successor would have/ translated him in to a greater chapel in the presence of saint german & many other moo came thither four men counterfeited & lame in all their membris/ also two blind men/ which all uj were there by the merits of saint aulbyn relieved in to their good health/ that is to weet the countrefayted redressed of their membris/ & the blind enlumyned/ This holy saint aulbyn Was bishop of angers by the space of twenty year & uj months/ whose soul took his siege in paradise/ the year of his nativity four score/ there as by the merits of him/ may lead us the father/ the son & the holy ghost AMEN/ ¶ Thus endeth the life of saint Aulbyne Here beginneth the noble history of th'exposition of the mass FOr heart devout to understand what it is to say mass/ also to consecrate the body of our lord the precious sacrament of th'altar/ It is to know that the mass may be comprised in four parties principal/ the first part dureth from the beginning of the mass unto th'offering the second dureth from th'offering to the pater noster said/ the third part dureth fro the pater noster unto the perseption/ & the fourth part dureth fro the perception unto th'end of the mass/ as touching the first part that is the beginning of the mass unto th'offering/ It is to understand that the priest which is as he that showeth the way of god to the people/ or he revesteth him with the chezuble he beginneth and saith a psalm that is in the third nocturne of the psalter the which psalm beginneth/ judica me deus & discern/ & in the same psalm he asketh iiij things the first is that he may be parted from all evil company/ the second is that he may be delivered fro all evil temptacio●/ the third is that he may be of the holy ghost enlumyned/ & the fourth is that Ihesu christ give himself to be consecrate by him/ & to the intent he may the more surely & devoutly consecrate the said sacrament/ he confesseth himself generally of all his sins/ saying his confiteor/ by the which confiteor he showeth four things/ first he showeth himself worthy of redargution or rebuke/ secondly he showeth himself plain of contrition/ thirdly he requireth aid of them that are about him/ that he may have remission of his sins/ & four he demandeth of our lord very absolution/ the priest after kisseth th'altar/ the which kissing signifieth unite & dilection in showing how our lord would unye or join our humanity to his dyvynytee by great love & take the church for his own spouse/ wherefore the holy church may say thus/ Quasi sponsam decoravit me corona/ et quasi sponsam ornavit me monilibus/ That is to say that our lord as his proper spouse/ hath adorned or clad me with things precious/ The priest after that draweth him to the right part or side of the altar/ sygnefyeng/ how god When he had taken our humanity/ after his passion by the virtue of his resurrection/ he translated him on the right hand of the father/ and there the priest beginneth thintroit of the mass/ the which signifieth the coming of our lord Ihesu christ how he would come in to the world/ the which coming ancient faders prophets and patriarchs and the faithful people of our lord/ desired much ardantlye/ and for that they cried with an high voys & said/ Emitte agnum domine dominatorem terre/ Syeng thus to god the father/ Sir we pray the that thou wilt send the sweet lamb having domination in all earth/ and to god the son they said thus/ Veni domine & noli tardare/ That is for to say we pray thee/ that thou wilt come hastily and tarry not Secondly the said Introyte signifieth how the priest oweth to enter the service of god/ and for this followeth a verse of the psalter after the said Introyte such as appertaineth to the day the which verse signifieth how we ought to put our hands jointelye praying to him devoutly/ for he is made as our proper brother in taking our humanity for to show us the way of truth/ After followeth Gloria patri/ the which signifieth praising and laud to the father/ the son and the holy ghost/ For after good works/ aught to follow lauding & praising/ after that the priest repeateth the Introyte of the mass/ to the end that the desires of the ancient faders/ prophets and/ patryarkes' may the better be showed/ After the priest beginneth and saith three times kyryeleyson/ that is to/ understand to the father/ and three times xpenleyson to the son/ and three times kyryeleyson to the holy ghost calling upon the mercy of god/ to th'end that holy church be accompanied with ix ordres of angels regning in the company of god and this showeth the signification of these words before said/ For when men say kyryeleyson/ that is/ lord have thou mercy on us/ and that is to understand the father the son and the holy ghost are called by this word only kyryeleyson/ for cause that they been of one nature/ and the misericord of god/ the son is called by this other word here xpenleyson/ For how be it that the son/ as touching the divinity be of one naturei with the father and the holy ghost/ & not that wythstonding he would take with this nature/ another nature/ that is/ our humanity for us to give the life perdurable/ After that the priest beginneth Gloria in excelcis/ the which giveth witness of the nativity of our lord/ For When the angels of god had knowledged that god was born/ thenne they all together enjoyed thereof/ crying with an high voys/ Glory & laud is in heaven to the trinity/ and also peace is in earth to all creatures that are of good will/ ¶ For before that all creatures Were in no peace/ for this that then war was betwixt god and creatures/ betwixt th'angels & creatures/ betwixt creature and creature/ The inobedience of adam caused the first were of that he had offended god/ whereof followed the ij other wars/ Therefore he that is very peace would be borne in thearth for to show and set among us very peace/ and therefore all the company of angels of paradies sang with an high voys Gloria in excelsis/ sit inter angelos/ that is to say glory and lauding be among the angels in heaven/ peace and concord be in earth betwixt creatures and god/ For therforehe would take nature of god & man for to render us peace & to him be reconciled/ Therefore creature may and oweth to say of good heart to the ensample of angels of paradise these words following/ Laudamus te/ benedicimus te/ glorifi●amus te/ that is to say/ we laud thee/ we bliss thee/ we glorify thee/ and for thy great glory we yield to the graces and thanks/ Lord god/ lamb of god/ son of god the father/ thou that takest away the sins of the world have mercy on us/ Thou that takest the sins fro the World wilt receive our prayers/ thou that sittest on the right hand of the father have mercy us/ thou that art holy/ thou alone art lord/ thou only art highest Ihesu christ in the glory of god the father with the holy ghost/ and all these lawdynges doth the priest with this prayers in saying Gloria in ●xcelsis etc/ for all holy church/ ¶ After when the priest hath said Gloria in excelsis/ he turneth him toward the people & salueth them saying Dominus vobiscum/ and that signifieth salut which our lord gave to his apostles/ after his blessed resurrection/ when he appeared to them and said/ pax vobis/ that is to say/ peace be with you/ and for this/ in that representing he salueth the people saying dominus vobiscum/ to th'end that the creature have his thought toward god and the people answered/ et cum spiritu tuo/ sygnefing that we ought for to pray for him that hath to say the orison/ and that prayeth for us/ To the end that his orison may be herd of god and enhanced/ then returneth the priest toward the altar and sayeth oremus/ that signifieth how yet again he inciteth us to pray/ For in such manner did our lord to his disciples saying/ Orate/ ne intretis in temptacionem/ that is to say honour and pray to god the father/ to the end that ye enter not in evil temptation/ and after the priest goeth and prayeth/ saying the orison for all creatures/ for the which he intendeth and hath in memory to pray for/ and for this that our lord hath said in the holy evangel/ all that ye shall ask of my father in my name/ ye shall have/ & after the priest saith at the end of his orison/ Per dominum nosttrum Ihesum xpristum as he would say/ this that we pray the of we pray in the name of our lord Ihesu christ/ reigning with the father and the holy ghost/ And it is to weet that sometime the priest also sayeth an orison the which signifieth unity of faith or unite of sacrament/ Sometime the priest saith three orisons to signify the holy trinity/ or else for this that our lord in his passion honoured and prayed to god the father three times/ Sometime he saith five orisons in sygnefyeng the/ v/ wounds of our lord/ sometime he saith seven in sygnefyeng the seven yefts of the holy ghost/ and oweth every one to wete and know/ that as many as the priest saith of orisons at the beginning of the mass/ as many he saith in his secret/ and as many at th'end of the mass/ and for this same cause as it shall appear more plainly at second part/ After these orisons the epistle followeth/ the which is as much worth/ as a message sent to some other by letter/ and it signifieth the doctrine of the apostles of our lord/ the which were sent of our lord for to teach and endoctrine the people unto the way of truth/ It may be said also that this epistle signifieth the predication of saint johan baptist/ the which was sent of god for to anounce the coming and doctrine of him/ In Which lore he saith thus Penitenciam agite/ appropinquabit enim regnum celorum/ That is to say do you penitence/ for the royalme of heaven shall come nigh to you/ and of his sweet coming saith yet saint johan/ Ecce agnus dei etc That is to say here is the lamb of god here is he that taketh away the sins fro the world/ this same epistle may also give us testymonage/ that our lord will descend unto the precious sacrament of the altar for to sacrifice/ as it shall appear in the second part of the mass/ after for this that saint johan had taught in his predication that we should do penitence for to acquire and have the royalme of heaven/ followeth the grail/ that may signify lamentation and enbracement of penance/ and after that the creature devout hath herd the predication of god he oweth to put the hand to the works and do after his power For this grail here came out of greek tongue/ and signifieth how a creature oweth to mount or go up before god fro degree to degree by virtue of humility/ And it is to weet that betwix the octaves of ester/ and penthecoste the grail is not said/ For this that the grail signifieth penance and lamentation or morning/ And in this time of pasque our mother holy church ne doth/ but joy and maketh solation for the resurrection of Ihesu christ/ and therefore is then said/ hallelujah/ which signifieth joy and consolation/ for after that creature hath done penance by virtue of humility in weepings and lamentations/ he must lead after joy and very consolation/ For our lord saith thus/ beati qui lugent/ quoniam ipsi consolabuntur/ that is to say/ blessed been thoo/ that wepyn by contrition/ For they shall have very consolation/ And it is to Weet that his word/ hallelujah is exponed in four manners after four doctors/ the first is saint austin which exposeth it thus/ hallelujah/ Id est/ saluum me fac domine that is to say/ sir save thou me/ Saint Iherome exposeth it thus/ all id est/ cantate/ lu/ id est/ laudem/ ya/ id est/ deum vel dominum/ that is to say/ sing you lauding to our lord Ihesu christ/ Saint gregore exposeth it thus/ all/ id est/ pater/ lu/ id est/ filius/ ya/ id est spiritus sanctus/ That is to say/ the father the son and the holy ghost/ Or thus/ he himself exposeth it/ Alle/ id est/ lux/ lu/ id est vita/ ya/ id est salus/ hallelujah then by the same exposition is as much for to say/ as light life and health/ Fourthly master peter ansydotoyr exponeth it moche well and saith thus Alle/ id est altissimus levatus est in cruce/ lu/ id est lugebant appostoli/ ya id est/ iam surrexit/ It is as much for to say/ the right high is lift on the cross/ for the which thing the apostles have wept/ and soon after he is risen/ In the which exposition three things are showed to us/ The first is the cruel passion of our lord Ihesu christ/ The second is the sorrow and anguish of thappostles/ And the third is the mirth & joy of us/ for he saith that our lord is risen/ and in tokening of that/ men singen hallelujah/ after this Alleluya he saith the verse/ which signifieth all sweetness and virtuous work by the which men retournen to very jubylation/ and therefore he repeateth the hallelujah after that the verse is said For by good work men return again to very consolation/ and it is to weet that fro the septuagesme unto Easter day/ men own not to say hallelujah and in stead of it they say the tract/ the which tract signifieth weeping and lamentation for the passion of our lord Ihesu christ that cometh nigh that time/ that is to weet/ the holy time of lente/ and therefore a creature devout with all his heart oweth to draw/ to think on that same holy passion/ and during that time men say no sequence/ for the sequence signifieth joy and consolation/ And that time of lente ne signifieth but mournings/ and it is to weet that the sequence is said after/ hallelujah/ and it is said specially on holidays and solemn/ In sygnefyeng the plenty and the multitude of mirths and consolation that is signified by the said hallelujah and Sequence/ For in as much that the day is more solemn then other days/ the more oweth creature to lead and make greater joy in lauding the holy trinity/ After all these things the priest translateth his book to the sinister part of the altar for to say the evangel/ in sygnefyeng how our lord when he came down in earth for to expose the holy evangel to all creatures/ he drew him to the senyster part/ that was toward the jews for to anounce to them the holy evangylle/ for at that time the jews had drawn themself to the lift side/ and for this/ the priest in that place may represent our lord preaching and anouncyng the law/ And to the end that he may excerce or do that office more perfectly/ at the beginning of it he saith softly an orison/ that beginneth thus/ munda cor meum etc/ In the which orison he prayeth our lord that he will make clean his heart for to anounce his predication/ after that he demandeth the blessing of our lord/ saying/ jube domine benedicere/ that is as much to say/ lord command thou that I may have thy blessing/ and anon he as lieutenant of our lord answereth and saith thus/ our lord be in my heart and in my lips/ so that I may worthily and competently anounce the holy evangel of god/ in the name of the father the son and the holy ghost/ & after the priest salueth the people/ saying/ dominus vobiscum/ for ij causes/ the first cause is to th'intent that the people be the more Incited to here the word of god/ & therefore the people draweth toward the evangel & standeth on their feet after th'ordinance of anathasy then pope/ & signifieth that the people ought to be ready & appareled to sustain the faith of god and very love/ after for this that yet the people be more incited to here the evangel of god/ the priest representeth the place of god and saith/ Sequencia sancti evangelii etc/ in making the sign of the cross/ to the end that the enemy may not empeche him/ then the clerks and the people answeryn gloria tibi domine/ in glorefyeng god that hath sent to them the word of salute saying/ to the lord be lauding yeven by thy word to us showed Thenne the priest saith the evangel the which signifieth as said is/ the predication of our lord god/ the which finished and said/ the priest warneth himself with the sign of the cross/ to th'intent that the enemy may not take away fro the creatures hearts the word of god/ After followeth the creed that is as the testymonage and confirmation of the foresaid evangel/ the Which was made and composed by the apostles of our lord Ihesu christ/ in sygnefyeng that this that the apostles said/ firmly they believed/ and believing anounced it/ and it is to weet that the creed is said on the holy days of them that composed it/ that is the apostles of our lord Ihesu cryst/ and on the holy days of which mention is made within the same crede/ that is to weet all sundays of the year/ Crystemasse day Epyphanye or xiij day/ sherethorsday/ Ester day/ whitsunday/ trinity sunday/ and also in all holy days of our lady/ and of many other/ of which men maketh mention/ and this may suffice as to the first part of the mass/ Here endeth the first part of the mass And here folowtth the second part AS for the Second part of the mass that is fro the offering unto the pater noster/ Every one oweth to understand that after the creature hath herd the word of god/ that is the holy evangylle/ & he adiousteth to it farm or steadfast faith which is figured/ by the creed he oweth then to offer or give his heart to god/ for therefore followeth the offering/ And to the end that the people be the more incited/ the priest returneth him toward the folk and saith/ Dominus vobiscum/ that is to say/ our lord be with you/ Even so as he would say/ if our lord be not with you/ ye can do no good work/ ne good offering toward him/ and after the priest saith Oremus/ Incyting us to honour and to pray god then he saith the offrytorye/ After the priest taketh the lid of the chalices on which is the host/ which oweth to be converted to the body of our lord/ and offereth it to god the father/ saying/ Suscipe sancte pater etc/ father wilt thou receive this hoostye without tache or spot/ the which I thy servant unworthy offer to the as to my god very and certain for all the sins that I have do without number/ and also for all them that are here about me/ and for all the fyables of god that are on live/ and for all them that are passed out of this world/ to th'intent that this oblation may be profitable to me and to them to the salvation of our souls in the life parmanable or everlasting/ After the priest maketh commixtion of wine and water to guider/ and here it is to weet that by the said water is understand the people/ and the wine representeth our lord in sygnefyeng that the said Water and wine shown to us humility and also the comyxyon that the people oweth to have with god It may be said also that this water is meddled with the said wine/ for this that both blood & water issued out of the side of our lord/ and for this he saith/ Deus qui human substancie etc/ In the which orison he prayeth for all/ to the end that by the virtue of the same myxyon/ the people may be unied to god by very love & dilection/ after the priest offeryth the chalices to god saying/ offerrimus tibi In sygnefyeng how our lord Ihesu christ offered himself to god the father crucified on th'altar of the cross for our health/ after the priest covereth the chalice for this that none ordure should touch to that holy sacrifice/ & after maketh a cross over the hoostye and over the chalices saying/ Venisanctificator etc/ that is as much to say as king almighty I pray the that thou wilt bless or hallow this sacrifice in thy sweet name for heart devout to have pardon/ after the priest draweth himself to the right side of the altar in representing our lord/ and there he receiveth the offerings of the creatures/ then the people by devotion come and offereth to the ensample of the people of god/ which people offered within the temple of solomon to god One offered gold/ the other silver/ other offered breed and other offered wine/ and other divers manners of offerings/ after the priest wessheth his hands/ For it appertaineth that so precious a sacrament be worthily & cleanly made/ after he draweth himself even in the mids of the altar and there he maketh a deep enclynation saying/ Suscipe sancta rinitas etc And the same inclination may sign fie the inclination of god Which inclined him after the sacrament to the feet of the apostles and prayed to god the father/ After he kisseth the altar in sygnefyeng that the virtue of the passion peaseth the creatures to him After the priest returneth himself toward the folk and saith/ Orate pro me fratres etc/ & in this he prayeth the people that they will pray god for him/ ¶ For that is none other thing to say/ but right dear brethren pray you god that I may make this sacrifice worthily/ so that I may see god joyously/ after the priest returneth him toward the altar and beginneth his orisons secret/ the which are said for the same cause/ for which the first orisons been said & as many in number/ and it is to weet that these orisons are said softly and secretly for this that the priest is nigh the sacrament/ and therefore he will have none empesshement or letting neither by wis ne by manner/ For our lord to the intent he might more secretly honour and pray/ he went from his disciples as far as a stone might he thrown/ These orisons here been also said low or secretly for this that when our lord had raised lazarus the Jews would have slay him/ Wherefore he drew himself in to the city of effraym in a place all alone/ and fro that time he ceased his predication unto palm sunday even/ Thenne he came to the house of Simon and openly began to preach/ and for this the priest at th'end of his orisons in dressing his hands up on high saith/ Per omnia secula seculoram/ and for this that he is as messenger to god for the people/ the people hearing this message answereth amen/ and there the priest beginneth the preface/ the which is so called/ for that it is the preparation or first apparel that goeth before the sacrifice pryncypal/ and therefore he salueth in saying/ dominus vobiscum/ in saying that We prepare or make us ready so that our lord may be and dwell with us/ and the people answereth/ et cum spiritu tuo/ And thus the people & the priest both prayen each for other/ after the priest Incyting us/ saith Sursum corda/ that is to say that the people have her heart upon high toward god/ then answereth the people Habemus ad dominum/ that is to say we have them to god/ And therefore the people that there in such hour or in that time hath not set her heart to god may of light lie/ after the priest saith/ Gracias agamus domino deo nostro/ that is to say/ yield we graces and thankings to god/ For if the people in that time hath some devotion they ought to laud and thank god therefore/ & for this the clerk for all the people answereth dignum et justum est/ Right even so as we would say/ worthy and lawful thing is to laud god/ just thing is to honour him/ and there the priest maketh mention how the angels & archaungellies and all the court of heaven preysen and lawden god/ and for this/ at th'end he prayeth that with that foresaid company we all may praise and laud god/ saying with firm devotion/ sanctus sanctus sanctus/ the which words followen after the preface/ for right even there/ the priest representing our mother holy church/ having hope to be accompanied with both angels and archangels/ confermyth himself to them/ & saith sanctus etc/ and it is to weet that this sanctus is divided in two parties/ the first part containeth the lauding of the angels/ and the second containeth the lauding of the people/ The priest thenne as to the first part he may represent th'angels of heaven/ of the which it is red in the book of isaiah the prophet/ that the seraphyns cried with an high wis one to another/ sanctus sanctus sanctus etc/ In praying to the trinity/ saying holy father/ holy son/ and holy spirit/ all earth is replenished with thy glory/ As to the second part he may represent the people of Israel/ of the which we read/ that when our lord descended fro the mountain of olyvette & he came to the city of Iherusalem/ they cried with an high voice/ Benedictus qui venit in nomine domini etc/ that is as much to say/ blessed be he that cometh in the name of god/ of him we require pardon/ and for this benediction or blessing which is so sweet/ the priest maketh a cross the which representeth to us/ that it is our lord that cometh to be sacrefysed on the holy cross/ and there he descendeth and will be consecrate/ to the end that men may see him presentelye/ and therefore verily the devout people that heareth the mass right there oweth to draw themself within the chambre of her conscience/ to the end that he may cherish therein that sweet lamb by devout orison/ praying him that his goodelye coming be consolation and joy unto every creature/ and there also they own to think and consider on her evil deeds and offences/ to th'end that they may show and declare them by farm and steadfast contrition to him that presently cometh there/ and thus the creature shall mow thank and regracye god by devout contemplation After all these things followeth the canon which is so named canon/ for the mystery of the precious sacrament that is made and consecrate/ and this same canon is said low or secretly for the virtue of the words/ to th'end that they be not hold in filth/ For anciently they were proffered and said high/ wherefore it was known of the most part of the folk & they sang it thorough the streets/ whereof we find that sometime shepherds took some breed & put it on a stone and on it they said the words that are written in the canone & that same breed was turned and converted in to a piece of flesh/ and soon after by he will of god fire descended fro heaven upon them and were all combusted and brent/ and therefore the holy faders stablished these werdes to be said low/ also that none should say them without he were a priest/ That same canon containeth ix parties as to the first part the priest inclineth himself before the altar/ the which enclynation signifieth or beto●keneth the humility of our lord which he showed when he inclined himself at the cross/ and there the priest speaking to our lord saith thus/ Tei gitur clementissime etc/ that is to say father right debonayr/ we the pray thou wilt accept and bless these sweet oblations and these holy sacrifices without coruption/ And there the priest kisseth the altar/ sygnefyeng the compassion that he hath of the passion of our Lord Ihele christ/ and after he maketh three times the sign of the cross both over the breed and over the wine/ & these iij crosses sygnefyen how our lord was given & offered in three manners/ first of god the father for our redemption/ Secondly of judas to the jews by great treason/ thirdly of the jews to pilate by great detraction/ After in the second part the priest prayeth for all holy church universally saying Offerrimus etc/ that is to say/ we offeren/ and therefore the priest speaketh not in his own person/ but in the person of holy church/ There nis none so wicked & evil after that he is priest but he may consecrate the precious body of our lord Ihesu christ/ After in the third part the priest hath in a special mind all the subgettes of holy church/ and specially in that pace he saith joining his hands/ Memento eciam domine famuborum etc that is to say sir have thou mind on thy servants/ and there the priest resteth and hath special memory of all the creatures/ for whom he intendeth for to pray/ and he hath also mind particular on the persones whom he is bound to pray for/ and it is to weet/ that this memory is for the persons that been on live/ after he prayeth for all them that hearen his mass with faith and devotion/ after in the fourth part/ to th'end that he himself/ they also which he hath had memory of/ may have participation in the glory of paradise with th'angels holy apostles and martyrs/ he saith a devout orison/ that beginneth thus Communicantes etc/ In the which orison the priest maketh special commemoration of the virgin mary/ of twelve apostles of Ihesu christ and of many martyrs/ after in the fifth part/ the priest inclineth him & saith an orison that beginneth thus/ Hanc igitur oblacionem etc/ In which orison he doth four things/ first he prayeth to god that he will receive our service/ the second is that we may have very peace in god/ the third is that he fro damnation will keep us/ The fourth is/ that with his chosen he will lead us/ And after the priest coming nigh to the pryncypal consecration he saith/ Quam oblacionem/ and there the priest maketh five times the sign of the cross over the breed and over the wine/ in the remembrance and tokening of the v wounds of our lord/ and of his prayer the sentence may be such/ Sir with heart we the pray that of the same this oblation be made and consecrate/ approved and confirmed in an hoostye right reasonable/ and in sacrifice acceptable so that this breed be transferred in to thy body/ and this wine translated in to the blood of thy right dear son that for us suffered great torment/ And therefore he saith after in the uj part of the canon of the mass/ as here after followeth/ and here it is to weet that all that the priest doth/ as to the consecration/ representeth or betokeneth all that our lord did to his disciples the day of the cene/ that is on sherethorsday/ where he took breed & yielding graces to god the father/ brosyd and gave it to his disciples/ saying/ take and eat/ here is mine own proper body and in the same manner doth the priest in this sixth part/ except that right there he bruiseth not the breed/ But to that signification or tokening the priest inclineth it both to one side and to other/ then the priest wipeth first these three fingers on the corporal to the intent that the more clenlye he may take the precious hoostye/ And after he taketh it looking upward on high for to render graces to god/ in teaching and tokening/ that when we enterprise a good work for to do/ we aught to lift upward to god the eyen of our heart/ as to him that is beginning and pryncypal of all good works/ after he blesseth the breed making the sign of the cross/ which signifieth the blessed passion of our lord on the holy cross/ And after the priest saith the words that our lord said take you and eat this is mine own body/ saying five words sacramentel/ and soon therewith is the breed converted in to the proper and own body of Ihesu christ that upon the cross died for us/ After our lord in his souper took the wine before his drscyples/ & yielding graces to god the father/ he blessed & gave it to his disciples saying/ take you and drink/ for this is the chalices of my proper and own blood/ that is the confirmation both of the new and old testament and mystery of faith/ which shall be spylte for you and for my people in remission of your sins/ and as many times ye shall do this that I show you here/ ye shall do it in the memory of me and therefore in the seventh part of the canon of the mass/ the priest when he hath laid down the body of our lord he taketh the chalices/ and after looking upward he blessyth it/ and saith take you and drink/ for here is the chalice of mine own proper blood/ and right soon after the priest hath said these foresaid words in latin in mind of our lord/ the wine is converted in to the proper and own blood of Ihesu christ/ that same Which he spylte for us on the rood tree/ And here it is to weet that in this precious sacrament we may consider ix miracles much marvelous/ the which may be aprovyd by some semblance or likeness of nature/ The first is that the substance of the breed & of the wine is changed in to the substance of the body & precious blood of christ/ and this is showed to us by such a similitude or likeness naturally/ that is/ that of food of breed and wine/ both flesh and blood are engendered in creature/ moche more stronger/ our lord that is sovereign nature/ may do by virtue of his words/ that the bred and the wine is converted in to his own body/ and in to his precious blood/ The second miracle is that every day oft and many times the breed is converted in to the proper and own body of our lord/ & not withstanding none augmentation or increases is done in god/ ensample of nature/ For if I wot a thing secret I may uttere and rehearse it in many and divers places/ and notwithstanding I ne wot it the more ne better than I did toforne/ ¶ The third is that every day our lord is parted and eaten/ and hath no diminishing/ that is to say that god nor the sacrament is not less therefore/ reason natural/ For if I have a candle light/ every one may take of the light of it/ without it be lessed or diminished therefore Also every one may take that holy sacrament without diminishing of it/ but who that taketh it unworthily he dymynyssheth himself/ The fourth miracle is that when the hoostye is parted god is in each part entirely/ ensample of the glass/ For when the glass is parted or broken in to pieces/ in every part of it appeareth the figure of the thing that is presented before in it/ The fifth miracle is/ that if this precious sacrament be taken of an evil and sinful creature/ the sacrament of hit self is not fouled therefore/ For we see that the beemes of the son passeth thorough and over ordure and filth/ and the son is nothing foul therefore/ but rather th'ordure or filth is made clean thereof/ Thus it is that sometime when the creature hath received the body of our lord unworthily/ considering that he hath mysdoon to have received his saviour in to so great ordure or filth of sin he conceiveth by bitterness or smarting so great a contrition/ that he therefore returneth to grace/ and thus he is purged or made clean of his sin The sixth miracle is/ that the body of our lord Ihesu christ is sod of death to the synnars/ For Saint paul the apostle saith/ that he that eateth it unworthily/ he eateth it to his damnable judgement/ For right even so as strong wines and strong meats is unprofitable or letting to seek people/ right so is the body of our lord Ihesu christ nuysable and letting to the synnars/ ¶ The seventh miracle is/ that so great a thing Which all the World may not comprehend/ is contained in so little an hoostye/ For we see that a great hill may be comprised and perceived with an eye/ moche more stronger/ is that the virtue divine may be by his puissance comprised and contained in a little hoostye/ The viij miracle is/ that our lord all entirely in divers places atones is perceived of divers persons In such manner We see & perceive that the word of a creature is known and perceived in divers places atones of many and divers creatures/ The ix miracle is/ when the breed is converted in to the precious body of our lord the accidents abiden/ that is to weet whytnesse/ roundness and savour/ and not therefore it is no breed/ but it is the body of Ihu christ the which is yeven under the likeness of breed for this that that might be great horror a priest to eat raw flesh and also to drink blood/ After this consecration these miracles are contained/ and saith the priest in the viij part of the canon/ an orison that beginneth thus/ unde ut memores etc/ In the which orison the priest inciteth us to have mind of the passion of our lord Ihesu christ/ of his resurrection and of his glorious ascension/ to th'end that by his passion we be incited to charity/ by his holy resurrection we be incited to faith/ and by his glorious ascension to hope of our health/ for his passion showeth to us charity/ for this that by his charity he would suffer death for us/ And therefore the priest in that orison he maketh five times the sign of the cross in the memory and mind of the five wounds that our lord received on the cross/ and there that time every creature ought to set his heart to think on the passion of christ/ And thus doing the creature shall acquire very faith by the knowledge of the holy resurrection/ and very hope by his glorious ascension/ after in this same party/ the priest prayeth that our lord will accept the sacrifice in such manner as he did of abel/ of abraham and of melchysedech/ For specially these three were accepted of god/ as special friends/ After in the ix part of the canon of the mass the priest Inclineth him/ which inclination representeth or betokeneth this that our lord after his souper went to the mountain of olyvete/ and there he inclined himself praying to god the father/ saying Sir I the pray if it may be that thou transfer fro me this bitter chalice and therefore he saith an orison/ that thus beginneth/ Supplices to rogamus In the which the priest remembreth & maketh mention of the for the foresaid prayer/ and when he cometh to say a word that is/ Ex hac altaris perticipacione etc/ he kisseth the altar/ the which kissing betokeneth this that judas made when he betrayed his master our lord Ihesu christ/ and caused him to be taken/ after in this same orison the priest maketh three times the syyne of the cross/ for this that our lord prayed in the said mountaygne of olyuete/ he sweat blood allonge his body/ and therefore he maketh the first cross over the body of our lord Ihesu christ/ and the second cross over the blood for the sweating of blood/ and the third before his own face for this that our lord praying/ had his face inclined/ and therefore the priest maketh it before his face/ This is then the end of the orison where he prayeth that We be blessed of all blessings/ and that We be also replenished of all grace/ After in the tenth part/ the priest with joined hands saith/ Memento domine famulorum etc/ the which memento is principally ordained for them that are passed out of this world/ and for that even there the priest resteth and hath a general memory for deed folk/ & in especial for the creatures for whom he is bound o● intendeth to pray for/ to the end that by the mysecorde of god they may have very light and very peace in the glory of paradise/ After in the xj part of the canon of the mass the priest beateth his breast/ saying/ nobis quo peccatoribus etc/ & that signifieth the contrition and repentance that the thief that hinge on the cross at the right hand of god had when he said/ Memento mei domine dum veneris in regnum tuum/ that is to say/ lord I pray the that thou be remembered of me when thou comest in to the royalme/ then answered god to him/ Amen dico tibi/ hody mecum eris in paradiso that is to say/ I tell thee/ thou shalt this day be with me in paradise/ And therefore the priest in this orison speaking for all synnars/ having hope on the misericord and mercy of god he prayeth that we may have the perdurable or everlasting life with the company of the apostles/ of martyrs/ and with all the holy saints in heaven/ And in this orison the priest maketh three crosses over the breed and over the wine/ the which crosses betoken this that the jews crieden three times to pilate speaking of the blessed son of god/ crucify/ crucify/ crucify him for he is death worthy/ & therefore maketh the priest these three first crosses/ and after he taketh the precious body of our lord and maketh five times the sign of the cross/ the three on the chalice over the blood/ and the other twain betwixt the chalice and himself/ the three crosses maad over the chalice may signify the three pryncypal torments or despysynges that our lord suffered in his passion/ The first is that before he was put on the cross he had moche pain & suffered many spittings/ and many other grievous marterdoms and torments that the proud and fell Jews did to him/ The second is/ the despite and the torment that he for us suffered on the cross for to buy us fro the pains and torments of hell/ and the third is/ that when he was deed on the cross Longyn thrested the spear heed in to his precious side/ and therefore the priest maketh the three other crosses over the precious blood/ Or else it may be said that these three crosses betoken the holy trinity/ saying/ by the father/ by the son/ & by the holy spirit all honour & glory/ the priest maketh ij crosses/ & these ij crosses made betwixt the chalice & the priest may betoken the ij/ licours that issued out of the side of our lord that was blood & water that is to weet blood of redemption/ and water of regeneration/ After the priest saith Per omnia secula seculorum/ and that saith he on high/ that may represent or signify to us this that our lord crying with an high voice rendered his soul to god the father/ Or it may be so said/ that the priest saith on high/ to th'end that the folk know the end of the canone and answer amen/ lamenting and sorrowing the death of our lord/ to the ensample of the women that nigh the cross lamentably and piteously sorrowed and wept sore for Ihesu christ that they loved so moche/ After the priest saith oremus/ precepti salutaribus moniti etc/ and here he inciteth us to honour and prayer after thensample of our lord/ that taught his apostles/ and therefore he saith/ precepti/ that is to say/ we Incyte or admonest the commandments of salute/ and in form of divine instruction worship we/ and heartily pray we/ saying Pater noster etc/ And so ensyeweth the Pater noster which was made & instituted by our lord Ihesu christ/ for that same he commanded his apostles to say/ & therefore it is called oracio dominica/ that is to say orison of our lord/ & therefore ve●●tably here oweth the creature to say devoutly this same orison pater noster/ & how be it that our lord knoweth well what is best for us and what we Will have/ notwithstanding he will that both with heart and mouth we pray him for many reasons/ first for to Incyte us to devotion/ For all even so as the bloweng embraceth or fireth the cool/ right so the orison said with heart and mouth inflameth the devotion/ Secondly for to give good ensample to other/ for our lord saith/ Luceat lux vestra coram hominibus ut videatur etc/ that is to say/ 〈◊〉 your light be shining tofore the men/ so that they may perceive & see your good works/ not by hypocrisy ne s●mylyng/ but by right jealousy of devotion/ Thirdly for this that all even so as we by the tongue sin/ rizt so the devout orison ought to be made & said with tongue/ to th'end we may make satisfaction to the king of heaven/ for the scripture saith/ Sicut exhibuistis membra uran servire Iniquitati/ exibeatis servire iust●cie & satisfaccioni/ that is to say/ as ye have yeven your members to felony and wickedness or coruption/ ye must so obey both to justice & satisfaction/ Fourthly the thing which is demanded with good heart is of light granted Of this petition or asking here speaketh our sweet saviour Ihesu christ in the holy evangel that saith thus/ Petite & accipietis etc/ that is to say My friends ask you/ and ye shall have/ And for this veritably every creature ought well to pray devoutly with good heart/ saying this devout orison Pater noster/ for the great mystery that it containeth/ The mystery of this devout orison pater noster is/ that it containeth seven petitions or asking/ The first is of the eternal goods/ that we may have them/ & therefore saith he Pater noster qui es in celis sanctificetur no men tuum/ that is as much for to say father that art reigning in heaven/ thy sweet name be blessed/ The second petition is of the goods spiritual/ that we may receive them and therefore saith he/ adveniat regnum tuum/ that is to say/ thy royalme may become to us/ where as We may see thee/ ¶ The third petition is/ fiat voluntas tua sicut in celo et in terra/ that is to say/ over all be thy will fulfilled and done/ so that in to heaven my soul be led/ ¶ The fourth petition is/ panem nostrum c●tidianum da nobis hody/ and this petition here is demanded of the name of fortune which/ is a gift of the holy ghost/ and the asking is this/ Lord give us this day food so that of thine we have cure/ that is to say that our lord god will give us our living/ So that for lack of it we leave not the service of god/ whereof also we may part and deal to the pour folk membrys of god/ The fifth petition is dimit nobis debita nostra/ sicut et nos dimittimus debitoribus nostris/ that is to say/ pardon thou to us our misdeeds and fawtes/ as we forgive other the misdeeds by them done to us/ The uj petition is/ Et ne nos inducas in temptacionem/ That is to say/ & lead us not in to temptation/ & here is to be known that we be tempted principally of three things/ the first is god for to approve our power/ Secondly our flesh for to have our appetite & lust/ thirdly is the enemy for to deceive us/ Of the first saith our lord/ Beatus vir qui suffert temptacionem etc/ blessed is he that suffereth temptation in the trybulaon that god sendeth/ for if he be approved/ in heaven he shall be crowned/ Of the second temptation speaketh saint james and saith/ unusquisque temptatur aconcupiscencia sua etc/ Every one is oft tempted for to poursewe his desires/ Of the third saith the scripture/ Sathanas temptavit cor tuum etc/ Satan hath made the to fall in villainy/ The seventh petition is/ Sed libera nos a malo/ that is as much for to say/ deliver us fro all evil that letteth us for to love thee/ After followeth amen/ hoc est fiat/ that is to say/ the petitions before demanded been confirmed and granted/ and here saith the priest amen/ a low for this that they that pray know not that they be herd and enhanced/ whereby they leave not to pray to god/ For creature devout ought ever to persevere in her prayers and orisons/ To the end they may have their petitions and askynges/ which are contained in the Pater noster as before is said/ ¶ Thus endeth the second part of the mass ¶ And here followeth the third part of the mass AFter followeth the third part pryncypal of the mass/ after that the priest hath said the Pater noster/ where as these petitions before said are contained/ he saith an orison that thus beginneth/ Libera nos quesumus domine ab omnibus malis preteritis presentibus et futuris etc/ And this orison the priest saith on low/ for this signifieth that our lord Was buried in the sepulchre at compline time/ and how be it that the body rested in the sepulchre/ notwithstanding he descended in to hell/ whereout he had his friends/ and delivered them of all evils passed/ present and to come/ And therefore in this signification or betokening the priest saith this orison/ Libera nos quesumus uts/ The which orison is as th'exposition of his last petition of the pater noster/ that is/ libera nos a malo/ that is as much for to say/ Lord deliver thou us fro all evil/ and in this orison the priest showeth fro what evil he will be delivered/ that is/ of the evil passed now being and to come/ and therefore he saith/ libera nos quesumus domine ab omnibus ma●s preteritis presentibus et futuris/ that is to say/ Lord we the pray that thou wilt deliver us fro all evil passed/ present/ and to come/ and by the mean of thy blessed mother the virgin mary/ and of all apostles/ saint peter/ saint/ paul and saint Andrew/ and of all saints in heaven/ give us peace/ to th'end that we may be helped of thy misericord & mercy/ fro all sins delivered and of all torments insured fro/ The priest taketh then the chalice lid & kisseth it/ and that signifieth to the intent he may receive that precious sacrament in peace and in charity/ and after the priest taketh the precious body of our lord Ihesu christ and parteth it over the chalice/ and this may to us be signified that our lord parted himself to his disciples upon sherethorsday as before is said and is that holy hoostye parted in three which three parts may betoken three manners of folk/ the first part may signify the creatures that are in paradise/ and this first part the priest layeth on the chalice lid/ in betokening that these been thoo that are set in peace With god/ the second part may signify the creatures that are in purgatory/ the which are insured and certain that ones they shall have paradise/ therefore is this other part set with the first/ The third part may signify the creatures that be in this life mortal/ and this third part the priest holdeth over the chalice & saith on high/ Per omnia secula seculorum and that he saith with an high voys for this that the people hearing the priest who as vycarye of god oweth to anounce peace/ and the people answereth amen/ and there the priest enhancing his voys saith/ Pax domini sit semper vobiscum/ that is to say/ the peace of god be ever with you/ For so said our lord after his holy resurrection to his apostles pax vobis peace be with you/ and there the priest maketh three times the sign of the cross/ saying Pax domini sit semper vobiscum/ and these three crosses may betoken the three days that our Lord lay in the sepulchre/ or these three crosses may signify the three maryes seeking our lord/ and when the priest hath said Pax domini sit etc/ the people answereth/ Et cum spiritu tuo/ praying that in such manner wise the people desireth peace/ the priest may have it/ and anon the priest saith/ Fiat commixtio etc/ and that commyxyon betokeneth two things/ that one is that the body of Ihesu christ was not without blood/ ne the blood was not without the body/ She second is that the sacrament is consecrate under likeness of breed and of Wine/ The third thing may be that the third part of the hoostye signifieth the creatures that are in this world as said is/ And therefore it is lawful to them or they come to god that they have mind and be remembered of the blessed passion/ And of the precious body of our lord Ihesu christ/ to the end that they be meddled and joined unto his precious sufferance/ and of his precious blood aroused by virtue and unytee of soul/ ¶ And thus creature devout shall mow arouse his heart with that precious blood keeping himself fro evil thought/ and his five wits natural for to keep him fro all evil beholding/ fro light hearing/ fro foolish and vain speaking fro pleasant smelling/ his hands fro evil work and his feet f●o all evil place/ and thus doing creature devout shall mow feel the sweet dawning of this precious blood & blessed body meddled to guider/ and it appeareth by these verses following that the three parts of the hoostye signifyen the three manners of creatures before said/ Tres parts signant de xpristi corpore sancto/ Prima suam carnem sconsque secunda sepultos/ Tercia viventes hec est in sanguine tincta/ martirij calicem gustant in carne fideles/ After followeth agnus dei/ and here it is to weet that the priest saith three times agnus dei/ and at the third time at th'end of it he saith/ Dona nobis pacem/ And it nies none other thing to say/ Lamb of god that taketh away the sins of the world have mercy on us/ and this is said two times/ to th'intent that our lord be understand going on earth for to have us fro our sins and resting in the sepulchre for to deliver us fro the pains of hell/ and therefore in these two first/ agnus dei/ the priest saith miserere nobis/ & the third agnus dei/ betokenyth this that our lord be understand being in heaven for to give perfit peace/ and therefore saith the priest at th'end of the agnus dona nobis pacem/ Lord give us peace Saying agnus dei the priest inclineth himself beating his br●st at every time sygnefyeng that with humility & compassion he saith that same ornson/ After it is to know that at a mass of requiem/ the priest saith not at the two first agnus dei miserere nobis/ ne at the third agnus he saith not/ dona nobis pacem/ but the priest saith in stead of that/ dona eye requiem/ For this that three manners of rest been worthy for the fyables of god deed/ first that all pain he had away fro them Secondly that glory with god be given to them/ thirdly that the soul with the body together be crowned/ And therefore saith the priest at the last agnus/ dona eye requiem sempiternam/ After this the priest devoutly inclineth him & saith a devout orison that beginneth thus/ Domine Ihesu xpriste etc/ and that is as much for to say/ Lord Ihesu christ that said to thine apostles/ I give you my peace I leave you my peace/ therefore I the pray Instauntelye/ that thou wilt not consider my misdeeds and sins but consider thou the faith of the holy church and wilt it unye & peease after thy will/ thou that reignest with the father in the royalme of heaven/ and after the priest taketh peace kissing the corporalle or the lid of the chalices/ or the body of our lord Ihesu christ/ and that is to teach and show to us/ that thorough the holy passion of our lord very peace is yeven to us of god/ and also to all human line And the priest giveth peace to the minister or clerk that helpeth to say the mass/ And that same minister or clerk beareth it thorough the church to the folk/ and there the creacares kiss it each after other in token of love and concord/ to the end that even so as flesh joineth itself to flesh/ and spirit to spirit/ right so we be allied to guider by virtue of love/ And here it is to weet that for this that our lord said to his disciples/ take ye all of this breed and eat it it is mine own body/ therefore in this manner every one was wont in time passed to be houseled every day/ And for this that many one took it Indyscretelye and few reverently/ for that it seemed to them that it was not for to do so/ therefore it was ordained to be taken but one time in a wyke/ that is/ to wete on the sunday Or to/ take it three times in the year/ Or at the lest one time in the year/ And in that place where this should be done/ should be the peace given every day in token of love and of very steadfast alliance/ And it is to weet that When men say mass for the deed men bearen not the peace/ for this that the fyables of god been out fro all the tribulations of this world/ Thus endeth the third part of the mass Here after followeth the fourth part of the mass AFter followeth the fourth part of the mass principal/ and first the perceptions/ and here is to weet/ that after the priest hath taken peace/ and sent peace to the people/ to th'intent he may receive more devoutly the body of our lord/ he saith bowing his knees ij orisons instituted by the ancient faders/ the first orison beginneth/ Domine Ihesu Christ qui ex voluntate patris etc/ And is as much for to say/ Ihesu christ that by the will of god the father/ and wit of the holy ghost/ wouldest redeem the world by thine own death/ & them to have again in joy and bliss with thee/ wilt my body deliver fro all evil/ have away all my sins fro me and that I may so keep thy commandments/ that I may be and dwell with the in heaven/ where thou mayst reign as god with the father and holy ghost amen/ The second orison that the priest saith in his perception is this Percepcio corporis tui etc/ and may be the understanding of this orison such Ihesu christ that perfit life haste in heaven/ with heart I the pray that the sweet perception of thy precious body which by jealousy of love I do take be to me eschewing of damnation/ & that by thy compassion it may be compunction to my soul/ that in such place he may come where he may be accepted and granted amen/ After the priest medyting and thinking on the passion of our lord Ihesu christ saith/ Panem celestem accipiam/ & nomen domini Inuocabo etc/ That is to say/ I shall take the heavenly breed/ & I shall call the name of our Lord/ After all these foresaid things the priest holding the precious body of our lord saith three times/ Domine non sum dignus ut Incres sub tectum meum/ sed tantum dic verbo & sanabitur anima mea/ It is as much for to say/ Lord I am not worthy that thou interest my house/ but say thou the word and my soul shall be heeled/ & there the priest beateth at every time his breast betokening that with right very contrition and in steadfast devotion/ he will receive his salvation/ After the priest making the sign of the cross of the body of our lord saith/ Corpus domini nostri Ihesu cristi custodiat animam meam in vitam eternam etc It is none other thing to say/ The precious body of our lord Ihesu christ will keep my soul in life perdurable or everlasting/ that is to weet in the company of our lord/ and sith the priest with joined hands taketh the body of our lord and useth it the most devoutly he can/ after the priest inclineth himself and taketh the chalices wherein is the precious blood of our lord & saith/ Quid retribuam domino pro omnibus que retribuit michi/ cali●em salutaris accipium/ & nomen domini Inuocabo/ & all nies other thing to say/ what shall I retribu● or yield to our lord of all his benefits and goods by him done and given to me after he taketh the chalices saying/ ca●icem etc/ I shall take the chalices of my health/ and shall call the name of god lauding him/ & calling our lord I shall be delivered and kept from all mine enemies/ that is to weet fro all my sins and evil temptations of the devil After the priest making the sign of the cross saith over the chalice Sanguis domini nostri Ihesu cristi custodiat animam meam in vitam eternam amen/ that is to say/ the precious body and blood of our lord will keep my soul in everlasting life amen/ & sith devoutly and reverently the priest taketh the blood of Ihesu christ/ And after he draweth himself to the corner of the altar where he taketh wine witting his fingers over the chalices/ to the intent that no thing ne may remain of that precious sacrament/ and that doing the priest saith two orisons/ the first beginneth thus Quoth o'er sumpsimus domine etc/ that is to say/ Lord this that we have taken with mouth/ Wyte that we feel it with heart/ to the end it may be remedy to us against all temporal and wicked thoughts/ The second orison is/ Corpus tuum quod ego Indignus etc/ That is as much for to say/ Lord I pray the that the precious body and precious blood that I have taken as unworthy/ me will in such manner clarefye/ that none ordure or filth/ ne no fault may remain or abide within me/ after these two orisons finished that are before said/ the priest inclineth him and rendereth graces to god/ saying/ Agimus tibi gr●cias etc/ that is to say thus/ Lord that art reigning in heaven We render and yield to the graces & lawdynges of all thy benefits received of us/ After he wessheth his hands at the piscine or laver for this that no thing of the sacrament ne may abide at his hands/ and therefore that water there ought to be cast in the piscine or in to some clean place where men may not tread on it/ and it is to weet that the priest wessheth his hands three times at mass/ that is to Weet/ at the beginning of it/ the second at mids of the mass/ that is to weet at offering/ and the last is after the perception of the mass/ And this purgement or washing may signify the purity and cleanness that the priest ought to have/ ¶ In heart by good thoughts/ in mowthe by good and/ honest speaking/ and in his needs or business to work truly and well/ And after the priest saith the postcommunyon/ which is so named postcommunyon/ For this that it is said after the priest hath received the precious sacrament of the altar/ And that signifieth the joy that our lord gave to his disciples/ For the apostles and disciples of god had great joy of the holy resurrection/ whereof it is said in the holy evangel/ Gavisi sunt discipuli viso domino etc/ that as moche is to say/ the disciples of god be fain and glad by cause they have seen our lord/ ¶ After the perception the priest kisseth the altar/ in betokening that in very love/ he assenteth and consenteth to believe firmly all the mystery of that precious sacrament/ and right there he returneth himself and salueth the people/ saying Dominus vobiscum/ to the end that the people be incited to make devout orison/ and therefore he saith Oremus/ and there the priest saith as many orisons as he said at the beginning of the mass/ and for that same cause/ betokening that in all good work/ orison aught to be beginning/ middle and end of it/ And at the end of these orisons the priest concludeth saying/ Per dominum nostrum etc/ In betokening that this that we ask is in the sweet name of our lord/ reigning with the father and with the holy ghost/ and there the people answereth amen/ After the priest kisseth yet again the altar/ & sithen returneth him and salueth the people saying/ Dominus vobiscum/ and these two last salutes may represent and signify this that our lord after his resurrection salved his apostles two times/ saying thus Pax vobis/ & iterum pax vobis/ peace be with you by unity of great love/ and yet again peace be with you sweet and good in the glory and bliss of paradise/ After all these orisons beforesaid/ ensoweth Ite missa est/ and here is to weet that the mass finisheth in three manners/ first the mass finisheth by Ite missa est/ and that is at all times that Gloria in excelcis is said/ and the understanding may be such saying/ creature go after our lord/ & ensyewe him by good works/ It may be said also/ that this Ite missa est/ betokeneth this that when the angel had anounced the shepherds the joy and mirth of the holy nativity of our lord Ihesu christ/ they went to the place where our lord Ihesu christ was/ right even so as they had understand Ite missa est/ go ye/ for our lord is sent for your redemption/ and therefore the shepherds regracyed and lawd god With all their virtue and force/ and therefore the people answereth and saith deo gracias/ that is to say/ god be lawd and regracyed of it/ Secondly the mass finisheth by benedicamus domino/ Right so as the priest would say/ bless we god of all his goods and with heart laud and praise we him/ and upon this the people answereth deo gracias/ god be gracyed and thanked/ thirdly the mass finisheth with requiescant in pace/ & that is at a mass said for the deed/ to the end that the souls for whom the priest hath said the mass may have rest in life perdurable/ and therefore the people answereth amen/ that is to say thy prayer be herd and enhanced/ after that the priest blessyth the people/ the which blessing may signify this that the holy ghost was sent to the apostles for the promise of god that he had done to them saying/ Accepietis virtutem spiritus sancti venientis in vos etc/ That is to say/ ye shall take the virtue of the holy ghost coming in you/ & by cause that the holy/ ghost was sent by the trinity/ Therefore maketh the priest that same blessing in the name of the father/ of the son & of the holy ghost ¶ Secondly that blessing whereof our lord speaketh to his apostles & saith/ Venite benedicti patris mei percipite regnum etc/ that is to say come after me the blessed of god my father & take the possession of my royalme/ thirdly the said blessing may signify/ that blessing that our lord made when he would ascend unto heaven/ to th'end that by devout orison he may ascend after him in to the bliss of paradise/ and therefore he soon inclineth himself and saith an orison that thus beginneth/ Placeat tibi sancta trinitas/ That is as much for to say Holy trinity I pray you that ye vouchsafe to take this holy sacrifice acceptable for me and also for them for whom I have consecrate the body of our lerd Per xpristum dominum nostrum amen/ and here is the end of the mass/ but some priests while they take fro them the vestments they say saint johans' gospel/ and some say the office of our lady/ Saint johans' gospel is said for 〈◊〉 mystery in it containing/ for in 〈◊〉 tenor of it saint johan maketh mention/ how our humanity was ioyne● and unied to the divinity/ and how he was sent for to be testymonage or witness of the divine light/ of the which light all creatures was enlumyned/ after the priest saith his grace's lauding and thanking god of all his benefits/ Who somever will know and understand well and perfectly the noble virtue and noble mystery that in the exposycnon of the mass is/ let him well consider and enprynte right perfectly within his heart all the things that here before are contained/ and the creature thus doing shall mow have certain knowledge of god/ and shall mow ordain and dress his conscience/ after that before is said/ and so we pray god that he give to us grace to do such service and so good prayers that we therewith may acquire and get the holy bliss of paradise AMEN/ Here endeth the noble history of the exposition of the mass And here followeth the twelve articles of our faith these been the twelve articles of the crystyn faith/ that every christian man and woman ought to believe steadfastly and firmly/ for otherwise they may not be saved sith they have wit and reason/ and twelve articles they be after the number of the apostles that made 'em and stablished to be holden and kept/ Of which the first longeth to the father/ the seven to the son/ and the other four to the holy ghost/ For it is the parliament of the faith to believe on the trinity/ that is the father/ the son and the holy ghost/ one god in three persons/ and all these articles are contained in the crede/ The first is thus/ I believe on god the father almighty creator of heaven & earth this first article laid saint peter in the crede/ the second appertaineth to the son as to his godhead/ that is to say/ in this that he is god/ and it is such/ I believe on Ihesu cryst our lord only son of god the father/ & this ought men to understand and believe that he is semblable/ like/ and equal to the father in all things that are belonging to the godhead/ and he is one self and like thing with the father/ safe of person/ that is not like the person of the father/ this article made and laid it in the crede/ Saint johan the evangelist/ The third and fourth articles that followen after in the crede appertain to the son● after his humanity/ that is to say after that man is mortal/ In which third article is contained that he was conceived of the holy ghost and borne of the virgin mary by virtue and work of the holy ghost/ & not by man's work & that the virgin mary abode ever virgin before and after his birth/ And this article laid saint james brother to saint johan the evangelist in the crede/ The fourth article belongeth to his passion/ that is to say that he suffered under poncepylate that was paynim and judge at that time in Iherusalem instituted by the Roman/ under the which was Ihesu cryst judged wrongfully at the request of the fellow jews/ crucified/ deed/ and put in the sepulchre/ this article laid saint Andrew/ the fifth article is that he descended in to hell after his death for to have out and deliver the souls of the holy faders/ and of all them that fro the beginning or the world died in very contrition and repentance/ in faith and hope that they should be s●uyd by him/ For by cause of the first man's sin all must descend in to hell there to abide the good and certain hope of Ihesu christ the son of god that should come to deliver them after that he had promised by his prophets/ and this reason he would descend in to hell/ that is to understand in to that part of hell where they that were dampened were not/ the which were deed in their sins/ & those same he drew not out of hell/ for they be dampened pardurably and for ever/ & this article laid in the trede saint phelyppe/ The uj article is of his resurrection/ that is to Weet that on the third day after his death/ for to consumme and accomplish the scriptures he rose from death unto life again/ and appeared to his disciples & approved to them his resurrection in many manners by the space of forty days/ & this article laid saint thomas The seventh article is this that on the forty day after his resurrection when he eat with his disciples/ before them all appertelye he ascended above all creatures in to heaven unto the right hand of the father where he sitteth/ and this article laid saint bartylmewe in the crede/ The viij article is/ that he shall come on domes day to judge both living and deed/ the good and evil and shall render or yield to every one this that he shall have deserved in this world/ ¶ These been the articles that are longing to the son/ and that last article beforesaid laid saint matthew thevangelyste in the crede/ The ix and the three last articles belongen to the holy ghost/ these articles here requyren that men believe the holy ghost is the yefte and the love of god the father and of the son/ fro whom come 〈◊〉 us all weal and grace/ & that he is one same god/ & one same thing with the father and with the son/ safe the person that is other than the persons of the father & of the son/ this article laid in the crede saint james the brother of saint simon and saint Jude/ The tenth article is this/ I believe on the holy church general/ & in the communion of saints/ that is to say the company of all saints & of true men that been & shall be unto the consuming or end of the world & that were fro the beginning of the world/ to guider with the faith of Ihesu christ In this article are understand the seven sacraments of holy church/ that is to wete baptism/ confirmation/ the sacrament of the altar/ the sacrament of marriage or wedlock/ penance/ confession/ & the last is the holy unction/ this article laid saint simon/ The xj article is/ to believe the remission of sins that god giveth by virtue of the sacraments of holy church/ this article laid saint Jude that was the brother of saint simon/ and not that Jude that betrayed our lord Ihesu christ The xij article is to believe the general resurrection of both the souls & bodies perdurable or everlasting/ that is the glory of paradise that god shall give to them that shall deserve it by good faith & thorough good works/ this article giveth also to understand his contrary/ that is death & the pain perdurable or Without end/ that god hath appareled for them that shall be dampened/ this article ought to be understand in such manner/ that every one/ be they good of evil shall be judged on domes day & raised fro death to life again in his own proper body/ & he shall receive his reward & guerdon both in body & in soul together/ after he shall have deserved being in this life mortal/ & therefore at that day the good creatures shall be glorefyed both in body & soul in life that ever shall last/ this article laid saint mathyas apostle & friend of god/ Thus endeth the twelve articles of our faith Thus endeth the legend named in latin legenda aurea/ that is to say in english the golden legend/ For like as gold passeth in value all other metals/ so this legend exceedeth all other books/ wherein been contained all the high and great feasts of our lord/ the feasts of our blessed lady/ the lives passions and miracles of many other saints/ and other histories and acts/ as all allonge here afore is made mention/ which work I have accomplished at the commandment and request of the noble and puissant earl/ and my special good lord William earl of arondel/ & have finished it at westminster the twenty day of november/ the year of our lord M/ CCCC/ lxxxiij/ & the first year of the reign of King Richard the third ¶ By me William Caxton