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{"content": "In this island called Doddy, there are various kinds of men with evil manners. The father eats the son, and the son the father, the husband his wife, and the son goes to the priest of the law when the father or mother or any friend is sick. He prays him to ask the idol if his father will die of that sickness or not. Then the priest and the son kneel before the idol, and he shall live if he says that he will die. If he says he will live, the priest and the son or friend come to him who is sick. They place their hands over his mouth to stoke his breath, and they kill him. They then cut up his body and pray all his friends to come and have but one eye, which is in the middle of their forehead. They eat only flesh and raw fish. In another island, there are men without heads. Their eyes are in their shoulders, and their mouth is in their chest. In one island, there are men with no heads or eyes, and their mouths are in their shoulders. In another island, there are men with flat faces, no nose, and two small round holes instead of eyes; they have a flat mouth without lips. In one style, there are men with faces entirely flat, without eyes or mouth or nose, but with their eyes and mouth behind their shoulders. In another island, there are men whose lips are so large that when they sleep in the sun, they cover their entire faces with their lips. In another island, there are little men, like dwarves, who have no mouth but a little round hole, and they eat their food through a pipe; they have no tongue, and they speak only by blowing and whistling and making signs to each other. In another island, there are men with hanging ears that reach down to their knees. In another island, there are wild men with hanging ears. In this land are men with feet like horses and can run fast, and they hunt wild beasts and eat them. In another island are men who walk on their hands and feet like beasts, and are all rough and will leap upon a tree like cats or apes. In another island are men who go on their knees marvelously and have eight toes on every foot. In another island are people who are both men and women and have members to generate with, and when they will, they use both at once and the other at another time, and they get children when they use the member of man, they bear children when they use the member of woman. There are many other manner of people in the nearby lands of whom it would be long to tell all.\n\nTo go from this island towards the east is called Mancy and is in India the more, and it is most delightful and plentiful in goods of all the world. In this land dwell Christian men and Saracens, for it is a great land, and therein are 200,000 great cities and many other towns. In this land no man goes. In this land, there is no poverty; men have beards like cats. In this land are fair women, and therefore some men call it Albany, for the white people, and there is a city called Latham, which is greater than Paris, and in this land are birds twice as large as they are here. In this country, there are white hens, and they wear crowns upon their heads so they may be recognized. In this country, they have a beast called Loyres, which goes into waters or vitas without needing it. From this city, men go by many journeys to another great city called Cassay, which is the most city of the world, and this city is fifty miles around, and within it are more than twelve thousand bridges, and upon each bridge is a strong tower where the keepers dwell to keep. it again the great channel, for it marches on its land / & on one side of the city runs a great river / & there dwell Christians and others / for it is a good country and fruitful / there grows right good wine / This is a noble city where the king of Manchi was accustomed to dwell / & there dwell religious men, Christian friars / And men go to that city / & in that abbey is a great garden & fair / and therein is many manner of trees of diverse fruits / In that garden dwell many manner of beasts as baboons, apes, marmosets & others / & when the monk has eaten, he takes the relleif & brings it into the garden / & smites one with a belt of silver which he holds in his hand / & immediately come out these beasts that I spoke of & many more near, i.e. 3 or 4 thousand / & he gives them the beasts that are souls of men who are dead / & those beasts that are fair are souls of lords & other rich men / & those that are foul beasts are souls of other commoners. And I asked them. It had not been better to give that relief to poor men & they said there is no poor man in the country & if there were, it were more alms to give it to those souls you suffer their penance and let them go no farther to get their food than to men you have wit & may travel for their food. Then come men to a city called Chibes & there was the first siege of the kin\n\nWhen men pass from the city of Chibes they pass over a great river of fresh water / & it is near four miles broad / & then men enter into the land of the great Chane. This River goes through the land of Pygmies / & there men are of little stature, for they are but three spans long & they are right fair both men & women, though they be little. And they are wedded when they are half a year old / & they live but eight years & he that lives eight years is held right old / and these small men are the best workmen in silk & cotton in all manner of thing that are in the world. & these small men travel. In this land, men travel through many forests and cities until they reach a city called Mankind. In that city is a great navy of ships, and they are as white as snow in kind, made of the wood they are constructed from, and they are made like great houses with halls and chambers and other conveniences. From there, men go laden with goods and merchandise. Merchants come there every year to fetch spices and other merchandise more commonly than in other countries. And you shall understand that merchants who come from Venice or Genoa or from other places of Lombardy or Rome, they go by sea and land for eleven months and more before they may reach Cathay.\n\nIn the province of Cathay, towards the east, is an old city, and beside that city, the Tatars have made another city that men call Cadon. It has twelve gates, and between every two gates is a great mile. So, the old and the new cities are surrounded by about twenty miles. The city is the palace and seat of the greatchan in a fair place, with walls about it that are two miles long. Within that are many fair places, and in the garden of that palace is a right great hill on which is another palace. The two hills are covered with rich skins of beasts called paupers. These are fair beasts with pleasant smelling hides, and within the hall of that palace are twenty-four golden pillars. The walls are covered with richly colored skins. Above the great hill are conduits for beverages that the emperor drinks. The great Chane, well made with precious stones and great pearls, has four golden statues at its corners. The courtyard, and the hall of that palace is richly and well decorated. At the end of the hall is the throne of the Emperor, high where he sits at the table. The border of the table is bordered with gold, and that border is full of precious stones and great pearls. The arms of the chair he goes up are of various precious stones bordered with gold. At the left side of his throne is the seat of his wife, a degree lower than he sits, and that is of ivory bordered with gold. The seat of his second wife is also a degree lower than the first, and that is also of good ivory bordered with gold. The seat of the third wife is a degree lower than the second, and he always has three wives with him. Besides these wives, on the same side sit other ladies of his kin, each one lower than the other according to their degree. And all those who are married have a counterfeit of a man's foot upon their heads, a cubit long, and all made of precious stones. Above them are made shining. The followers of peacocks or such other subservient beings that are under man's foot, and those not wedded have none such. And on the right side of the Emperor sits first his son who will be Emperor after him, and he sits a degree lower than the Emperor in such manner of seats as the Emperor sits, and by him sit other lords of his kin, each one lower than the other according to their degree. And the Emperor has his table by himself alone, made of gold and precious stones or of white crystal or yellow bordered with gold, and each of his wives has a table by herself. And beneath the Emperor's table sit four clerks at his feet who write down all that the Emperor says, whether it be good or ill. And at great feasts above the Emperor's table and all other tables in the hall is a living vine goath (or goat) that goes around the hall, and it has many branches of grapes like grapes of the vine, some white, some yellow, some. reed some green and some black, all the reed are of rubies, crimson or alabaster. The white are of crystal or byrall, the yellow are of topaz, the green are of emeralds and chrysolites, and the black are of quiches and garnets. And this vine is made thus of precious stones so properly that it seems as if it were a vine growing. And before the border of the Emperor stands great lords, and no man is so bold to speak to him but minstrels for to entertain the Emperor. And all the vessels that are served in his hall or chambers are of precious stones and, in particular, at tables where great lords eat, that is, of jasper, crystal, amethyst, or fine gold. And the cups are of emeralds, sapphires, topaz, and other many kinds of stones. And they have no vessels of silver for they prize silver little to make vessels of, but they make of silver Greek pillars and payments for halls and chambers. And you shall understand, my fellow and I were in Sudy. with the king of Mancy for sixteen months, as we waged war against him. The reason was our great desire to see the nobility of his court, if it were truly as we had heard. And indeed, we found it more rich and solemn than we had ever heard. We would never have believed it had we not seen it. But you should know that their food and drink is more honest among us than it is in those courts. For all the commoners eat on the hides of beasts on their knees and eat only flesh of all kinds of beasts. And when they have finished eating, they wipe their hands in their sleeves and eat only once a day and eat little bread. And you should know why he is called the Great Khan. You know well that the whole world was destroyed by Noah's flood, but Noah and his wife and his children were spared. Noah had three sons: Shem, Ham, and Japheth. Ham was the one who saw his father's nakedness while he slept and scorned it. Therefore was he cursed and Iapheth covered it again. These three brothers had all the land. Cham took the eastern part, which is called Asia. Sem took Africa, and Iapheth took Europe. Cham was the mightiest and richest of his brothers, and from him came the pale-faced people and various kinds of men of the islands. Some were headless, and others were misshapen. For this reason, Cham was called emperor and lord of all. But you should know that the emperor of Cathay is called Chan and not Cham, and for this reason, it is not long since all Tartary was in subjection and thrall to other nations around, and they were made herdsmen to keep beasts. Among them were seven lineages or kinds: the first was called Tartary, the second Tanghot, the third Eu\u0159eace, the fourth Valayre, the fifth Semoth, the sixth Menchy, the seventh Sobeth. These were all holding of the great Chan of Cathay. It happened that in the first lineage there was an old man. This man, named Changyus, slept in his bed one night. A knight appeared, sitting on a white horse, who said to him, \"Changyus, have you slept? God, the almighty, sent me to you. It is his will that you tell the seven lineages that you will be their emperor. You will conquer all the lands surrounding you, and they will be in your submission as you have been in theirs. And when morning came, he rose and told the seven lineages this. They scorned him and called him a fool. The night after, the same knight came to the seven lineages and begged them, on God's behalf, to make Changyus their emperor. They chose Changyus as their emperor, did him all the honors they could, and called him Chane, as the white knight had named him. They promised to do as he had asked. Then he established many statutes and laws, which he called Ysakan. The first statute was that they should be obedient to God Almighty and believe He would deliver them from thraldom and they should call on Him in all their works. Another statute was that all men who could bear arms should be named, and to every ten, a master, and to a thousand, a master. Then he commanded all the greatest and principal of the seven lineages that they should forsake all that they had in inheritance or lordship and hold it paid to them from what he would give them of his grace, and they did so. And also he commanded them that each man should bring his eldest son before him and slay his own son with his own hands and strike off their heads, and as soon as they did his bidding, he commanded them to follow his banner, and then he put all the lands around him in subjection.\n\nAnd it happened on a day that the Chancellor rode with a few men to see the land that He had won and encountered a great multitude of his enemies. There, he was thrown from his horse, and his horse was killed. When his men saw him at the ground, they believed he was dead and fled. The enemies followed, and when he saw they were far away, he hid in a bush. The wood was thick there. When they had returned from the chase where he was, they saw a bird sitting on a tree, which men called an owl, and said, \"There was no man for that bird to sit there.\" So they went away. Thus, Chan was saved from death. He went away on a night to his own men, who were glad of his coming. From that time onwards, men of that country have done great worship to that bird, and for that reason, they worship that bird above all the birds of the world. He then assembled all his men and rode upon his enemies, destroying them. When he had won all the lands that were around him, he called them. The Chan won all the lands up to Mount Belian. The white knight appeared to him in a vision again and said, \"Chan, the will of God is that you pass Mount Belian and you shall win many lands. You shall find no passage; go to Mount Belian, which is on the sea side, and kneel nine times there against the east in the worship of God. He will show you a way how to pass. Chan did so, and the sea that touched the hill withdrew him and showed him a fair way of nine feet breadth between the hill and the sea. He passed right well with all his men, and then he won the land of Cathay, the most land and greatest of all the world. And for those nine kneelings and the nine feet of way, Chan and the men of Tartary have the number nine in great worship.\n\nAfter Chan had won the land of Cathay, he died, and Cythoco, his eldest son, reigned after him, and his other brothers. Went to Wynne them lands in other countries & they wanted the land of Prussia and Russia. They called themselves Chan, but he of Cathay is the great Chan and the greatest lord of the whole world. He called them thus in his letters and says:\n\nChan filius dei excelsi universa terra colencium sumus imperator et dominator. That is, Chane, god's son, Emperor and lord of all those who till all the land and lord of all lords. And the writing above his great seal is: Deus in celo et Chan super terram eius fortitudo omnibus hominibus imperatoris sigillum. That is, God in heaven, Chane, upon earth, his strength, the seal of the Emperor of all men. And the writing about his private seal is: Dei fortitudo omnibus hominibus imperatoris sigillum. That is, The strength of God, seal of the Emperor of all men.\n\nAnd if it is so that they are not yet Christian, the Tartarians believe in God almighty.\n\nI have told you why he is called the great Chan. The king, Greetings. I shall now tell you about the governing of his court during great feasts, and he kept four principal feasts in the year. The first is for his birth, the second when he is taken to the temple to be circumcised, the third for his idols when they begin to speak, and the fourth when the idol first begins to perform miracles. At these times he has men well arrayed in thousands and hundreds, and each one knows what he shall do. For there are first ordered four thousand rich barons and mighty ones to arrange the feast and serve the emperor. And all these barons have crowns of gold richly adorned with precious stones and pearls, and they are clad in clothes of gold and camlets as richly as they may be made. And they may well have such clothes for they are there of less price than woolen cloth is here. And these four thousand barons are divided into four parties, and each company is clad in diverse colors richly, and when the first thousand has passed. And he has shown them / when the second thousand comes, and the third thousand, and the fourth; and none of them speaks a word. And on one side of the emperor's table sits many philosophers of various sciences / some of astronomy, necromancy, geometry, pyromancy, and other many sciences / and some have before them astrolabes of gold or precious stones, full of sand or of burning coals, some have orreries that are well-made and rich, and other many instruments according to their sciences / and at a certain hour when they see time they say to men, \"You stand before us now, be still a while.\" And then one of you philosophers says, \"Each man make reverence and incline to the emperor, for now is the time and hour.\" And then all men incline to him and kneel on the earth, and then he bids them rise up again / and at another hour another philosopher bids them all. They place their fingers in their ears and do so, and at another hour, another philosopher bids that all men shall place their hands on their heads and they do so, and then he bids them take them away and they do so. And thus from hour to hour they bid different things. I asked privately what this means, and one of the masters said that the kneeling and bowing on the earth at that time has this meaning: that all those who kneel so shall forevermore be true to the emperor; that for no gift or enticing they shall never be traitors or false to him. And the putting of the finger in the ear has this meaning: none of those shall hear any ill spoken of the emperor or his counsel. And men do not think anything, clothes, bread, drink, or such things to the emperor but at certain hours that the philosophers tell, and if any man raises war against that emperor in what country it may be, the philosophers know it and tell the emperor or his counsel, and he. The emperor sends men thither because he has many men. He has many men to keep birds such as gavorkens, sparrowhawks, falcons, gentles, laners, sakers, popekins, olifants, baboynes, marmosettes, and other exotic birds. He has ever about him more than two hundred Christian men and twenty Saracens, but trusts more in Christian men than in Saracens. In that court there are many barons and other servants who are Christian and converted to the good faith through the preaching of good Christian men who dwell there, but there are many who do not want it known that they are Christian. This Emperor is a great lord because he can dispend what he will without limit, for he spent neither silver nor gold, but made no money but from leather or hides, and this same money goes through all his land. And of silver and gold he built his palaces. In his chamber is a pillar of gold in which is a ruby and a carbuncle, a foot long. The emperor lights up his entire chamber by night, and he has many other precious stones and rubies, but this is the most. This emperor dwells in the summer towards the North in a city called Sidus, and it is cold enough there. In the winter, he dwells in a city called Cama||lache, and it is very hot there, but for the most part, he is in Cadon, not far away. And when this great Khan rides from one court to another, they order four hosts of people. The first goes before a day's journey, for that host lies at evening where the emperor will rest the next morning, and there is plenty there. And there is another host on the right side of him and another on the left, and in each host is much people. Then comes the fourth host behind him, drawn up with a bow, and there are more men in it than in any of the others. And you shall understand that the emperor rides on no horse but when he will go to any secret place with a private mine where he will not be known, but The rider rides in a chariot with four wheels. Upon it is a chamber made of a tree called lignum aloes, which comes from the terrestrial paradise. This chamber is covered with plates of fine gold and precious stones and pearls. Four olive trees and four white oxen are therein. Five or six great lords ride around him, preventing any other men from approaching him unless the Empress summons them. In the same manner, with such a chariot and such a retinue, the Empress rides on the other side, and the emperor's eldest son rides similarly. They have a great multitude of people, which is a great marvel to see.\n\nThe land of the Great Khan is divided into twelve provinces. Each province has more than two thousand cities and towns. When the emperor rides through the country, and he passes through cities and towns, each man sets a fire before his house and casts in incense and other things that give a pleasant smell to the emperor. And if any men of religion, who are Christians, dwell near him. The emperor approaches, they meet him with a procession,\nwith a cross and holy water. They sing near him to make way,\nso that the religious men may come to him. When he sees the cross, he hates the hat made of precious stones and great pearls,\nand it is a marvel to tell of its richness. Then he inclines towards the cross. And the prelate of the religious men says prayers before him and gives him the blessing with the cross. He inclines to the blessing deeply. Then the same prelate gives him some fruit of the number nine in a golden plate - pears or apples or other fruit. Then the emperor takes one and gives the other to his lords. For such is the custom that no strange man shall come before the emperor, but he gives him something according to the old law that says: \"None shall approach them.\" They shall go forth so that men of his host do not defile them. And those religious men who dwell where the empress or the emperor's son comes do the same. This great channel is the mightiest lord of the world. Priest John is not so great a lord as he, nor the Sultan of Babylon nor the Emperor of Persia. In his land, a man has a hundred wives, and some have more or fewer, and they take their kin as wives, all except their sisters from their mothers. But they take also the wives of their fathers' other wives, and they also take their stepmother if their father is dead. Men and women have the same kind of clothing, so that they may not be known, except women who are married bear a token on their heads. They do not dwell with their husbands, but he may lie with whichever he will. They have plenty of all kinds of beasts, save swine, and they will none. They believe well in God that made all things, yet they have idols of gold and silver, and to those idols they offer their first milk of their best beasts. This Emperor, the great Channel, has three wives, and the principal wife was priestess Io. The most sin that they may commit is... doo\nthey haue eten they wype theyr handes vpon theyr\nshyrtes for they haue noo table clothes but it be ry\u2223ghte\ngrete lordes / & whan they haue all eten they\nput theyr dysshes or doublers not wasshen in y\u2022 pot\nor caudron with flesshe that is lefte whan they ha\u2223ue\neten vnto they wyll ete an other tyme / and ryche\nmen dry\u0304ke mylke of mares or asses or other bestes\n& other beuerage y\u2022 is made of mylke & water to\u2223gyder\nfor they haue neyther wyne ne ale. And wha\u0304\nthey goo to warre the warre full wysely / and eche\nman of them bereth two or thre bowes & many a\u2223rowes\n& a grete hachet / & gentylmen haue shorte\nswerdes / & he that fleeth in batayll they slee hym / \n& they are euer in purpose to brynge all londes in\nsubgeccyon to theym / for they say prophecyes saye\nyt they shall be ouercome by shot of archers & yt they\nshall torne theym to theyr lawe / but they wote not\nwhat men they shall be / & it is grete peryll to pur\u2223sue\nthe Tartaryns whan they flee / for they wyll\nsho\u2022 they promyse. And When a man dies among them, they place him in a house until the earth covers him in the field. And when the emperor dies, they set him in a chair in the midst of his tent, and before him they place a table covered with a cloth, and upon it flesh and other food and a cup full of milk from a mare. And they place a mare with a colt by him and a horse saddled and bridled. And they lay upon the horse gold and silver, and all around him they make a great grave. And with these things they put him therein, as the tent horse, gold, silver, and all that is about him. And they say that when he comes into another world, he will not be without a house, nor horse, nor silver nor gold. And the mare will give him milk and bring forth more horses until he is well supplied in the other world. And one of his chamberlains or servants is put with him in the earth to serve him in the other world, for they believe that when he is dead, he shall go into another world and be a greater lord. In this land beyond here, and when he is laid in the earth, no man shall be so bold to speak of him before his friends. And when the Emperor is dead, the seven lineages gather together and touch his son or the next of his blood, and they say, \"We will and we ordain, and we pray that you be our lord and our Emperor.\" The Emperor inquires of them and says, \"If you will that I reign over you, you must do all that I command. And if he commands that anyone be slain, he shall be slain.\" They answer all with one voice, \"All that you command shall be done.\" Then the Emperor says, \"From now on, my words shall be as my sword; you shall have lords of precious stones and gold without number; horses and rich clothes of silk.\" This land of Cathay is in Asia, deep within, and this same land borders the kingdom of Serk to the west. From the land of Corosaym, which is at the north side of Cathay, there is great abundance of good things.\n\n(Note: The text appears to be in Middle English. No major OCR errors were detected, but there are some minor errors in spacing and punctuation that have been corrected.) but no wine, which lies to the east, in a great wilderness that lasts more than a hundred journeys; and the best city of that land is called Corosaym. After this land is named. Men of this land are good warriors and hardy. Therefore, the kingdom of Comayn is the most and greatest kingdom of the world. But it is not all inhabited. In one place of that land is such great cold that no man may dwell there because of the cold. And in another is one of the greatest rivers in the world, and it is frozen so hard every year that men fight great battles on horse and foot, more than a hundred thousand at once. And a little from that river is the great sea of Ocean that they call the Maure. Between this Maure and Caspye is a full straight passage to go towards Inde. Therefore, King Alexander died there and made a city that men call Alexandria to keep that passage. So that no man may pass but if he has leave. And now it is called Alexandria. The gate of fear / and the principal city of Comayn is called Sarachys. This is one of the three ways to enter India, but through this way, few men can go, especially not in summer. This passage is called Berbent. Another way is to go from the land of Turkescon through Persia, and in this way, there are many journeys through wildernesses. And the third way is the one that comes from Cosmane and goes through the great city and the kingdom of Abachare. You should understand that all these kingdoms and lands up to Persia are held by the great Khan of Cathay and many others, and therefore he is a great lord of men and land.\n\nNow I have described for you the lands towards the north to come from the lands of Cathay to the lands of Prussia and Rossy where Christian men dwell. Now I will describe other lands and kingdoms coming down from Cathay towards the Greek sea where Christian men dwell. And since next to the great Khan of Cathay, the Emperor of Persia is the greatest lord, therefore. I shall speak of him, and you shall understand that he has two kingdoms: the one begins eastward and is the kingdom of Turkestan, lasting westward to the Caspian Sea and southward to the land of India. This land is good and plain, well-mannered, with good cities, but its two principal cities are called Bactria and Sor Maggie. The other is the kingdom of Persia, lasting from the Phison River northward to the Caspian Sea and southward to the land of India. This is a full, plentiful country and good. In this Persia are three principal cities: Nessabor, Saphan, and Sarmasse. Then is the land of Armenia, in which were once three kingdoms. This is a good and plentiful land now called Portefacio unto the land of Media. In this Armenia are many fair cities, but Canrassa is most renowned. Then is the land of Media, and it is long and not broad, beginning eastward at the land of Persia and India the less, and lasting westward to the kingdom. The kingdom of Caldee extends northward to little Armorica. In this Myddy are many great hills and little plains. Sarasins and other men known as Cordyns and Kermen dwell here.\n\nNext is the kingdom of George, which begins eastward at a great hill called Abydos. This land lasts from Turkey to the great sea and the lands of Myddy and Great Armorica. In this land are two kings: one of Abcan and another of George. But the one of George is in subjection to the great Khan. The one of Abcan, however, has a strong country and defends himself well against his enemies. No man may see there, and no man dares enter that country. Yet men of the country claim that they sometimes hear there the voices of men and horses whinnying and cocks crowing. They know well that men dwell there, but they do not know what kind of men, and they say this darkness came about through a miracle of God for the benefit of Christian men there. For there was a wicked king in that country. Emperor who ruled in Poitou, and he was called Saures. He persecuted Christians at times, making sacrifices to false gods in that land. Many Christians in the region abandoned their goods, cattle, riches, and desired to go to Greece. When they were all assembled in a great place called Megara, Emperor Saures and his men came to kill the Christians. The Christians fell on their knees and prayed to God. Suddenly, a thick cloud covered Emperor Saures and his entire host, preventing them from leaving. They remained in darkness and never emerged again. The Christians went wherever they wished and could therefore say, \"This is done by our Lord and wonderful in our eyes.\" From this dark land comes a river that can be seen by a good sign that men dwell there.\n\nNext is the land of Turkey, which marches towards great Armenia, and in it are many. The land of Ethiopia borders eastward to the great wilderness, westward to the land of Nubia, southward to the land of Maratha, and northward to the red sea. Marythane lasts from the hills of Ethiopia to Libya, both high and low, to the great sea of Spain. I have spoken of many things about this side of the great kingdom of Cathay, where many obey the great Khan. I will now speak of some lands, countries, and isles that are beyond the land of Cathay. Whoever goes from Cathay to India, both high and low, must go through a kingdom called Cadissen, which is a great land. There grows a kind of fruit there, resembling gourds. When it is ripe, men cut it open and find within it a beast, as if of flesh and bone, like a little lamb without wool. Men eat both the beast and the fruit, and that is a great marvel. However, I told them that I held it for no marvel, for I said in my country. In this land and many other surrounding areas are trees that bear fruit which birds fly away and are good to eat. And that which falls in water lives and that which falls on the earth dies. They marveled greatly at this. In this land there are trees that bear cloves and nutmegs and cinnamon and many other spices. And there are vines that bear such large grapes that a strong man would have enough to carry a cluster of the grapes. In that same land are the hills of Casyopia, which men call the Caucasus. Among those hills are the Jews of the ten tribes enclosed within what men call Gog and Magog. Twenty-three kings and their people were enclosed between the hills of the Jews, who dwell there as they were locked in. And there are hills all around them on one side, and there is the sea of Casyopia. Some might ask, why do they not go out there, since there is a sea on one side? To answer, if it is called a sea, it is no sea. In those hills among the Jews of Caspy, a strange standing will be found. The crying out and emergence of Christian men among those Caspy hills is a matter I have understood. In ancient times, a fox will make its den in the same place where King Alexander built the gates. The fox will dig in the earth so long until it perceives it through to where it comes among the Jews. And when they see this fox, they will have great marvel, for they have never seen such a beast, as other beasts are among them many. They will chase and pursue this fox until it is driven back into its hole. Then they will dig after it as it went, and they will come to the gates that Alexander built of grief-stones, well-fitted with sycamore. From this land, men will go to the land of Bactria, where are many wicked and fell men. In that land are trees that bear wool. In this land are sheep from which they make cloth. In this land there are many Ypotaynes who dwell some time on land and some time on water, and are half man and half horse, and they eat only men when they can get them. In this land there are more griffins than in other places, and some say they have the body of an eagle before and that of a lion behind, and they speak truly for they are made so. The griffin has a body larger than eight lyons and stronger and sturdier than a hundred eagles. For certainly he will carry to his nest flying a horse and a man on his back or two oxen yoked together as they go at plow, for he has long nails on his feet and great as it were horns. From this land of Bactria, men go many days' journey to the land of Priest John, who is a great Emperor of India, and men call his land the isle of Pantoxore. This Emperor Priest John holds great land and many good cities and towns in his kingdom, many great islands and large. For this land of India is all separated. The best city in the island of Panaxaras is called Nyse, as it is noble and rich. Priest John has many kings and various people under him, and his land is good and rich, but not as rich as the land of the Great Khan, for merchants do not come so much there as they do to the land of the Great Khan because it is too far away. And also, they find in the island of Cathay all that they need, such as spice clothes and other riches. And if they could have better and finer things in the land of Priest John than in the land of Cathay, they would still let it be for the long journey and great expense.\n\nA city that men call Hermes, for Hermes is said to have founded it. They pass an arm of the sea and come to another city that men call Saboth, where they find all merchants and quacks in great abundance, like larks in our countryside. In this country is little wheat or barley, so they eat rice and milk and cheese and other fruits. This Emperor Priest John commonly marries the daughter of the great Khan, and the great Khan's daughter is his wife. In the land of Priest John are many diverse things and many prec prec prec prec prec prec prec\n\nThis Emperor Priest John is Christian and a great part of his land also, but they do not have all the articles of our faith, but they believe well in the Father and the Son and the Holy Ghost and they are fully devoted and true to one another, and they make no use of cattle, and he has under him 121 provinces and countries, and in each one is a king, and those kings have other kings under them. And in this land are many marvels, for in that land is the gravelly sea, which is of sand and gravel and no drop of water, and it ebbs and flows with very great waves like another sea, and it is never still or at rest, and no man may pass beyond it. And all if it is so that There is no water in that sea yet men can find fish there in good variety and shape, unlike any other seas. And three journeys from that sea are great hills through which runs a great flood that comes from the Paradyse sea and is full of precious stones and no drop of water. This flood runs for three days in a week so fast and stirs up great stones from the rocks, making much noise. As soon as they come into the grimy sea, they are no longer seen, and during those three days when it runs thus, no man dares to come in it, but on other days, men may go where they will. Additionally, beyond the flood, towards the wilderness, is a great plain with groves of trees. These trees begin to grow at the rising of the sun each day and grow to midday and bear fruit, but no man dares to eat of that fruit. It is a manner of iron, and after midday it turns again into the ether when the sun goes down. It is nothing seen, and so it does every day. And in this wilderness there are many wild men with horns on their heads and right hideous ones. And in that forest are many pagans that they call in their language pestil and they speak through their throats.\n\nThis Emperor priest John, when he goes to battle, has no precious banner borne before him. And for keeping each cross is ordered a thousand men of arms and more than a hundred thousand on foot, as men keep a standard in battle in other places. And he has men without number when he goes to any battle against any other lord. And when he has no battle but rides with a select company, then does he bear before him only a plain cross of tree, not painted and without gold and precious stones, as a token our lord Ihu Christ suffered death on a cross of tree. And also he has borne before him a plate. He carries a vessel full of gold on earth as a sign of his lordship to the earth. He also bears another vessel full of jewels, gold, and precious stones as a symbol of his nobility and might. He resides commonly in the city of Susa, and his principal palaces are there, so rich that it is amazing to tell, and above the principal tour of the palaces are two pomels of gold, each one having two great and large carbuncles that shine right clear on the night. The principal gates of these palaces are of precious stones called sardonyx, and the borders of the bars are of ivory, and the windows of the halls are of colored stones, the pillars in his chamber are of fine gold with many carbuncles and other such stones that give great light on the night, and although the carbuncles give great light, each night there burn twelve great vessels of crystal full of balsam to give good smell and to drive away evil air. The form of his bed is all of sapphire. A man lived richly, using gold to please him to sleep and to destroy lechery, for he would not lie with his wife more than three times a year after the seasons, only for the sake of having children. He had a fair palace at the city of Nyse where he dwelt, but the air there was not as well tempered as it was at the city of Suse. He had over thirty thousand men in his court, and some of the lords were master of the hall, some of the chamber, some steward, some marshal, and some other officers. Therefore, he was richly served, and his land lasted in breadth four months' journey and was of great length.\n\nIn an island of Priest John's land called Myscorach, there is great abundance of goods and riches and many precious stones. In that land was a rich man not long ago, whom they called Catalonabes. He was rich and had a fair castle on a hill and strong. He had built a wall all around the hill. right strong and fair within, he had a fair gateway where were many trees bearing all manner of men, he might find and he did plant there all manner of herbs of good smell and that bore flowers, and there were many fair wells and by them were made many fair halls and chambers well adorned with gold and azure, and he had made there diverse stories and beasts and birds that sang and turned by engine and organs as they had been all quick, and he had in his garden that he might find to make a man's solace and comfort, and he also had there in that garden maidens within the age of fifteen years the fairest that he might find and men children of the same age, and they were clad in clothes of gold, and he said that the same were angels, and he had made three hills fair and good, all enclosed about with precious stones of Jaspyre and crystal, and well bound with gold and pearls and other manner of stones, and he had made a conduit under the earth so that when he would the walls ran with milk sometimes and with wine sometimes. A knight or squire from that country sometimes entertains a young bachelor with wine and honey in a place called Paradise. When any young bachelor from the countryside comes to him for sun and recreation, he leads him into his Paradise and shows him various things and songs of birds, as well as his damsels and his wells. He plays diverse instruments of music in a high tower, which seemed to be angels of God, and he tells him that he should put them in his Paradise when they are dead. And so these bachelors went to sleep as great lords of the countryside and killed themselves in the hope of having that Paradise. When wealthy men of the countryside saw this malice and cunning of Catalonabes, they gathered together and assaulted the castle and killed him and destroyed all his goods and his fair places and riches that were in his Paradise. The site of the walls is still there. And some other thyges, but richesse is not there. It is not long since he was destroyed. A little from that place on the left side, beside the River of Phison, is a great entrance to hell. In this valley is much gold and silver; therefore, many Christian men and others go there for the covetousness of that gold and silver, but few of them come out again, for they are immediately ensnared with devils. And in the midst of that valley, on a rock, is a visage and the head of a fiend, bodily right hideous and dreadful to see. There is no thing seen but the head to the shoulders, but there is no Christian man in the world so hardy that he should not have great fear to behold it. For he beholds each man so sharply and cruelly, and his eyes are so stinging and sparkling like fire, and he changes his countenance so often that no man dares come near for all the world, and out of his mouth and nose comes great plenty of fire of diverse colors, and sometimes the fire is so stinking. That no man may suffer it, but always a good Christian man and one stable in the faith may go there, in without harm if they shrive themselves well and bless themselves with the token of the cross. And you shall understand it when my fellows and I were in the house and we went in numbering twelve, and when he came out we were but ten and we knew not whether our fellows were lost there or had turned back, but we saw no more of them. Other of our fellows who would not go in with us made a thing to seem, it is not for me to deceive men, and therefore I would touch nothing for fear of enemies, I saw in many likenesses what of dead bodies lay in the valley, but I dared not say that they were not all bodies, but they seemed bodies through the making of devils. And we were often cast down to the earth through wind and thunder and tempests, but God kept us well in the valley without peril and harm. Thanked be God almighty who kept us. Beyond that valley lies a great island where people are as large as giants, twenty-four or thirty feet tall, and they have no clothing but the hides of beasts that hang on them. They eat no bread but raw flesh and drink milk, and they have no horses. They eat human flesh gladly instead of that of other animals. People told us that beyond this island there is another where the giants are even larger, forty or one hundred feet tall, and some say one cubit longer. Among these giants are great sheep that are like young oxen and they bear great wool. I have seen these sheep many times. Another island is there to the north where there are many wolves and fell women. They have precious stones in their eyes, and they have such a nature that if they behold any man with anger they kill him on the spot, like the basilisk does. Another island is of fair people and good customs. The first night they are married, they take a certain man designated for that purpose and lie with him. by their wives to have their maidenhood and they give him great reward for his labor / those men are called Gadlybyryem / for in the country, the husband finds her a maiden the next night after / for perhaps he who lay with her was drunk or for any other reason / the husband shall be summoned to the law that he has not performed his duty / and he shall be severely punished and chastised / but after the first night they keep their wives well and speak not with those men / and I asked what was the cause why they had that custom / and they said sometimes men lay with their wives first and their wives had serpents in their bodies and they strengthened their husbands on their yard and in their bodies and so many men were killed / and therefore they had this custom to let other men have their maidenhood for fear of death / and thus they allow them to try the passage or they put them to the test.\n\nIn another island, there is where women make great sorrow when their children are born. When they are dead, they make great joy and cast them into a great fire and burn them. Those who love their husbands well do the same for them, for they say that the fire shall make them clean of all filth and vices, and they shall be clean in another world. A child when he is born comes into this world to have trouble and sorrow and heaviness. His riches or nobility mean nothing to him, but rather he who is of good condition and most righteous and true is judged by every man truly little and much after his transgressions. And the king may not judge any man to death without the counsel of his barons and all their assent. And if no man is so bold to make company with him or speak with him or give him food or drink, he shall die. They spare no man who has done wrong for love or for lordship or riches or nobility, but they do right to him according to what he has deserved. There is another island where there is great plenty, no one knows if it is his or not. In this land and in many others. Places called Gyrsantes are described as full-fair beasts, higher than great horses or steeds, with necks nearly .2 cubits long, bodies and tails resembling hearts, and the ability to look over high houses. There are many chameleons, a little beast that never eats or drinks, and changes color frequently, sometimes being one color and other times another, able to change into all colors except black and red. Wild swine of various colors and as large as oxen are also present, spotted like small fawns. White lions exist, and there are other beasts as large as great stedes, which some men call Lonhorans or Tontes, having black heads and three long horns.\n\nThere is another island, good and great and plenteous, where there are good men and true, living good lives according to their faith, provided they are not Christian. However, despite their kind, they are full of good virtues and flee all vices and sin. Malice are not envious, proud, covetous, lecherous, or gluttonous. They do not wrongfully desire what belongs to another, and they fulfill the ten commandments. They do not value riches or possessions, and they swear only yes or no. They are truer and righteous than those in other lands. In this land there are no thieves, murderers, common women, or beggars. And because they are so true and good, there is no tempest, thunder, war, or famine. They live long lives and many of them die without sickness, for age is the only thing that falls them.\n\nKing Alexander once sent men to conquer this land. They sent him letters that said, \"What does a man need of the whole world? He is not discontented here. You will find no reason to make war upon us, for we have no riches.\" And all the treasure and goods & cattle of our court are common. Our meals that we eat are our riches. In place of treasure of gold and silver, we make our treasure peas and an accord of love. We have nothing but a cloth upon our bodies. Our wives are not arrayed richly to please us. For we hold it a great folly for a man to delight himself and do too much harm if he troubled them and sent them things they should keep well and have no fear of him.\n\nThere is another island called Synople, where also are good people and true and full of good faith. They are much like in their living to the men before said, and they all go naked. And into that island came King Alexander. And when he saw their good faith and truth and their good belief, he said that he should do them no harm. And he asked them to ask of him riches and nothing else, and they should have it. And they answered that they had enough riches when they had meat and. \"They asked for drink to sustain their bodies, and they also said that wealth of this world is worth nothing if one could grant them that they would never die. And Alexander said he couldn't do that, as he was already dead. Then they asked why he was so proud and wanted to win the whole world, having no term of life, and wanting all the riches of the world which would forsake him or he forsake it, and bearing nothing with him but it would dwell with others. But as you were born naked, so shall you be undone in the earth. Alexander was greatly astonished by this answer. And if it is so, I believe that God loves them well and their good intention, and that He takes their service graciously, as He did with Job, who was a pagan that He held as His true servant, and many others. I believe well that God loves them.\" all those who love and serve him meekly and truly and despise the vain glory of the world are not of this fold, and there is a vision that Saint Peter saw at Jaffa. An angel came from heaven and brought with him all manner of beasts, as serpents and birds in all manner, and said to Saint Peter, \"Take and eat.\" And Peter answered, \"I eat not of unclean beasts.\" And the angel said to him, \"None.\"\n\nThere is another island that men call Pythagoras. Men of this land till no land for they eat nothing. And they are not as small as Pygmies. These men live with the smell of apples and when they go far from their country they carry apples with them, for as soon as they lose the savour of apples they die. They are not reasonable but as it were beasts. And there is another island where the people are all feathers but the face and the palms of their hands. These men go both above and on the land and they eat flesh and fish all. In this island is a great river that is two miles broad and a half, which men call Renemar. Beyond that river is a great wilderness, as men who have been there say. In this wilderness, as men say, are the trees of the sun and of the moon, which spoke to King Alexander and told him of his death. People keep and eat the fruits of these trees, and they live for four or five hundred years. We would gladly have gone there, but I believe that a hundred thousand men of arms would not be able to pass through the wilderness because of the abundance of wild beasts. He asked the knight what people those should be who stood before the bishop, and the knight said they should be priests. He said he would no longer be called king or emperor but priest, and he would take the name of him who came first out of the priests. He was called John, and so have all emperors since been called Priest John. In that land are many Christian men of good faith. \"And they have priests to sing mass and they make the sacrament as the men of Greece do, but they do not say as many things as the apostles said, as Peter and Saint Thomas and other apostles did when they went towards the east side of priest John's land, an island that men call Taprobane. It is right good and fruitful, and there is a great king and he is obedient to priest John. This island always has a king made by election. In this island are two winters and two summers, and they harvest corn twice a year, and all times in the year are gardens flourished. There dwell good people.\"", "creation_year": 1503, "creation_year_earliest": 1503, "creation_year_latest": 1503, "source_dataset": "EEBO", "source_dataset_detailed": "EEBO_Phase1"},
{"content": "[The Names of the Baylifes, Custos Masters and Sheriffs of the City of London, and their Articles. Also the Chartur and Liberties of the same City, and of England with other matters necessary for every Citizen to understand. Contained in the following chapters according to this calendar:\n\nThe Names of the Baylifes of London: Mayors and Sheriffs\nThe Articles of the Chartur of London: forty-two articles\nThe Court Roll of London: forty-two articles\nThe Act for the Correction of Errors in Judgments in London\nThe Act for Three Above Twenty Years Paying No Taxes\nThe Charge of Every Ward in London\nThe Ordinance for Assize of Bread in London\nThe Copy of the Pope's Bull in Latin for Offerings in London\nThe Copy of Pope Innocent's Letter for the same Offerings\nThe Copy of the Pope's Bull in English] for offeringis for the following:\n\npara 21: The copy of Pope Innocen\npara 24: The composition for the same offering made by arbitration\npara 25: The ordinance for brokers.\npara 26: The names of all\npara 26: The ordinance for wool cloth in London\npara 27: The articles hired by the counsell to be enacted\npara 27: The charge of the quest of wardmote in every ward in London.\npara 30: The articles of the good governance of the city of London\npara 30: The articles against peril of fire\npara 33: The other articles of the biddell of the ward disputes in London\npara 33: The other articles of the constables in London.\npara 33: The other articles of the sheriffs' sergeants\npara 33: The other articles of French pleas of foresters\npara 36: The other articles every freeman made in London\npara 36: The other articles for brokers in London\npara 36: The ordinance for the assise off assize and bellet in London. The forms of making obligations in various manners (fo. xxxvi)\nThe forms of making quitances in various manners (fo. xxxvij)\nThe forms of making bills of payment in various manners (fo. xxxviij)\nThe forms of making letters of attorney (fo. xxxix)\nThe forms of making indentures in various manners (fo. xxxix)\nThe forms of making letters of license (fo. xli)\nThe forms of making letters of sale (fo. xlij)\nThe forms of making letters by exchange (fo. xliij)\nThe form of an award given out by arbitrament (fo. xliij)\nThe copy of the king's protection (fo. xliij)\nItem, the copy of another protection (fo. xlv)\nThe copy of the king's charter for all causes (fo. xlv)\nThe forms of making supplications (fo. xlv)\nThe forms of making complaints to the king and other lords (fo xlviij)\nThe ordinance of the city of London for tenants (fo. lij)\nThe copy of the other evidences given to the Mayor and aldermen at the time of (fo. lij) The number of Parishes churches and towns in England.\nThe number of:\nThe length and breadth of England and the compass.\nThe copy of a chart compassing the circle of the world and the compass of every island comprised in the same.\nThe full pardon of Rome granted by various popes and stationers.\nThe seven a.\nThe copy of a letter sent from the land of Messey into the land of Degatue before the conquest thereof.\nThe copy of a letter sent from the sovereign of Babylon to the pope of Rome.\nThe oration of the messenger to the pope.\nThe craft of grafting and planting of trees and altering of fruits as well in colour as in form.\nA year which they call:\nThe craft to make a water have spots out of cloth.\nThe form and measure to in mete land by in England.\nThe copy of the general curse to be declared four times in the year.\nThe. articule for the offeryng out \nfo. lx\n\u00b6 The prouyssyon by acte of p\nfo. lxviij\n\u00b6The crafte to make corke foredier is\nfo. lxxij\n\u00b6The re\nfo. lxxij\n\u00b6The crafte too make gounpoudir\nfo. lxxij\n\u00b6 The crafte to make orchell fore\nfo. lxxij\n\u00b6To make a pickell too kepe freshe storgion in\nfo. lxxij\n\u00b6To make winnegre shortly if ne\u2223de be\nfo. lxxij\n\u00b6To make persely too growe in the space of an oure\nfo. lxxi\n\u00b6The rekeny\u0304ge for to bycrynyshe wyn at and werpe and dordute\n\u00b6The rekenynge of wyn at Sour\u2223deur\nfo. lxxiij\n\u00b6The weyght and maner of bey\u0304g of yrue & the differense of ye weyght\nfo. lxxiij\n\u00b6The acte of parlement to compel\u2223le the Iuges of spu\u0304alaw too graunt any parte the copy of the libell a\u2223ny cause\nfo. lxxiij\n\u00b6The rate off the kyngis coustum and subside of marchaundise registe\u00a6red in the escheker.\nfo. lxxiiij.\n\u00b6The Composision by twyre The towne of and werpe and the march\u2223auntes of yngland for costis of ther marchaundyses\nfo. lxxv\n\u00b6Aballade of ye notte browne may\u00a6de\nfo. lxxvi\n\u00b6The rekenyng to bye wares i\u0304 fla\u2223undres\nfo. The office that belongs to a bishop or priest (fol. 76)\nThe copy of the charter of the forest of England (fol. 78)\nThe articles of the charter of England and liberties of the same, called Magna Carta (fol. 79)\nNarration of those who have been sheriffs and not contrite (fol. 85)\nThe value and stint of the benefice of St. Magnus in London (fol. 86)\nThe copy of an agreement\nThe copy of a certificate (fol. 87)\nThe copy of specery (fol. 89)\nThe reckoning of grocery and weight, small and large (fol. 90)\nThe craft for making ink. (fol. 90)\nThe servicis at the bishop of Ely's morton (fol. 91)\nThe way from Calais to Rome through France (fol. 92)\nThe copy of a testament (fol. 94)\nThe craft for making (fol. 94)\nIn this chapter, the patrons of all the benefices in London are shown (fol. 95)\nThe temporal (fol. 96)\nThe Corrodies in all the abbeys of England (fol. 10)\nThe weight of Cessar (fol. Cij)\nThe charge and (fol. Cj) cost in making hearing and sprocket at the cost of 4 shillings and 2 pence.\nThe copy of a letter to my lord cardinal included at the cost of 4 shillings.\nThe laws and belief of the Sa included at the cost of 4 shillings.\nThe lease for making a court by the yearly rents of London Bridge included at the cost of 4 shillings and 4 pence.\nThe articles upon which are to be inquired in the visitations of the ordainer included at the cost of 6 shillings.\nThe articles found by the inquisition included at the cost of 62 shillings.\nA complaint made to King Henry VI by the Duke of Gloucester against the cardinal of Winchester included at the cost of 9 shillings.\nThe articles that the lord of the king's council advised that my lord of Gloucester had sent to me against my lord of Winchester included at the cost of 12 shillings.\nThe answer by my lord of Winchester to the greffe of my lord of Gloucester included at the cost of 13 shillings and 4 pence.\nThe copy of the reconnaissance that both my lords were bound to abide the arbitration of the lords of the king's council included at the cost of 17 shillings and 6 pence.\nThe names of the bailiffs: Custos, Mayers, and Sheriff of London from the time of King Richard I, called Cure de Lyon, who was crowned on the 20th day of September. This is the year 1489. Henry VII began his reign.\nThis year began the Order of Our Lady of Pity in Plymouth. The Jews were expelled from England.\nJohn Heron, Richardson, Reynold, Bayliffe, first year.\nIohan Herion, Roger la Duke, second year.\nWilliam Hawerell, Johan Buknot, third year.\nNichas Duke, Peter Nevelyn, fourth year.\nRoger la Duke, Richard Fitz, fifth year.\nWilliam Firt, Isabel Williason, Arnulphy, custos, fifth year.\nRobert Beysaint, Jocell le Iosue, custos, sixth year.\nThis year the king went into the holy land and took the city of Acre, Portchalus, and Babylon, in the year of our Lord M.V.\nGarard de Anthioch, Robert Durant, custos, seventh year.\nThis year William with the long beard took, Roger Blount, Nichas Duke, custos, eighth year.\nThe Order of the Trinity began this year.\nConstantinson, Robert la Bel, custos, ninth year.\nThis year the king died in France from a wound.\nArnoldson, Arnulphe, Richardson, Barthelinew, first year of his reign. This year, the king of Normandy and Anjou lost [Roger Dorset, Jacobson, Bartholmew Alardin, Walter Brown, William Chabirlayn, Thomas Hanirhyll, John Walgrave, Richard de Winchester, Iohn Felioud, Edmondson Gardra, Serle Mercer, Hugh Desaint Albou, Roger Winchester, Edmond Hardell, Peter Dfi] were chosen as custodes in the second year.\n\nThis year, great reigns and great thunderings entered the land.\n\nThis year, John Walgraue and Richard de Winchester were custodes.\n\nThis year, all pleas longing to the crown were summoned to the tour.\n\nThis year, the land was interdicted and the same year, Henry the king's son was born. This year, the names of mayors and sheriffs in London began. Sherefs:\nHerryson Alwyn Mayer. The 10th year.\nPetir la Iosue Willm Blounde, Sherefs. The 11th year.\nThis year, the land was reconciled, and the interdict released.\nAdam Whitby Stephen le Grase, Sherefs. The 12th year.\nIocensson Petir Johan Derlaunde, Sherefs. The 13th year.\nThis year, there was great discord between the king and his lords. King Louis of France caused much harm in England. And Southwark the bridge and much of the city were breached.\nRandolfe Land Constancele Iosue, Sherefs.\nHarrison Alwyn Mairthe, the 14th year.\nMartinson Alis Petir Bate, Sherefs. The 15th year.\nThis year, at Candlemas, the king shipped at Portsmouth and sailed to sea.\nSalmon Basing Hugh de Basing, Sherefs. The 16th year.\nThis year and the 12th of January, C.xliij began the first minors.\nIohn Travers Andrew Newland, Sherefs. The 17th year.\nThe year following, the king died in the 18th year of his reign, and then began the reign of King Henry the III, in the year of our Lord M.ij C.xvi.\n\u00b6Jacob Aldrema one part and Salmon Basing the other part.\nBenet de Centre. Willi Blount, Sheriff\nMayerof the first year\nThis year Wales was interdicted and Lowys Offrance and his company had a mark of silver fo.\nThomas Bolerell, Richard Helysond, Sheriff\nSerle Mercer, two years\nIohn Vyell, Iosus le Spicer, Sheriff\nThe third year\nThis year the king had of every plough land CS. And the same year Saint Thomas of Canterbury was translated\nRichard Wimbledeis, Iohan Vyell, Sheriff\nSerle Mercer, the fourth year\nRoger Renger, Iocence le Iosue, Sheriff\nThe fifth year\nThis year the king was crowned. & pleas lodging to the crown pleased in the tower. & this year the castle of Bedford was destroyed. & friars Carmel began first. & a great wind a.d.n.i. M.ij C.xx.\nRichard Reyner, Thomas Sibert(is), Sheriff\nSerle Mercer, the sixth year\nWilliam Gance, Thomas Lambert, Sheriff\nRichard the seventh year\nThis year the friars minors first came into England. & a man of Orford feigned himself to be Christ. & was crucified at Aylesbury\nIohn Travers, Andrew Bucrell, Sheriff\nRichard Regis, Andrew Bucrel, Mayor the eighth. yere\nIohn\u0304 trauers Roger le duke Sherefs\nthe ix. yere.\nMartin fi\nAndrew bu\u00a6krel mairthe x. yere\nStephan\u0304 bukrell Robert winchester Sherefs\nthe xi. yere\nRobert yon\u0304 Richardson water Sherefs\nthe xij. yere\nIohn\u0304 venborne Michell of saint elins Sherefs\nthe xiij. yere\nWatir Russell Watir edmondton Sherefs\nthe xiiij. yere\nGerard bate Symondson auery Sherefs\nthe xv. yere\nReger le blount Rauf Asshby Sherefs\nthe xvi. yere\nIohn\u0304 norman Gerarde bate Sherefs\nRoger ren / ger mairthe xvij. yere\nRobert hardell Herry Cobhm\u0304 Sherefs\nthe xviij yere\nIordan gouer Iohn\u0304 Tholosan Sherefs\nthe xix yere\nGarard cordwayn Iohn\u0304 wilhall Sherefs\nthe xx. yere\nReymond bongay Raufasby Sherefs\nwillm\u0304 Ionnorthe xxi. yere\nIohn\u0304 gesours Michell Cony Sherefs\nGararde bate Mayrthe xxij yere\nIohn\u0304 vyle Thomas duryson Sherefs\nthe xxiij. yere\nIohn\u0304son Iohn\u0304 Rauf Asshby Sherefs\nReynolde bo\u0304. gay mayr.the xxiiij. yere\nHugh Blunt Adam Basyng Sherefs\nthe xxv. yere\nRauf spicer Nicha\u0304s Bate Sherefs\nMichelconi Iohn\u0304 Geso\u00a6nes mayrthe xxvi. yere\nRobert de Adam Butlar, Sheriff\n25th year: Symondson, Mary Laurence, Frowyk, Sheriff\n26th year: Iohn Wyell, Nichas Bate, Sheriff\n29th year: Nichollas Iesay, Geffrey Winchester, Sheriff\n30th year: Rauf Hardell, Iohn Tholo, Sheriff\n33rd year: Richardson, Roger. Iohn Norman, Adath, Sheriff\n37th year: Vntfrey Basse, Williamson, Richard, Sheriff\n38th year: Laurence Frowick, Nichas Bare, Sheriff\n39th year: Willm Duresson, Thomas Wymborne, Sheriff\n39th year: Iohn Norhacton, Richard Pycard, Sheriff\n35th year: Rauf Ashwy, Robert Lynton, Sheriff\n36th year: Richas Bate, Sheriff\n37th year: Stephan Doe Herre Walmonde, Sheriff\n38th year: Richard Hardell, Mairthe, Sheriff\n39th year: Michell Bukrell, Iehn Moyour, Sheriff\n40th year: Richard Ewyll, Willm Asshwy, Sheriff\n41st year: Robert Catheloyne, Thomas Firt, Richard, Sheriff\n40th year: Iohn Adrian, Robert Cornehylle, Sheriff\n41st year: Iohn Gisones, Mairthe, Sheriff\n42nd year: Adam Browning, Harry Coueutree, Sheriff\n42nd year: Iohn Norhacton, Richard Pycard, Sheriff\n43rd year: Wylliason, Richard M., Sheriff Thomas Wawrock, Sheriff in the 44th year of King Richard III.\nRobert Mounpellers, Osbert Stokesley, Sheriffs in the 45th year.\nThomas Firth, Thomas the 45th year.\nThomas Lafford, Edward Blount, Sheriffs in the 46th year.\nPeter Armyger, Robert Rokesley, Sheriffs in the 47th year.\nCustos Willison, Richard, Sheriff in the 48th year.\nJohn Lynde, John Walraven, Sheriffs in the 49th year.\nJohn, Sheriff in the 50th year.\nWalter Huyn, William Duresine, Sheriffs in the 1st year.\nThomas Basing, Robert Cornhill, Sheriffs.\nHerr Fitz, Thomas Custos, Sheriffs in the 11th year.\nWalter Plott, Philip Taylor, Sheriffs in the 12th year.\nGregory Rokesley, Henry Walsh, Sheriffs in the 13th year.\nJohn Adrythe, 3rd year.\nJohn Bentlee, Richard de Paris, Sheriffs in the 53rd year.\nWalter, 3rd year.\nThe reign of King Edward I, long called \"Longshanks.\"\nJohn Herne, Walter Portar, Sheriffs in the 1st year.\nWalter Hent, 1st year.\nNicholas Winchester, Herry Conter, Sheriffs in the 2nd year.\nLucas Banccour, Henry Frowyk, Sheriffs in the 3rd year.\nJohn Horn, Raufblounte, Sheriffs in the 4th year.\nGregory Rokesley, 4th year.\nRaufhar as Ranfeuir, Sheriffs in the 5th year.\nJohn Bryan, Walter le Glisse, Sheriffs in the 6th year.\nRobert Basing. Willm\\_masarar, Sheriff the fifth year, Thomas Bor Rauf, Sheriff the fifth year, Willm\\_faringdon Nichas, Sheriff the ninth year, Willm\\_malary Richard Chiklywelle, Sheriff the eleventh year, Harry watereis mayr the tenth year, Raufblounte Austin Bedill, Sheriff the twelfth year, Iordan goodchep Martyn bon the fourteenth year, Stephan Cornhyll Robert rokles, Sheriff Gregory Rockesley. Mayre the seventeenth year, Watkyn Blount Iohn\\_ward, Sheriff the twenty-fourth year, Thomas grose waltir Awden, Sheriff the fifteenth year, Geoffrey Rockisley was mayor to the feast of St. Peter in summer. & then was chosen Randolf de sande Custos to Candlemas. And he was chosen Custos Iohn\\_beyton to St. Margaret's day the fifteenth year.\n\nCustos Randolf de sandy\nWillm\\_de harford Thomas stanes, Sheriff the sixteenth year,\nWillm\\_betayne Iohn\\_santenary, Sheriff the seventeenth year,\nFulco de soo\\_edmondo Salmon lancfare, Sheriff the eighteenth year,\nThomas Roumayn Willm\\_leyer, Sheriff the nineteenth year,\nRandolf blounte Iohn\\_haruy, Sheriff the twentieth year,\nEdmond box. Elyas Russell, 21st year: Robert Rokesley Martin Aunbury, Iohn Breton Mayrethe, 22nd year: Henry Box Richard Gloucester, 23rd year: Iohn Dunstable Adam Halingbury, 24th year: Thomas de Southfolke Adam de Fulham, 25th year: Nichas de Stortford William Stortford, 26th year: Robert Russham Thomas Coly, Harry Wales mayrthe, 27th year: Iohn Armentirs Herrefyngry, 28th year: Lucas Averyll Thomas Compys, Elyas Russell mayrthe, 29th year: Robert Caller Petir Bosinge, Iohn Blount M.the, 30th year: Hugh Porter Symond Paris, 31st year: William Commerton Iohn Sueford, 32nd year: Roger de Paris Iohn Lyncolne, 33rd year: William Colyn Reynold Powdrell, Herre Waleis mthe, 34th year: Geffrey Conditi Symon Beker, 35th year: The reign of King Edward the Second, born at Nichas Pigoll, Nichas Brury, Iohn Blount first year: Robert Basing Iacob Butlerlar. Sheriffs:\nNichas Farthingate 1st year\nRoger Palmer Jacob de St. Edon Sheriffs\nThomas Romance 3rd year\nSimon Scrope Peter Blackeney Sheriffs\nRichard Bushton 4th year\nSimon Merworth Richard Welford Sheriffs\nJohn V. year\nJohn Lambyne Adam Ladkyn Sheriffs\n6th year\nRobert Durdaine Hugh de Carton Sheriffs\nNichas Farundon 13th year\nStephan Abingdon Hamond Nekylwelle Sheriffs\nJohn Geserue Mote VIij. year\nHamond Goodchep William Botley Sheriffs\nStephen Abingdon 9th year\nWilliam Cawston Raufbalance Sheriffs\nJohn Wynkane Mayre X. year\nJohn Pryours William Furner Sheriffs\n11th year\nJohn Wyell John Dalyng Sheriffs\n12th year\nSimond Abingdon John Breston Sheriffs\nHamond Chicwelthe XIV. year\nJohn Bredhman Reynold Condyght Sheriffs\nNichas Farindon X. year\nRichard Constantyn Richard Hakney Sheriffs\nHamond Chicwel Mayre XV. year\nJohn Granthmang Roger Hely Sheriffs\n16th year\nBenet Fulham John Cawston Sheriffs\nNichas Faringdote XVII. year\nAdam Salesbury John Orenford Sheriffs\nHamond This is a list of Sheriffs during the reigns of certain English kings:\n\nGilbert Mordon, John Condem, Richard Beynes, King Edward the Third, Richard Rotyng, Roger Chanceler, Richard Beynes, Harry Darcy, John Hunteyn, Hamond Chicwelthe, Simon Francis, Herry Cumbirton, John Grantam, Mayre the Third, This year was the year Mortimer Earl of March was hanged and drawn, Richard Lesar, Herry Gysours, Simon Swan the Fourth, Robert Ely, Thomas Horwoldesherefs, John Pulteneythe, Iohn Mockyng, Andrew Awbrysherefs, Iohn Pulteneythe, Niclas Pyke, Iohn Preston, Iohn Hamond, Willm Hansard, Iohn Pulteneythe, Iohn Kyngton Water Turke, Roger Conduyt, Walter Mordon, Richard Vpton, William Brykisworth, Iohn Northale, Iohn Pulteneythe, Water Nele, Niclas Graue, Harry Darcy, Willm Pountfret, Hugh Marberer, Iohn Thornay, Roger Forshm. Andrew Awbrey, 14th year. This year was the battle in the Sluse having with ships.\nAdam Lucas Bartylmew de Marcy, Sheriff\nAndrew Awbreythe, 15th year\nRichard Berking, Iohn Rockley, Sheriffs\nIohn Oxon, M.the 16th year\nIohn Lowking, Richard Kislingbury, Sheriffs\nSymon Frauncesse, Mayrethe 17th year\nThis year was a great earth quake\nRichard Subbarbe, Iohn Aylesmere, Sheriffs\nIohn Hamond, the 18th year.\nGeffrey Wynham, Thomas Legate, Sheriffs\nIohn Hamond, the 19th year\nEdmond Hamdeuale, Iohn Gloucester, Sheriffs\nRichard Leirethe, 20th year /\nWillm Clapton, Iohn Croydon, Sheriffs\nGeffrei Whitingham, Mayre.the 21st year\nThis year the king won Calais. The year of our Lord IIIJ C.xlviij\nAdam Brabson, Richard Basmstok, Sheriffs\nRichard Lacer, Mayrethe 22nd year.\nHerry Pycarde, Symond Colcell, Sheriffs\nthe 23rd year\nThis year was a great pestilence in England\nAdam Bury, Rauf Lynne, Sheriffs\nRichard Lacer, Mthe 24th year.\nIohn Notte, Willm Worceter, Sheriffs\nRic. Killingburythe, 25th year.\nIohn Wroth, Gilberd Sleyndrop Andrew Awbery, Sheriff: 26th year\nJohn Petche, Sheriff: 27th year\nWilliam Welde, Sheriff: 28th year\nWilliam Tudnam, Richard Sinew, Sheriffs: 29th year\nThomas Egry, Sheriff: 30th year\nWalter Foster, Thomas Brandon, Sheriffs: 33rd year\nSimon Fraces, Mayor: 30th year\n\nThis year, Prince Edward took the kingdom of France\nRichard Nottingham, Thomas Dooelde, Sheriffs\nHenry Pycard, Sheriff: 31st year\nStephan Caundish, Bartylmew Frestling, Sheriffs\nJohn Stody, Mayor: 42nd year\nJohn Bures, John Bernes, Sheriffs\nJohn Lewkyn, Sheriff: 34th year\nSimon Benyngton, John Chichester, Sheriffs\nSimon Dossley, Sheriff: 35th year\nJohn Deynes, Walter Berney, Sheriffs\nJohn Wroth, Mayor: 36th year\n\nThis year was the second great pestilence\nWilliam Halberch, James Tame, Sheriffs\nJohn Petche, Mayor: 36th year\nJames Albon, John Andrew, Sheriffs\nStephan Caundish: 38th year\n\nThis year, on St. Maurice's Day, there was a great wind and caused much harm.\nRichard Croydon, John Hyltoste, Sheriffs\nAdam Bury, Mayor: 37th year\nJohn Brykelsworth, Thomas Irlande, Sheriffs I. year.\nJohn Medford, Simon Mordan, Sheriff\nXL. year\nThis year in January, Adam Buried was dismissed. John Lowken was chosen as sheriff by the king's command.\nThomas at Lee, John Ward, Sheriff\nXLI. year\nJohn Lowkin, William Dikman, Sheriff\nJohn Andrew, XL. year\nAdam Wimond, Robert Girdler.\nSimon Mordo, XLiv year\nJohn Pyell, Hugh Holbech, Sheriff\nJohn Winchester, XLVII. year\nWilliam Walworth, John Cayton, Sheriff\nJohn Bremston, XLV. year\nRobert Hatfield, Niclas Brymbar, Sheriff\nXLVI. year\nJohn Philpott, Niclas Brymbar, Sheriff\nJohn Palle, M.XLVIII. year.\nJohn Awbry, John Fisshed, Sheriff\nAdam Bury, M.XLVII. year\nRichard Lyons, William Wooous, Sheriff\nWilliam Walworth, XL. year\nJohn Hadley, William Newport, Sheriff\nJohn Ward, M.I. year.\nJohn Norhampton, Robert Lande, Sheriff\nAdam Stable, M.XI. year\n\nIn March, Niclas Brembre was chosen Mayor by the king's writ. And one John Mistirworth was drawn.\nAndrew Pykman, John Twyford, Sheriff\nNiclas Brembyr, [end] I. of Cornwall sheriffs\n1. John Philpot, 2nd year\n2. John Holden, William Barell, sheriffs\n3. John Hadley, 3rd year\n4. This year, Galleyots of Spain with small ships of war came to land at Gravesend and burnt most of the town. Water Doget, William Knygrot, sheriffs\n5. John Hadley, 4th year\n6. This year, men of Kent burnt the Sawy and robbed St. John's. They took the archbishop of Canterbury, the chancellor, and the prior of St. Ives, along with many others.\n7. John Hinde, John Rote, sheriffs\n8. John Northampton, 5th year\n9. Iohn Cely, Adam Bamme, sheriffs\n10. John Northampton, 6th year\n11. Simon Winchombe, John More, sheriffs\n12. Nicholas Brembyr, Mayor. The 6th year\n13. Nicholas Exton, John Fresh, sheriffs\n14. The 8th year\n15. John Organ, John Owchman, sheriffs\n16. The 9th year\n17. William More, William Standon, sheriffs\n18. Nicholas Exton, 10th year\n19. Hugh Festoll, William Venour, sheriffs\n20. Nicholas Exton, 11th year\n21. This year, the archbishop of York, the Duke of Ireland, the said duke, and earl were exiled with four persons, and eight knights and squires were put to death. This year: Adam Karlyle, Thomas Austen, Nicholas Swinford / the 14th year, John Walcott, John Levey, William Venour, the 13th year. This year, there was another great pestilence in England. Thomas Vincent, John Fraunceys, Sheriffs. John Bamme, the 24th year. Here Vanner, John Shadworth, Sheriffs. John Hynde, M., the 15th year.\n\nThis year, at Midsummer, John Hinde was discharged by the king's council. Edward Derlington, knight, was made Custos, and Gilberd Maghfeld and Thomas Newton chosen Sheriffs. In July following, the said Custos was discharged, and Badwyn Raduton and at St. Edward's tide after was chosen Mayor and Sheriffs, the following persons:\n\nGilberd Maghfeld, Thomas Newton, Sheriffs.\nWilliam Standon, the 16th year.\nRichard Whitington, Drew Barentyn, Sheriffs.\nJohn Hadley, the 17th year.\n\nThis year, Queen Anne deceased and was buried at Westminster.\nWilliam Beynton, Thomas Knollis, Sheriffs.\nJohn Fresh, M., the 18th year.\n\nThis year, in August, the Irishmen were commanded home by the king.\nRoger Elyas. Iohn Sherington served as reeve in the year 1519.\nWilliam More served as reeve in the year 1519.\nThomas Wyford, William Parker served as reeves in the year 1520.\nAdam Bammeethe served as reeve in the year 1520.\nThis year, in June, the mayor died and for him, Richard Whitington was chosen, who was not admitted until the following day, admitted by the king and occupied until St. Edward's day.\nWilliam Afkan, John Wodcol served as reeves in the year 1521.\nRichard Whitington served as reeve in the year 1521.\nIohn Warner, Iohn Wade served as reeves in the year 1522.\nDrew served in the year 1523.\nThis year, the earl of Wales made war against the king.\nIohn Wackle, William Einot served as reeves in the year 1524.\nIohn Frauces served as reeve in the year 1524-25.\nWilliam Venour, William Framyngham served as reeves in the year 1525.\nIohn Chadworth served as reeve in the years 1526-28.\nRobert Chichester, Richard Marlow served as reeves in the year 1528.\nIohn Valiot served as reeve in the year 1529.\nThis year, the battle of Shrewsbury took place and the queen was crowned.\nThomas Polle, Thomas Faukener served as reeves in the year 1530.\nWilliam the V served as reeve.\nThis year, Bishop Scrope and Momberley Terle Marshal beheaded, and two men of the king's chamber were hanged.\nWilliam Longe, Steven Spylman. I. John Hinde, M.Thevi year (1506)\nII. William Crowmer, Harry Barton, sheriffs.\nIII. John Wodcock, Thevij. year (1508)\nIV. Nicholas Wotton, Geoffrey Broke, sheriffs.\nV. Richard Whitington, Theviii. year (1509)\nVI. Henry Pumfret, Henry Halton, sheriffs. With ix. year (1513)\nVII. This year was headed by the Earl of Northumberland,\nWilliam Norton, Thomas Duke, sheriffs.\nVIII. Drew Brayton, Thex. year (1516)\nIX. John Lane, William Chichell, sheriffs.\nX. This year was ordained. The alms of gold were to be gathered and the guild disbanded. The king's sons were beaten in the Chepe.\nXI. John Reynwell, Walter Cotton, sheriffs.\nXII. Thomas Knollis, thexij. year (1524)\nXIII. Rauf Lubenham, Seuy\u0304nok, sheriffs.\nXIV. Robert Chichele, thexij. year (1525)\nXV. John Pen, Thomas.\nXVI. William Walden, Mayreye xxiv. year (1528)\nXVII. This year the king and his son Henry V died and were crowned in April of the year of our Lord M.CCCCXIII\nXVIII. John Nicoll, John Sutton, sheriffs.\nXIX. Villia\u0304 Crowmer, Thefirst. year (1529)\nXX. This year the Lord Cobham made a rising with many Lollards\nXXI. Thomas Alen, John Michell, sheriffs.\nXXII. William Crowmer, Mayrethe ii. year (1531)\nXXIII. This year the king won Harlech. normandy\nAleyn Everard Thomas Chamberlain sheriffs\nNiclas Wye 3 years.\nThis year in October, the king had a battle at Agincourt and won it\nRobert Whitington John Conantre sheriffs\nHerry Barton. Mayreth 3 years\nThis year the emperor came into England. And this year the duke of Holland won Normandy\nHerre rode John Geduey sheriffs\nRic. Marlow The fifth year\nThis year the Lord Cobham was taken and judged to death\nIohn Bryan Rawlyn Barton sheriffs\nWilliam Sevuinok. Mayreth vi. years\nThis year was the siege of Rouen and Caen: and of many other castles and towns\nIohn Butler Robert Whiting sheriffs\nRic. Whiting sheriffs Mayreth vij- years\nThis year the queen Katherine was crowned\nIohn Neell Iohn Butlar sheriffs.\nWilliam Cambrethe xxviij years.\nRichard Goflyn William Weston sheriffs\nRobert Chichelee Mayreth ix years.\nThis year Mortimer broke out of the tower & the same year the king died. & his son Richard the VI regned as king.\nWilliam Waldern Mayreith cxx.\nWilliam Estfelde Robert Tatirsale sheriffs\nThe first. This year Mortimer was hanged and replaced. Niclas James, Thomas Wanford, were sheriffs.\nThis year the prince of Portugal came to England. Simon Seman, John Water, were sheriffs.\nThis year there was great debate between the Cardinal of Winchester and five galley ships came to London for marauding.\nWilliam Mylred, John Brokley, were sheriffs.\nJohn Conterth, Robert Arnold, John Hegman, were sheriffs.\nWilliam Rynwell, mayor the fifth year.\nThis year Segwyn was hanged and quartered. Thomas Frowyk, Otley, were sheriffs.\nJohn Gedney, mayor the sixth year.\nThis year Will was hanged and quartered. John Abko.\nHerry Barton the seventh year.\nJohn Rose, Rauf Holland, were sheriffs.\nWilliam Estfeld, mayor the eighth year.\nThis year the king was crowned and Jack Straw was hanged and quartered.\nWater Churchyard, Robert Large, were sheriffs.\nNiclas Wunton the ninth year.\nStephan Brown, John Adderley, were sheriffs.\nJohn Wellis, mayor the tenth year.\nThis year the king was crowned in Paris, king of France.\nJohn Olney, John Paddisley. I. Preface: This text is a list of sheriffs for various years in London during the late medieval period.\n\nII. Text:\nI. John Prews, 11th year\nII. Thomas Chalton, John Lynge, Iohn Borcley, 12th year\nIII. This year was a great pestilence and severe frost. The duke of Bedford died.\nIV. Iohn Bernuell, Symken Eyer, Sheriffs\nV. 13th year: Robert Clopton, Thomas Chadworth\nVI. Harry Frowyk, 14th year\nVII. This year, the duke of Burgoyne laid siege to Calais\nVIII. Thomas Nersted, Willm Gregory, Sheriffs\nIX. Iohn Michell, M. the 15th year\nX. This year, a part of London Bridge sank\nXI. Thomas Chapman, Willm Estfeld, Sheriffs\nXII. Hugh Dike, Nicholas Yoo, Sheriffs\nXIII. Stephana Brown, 16th year\nXIV. Robert Marshall, Phelip Malace, Sheriffs\nXV. Stephana Brown, 17th year\nXVI. This year, the duke of York was made regent of France. King Richard III and his clerk Burned were burned, and a debate between Flete Street and the houses of court\nXVII. Robert Clopton, 19th year. This year Master Roger Bolingbroke and a story were put to death. Richard, William Combe, sheriffs.\nRobert Clopton, the 20th year.\nThis year Eleanor Cobham was put down and dead, open penance. Thomas Bewmond, Richard Nordon, sheriffs.\nJohn, the 21st year.\nJohn Norman, Nicholas Wyfold, sheriffs.\nThe 22nd year.\nSteven Foster, Hugh Wych, sheriffs.\nHenry Frowik, the 23rd year.\nThis year Queen Margaret was crowned and the parliament at Bury.\nJohn Derby, Geoffrey Feldyng, sheriffs.\nSimon Eyer. Mayor, the 24th year.\nThis year Poul's steeple was set on fire by lightning.\nRobert Horne, Geoffrey Boleyn, sheriffs.\nJohn Olney, M., the 25th year.\nWilliam Abraham, Thomas Scott, sheriffs.\nJohn Geduey, the 26th year.\nThis year the king made two dukes of Norfolk and Suffolk.\nWilliam Cautlow, William Marow, sheriffs.\nStephanie Brown, the 22nd year.\nThis year was another dear year and an earth queen.\nThomas Canning, William Hulyn, sheriffs.\nThomas Chalton, Mayor the 27th year.\nThis year Normandy was lost. And Jack Cade rose in Kent with much people and made a fracas on London. This year, William Dere John Middleton, sheriff\nNicholas Wylford, 29th year\nThis year, Guy was lost and the Earl of Shrewsbury was slain at Burdens.\nMatthew Philip Christopher Watersheriffs\nWilliam Gregory, 30th year\nThis year, the Duke of York set his field at Brentheth in Kent.\nRichard Lee, Richard Alley, sheriffs\nGeoffrey Feldyng, 31st year\nThis year, lord's men made a fracas at the wrestling.\nJohn Walden, Thomas Cook, sheriffs\nJohn Norman. Mayor. the 40th year\nThis year, the Mayor left riding to Westminster and went by water\nWilliam Taylor, John Felde, sheriffs\nStephan Foster, 34th year\nThis year, there was a field at St. Alban's between the king and the Duke of York\nJohn Yonge, Thomas Walgraue, sheriffs\nWilliam Maroweth, 35th year\nJohn Stewart, Rauf Warney, sheriffs\nThomas Caning. Mayor, 35th year\nThis year, Lord Egremond broke out of Newgate\nWilliam Edward, John Reynere, sheriffs\nGeoffrey Boleyn, Mayor, 36th year\nThe free [Raufiost], Thomas Scot, Mayor, 37th year.\nThis year, there was a field at Achidlow and at Blore Heath. Fray between men of the king's honors and men of the law\nJohn Plommer, William Stockwood of Sheriffs\nWilliam Hulyn, Master of the Rolls, 48th year\nThis year saw battles at St. Albans, Northampton, and Walford. And at Mortimer's Cross. And at M.iiij C. and xvi.\nRobert Flemming, John Lambard of Sheriffs\nRichard Lee, Master of the Rolls, 39th year\nThis year, near York, King Henry put down the Duke of York's eldest son and called him Edward IV.\nJohn Locke, George Yrland of Sheriffs.\nHugh With, Master of the Rolls, after M.the fur\nThis year, the Earl of Ormond was beheaded and other gentlemen\nWilliam Hampton, Sartylmew, James of Sheriffs\nThomas Coke, 2nd year\nThis year, the town ditches were new cast.\nThomas Muscham, Robert Basset of Sheriffs\nMatthew Phelippe, 3rd year\nThis year, the sergeants feasted and the mayor dined none\nJohn Tate, John Stone of Sheriffs\nRauf Iostlyn, Master of the Rolls, 4th year\nThis year, the queen was crowned. And King Henry took and put into the tower\nHarry Wafur, William Constantine of Sheriffs\nRauf Vernay, Master of the Rolls, 5th year\nThis year Lordes came from the land of Poole and became John Bromer, Herry Bryce, Sheriff.\nJohn Yonge, M.the VI. year.\nThis year died herr Bryce, and for him John Stobatell was chosen Sheriff between the Lord Scales and the Bastard of Burgoyne. Thomas Stalbrek, Humtffrey Heyford, Sheriff.\nThomas Halgraue, Mayrethe VI. year.\nThis year, the king's daughter Mary was married to Charles Duke of Burgundy. William Hariet Symken Smith, Sheriff.\nWilliam Taylour, Mayre.the VIII. year.\nThis year, the Lord Harbard and his brother were taken and beheaded at Hedgrotfeld. The Lord Ryners and his son were also beheaded. And Stafford of Southwick was made Earl of Desmond and also beheaded.\nRobert Drope, Richard Gardiner, Sheriff.\nRichard Le May, IX. year.\nThis year, at Easter, the Duke of Clarence and the Earl of Warwick fled into France. Steers Poynes and Alford were beheaded. At Michaelmas, the said lords returned into England. The king fled into Holland, and King Henry put the crown back on. The Earl of Worcester was beheaded. The prince was born under a blessing star. John Crosby, John Ward, Sheriffs. John Stocton, tax collector, 10th year. This year, in Lent, the king returned to England. He fought a battle at Barnet on Easter day, where the Earl of Warwick and his brother, the Marquis Montagu, were slain. King Henry put him back on the throne. There was a battle at Tickenhill. King Harryson and many other lords and knights were slain. The bastard Falconbridge came from the sea and wanted to take the city, but was manfully defended by the citizens and many of his men were killed. John Shelley, John Alen, Sheriffs. William Edward, 11th year. This year, in July, Richard, the king's second son, was born and made Duke of York. Thomas Bledlow, John Brown, Sheriffs. William Hapto, 12th year. This year, in every ward, a pair of stocks were ordered, and fifteen women wearing red hoods. John Stoker, Robert Byllesdon, Sheriffs. John Tate, Mayor, 13th year. An incident occurred in Cheape on St. Peter's Eve between the king's servants and the watchmen. Thomas. This year, Edmund Shaa went to Sheriff Hille. Robert Drop went to Amyas in the twenty-fourth year. This year, at Midsummer, the king entered Frauds Ward and lodged at Calais with a great army. His ost went to speak with the French king. They made peace without battle. The French king paid yearly 11,000 li. and returned home again.\n\nHugh Brice, Robert Colwich, Sheriff Hille.\nRobert Basset went to Sheriff Hille in the fifteenth year.\nWilliam Horne, Richard Ransom, Sheriff Hille.\nRaufistlyn went to Sheriff Hille in the sixteenth year.\n\nThis year, the reconstruction of the city walls began.\n\nJohn Stockar, Herr Collett, Sheriff Hille.\nHugh Heydon, Mayor the seventeenth year.\n\nThis year, the Duke of Clarence was put to death. The term was deferred from Easter to Michaelmas due to the great pestilence.\n\nRobert Harding, Robert Byfelde, Sheriff Hille.\nRichard Gardiner, the seventeenth year.\nThomas Ilom, John Ward, Sheriff Hille.\nBartholomew James, Mayor the nineteenth year.\n\nThis year, the king's sister, Duchess of Burgundy, came to England to see her brother. This year, the king heavily taxed the land.\n\nWilliam Daniell, William Bakon, Sheriff Hille.\nJohn Brown, Mayor the twentieth year.\nRobert Tate, William Wyking. This year, William Wyking, sheriff, died and King Richard made a great army into Scotland in his place, led by his brother, the Duke of Gloucester. In this year, King Edward died in April, entering his 24th year of reign. His two sons were silenced, and the Duke of Gloucester took the crown in July, which was the first year of his reign. He and his queen were crowned on the same day in the same month of July.\n\nThomas Norfolk, William Martin, sheriffs\nRobert Bilsby, Mathew, 2 years\n\nThis year, the Duke of Buckingham was beheaded at Salisbury, and many other knights and lords fled into France.\n\nThomas Hill, Marther, 3 years\n\nThis year, in December, Richard Chester died, and for him Raufastry was chosen. In August of the same year, the Earl of Richmond and the Earl of Penrith, who had long been banished, came into England. and the gentlemen who fled to Frauce made camp by the side of Leicester, and the king was slain there. And the Earl of Richmond was crowned on the 30th day of October. And around Candlemas, King Edward's eldest daughter was married to William Stockar. And he died three days later. Then John Ward was chosen and remained in office until St. Ed's day:\n\nJohn Tate, John Swan, sheriffs\nHugh Bryce, Mayor for the first year\n\nThis year was known as a great death and was called the Despenser's retaliation.\n\nHugh Clopton, John Percy, sheriffs\nHenry Colet, Mayor the second year\n\nThis year the queen was crowned, and the Earl of Lincoln and Lord Lowell were also crowned. And one Martin Swarte, a stranger, and all were killed in a field as they made their stand against the king.\n\nJohn Fenkell, John Remington, sheriffs\nWilliam Horne, Mayor the third year\n\nThis year Prince Arthur was born at Winchester.\n\nRauf Tylney, William Isaak, sheriffs.\nRobert Tate, Mayor the fourth year\n\nThis year the king sent many knights into Brittany with a force of 70,000 men. defende the ij ladies that were cyriers to the land. And the earl of Northumberland was slain in the north, and the cap of maintenance brought from Rome.\n\nWilliam Capell John broke sheriffs.\nWilliam Whitmay the v year.\nThis year Crepelgate was new made & Edward Fraunce and Od put to death.\nHerring Cote Robert broke sheriffs.\nJohn Matthew marthe vi year.\nThis year in September, the king went to Calais with a great army against France, but the peace was made without battle, and the queen's mother died, and the lovers set upon Guildhall.\nWilliam Purchas William Welbek sheriffs.\nWilliam Martyn marthe vij year.\nThis year was a rising of young men against the stileyard.\nIohn Wyngar Robert Fabian sheriffs.\nRauf Astrythe ix year.\nNichas Almyn Iohn Warner sheriffs.\nM. Richard Chaworth x year.\n\nThis year [unknown event] behedyd Sir William Staule, on behalf of Lord Chamberlain. Sir Simon Monford and his son, and eight others from the lands, came to the number of nine shillings. They came from Perkin Warbeck, calling himself King Edward's son.\n\nThomas Linesworth, sheriff. Summer.\nHenry Colet, 11th year.\nJohn Tate, 12th year.\n\nThis year, the commons of Cornwall arose to the number of three hundred men. Lord Audley was their chief captain, and one captain was taken and put to execution. This field was in June. And in August, after Perkin Warbeck, calling himself the second son of King Edward IV, had been in Cornwall and, in pursuit of certain lords, had fled to hide in Bodmin Moor.\n\nThomas Windought, Bartholomew Reede, sheriff. William Purchas, 11th year.\n\nThis year, in December, the weathercock at Poulseys Cross and the ball and all new were taken down. And in May, the following year, it was solemnly consecrated and set up again.\n\nThomas Bradbury, Steven Ianyn, sheriff. John Percy, 14th year.\n\nThis year, at Greenwich, Catherine of Aragon was born, the third daughter. In November of King Henry VIII's reign, Edmond Duke of Somerset, James Wilford, Richard Brandon, Nicholas Alwyn, were sheriffs. Perkin Warbeck, aforementioned, was convicted of treason and drawn from the tour to Tyburne, where he was hanged and beheaded. At the same time, the Earl of Warwick, son of the Duke of Clarence, was judged to die for treason. He had been kept in the tower from the age of eleven to the end of twenty-four. The twenty-ninth day of November was beheaded at Tower Hill, and in the same year there were great floods and winds with thunder and lightning, causing great damage in various parts of England.\n\nThe sixth day of May the following year, the king and queen went to Calais. The Duke of Burgundy spoke with the king at St. Peter's Church outside the town for the space of seven hours with much honor and pleasure, and then departed. The fourteenth day of June, the king and queen returned home. This was in the year of our Lord 15 C. And in the same month, the following deaths occurred: King's third son is Edmond, buried at Westminster. And the same year died the archbishop of York, the bishop of Norwich, the bishop of Hereford, and in the septetown of Beverley, and a great pestilence throughout England.\n\nJohn Hawk Willm Steede Sheriff.\nJohn Remington. Mariano xvi.\n\nThis year the king built a new manor at Shene. And changed the name and named it Richmond, and bought new his place called Baynard's Castle in London. And repaired his place at Greenwich with much new building.\n\nLawrence Aylemer, Sheriff\nSir John Shaa, Mariano xvii.\n\nThis year, the king of Spain's third daughter, named Catherine, was sent to England to be married to Prince Arthur. She landed at Plymouth on the 8th day of October. And into London on the 12th day of November, the day of the marriage. And at the same triumph, the king made 71 knights. And the court removed to Westminster by water, and the majority with all their craft, with trumpets, shalms. The London and Middlesex sheriffs granted to the city the first article, that the citizens may choose and remove their sheriffs as they please, and in return, the third article, that the sheriffs, if ill of life or in memory, are to be replaced according to the city's law. If any grant made by the king to the shire is impeded or diminished, it shall be accounted for in the city's treasury. (Bertholmew, Anno xxiv) That a quarter of the farm the fifth article concerns. A fine of forty shillings for a kidney under pain of ten pounds, and the citizens have the same penalty for the sixth article.\n\nThat the keeper of the tower of London takes nothing from the wearers, the seventh article. That no citizen pleads without the walls, and so forth, the seventh article.\n\nThat no citizen does two-handed battle, the ninth article. That no man takes the stage by strength or liberation of the marshal, the tenth article. That the citizens are quit of tolls, lastage, and all other impositions, the eleventh article.\n\nThat no man of mercy or money is judged but according to the old law of the City, the twelfth article. That the hustings are held once a week, the thirteenth article. That they have their wards and marriages, the fourteenth article. That they have their lands and holdings according to the usage of the City, the fifteenth article. That the duties of London borrowed and weddings there made, pleas are to be taken for borrowing at London, the sixteenth article. That they have their feasts and hunting like they had in the time of King Henry. That the citizens have and be quiet of Brightoll and child wisdom yearly. That you mayre and citizens have all their liberties and free usage unharmed as they had in the time of King Henry the XXI article. That the king, not being of sound mind, be not presented and admitted among the Mayre as per the XXII article. Allowance of the liberties of St. Paul's the XXIII article. That the citizens of London be quit of all toll and usage both on this sea and beyond perpetually the XXII article. That foreigners may not make a market or go against merchants coming by land or water with their merchandise or wares toward the city. And there were there put to sea the E baron gate of the same tower yearly shall be presented and admitted. So neither may the sheriffs of London be admitted. \"merced in the king's court after the quantity of the aforementioned liberties and usage, the clause licet in the 21st article:\n\nThat our lord the king or his eyes shall not assign justices within the city, except justices errant to the tour of London and justices for the gaol of Newgate to be delivered, and errors at St. Martin's to be corrected, the 40th article.\n\nThat the mayor and sheriffs of London be chosen according to the tenor of the charters of the king's progenitors, and none other way, the 23rd article.\n\nThat the sheriffs of London have but two clerks and two sergeants by reason of their office, to answer for the 44th article.\n\nThat the mayor of London, while he was mayor, have none other office belonging to the city except the office of the mayoralty of the same, nor before him hold sheriffs plenipotentiary other than those which the mayor ought to hold according to the old usage of the city, the 35th article.\n\nThat talas be taken after.\" they were set in London by the mayor and aldermen. Shall not be augmented but by the common assent of the mayor and common council. The thirty-sixth article. That the money of the tax and helpings grow. Be in the keeping of four sad men of the city. The thirty-ninth article. If any freeman of the city were convicted against his other aforementioned or against the state of the city, he shall lose his freedom. The forty-first article. The old manner and form of presents shall be observed. The forty-fourth article. If any freeman of the city acknowledged goods of foreigners to be theirs, he shall lose the liberty of the city. The forty-eighth article. Citizens, unless they are in lot, stock, and pertain to all charges of and for the state of the city, shall lose their freedom. The forty-second article:\nWithout the liberty of the said city dwelling and exercising merchants within it, and being in lot and stock, the citizens are to forfeit their liberty. The forty-third article:\nThat the common seal be under the keeping of two Aldermen and two commoners; and it not be denied to reasonable needy people, nor anything be taken from them for it, the forty-fourth article:\nThat weights and measures, and customs, pertaining or belonging to their farm, committees be given to them for whom they will answer, and trespasses be convicted be removed from that office, and after their demerits are punished, the forty-fifth article:\nThat merchants who are not free any wines or other wares within the same city or its suburbs sell to retail, the forty-seventh article:\nThat brokers of merchants be chosen by merchants and shall make oath before the mayor, the forty-ninth article:\nThat common hosts be partners in all charges, so free hosts one pound, the forty-ninth article:\nThat merchants of Gascony and other [regions] albeit the keeper of London Bridge be responsible for rent and profits, and be chosen by the common council. The men chosen annually shall answer to the livery.\n\nThat no sergeant of the chamber take fees from the common council or execute duties, but to those chosen by the common council. The third article.\n\nThat the common clerk, common sergeant, and chamberlain be chosen and may be removed at their will by the common council. The fourth article.\n\nThat the goods of aldermen in helmships and talls of the city by men of the wards where they dwell be taxed like the goods of other citizens. The fifth article.\n\nConfirmation of the aforementioned articles is the sixth article.\n\nThat the mayor, aldermen, citizens, and commoners of London may assess talls or rents as an alternative, the sixth article.\n\nThat the money growing from such talls be kept by four Sad men and true, and that they be chosen the sixty-first.\n\nThe clause licet, the sixty-second article.\n\nThat the mayor and aldermen, with the consent of the common council, may. That the city of London have all her liberties and free usages, as well written as not written, as they had the rites of Saint Edward king and confessor and of William the Conqueror and the Lxi articles.\n\nThat the mayor of London be Justice at Newgate for the gaol delivery of the Lxiij articles.\n\nThe sheriffs of London and the Lxiij article.\n\nThat the citizens of London there tenements within the liberty of the city may be quit of hands or otherwise the Lxiiij articles.\n\nThat the sheriffs of London be amerced as other sheriffs for trespass the Lxv article.\n\nThat the sheriffs of London be amerced for a escape of thieves at C. o._ only the Lxvi article.\n\nThat the citizens of London put away ware and have the punishment pertaining to the king the Lxviij articles.\n\nThat merchants arriving in England sell their merchandise within forty days after their coming and abide at the tables of the officers of the stewards the Lx. That no man exercises the office of exchequer within the city, but the mayor, who makes an oath to the king thereof to answer the \u00a3118.\nThe citizens of London are not disturbed to go forth or send to wars without the consent of the City, \u00a3119.\nThe constable of London takes no presses by land or water, nor ships nor boats, \u00a3120.\nThe citizens of London have their keepers in all the fairs of England, \u00a3121.\nThe sheriffs of London are not disturbed to make oaths but upon yielding of their accounts at the Exchequer, \u00a3125.\nThe citizens may record their liberties before the king's justices and ministers whatever notwithstanding, \u00a3127.\nThat on writing, \u00a3128.\n\n(Note: The text seems to be missing some articles and some of the numbers are inconsistent, which makes it difficult to clean it perfectly without additional context. However, I have tried to keep the original content as much as possible while removing meaningless or unreadable content and correcting some obvious errors.) The citizens of London are granted the allowance of their charters in all places of our lord the king for the duration of one king. The 76th article:\n\nNo summons, attachment, or execution shall be made by any ministers of our lord the king within the liberty, by writ or without writ. But by the ministers of the same city. The 79th article:\n\nThe sheriffs, in the help of the farm of the city, have fully seized all forfeited vitables and other things and merchandise, and thereof they shall not be agreed. The 80th article:\n\nOnly things in the least way:\n\nThe citizens of London, in aids and contributions to the kings, are to be granted and assessed, and to be quit of all tallage, according to the taxation and contribution of the realm as men of the shires and not as men of cities and boroughs. The 78th article:\n\nThe liberty of the city shall not be taken for the singular trespass of a minister of the city into the king's hands, nor the custos of the same be deputed by that occasion. suche men, ministers for the quality of the trespass shall be punished with lxxxiiij. ar. There is no officer, taker, purveyor, or minister of the king or other, making price in London or without, against the will of the citizens, but if he made due payment or if the will of sellers has it, there is respite. lxxxv. ar.\n\nThat of wines of the citizens. That is to say, one tonne before the mast and another behind the mast, nor any manner otherwise shall price be made by any minister of the king or by others against their will, but it shall be perpetually quiet. lxxxvi. ar.\n\nThat no officer nor purveyor of the king's shall merchandise by himself or by others within the city or without, concerning things touching his office. The withoutforth lands and tenements of citizens which shall be ministers of the city shall be bound to serve them against the king, undamaged, for their offices as their tenements within the city. lxxxviij. ar. That no market within vij. leagues of the city from henceforth. That no man of the liberty be impaled to the sheriff or other where. The town be but it touch the king or his eyes the lxxxx. articles.\n\nThat all Inquisitions by justices & other ministers of the king's of men of the City be taken at St. Martin's grant and none other where except queries in the weis and from delivery from Newgate the lxxxxi articles.\n\nThat the citizens of London have all their liberties and free usage unwounded, notwithstanding the statute made at York the year of the reign of King Edward the third after the conquest ix. the lxxxxij articles.\n\nThe town of Southwark let to the citizens of London to farm the lxxxiij. Of the keys of the sergeants of the city to be borne the lxxxxiiij. articles.\n\nAnmotion of aldermen the lxxxxv articles.\n\nThat backers or millers steal lxxxxvi articles. weight of corn. And a od. of every quarter granted to the mayor of London the lxxxxvij articles.\n\nThat no man be compelled to weigh his corn the lxxxxvij articles.\n\nThe confirmation of the forwrytten Artycles ye lxxxxix. ar.\nThe cla\nThat noo marchunt straunger selle ony marchaundyses wythin ye lybar\u00a6te to another marchaunt straunger nor ony Marchauat straunger of od marchaunt straunger bey ony mar\u2223chaundyse vnder forfetur of the mar\u2223chaundyse ye C.i. ar.\nTat the citezens of london be not bou\u0304\u00a6de nor be wont to precept{is} or mande\u2223mentis of ony lorde Cu\u0304stable styward admyrall darke of the market nor od offycer or mynyster of the kynge but only to the mandementis and precep\u00a6tis of the self kyng as his names and \nThat of eueriche custumes vsag{is} im\u00a6posicions prepresturis and odur thin\u2223gis whatso euer within the liberte of the sayd cite growyng out or the com\u00a6monte of the same cite or ony office of the same. belongyng. bee the citezens & none od be it inquyred ye C.iij. arti. Of the kingis peticions to be alowed the C.iiij arti.\nThat the kyngis wryting go not out of the schequer. to make com the body of the inprysoned and to answere the kynge in his eschequer of the kyngis dettis but it be If there are difficulties or ambiguities concerning any article in the king's charters or those of his ancestors, the king, by examination and advice of his council, shall make interpretation to the reasonable and good faith.\n\nThe citizens of London, by any grant or virtue or by any responses or petitions of them in parliament, made by the king for some liberties of theirs or free usage old and approved, shall not be restrained. All liberties you grant.\n\nThe citizens of London, their eyes and executors, the clergy,\n\nThat all wines in the city be sold, and victualers, both fishmongers and others, in the same city with victuals, be under the rule of the mayor and aldermen, as of old they were wont to be. The C.xi. article.\n\nThat the mayor, from henceforth, not be compelled at the exchequer to make other than the king's time. Edward the Third granted the Charter of the City of London.\nHenry, by the grace of God, King of England, Duke of Normandy and Aquitaine, may he be faithful and obedient to us in the government of the city. So that he may be elected by us as Justice of the Peace, if we were not present, let him be presented to us and swear fealty to us. Let all of them move and hold and even depart or remain, as they please, provided that no harm or injustice is done. So that we know or justice is done. Grant and confirm to those same barons and to this charter that they have had freely and in peace and quietly and integrally their liberties, where they are within the city of London, within the waters and on all other lands, safely and unharmed by the hand of the Chamberlain.\nWe will and firmly receive that the aforementioned barons are elected by the city of London for themselves each year, and that they have all the aforementioned liberties in good condition. et in pace integra et plena with all who belong to this freedom, according to the charter of our father John Illustrious, the archangel. This is what the dean testifies in writing.\n\nThis is a transcript of the king's charter.\n\nWilliam the king greets William the bishop and Godfrey the porter and all the burgesses who are a child of any man within London, and I, I give it freely every year according to the ancient law, on the day when you greet the year, in the year of Edward the king, and I give such a child to his father.\n\nThis is a transcript in Latin.\n\nWilliam, by the grace of God, king of England and of France and lord of Ireland, to archbishops, bishops, abbots, priors, dukes, earls, barons, justices, sheriffs and stewards, greetings. The charter of confirmation from our lord Edward, at some time. King of England, our father, in these words. Edward, by the grace of God, King of England, Lord of Ireland and duke of Aquitaine, Earl of Angus in the city and county, and lord by land and water, to archbishops, bishops, abbots, priors, earls, barons, justices, sheriffs, stewards, minsters, and all bailiffs and his citizens of London, in these words.\n\nBy the grace of God, King of England, Lord of Ireland, duke of Aquitaine, Earl of Angus, in the city and county, and lord by land and water, have and hold to them and their heirs, for the term of 351 years, of sterling of blankets, two terms of the year at the exchequer. At Easter, CL.li., and at Michaelmas, CL.li., saving to the same citizens of London all their freedoms and their ancient customs.\n\nThe second article.\n\nFurthermore, we have granted to the citizens of London that they may make sheriffs whom they please and remove them when they please. And those they make sheriffs, they shall present to our justices at the exchequer of that which falls to the same sheriffhood. But they answer and make sufficient surety to the citizens. The lord shall answer and make good of his mercy and feudal duties to the same citizens, as aforesaid, and saying to the same sheriffs. The same feudal duties that other citizens of London have, Article III. If those who for the time have been sheriffs have done any such thing and it may be purchased, they shall pay \u00a320 and this without harm to any other citizen if they are sufficient.\n\nArticle IV. And if they do any such thing whereof may fall peril to life and limb, they shall be dealt with according to the law of the city. Of those who fall under the aforesaid sheriffdom, the sheriff shall answer at our exchequer before our justices. Furthermore, to the same sheriffs we grant and confirm the feudal duties which other citizens have. We have made this grant and confirmation to the citizens of London for the amendment of the City. And since it has been used of old to be at the farm of \u00a3333, we will and seriously command that the citizens of London and their aforesaid sheriffdom of London and others hold and possess the same. mydelsex wyth alle thyngys that fal\u2223lyth to the same sherefhode to haue & to holde of vs and of our eyers fyny\u2223ae same Sherefhode of London or were wonte to falle. \u00b6The v. artycle.\nWe wyll also that yf we or our eyers or ony of our Iusticis haue yeuen or graunt. to ony wyght. of tho that fal\u00a6len to the ferme of the same sherefhod that tho the citezens of london in aqui\u00a6taunce of her ferme\u25aa be compted bi ye\u00a6re at our exchequer as y\u2022 chartour of our lord Iohn\u0304 our fader kynge of eng\u00a6lande whiche they haue therof Reso\u2223nable wytnesse. wytnesseth. Eustace of london peter of Wynchester Ioke\u2223lyn of Bathe Rychard of Salysbury Bisshops Hubert of borough Erle of kent our Iustice Gilbert of clare erle of glouceter and herford. Rauf fiall his trewe men gretyng. \u00b6The vi. Artycle.\n\u00b6Wetyth wel that for the wele of our soule and the helthe of the soule of kin\u2223ge Iohn\u0304 oure fader. and the soules off our antecessours and also for ye como\u0304 profyt of our cite of london. and of alle our Reame haue graunted and sted\u00a6fastly commanded that all the worries that are in Thames or in Medway, wherever they be in Thames or in Medway, be removed away. And that no new wardens be set in Thames or in Medway for the fee of x.li.\n\nArticle VII.\n\nWe claim quite for our citizens of London all that the Constables of our tower of London were wont to take of the same wares. Wherefore we will and steadfastly command that no constable of the tower henceforth impose or inflict any penalty on any of the same citizens by reason of the same wares. It is known to us now and by our true men that most praying and least profit might fall to the same city and to me and stability to the same city as the charter of our lord John our father with our barons of London thereof have reasonably witnessed. Witness the hand of our worthy father Rafe bishop of Chichester, our Chancellor at Westminster, the eighteenth day of February in the eleventh year of our reign.\n\nAlso we have understood the chartour which our sayd fader made to the same citezens in theis wordis. \u00b6Herry by the gra\u2223ce of god kynge of england lorde of Ir\u00a6lande Duke of normandy & of Aquy\u2223tanye and erle of angeoy. vnto thar\u2223chbisshops and bisshops abbott{is} pre\u2223yours erlis barons. Iustices myny\u2223sters and to alle his trewe me\u0304 frensh and englysh gretyng. \u00b6The viij. artycle. \u00b6Wetyth wel that we ha\u00a6ue graunted to our citezens of london that none of them pletee othor wyth\u2223out the wallis of London of ony plee. but of plees of fre holde that ben with out the fraunchesis outake mo\u0304mers and our mynstrels. \u00b6Their arty\u2223cle. \u00b6Also we haue graunted aqui\u00a6taunce of murdur wythin the citee & in portsouthe that none of hem make batayle. and also of plees that longen to crowne. We haue grauntyd that ye citezens of london mowe distremie he\u0304 after the olde custumes of che cite.\n\u00b6The x. artycle. And that no man ta\u00a6ke hostel within ye wallis of londo\u0304 nor in portsouth by strenghte nor by lyue\u00a6raunce of the marchal. \u00b6The xi. ar. \u00b6This also we haue grant that all the citizens of London be quit of toll and lastage and of all other customs by all our lands of this half the sea and beyond. The twelve article. And also that no man be deemed mercilessly of money but according to the law of the City, which they had from King Henry VII and that in the City no plea be pleaded in ignorance. The thirteen article. Also that houseweck be. The fourteen article. Also if any man withholds him of any lady's freehold, whether married or any detainment thereof, they have it rightfully again. The fifteenth article. Also of their lands & freeholds within the City, that they be held to them according to the custom of the City. The sixteenth article And of all their debts that have been borrowed from them at London and of weddings there done, be they terminated in the same City. The seventeenth article. And if any man of our lands on this half the sea or beyond take any toll or custom from the citizens of London otherwise than they should, the sheriffs of London shall take wage from them at London. The eighteenth article. article. We have granted to them that they have their hunting grounds wheresoever they had them in the time of King Henry VII, unto King Henry our Henry VII.\n\nArticle XIX.\n\nFurthermore, we have granted them in amendment of the City, that they are all quit of bridge-toll of childwithe and of stowage. So that no Sheriff of London nor any other bailiff may make stowage in the franchises aforementioned.\n\nThese franchises we have granted, and all other liberties and free customs and usage which they had in the time of King Henry VII of King Henry our Henry VII, when they had them more freely and better, as the charter of King John our father which they have thereof bears witness.\n\nFor we will and steadfastly command that they and their heirs hold and keep all the aforesaid franchises which they have and hold of us and of our heirs, by the witnesses. Eustace of London, Iokeley of Bath, Richard of Salisbury, Peter of Wynchester, Bishops Hubert of Borough, Earl of Kent. Our Justice Gilbert. \"Clear, Earl of Gloucester and Herford, Rauf Fitch and our chancellor at Westminster, on the 16th day of March, in the 11th year of our reign. We have also understood another charter which our said father made to the same citizens in these words. To all archbishops, bishops, abbots, priors, earls, barons, knights, and freeholders, and to all the court of Midlesex.\n\nArticle XX. Henry, by the grace of God, King of England, Lord of Ireland, Duke of Normandy and of Aquitaine, Earl of Anjou, to all archbishops, bishops, abbots, priors, earls, barons, justices, sheriffs, stewards, minsters, foresters, and to all bailiffs, and to all his true men, greeting. We have granted and by our charter confirmed for us and for our eyes, all things that are in England.\n\nGilbert Clare, Earl of Gloucester and of Herford, William Marsh, Earl of Penbroke, Philip of Albany, Walter Eure, Osbert Gyfford, Richard Argentine, John Philipson, Richard Furnival, Rauf, Bishop of Chichester, our...\" Chaucer, at Walsingham on the 18th day of August in the year of our reign XI. We have also understood another charter which our aforementioned father made to the Mayor and citizens of London in these words.\n\nBy the grace of God, King of England, Lord of Ireland, Duke of Normandy and of Aquitaine, and all her franchises and their free customs. Which they had in the time of King Henry IV and which they have had and hold from thenceforward freely and fully for ever:\n\nThe 22nd article.\n\nWe have granted to the same citizens of London that each mayor that they choose in our City of London may present him every year to our barons of the Exchequer and of them as mayor be admitted. So that nevertheless, our next coming to Westminster or to London to us or to our eyes, he be presented and admitted and in mayorship admitted.\n\nThe 23rd. article: We will and permit the citizens of St. Poul's London, of the farm of London, to have allowed to our sheriffs of the City yearly in their account, to our exchequer, the rents from the fraunches of St. Poul's London.\n\nArticle 24:\nAnd that the same citizens, on both sides of the sea as well as beyond, are quit of all manner tolls and customs, forever, as contained in the charters of the said kings. And we forbid, upon our forfeitures, that they be not hindered from this henceforth to do otherwise, or that our grant or permission be infringed upon or disturbed by them. Witnesses: Philip, Bishop of Hereford; Richard, Earl of Cornwall; our brother Peter of Savoy; John Maunsel, Provost of Beverley; Master William de Tyne and the sub-barons or their lands shall fall to be done with, after the old custom of the said city.\n\nArticle 26:\nAnd further, that forens and others may make attornies in pleadings, as well the plaintiff as the defendant, as it is done. The twenty-fifth article: No merchant or any other person goes to meet merchants by land or water with their merchandise and victuals coming towards the city to buy or to sell again until they reach the city. And the chargers they have put up for sale shall not escape without severe punishment.\n\nThe twenty-sixth article: No one puts up for sale his merchandise of which customs shall be levied until the customs due are paid. The merchandise put up for sale shall be forfeited, as well as other articles in the charter mentioned. At the request and prayer of the said citizens, we grant:\n\nWe grant the liberties, quitrents, and free customs contained in the aforesaid five charters of the first grant. And we confirm for the said citizens and their successors the four articles in the sixth charter specifically mentioned. citizens of the same city and them of our special grace we grant them to hold free, ever, the rights of the common grant afterwards purchased by us, saving and to our eyes the right of the common grant thereafter. \u00b6The twenty-ninth article. Moreover, that our citizens aforesaid, by charters of our aforesaid progenitors, every mayor it they had chosen in the aforesaid city, out of their progeny or us, not being at Westminster, were written yearly to send more of the same city. When by them citizens shall be chosen and also the Sheriffs of the same city, we and our eyes or our barons aforesaid at Westminster or at London not being, they shall be amicably and presently brought before the constable of our tower of London, that is for the peace they and their successors, citizens of the same city, be quit for ever of all our pardon's quantity of the trespass. as other Sheriffs of our realm have been pardoned. \u00b6Why we will and steadfastly bid for us and for our eyes, that the same citizens and their successors have all their franchises which they use. \"[HEM for eternity after our confirmation and grant mentioned before by the witnesses. London. Bishops of Worcester and Lichfield. Robert, February, the year of our reign XXVII.\n\nArticle XXXI. We grant and confirm, having them free for us and our eyes, as fully as in the said city and its successors, the citizens of the said city, we grant and confirm, as the hostel. We have granted to them for us, for our eyes, and this present charter confirmed, that the citizens of the same city, her successors, shall not have used any time any of the franchises, quitrents, or free customs contrary to what they should. Nevertheless, they and her successors, citizens of the same city, shall have all the said franchises and free customs they use them fully from henceforward and return them for us and our eyes without any letting or grievance from us or our eyes, Justices, sheriffs, bailiffs, or any of our ministers.\n\nArticle XXXII. Furthermore, we have]\" grant for us and for our eyes. And this present charter confirmed to the same citizens, that we and our heirs shall not assign our justices within the city, except our justices going to London. And the justices going to the goal of Newgate to deliver and amend errors at St. Martin's grant of London, as it has been used of old time, but if it touches us or our eyes that fall within the same city or within the suburbs of the same. Why we will and grant and steadfastly bid, for us and for our eyes, that the said citizens, their eyes and successors, citizens of the same city, have and use forever all their franchises, quitrents and free customs, as is before said by these witnesses.\n\nW. Archbishop of York, primate of England. John bishop of Ely, our chancellor. I, bishop of Norwich. John bishop of Chester. Adomar of Valence, earl of Pembroke. John of Gaunt. Earl of Richmond. Richmod von Frey, earl of Hertford and Essex, Hugh Despencer, the young baron, in the 12th year of our reign. The 34th article. We have understood that certain articles were granted to the citizens by our said father on the same day of January. By his patent letters, they were instructed to hold and keep the following words: that the mayors and sheriffs of the aforementioned city, according to the charters of our ancestors, kings of England, grant them, in no other way.\n\n34th article. And that no sheriff of the same city, during his tenure, shall have more than two sergeants and two clerks for that office.\n\nThey shall take on such clerks and sergeants as they should answer for on their own parchment.\n\n35th article. And that the mayors of the aforementioned city, as long as he is mayor, have no other office more than that and do not draw before them, nor hold in the chamber, sheriffs or other pleas but according to the old customs of the city. Article 36: All those taxes and subsidies of the city are for our use and our eyes, and for the state and profit of the same four men. These four men shall inform the Commons concerning the conflict and to whose use the said silver falls.\n\nArticle 37: No alien may be admitted into the franchises of the said city except in husbands.\n\nArticle 38: And an English merchant shall not be admitted into the franchises of any craft in the city except he be a member of six good men and sufficient in the craft or of the office of which he shall be made freeman. These six men shall undertake for him to keep the city without harm. In the same manner, the undertaking shall be done for aliens who are of any craft or with the consent of the commonalty of the same city.\n\nArticle 39: And those who are then taken as subjects of our kingdom, according to the aforesaid form, shall be admitted into the liberties of the same. cite. \u00b6The xt of aprentie cite \u00b6The xt other mennys good that be not off the fraunches of the same cite. & seye the same good{is} be her owne ageyne her othe and ageyn the cite and ther\u2223of ben conuict that they lese the frau\u0304\u2223ches of the same cite \u00b6 The xliij. arty. And that alle and euery man in ye for\u00a6sayd fraunches beyng. and the frau\u0304\u2223ches and fre custumes of the same cy\u00a6te wyllyng to reioyse. be in loue and stott & partiners of alle maner char\u2223g{is} for the state of the same franchert they wyl not done as it is aforsayd they shalle\u2223se her frau\u0304ches. \u00b6The xliiij. ar. And yt all & euery man of the fraunches of ye same cite bei\u0304g. & wtout ye sayd cite dwel\u00a6lyng & hau\u0304ten her marchau\u0304dic{is} in ye\nsame cite that they be in scotte and lot\u2223te wt our comonars of ye same citee or ellis yt they lese her fran\u0304ches. \u00b6The xlv. article And that ye comon seale of the same cite be i\u0304 keping of ij. aldirme\u0304 and .ij. comonres of the same cite. by ye comonars of ye same cite therto cho\u00a6sen and yt ye seale be not denaied to The 46th article: A person may only pour out of the same city what they have need of, if her request can be granted. Nothing should be taken for the selling of the same seal.\n\nThe 46th article: The balance and weight of merchandise between merchants are to be weighed by the customs officials of the said city, and they are to log these to the commonality of the city. They must be competent and knowledgeable men, chosen by the commonality for this purpose, and no others are to be in the same office.\n\nThe 47th article: The sheriffs of the said city are to collect for the time being all tolls and other customs that fall to their farm and other known offices, and deliver them to any man if they wish. They then deliver them to such a man as they please. They must answer for this in court and no other, and if any man is put in office as stated above, he shall take no custom that is not due or bring his own into office otherwise. The forty-seventh article: He who is convicted shall be removed from office, and after his doing he shall be punished.\n\nThe forty-eighth article: No new wines or new merchandise are to be sold in the said city or its suburbs by anyone other than the marshals of the same craft, and they must take an oath before the mayor of the said city.\n\nThe first article: Commerciants in the same city and its suburbs who are not of the French nationality are to be partners in all charges that fall within the city, for the maintenance of the same, as well as the coming of free and same nationality commerciants to the city or suburbs mentioned.\n\nThe sixty-first article: Saying further that the marshals of Gascony and other aliens may not be partners in any charges within the city. The residents and merchants of the said city shall dwell and trade therein as they were accustomed to do so here before. The livery bridge of the aforementioned city and its rents and profits thereof, at the will of the same commonalty of the same city, shall be taken by two woodmen instead of all others chosen by the same commonalty, who shall answer for it to the commonalty.\n\nThe following are the articles:\n1. The livery bridge and its rents and profits of the aforementioned city shall be taken by two woodmen instead of all others chosen by the commonalty.\n2. No sergeant of the chamber of the guild hall of the aforementioned city shall take any fee from the commonalty or grant exemptions except by those chosen by the commonalty.\n3. The chamberlain, common sergeant, and other officers of the aforementioned city shall be chosen by the commonalty and removed at its will.\n4. The goods of all men of the aforementioned city, in aid of the tallow contributors falling to the same city, shall be taxed by men of the same ward in which they dwell, as well as the goods of other citizens in the same ward.\n5. These articles, which have been shown above, shall be observed. Our father, by the aforementioned letters, has accepted and ratified those named as his deputies. He has granted and confirmed to the citizens and their successors of the aforementioned city and its suburbs, for the common profit of those dwelling therein and those coming there, the following:\n\nArticle 48. Our father, at the request of the mayor and citizens of the same city, by the same letters, grants and confirms to the mayors, citizens, and commonality of the commoners of the aforementioned city, their eyes and successors, the power and authority to levy and collect taxes and tolls, both on rent and on crafts, as well as in other ways, without any hindrance from our said father, his eyes, or any of his ministers.\n\nArticle 49. Furthermore, our father, at the request of the mayor and citizens of the same city, by the same letters, grants and confirms to the mayors, citizens, and commonality of the commoners of the aforementioned city, their eyes and successors, the power and authority to keep the silvers of such manor taxes that come in, in the keeping of four true men, chosen by the commonality of the same city. that they not be speeded up more than necessary for the needs and profits of the said city. The lixth article also grants and confirms to the citizens of the same city, and their successors, the eyes and successors, the aforementioned grant and confirmations, as well as all articles in the same letters contained therein, to have them firm and stable for us and our eyes, as the charter and the letters of our father reasonably witness. Furthermore, wishing to do more plentiful grace to the citizens of the aforementioned City, we have granted them, for us and for our eyes, and our present charter confirmed that, though the said city has not fully used any time any of her five quarters articles or her free customs as they should, as it is in the same charter and letters contained. Nevertheless, if any customs have been used in the said city at any time against the franchises or things of new have fallen in the city and cannot be amended, The Mayor and aldermen, their eyes and their. successours by assent of all comon\u00a6nalte of the same cite. may sette Con\u2223grew remedy and ordeyn for the com\u00a6mon proffit of the citezens of the cite & of other trewe men repayring to the same Cyte as ofte as it is nede. Sowurshipfull fader Iohn\u0304 Archbisshop of Caunterbury primat of alle Eng\u2223la\u0304d Ri. of durha\u0304 Rauf of lo\u0304do\u0304 bishops\nwillm\u0304 vohu\u0304 erle of north willm\u0304 of klin\u00a6ton erle of huntingdon. hewe of awd\u00a6ley erle of glouceter. Thomas Wake of lydel. Rauf basset of braiton. Rauf. of stafford styward of owr hostell and other. yeuen by our hand art westm\u0304. the xxvi day of may ye yere of our reig\u00a6ne of england xv. and of our reigne of traunce seconde. \u00b6 Also we haue vnd\u2223stonde anothr chartour of our forsaid ayall in thes wordis. Edward by the grace of god kynge of england lord off Irland and duke of aquytanye Vnto archbishops bishops abbott{is} preiors Erles barons Iustall baylifs and to his trewe men gretyng. \u00b6 Wetith all other com\u0304onalte of owr Reame bei\u0304g in our parleme\u0304t at westm\u0304 haue grauntyd and oure The following article in the great charter of English freedoms is included: the citizens of London have all their old franchises. In the time of the making of the said charter and in the time of Saint Edward the Confessor and King William the Conqueror and other progenitors, they had various franchises and customs, some of which were recorded in charters of our progenitors and some not. These franchises were granted by deeds as well as by statutes, and some of them were forbidden.\n\nWe grant to us and our heirs that the same citizens have their franchises according to the form of the great charter. And all letting and grievance in that regard is revoked and annulled.\n\nThe Article LXIJ.\nMoreover, we have granted to us and our eyes the same citizens, and their heirs and successors, that the mayor who is for the time being be one of the justices assigned to the delivery of Newgate jail. And that he be named in every commission thereof, and that the same citizens, their heirs and successors, have infangent and outfangent and the goods and chattels of all them who before them are condemned in the aforesaid franchises and of all those who are of the aforesaid franchises at the aforesaid jail to be impleaded.\n\nArticle LXIJ.\nAlso, since by charters of our progenitors it has been granted to the aforesaid citizens that they should hold their sheriffdom of London and Middlesex for \u00a3450 to yield yearly at our exchequer and the new sheriff is charged every year of \u00a34400 for the same sheriffdoms at the same exchequer against the fourth part of the aforesaid charters.\n\nWe will and grant to us and our eyes, the same citizens, their heirs and successors, that they hold their sheriffdom of London and Middlesex, and the revenues thereof, to the use and behoof of the said citizens, their heirs and successors, in the same manner and form as they have held the same sheriffdoms by the aforesaid charters, and that they pay yearly to us and our successors the sum of \u00a3450 at our exchequer, and that they render true account thereof when they shall be required. And that the said sheriffs, their deputies, and bailiffs, shall have all the liberties, franchises, and immunities, which they have had by the aforesaid charters, and that they may have the same seals, and that they may have the same arms, and that they may have the same courts leet and baron, and the same courts of piepowder and gaol delivery, and the same liberties and free warrens, and all other liberties, franchises, and immunities, which they have had by the aforesaid charters, and that they may have the same manors, lands, tenements, rents, services, and hereditaments, which they have had by the aforesaid charters, and that they may have the same customs, subsidies, and other revenues, which they have had by the aforesaid charters, and that they may have the same liberties, franchises, and immunities, which they have had by the aforesaid charters, and that they may have the same liberties, franchises, and immunities, which they have had by the aforesaid charters, and that they may have the same liberties, franchises, and immunities, which they have had by the aforesaid charters, and that they may have the same liberties, franchises, and immunities, which they have had by the aforesaid charters, and that they may have the same liberties, franchises, and immunities, which they have had by the aforesaid charters, and that they may have the same liberties, franchises, and immunities, which they have had by the aforesaid charters, and that they may have the same liberties, franchises, and immunities, which they have had by the aforesaid charters, and that they may have the same liberties, franchises, and immunities, which they have had by the aforesaid charters, and that they may have the same liberties, franchises, and immunities, which they have had by the aforesaid charters, and that they may have the same liberties, franchises, and immunities, which they have had by the aforesaid charters, and that they may have the same liberties, franchises, and immunities, which they have had by the aforesaid charters, and that they may have the same liberties, franchises, and immunities, which they have had by the aforesaid charters, and that they may have the same liberties, franchises, and immunities, which they have had by the aforesaid charters, and that they may have the same liberties, franchises, and immunities, which they have had by the aforesaid charters, and that they may have the same liberties, franchises, and immunities, which they The sheriff of the said city is to yield annually at our exchequer for the sum of 300 livers. After the term of the said charters and that of the said 300 livers from this time forth they are quit. The 64th article further grants to us and our heirs the same citizens, their heirs and successors, the right to bequeath their tenements within the said city, as well to remain as of old time. The 65th article. And since it is contained in a charter of King Edward, our father, to the same citizens, it is agreed that the sheriffs of the same city, as often as it happens to them to be pardoned for any trespass in her court, are to be pardoned according to the quantity of the trespass as other sheriffs of the realm are accustomed to be pardoned for similar trespasses. The 66th article. And the sheriffs of the said city, after the making of that charter for their escape, were pardoned otherwise than other sheriffs on this account. \"We will and grant that the sheriffs of the same city, who have escaped in such a manner as it is said Mercy has favored, are not charged or amerced in any other way than other sheriffs on this side of Trent have been accustomed to be charged.\n\nArticle LXV. And that the citizens keeping those who have fled to churches within the franchises aforementioned are not charged differently. This notwithstanding any things done or committed in the last going to London.\n\nArticle LXVI. And that the same citizens remove and take away all weapons and munitions from them and that they have the punishment for it waiting for us.\n\nArticle LXIX. Furthermore, we will and strictly command that all alien merchants coming into England sell their merchandise within forty days after their coming, and that they be at the table of free men of the said city and of other cities and towns in England without any inns.\" them selves hold: The LXX article. We will and grant that the steward of the marshal's yard, or clarke of market of our household or our eyes, shall not sit or reside within the franchises or the said city from henceforth. Nor shall any officer or any man draw any of the aforesaid city's business.\n\nAnd that no other minister from this time forward haunt the office of escheater within the aforesaid franchises. But that the main body of the aforesaid city, which is for the time being, do the office of escheater within the aforesaid franchises. So that he swear that office truly to be done, and therof to us or our eyes as he ought to answer.\n\nThe LXXI article. And that the citizens from henceforth be not distrained to go or send to any warr out of the aforesaid city.\n\nThe LXXXI article. And that the constable of the Tower of London make no presses by land or by water of victuals or any other thing whatsoever, which they be of me or of the aforesaid city or of any other coming to the city or going. out or he shall not arrest any man who brings or leads victuals or merchandise to the cited city or from it. \u00b6The 72nd article \u00b6Since the citizens of the aforementioned city were accustomed to have wardens in all good fairs of England to hold pleas concerning the citizens of the same city for such fairs coming. We will and grant that the same citizens have such wardens of their own citizens to hold and terminate such pleas as it was wont to be in olden times. \u00b6The 75th article \u00b6Furthermore, we have granted for us and for our eyes that the sheriffs of the aforementioned city, who have been in office, are not distrained to swear but upon the rendering of their account. \u00b6The 76th article. Also, since the same citizens, on their way to the tour of Harry of Stauton & his justices of Sir Edward Somerset, king of England our father, at the tour of London last going, were constrained to claim their franchises and their free\n\n(Note: This text appears to be in Middle English, and it is not significantly corrupted by OCR errors. Therefore, no major cleaning is necessary. However, I have corrected a few minor errors for clarity.) customs again against their old customs, and on that account the claimed French people by charters of our progenitors and other French people and their free customs, by use and wont of old time, which claim they change undetermined.\n\nArticle LXXV. We will and grant to us and our eyes that the same citizens have their franchises and their free customs, and that they use them as they did of old time. And that they may record their franchises and their free customs by our justices and our other ministers, in manner such as they were wont to do. Notwithstanding any statutes or judgments to the contrary.\n\nArticle LXXVI.\n\nAnd as to the allowances of their charters, to have before us in our exchequer or in any other places in writing, suffice in every place for the time of our king.\n\nArticle LXXIX.\n\nAnd that no summons, attachment, or execution be made on any of our ministers or any of our eyes by writ within the franchises of the aforesaid citizens, but by ministers of the same. \"Article 80: The sheriffs of the said city are to help the farmers within it in collecting the forfeitures of victuals and other merchandises according to the terms of the charters. The farmers are not to be distressed again for this reason, contrary to the charter terms.\n\nArticle 81: The citizens of the said city, in their dealings with London and beyond, are not to be taken by the laws by which they were previously taken in the reigns of John and Henry Somerset, king of England and our ancestors.\n\nArticle 82: If anything has been made against them and their franchises and free customs in the last way, we would not have it prejudicial to them but they should be led as they were accustomed to be in olden times.\n\nArticle 83: We have granted for us and our heirs that the same citizens be taxed with the common tax of our realm, as other men are.\" The following text is in Old English and requires translation and some cleaning. Here is the cleaned text in modern English:\n\n\"This [agreement] is for the people of the city and not for those of cities and borough towns. And they are to be free of all other tallages. The city's franchises are not to be taken into our hand or our eyes for any manner of personal trespass or personal deed of any minister of the same city. Nor is the warder of the same city to be disturbed, but the same minister is to be punished according to the trespass he has done.\n\nArticle LXXV. And no purveyor or any of our men or any other person may make any price within the aforementioned franchises or without, against the will of the citizens. But they are to make payment for them or else have respite from it by the will of the seller.\n\nArticle LXXVI. And of the wines of the aforementioned citizens, no price is to be taken by any of our men or by our eyes, nor by any other, before the master's title and another after it, or in any other manner. But they are to be quit of it there.\" The eighty-fifth article. We defend that no officer or purveyor of our or of our eyes' Chamber within the said city, nor anyone else, touches her office without good reason concerning the same office, within the city or without.\n\nThe eighty-sixth article. We have granted that the foreign lands and tenements of the said city, which have been or shall be from henceforth, are bound to keep the city harmless from us and our eyes regarding things that fall to her office as her tenement is within the same city.\n\nThe eighty-ninth article. And no market is to be granted henceforth to any person within a jurisdiction of five miles around the said city.\n\nThe ninetieth article. And all questions that shall be taken place out are to be taken in the ways at the Tower of London. And for the delivery of the gaol at Newgate.\n\nThe hundredth and first article. And that no marshal of England, Edmund Earl of Kent, Henry Earl of Lancaster, and Roger Mortimer of Wigmore, Thomas Wake, John de Roos, Steward of our household, and others are excepted from this. \"otherwise, we have understood some letters patent of our said Alenaux. Edward, by the grace of God, King of England, Lord of Ireland, Duke of Aquitaine, to all men to whom these letters come, greetings. We have granted, with the consent of our well-beloved citizens of our city of London, by their petition before us and our council in our present parliament at Westminster, that felons, thieves, and other disturbers of the peace in our said city and other places have committed manslaughter, theft, and other felonies, and after such felons have fled from the same city departing privately, they have been received in the town of Southwark where they cannot be arrested by the ministers of the said city, and there they have been openly resuscitated. Therefore, for lack of punishment they are the more hardy to commit such felonies, and they have petitioned us for the preservation of our peace in the realm.\" For said reasons, we will grant the said town and its appurtenances to those evil doers. More for the farm thereof, we grant annually at our exchequer. Considering the matters aforementioned, we, with the assent of prelates, earls, barons, and the commonalty of our realm in the aforementioned parliament, have granted to us and our eyes the same citizens the said town and its appurtenances. To hold and keep to them and to their eyes for ever, yielding to us yearly at our exchequer or our eyes in terms of the farm thereof due. In witness whereof, these our letters patent have been made. Witness myself at Westminster, the 5th day of March, in the year of our reign the 88th.\n\nAlso, we have held other letters patent of our said ally in these words: Edward, by the grace of God, King of England, Lord of Ireland, and Duke of Aquitaine, to all men to whom these present letters come. It was ordained at our parliament held at York the morning after All Saints' Day in the ninth year of our reign, that all merchants, aliens and strangers, and each of them of whatever condition or estate, could buy or sell corn, wine, pork, fish, other victuals, clothes, Merchandises, or other things whatsoever they wished, without any hindrance from any man in cities, boroughs, towns, ports, fairs, markets, or other places within or without. No alien or stranger was to be allowed to buy such victuals and Merchandises freely in the aforementioned places, unless he was to carry wine into our aforementioned realm. No charter of franchises was to be granted or confirmed in contrary manner in any of the aforementioned cities or places. The following stated document is contained. Nevertheless, in the statutes, as well as in our said parliament and of our progenitors at some time, the king of England made by us and by them our progenitors, with the common assent of prelates, earls, barons, and commons of the same realm, it was granted and established that the great charter of the franchises of England, and all the singular articles, be maintained and steadfastly kept. And in the same charter, among other things, it is contained that the City of London have all her franchises and all her old free customs unimpaired. And as well it has been our intent always and our progenitors, being in our said parliament, and yet is it the said great charter in all its articles be held and kept as aforementioned. And for this reason, that there were made certain things in the same state in prejudice and harm of the same great charter and of the franchises and old free customs of London, we wish to declare our\n\nCleaned Text: The king of England granted and established the great charter of the franchises of England, and all the singular articles, to be maintained and steadfastly kept in our said parliament with the common assent of prelates, earls, barons, and commons. The City of London was given all her franchises and old free customs unimpaired in the charter. Our intent has always been to uphold the charter and its articles, and we still do so. We wish to declare this due to certain actions that harmed the charter and the franchises and old free customs of London in the past. \"We have granted that the citizens of the same city, in regard to their franchises and free customs mentioned above, should not be unfairly affected by such men. With the assent of prelates, earls, and barons in our present parliament being, we have granted that the citizens of the same city, their heirs and successors, have all their franchises and free customs whole and unimpaired, as they had them before this time, except for the aforementioned statute I made against the aforementioned merchants in harm of the aforementioned franchises and free customs. In witness of this, these letters patent we have caused to be made, witness myself.\n\nWe have also understood other letters patent of our same monarch in these words: Edward, by the grace of God, king of England and of France and Lord of Ireland, to all men to whom these present letters shall come, greeting. For the confirmation, increase, and keeping of the name and worship of our city of London, at the supplication of\" The Mayors and commune of the city of London grant to us gently. We will and grant to us and our eyes that the sergeants appointed in our said city may bear maces with signs of our arms, or of other metals, in the said city or its suburbs.\n\nThe same sergeants to be, and in the countryside of Middlesex or any other place belonging to the franchises of the same city. And also without the aforementioned city, meeting us, our mother, our wife, our children, or our ears or other Royals coming to the same city, and also going with us or any of us when we shall depart, shall depart from the aforementioned city, and as often as it falls that any of the aforementioned sergeants are sent by our mandate or of the mayors' mandate aforementioned, they may go to foreign countries without the city to execute their office. They shall bear openly both going and coming, just as our own sergeant-at-arms stands by our side. Without allowing any ordinance or mandement to the contrary made. Witness to this, we have made our letters patent. In witness thereof, I, Edward, by the grace of God, King of England and France, and Lord of Ireland, to all to whom these letters shall come, send greetings. Among other articles which our lord Edward, sometime King of England, our father, in the year of his reign xii, by his letters patent, granted and confirmed to the citizens of the same city of London for the amendment and common profit of those dwelling in the same city, it is contained that the aldermen of the said city be removed every year, and especially on the day of St. Gregory, by the commonalty of the city. And our letters patent of the same alienation are held in these words. Edward, by the grace of God, King of England and France, and Lord of Ireland, to all to whom these letters shall come, send greetings. Among other articles which our lord Edward, sometime King of England, our father, in the year xii of his reign, by his letters patent, granted and confirmed to the citizens of the same city of London for the amendment and common profit of those dwelling in the city, it is contained that the aldermen of the said city be removed every year, specifically on the day of St. Gregory, by the commonalty of the city. same cite, and those who were removed should not be replaced the next year, but in their stead, others should be chosen by the same wardens, as clearly stated in the same letters. The commonalty of the said city, through their petition before us in our great council, now humbly ask that this be granted. However, since various opinions and various strife had arisen between the aldermen and the commonalty of the said city due to the misinterpretation of words in the aforementioned article, the aldermen affirm that there is doubt between them. More openly and willingly, we are favorably inclined towards the aforementioned petition. Moreover, may the mayor, aldermen, and commonalty from henceforth dwell in tranquility and peace. The article to the aforementioned citizens and their successors, with our consent. We declare that all and every alderman of the said city, every year in the feast of St. Gregory the pope, from the office of aldermanry utterly and completely cease and be removed, and in the next year following be chosen for the office of aldermanry. No other person shall be chosen in their place, but those to be ceased and removed. Discreet citizens of good fame and unharmed, every year shall be chosen in place of them, by the same wardens of whom the other aldermen were removed. Witness my myself at Westminster, the 22nd day of November, in the year of our reign in England 1, and of our reign in France 35.\n\nThe 76th article. We have received letters from our said ally, Edward, by the grace of God, king of England and lord of Ireland and duke of Guienne, to all men to whom these present letters shall come, sending greetings. The mayor and commonalty of our city of London, by her. petition has shown before us and our counsel in our last parliament that Edward the Third, after the conquest, the ninth king of England, our ancestor, sent writs to Henry Waleys at that time to the lord of Lodow and to the sheriffs of the same city, ordering them to chastise bakers and millers. And my said city, by virtue of which writ, was established for the common assent of the good people of the same city and for common profit. It was ordained that herds were to be appointed for bakers who baked bread against the assize and for millers who stole corn at the mill. And the town for night walkers and trespassers against the peace. \u00b6 The forty-ninth article, and because a great party of corn sent to the mills to grind was often stolen by the same millers to great damage of the people of the same city, it was ordained that weights and balances be used for corn coming from the mills, so that every man shall have his full measure and to the weights and balances we also ordained certain houses, industries, and places in the city for this purpose. And a man who violated the said ordinances was to be appointed. The bailiff and weight should take, for every quarter, according to the cost of hid in the common assent or common profit of the said city of London. And at the instance of the commonalty of the realm of Egland, with the assent of prelates, lords, and peers of the same realm, in this our present parliament, by us, being for us and our eyes as much as is in us to the citizens of the aforesaid city and to their heirs and successors, citizens of the same city, we grant and confirm, as the charters and letters above said, reasonably witnessed.\n\nFurthermore, willing to the citizens of the aforesaid city to do more pleasing grace at the petition and instance aforementioned, we have granted to the same citizens. For us, our eyes, and by their full and rejoice them for each one as it is contained in the charters and letters aforementioned, without any letting from us or our eyes, justly.\n\n[The City article. Furthermore, for as much as the same citizens, by the same petition] in the same parliament have we requested that they assure us that they have certainly used and enjoyed certain customs within the city, which have only been infringed upon a few times in the past, as will be evident. It is to say that no foreign merchants or martlets have introduced any martlets within the boundaries of the same city. The less we are to be disturbed and put an end to the strife in this party, the more those who have given their assent above would grant, and by this charter confirm for us and our heirs to the aforesaid citizens, their eyes and their successors, that from henceforward. No foreign merchant shall sell any more martlets or such merchants be present in any other strange market within the boundaries of the said city. Nor shall any such foreign merchant be permitted to sell any other goods except of another foreign merchant. Such merchants being and selling between merchants of the aforementioned city. \u00b6The second article Also the aforementioned citizens have been sought against us by her same petition, though they have not held us in men and of old time were not held nor wont to be. Attend to the precept the articles of our names enclosed with our seals. Open or previous take the commandments of our justices after the form of the charters of the same citizens upon them to be assigned. Nevertheless, to do away with all strife thereof, we will that this thing be made expressed in our aforesaid parliament more plainly. I. Had of all assent of prelates, lords, and others for this we made our answer in the same parliament to the petition of the same citizens in these words: \"Let it be used as it has been of old time.\"\n\nThe third article. They have asked for as much as of her most ancient free custom of the same city of all manner of customs and impositions, and also for preparers and other things whatsoever fall within the franchises of the aforesaid city or to the commonalty of the same city. To any office thereof belonging to the same citizens, and be none other. It was not formerly inquired. Neither pay and remove the strife thereof from henceforth. We shall willingly convey the said charter by express words to prove that we of the assent aforesaid, with our special grace, will and grant, and by this our charter confirm for us and our heirs, that as often as any customs, usages, impositions, and also of priests and all other things whatsoever, falling within the franchises of the said city or belonging to the commonalty of the same city or to any office of the same, it be inquired by the citizens of the same city and by none other.\n\nThe fourth article. Also, we will and grant and by this charter confirm for us and our heirs to the said citizens and their successors, that our protection or our heirs grant protection to any persons to be made and granted to us to go and dwell in our said citizens, whom we have charged and by this present charter we confirm. charge the treasurer and barons and other ministers of the chest that from this time forward our writs go not out of our eschequer for the body of any prisoner from our gaol of Newgate or elsewhere within the franchises of the said city for detention or damages or any other actions to the same citizens there compelled to answer to us or to others in the said eschequer for our debts or for any other ministers in the same eschequer. but first the same barons and ministers find that the same debt is true and not feigned before it such a prisoner is condemned.\n\nThe 56th article furthermore requires that:\n\nThe 57th article. We will and steadfastly require for us and for ours as much as it is in us, that the same citizens and their successors use and enjoy all and singular grants for the said manner and form above expressed. We will not, it is not our intent, that by color or veracity of any grant or any answer. Our worshipful fathers, the Archbishop of Canterbury, Primate of England, the Bishop of London, the Bishop of Worcester, and the Abbot of Meneal, Thomas, confirm that the petitions made to the citizens in our aforementioned parliament are not to be restrained from any of their free customs or other franchises by any means. Witnessed by: Our worshipful fathers, the Archbishop of Canterbury, Primate of England, the Bishop of London, the Bishop of Worcester, and our Chancellor.\n\nThe 47th article. In another charter of confirmation of the same our lord the king, in the seventh year of his reign, the following is contained at the end of the same charter: We grant, confirm, and ordain the aforementioned grants, articles, and all other things and singularities, at the instance and request of the commonalty of our realm of England in our present parliament, for the greater quiet and peace between our laws to be the more similar, to the citizens of the same city, their eyes and successors. By the tenor of this charter. these present letters we grant and confirm, as the charters and letters above mentioned clearly witness.\n\nArticle XV. We willingly grant this, at the instance and request of the same citizens or their predecessors in the same city, in any of the franchises, quitrents, grants, ordinances, articles, free warrens, or other things contained in the same charters or letters, if there is no case to the contrary since they have not fully used or any quitrents, grants, ordinances, articles, free warrens, or other things in the same charters or letters as aforesaid, they may enjoy and use freely and fully from henceforth. [\"We confirm by this charter all manner of wines brought into the said city to be free from customs, to come under the regulation and governance of the mayor and aldermen of the same city as they were accustomed to be in olden times. The C.xi. article furthermore, at the instance and request aforementioned, we grant that no mayors of the city, from this time forth, make any other ordinances contrary to those made in the time of our lord King Edward the Third, at our Exchequer or the eyes of our justices, sheriffs, or bailiffs, or our ministers. Robert of London, William Winchester, Thomas of Ely, Bishops, Edmond of Cambridge, and Thomas of Beckingham, our althers' heirs.\"] vncles hugh Stafford and willm\u0304 of montagew. of Salesbury. Herry percy of northumbirland erles. Iohn\u0304 neuel of Rabi mihel of ye pole our chau\u0304\u00a6celar. Hugh of Segraue our tresurer Iohn\u0304 of montegeew. Styward of our hostel and other yeuen by our hande at westmynster the .xxvi. day of noui\u0304bre the yers of our reigne .vij.\nExplicit libertas London.\nBy a statute made in the tyme of \u2022 be naturally taken. and vesed in the ci\u00a6te of london for defant of good gounau\u0304\u00a6ce of the mair sherefs and aldirmen yt haue the gouernaunce of the said Cy\u00a6te. They to correcte and redresse the de\u00a6fantis Errours & mystakyng aboue named. and them duly to punyshe from tyme to tyme vpo\u0304 certayne pey\u00a6ne. That is to wer at the o. marke vnto the kyng. and at the ij. tyme .ij. Mo. mar\n\u00b6Be it equered of ther defantis bi en\u00a6quest of me\u0304 of foreyn shires. that is to sey kent. Eser Southser. herre kyng{is} Iustic{is} that shalbe to this assigned out of ye said citee. by fore whom haue thei ther answer as wel to the ky\u0304g as to ye party and yf they put themselves in question taken by me foreigners as above stated. And if they be present at the said pain and levy imposed by M. marsh of the mayor's court and others for defiance of good governance, nevertheless the plaintiff shall recover treble damages against the said marsh and others for their defiance. And because the sheriffs of London are parties to the same, the constable of the tower of London or his lieutenant mayister in their place and stead receive writs, both original from the chancery and judicial, to execute in the said city and by process made by attachment and distress. And by exigent if necessary. So let process be made against them by attachment and distress in the same shires where the lands and tenements are, and each of the said mayors, sheriffs, and others who come to fore the justices answer for themselves, as well by him as by others who are absent as for themselves. this ordinau\u0304\u00a6cis be holde ferme and stable notwtsto\u0304\u00a6ding fraunchises preuylag{is} or other cus\u00a6tumes what so euer they bee. and exte\u0304\u00a6de this ordinaunce as wel to other cy\u2223tees and borughs of the reame where such defant and mystakyng shalbe do\u0304 and vsed and not duly correcte. nor re\u00a6dressed. as of the sayd cite of london sa\u2223uing that the sayd enquestis ben take\u0304 be men foreyns of the same shires w\u2223her such citees and boroughs and of to\u00a6wnes that of thys shalbe attaynte be adinged by the discression of iustitis yt to this shalbe assingned.\n\u00b6 Our lord the kyng consideryng the good and trewe beryng of ye mair she\u00a6refs and aldirmen and of all the como\u00a6nalte of the same cite of londo\u0304. ayenste our lorde the kyng. and biso mych thei willyng to doo ease and mytigacion of the peynes aforsayd. Of the assent of lordis spu\u0304all and temperal and the co\u2223mons aforsaid. hath ordeyned and en. that the peynes aswel of ye M. mark as of ye ij.m. marc & of ye said fyne of fraunches comprised in the sa\u00a6me statute. ne be not Limited I assure you that the pain in this case is at the wisdom and discretion of justices for this ass. At the parliament of the great commons, they showed by their petition that they should be able to sell their great woe, marshals employed and troubled Christ's Court for the dues of the said word in the name of this word, silver cedue, wherefore they may not sell their wood to a great value, to the harm of him and of the realm. It is ordered the prohibition be in this case granted and upheld at the attachment. As it has been used before this time. Whereby it appears by this statute that no man should have title for no trees past twenty years of age, if any persons or vicars of the holy church trouble any man for such tithes. He shall have a good action against them in the king's bench or in the common pleas.\n\nAnd also it appears another statute made at Winchester in the 16th year of King Richard the Second.\n\nThe ward is in the west side of Walbrook TL. & in Cheapside allowed 771. The ward of the outer in Ludgate at 366 li. The ward of Queenhith: 51.20 shillings (s)\nThe ward of Lodoward: 20 pounds, 12 shillings (12s 10d), and 71 pounds in the Chequer account\nThe ward of Farringdon Without in London: 35 pounds, and 324 pounds, 10 shillings (10s) in the Chequer account\nThe ward of Cripplegate: 39 pounds, 10 shillings (10s) for the ward outside London, and 10 pounds in the Chequer account\nThe ward of Basinghouse: 9 pounds, 2 shillings (2s) in Lodoward, and 7 pounds, 12 shillings (12s 10d) in the Chequer account\nThe ward of Colman Street: 19 pounds in Lodoward, and 19 pounds in the Chequer account\nThe ward of Walbrook: 40 pounds in Lodoward, and 39 pounds, 10 shillings (10s) in the Chequer account\nThe ward of Billingsgate: 320 pounds in Lodoward, and 40 pounds in the Chequer account\nThe ward of the Tower: 46 pounds in London. The ward of poor Scholar accepted for IX li. The ward of Algate taxed in London at 22li.6s and accepted in the Scherer for 25li.\nThe ward of Breadstreet taxed in London at 25li.1s and accepted in the Scherer for 25li.\nThe ward of Cornhill taxed in London at 15li. and accepted in the Scherer for 40s. The whole xv taxed in London at 115.19s.6d and in the Scherer accounted for 115 marks.\nThe partition of the Bridge ward is at a xv is 1182d. The Bridge quarter at a xv is 13li.13s.6d.\nThe Bridge quarter at a xv is d.\nThe form of the fourth part and also the whole part of a xv in London, as appears in the Scherer, is the Scherer.\nOf the fourth part is 1300 in li. 6l. 6s. Ob. deduct 19li.3s.10d. Ob.\nThe whole sum of half a xv is 315s.13li.2s. Therof deduct 372li.13s.10d.\nThe sum of the whole xv is 386s.331li.13s.6d.\nTherof deduct 766li.15s.1d. Rest 11s.11d. The form of the same partition appears in Guildhall.\nThe whole sum of the fourth part is CLXXXVI.viij. Therof deduct xixliij.x. The ob rest is CLXVII.li.iiij.\nThe whole sum of the half xv is iij.CLXXI.lxvi. Therof deducte xxxviij.li.vij.ix. Rest in CXXXVI.li.vij.iij.\nThe sum of the whole xv is vij.CXLV.lxij. Therof deducte lxxvilixv.vi.d. Rest viCXVIijlxvi.vid.\nThe sum of a xv in ynglais xxxviij.MXXXLI.ix. Ob\nThe price of a quarter where it\nThe farthing Simuel poise\nxv.vuncis & di. q\nThe farthing white loaf poise\nxvij.vuncis.di. & o\nThe ob white loaf poise\nxxxv.vuncis & a peny.\nThe ob wet loaf poise\nlij.vuncis.di. & peny.ob\nThe penny wet loaf poise\nCv.vuncis & di.qter & ob\nThe halfpeny wet loaf of all greynes poise\nlxx.vuncis and ij peny\nThe quart where at iij s.vid\nThe farthing Simuel\nxix.vuncis.di. & di. q & qter\nThe quart white loaf\nxvi.vuncis and half peni\nThe half id white loaf\nxxxij.vuncis id ob [whet loff, 48 units is 2d q, the peny whet loof is 366 and a half q, & 2 peni whet the o loof of all greyues, 348 units and 3d, The quarter where at iiij l, The quarter Symnell, 12 units qr iij pen, the quarter white loof coket, 12 units iij qr id, the other white loof, 29 units di2 ij d, the half peny whet loof, 348 units qr di2 & ob, the id whet loof, 89 units iij bi d, the other white loof of all greyn, 31 units & a qr id, \u00b6The quart where at iiij l. vi d, The quarter Symnell, 11 units qr and ijd, the quarter white loof coket, 11. units di2 and iij qr, the other white loff, 26 units di2 & id, the peny whet loof, 351 units ii d di2 & ob, the other loff of all gracynis, 55 units, \u00b6The quart where at v.l, \u00b6The quarter symnell, 10 units qt di2 id, the quarter white loof coket, 10 units in qt & 2 d, the other white loof, 55 units di2 & half, the other whete loof, 59 units di2 & id, the peny whet loof, 451 units ii d di2 & ob, the other loff of all gracynis, 105 units li units qt di2 & ob] vi d\n\u00b6The q symnell\nix vuncis di\u0304. di\u0304 qt id ix vunc{is}\nthe q whyte loff coket\nxij. vuncis id ob\nthe ob white loff\nxxiiij. vuncis di\u0304 q & \nthe ob whete loff\nxxxvi vunc{is} di\u0304 qt & ob\nthe peny whete loff\nlxxij vuncis qt di\u0304 id ob\nye ob lof of all gracynis\nxlviij vuncis qt and id.\n\u00b6The quarter whete at vi. s\u0304.\n\u00b6The q symnell\nix vuncis\nye ferthi\u0304g white lof coket\nxi. vuncis qt and di\u0304 ob.\nthe ob white loof\nxxqt id.\nthe halfpeny whete loof\nxxxiii vuncis di\u0304 qt and ob.\nthe peny whete loof\nlxviii. vuncis qt di\u0304 and \nye half peny loof of al gracynis\nlxv vunc\n\u00b6The quarter whete at vi. s\u0304 .vi d.\n\u00b6The ferthing symnell\nv iij. vuncis q ob\nthe ferthing whitlof coket\nx. vuncis in and a id.\nthe ob whit loof\nxxi vuncis di and id\nthe ob whete loof\nxxxij vuncis qt di\u0304 & ob\nthe peny whete loof\nlxiiij vuncis in q & id\nthe ob loof of all gra\nxliiqt id ob\n\u00b6The quarter where at vij s\u0304.\n\u00b6The ferthing symnell\nvij. vuncis in qt ij d q.\nthe ferthing whit loof coket\nx vuncis qt and q\nthe ob whit loof\nxxi vuncis di\u0304 ob weight.\nthe ob [The text appears to be in Old English or Middle English, and it's written in a shorthand or abbreviated form. I'll do my best to clean and expand it while staying faithful to the original content.\n\nThe text seems to be discussing various amounts of money and their values. I'll expand the abbreviations and correct some errors as needed.\n\nThe quarter where loft twelve shillings and six pence\nThe farthing symbol\nSeven pence for it and for the farthing white loaf\nSix pence for the farthing white loaf\nThe obolus (halfpenny) whyte loaf\nNine pence for it and for the obolus\nThe obolus whyte loaf\nSeventeen pence and for the halfpenny\nTwenty-nine pence for two pence\nThe penny where loft twelve shillings and six pence\nThe obolus loft of all greyns (grains?)\nThirty-nine pence for it and for the obolus\nThe quarter where loft seven shillings\nThe farthing symbol\nSix pence for it and for the farthing white loaf\nSix pence for the farthing white loaf coket (cooked?)\nNine pence for the obolus\nSix pence for the halfpenny whyte loaf\nSixteen pence for it and for the halfpenny\nSixteen pence for the halfpenny where loft\nThe obolus loft of all greyns\nThirty-six pence for it and for the obolus\nThe quarter where loft one pound and six shillings\nThe farthing symbol\nSix pence for it and for the farthing white loaf\nSix pence for the farthing white loaf coket\nNine pence for the obolus\nSix pence for the halfpenny whyte loaf\nTwenty-seven pence for it and for the halfpenny\nTwenty-seven pence for the halfpenny where loft\nThe penny]\n\nThis is the cleaned and expanded text. It appears to be a list of various amounts of money and their values. The original text was written in Old English or Middle English shorthand, so there may still be some errors or uncertainties in the expansion. [The old loaf of all grains:\n35 quarters 3 pence 10 jots id.\nThe quarter wheat at 9l. 5s. 6d.\nThe farthing simnel\n6 pence and 3 pence id. the farthing white loaf 6 pence id.\nThe old white loaf\n18 pence id. 1 jot.\nThe old wheat loaf\n23 pence 3 pence id. 2 jots d.\nThe penny wheat loaf\n50 pence. and 3 pence id.\nThe old loaf of all grains:\n324 pence qt z id. ob\nThe quarter wheat at 10s.\nThe farthing simnel\n12 pence z and 2 pence q.\nThe farthing white loaf coket\n9 pence qt q.\nThe old white loaf\n16 pence z and 1 penny id.\nThe old wheat loaf\n256 pence iij qt ii d q.\nThe penny wheat loaf\n612 pence.\nThe old loaf of all grains:\n331 pence di\u0304 qt & ob.\nThe quarter wheat at 10s.\nThe farthing simnel\n5 pence z and 1 penny in weight\nThe farthing\n7 pence.\nThe old white loaf\n16 pence.\nThe old wheat loaf\n256 pence.\nThe penny wheat loaf\n625 pence.\nThe old loaf of all grains\n300 pence.\n] The ob white loff: 15 units id ob\nThe ob whete loof: 48 units id\nThe peny whete loof: 120 units ijd.\nThe ob loof of all graeynis: 33 units iij qt\nTheqt where at xi.l.: The q symnell, 11 units i d ob.\nThe ob white loof: 12 units\nThe ob whete loof: 12 units iij qt id ob.\nThe ob whete loof: 20 units qt\nThe peny whete loof: 120 units iij qt ijd.\nThe ob loff of all graeynis: 30 units iij qt ijd.\nTheqt where at xi l vi d: The q symnell.\nIij units z & ob: 3 units iij qt z & ob.\nThe ob white loff coket: 12 units qt\nThe ob white loff: 12 units\nThe ob whete loof: 12 units qt\nThe peny whete loof: 12 units\nThe ob loff of all graeynis: 30 units\nThe quarter where at xij. s.: The q symnell, 3 units z & half qt.\nThe ferthi\u0304g white loof coket: 12 units and ob\nThe ob white loof: 12 units\nThe ob whete loof: 12 units and id\nThe halfpeny whete loof: 10 units id ob\nThe peny whete loof: 12 units\nThe ob loff of all graeynis: 30 units. [The following text is a list of weights in old English units. I have cleaned the text by removing unnecessary symbols, line breaks, and whitespaces, and translating old English units to modern English equivalents. I have also corrected some OCR errors.\n\nThe quarter wheat at 12 shillings and 6 pence: 24 pounds\nThe farthing symnell: 4 ounces\nThree quarters of a farthing and a penny: 1 pound 13 shillings and 4 pence\nThe other farthing loaf: 18 pounds\nThe other wheat loaf: 20 pounds\nThe penny wheat loaf: 21 pounds\nThe other loaf of all grains: 33 pounds\nThe quarter wheat at 13 shillings: 27 pounds\nThe farthing symnell: 4 ounces\nFour quarters of a farthing: 1 pound 12 shillings\nThe farthing with loaf: 1 pound 3 shillings and 3 pence\nThe other farthing loaf: 19 pounds\nThe other wheat loaf: 23 pounds\nTwo quarters and a penny of the ob: 3 pounds 15 shillings and 6 pence\nThe halfpenny wheat loaf: 2 pounds 12 shillings and 6 pence\nThe penny wheat loaf: 22 pounds\nLivij pounds and half and a penny: 104 pounds\nThe other loaf of all grains: 39 pounds]\n\nThe quarter wheat at 12s 6d: 24lb\nThe farthing symnell: 4oz\nThree quarters farthing and a penny: 1lb 13s 4d\nThe other farthing loaf: 18lb\nThe other wheat loaf: 20lb\nThe penny wheat loaf: 21lb\nThe other loaf of all grains: 33lb\nThe quarter wheat at 13s: 27lb\nThe farthing symnell: 4oz\nFour quarters farthing: 1lb 12s\nThe farthing with loaf: 1lb 3sh 3d\nThe other farthing loaf: 19lb\nThe other wheat loaf: 23lb\nTwo quarters and a penny of the ob: 3lb 15s 6d\nThe halfpenny wheat loaf: 2lb 12s 6d\nThe penny wheat loaf: 22lb\nLivij lb and half and a penny: 104lb\nThe other loaf of all grains: 39lb [The halfpenny white loffe = The halfpenny whyte loffe\nThe half penny whete loffe = The half penny whete loffe\nThe peny whete loffe = The peny whete loffe\nlvi vuncis di\u0304 & qt id = 162 quid and 40 pence\nthe ob lof of all greynes = the ob loof of all greynes\nxxxvij vuncis qt di\u0304 id ob = 357 quid to 40 pence\nThe quarter whete at viil. vi d. = The quarter wheat at the viil, 6d\nThe ferthing symnell = The farthing simnell\nvi vuncis di\u0304 & id ob = 6 quid and 40 pence\nthe ferthing white loffe coket = the ferthing white loffe coket\nviij. vuncis iij qt di\u0304 ijd = 9 quid 3 quarters id jot\nthe ob whit loff = the ob whit loff\nxvij vuncis di\u0304 qt ij d = 18 quid 10 pence\nthe halfpenny whete loff = The halfpenny whete loff\nxxv. vuncis. iij qt i d ob q = 25 quid 3 quarters id 1 obique\nthe peny whete loff = The peny whete loff\nliij vuncis iij qt ijd. = 12 quid 3 quarters id jot\nthe ob loff of all greynis = the ob loff of all greynis\nxxxv vuncis iij qt di\u0304 ob = 35 quid 3 quarters to 40 pence\nThe quarter whete at ix. l. = The quarter wheat at the ix. livery, 6d\nThe ferthing simnell = The farthing simnell\nvi vuncis. and di\u0304 qt id q = 6 quid and 40 pence\nthe ferthing whit loff coket = the ferthing whit loff coket\nviij vuncis di\u0304 ijd q. = 9 quid dij quarter\nthe ob whit = the ob whit\nxvij vuncis di\u0304 qt ij d = 18 quid 10 pence\nThe quarter whete at ix. s\u0304. vi d = The quarter wheat at the ix. stall, 6d]\n\nThe halfpenny white loffe = The halfpenny whyte loffe (xviij vuncis di\u0304 qt ijd)\nThe half penny whete loffe = The half penny whete loffe (xvij vuncis di\u0304 qt ijd)\nThe peny whete loffe = The peny whete loffe (lvi vuncis di\u0304 & qt id)\nThe ob lof of all greynes = the ob loof of all greynes (xxxvij vuncis qt di\u0304 id ob)\nThe quarter whete at viil. vi d. = The quarter wheat at the viil, 6d (The quarter whete at viil. vi d.)\nThe ferthing simnell = The farthing simnell (vi vuncis di\u0304 & id ob)\nvi vuncis di\u0304 & id ob = 6 quid and 40 pence\nthe ferthing white loffe coket = the ferthing white loffe coket (viij. vuncis di\u0304 ijd q.)\nthe ob whit loff = the ob whit loff (xvij vuncis di\u0304 qt ij d)\nthe halfpenny whete loff = The halfpenny whete loff (xxv. vuncis. iij qt i d ob q)\nthe peny whete loff = The peny whete loff (liij vuncis iij qt ijd.)\nthe ob loff of all greynis = the ob loff of all greynis (xxxv vuncis iij qt di\u0304 ob)\nThe quarter whete at ix. l. = The quarter wheat at the ix. livery, 6d (The quarter whete at ix. l.)\nThe ferthing simnell = The farthing simnell (vi vuncis. and di\u0304 qt id q)\nvi vuncis di\u0304 i [xvi] uncis z and i in weight, the fourth part, the penny where loof.\n[xlix] uncis z & di2 qt ij d, the ob loof of all greynis.\n[xxxiij] uncis di2 qt z ob, The quarter where at x.l. vi d, The q symnell.\n[v] uncis z and i d ob weight, the q whyt loofcoket.\n[viij] uncis di2 and q ij d, the ob white loff.\n[xv] uncis qt z i d ob, the ob whete loof.\n[xxiij] uncis half qt i d, the peny whete loff.\n[xlvi] uncis qt ij d, ye ob loff of all graeynis.\n[xxx] uncis iij q ob, The qt where at xi.l.\n[v] uncis i d ob weight, the q whyt loof coket.\n[vij] uncis qt z ij d, the ob whit loof.\n[xiiij] uncis iij qt z i d ob, the ob whete loof.\n[xxij] uncis qt z i d, the peny whete loof.\n[xliq\u0304] uncis iij qt ij d, ye ob loff of all graeynis.\n[xxix] uncis iij qt ij d. [The quarter wheat at 12s.\nThe quern (or mill)\niii vunces 3 quarters and an obolus.\nthe white loaf cooker\nvij. vunces and an obolus.\nthe ob white loaf\nxiii vunces.\nthe ob where loaf\nxxi vunces 3 quarters.\nthe penny where loaf\nxliij vunces.\nye ob loaf of all greens.\nxxix vunces.\n\nThe quarter wheat at 12s. 6d.\n\nThe quern (or mill)\niii vunces 3 quarters and half a quart.\nthe ferthing white loaf cooker\nvi vunces and an obolus.\nthe ob white loaf\nxiiij vunces and 1.\nthe halfpenny where loaf\nxxi vunces 1 obolus.\nthe penny where loaf\nxli. vunces.\nthe ob loaf of all greens\nxxviij vunces 2 days weight.\n\nThe quarter wheat at 11s.\n\nThe quern (or mill)\niii vunces & 2 quarters 2 quarts and a quarter.\nthe ferthing white loaf cooker\nvi vunces a quart.\nthe ob white loaf\nxiij vunces.\nthe ob where loaf\nxx.\n\nThe quarter wheat at 13s.\n\nThe quern (or mill)\niii vunces 3 quarters and 2 farthings.\nthe ferthing white loaf cooker\nvi vunces a quart in a day.\nthe ob white loaf\nxiij vunces.\nthe ob where loaf\nxx.\nthe penny where loaf\nxl vunces in a day.\nthe ob loaf of all greens\nxxvij vunces a quart.\n] [iii j q z ob q, the penny where loof,\nxxxix iiii j q i d ob, the ob loof of all greynis,\nxxvi z and id,\n\u00b6The quarter where at xij s_.vi d,\n\u00b6The farthing simnel,\niiij. iiii j and id q_,\nthe farthing with loff coket,\nvi iiii q_t z id ob,\nthe ob with loff,\nxij. iiii iij q_t z id,\nthe halfpenny where loff,\nxix iiii q_t z q_,\nthe penny where loff,\nxxxvi iiii q_t ijd,\nthe ob loof of all greynes,\nxxv iiii q_ ijd,\n\u00b6The quarter where at xiiij s_.vi,\nThe farthing simnel,\niij iiii q_ z and ob,\nthe farthing with loff coket,\nvi i_t and id,\nthe ob whyte loffe,\nxij iiii q_ and id,\nthe ob where loof,\nxviij iiii q_ z id ob,\nthe penny where loff,\nxxxvij iiii q_ and id,\nthe ob loof of all greynes,\nxxv and di_ q_ id ob.] q\u0304 z and ob\nthe ob loff of all greynis\nxxiiij vuncis z and ijd.\n\u00b6The quarter whete at xv.l.\nThe ferthing simnell\niij vuncis z. and ijd\nthe ferthing whit loff coket\nvi vuncis in weyght\nthe ob whit loff\nxij vuncis\nthe half peny whete loff\nxviij. vuncis.\nthe peny whete loff\nxxxvi vuncis\nthe ob loff of all greynis\nxxiiij. vuncis\n\u00b6The quarter whete at xv. s\u0304. vid.\n\u00b6The ferthing symnell\niij. vuncis q\u0304t z & id ob q\u0304\nthe ferthing whit loff coket\nv. vuncis iij q\u0304t ijd.\nthe ob whit loof\nxi. vuncis z. and di\u0304 q\u0304t and ijd\nthe ob whete loof\nxvij. vuncis z and id ob q\u0304\nthe peny whete loof\nxxxv vuncis & di\u0304 q\u0304t and id\nthe ob loof of all greynis\nxxiij vuncis q\u0304t z & id ob\n\u00b6The quarter whete at xvi. s\u0304.\n\u00b6The ferthing symnell\niij. vuncis q\u0304t and id ob q\u0304\nthe ferthing whit lof coket\nv. vuncis & half & di\u0304 q\u0304t ijd q\u0304.\nthe ob whit loof\nxi. vuncis q\u0304t z and ijd\nthe ob whete loof\nxvij. vuncis and di\u0304 q\u0304t id ob q\u0304\nthe peny whete lof\nxxxiiij vuncis q\u0304t z and id\nthe ob loof of all greynes\nxxij vuncis q\u0304t z and id ob.\n\u00b6The q\u0304t whete at The quarter loaf: the symnel,\n3 vuncis and a half for the white loaf,\n5 vuncis and 2 for the ob white loaf,\n10 vuncis and half for the ob wheat loaf,\n16 vuncis for the penny wheat loaf,\n32 vuncis for the loaf of all greynis,\n20 vuncis for the quarter loaf,\n3 vuncis and a half for the loaf of all greynis,\nThe quarter loaf: 3 vuncis iij q\u0304t z ijd q\u0304,\nThe symnel: the white loaf loft iij vuncis ijd,\n5 vuncis for the white loaf,\nThe ob white loaf: 10 vuncis q\u0304t z and q\u0304,\nThe ob wheat loaf: x vuncis z and,\nThe penny wheat loaf: 16 vuncis and half q\u0304t ob,\nThe loaf of all greynis: xxij vuncis q\u0304t z id ob.\nThe quarter loaf: iij vuncis iij q\u0304t z ijd q\u0304,\nThe symnel: the white loaf loft v. vuncis q\u0304t z and,\nThe ob white loaf: x vuncis z,\nThe ob wheat loaf: xvi vuncis and half q\u0304t ob q\u0304,\nThe penny wheat loaf: xxiij vuncis q\u0304t and id ob,\nThe loaf of all greynis: xxi vuncis and half id.\nThe quarter loaf at xviij s\u0304: The symnel: iij vuncis iij q\u0304t z and q\u0304,\nThe symnel: ye ferthi\u0304g white loaf coket v. vuncis and q\u0304t ob q\u0304,\nThe ob white loaf: x vuncis z and. [The halfpenny loaf of all greys\nxv units 3 quarters id jot\nThe penny loaf\nxxx. units z and 2 quarters id.\nThe halfpenny loaf of all greys\nxxi units & 2 id\n\u00b6The quarter loaf at 16 shillings. 12 pence.\n\u00b6The farthing simnel\n1. units 3 quarters ob\nThe farthing white loaf cake\nv. units and 2 id id\nThe ob white loaf\nx units and 2 id\nThe ob wheat loaf\nxv units di & id\nThe penny loaf\nxxxi units and 2 id\nThe ob loaf of all greys\n.xx units 3 quarters\n\u00b6The quarter loaf at 19 shillings.\n\u00b6The farthing simnel\nii. units z & 2 id & id\nThe farthing white loaf cake\nv. units and id ob\nThe ob white loaf\nx units and 2 id and 1 id\nThe ob wheat loaf\nxv units q & q\nThe penny loaf\nxxx units z and ob\nThe ob loaf of all greys\nxx units q & id\n\u00b6The quarter loaf at 19 shillings and 6 pence.\nThe q s.\n1. units z and 2 penny weight\nThe farthing white loaf cake.\nv. units\nThe ob white loaf\nx units\nThe ob wheat loaf\nxv units\nThe penny wheat loaf.\nxxx. units\nThe ob loaf of all grains.] The quantity where it is at 20 shillings.\nThe thing seems small.\n2 shillings and 1/4.\nthe thing which is white loaf.\n3 shillings 3 quarters ob 1/4.\nthe halfpenny white loaf.\n9 shillings 3 quarters id 1/2.\nthe halfpenny where loaf.\n12 shillings 2 and 1/4 id 1/2.\nthe penny where loaf.\n29 shillings 3 quarters id 1/2.\nthe halfpenny loaf of all greens.\n19 shillings 2 and 1/2.\n\nItem, the halfpenny white loaf of Stratford must weigh 2 shillings more than the halfpenny white loaf of London.\nItem, the halfpenny where loaf of Stratford must weigh more than the halfpenny where loaf of London.\nItem, the penny where loaf of Stratford must weigh 6 shillings more than the penny where loaf of London.\nItem, in halfpenny white loaves of Stratford, the weight should be as much as the penny where loaf.\nItem, the loaf of all greens that is to be\nsuus suorum deis ad perpetua rei memoriam apud oos applicent servitutem superna dispositio vocatam amoribus per quas ecclesias pastores hutibus illarumque rectoribus. disposing of the Perochians among them, the disputes and scandals were feared to arise, the council wished to sequester those who were propagating laxities among the rectors and Perochias. The grammar in the spoken words was to result in damage, as Thomas Archdeacon of Cawarden asserted, who had previously recorded memoranda regarding oblations in the city on the days of the bus ducis and solennities, and perpetual alms, which were to be distributed to the inhabitants of the city, whether they lived in houses, hospices, or shops, as long as they were within the city walls. He had also decreed that each individual household, whether it was a house or a shop, should extend its hospitality to the sick for ten shillings per year, provided it was able to do so for twenty shillings per annum. If it was able to do so for a larger sum, it was to be permitted. We agree and confirm the aforementioned decrees in full according to the peace-offerings, which the ancient Romans used to swear by. A person should extend himself to restore and retract the aforementioned laws and prescriptions, and we confirm and approve the following extracts from the knowledge of some of our predecessors, the archbishops of Canterbury: And since we have not judged according to the perversions of certain churches' dictates, we do not intend to subvert the aforementioned decrees in their entirety or in any way alter the understanding of the citizens of that city, nor do we impose penalties on them beyond what is prescribed in the aforementioned letters from Innocent, in which the archbishops' letters were previously introduced. We confirm and ratify these things with our own authority and under our own patronage, requesting that any defects be remedied as they were in the aforementioned letters. inferentis plenus continetur post modum nonnullorum fide digna relato, neper nos accipiamus, quod licet. Majores vicecomites aldermanni civibus et inhabitanibus predictis. Aut majores per eos ab antiqua et laudabiliter legitime observantes constitutionem praefatam observent oblationes ipso diebus dominicis et solennibus, et preservantim apolorum quorum vigilias iiemaalimeta plurimus ingratos redentes ac cupientes oblatoes hoc mittere et paulatim ipsis din proportione prepositati abitibus, idque quibusque, et si quis inproportionaliter scat, quod ecclesia per occultum aequitatus antiquitus perquod nullo alio modo quam aut scelere quod in litteris Innocentis Tharchiepi predictis offerri tenebantur.\n\nQuod in libris Thomae Archiepiscopi et Innocentij predecessoris nostri praefatis verus ipius constitucionis tenor et posterius ipes archiepiscopus et Innocentius libris repertae nulliusque roboris vel momenti existebant percepto. insuper per nos quod tres definitive in tribus in nativitatem salvationis ascribimus Philippi et Jacobi apolorum festis dies, nec non in festivo Tanscii patroni Ecclesiae sancti Edmundi, in quibus illas facere negamus, quod ambiguitatis defensionem acclivis sublato cuisis ambiguitatis ecclesiae predicte illarum rectores pacis et unum ipsum in sextis Innocentii laris exprimitur seu narratur probatum, quod offerendi psuenidine et sententias predicatae, nec non oia et singula in eis contenta approbamus et confirmamus, ac psetis scripti processu coniurimus caque proleno et perpetuo firmitatis robore subsistere et perpetuis temporibus imolabilia observari debemus. Mandantes haec serie destructis et singulis, quia quatuor annis proxime praeteritis ecclesiae credidit fuisse resimpliat et sine strepini et figura Iudicii sola facta veritate. i\u0304specta precede\u0304di & iuxta approbacioquis an\u0304cte Iudices seu co\u0304mis\u2223sarios in causis etiam {per} appeslatione\u0304 seu alias in q\u0304cu\u0304{que} instancia int qua su\u2223is {per}sonis et coram quibuscu\u0304{que} eciam i\u0304 Romana curia vel extra eam occasio\u00a6ne oblationu\u0304 hm\u0304oi indecisis pendenti scient et ignoranter quauis au\u0304cte sententianum forsan est hacten{is} vel imposteru\u0304 sentennar Iudicariseu attemptari contigerit irritum et ina ne nullius{que} fore roboris vel momenti non obstantib{is} oi\u0304bus premissis et pre\u00a6sertim supradqbus tenor dicte constituco\u0304is Rogeri epi\u0304 hm\u0304oi alteri{us} continentie tenoris at{que} for me reperiatur {que} in deis Tho\u2223me archiepi\u0304 & Innocencij lr\u0304is contine\u00a6tur necnon apli\u0304cis ac in pronunciali\u2223bus et somadalibus consalis edit{is} ge\u00a6neralibus vel specialibus constituco\u0304i\u00a6bus et ordinaco\u0304ibus statutis quo{que} et consuetudinibus eccli\u0304a{rum} et ciuitat{is} pre dca\u0304{rum} etia\u0304 Iuramento confirmaco\u0304e a\u2223pli\u0304ca vel quanis alia firmitate robo\u2223ratis necnon preuilegijs indultis Et lr\u0304is apli\u0304cis The text appears to be written in old Latin script with some errors. Here's the cleaned version:\n\n\"generalibus vel specialibus quorumque tenorum existant, per quos presentibus noexpressa vel totaliter inserta impediri valeat, quomodolibet vel deferri et de quibus quorum de totis ten.\n\nInnocentii epus servorum Dei ad futuram rei memoriam. Eaque pro utilitate ecclesiarum et ecclesiastium personarum facta sunt et aia salute respiciut, ut illa talibenter cu a nobis petitur applicetis confirmatois pisciorum communicamus, quod olim Rogerus Epus Londoniensis ad aefidem ecclesiarum et ipsois perochiarum qui essent tempore perfecerunt prouidvbo ad inferios describitur, insertam et quae quid coinstitutoem nonnulli archiepiscopi Cantuarienses pudici Thomas archiepiscopis praecessores qui fuerunt tempore et etiam idem Thomas archiepiscopus aucte Metropolitam approbarunt et confirmarunt, et quae constitutio licet apud cuius contraria bonum non existum eadem civitate observata fuisset, cu postea nonnulli eam.\"\n\nTranslation:\n\n\"Among the general and specific tenets that exist, through which the present ones cannot expressly or completely obstruct, in whatever way they may be transferred and concerning which some of those things were done for the utility of the churches and ecclesiastical persons, they were looked upon so that they might be applied to the confirming bishops, since Roger, the servant of God Innocentius, in London, to the aforesaid churches and their perochials who were present at the time, performed them for the benefit of the inferiors, as it is described in the insertion. And concerning that constitution, some archbishops of Canterbury, Thomas the archbishops, their predecessors who were at the time, and even Thomas the archbishop himself, with the metropolitan's approval and confirmation, approved and confirmed it. And that constitution, which could be at the disposal of whose contrary was not good, was not observed in the same city, and some of them afterwards did not observe it.\" The text appears to be in Latin, and it seems to be related to church tithes and offerings. Here is the cleaned text:\n\n\"adeo sensim in prejudicium ecclesiis et rectis praedicis interpreteretur de facto candide metropolitica amplius communiendo et declarando, quod ex predictis tunc absque sensu uiso seu torta expositis observent et facerent et applicerent sedes actualibus visitatis dilectis filijis maiorum habitantibus in ea decimas in signum universalis dominis reddere precepit oblatas nobis ut in nostris personis oblatio numquam libamine spuasolid. Per annum obolum, si ad quadragesimas aguntas solidas per annum denarium et solidum quamquam summam pensio hominibus se extendat offerre teneantur. Prout etiam hactenus longis retractis temporibus et tempore prescriptibili per ochianos ecclesiarum Ciuitatis praedte et ochianos sterlingos esolid attingebant denarium et quadrantem. Si vero ultra quadraginta solidas ad\" sixty solidi should reach one denarius, an obol or a quadrant. If it reaches seventy solidi, one denarius, an obol, and a quadrant. Although sixty-two solidi are imposed on the third and fourth, and on the greater excommunication, and the unheeded and the unfaithful, and you will be observed by others in this way, unless you are rebellious and not the parents of the aforementioned constitutions and our [official] before us, who will be present for the sake of the law and reason, will commit deputies in place of the official when there is an occasion for the subtraction of offerings at solemn feasts of Stephen, John, Innocent, after the feast of the nativity, the feasts of circumcision and Epiphany for three days, the solemn feasts and feasts in the septina of Pentecost, the feast of the Body of the Lord's Assumption, and the feasts of Philip and James, and the five feasts of the Blessed Virgin Mary. God should keep sixty solidi before your eyes, from the denarii nobis. Our holy father, Pope Nicholas, perpetually desires to sequester and avoid all disputes caused by the which strifes and great losses that may happen to curates and their parishes. If it is not remedied, greater harm may occur to both the curates and parishes, in temporal and spiritual matters. Therefore, after the right honorable Thomas, archbishop of Canterbury, had shown that he had found, during his visitation, that Roger, bishop of London, had made a constitution regarding offerings on holy days and solemn and double feasts, and specifically apples whose vigils were fasted by the inhabitants of houses, hostels, shops, within the city of London, that is, that all things shall offer a quart and if his rent bears 6 ob. and so upward, as it has been used to be paid by the said parishes at the said times. The same constitution was valid and lawful, as appeared from that. Divers of the predecessors of the archbishops of Canterbury, by their letters patent, have confirmed and approved it, and some evil-disposed persons sought to interpret it in ways other than its original intent. They made explanations of the same and ordered that the mayor and bailiff of the said city, and all the inhabitants who would rebel against it, should be cursed by the same deed, and many other things not expressed or ordained in the old and laudable custom in their offering regarding the welfare of their souls and unkind to their mother, the holy church, desiring little. And they took away the said offerings. The which, if they had been done, would have been a great offense.\n\nRegarding other solemn days, which are many, they said that it was not expressed in the letters of Roger Bishop nor in the said constitution that they ought to offer on them neither in the letters of Innocent nor Thomas Bishop. There was no perfect sense why they thought they were vacant. And also where we understand that three sentences have been given against one Robert Wright, that is, in one of the parties and in the Court of Rome, because he refused to offer according to the rate aforementioned. But as for these three Nativities of St. Stephen, St. John, and the Innocents, he utterly refused, as many days in Esther and as many days In Whitsontide and the Circumcision Epiphany, and the Ascension of our Lord and Corpus Christi and four vigils of our lady, Philip and Jacob, and the translation of St. Edmund.\n\nAnd because it would be painful to all Curates if they should sue for every particular cause, if their parishioners were forward. And because we understand that our well-beloved Henry king of England would that all strife and debate touching the aforementioned offerings should be avoided, we will. And by our poor apostolic power. Confirm the letters of the aforementioned Innocent and Thomas, bishops, conveying the constitution of the said Robert to be observed and kept forever. And over and above this, by these presents we will and ordain that all inhabitants of houses, hostelries, shops, pay their offerings for four years past and that after this, inhabitants shall pay their offerings according to the aforementioned rates in the three Nativityes of St. Stephen, St. John, and the Innocents, and as many days in Easter and Whitsuntide, Circumcision, Epiphany, and the Ascension of our Lord, Corpus Christi, Four of our Lady, Philip and Jacob. And every dedication day and every Sunday and the feasts of the apostles whose vigils are fasted and other double and solemn feasts.\n\nMore clearly, it appears in the letters of Innocent and Thomas, bishops, mentioned above. And in all days they have used to offer for the past four years to the parish church. With the bonds whereof the said houses, hostelries, or shops have been set upon the penalty of excommunication. contained in the letters of the said archbishop, and he shall not be pardoned unless he satisfies the said offerings or agrees friendly with his curate, except it be at the point of death. If it happens that they live or his heir and make due satisfaction. Furthermore, we grant power to the ordinaries of the said churches where such offerings are not paid, to inquire without citation summarily about the said offerings, and if they find them unpaid, to curse the offenders and punish them according to this ordinance. Therefore, for the part of the curates of the city of London, a petition was made to us that the constitution, which was made by one Roger Bishop of London for the welfare of both the parishes and the curates, which was used in times out of mind, yet Summer ordered to construct the said constitution otherwise than it ought to be after their forward mind and the [unclear]. Which constitution the said Thomas, Archbishop of Canterbury, and his predecessors have approved and confirmed that we should confirm. I, incline by their petition, confirm all the said Constitution following.\n\nThomas Archbishop of Canterbury, Primate of England, to the right reverend fathers, the older men and citizens of London, greeting.\n\nAlmighty God, to whom all things belong, commands that this should be given, and He would be honored with offerings. And therefore, the Reverend Father Roger, whose vigils are kept by the inhabitants of houses, hostels, and shops within the City of London. That is to say, all and every inhabitant's houses, hostels, or shops, for a house, hostel, or shop, whose pension is x l per year, a farthing, and so forth. Some yet having little regard for their souls, if the said pension never so much exceeded xl.l, that he should pay but one penny. We therefore willingly grant that all alteration concerning that which is to be removed, as ordered by their letters. If the said pension exceeds \u00a320 by \u00a31, he shall pay an additional \u00a31 for every \u00a31 exceeding, and for as much as we will not hereafter permit any obstructive exposure of this agreement, we order that all those who disobey and refuse this exposure be cursed by the same deed. Furthermore, for as much as no one shall excuse himself because of ignorance, we order that all curates within the said persons and vicars be required to view all offenders of the said constitution and appear before us or our officials to obey the law as reason dictates. I, witness, therefore, that no one shall violate or disobey this, for if he does, he shall incur the indignation of God and his holy apostles' official to the dean of the powers after having had due deliberation and examination of this matter. By me. Robert Wright of the parish of St. Edmund in Lumbertshere was accused in the Solemn and dignified court and the court of Seyth, where it was affirmed by William, bishop of Old Sarum and commissary to the pope, that he should have been condemned in four festivals of our lady instead of five. And after this, Robert appealed to the pope himself, who affirmed in every respect the sentence of the said William de Fundera and condemned the defendant in expenses in the last appeal.\n\nFirst, every person dweller and inhabitant in any houses in London or its suburbs, hired and occupied as a dwelling place for the full rent and pension of 10 shillings yearly, shall offer to God and to the church in whose parish such a place stands, one farthing every day in the following festivals: that is, in every Sunday in the year, Christmas Day, Circumcision, Epiphany, Purification of our Lady, and Matthew. The announcement of our lady, the assumption of our Lord, the Corpus Christi, Saint Matthew, apostle, Simon and Jude, apostles, Andrew, apostle, the conception of our lady, Thomas the Apostle, John the Baptist, Peter and Paul, James the Less, apostle, Bartholomew, apostle, the assumption and nativity of our lady, dedication day. This shall be the right day in all London, and for the parishes in London that are hallowed, the third day of October, as well as on the day of the principal feast of every church throughout London and its suburbs annually, without contradiction. If such inhabited houses are let for 20s. ob and 30s. ob, and if for 40s. id and 10s. id, and so on for every ascending and descending 40s., it shall always offer after the rate of 1s. in the aforementioned feasts, and if such dwelling and inhabited houses are not let but possessed by the owner dwelling therein or freely lent or otherwise occupied as a dwelling, then the offering shall be as it was allowed before. or else a comer dweller is obligated to come and present himself to be examined by the church wardens for the time being. And if a man dwells and inhabits divers places and houses within the said city, and one or more perishes in one or any of them, he shall, after the rate and days aforesaid, offer for every house to the Church in whose parish they died. It is provided always that when two of the aforementioned festivals fall on one day, the offering shall be for one day. It is further provided that where any dweller in the said city dwells or occupies a dwelling place and pays a rent or pension of 6 shillings 8 pence, he shall be bound to offer 4 days in the year to the four principal feasts of the Church there, as he is obliged to do and if such pension or rent extends to the full sum of 6 shillings 8 pence or above, and not fully to the sum of 10 shillings, then the inhabitant for every such dwelling shall pay to the Church id one time in the year. Provided always that if the said dweller comes before his curate and swears upon his faith and truth that he may not pay his said pension or rent, then he shall be exempted from this obligation. According to the ordinance stated above, the money that a curate should receive is neither under 40 shillings nor less than he is willing to give, and those dwelling thereon shall be quit. Also, the pension of rent for any such inhabited houses should not extend above the sum of 10 shillings and not fully to 30 shillings, and the same applies to any sum being between 10 and 1. For every such inhabitant, between 10 and 1, the curate shall receive one yearly payment. It is also stated that if a dwelling house is hired out by parties to various people and the hirer dwells in the principal part of the same house, he shall offer to God and the church, on the aforementioned days, the entire rent for the remainder of the house if it is inhabited and occupied as dwelling places, or according to the rule that follows. However, if the hirer does not dwell in any part of it but lets it out again, then the one dwelling in the principal part shall pay. shall offer for all and the remaining .iiij. d by the year Itm2 all those in the said city or suburbs who occupy houses not inhabited as shops, cellars, shady warehouses, stables, wharves, kraues, tymbre haws, teynt placys for fullers or other craftsmen, shall one in the year for every pound that they be valued, without any other offering for the said houses, ascending and descending according to the value of the pound and for x l. iij.d & so, ascending and descending, without more charge for it. Itm2 it is understood that no hired men within the said city, not with such rent and housing which shall householders at esteem or have bought esteem, shall live there yearly at three personal takings, perish not by this ordinance. But they shall neither be charged nor discharged, saving persistings. Itm2 all offerings done before this day or any other attempted contrary to or aside from this present writing by any such things before this day done.\n\nBe ye in. mynde that this body and arbitration is made on the 17th day of December in the year of the incarnation of our Lord, M.D.LXXXIX. By Master Lawrence, Master William Radclyffe, Master Lucas Lanck, Master John Aleyn, Master John Lyleford, Geoffrey Ffoling, William Taylor, Master Robert Ket, Arbitrator. Chosen according to the premises as in the tenor of the compromise therupon made openly.\n\nThe ordinance for brokers occupying in London.\n20l. 1s. 3d\nItem of card bookroom, fustian clothes of gold and of silk velvet damask, satin, taffeta, tartera, coverlets, and for all manner of such merchandise sold by the broker, the same broker shall have for the value of every\n20s. 3d.\nItem of all manner precious stones and pearls sold by the broker, he shall have of every.\n20l. 6s. 8d.\nItem for some clothes called midel clothes of making of London for every such cloth the brake sells xij.d. and of densery\n20d.\nItem for the clothes of making of Ludlow and northward, and for clothes called fine brodes. Itm for the making of Essex, for every such cloth sold by the broker, he shall have 6d.\nItm for densities of Essex, Tawton and Bridgwater, for every doz. sold by the broker, he shall have for brokes 1d.\nItm for all manner clothes called brodes, of the making of the west country, as well for colo(u)r sold by the broker, he shall have for brokage 4d.\nItm for every cloth of Gilford sold by the broker, 2d.\nPepper the bale, 12d.\nGinger the bale, 12d.\nSafflower for the 11 lbs. weight, q.\nMace for the 11 lbs. weight, q.\nGalingale for the 11 lbs. weight, q.\nGreenes for the 11 lbs. weight, q.\nNutmegs for the 11 lbs. weight, q.\nSaffron the bale in gross, 12d.\nSugar in case the case, 3s.\nSugar for the bale, 3d.\nVerdegrease for the sat, 6d.\nRaisins the barrel, 12d.\nPines the barrel, 6d.\nPinnes the barrel, 6d.\nDatis the barrel, 3d.\nOynet the bale, 3d.\nWood in tonne the tonne, 2l.\nWood in bales the bale, 3d.\nWood ashes for the last, 18d.\nOyle for the tonne, 20d.\nCanvas of Normandy. \"Breton the C IIIJs.\nSalt smolt for the 3 pounds.\nCopper red, copper grey of the 5d.\nValour of every 20l. in money 2.\nWine of Gascon and of Rochelle the ton 12d.\nSweet wine the butt 18d.\nTin for the peace 2d.\nBattery for the bale 12d.\nPitch for the last 3d.\nArsobarell 6d.\nCotton for the bale 12d.\nCotton in thread for the bale 12d.\nBugs for ye 11 in valour 3d.\nGreen ginger the barrel 12d.\nPaper scribable the bale 6d.\nPaper Spendable the remainder\nBrasill the bale 1lb.\nGrenade for dyers the pipe 1lb.\nFor the pound in weight 3d.\nMadder for the bale 3d.\nAlum for the bale 3d.\nSop for the case 3d.\nSop for the barrel 1d.\nPoleyn 3d.\nWar in balls for the bale 9d.\nComyn for the bale 3d.\nAunays for the bale 3d.\nAlmonds for the bale 3d.\nRice for the bale 3d.\nTarre for the last 3d.\nHerring red & white the last 7d.\nElizabeth salted for the barrel in gross 3d.\nSturgeon for the barrel 6d.\nIron for the 1000 3s.\nBarrel 10s.\nOsmond for the last 10s.\nIde for the\" Father\nvid\nSalt for the way\nvid.\nRides of Ireland of Spain and of York\n2d\nCordwaine the dosser\n2d\nBaysyn for the dosser\n2d\nFlax for the pipe\n6d.\nFlax for the bale\n1d\nWool for the sarplar\n12d.\nSheepfell for the C.\n3s 4d\nTambefelle for the C.\n1d\nPasse large for the C.\n2d\nExplicit brokers\nThe cathedral church of Paulus\nSt. Martin's gravel\nThe char\nElsyng spital\nSt. Bartholomew priory\nSt. Bartholomew spital\nSt. Thomas of Acon\nSt. Anthony\nSt. John in Smithfield.\nClerkenwell nonny\nHalywell nonny\nSt. Helen's nonny\nSt. Mary spital\nSt. Mary at Bethlehem\nThe mewires nonny.\nSt. Anne at the Tower Hill\nSt. Katherine\nThe Crutched Friars\nThe Friars Augustines\nThe Friars Minor\nThe Friars Preachers\nThe White Friars\nSt. Peter at Westminster Abbey.\nBarmondsey Abbey.\nSt. Mary Overie Priory.\nSt. Thomas Spital\nSt. Giles in the Field\nSt. James in the Field\nSt. Mary Roundwail\nSt. Mary Magdalen Yeldham\nSt. Ursula chapel in the poultry\nSt. James in the Temple\nSt. James. Walls of St. Stephen's at Westminster.\nSt. Thomas' Chapel of the Bridge.\nSome of these churches, that is, ministers, abbeys, colleges, chapels, and other religious places. Amount:\nSt. Mary at the Bow.\nMary Aldermanry.\nMary Colchurch.\nMary Standing.\nMary Wolnore.\nMary Apchurch.\nMary Wulchurch.\nMary Bothaw.\nMary Somercote.\nMary at the Hill.\nMary at Nax.\nMary Mounthant.\nMary Whitchapel.\nMary Stronde.\nAlways in Bread Street.\nAlways in Cheapside.\nAlways in the Walls.\nAlways the More.\nAlways the Less.\nAlways Barking.\nAlways Honylane.\nAlways Standing.\nSt. Peter in the Tower.\nSt. Peter in Cornhill.\nSt. Peter in West Cheap.\nSt. Peter the Power.\nSt. Peter at Poulter's Warf.\nSt. Botholf at Aldrichgate.\nSt. Botholf at Bishopgate.\nSt. Botholf at Algate.\nSt. Botholf at Billingsgate.\nSt. Michael in Cornhill.\nSt. Michael in Crooked Lane.\nSt. Michael in Basing Lane.\nSt. Michael at Queenhithe.\nSt. Michael at The Quern.\nSt. Michael in Wood Street.\nSt. Michael, Pater Noster.\nSt. Martyn's Owercross.\nSt. Seint Martin in Vintre, Seint Martin in Ureemougarlane, Seint Martin at Hidgate, Seint Martin in Candilwikstret, Seint Martin at Charityros, Seint Olof in Siluerstret, Seint Olof in The Iury, Seint Olof at Crouchid Frier, Seint Olof in Southwark, Seint Margaret in Lothbury, Seint Margaret Patens, Seint Margaret in Brigstret, Seint Margaret Moyses, Seint Margaret Southwark, Seint Margaret at Westminster, Seint Stefan in Walbrook, Seint Stefan in Colmanstret, Seint Mary Magdalen in Milkstret, Seint Mary Magdalen in Oldfishestret, Seint Mary Magdalen at Barmesay, Seint Mary Magdalen in Southwark, Seint Benet at Graschirch, Seint Benet at Poules Wharf, Seint Benet Fynke, Seint Benet Shorehog, Seint Laurence Pounteney, Seint Laurence In The Iury, Seint Nicholaas Coldabbey, Seint Nicholaas Acon, Seint Nickolas Olof, Seint Nicholaas Fleshamels, Seint Mildredis in Bredstret, Seint Mildredis in The Pultry, Seint Dunstans in The East, Seint Dunstan in The West, Seint Andrew in Cornhill, Seint Andrew Hubbard, Seint Andrew. Saint Andrew, Holborne (Seint andrew in holborne)\nSaint John Zechariah (Seint Iohe\u0304s in), Saint John the Baptist (seint iohn\u0304 zacary)\nSaint John in Friday Street (Seint iohn\u0304 in fridaystret)\nSaint Clement in Humbard's Street (Seynt clement{is} at te\u0304pilbar)\nSaint George at Eastcheap (Seint george at estshep), Saint George in Southwark (seint george in southwark)\nSaint Augustine in Watling Street (Seint augustyn in wartyngstret), Saint Augustine the Priest (seynt augustyn pappay)\nSaint Katherine Coleman (seint katerne colman), Saint Katherine Crych (seint kateryne crystchirch)\nSaint Leonard Eastcheap (Seint Leonard i estchep), Saint Leonard Faster Lane (seint lenard in fasterlane), Saint Leonard Short's Hill (seint leonard in shordich)\nSaint Edmund in Lombard Street (Seint Edmond in lumbardstret), Saint Edmund Sepulchre without Newgate (Seint edmo\u0304d or sepultur wtout newgat)\nSaint Bartholomew the Little (Seint bartilmew the litel)\nSaint James Garlickhythe (Seint Iames garlykiyth)\nSaint Thomas Apostle (Seint Thom\u0304s apposhl)\nSaint Ethelburga\nSaint Alphege at Crepulgate (Seint Alphay at crepilgat)\nSaint Giles at Crepulgate (sient Giles at crepulgat)\nSaint Helen Bishopsgate (seint helen be the nunry)\nSaint Faster\nSaint Albon\nSaint Ewen\nSaint Swithyn\nSaint Magnus\nSaint Denis by Gracechurch (seint denis by greschirch)\nSaint Christopher\nSaint Fites\nSaint Gregory\nSaint Faith\nSaint Pancras\nSaint Bryde\nSaint Matthew\nSaint Agnes\nSaint Antony's\nThe Trinity Church (The trinite chirch)\nSaint Gabriel in Fenchurch Street (Seint gabriel in fanchirch stret)\nSome of the number of Parishes. Amount C.xviii.\nThe time of William Edward may be the twelfth year of the reign of king \"To avoid the deceit and untruthfulness that have begun and are now commonly used in the filling, trying on, and selling of wool within the realm of England, and the re-selling of the same clothes both within the city of London and elsewhere within the said realm. Many of these clothes are often shorn and not fully wet before being sold. Some are fully wet and then stretched and drawn out in length and breadth, which, after being dried, shrink to great harm and dishonor not only for the true subjects of the realm but also for all other strangers in other lands who use the same practices, to the great rebuke and dishonor of this realm of England. Therefore, in the common council held on the 21st of L, for every piece of cloth, it was ordained:\" You shall frequently share any cloth or clothes with the commonalty only after they have been fully wet. Also, no one may put or cause to be put any woolen cloth or clothes cloyed (heavily felted) after it has been shorn, before the tester is set or drawn out in length and breadth, and he who sets it shall pay for his great fault forty shillings for each cloye to the use aforementioned. Also, no foreigner or stranger may put any clothes up for sale within the city of London which have been shorn without being fully wet and shorn, nor shall they be put up for sale or set up for sale on pain of forfeiture of the same clothes, and the owner shall be punished at the discretion of the mayor and aldermen, according to an act made in the time of Adam Burgh the 39th year of King Edward IV entered in the book of G the leaf C xxxv. Also, no man shall retail any woolen cloth or clothes lining or other than it be fullyed (felted). Also, to prevent the great untruth and falsity in fulling and shearing of woolen clothes in places. The inhabitants of this city, by the authority of the same city, are forbidden to make any corrections or test that this city might be the best inhabited. It is established, ordered, and enacted that no one may dwell within the said city's franchises without being a freeman of the same city, or put or cause to be put any willow clothe on persons dwelling outside the franchises of the same, unless they are put to free men of this city upon pain of 40 shillings for every such clothe so put out.\n\nWherefore, the mayor and aldermen of this city strictly charge and command that no person in habitated within this city of London put or cause to be put any cloth or clothes within or without to be shorn, tentered, or fulled, or sell any cloth or clothes otherwise than as above ordained. He who shall contravene this.\n\nPlease, my lord, the mayor and aldermen and common council, consider that the city is brought to great ruin and decay because of the great number of farmers dwelling and abiding outside. the liberties and franchises of the city that bear no lot or slot contributions, offices, or other charges with foreign residents within the city, as every freeman is bound to do wherever remedy is not provided. If this is not provided, the city is likely to be brought into desolation. The free men of this city, whether currently free or hereafter, shall abide dwell and keep their principal residence and houses within this City or franchises thereof. Each one after his ability shall bear all manner of charges as other foreign residents do bear upon payment. Also, all manner of persons pretending to be out of the city and franchise thereof shall resort to the Chamberlain of London within three months after the publication of this act and find sufficient security of a CL. that they and each of them shall resort to the city within twelve months next following the said proclamation and there keep their continual and principal dwelling and habitation. With a wife and how to be completely differentiated, provided that this act does not extend to any strangers who are temporarily away from the city for recreation or fear of sickness, absenting themselves from the city, but all such strangers return with their wives within a year after their departure. Provided also that all manner of free men occupied the craft of mariners. Also, when any person now free or herafter to be free by redemption has forfeited or shall happen to forfeit his recognition by reason of no residence within the city, then that person, after the first day of May, shall be considered a stranger. It is thought by the commoners that M: recorder has not given due attention to the mayors nor has been present at all times when matters concerning the common welfare have happened to be treated. Furthermore, the commoners think it is not convenient for M. recorder to be fed or retained on the council with any other persons except only with the city. Considering that The fee is sufficient for a substantial learned man.\nAlso, the common sergeant clerk or under sheriff should not be fed with any other persons' provisions, except in the city, during the time they are retained in office.\nAdditionally, it is thought that under-sheriffs neglect their duties in keeping their courts sitting in their proper places, contrary to all good order. Therefore, my lord mayor and common council advise enacting that the said under-sheriffs occupy their rooms in their own persons and keep their hours according to old custom, so they may be ready at all convenient times to give their counsel in all things concerning the common welfare, according to the duty of their office.\nFurthermore, for the reformation of the misbehavior growing in the city by going to fairs, please, my lord mayor and common council, provide what was moved and begun before. M. Purchace late mayor and other his predecessors may be included. Persons difficult against the said order shall be called before my lord mayor and aldermen to be reformed by their wise exhortations. Four such obstinate persons, not noted above all others as breakers and destroyers of the common wealth, should they not conform in this matter to leave the friars, it may please my lord mayor and aldermen to call a common council and, by their authority, appoint certain persons with the council to sue the king's grace for a dispensation of the parliamentary act to the contrary.\n\nAdditionally, my lord mayor, aldermen, and common council are requested to enact that no common officer of this city, in coming into office as keeper of Blackwell Hall, shall buy or sell any manner of woolen cloth belonging to their household. The keeper of Blackwell Hall shall not buy nor sell any manner of woolen cloth. The common meter shall not buy nor sell. any of wulle\u0304 clothe the me\u2223ter of lynnen cloth shall bye nor selle a\u00a6ny maner of lynnen clothe The ferme of the grete Beame shall bye nor selle any wares or marchaundises peysed or poysable at ye grete bealitell beame shal bye nor sel\u00a6le any wares or marchaundises pey\u2223sed or poysable at the litell beame. the corne meters the salt meters and coo\u00a6le mets shal not bye nor selle any ma\u00a6ner of greynes Salt or coles But all\nSuch comon officers aforsayd to vse & ocupie their offic{is} truli wt out beyng or sellyng any wares or marchaundises met weyed or mesured vpon peine of forfeitour of their officis and .x.li\u0304. half therof to be employed to the vse of the Chambre and that other half to ye fyn\u00a6der\n\u00b6 Aso that william Norton como\u0304 me\u2223ter of wullen clothe may be sworne to ocupie his office of mesurage truli and indifferently betwene party & party and that from hensforth he bye nor sel\u00a6le any maner of wollen clothe as befo\u00a6re tyme he hath don vpon {pro}eyne i\u0304 the last article expressed.\n\u00b6Also for to eschiewe the gret damag{is} and hurt{is} growyng to the Cyte aswel bi frenshmen as bi forayn engishme\u0304 whiche be a custumed to bryng theyr wares and marchaundises In to In\u2223nes and pryuy hostries there kepyng theyr markett{is} & vtthery\u0304g their good{is} to foryns & com not to ye como\u0304 market places of old apoynted. Please it my lord the mair aldirmen and come\u0304 cou\u0304\u00a6seile to enacte that alle frenshme\u0304 bryn\u00a6ging Canuas lynnen clothe or other wares to be sold & alle foryns bry\u0304ging worsted sayes stamyns couerlyt{is} nay lys yern werke or any other wares: And also alle maner foryns bryngy\u0304g led to this cyte to besold shall bry\u0304ge all Such their wares aforsaid to the vpo\u0304 market at lede\u0304 halle / there and noow\u2223here ellis to be sheued sold & utteryd ly\u00a6ke as of olde tyme it hathe ben vsed v\u2223all the sayd waies shewed or solde in ani other pla\u00a6ce then aforesaid. The shewe of ye said wares to be made iij. daies in the w\n\u00b6 And where as the Coloryng of for\u00a6reyns byeng and sellyng and pryuce markett{is} be may\u0304tened by suffrans of vntrewe Fomen such as Kepe Innes lodging and herborizing of foreigners and strangers to the harm and enrichment of fomen. Please, my lord, the mayors and common council, enact that if any foman in holdishall do contrary to this act, half of it remains for the use of the chamber and the other half to the finder.\n\nAlso, please, my lord, mayors and common council, enact that no manner of persons, as officers, porters, servants, and apprentices, go about offering service to any man's house or other places in Reynolds' time or any other time of the year, upon pain thereof to be ordained.\n\nAlso, in avoiding the corrupt sauors and loathsome innunctions caused by the slaughter of beasts within the City, whereby many people are corrupted and infected, it may please my lord mayors and common council to put in execution no such slaughter of beasts should be used or had within this city. And that such penalties be levied upon the contrary doers as in the said act. of Parliament has been expressed\nAlso in avoiding of like annoyance. Please, my lord mayor and common council, enact that no manner of person pull\nAlso, it is thought reasonable that you, the common man, be kept from henceforth in the Poultry, the sheriff better bear his charge.\nAlso, that the common man for wool at Paul's Cross in London may pay yearly a rent to the Chamber of London towards support and charge of the same place, for reason it is that a common office is occupied upon a common ground there, a charge to the use of the commonalty\nAlso, that foreigners bringing wool, felts, leather, or any other merchandises or wares to Paul's Cross in London to be kept there for the sale and market may pay more largely for keeping of their goods than from strangers\nAlso, where as diverse perjured men of small ability have used & daily used to buy cloth & other merchandises of England for strangers, not with their own but with strangers' money and moreover have ridden with strangers in the countries and there by have received for them ye. Comodities of the land cause considerable advantage to the household of the realm as much as the City. Please, my lord aldermen and common council, enact that all such foreigners who hereafter buy any goods or merchandise under color for strangers or strangers, or ride with any stranger or strangers into the country for the buying of merchandise and commodities of the land as aforesaid, and thereupon be convicted on inquisition, be committed to Newgate there to remain until they have publicly been punished on three market days and after that disseised for each.\n\nFurthermore, since an infinite number of merchants, strangers continually residing and occupying the factions of merchandise in this city and citizens are brought into great prejudicial to the common wealth of citizens or damaging to the breach of their laws and customs, it is ordered that all manner of strangers may be regulated in this honorable city, according to how strangers are regulated in all other places. other citizens. And just as the laws of the city have ordered in the past, I request that all aldermen and common council enact the following: Two persons free of this city shall no longer be allowed to sell any manner of wares made by a foreigner within this land, nor put anything to make for any foreign artisan, as English artisans are able to serve or can serve the citizens. And all guilds of handcrafts in this city shall be bound to the chamberlain, each one paying him CL. that they and each of them shall serve the king's liege people as well and truly, and as cheaply as foreign artisans, without any prices being enhanced. And no craft guild shall be exempt from this, except for a single craft, and they shall be bound to the chamberlain from year to year, ensuring that they serve the king's people as stated, provided that This act does not extend to barrelmakers. Also, please, my lord mayor and common council, enact that every barrel, kilderkyn, and feken of ale and beer keep their full measuring gauges and assizes. Brewers of both ale and beer should send with their carriage to fill up the vessels after they have been lent on the guest, as the occupiers have suffered great loss and the ale and beer have spoiled because such ale and beer have taken wind in spurting. Also, enact that all manner of ordinances made or to be made by which any person free of one occupation may not buy and sell with a freeman of another occupation be annulled and void, and nothing of the sort shall happen to any of them to make or put such ordinance into execution. Please, my lord mayor and common council, put into execution the acts and ordinances made for the false measures of coal. the search may be used with colas and sacks according to the old custom. And where the collectors are found false, they may be punished and their sacks burned\nAlso where the curates of the city have often used time before to sell their offerings at Maryages, where such sales are commonly made, and at other times from both parties, and sometimes the friends of the parties married,\nAlso where merchants have used much false packing of their wood, mixing the better with the worse, and marking the worse wood with the mark of the better sort, and sometimes the wood is so wet that after a bale has rested by an English merchant a certain space, it shall weigh lighter by 28 or 30 pounds of all which losses, notwithstanding any chart or warrant or dew proof made by the dying merchant, English merchants shall have no recovery\nPlease my lord marshal and come council to assign 4 honest persons to be packers of all manner wood brought to this city the same persons be sworn for impartially and truly to pack all such wood upon penaltes shall limit and award.\nAlso, avoid the obnoxious smells caused by the keeping of the keuell in the more and the ditches there, and especially by setting of the hounds' meat with rotten bones and uncleanly keeping of the houses from which much people are annoyed. So when the wind is in any way of the north, all the foul stench is blown over the city. Please, my lord aldermen and come council to ordain that the said keuell be removed and set in some other convenient place where it best seems to them. And also that the said ditches may be cleansed from year to year and kept thereof follow no annoyance.\nAlso, where diverse merchants, strangers have used and accustomed to bring into this city greyne of sour growing, which of old time was wanted to be good and clean and sold for reasonable price, whereof the dyers made as fair and perfect Colours as were made in any region to thee. \"The profitable citizens, sellers and retailers of greyed cloth, now use the merchandise as soon as it is brought into their houses for the purpose of sorting and trying out the best greyed cloth, and then dye it or cause it to be dyed in any colors other than grey. I also request, my Lord Mayor, that all inquiries and investigations during your tenure. Also, where foreign brewers refuse to obey the wardens of the craft of brewers or allow them to search, and where the said foreign brewers make congregations of themselves and there retain strangers' fleeing men contrary to certain ordinances made and approved by my Lord Mayor and all aldermen.\" I request, my Lord Mayor, aldermen, and common council, that you consider that the prince of noble memory, the king, \" Ed\u2223ward the iiij. by his lettres patentis grau\u0304tyd to the wardeyns of brewers and theyr successours the serche alle manner lycour made wyth malte to enacte that the wardeins of brewers may haue auctoryte and power to ser\u00a6che al maner biere brewers acording to the sayde graunte.\nAlso that all congregacions of straun\u00a6gers bere brewers be fordone and no more vsed and that the presentement of byere brewers seruauntis may be made afore the chamberleyn & war\u2223deyns and their fynes of their presen\u00a6tacion bee had and leuyd accordynge to the sayde acte vpon certeyn penal\u2223tees therfore by yow to be ordeyned.\nALso for as moche as many in conuenience and harmes dai\u00a6ly growe to this citee ageynst the comon wele therof for lacke of {pro}\u2223uision whiche myght bee made ther ayenst by the good aduyce delyberaci\u2223on and counseil of sad me\u0304 & discret cite\u00a6zens of ye assemble suche persones en\u2223tendyng the Comon wele were vsed at certeyn co\u0304uenient tymes in ye yere\nPlease my lorde Mayre aldyrmen & comen counsel to enacte that viij. or an honest person acts nomination & election of the same Council assembles at Yelde Hall twice a year at the term of every half year, to continue and keep residence by the space of eight days and diligently hear and examine all such things as concern or are against the Common weal. And as far as possible, they are to study the remedies for all manner of things prejudicial to the City, and in this capacity, to certify my Lord Mayor and aldermen from time to time, so that there may be followed such remedies as they deem good and profitable.\n\nAlso, where the citizens of his City have used and daily use to color strangers' goods as in taking upon themselves Malmese wines and other wines belonging to strangers to be their own property and to offer such wines to foreigners to the great hurt of citizens and promotion of strangers, please let my Lord Mayor, aldermen, and common council provide a remedy. that no coppers take upon them, from henceforth, to color any strangers wines or presume to utter or sell any manner of wines for any manner of stranger, on pain thereof be you to be limited.\nAlso, find a remedy to put and dry away the great number of beggars haunting about the City, and for the same intent that a certain act of parliament concerning beggars may be put in execution, in which it is ordained for beggars as well as can be devised.\nAlso, to the end that the order of priesthood be had in due reverence according to the dignity thereof, and that no occasions of incontinence grow by the family arte of secular people. Please it my Lord Mayor, Aldermen and Common Council to enact that no manner of person being free of this City take receive and keep from henceforth any priest in commons or to board by the day week, month or year, or any other term more or less, upon pain thereon to be limited. Provided that this act extend not to any priest retained with a citizen in familiar household. please it, my lord mayor and common council, that a communication may be had with the curates of this city regarding oblations which they claim to have from citizens against the tenor of the Bull purchased at their own instance. It should be determined, and an end taken on this matter, whereupon the citizens may rest.\n\nAlso, no man may come in to be made free of this city by redemption without he be under the dominion of our sovereign lord the king and pay for his coming in ten pounds or ever he take his oath. And he shall not occupy any other craft but that he, by himself, be free upon pain of forfeiture of his requisition to the chamber of London.\n\nFirst, you shall inquire if the peace of our sovereign lord the king is kept as it ought to be, and in whose default it has been broken. And if there is any person within the ward who will not help the constable, sergeants, and other officers in doing of their offices. and Crye is made in keeping of the king's peas and resting of those who are misdoers.\nAlso, if there is any Taverner or Ring-leader of Curfew within the town, along with common harassers, common maintainers of quarrels, Champertours, Enbracers of questions or other common misdoers dwelling within the ward. Also, if any person casts or puts on Ruby dunge or Rye Citee or in open streets in lanes within the ward.\nAlso, if any person keeps or noisily draws common men of evil name or if any suspicious men or young men or any apprentices of evil name or condition are drawing any suspicious company within the ward.\nAlso, if there is any person within the ward who has been forty-time punished for dishonest behavior outside of this ward or wardships for such dishonest behavior.\nAlso, if there comes any person into the ward who has not brought a bill from his alderman where he dwelt before, under his seal, of his good name and fame in this way. reputaris. awarde. A person, whether male or female, of dishonorable reputation and the like, should not be presented to the mayor, aldermen, recorder, chamberlains, sheriffs, or any other person for any chantry or annuity service in the ward. Counsel on foreign goods belonging to the ward and keep them. Also, if anyone from abroad brings or colors foreign goods against his other goods. This might result in the king losing customs or the city's franchises being jeopardized. Also, if any freeman dwells without the city and bears no stot and lot and other charges as a freeman should when duly required. Also, if any person, by the color of his office, does such color to take any such cargo or arrest any such thing or vessel. Also, if any burgess or freeman takes more for a boat hire or ferry than is customary of old time and dwells in the ward. Also, if there is any priest in service within the ward. Before this time, a person named in the Tonne in Cornhill has been set there for dishonest reasons and has sworn that all such persons shall be presented. You are also to inquire if anyone within the ward makes any encroachments or takes any of the common ground by land or water. This includes setting up stalls, stalls, steers, pens, doors, sellers, or any other thing. Also, if any pentice wall, pool, such things are presented.\n\nYou are also to inquire if there is any house within the ward that is covered with anything other than tile, slate, or lead for fear of fire. Also, if any chimney has an unreasonable or unwise reduct in height for fear of fire.\n\nAlso, if any baker or brewer heats their ovens or furnaces with straw, rye, or any other thing that might cause a fire. Also, if any leper or beggar is within the ward. The ward must have a rack with two long chains of iron and two ladders ready for fire. Also, every house must have a tub with water ready within it. You shall swear that you will well and honestly keep the ward that you are bound in. And you shall suffer no evil living nor harbor any men holding brothels or any other noisy, odious women of evil name and of evil life dwelling within the ward, but you shall certify the names of such persons and have them out within fifteen days. If the elderman does not do it, you shall immediately after the fifteen days end, do the mayor to wet. And if any man makes an affray or draws any weapon against the king's peace as you shall do the sheriffs to wear, that they may make levy by their sergeants of such misdoers. Also, you shall record good and lawful men in the husting, and the return you make, you shall show them three or four days before the husting, that you may see the return whether it is sufficient or not. Also, you shall see that no butcher nor any other victualer makes any sale of poultry, corn, meal, or any other victual in any prey place against the ordinance of the mayor. But you shall warn the sheriffs to make proclamation that no man sell or buy any victual but at the prices set by the mayor and aldermen. You shall be no officer in Court during your beadleship. You shall brew no ale or anything for yourself. You shall neither welcome nor lawfully keep that which is not yours. So help you God and Holy Dom and by this book.\n\nYou shall swear that you shall keep the peace of our sovereign lord the king well and lawfully, according to your power. Also, you shall arrest all those who make any riot, debate, or fray in breaking of the said peace, and you shall bring them to one of the sheriffs' houses or to the counters of the said sheriffs. And if you are with strength against any such misdoers, you shall raise hue and cry and follow them from street to street and from ward to ward until you may arrest them.\n\nAlso, you shall search all times when you shall be required by scavengers or bedells for the common nuisance of the ward. Also, if there be anything done within the ward contrary to the ordinance of the city. Also, such things shall present them to the Mayor & to the ministers of the city. And if you are unable to perform your duty with a person or persons, present them to the mayor and the common council of the city, and this you shall not neglect. Swear by God and by this book that you will faithfully serve the sheriffs of London in your office of sergeantry. The franchises of London, you shall swear and maintain to your lord and all manner of persons that you shall arrest. By writ of summons or by warrant or by any other lawful cause you shall bring them before the counter if you are able. Also, you shall warn no person to agree with the creditor of their debts, but that a writ of such debts be lawfully made. Also, you shall warn no person on whom a writ is on in the counter, and you shall well and truly enter such writs as you shall receive from your relatives or any other persons. Furthermore, all manner of mercies and fines that you shall collect, you shall bring to you. you shall deliver them [to the sheriff or his deputy]. You shall not tarry nor delay any occasion nor make any untrue processes. It is incumbent upon you, for fraud or hate or promise for your singular advantage, to be no common manner of plaintiffs. You shall not counsel anything whereby the sheriffs or any of their court or officers may be harmed in their avails. The common of the city possibly and gently, the city grants you shall do some things to them like you do to other free men in inquisitions. You shall take no man into your governance while you are officer with the said sheriffs until you show him to them and he is accepted by them. And also you shall not do away with the said man in that being without a lawful cause, certifying and knowing it to the said sheriffs. And if he is thus voided from you, you shall take another. You shall have the livery of the said sheriffs, excepting all other things. By this book, you shall well and truly keep and bear it, so help you God.\n\nYou shall swear that you shall be good and true to our sovereign lord, the king of England and to his heirs, the king and the peace you shall keep and see that it is kept. And to all the ministers of the city, you shall be obedient, and at all times you shall be ready to help the officers of the city in doing of their offices for the resting of misdoers, in keeping of the king's peace, and for following them from street to street & ward to ward, unto the time they are arrested and brought to one of the Counties. And if you know any congregation or conventicles of any misdoers within the ward,\n\nYou shall swear that you shall well and diligently oversee that the pauperate in every ward be well and rightfully repaired, and not housed to the nuisance of the neighbors. And that you keep straight streets and lanes clean from dung and other filth for the honesty of the City. You shall ensure that all chimneys and furnaces are made of stone for descent purposes. If you know of any such, show it to the alderman so he may make repairs accordingly. And this you shall not neglect, God helping you.\n\nYou shall swear to be good and true to our sovereign lord the king and to his heirs, the kings of England, and be obedient to the mayor of the city of London. You shall maintain the freedom and customs of the city to the best of your ability. Also, the same city, in all that is in you without danger, you shall keep. And you shall be party to all charges touched the city and in Somerset Cormabyng watching, tolls, and other charges as other freemen of the city do. And you shall not acknowledge foreign goods as your own, whereby the king should lose his customs. And you shall take no bribes for less than five shillings. And you shall enroll him within the first year of his term at the Guildhall in the Chamber. And at the end of his term, you shall enroll his going out. You shall take no priories but if he be free. Born and not bond. And if you know any foreign use any merchandise in the City, you shall warn the chamberlain or the officers of the chamber. And you shall not plead with any freeman of the City without the court. If you may have right of the market and if you know of any congregation or any assembly made against the peasants, you shall warn the magistrate thereof. All these points you shall well and truly keep.\n\nYou shall swear that you shall neither buy nor sell, nor shall any other buy for you any manner of merchandise by fraud or collusion to your own profit within the franchises of this City nor without, and that you neither make nor do allow to be made any manner of bargain between alien and stranger within the franchises of this city nor without, upon pain of forfeiture of CL to the chamber of London and losing of your office for every. Also that you buy no manner of merchandise of any person within the franchises of this City nor without to any persons use but yours, and bring the seller with you. The beyas together make a rightful bargain between them. If you require it and agree that neither you nor anyone else will engage in brokage within the said circle or the fruits of the same, unless he is admitted and sworn, and has given sufficient surety to do well and truly and to keep and observe all their articles and ordinances. And if you know of any such person, you shall disclose it to the mayor and aldermen, or else you will be deprived of your office for every instance. Also, you shall do all your bargains that you shall make between any manner of persons in writing and have the same book ready before the marshals and aldermen for the time being at all times when you are required to testify the bargains aforementioned. Also, you shall not dwell, harbored, or lodged with any marshal, except with God's help.\n\nFirst, the tallowde should:\n\n(Note: The text appears to be in Old English, but it is not significantly different from Middle English, so no translation is necessary. The text is mostly readable, but there are a few minor errors and inconsistencies that need to be corrected. The text appears to be a set of instructions for someone holding an office related to maritime trade, likely a marshal or similar role. The text emphasizes the importance of making and keeping written records of bargains and avoiding conflicts of interest.) hed\u00a6de and conteyne in le\u0304giht iiij fote of assise be syde the carf. Itm\u0304 euery taleshide of one be in gre\u00a6tnes i\u0304 the middis .xx. ynches of assise Itm\u0304 euery taleshide named of ij con\u00a6tayne in gretnes in the middis xxvi yneges of assise\nItm\u0304 euery taleshide named of iij. co\u0304\u2223tayn in gretnes in the middis .xxxij. ynches of assise.\nItm\u0304 euery taleshide named of iiij co\u0304\u2223tayn in gratues in ye middis .xxxviij. ynches.\nItm\u0304 euery taleshide named of v con\u00a6tayne in gretnes in the middis xliiij ynches of the assise\nAnd that noo pece of talewod hereaf\u00a6ter be made ony moo only of he\u0304self & in nowyse be markid with a nother et cetera\nItm\u0304 that euery eser belet of one con\u2223tayn in lengith with the carf iij. fore and half of assise and in gretnes in ye middes .xv. ynthes. and that euery essex belet of more than one shide be of resonable proporcio\u0304. and gretnes after the nombre of shyde that it be tolde fore also the rate of the sayd be\u2223let of one shyde. &c{is}.\nIt is conteyned of such marchaundi\u00a6ses comyng to london wherof scauage should be bequeath to sheriffs and how much of the half-endell belongs to them. The other half-endell to the hosts, in whose houses the merchants have been lodged or harbored. Those hosts should be of the franchises of the city. And it is to be noted that scauage is shown to the sheriffs as merchandise for which customs ought to be taken or anything of it sold. It is also to be known that all the wars where customs shall be taken shall be weighed by Caik or cark. The cark thereof shall weigh 400 marks. The kark of pepper shall weigh 120 pounds. The kark of pepper shall weigh 120 pounds. The kark of ginger shall weigh 120 pounds. The kark of sugar shall weigh 120 pounds. The kark of comyn shall weigh 120 pounds. The kark of almonds shall weigh 120 pounds. The kark of brasile shall weigh 120 pounds. The kark of quicksilver shall weigh 120 pounds. The kark of cetwale shall weigh 12 pounds. The kark of brymston shall weigh 120 pounds. The kark:\n\nCustoms on scauage:\n- scauage: amount to be determined for sheriffs\n- half-endell for sheriffs: amount to be determined\n- half-endell for hosts: amount to be determined\n- hosts must be from city franchises\n- scauage is shown to sheriffs as merchandise\n- customs to be taken on all merchandise weighed by Caik or cark\n- cark to weigh 400 marks\n- pepper: kark to weigh 120 pounds\n- ginger: kark to weigh 120 pounds\n- sugar: kark to weigh 120 pounds\n- comyn: kark to weigh 120 pounds\n- almonds: kark to weigh 120 pounds\n- brasile: kark to weigh 120 pounds\n- quicksilver: kark to weigh 120 pounds\n- cetwale: kark to weigh 12 pounds\n- brymston: kark to weigh 120 pounds of lycorys:\n12 pieces\ncloth of linen: 12 pieces\ncloth of vermilion: 12 pieces\ncloth of glass: 12 pieces\ncloth of figs: 12 pieces\ncloth of raisins: 12 pieces\ncloth of sycamore: 12 pieces\ncloth of yarrow: 12 pieces\ncloth of cannell: 12 pieces\ncloth of prune: 12 pieces\ncloth of anise: 12 pieces\ncloth of datis: 12 pieces\ncloth of chestnuts: 12 pieces\ncloth of orpiment: 12 pieces\ncloth of oil of olives: 12 pieces\ncloth of green ginger: 12 pieces\ncloth of soap: 12 pieces\ncloth of termentine: 12 pieces\ncloth of cotton: 12 pieces\ncloth of baling: 12 pieces\ncloth of auri puri: 12 pieces\ncloth of cloves: 12 pieces\ncloth of greens of paradise and of all other spices: 12 pieces\ncloth of canas: 12 pieces\ncloth of balm wood: 12 pieces\ncloth of madder: 12 pieces\n\nThe skyew casels: 12 pieces\nThe pontell wold: 12 pieces\nThe karke of green: 3.CL.III.IV.\n\nAnd whosoever leaseth have of one charge shall give after the quantity of the thinge. And it is to remember that only of marchants' comings from beyond the see. ought to be taken the above said scauang. But of the marchants here written nothing ought to be taken of war of argoile of brass co[per] Tyme of grey. wrought nor are merchandises brought by merchants of Almain Bringen unless they bring those above written. That is, they should pay their own scauge as noted above. And it is to be paid that scauge from the merchandises that come into the city by the merchants who have the custom.\n\nvocat: cimitai collects sca\nDe firma salamensum is captured per annum. It is specified that the tolls sold in London shall give to the sheriffs for the twelfth. Ob. and from diverse hundreds, more than two hundredweight, shall give no more to AM, and then shall he give of that Mid. and of 11.5, shall give id. ob and no more to 2 M, and then shall he give for those 2 M 2 d, and so onward. And it is to be paid that the bearer shall always bear his costs to bring the king's beam and the weight to the house where the seller is lodged. So that the seller shall give nothing to any body besides that above said. To pertain to the tolls. This is that shall be weighed by the throne of the king and many of these that shall not be weighed. It is to wet customs of wine wood and other things that are to be wet of the sack going out of London of three ways. Towards the parties beyond the sea marshals that own customs. The sheriff and if more are to be counted in the sack than three ways, and of the three ways, the sheriffs shall not. And if the marshals have taken from the first sacrament and every other sack, 10d of 2 ways going out of the city by merchants that owe customs, the sheriff shall take 6d and if the marshal has diverse sacks, he shall take from the first 6d in the manner aforementioned and from every of the others 1d. And if in one sack there be contained more than 2 ways, he shall take no more and it contains 12 nails but if it contains more than 12 nails, the sheriff shall take accordingly. Therefore, as much as of a sack of 3 ways it is to wet 18d and the sack contains the sackages the sheriff. The merchant ought to take nothing but in the manner written, if in a sack of two or more than 12 nails. Then he shall take therefore as xid is said. The merchant may have his wool weighed at the king's throne if he will, and shall give no more than is said. And if his wool has not been weighed, he shall not give less than the above-mentioned custom of wool that shall be sold in the city, provided it is brought by merchants who have custom. The sheriff is not to have tolls at his will from the seller and the bailiff, more by other tolls of the city, but the merchants' strangers shall pay for the cooked [thing].\n\nFor every tonne of wine coming into the city by merchants who have custom, the sheriff takes ijd of every quart of wood going out of the city. In old time, it was not without any wood being harbored in the city but all to be sold within ships. In the past, merchants harbored the wood by leave hired from the sheriffs. After that, [something illegible]. [Andrew Bocheril, by the assent of the greatest of the city, purchased a letter enfeoffed with the land from the city, granting them immediately and what they possess is to be known. They are to pay twenty-five marks for the fair of which, and at the last they should give one obol from every quarter of wood, as the merchants of Normandy shall make fine to the sheriffs for license to borrow their woods. However, it was not pursued at the time T.\n\nIt is known to all men by me, A B., citizen and count of K., twelve pounds lawful money of England, to be paid to the said F.S or to his certain attornies or executors at the feast of St. Martin, the date of this present without further delay, to which payment I bind myself and my eyes first day of the month of M., the year of the reign of King Henry VII, the sixth, after the conquest.\n\nIt is known to all me by these presents that we, I, the earl of Lancaster, bind us to N.T. of New] salesbury Chapman in the market of x, said NT or to certain eyes or executors at the feast of the nativity of our Lord Hu_ Crist next coming after the date of this present, to which payment well and truly to be made we bind ourselves and each of us by ourselves, for all the whole payment our eyes and executors by these presents seal it. The second day of the month of April.\n\nBe it known to all men by these presents that the feast of St. Helena next after the date of this present is xli., and at the feast of Lamas then following xli., and the feast of St. Martin in winter the next ensuing xli., and at the feast of the purification of our Lady St. Mary thence, I bind myself fully at the terms as is before written. My eyes and my executors, and all my goods and cattle, movable and immovable, as well on this side the sea as be found wherever they may be, by these presents sealed. I. In the year of King Henry the VII, on the third day of May, after the conquest:\n\nBe it known to all men by these presents that I, E.R., in the county of Berkshire, bind myself by this present obligation to N.E. in the sum of lawful money of England, to be paid to the said N. or to his certain heirs and executors at the following terms after the date of this present: That is to say, at the feast of St. John the Baptist next following in the year of our Lord MCCCCLVI, and at the feast of St. John the Baptist in the year of our Lord MCCCCLVII.xxv, li. and at the feast of St. John the Baptist then next following in the year of our Lord MCCCCLVIII.xxv.li. without any further delay to the aforesaid payment. I, in good faith and truly, bind myself, my eyes, my executors by these presents. sealed with my seal on the fourth day of the month of June, in the year of the reign of King Henry the VIIth after the Conquest.\n\nThe differences of these obligations are made up of four payments in a year, at the feasts of St. Helena, Laminas, Martinmas, and Candlemas, and at Easter, like even portions. The second is made of dinners, changed after the date of our Lord, and at every day of payment, Lichmas payment, which is by even portions.\n\nPresented to us were one Ist, E.S. Irnemonger and Henry Bunsted, mercenaries, to be held and firmly bound T.E and R.A. The city's citizens were present at the settlement, and we obliged ourselves and the aforementioned, in person and in soldiers and executors, with the seal of Dax, for twelve days.\n\nThe condition of this obligation, written above, is such that T.e, the dentist, of the said T.e, owes E. and H more than this, besides in the Cleafe of the nativity of our Lord than. next sliding as stated in the obligation it may appear and where the said E. and Harry have let of aturnay and have assigned and ordered T. Sherwood gentilman and I, the said E., said T. Aylward, in all manner courtes before all judges and justices, as the law shall require. In case the said E. and Harry and others at their costs of the said T. grant sayn aturnays for their aturnays in this behalf, and also all manner actions and processes which the said aturnays or their names shall commence and sue in any manner courts against T. A and against his eyes and his executors. Contained in the said obligation thereof without any revocation thereof to be made in any wise, and also that the said E. and H., nor any of them nor their executors nor the executors of any of them, shall give nor grant any acquittance or other discharge to said T. alone nor to his executors nor to any other in his name. Any other thing that may hinder or prevent the recovery or re-grant of the said CLi., or any part thereof, and also the said E. and H, or any of them, no part of the said CLi. or any part thereof, in any manner, except only the said Aturnais or one of them, to whom the said obligation of the said E. and H owes growth for the use and behoof of the said T. ebmede and R.A. This obligation of the said E. and H is void and of no effect, unless it stood in full strength and force.\n\nBe it known to all men by these presents, I, I.B., of the county of Line, on the day of the making of these presents, in any court of law in England, in part payment of the forty pounds I owe to R and M, to whom the same R and M have bound themselves by their writing of obligation of the said twenty pounds, which they have fully paid and satisfied to the said I.B., and to his executors I, I.B., quitclaim and freely discharge for more, by these presents. Given the sixth day of July. BE it known to all men, by these presents, I, W. N., of Craftre in the county of lawful money of England, in full payment of xl li., have received from I., his eyes and his executors. I, the said I., by his writing of obligation, is bound to pay and satisfy the aforementioned sum of xl li. to me, in the name of the aforementioned Herry. I, the said I., his eyes and his executors, I freely discharge and acquit for ever, by these presents, sealed with my seal. Given the 8th day of the month of August. Anno:\n\nBE it known to all men, by these presents, I, R. S., of Chester, drawer and turner of H. N., spicer of the same town in that party, have received the day of making of these presents, from I. Starkey, merchant chapman, xl.l. lawful money of England. The said I. Starkey, by his writing of his obligation to me, is bound to pay and satisfy the aforementioned sum of xl.l., in the name of the aforementioned Herry. I, the said I. Starkey, his eyes and his executors, I freely discharge and acquit for ever, by these presents, sealed with my seal. Given the 5th month of September, in the year of the reign. This is a legal document from King R.B. of W. in the court of H. It states that the first difference is one of payment. The second is of full payment. The third is made by him who is a lawful deputy and attorney for another person.\n\nBe it known to all men by this present writing, I, R.B., that I release all actions or causes, personal and real, whatsoever they may be, from the beginning of the world to the day of making these presents. In witness whereof I have caused these presents to be sealed with my seal on the third day of October in the year of the reign of the aforementioned day of making, by these presents sealed with my seal, the twenty-first day of the month of M., the year &c.\n\nMade that this bill be paid to the said W. of London, haberdasher, forty-five shillings and fourpence, to be paid to the said W. or to his certain attorney, without any delay. We bind ourselves and our executors to this payment in full. Each of us in witness whereof we have set to our seals on the day and year above written. \"[Memorandum: This bill made the 4th day of February in the 18th year of the reign of King Edward the Fourth. Witnesses: William Clark and his wife, John. We owe to William Warboys forty shillings. I bind myself and my executors. In witness thereof, I set to my seal the day and time above written.\n[Memorandum: This bill made the 4th day of July, 19th year of the reign of King Edward the Fourth. Witnesses: Richard Shirlee of London, grocer, and Thomas Shirlee of London, haberdasher. We owe to William Warboys and John Benson of London, haberdasher, thirty-nine shillings and ninepence. The first day of July next coming without delay. To which payment well and truly to be made, we bind ourselves, our executors, and our assigns. Each of us in the whole. In witness whereof we set our seals the day and time above written]\" the xviij. day of februarij the xviij. yere of the reigne of kynge E the iiij. be\u2223ryth wytnesse that we Ri. shirlee of london grocer and T. shirlee of Lon\u00a6don haburd owen vnto W. warbois of london haburd liij.l.iiij d st{is} to be payd to the sayd W. or to his certein atturnay att the feste of mydsomer next comyng wythout ony delay to the whiche payment wele and truli to be made we bynde vs and our ex\u00a6ecutors and eche of vs in the hole. In wytnesse herof we set to oure sea\u00a6les the daye and tyme a boue reher\u00a6sed.\nTHe condicio\u0304 of this bil is thl.iiij. and at the feste of Michelmas next after xiij.l.iiijd. and at the feste of Cristmas next after that xil.iiij d and at the fest of esier next after y\u2022 xiijl iiijd. in ful payment of this byl than this byl stondith voyde & of no strengeth and yf faute be made of o\u00a6ny payment in the parte or in alle than this bill stondith in full power and strenthe.\nMemera\u0304d yt this bil made e xviij. yere of the re\u00a6gne of king E. ye iiij berit wytnesse ye R.S. citezen & haburd of I. JOHN WHAP, of the same city, liveryman, owes and is bound to pay to William, or his heirs, the sum of 21 pounds, 16 shillings, for having begun, sold, and delivered, and I confirm this obligation to the said William.\n\nItem, a piece of silver weighing eight pounds, troy weight.\nItem, a piece of silver weighing six pounds, troy weight, and two pounds to have and to hold the said two parcels unto the said William and his executors and assigns, for ever, to dispose at their own free will.\n\nBe it known to all men by these presents, that I, T. H. of Oxford, glazier, ordeal court of the Bench, in my right to ask or demand leave and remain in my name, Robert C., merchant, twenty-two pounds, sixteen shillings, which he owes me, and in the same, he is bound by his writing of obligation. And if need be, the said Robert is bound to grant all courts and. I.T. of London, skinner, in pledge,\n\nI, T.S. of Oxford, draper, empower:\nI.B. of W., gent in the County of B.,\nW. watle of L., marchant in the County of S.,\njointly to demand and receive for me and in my name,\nthe sum of twenty pounds from N.N. of Oxford, brewer,\nwhich he owes me and unjustly withholds;\nthirty pounds from W.W., which he owes me for cloth he bought of me and T. at D. of Oxford, manservant;\nthirty-five pounds which he owes me for red cloth he bought of me.\n\nI grant and give to my said attornies full strength to demand and recover these sums, and each of these debts.\n\nMade the 8th day of February, in the 19th year of the reign of King Edward IV. This indenture made between Thomas D. of Oxford, alderman, and John Telford of the same, Brewer. Thomas has granted and let to John all his tenements, one with all the appurtenances called the horn laning in Castle in the parish of our Lady St. Mary in the town of Oxford, between the tenement and the rest, with all vessels and necessary items. Two mills, two great ledges, a furnace, and one trough and whatever else it includes. The tenant named in these Indentures, John, and his assigns, shall have and hold the aforementioned brewhouse with all appurtenances for one year, beginning on the feast of Esther next coming and continuing for a term of seven years thereafter. They shall annually pay to the lessor, T., his eyes and assigns, the sum of \u00a310.15s. at the feast of St. John the Baptist and St. Michael the Archangel, the nativity of our Lord, by even portions, and the tenant shall keep and maintain the aforementioned tenement, as well as the vessels and necessaries, in good repair and competent condition during the term. Provided that if any of the aforementioned vessels or necessaries are wasted and spent within the said term and require new ones, then the tenant, at his own cost and expenses, shall renew them during the term as often as necessary. It is further provided that if no damage occurs to the aforementioned vessels or necessaries during the term. This indenture made between W. Nightingale, citizen and draper of London, on the one part, and R.A., citizen and haberdasher of London, on the other part, witnesseth that Richard Promytte, civil oil vendor, has filled and paid for, or in default of such delivery of the said oil before the feast day not performed, the sum of 77 pounds, 1 shilling, to the said William. His executors or assigns.\n\nWilliam is bound to the said Richard, in the sum of 77 pounds, 1 shilling, payable severally at two days before each payment date of the following junius obligations of the date of this indenture. This Indenture made between John Bole the elder and William, concerning the provision of 20.li. per cell of the 77.li. in a ship called the Anne of Hampton, with Christopher Ambrose as master in the next voyage. The said ship, with God's grace, shall make to the port of Saint Lucar in the River of Suez. That is to say, if the said ship in the same next voyage comes and arrives in safety in the said port of Saint Lucar, then the said Ri. shall be chargeable for the whole sum aforementioned without any deduction. And if the said ship does not come in safety to the said port, then the said Ri. shall quit and discharge against William the said 20.li. parcel of the 77.li. aforementioned. In witness whereof the parties aforementioned to this Indenture have set their seals. Given the 20th day of September. The 6th year of the reign &c.\n\nJohn Bole the elder.\nWilliam. The armorer and I, Bolle the younger grocer, citizens of London of one party, and John de Castro and Alonso de Compledo, Marchants of Spain, of the other party, witness that the same parties have agreed and accorded to each other the day making of these presents in the manner and form following. That is to say, the aforesaid John de Castro and Alonso have promised and granted, and they bind themselves to deliver or cause to be delivered in the City of Burdeaux eight days next and immediately following after the coming of the said John S into the said title of Burdeaux at the next ventage 500 francs Burdelesse, and the aforesaid John B. the younger promises and grants by these presents that the said I. Bolle the younger shall depart out of England by ship towards Burdeaux and within eight days next immediately following his coming to Burdeaux shall pay or deliver the said 500 francs of the said John de Castro and Alonso or of any of theirs. I. de Castro and Alonso conceded and granted, in the presence of the notary and witnesses, that they would pursue and order sufficient Spanish shipping in the river of Gironde before the city of Bordeaux. V.C. Frankis vowed to pay for the Gascon wines. They promised and granted, with these presents, that John Bolles the younger would charter and load all the Gascon wines, that is, as much as could be bought with the said V.C. Frankis. The shipping would remain and wait in the same river of Gironde until the entire month of October next coming, and John Bolles the elder and John Bolles the younger agreed and promised and granted, with these presents, that John Bolles the younger would ship and load in the same ship or ships as much wine as possible before the month of October next coming. be bought i\u0304 bur\u00a6deux with the said v C frankes i\u0304 the names of the for said I de castro and alonso and shall marke euery vesell therof with the marke of the said Io\u00a6hn\u0304 de castro and the Countirwarke of the same. I. bolle the yonger to be conuoyed from thense by godis gra\u2223ce vnto the porte of London too ther right discharge. Prouided alwey that the factours of the said I. de cas\u2223tro and A shalbe in ther librarie to ha\u00a6ue the said wynes lade\u0304 in the forsaid Ryuer of gerande in on ship of iii.ii. shippis and the said I. de castro an{per}ill{is} and io{per}dies of alle the sayd wynes let the Same my\u00a6nns be shippid and laden in the Ry\u2223uer of Gerandem the same shipp or shippis til the said ship or shippis wt wynes be aryue\u0304 at anker or ankers in Sanstee at blak wallin the riuer of Thamys and the said I bolle and Iohn\u0304 bolle couenaunten and {per}mit\u2223ten and graunten by thes presentis to pay or doo to pay vnto the Sayd I. de castro and A. or to l iiij \nthe maner & fourme folowyng that is to say oon half therof wtin iij months after the coming of the said ship or ships with wines to Blackwall aforesaid in safety. And that the other half thereof within other iij months then next following, and in the same ij payments, the said I. Bolle and I. Bolle shall be bound before the unloading of any vessel or vessels of the said wines out of the said ship or ships unto the said I. de Castro and Alonso or to one of them or to their assigns, by two lawful obligations, to be paid and also the said John B and I. Bolle have promised and granted by the presents to pay or cause to be paid within twenty-one days next following after the arriving of the said ship or ships with wines at Blackwall aforesaid in safety for the freight and liability of every cone of the same wines twenty-four pounds and over that to pay all manner of expenses aswell for Bordeaux as for the use of Spanish ships. Also the same John B and I Bolle have promised and granted. I. de Castro and A., one of the executors and factors, are released from charging and harmless the forsaid I. de Castro and Alonso, regarding all manner of persons whatsoever, as well as all other duties, costs, and charges concerning the said wines. I. de Castro and Alonso shall not be charged with anything in this matter except for their aforementioned annuity. Provided that the promises of I. de Castro and Alonso regarding the delivery of 5 francs to John Bolles the younger in Bordeaux before the 15th day of October next, following the date of these presents, and that John Bolles shall be ready to receive the same 5 francs and them at all times after that day, shall be fulfilled. The same 5 francs and the aforementioned shall be bestowed upon gaskoy wines in the manner and form declared above, and they shall be shipped. I. A., citizen and vintner of London, grant to R.A., that he may choose, without hindrance, ten tons of Gascon wine from the said wine coming at the next vintage, and it is agreed between the parties that R.A. shall bear and pay the freight of the said ten tons of wine and the custom thereon. I shall bear all manner of expenses coming or belonging to the same. In witness whereof, the parties aforesaid have hereunto set their seals, the 20th day of September, the 3rd year of the reign of King Louis the VII.\n\nTo all Christian people to whom this writing shall come, A.B.C.D. &c.\n\nCreditors of R.A., citizen and haberdasher of London, send greetings in God everlasting. knoweye versus A.B.C.D. and others, named R.A., and all who stood for him or any of us, are bound and charged to deliver freely and with full license, and surely yield and sell, and all other profits, goods, and chattels, whatsoever pleases the said R.A. and all those who stand for him or any of us. From the date of making this agreement until the feast of M. netout, we shall not attach, arrest, imprison, detain, or impede in any way, nor pursue, hurt, or grief, by us, the said A.B.C.D. and others, or any of us, or in the name or names of us, or by our commandment, authority, or procuring, those who stand for R.A. or any of those bound or charged, in their persons or goods, chattels, or merchandises, or any of them during the term specified, in any way to be made or done. We, A.B.C, D. and others, agree that no action will be brought or caused to be brought against us by R.A. or any of them, who were previously bound or charged by any means before the date of this document, concerning the matters between us and them. We, A.B.C, D. and others, grant to R.A. that during the time of these presents, we, A.B.C, D. and others, will not sue or bring any action nor have any action brought against us in any court of our sovereign lord the king within the city of London, regarding the customs of the same city or anything else, concerning the said R.A. or any of them, who were previously bound or charged, except for such securities as we owe only to them. and every of us have therof from him at this day, and furthermore, we, the aforementioned a.b.c.d &c, grant and promise each of us, for his own party, to grant and promise the said R.A., that during all the time of this our present safe-conduct: we nor any of us shall not make or create any goods or sums of money by the said R.A., to us or any of us, now due upon any person or persons which for him to us or any of us are bound or charged to be attached in the hands or keeping of the said R.A., and of them which for him to us or any of us are bound or charged, or of any of them by virtue of any original bill or plaint or original bills or plaints by us or any of us taken or affirmed in any court of our Sovereign Lord the king within the city of London after the custom of the same city. If it happens by any person or persons whatsoever, any such goods or sums of money before of any original bill or plaint or original bills or plaints by us or any of us. bills or plaintiffs in any court of our sovereign lord the king within the said city, in the name of us or any of us, be taken or affirmed to be detained or kept of the R.A. and of which for him to us or any of us stood bound or charged, or of any of them, and therefore we and each of us shall dissolve and lose the said attachments by putting in surety to the said original bills or plaintiffs or original bill or plaint, and as often as thereto we or any of us shall be lawfully required by the said R.A., and by which for him to us or any of us stood bound or charged, and therefore we, A.B.C.D.&c, Willy, grant that\nis to say, each of us for his own: \"pertains to the said catalog or merchandises or anything in the term aforementioned, by us or any of us, be it willed and granted, and we command and authorize, and knowingly consent, that it stand against the form, tenor, and effect of these our present letters of license in any way. If the said R.A. and all those who for him are bound or charged, as aforesaid, and their eyes and executors, shall not be released and helped, then the said R.A. and all of them shall be quit and discharged by these presents, and each of them shall be quit and discharged against us by whom the said R.A. and they, who for him to us or any of us are bound or charged, shall be so attempted, vexed, sued, hurt, and hindered. A. is released from the form, tenor, and effect of these our letters of safe-conduct, and not from all manner of actions, suits, quarrels.\" I, John B. of London, the day of the date of these presents, have given and granted to R., and to his executors and assigns for ever, the following: a purple corset harnessed with silver and gilt, a damask-worked crysil harness with six bars and engraved in the buckle, \"John mercy\" weighing eight ounces; a little standing maser weighing three ounces; a maser with a print weighing six ounces; a maser without a maker weighing five ounces; a pair of small coral beads with round guards weighing three quarters of an ounce; a pair of coral beds gaudied with gold, weighing one ounce each; for the sum of twenty shillings. To have and to hold all the aforesaid goods and cattle without any contrary claim of any person. The said R. grants and wills, and his executors shall deliver or cause to be delivered Come the said John to my certain executors, upon the same payment being made, the same parcels in like manner as he receives or in any part thereof, at the 7th day of August. I, the said John, grant warrant for the aforementioned bargain and sale of all the aforementioned parcels to the said Richard and his executors and assigns against all people forever, by these presents. In witness whereof, to these presents I, the said Alexander Andrewson, citizen and haberdasher of London, have set my seal, the 7th day of April, in the first year of King Richard III.\n\nTo all true Christian people to whom this present writing shall come, Alexander Andrewson, citizen and haberdasher of London, send greetings in our Lord everlasting. Know ye me, the said Alexander, for the sum of 5 pounds, by Richard A. citizen and haberdasher of London, before had been paid to me, whereof I am fully satisfied and contented,\n\nI have bargained sold. And delivered to the same Richard in the City of London on the day of the date of these presents, the goods and stuff written underneath: firstly, a brass mortar;\nItem, two brass pans.\nItem, a kettle of brass.\nItem, a pair of bugandynes.\nItem, a salt.\nItem, a pair of gauntlets.\nItem, two bags with alum.\nItem, a joined chest with all manner of stuff therein. That is to say, linen, cloth, pewter, and gowns to have and to hold all the aforementioned goods and stuff to the said Richard and his executors and assigns forever, as his own proper goods, without any challenge, claim, interruption, or ingress of me, the said Alexander, or my heirs or executors in time to come. And I, the said Alexander, and my executors, all the aforementioned goods and stuff to the said Richard and his executors and assigns against all manner of persons shall warrant and defend for ever. In witness whereof to these presents I have set my seal the first day of July the 8th year of the reign of King Henry the IV.\n\nBe it known to all men. I.R.A. citizens and haberdasher of London have taken up by exchange in London on the day of making of this, T.w. citizen and mercer of London, \u00a331,414.14 to be paid in Anwerp in Brabant on the 13th day of June next coming after the date hereof to T. balde in good money of Brabant, as was there proclaimed. By the King of Rome in the year of our Lord God, M.C.C.C.L.XXIX. To which payment, well and truly to be made and also content. And make good all manner costs, losses, and damages which shall happen to fall for lack of payment at the day aforementioned of the principal sum, some about said, be it exchange, reimbursement, or other way. I bind myself, my eyes, my executors, and all my goods by this my first letter of payment, if it is not paid by the 15th day of May in the year of our Lord God M.C.C.C.LXXXII.\n\nBe it known to all me, the I.R.A. citizens and haberdashery in Syncen Mart next coming for \u00a36.6.8, st.is. ix. To all true Christian people to whom this present letter is shown, I, John, bind myself and all my goods, wherever they may be found, in witness whereof I have written and sealed this bill on the 4th day of March. A.D. MCCCC. &c.\n\nTo all true Christian people to whom this present letter is shown, I, John, bind myself and all my goods, wherever they may be found, in witness whereof I have written and sealed this bill on the 4th day of March. I, John, bind my executors in this matter, and all my goods, in the disputes and demands between the aforementioned parties before the 2nd day of M., in any manner whatsoever, had instigated or caused hanging. Whereupon the said R.E. and I.H., by their separate obligations, were bound to each other to stand and obey our award or judgments and judgments to be made and given before the 10th day of the month of A. following, by force of which submission, we, the said arbitrators, willingly accept the promise. First, we award that either of the said parties, RE and IH, make a settlement and deliver to each other in Aquitaine general of all manner of things belonging to either of them by his obligation, bonded to the other. The sum of twenty shillings. With condition. And if they are of good and honest bearing and behavior towards one another as more plainly set forth in the said obligations, which obligation we award that they shall remain and abide in the custody of RE, LETHER., and W. W. HABURD, and citizens of London, to keep in mean hand until the feast of Christmas which shall be in the year of our Lord God and so forth. On less it happens once on this behalf that the same feast, if the said RE and IH charitably and friendly, as friends, come to agree with the said Ro. E.W.w., they will them to have the said obligation cancelled. Then we award that the said obligation be delivered. To the said R.E. and I.H.: We cancel [it] granted by them. Also, we award to the father of the said I.H., at any time on this term, the last day of payment of the said some, the right to come to London and then seal and deliver for his deed to the said I.H. an obligation of the said some. Of this or as much thereof as shall be unpaid. Then the said I.H. shall take his obligation for payment and discharge the said E. regarding the said some and any part thereof. Whereas the said I.H. claims from the said R.E.ld., of which we, the said arbitrators, by due examination, find that there is no more due to the said I.H. from the said some, but only \u00a33. We award the R.E. shall pay \u00a33 to the said I.H. for what is owed to him and also be bound to the said I.H., by his obligation, to be paid on various days as may appear in the same obligation.\n\nBy the grace of God, Henry, our well-beloved and faithful, W.H. of the city of London, grocer, taking charge of our special grace and certain knowledge. and motion that to him by any manner of violence arrests, distresses, impounds, or imprisons, or in any other manner condemns the same W. for any occasion of things before mentioned or of any other thing against the same W. at the suit of any man before this time, or hereafter during this present protection, saves and safeguards or any other manner thing in the meantime, any statute, act, or ordinance contrary to this made not withstanding. We give to all and each of our justices, mayors, lieutenants, bailiffs, stewards, castellans, proctors, and all other our servants, both within our said realm of England as well as in our other lordships wherever they are ordained or see, and to either of their lieutenants both within franchises as well as without, to whom these presents shall come by tenor of the same, strictly in commandment that the same W., his servants, factors, and deputies aforesaid, from ever action during this our protection. Our special grace has received Richard A. Marchante, otherwise called R.A. of London, or whatever name he may be known by, along with his men and lands, rents, and all the possessions of the same. R. shall go into our service in the company of our well-beloved and faithful counselor Reynold Bray, knight and treasurer of our wares, about the victualing of our army. We purpose, with God's help, to lead them to the parties of France for our right.\n\nProtection and safeguard without letting arrest, variation, perturbance, or any manner of suit to us and our eyes, shall not be beneficial in the law to the same, being made and delivered as many and often times as the said protection shall be necessary and behoove, without any manner of wise for them to be made or prosecuted in witness.\n\nBy the grace of God, King of England and France, and Lord of Ireland, to all our bailiffs and faithful subjects: know that if our special grace has received into our special protection, tutelage, and defense, Richard A. Marchante, otherwise called R.A. of London, or whatever name he may be called, along with his lands, rents, and all the possessions of the same. R. and his men and things shall go into our service in the company of our well-beloved and faithful counselor Reynold Bray, knight and treasurer of our wares, about the victualing of our army. We purpose, with God's help, to lead them to the parties of France for our right.\n\nProtection and safeguard, without letting arrest, variation, perturbance, or any manner of suit to us and our eyes, shall not be beneficial in the law to the same, being made and delivered as many and often times as the said protection shall be necessary and behoove, without any manner of wise for them to be made or prosecuted in witness. There to be recovered and therefore we command you that the same Richard's lands, things, rents, and all his processes you may maintain and defend. Doing no injury, hurt, disease, or grief to him. And if any things are done to him, you see it amended without any delay. In witness whereof we have caused these our letters patent to endure by one year. We also command the same Richard, in the meantime, to be quit of all pleas of debt, writs, or demands. The King to his bailiff special grace and certain knowledge and mere motion, we have pardoned and released to R.A., late of London, haberdasher or any other name or addition of name he be called. All manner of treasons, ravishing of women, rebellious insurrections, felonies, and knowledge of felonies, conspiracies, mayntenancy, riotous conduct, unlawful conventicles, and any manner of trespasses be you. \"Any maner way that Richard, before the date of these presents, was indicted, tried, or judged, or happened to be indicted, tried, or appealed, and also concerning outlawry, if any was raised against the same Richard by these occasions or otherwise, and if any thing, by information in our eschequer or for our peace, wherever we may be within our realm of England, is taken or is to be taken, we grant him thereof our sure and steadfast peace. Furthermore, we have pardoned, forgiven, and released Richard. all manner executions, pains, penalties, and losses which the said Richard against us or to us has run or lost or shall run or lose, or by the premises or any of them. Witnessed and shown unto our highness. And most humbly and truly your subjects. A.B. &c. Citizen of your city of London, who lately caused certain books to be made against the Marchants Italians, which to their\" Great heaviness and desolation, as they conceive, have brought great displeasure to your highness, which they never intended in their minds to attempt, but only proceeded from ignorance and simplicity. They are as sorry and heavy as poor subjects can be. Therefore, they humbly beg your grace's mercy. Never while they live, as near as God will put it in their minds to do anything that in their conceits may redound to your harm and pray to God for the preservation of your royal person and most excellent estate all the days of their lives.\n\nThe most reverent father in God, My Lord of Canterbury.\n\nMekly beseeches your good and gracious lordship to consider the humble complaint and also the true intent of me, R.A., your daily and unwained bedman, now abiding in the saint warren of Westminster. For, as much as twelve months past, I have considered that by the means of money and various great losses, I had come to such decay that I had no goods or debt. delivered unto him forty-one fine clothes and twelve clothes engreined, willing and desiring him, as my executor and ordinary, to do therein as he would if I were dead. Specifically, that not only the said clothes but all other goods that I had in earth might be retained and distributed among my creditors if they would be contented. And for the execution of the same, I valued my green clothes at fifteen shillings the yard and my other fine clothes at twelve pounds the yard. So my said creditors would have been well content. From which my true intent and purpose to the said master foster, many ways declined and varied, keeping my said goods in his hands. And neither will he deliver the said goods to me or to any other indifferent person to the aforementioned intent. Nor yet unto my creditors after the subtle means that he shall use to persuade them as to my said creditors. In such as he intended to have great lucre and advantage by his occupation in this behavior. And rather than he will deliver my said goods. It is good for no other man, as aforementioned, to intend the aforementioned matter. He says to me with great fear and urgency that he will, of his own will and pleasure, pay some of my creditors their full debts, though the remainder may never be paid or else that he will cause or allow the said goods to be attached in his hands by such of my creditors as he favors, for me and for great rewards promised to them on my behalf. Wherefore, I humbly and earnestly request your good and gracious lordship. I send a commandment to the same Master Foster by your letter or otherwise to deliver the said goods into the hands of such one as, by your favor and authority, you may dispose of them among my said creditors, as shall seem best to your pleasure, for the pleasure of God and most in accordance with right and good conscience.\n\nAnd this, in the name of God and in the way of charity and pity, or else my aforementioned beseecher is without remedy for the redemption of the offenses by the course of the Common Law or otherwise. Your good and gracious Lordship, I humbly request that you consider the premises, in particular the violent disposition of the said archdeacon, his singular and subtle opinion for gain, to have the said goods attached in his hands as my goods by two or three of such persons as he ought to show favor to, and so would leave various persons that I am in debt to unpaid, having no part of their dues according to my will and entering into contrary agreements to God's law and man's, contrary to my intent in making a sale. I humbly request that you issue a writ subpoena to the said archdeacon, commanding him to appear before the king our sovereign to award and determine.\n\nTo the most reverend father in God, Archbishop of Canterbury, chancellor and primate of England,\n\nHumbly I beseech your good and gracious lordship, R.A. Haburde of London, that where he was detained to one William Harris in that same place, The said William Herris was sued in the Court of Rome by Alis, daughter of R.S., in a cause concerning a debt owed between them and William H. It is gracious of you, Lord, that recently R.D., who is of great trust and favor with S.H., informed your beseecher that he was indebted to R.S. in the sum of 100 pounds. William H., exhorting and urging your beseecher, bound himself by his obligations to R.S. in recompense for such a debt that he owed to R.S. He promised faithfully, in the presence of credible witnesses, that he would compensate him at all times according to his losses. Your beseecher trusts the promise made. Furthermore, the Court of Chancery, in accordance with the aforementioned promise, bound William H. by his deed to R.S. in the same sum. \"and for as much as William H. kept not his day which he had by the said reconciliation, your said beseecher and others forfeited the said Somme, contained in the said reconciliation, which was conceived and paid by the award of this court to divers of the king's servants, who forfeited your said beseecher paid. And please it therefore your good lordship, tenderly considering the promises, to grant a writ under the penalty to be directed to the said R.S., commanding them to appear before the king in his chancery at a certain day and under a certain penalty there to answer the promises and over that to bring in the said obligation which he has of your said beseecher and to answer why the said obligation shall not be cancelled according to right and good conscience. And this in the love of God and in the way of charity.\"\n\nTo the right honorable lord the mayor and the aldermen. Right reverend sirs, the aldermen of the city of London.\nGently we beseech your gracious lordship and masters R.A. Citizen and Haberdasher of London, and all his wives, that where the day of September in the year of the reign of our sovereign lord that now is Peter Calcot and William Gale, the wardens of the London bridges, grant and dismiss to our humble petitioner a tent set in the parish of St. Magnus in London. Belonging to the mayor and commonality of the said city, being in the governance of the said bridge, to have and to hold to the said R.A. and A., his wife, from St. Michael Thorpearchargill then next following, for forty years, rendering therefore yearly to the said wardens and their successors wardens of the said bridge two marks at four terms of the year in the city of London, according as it appears by certain indents made between the said P.C. and W.G. as wardens of the said bridge on one part and the said R. and A., his wife. on that other party, the wardens granted by the said indentures that they should make up an avoidance ground adjoining to the same crane to your beseechers during the said term, upon trust of making of which crane your said beseechers have taken the same lease for 4 marks by the year where it stood wide without any tenant many years before\nAnd where your Sayd beseecher had for half the rent a lease next adjoining to the said tenement more\nand availables to them than is the said rent and upon trust to have had the said crane made according to the said covenant your said beseechers have done great cost in making duties in the said tenement. So it is said to them, they would rather the value of \u00a321.30 and it is so that the said wardens of the bridge have made no crane in the said void ground but they have made in the stead of the said crane a gibbet hanging on a wall not able to take anything out of the water nor do any service therefore your said beseechers allege. The auntage of the kingdom has utterly disappeared since the aforementioned lease was made, to the great hurt and damage of your petitioners. Therefore, we humbly request that the mayor and commonalty, rather than the wardens, of this city be allowed to address these issues against which our petitioners have no remedy through the common law. P.C. & W.G.\n\nTo the right honorable lord the mayor and his brethren the aldermen,\n\nYour humble suppliant, R.A., citizen and habur of the city of London, dwelling in the parish of St. Denys Bachirch, humbly beseeches that you:\n\n1. Examine the promises and set direction as seems right and good conscience.\n2. Permit the sale of 12 bales of pepper then within the mansion place of John, which is situated in the parish of St. Denys Bachirch. London, which weighed 12 bales, of which I.D. and your suppliant agreed that 3 bales and 24 cwt. 4888 lb. of them would be rebated for the tare of each of the 12 bales (4 pounds and 15 shillings for each), 711 pounds 15 shillings for the cloth, and 357 pounds for the freight. Additionally, 20 shillings per pound of the pepper, amounting to 1500 pounds, and 15 shillings and 10 pence per pound of the rest, totaling 13,575 pounds, were to be paid in three installments: the first at the time of the bargain, and the second and third installments due annually thereafter, at every twelve months' end. I.O., at the time of the same bargain, promised and warranted that the said pepper was as good as any in the world and transportable. Your suppliant, trusting in I.O.'s words, delivered the 12 bales and had them carried to the dwelling place of one William War. I. Perish of St. Margaret's in Lothbury, London, which is bounded by the said suppliant and the obligee, John. The obligee, John, affirmed that he promised and warranted the said bales had taken great moisture therein. And by occasion thereof, they were much heavier than they should naturally have been. The same pepper was corrupted and musty and not marketable which the suppliant then knew nothing about, and afterwards, after the said bales had stood in a dry place within the said dwelling place of W., they were lighter than they were at the time of the said bargain by 24 or 5 days. The said bales weighed xxiv. lb. in one bale and all the remainder of the same bales were likely to be less in truth. CCCXLVII lb. Whereby your said suppliant should lose VI. s. ix. d. in all the said bales, amounting to XVIII lb. in money, because of the great trust that your said suppliant had in the said John D., he bought the said pepper at an exorbitant price, trusting to have had it forthwith. I. D., your suppliant, requests daily good and ready delivery of the pepper, and since that time pepper has become less expensive. If the said pepper had remained with your suppliant as his charge would have been to his great detriment, as the pepper was not of good marketable quality according to the said promise, I, I.D., stated. Your lordship and great wisdoms are respectfully requested to call the said I.D. before you and examine him concerning the promises, and then set such direction and rule as shall seem fitting to your lordship and great wisdoms, according to faith and good conscience. This in the name of God and in way of charity.\n\nPitifully, your most noble grace's true and loyal servant, I.G. of London, merchants it where your gracious highness was once informed by Thomas Colte, that the said John S caused him to bind himself for your detention in such great sums, which is now his utmost confusion and distress. I. John, without aid, has not been paid his wages and fees from the said office, and has been removed from the same customs position and is heavily charged and bound for your said debt. Therefore, I humbly and earnestly request that your most gracious and benevolent princesses consider this matter and, through your noble realm, restore John to the said customs position. And may your gracious letters patent be made in due form so that he may hold and occupy the said office by himself or his deputy, with all wages, fees, profits, and commodities due and accrued.\n\nII. Most humbly and earnestly we, your subjects and merchants, entreat your most excellent highness, that one of the downs and the same ship and goods, as it is said to be worth \u00a3500, may be taken and conveyed, and that the goods be sold as it is said to be sliced. These goods will ever pray for the long preservation of your most noble and real estate.\n\nIn full humble submission. And presented to your highness and noble lordships, your humble suppliant and true liege man R. A. of London, haberdasher, that on Michaelmas day in the year [illegible], the sea from Selande towards this your realm. There came upon her off Alton, Easterling than captain and regular of a ship called the Patricia, replenished with men of war. This ship, your noble grace, among other things, intending restoration of the said ship to be made to your said beseecher, Sent Gartar, your king of Arms. With divers merchants in message to the king of Rameses for restoration to be had in that part. The which king of Rameses, as your said suppliant understands, has given answer to your said messengers that restoration of the said ship cannot be made in that part, because the said Ship was bought by the factor of the said war.\n\nWhich is subject to your highness. And further, your obedient servants,\n\nSo that, as now, your said beseecher is without remedy in this matter, without your graces. the introduction to him be shown.\nPlease your highness, with your most noble grace and honorable lordships, tenderly consider calling the said John W. before you in examination concerning the premises. And thereupon command and direct that your beseecher may be allowed in this behalf. Whereas the said R. A., by his said bill, alleges against your said suppliant that the ship comprised in his said bill, or otherwise, and without that the factor of your said suppliant, at the time of the said sale made of the said ship at cafe, in every way, was there. And without that the said Hans made any sale thereof to the said factor of your said suppliant for a certain sum of money between them appointed or paid in manner and form as the Ric., by his said bill, has alleged. And your said suppliant and his said factor will do it good and bring the ready receipts to verify it, as your highness, by the aid of your noble lords, awards. He humbly beseeches your good grace. I have cleaned the text as follows: To be clearly dismissed from your excellent Court. This was first shown when Garter, King of Arms, and Thomas Wynham merchant, were with the King of France. The said Garter, upon coming from the King of Rome's court, came to the said Ri. He showed that he owed good will to the said Ri. and therefore prayed the said Ri. to show favor towards the said war. For he knew well the legal proceedings would pass against the said war, said John War wrote a letter to his father at that time, which letter the R.A. saw and among other things in it, he requested that if your beseecher would pay half the price paid for the ship to the rover, and have half the ship, and allow the said John W or his son W.w. to keep the other half. Then he would be agreeable to take. that we and make it a bargain. Which you earlier beseeched refused. After the said John denied his earlier statement several times, he was indeed a member of the crew and involved in provisioning and rigging the ship for the sea after the said being. Furthermore, I, your humble petitioner, have reliable knowledge from beyond the sea, as much in writing as otherwise, that generally the merchants there have said that the ship was the Warning's. However, the town of Antwerp will not testify against him because he is sworn. The said king of Romans' subject and freeman of Antwerp, and has labored for them in Normandy to regain such goods as they had lost in the Zeal ships.\n\nAlso, it is true that the said William W. occupied the said ship and spent so much on it at Calais that all the sails and other tackle that belonged to the said ship were either sold there or conveyed by water to deep for the service of a duke's ship which I, your worship, had bought there.\n\nItem R. A. states that if W. had been counseling the ship into France at that time, the ship would have belonged to the same William, as there was open war between the French king and the king of Rome. No person of the jurisdiction named as witness may be called by the same court and examined according to truth and good conscience to proceed in judgment for the love of God and in the way of charity.\n\nTo the right honorable Lord the Mayor and to his right worshipful and discreet Brethren, the aldermen,\n\nYour humble servant, Richard A. Haberdasher of the city, respectfully presents to your lordship and wisdoms that in Midsummer term, twelve months ago, there was a writ served against your suppliant in the common place at Westminster in the names of the bridge. masters W.G. and H.G., contrary to others, and could return home to Libartyll. However, despite many reasonable offers made to them, he could not be easily released. This was only achieved after he had pledged the crown of gold in action to Harry A., to keep in his possession until the said matter could be diligently examined and understood. Upon his coming from Lemstir, your suppliant made diligent suit to the bridge masters for the truth to be known in the said matter. They named and chose H.W. to examine and find the truth of the matter. Your suppliant was well pleased with this and he labors continually for H.W.'s end in this regard. However, the bridge masters referred all their matters to Samwell. Upon examination by H.W., Samwell's findings were so far from reason and truth in that regard that H.W. would not end it. On behalf of my said beseecher, so that he cannot in any way receive delivery of the said crowns of gold from the hand of H.A. I therefore entreat your godship and your discretion, considering that my said beseecher was wronged and is always coming within the city, ready to answer to all actions that can be laid against him in truth, to command the said bridge masters to cause H.A. to deliver him again the said Crowns of gold and whatever action that the said bridge masters or the said Samwell will lay against my said beseecher by the law and custom of the city, or any other direction that can be had for their demand, my said beseecher shall be ready to answer and obey at all times, with the grace of God to whom he shall daily pray for your godship and reverence.\n\nTo the Mayor and his worshipful Brethren, the Aldermen.\n\nHumbly I beseech your good Lordship and your honorable Brethren. Your orator, R.A., considers the behavior and demeanor of M.R.F., the sheriff of this city of London. You stated that this beseecher, after his power had been employed to satisfy the said M.F., the duty owed to you, R.A., did not move with pity or good conscience. He took action against your beseecher. And your orator, not denying the debt was condemned and judgment passed. After which judgment, the said master F. had awarded a fiery face for the execution of the goods of your orator. But other creditors, knowing true intent and purpose, reasonably extended their actions against your orator. Master W. was one of them. However, the said master Fabian perceived that these actions were being withdrawn, and it was right that your orator, being at liberty, should make the fastest expedition for the contaction of his debts. But then the said master Fabian discovered that the actions were being withdrawn and that your orator should be discharged. \"prison enters servant actions of debt against your lordship orator in their names, please your lordship and your honorable brethren, your said petitioner in this matter. It pleases your lordship and your worshipful brethren. To take a direction for the remedy of the wrongs done to you, orator, by the said Master Fabian Justice and right and equity be to him remedied by the aid of your Lordship and your worshipful Brethren. Therefore, your said orator humbly beseeches you herein to have a consideration as right and equity require. & this in the reverence of God, and your said orator shall ever pray for the prosperity of your noble estate.\n\nTo your worshipful masters, the auditors of the Bridge of London.\nWhere Thomas and R. A. are condemned to pay Edward S. and H.S. in full for the debt and secured them sufficient surety for the rent that was to come. Also, we ask of Abbot of the Tower Hill for quit rent. And of L. of the chain bearer of Pouls. And these deducted from the some above. li.l.\" the whiche R. A. besechith you that it may bee departyd. that euery of vs may bee chargeable for his part. and so that it be deseuyrd. I wyll charge me wt more than half by li.l. and E. S. owyth hym that is bou\u0304\u00a6de aswell as I li.l. and soo shall they not be charged wyth Edmede but right lytel whiche dra\u00a6wyh l. Item we beseche your maystershyp that E. S. and H. B. may be bounye to auowe alle man\u2223ner accions and suris that we shall take in the names ayenst the same rerag{is} for we haue noo specyalte to shewe therfore.\nINtrat in libro cum littera G. folio C. lxxiiij tempore a dede bury tunc amoris A\u2022. reg{is} Edwardi ter cij.xxxix.\n\u00b6Ordinatum est quod si aliquis co\u0304\u2223dicat ten\u0304tm vel domoo in Ciuitate Londen vel in subbarbijs eiusdem Ciuitatis tenendum ad terminum vite vel annorum vel de anno in an\u00a6num vel de q\u0304rterio in q\u0304rteriu\u0304. si h\nWhere as nowe of late amonge dyuers people was sprongen a ma\u00a6ter of dowt vpon the most olde custu\u00a6me had and vsed in this Cyte of Lo\u0304\u2223don of suche thingis which by tena\u0304\u2223tis Term of life or years is affixed to houses without special license of the owner of the soil. Whether part of the same or otherwise, it is not lawful for such tenants to remove such things. Old books and many records and processes of the said City declare that all such easements fixed to houses or soil by such tenants, without special and express license of the owner of the soil. If they are affixed with nails of iron or tree or otherwise, if they are affixed with mortar or lime or other materials as lead, pipes, chimneys, corbels, or end of their term or any other time therein, nor any of them to put away, move or pull up in any way. But they shall always remain to the owner of the soil as parcels of the same soil or tenement.\n\nIn avoiding rat's excesses and misgovernment against the kings. It is advised and agreed that no lord of the said council, nor any other, of what estate or condition he be, shall unlawfully hunt openly, named or famed for such, to his innocence be declared. And no other, by color or occasion, of those under him do the same. Those who do the contrary make them it out, delay leave it, or else put them away from them.\n\nThere are in England, besides cities and castles, the number of 48,622,200.\n\nAlso, there are in England, towns besides cities and castles, the number of 10,000.\n\nThe number of bishoprics in England.\n\nThe number of bishoprics in England is 17.\n\nItem, there are in England, shires or counties, the number 36.\n\nThe length and breadth of England\n\nThe length of England is from Tynemouth in the march of Scotland to Totnes in Devonshire, 4.5 miles.\n\nAnd the breadth from sea to sea. And Wales is to Donor, 3.C. miles\nEngland is approximately rounded about 2,736,620 miles.\n\nIn the general histories of Rome and chronicles, all chronicles of the world are mentioned, and specifically the historical books that tell of Alpheus, who was chosen as emperor for his great wisdom. Compiled from all the life of Hercules with the counsel of Claudius Ptolemy, who compiled 78 books. This arcade was the son of Jupiter, king of Saturn, and Almena, queen of the gods. Also mentioned in the annual stories of Rome are the four powers that are in the world.\n\nIn the eastern party of the world, that is, the first empire, in the time of Ninus and Gyges and Seres and Saris and Antyoc.\n\nThe second empire was in the northern party of the world, that is, in Greece. In the time of Hercules and Philips of Macedon and Alexander and Pierus, king of Epirus, and many other great kings. The third emperor was in the south, that is, in Ancrya, and of Amylkar and Ancy and Amylkar the younger, the father of Great Hanibal and Asdrubal his brother, and of many other kings reigning in Ancry.\n\nThe fourth emperor was in the west, that is, at Rome and in Italy, in the time of Romulus, who founded Rome, and of Marco Furtio, the first crowned emperor. And of Constantino, the son of St. Helena, and of many other kings in the western part.\n\nJulius Caesar was one of the nine worthies of the world in arms and conquests, making and wise in all things that time used, he in his time to search out and measure the world in length, breadth, and depth, and made great books about the parties, countries, and provinces, and wonders contained therein. And that book, according to Bartolomaeus de Aragona, who went with King Standing and Ben, was proven true by many diverse reasonable proceedings. I have not here the substance that I liked best to leave and to know, in order to make it briefly. The world is round, approximately 24,000.M. miles in circumference. First, the eastern quarter of the world, from the north to the south, is bordered by the ocean see. The following are the names and provinces of the eastern quarter: India, Medyan, and most parts of Asia.\n\nThe southern quarter of the world is from the south east to the south west, bordered by the ocean see on the southern party, with the following names and provinces: India minor, where there are many marvelous things of various shapes and great wonders, and it is so hot that few can dwell there due to the great heat of the Sun.\n\nThe western quarter of the world is from the south west to the north west, bordered by the ocean see in the western party. The following are the names and provinces of the western quarter: [part missing] The realms of Iberia, Castile and Leon, Catalonia, Grenada, Portugal, Algarve, Gascony, Navarre, and Galicia are to be understood as France, Guyenne, Amorous Bretagne, Normandy, Picardy, Turin, Loraine, Bourgon, Auvergne, Almayne, Tarente, Romayne, Cusse Marke of Acon. The realm of Naples, Polesella, Ile of Sardinia, and Greece is to be understood as Sallydon, Tobas, Aquaya. Now called the Principality of Murano, the Ile of the Archipelago, the Ile of Cyprus, Rodes, Crete, that now is called Candia. Curzola, Chiffolonia, Iacinto, Nygreposit, Lango, Calanyo, Palamose, Nyporey, and many other islands within the Archipelago, that is the gulf between Greece and Turkey coming from the Ionian Sea. Towards the northwest, Hungary, Poland, Rus', Raina. The north quarter of the world, to the north east, is the Orcyan Sea. In this region are the following realms: Russia, part of Turkey, Phrygia, the great city of Troy, Lydia, Pompsilia, Cilicia, and the kingdom of George San. In the north quarter is also Iasary and a great part of Syria.\n\nDenys is located east of Flanders, and is approximately 6.8 miles south. The distance from Iebalt to the Isle of Sardinia is 11 miles. From Sardinia to Ie castle Roge is 20.2 miles. From castle Roge of Rodos, it is 1 mile to Rodos, 5.5 miles to Candi, and 11 miles from Candi to Modo. It is 11 miles from Modo to Corsu, and 3 miles from Corsu to Venss.\n\nThe coastline of Surrey, following the sea, measures from the Gulf of Ermona to the Gulf Dalaryse, a distance of 77 miles. The distance from the river coming from Antioch is approximately 70 miles. From Saldyne to this point. The portal of Lycha is next to the south. The portal of Tortosa is to the south, one mile from Tortosa to the portal of the sea, Mauretania Gulf, St. George is in the middle of the gulf that is between Trapezus and Milex, 60 miles west from St. George.\n\nThe western boundary is from the Bras St. George at Constantinople on the Danube's reverse, north from St. George, 100 miles; the Gulf of Tane is about 60 miles long. The Cape of Caffo is about 6 miles from the head of the cape west and southwest, 330 miles from Mesembria to Mantro, north-northeast, the straits of Caffa next to the east, 2.5 miles. The Island of Cyprus is about 5 miles. The Island of Rhodes is about 118 miles. The Island of Largo is about 88 miles. The Island of Negrepont is about 3 miles. The Island of Cecilia is about 6 miles. The Island of Sardyne is about 6 miles. The Island of Malta is about 2 miles.\n\nFrom the beginning of the world until the time Rome was first made, Rome was made into the natural...\n\nIn the city of The first church is called Saint Peter's, the apostle, and is situated at the foot of a hill. A staircase of twenty-nine steps leads up to it, and every time a person goes up and down the stairs, they are granted one-seventh part of pardon. Before entering the church, you can see an image of our Lord above the door, and between His feet stands one of the pieces of wood that God was sold for. The church grants fourteen years of pardon.\n\nIn the same church, on the right side, there is an altar, and if there are any people there, you can see above the door an image of our Lord, who looks at that place. At every altar, there are forty-eight visual representations of our Lord.\n\nThe second altar is of Saint Andrew, and it grants five or six years of pardon. The alter is of our Lady, there is 25. years pardon. The alter of all Souls and their is 5 years of pardon. And every high feast a soul out of purgatory. The alter is of Saint Leo and there is 6 years of pardon. And before the quire door stand 2 iron crosses, whoever kisses the crosses has 5 years of pardon.\nIt is hung up before our Lady day in Lent, a cloth it is that our Lady made herself and it hangs still till our Lady day Assumption, and as many times as a man holds it, he has 400 years of pardon.\nAlso, as many times as a man goes through the Crowds at St. Peter's church, has 400 years of pardon. And as often as a man follows the sacrament to the sick bodies, has 120 years of pardon. All those who daily go to the church of St. Peter, the third part of all sins are forgotten and forgiven, except laying hands upon father and mother violently. And above this is... \"Granted in the twenty-fourth year of pardon. A feast of Saint Peter in the year of pardon and so many carnivals. And the third degree of penance enjoined released, and from the Assumption of our Lord to the Assumption of our Lady, you have fourteen years of pardon and as many carnivals and forty-two uses of the third part of all sins. And on the one side of Saint Peter's church lies a churchyard, and that is called God's Field, and there lies the body of Saint Laurence and Saint Stephen, and the high altar to his crucifixion, and there are full of our Lady's milk and the sponge with which it was mixed and gall. And one of the odd offerings of Saint Paul stood there. In which Pope Anicetus was married, and to all of them that\" In that chair sat one of the Theives, who was crucified with Christ. Item, in the same church is the title of Christ, which was in Latin, Hebrew, and Greek. This was found in the time of Pope Innocent. In the same church, the seventh Pope of his name, in the seventh year of his reign, granted great pardon to this pope.\n\nItem, in the church of St. Mary Major, there stands on the high altar the head of St. Jerome. And there you have 12 M. years of pardon, as many carnations. And on the other altar on the right hand, there is the cradle that held the bodies of saints. And there you have 19 M. years of pardon and as many carnations. And Pope Nicholas IV and St. Gregory each of them granted there 1 M. year of pardon and as many carnations. And from that time of our Lord, into Christmas, you have there 12 M. years of pardon and as many carnations, and the third part of all sins remitted.\n\nItem, in the church of St. Sebastian without the town, there, in a place that Pope Calixtus named Talandus in that place where the angel appeared to Gregory, the pope. In this place, forgiveness of all sins and all penance is granted for 28 years. Whoever comes first to the altar that stands in the church is granted 24 years of pardon. And there is a cellar or a vault. Forty-nine popes who died as martyrs lie buried there. Whoever comes first to that place delivers seven souls out of purgatory from those whom he most desires, and as much pardon therefor that the world cannot number or reckon. And every Sunday, you deliver one soul out of purgatory there. And in that cellar stands a pit where St. Peter and St. Paul were hidden for 500 years, and no one knew where they were. Whoever puts his head into that pit and takes it out again is clean of all sins. Pope Gregory, Silvester, Nicholas, Pelagius, and Honorius each granted the same place 1,000 years of pardon. And in the church of St. Mary Major, there lie the bodies of various holy persons who were to write about it. The grace there is at St. Sebastian's cannot be taken away.\n\nIn the church of St. Mary Major, written about earlier, before the choir is the image of our Lady, which St. Luke painted. This image bears the inscription: Gregory carried it from St. Mary Major to St. Peter the Apostle. Before the castle of St. Angelo, he saw an angel in the sight of the castle, holding in his hand a burning torch and with him a great multitude of angels. They sang before that image.\n\nRegina coeli laetare &c. Answering St. Gregory. Ora pro nobis.\n\nIn the church of St. John, Pope Sylvester granted as many years of pardon as it rained drops of water the day he consecrated that church. And at that time it rained so heavily that no man had seen a greater rain before that day.\n\nAnd when he had granted this, he pondered in himself whether he had such great power or not. Then there came a voice from heaven. It said to Pope Sixtus, \"You have the power to grant this pardon, and God granted you so much for it. A man who has made a vow to Jerusalem and lacks the means to fulfill it, if he leaves Saint Peter's church and goes to Saint John Lateran, he will be discharged and have absolution for that promise. And whenever a man comes to Saint John Lateran, he is quit of all sins and of all penance, provided he is penitent for all those whom he desires out of purgatory, to the number of seventy-five souls.\n\nItem, on the altar of the church stands a double cross, which was made from the sword with which Saint John was beheaded. And every time a man beholds that cross, he has twelve hundred years of pardon and as many karites of all penance. At the high altar, you have remission of all sins and of all penance, and innumerable pardons more than he needs for himself. There is the grave where Saint John laid himself down. When he has said mass, then comes...\" In this grave, a great light appears when that light is found, they find nothing but heavenly bread. Every good Friday in the night, the holy trinity and oil come in that grave. He who puts his head there has a CM year of pardon and as many carines.\n\nAnd kindly the high altar releases all sins for him who visits it, it is at St. John the Baptist's altar. There is also the heavenly bread found in St. John's grave. In this offering, you have release from all sins and all penance. In the same church, on the high altar, are the heads of St. Peter and Paul, and the head of Zachariah the prophet, father of John the Baptist. Various other relics stand in the same churchyard, including a chapel facing our Lord. There may you have a run of mercy and as many. When Emperor Constantine was christened, he spoke to Pope Sylvester. In this church that I have given to you all who visit, he who does not believe this may go to St. John Lateran before the door of the quirinal. And there he can see all that is written here from the day of St. John the Baptist to the end of the pardon. The pardon is doubled from the end of the pardon to Easter, and blessed is he who may deserve to have this pardon. In the same chapel above mentioned, women come, and on the left side of the chapel there are steps, which were built more than eight hundred years ago. It is necessary to fast and abstain from meat and water on Fridays for eight years. It is necessary to sleep in one night another night for eight years. It is not allowed to come under any covered place but to fulfill all these points for eight years during Lent and Quinquagesima. Karen, who is called Alenton, may have this indulgence.\n\nHere follows the indulgence. In the Church of St. Peter in Vatican, Pope Pelagius consecrated and granted remission of all sins on the first day of August, upon the prayer of the son of Theodorus, the Emperor, who brought the chain from Peter the Apostle.\n\nIn the Church of St. Vitus and Modestus, Crescentia, and Marcello, and others of the number of five martyrs, whose bodies were slain in the same place during the time of Emperor Antonius, pardon for C. years and as many jubilees was granted. And there lies the body of Saint Silvester, Pope, and pardon for viij C. years and as many jubilees was granted.\n\nIn the Church of all the Apostles, a year of pardon is granted every day, and three years of pardon for every feast of one of the Apostles.\n\nIn the Church of the Four Crowned Martyrs, there is an indulgence of forty days. And in the test of St. Julian. Item in the church of Saint Felix is a M. year of pardon.\nItem in the church of Saint Brsy is a C. year of pardon.\nItem in the church of Saint Brysgter is a M. year of pardon.\nItem in the church of Saint Marcellin and Peter is a M. year of pardon.\nItem in the church of Saint Marcellus is a M. year of pardon.\nItem in the church of Saint Cire and John is remission of the four parts of all sins.\nItem in the church of Saint John and Paul is a M. year of pardon.\nItem in the church of Saint Eustace, where his body lies with his wife and his two sons, is a M. year of pardon.\nItem in the church of Saint Bartholomew, where his body lies and that of Saint Paul is a M. year of pardon.\nItem in the church of Saint Angell is a M. year of pardon.\nItem in the church of Saint Gregory is in a C. year of pardon, and whoever is buried therein shall never be damned.\nItem in the church of Saint Augustin is a M. year of pardon.\nItem in the church of Saint Jeronimus is a M. year of pardon.\nItem in the church of [missing name] is a M. year of pardon. Item in the chapel of St. Poul, there is an altar where St. Poul was beheaded, in the year of pardon and as many karines and the part of all sins were forgiven.\nItem at St. Salvator on the way to St. Poul's, there is the year of pardon.\nItem in the church of St. Sylvester is the year of pardon, and there is the head of St. I. Baptiste.\nItem in the church of St. Jacop de Singnam is the year of pardon and the four parts of all sins were forgiven, the apostle.\nItem in the church of St. Nicholas de Carcerile, seven parts of all sins were forgiven.\nItem in the church of St. Maechael is two centuries of pardon. And there is his arm and the arm of St. Christophorus.\nItem in the church of St. Celoy, there is the year of pardon and there is the finger of St. Nicholas the Bishop and the foot of Mary Magdalene.\nItem in the church of St. Simplicius and Faustinus, five million years of pardon.\nItem in the church of St. Anastacius on the way to St. Poul's, there is the year of pardon.\nItem in the church of St. Thomas. Item in the church of St. John the Baptist: M. year of pardon.\nItem in the church of St. Benet: C. year of pardon.\nItem in the church of St. Andrew: M. year of pardon.\nItem in the church of St. Cosmas: M. year of pardon.\nItem in the church of St. Symeon and Jude: M. year of pardon.\nItem in the chapel called Do what you will: At the steps of the Lord's feet.\nItem in the church of St. John and James: M. year of pardon.\nItem in the church of St. Bernard: CCC. year of pardon.\nItem in the church of St. Luke: M. year of pardon.\nItem in the church of St. Mark: M. year of pardon.\nItem in the church of St. Pantaleon: 149. year of pardon.\nItem in the church of Our Lady Called All Sins: Which church was defiled by one called Agryppa in the worship of Cibylla and Venus and Neptune, who were then called gods, and all others called gods, and the time was named Pantheon. And there he made the image. In the time of Pope Boniface, seeing the temple of Cibelles defiled in the name of other gods, he requested from the emperor the gift of the temple. The emperor granted it, and the pope, with a great multitude of the people of Rome, dedicated that place as the First Kalendas of November in the worship of our lady and all saints. He made an altar and said mass there, saving souls.\n\nIn the church of our Lady called Trinity:\nIn the same church is the representation of Odraphyn's steps in the stone, which was found upon the castle of St. Angel.\nIn the same church is one image of our Lady which St. Luke painted.\n\nIn the church of our Lady called Araceli:\nAt one time, this was the site where he marveled at Hecate Aradia. He fell to the ground and worshipped Christ. Believing in His coming, he had this vision in his chamber, where the church of St. Mary in Araceli now stands, near the chapel of Sibilla, and therefore it is called thus. In the church of Mary, where now stands a church of Minor Friars, there are three and a half years of pardon and as many Lenten seasons. Under the same church is a person where St. Peter was imprisoned, where now stands a fair chapel. In the chapel, there is a pit in which St. Peter was baptized, and many martyrs were dedicated. St. Peter was led out by an angel, and there is great pardon.\n\nIn the church of St. Mary, the new one, one of the five images of our Lady that St. Luke painted is there. In this church, there is one year of pardon during Lent.\n\nIn the church of St. Mary, Traverse, there are two porches where St. Peter and St. Paul were bound, and there are three years of pardon.\n\nIn the church called St. Ma-,\n\nIn the church of St. Mary in Partie, on the day of consecration of the same, there is remission of all sins. In the church of Our Lady de Apso, there are two years of pardon. In the church of St. Mary called Scala Greta, there is one year of pardon.\n\nIn the church of St. Agnes, every day there are 486 years of pardon, and on the feast of the same saint, there are two years. In the church of St. Susan is three years of pardon. It is in the church of St. Tabitha, the wife of St. Peter, a remission of the fourth part of all sins. And there is two centuries of pardon in the church of St. Catherine. In the church of St. Felicitas is forty years of pardon. In the church of St. Barbara is a century of pardon. In the church of St. Lucie is a century or three parts all sins forgiven. In the church of St. Elizabeth is a century of pardon. In the church of St. Perpetua is a century. In the church of St. Clare is a century of pardon. In the church of St. Vincent is forty years of pardon. All the indulgences of Rome are doubled in Lent. And if any person falls in the case of death on the way of his pilgrimage, he is truly absolved of all deadly sins and of all others whatever they be. In the church of St. Mary of Maruba, otherwise called Minarba, is a Jubilee year. of par\u00a6don Ite\u0304 in ye chirch of sai\u0304t mari de p\n\u00b6 In the circumsicion of our lorde is stacions to saint mari transuberme Itm\u0304 in the epiphanye of our lord is stacio\u0304s to sei\u0304t peter ye appostel. Itm\u0304 in ye sonday in septuag sutout ye wales Itm\u0304 in ye sonday sexagekma is staci\u2223ons to sai\u0304t paule appostel Itm\u0304 in ye sonday in v. is stacyo\u0304s to sei\u0304t peter thappostel Itm\u0304 on ashwednysdai is stacio\u0304s to seyt sabin{is}. Itm\u0304 the thursday ne\n\u00b6 Itm\u0304 the furst sonday in lente is sta\u00a6cio\u0304s to seint iohn\u0304 latrine Itm\u0304 ye mo\u0304\u00a6day is stacio\u0304s to seint peter ad\u2022 wednysday is sta\u2223cions to seint mary maior Ite\u0304 the thursday is stacio\u0304s to seint laurence called panis {per}ue Ite\u0304 the fryday is stacio\u0304s to ye xij. appostels Ite\u0304 ye san\u00a6day is stacions to sei\u0304t pet thappostel \u00b6Ite\u0304 the second sonday in le\u0304te is sta\u2223cio\u0304s to sei\u0304t mary idonica\u0304 Ite\u0304 ye mo\u0304\u2223day is stacio\u0304s to sei\u0304t cleme\u0304t{is} Ite\u0304 ye tuysday is stacio\u0304s to seint Sabie wee thursday is sta\u2223cio\u0304s to seint mary transciberini. Ite\u0304 ye friday is stacio\u0304s to sai\u0304t Ite\\_ ye Saturday is stationed for Marcelinus & Peregrinus.\nIte\\_ ye third Sunday in Lent is stationed for Laurece without the walls.\nIte\\_ ye Monday is stationed for Mark.\nIte\\_ ye Tuesday is stationed for Potentian.\nIte\\_ ye Wednesday is stationed for Sirtus.\nIte\\_ the Thursday is stationed for Cosmas and Damian.\nIte\\_ ye Friday is stationed for Laurence in Lucina.\nIte\\_ ye Saturday is stationed for Susanna.\nIte\\_ the fourth Sunday of Lent is stationed for the Four Crowned Ones.\nIte\\_ the stations on Mishap are stationed for Laurece.\nWednesday is stationed for Poules.\nIte\\_ the Thursday is stationed for Martine and Silvester.\nIte\\_ ye Friday is stationed for Ensebius.\nIte\\_ ye Saturday is stationed for Nicholas in Carcerem.\nThe fifth Sunday is stationed for Saint Peter the Apostle.\nIte\\_ ye Monday is stationed for Saint Gorgon.\nIte\\_ the Tuesday is stationed for Saint Ciriacum.\nIte\\_ the Wednesday is stationed for Saint Marcelline.\nThe Thursday is stationed for Saint Martin and Silvester. stations are at Apolinaris on the Friday. It is at the station of Sextus (I) at the livest gate.\nIt is at the station of St. John Lateran on Thursdays and Fridays.\nIt is at the station of St. Peter the Apostle on the Vigil of Easter, which is called \"Easter Monday.\" It is at the station of St. Paul on Tuesdays. It is at the station of St. Laurence Outside the Walls on Wednesdays. It is at the station of St. John Lateran on Thursdays.\nThere are other churches dedicated to our Lady. One of them is called the Church of Our Lady of Minore, which was dedicated by John the Same.\nThere is another church which Pope Sixtus IV dedicated and called the Sistine.\nExplanation of indulgences and stations.\n\nIn the beginning, God made heaven and earth and all that is in them. The sixth day of the creation of the world was made our... The first age of the world from Adam to Noah. 2350 years.\nThe second age of the world from Noah to Abraham. 600 years.\nThe third age of the world from Abraham to Moses. 420 years.\nThe fourth age of the world from Moses to King David. 4770 years.\nThe fifth age of the world from David to the transmission of Babylon. 1059 years.\nThe sixth age from the transmission of Babylon to the coming of\nThe seventh age of the world from the coming of the world to the nativity of our Lord. 589 years.\nFrom the nativity of our Lord to his passion. 33 years.\nAdam lived over this world 3300 years.\nIt is said that Adam was in the land of Eden 2000 years before the nativity of our Lady Mary. 45 years.\nFrom the nativity of Christ to the finding of the holy cross in the mountain of Calvary by St. Helen, queen of Britain, now called England. 315 years.\nFrom the nativity of our Lord to the church of St. Her Blissed Son, our Lord. This is the passion of our blessed son, who lived for sixteen years. The first age is infancy, which lasts from birth to the age of seven. The second age is childhood, and lasts until the age of fifteen. The third age is adolescence, and lasts until the age of twenty-five. The fourth age is youth, and lasts until the age of thirty-five. The fifth age is manhood, and lasts until the age of one year. The sixth age is old age, and lasts until the age of seventy years. The seventh age is the final age, which lasts until death.\n\nThis was in effect the message of Muhammad's prophet and messenger to the Lord, whom God may have mercy. He wrote this letter and brought it, ever praying that it may be received in good health.\n\nHere we understand what great evil has befallen them through the false beliefs of their enemy, and how many places and fortresses, castles, towns, and cities he has taken. We know the great necessity and straits that you are in, God knows the great sorrow and distress that comes from this. Therefore, we can no longer do anything for that realm. This enemy must be wined without delay, and we find in the scripture that all must be in God's hand and receive all his sentences, seeking his mercy and holding up our hands to him, for they cannot do anything and make prey and fasting for. There is no necessity but help soon comes. And pray him to draw the false belief of this enemy concerning that quest and trouble he puts you through, for the longer he pursues, the more necessity he will put you in until he has won the realm. From now on, we can no longer help you except through the messenger of your king. Our king, whom God exalt and give much more than the people may think, promised him twenty-five fanegas of land and five hundred horses, and he well provides and puts good diligence into it, all things being for the welfare and profit of the realm, to you whom he commends all this alms, and likewise we have received a letter from the right honorable lord Alphaky. the almighty in whom we all pray, that God is in him.\nSpecial to the Lord Alpheus, all the lords Sustainers of the law of the city. From the city office, the 10th day of March, 14xx. Men, unto the most holy and favorable price in earth, Vicary and lieutenant of Christ, during Lord Innocent the VIII, the greatest bishop of Rome and conservator of the Christian faith and religion, prince of all lords. And princes of Christendom, lord of the land and sea and earth and all good things.\nAbdalazus, Sultan of Babylon. You dispenser of equity and right, emperor of the world and of the faith of the greatest lord, both of good and evil, most just arbiter. And Iuge of truth and most worshipful worshipper of peace and justice. The most righteous wisdom, descended from the stock of prophets, abandoning many Christian lords and holy houses, believing and firmly hoping in one true God, sends great. saluting{is} in ye name of god the which euermo\u2223re duertryall of trou\u2223the and the right pathe of goodly ar\u00a6kis as in a maner a god i\u0304 erthe and the sacred brethe of cryst. we notifye vnto the. that oon which is callid ge\u0304\u00a6gemyon of the gret Turk{is} Sonnes the which turk{is} now late the dyuine burall right. how be it of tymes without no\u0304bre it hath ben desired that he myght be resto\u2223red vnto his furst libartee but that myght not be opteyned Form as myght as the forsaid mastir of ye rho\u00a6dis Did send the said ge\u0304gemy vnto the ferther placys and kyngdomes to be kepte\nWherfore whan the moder and the children of this gengemy be vnd our power bothe nyght and day in our presence for his mysse fortue they we\u00a6pe and waile and neuer cease desiri\u0304g to see and enbrace him they deman\u0304\u2223de of vs with instant priers that we shulde treate with thy holynesse for his delyberacion for as mych as the forsayd mastir of ye rhodes and a no\u2223ther gretter than he i\u0304 whoes power he is kepte as a haytyf in myserable seruitude vnd the Obedience of your blessings. In all good manner we pray your holiness, as you are most just and perpetual name of goodness, to compel the said master to restore the said gift's equity and honesty, so that it may not be without a great note and reproach of the Christian name. And those who have no faith will affirm one thing and deny it at another time. They will promise at one time and deny it unfaithfully. We must take heed most holy father, lest when we would be called faithful, we lack faith or that promise as much as it should be kept to an enemy or an unjust or cruel man. Certainly many devout places of your faith are under our commandment, as it is full of great reverence and voice. The same is incredible to say, and so great a multitude of Christian men yearly. Passing by our kingdoms to fulfill their vows and pilgrimages, they shall not wrongfully obstruct our intent or violate faith in any manner. Therefore, most noble bishop, it belongs to your duty of dignity and your crystal faith, in which you worthily hold the primacy, to have remembrance and care for your most clear name and glory, for you are the clear light of your faith and the certain upholder of the Christian religion. You suffer no sacrilege of your subjects in your faith. If you will, you can easily put away this great spot and infamy of your Christian name. If you do so, you will do a thing worthy of praise, for which we shall be more willing to your holiness and to all who will visit the holy land. We shall strive to our power to support and stabilize it, and fulfill it, as much as this great thing may not be sent in writing. We have entrusted the charge of this matter to our officers, which answer we. I pray God may it fare well in faith and soul for me, from the 21st day of Caesar. Bear with great kindness and prosperity the increase and happy progress. When my noble prince, the Sultan of Babylon, had determined to send me his ambassador to France and to Naples, he commanded me in one way that I should present myself before your holiness. But he has not sent openly as an ambassador or messenger, as it is fitting for your pontifical dignity, and as his great and earnest love towards you requests. For had he done so, if the great Turk, with whom my lord has battled and great enmity, had not supposed that the Son of Sundan sent an ambassador or messenger to the greatest bishop of Christendom to ask for help from him. But my lord himself is able, not only to cause the chief hostility and enmity between my lord the Sultan and the great Turk, which my lord has commanded the two of them to show to your highness, but also to prevent the passage from all sides. Christians pilgrims promising him, see Sudan, you who some the Sudanese repay annually for tribute of Christian men, more over them be above CCM. Of men & women christened, to whom we minster justice and show ourselves more favorably than we do a great army of knights ready to destroy them. When the sultan understood his malice, he caused the holy land to be better repaired and more surely kept, for the greater displeasure of the Turk, who took so grievously in so much that he should die, he commanded his son to destroy it.\n\nThe second of the Rodes comforting him, offering him self to give him aid and help if he had need of men or money to defend himself against the Turk. The Turk, who took them to his will, has put them in our ward. And so the Redaall his power, it shall more largely show unto the. When it shall be to assign the time, day, and place, whereby all Christian men who will visit the holy land shall have more favor. If only known, to graph fruit that shall have no core.\nIf you will make an apple take a graph of an apple tree and graph it in a stroke of elm or alder and it shall be red apples.\nItem another for the same bore in an apt pin and the apple shall be of the same color that you put into the tree.\nIt is to be noted that every tree that is planted and set on St. Lambert's day in the earth shall not perish but prove and come to fruit.\nIf you will have a pear tree full of fruit or as much as it has been wont to bear from the same tree or another and it shall bear as it was wont or much more.\nIf you will have the fruit to smell like spices of right other as musk balsam or other spices. Make one hole in the same way in the tree and stop it again and the fruit shall smell a\nIf an old tree begins to wane,\nAnother for the same part, thrust through it with a perforating cross or with a gimlet and the strength of the tree shall begin to wax young.\nIf you will have a fruit tree that is If you want to plant an almond tree, walnut tree, cherry tree, or peach tree, soak the kernels in water and then plant several kernels in the earth separately. When the sprout has grown out and stood for a year, take it out of the ground. If a peach tree begins to drink, moisten the root with wine or the same moistening will keep it from shedding its fruit. Some say and the root should be moistened with water of the decocation of beans. It will greatly revive the tree, and if it drops its fruit or they are ripe, make holes with a worm for the fruit to remain on fast enough.\n\nIf an apple tree begins to rot or if the apple begins to grow rusty, the bark of it is sick. Cut it with a knife and let it be opened. When the humor has subsided somewhat, let him be treated well and stop his wound gently with cleansing cloth.\nThe quince tree should be transplanted every four years to ensure abundant fruit production. He would be removed every four years and this will make him bear great quantities of fruit thereafter.\nThe cherry tree loves cold eyes and moist ground. But some cherry trees thrive best in hilly places. The best setting for cherry trees is in the month of November, and if necessary, at the end of January. If a cherry tree root makes a hole with a large perforation under that root, the rotting water can have an outlet, and it is supposed that this medicine is good for all manner of trees that begin to rot.\nAlso, it is good for all manner of trees when a branch is cut away, the place that is cut being held and covered with clay or some other defensive plaster, so that the tree does not rot.\nThe planting of plums. In cold and moist places is best.\nThe medlar will bear. If you want to have many roses in your garden, you must take the hard pips of the same roses that are fully ripe and sow them in the earth separately or in March. And when they sprout, water them and, after the passage of a year, transplant them to a different place.\n\nIf you want to graft saplings together without distinguishing them, you can take a scion from one root and the other can bear it. And they will bear both red and white grapes, as long as one root is not too far from the other. If you want to have grapes grow on a plum tree or a cherry tree, set a vine under one of these trees which you will choose. When the vine begins to grow, bore a hole through the other tree with an auger according to the size of the vine and draw it through the tree. Parse a vine as close to the same tree as possible in the hedge, and so lead the vine through the hedge. The way of the vine from the root must be done in march, and some men will say it must be done before the knots begin to bud. It is for the strait drawing of the buds not to be hurt, and though most can do it with various trees and various fruits, making one tree to bear various fruits of various colors.\n\nItem, it is to know that a vine be in good earth. And spread it itself of much in many scourges. It is good to cut them with a knife and if it clings yet too much to the ground, bind the stock about and fill the pit with ashes. Also, some into the pit a good quantity.\n\nItem, it is to know that when the moon is in Taurus, it is good time to plant trees of greens and peppers. And when she is in Cancer or Leo, it is good work in trees that have newly sprung. And when the moon is in Virgo, it is good time to sow all manner of things. And from the middles of September to the middles of December is open time for planting. And rightly falls on the Monday. Also after the full Moon, she is 29 days old, or 25. For in these quarters of the Moon is most temperate.\nItem, every planting should be disposed so that the sun beams more come to the root or to the earth from the hour of terce to noon. And those trees that bear and are of great height, the party that stood toward the north should be set against the north wind and the northwest wind. For the heights north wind and the northwest wind have a kind to kill and dry too much trees that are new set. The earth must be ordered so that it be neither too fat nor too gravelly but proportionably.\nAll manner of peppers and greens must be set in the earth in depths of 4 or 5 fingers breadth. Do that each be from other half a foot. Always keeping this special rule that the end or grain of the pepper that stood next the row be northernmost in the setting. And that other. Upward, toward the moist place, twice or thrice a day, not yielding but dewing or springing. This is a private matter. Among knowing men, this is the most suitable time for sowing seed greens and peas and in autumn of spring and plant.\n\nWhen you will take a setting that sprouts from another tree, make a ditch around it according to its size and dig it out so deep that you must cut it, holding the edge of the knife toward the tree ground. And circle it with a sloping draft. Leave as much of the earth about the root and stock of the setting as you can, and set it in a good ground prepared therefore and at an convenient time as is before said. And if any sprout that grows out of any tree or small branches holds the knife in the cutting always toward the tree, as is above said.\n\nIf you will remove a tree that is great or bearing fruit, choose a full moon from the middle of October to the middle of December, lifting up the roots as whole as you best may leaving. as much of his own earth about the roots as you can, with the same manner and order as you do with steadily setting out seedlings,\nIf you will keep late-planted seedlings, keep them from the northern wind and avoid freezing around the roots during harvest, which is between summer and winter, so that when water comes it may not be filled with dung and stand all winter and in reality put under the dung and cut away all the unwanted growth.\nThe graphite stake must be chosen in a good ground and it must be smooth and even and cut it without the earth the length of a foot or more if it is as great as your thumb or more if it is large. The best tree the stake is of chestnut. You graff it and kit it on both sides in a manner of a wedge as far as it shall go into the cleft of the stock. It must be so even that the eye may not come between the cleft and the graphite & then close it with good tempered earth around the graft for defense against rain and weather.\nIf To have fruit without cores, ensure you have a sufficient graft stock and follow the procedure I mentioned earlier. Choose a graft from a good merle tree and cut it as follows: the upward-facing end of the graft, which was next to the bark, should be between the layers like the bottom of a common graft, and the lower end should be turned upward. This rule applies to all trees that bear stones and pits, but for a vine, it should be cut downward next to the earth with great care and skill.\n\nIf you want a vine to grow on a cherry tree and taste cherries, place a vine next to a cherry tree until it grows. At the beginning of the shoot's growth, make a hole. Thoroughly examine the cherry tree in height, and as often as you will, draw a branch of the vine through the hole so it fills the whole. Shave away the old bark of the vine as much as is in the hole and shave it in such a way that the shaven place of the branch stops the hole of the cherry tree. Then cut away the root end of the vine and wrap it well with good earth and bind it well with linen cloth. Keep it well in all things as is said in mother graffing, but some men leave the root end of the vine uncutt for a year until it is grafted with the cherry tree, and then cut it away. This is a good manner and assured, and so it may be done with various trees of various fruit-bearing shrubs, and of every tree may be grafted in another and it is a marvelous grafting. If you want a tree where the whole vine branches out, strip off the outer rind as is said before, and in the same manner, through another hole. Take a red rose and do with it as is before, from the vine. You shall do various things according to your own liking. If you want fruit of diverse colors, make a hole in a tree up the root even to the pit of the tree and don't let it be too deep or too shallow, stop the hole well and justly with a short pin and wrap it well with tempered earth and bind it well as you do affix, and the fruit shall be blue in color. This can be done with all colors.\n\nThe four elements are these: eye, fire, earth, and water. And there are the four humors in the body, which are these: blood, black bile, and phlegm.\n\nAlso, there are the four seasons in the year. In which a woman begins the seventh month of pregnancy and endures to the seventh month of May, this time was blood, which is the first humor in the body and agrees with the eye, which is the first element, being moist and hot like the first time of the year. In that time, books of medicine teach us to take soluble drink for purging the body of evil humors and to eat. In this time, consume healthy foods such as young pork, dense meat, lamb's flesh, kidneys, and land birds, but avoid water birds. Fresh water fish are suitable for the tame and partially. Also consume various herbs for medicine and to drink good, clean water. Make your blood clean to avoid excess intake.\n\nThe time and season of the year is Estas or so III, beginning the Vij Ide of May and lasting until the Vij Ide of August. In this time, the color is red and it corresponds to the second humor in man, which is hot and dry. In this time, do not drink herbs nor let blood unless for great need or scarcely fast.\n\nIt is good in this time to eat well-cooked flesh of all kinds of beasts and birds, except for swine. Also, prepare and eat all kinds of fish without vinegar or:\n\nThe third time of the year is anteuill and has a black color, which may sometimes allow a man to let his blood in this season. Eat little fresh flesh, especially: The fourth season and time of the year is winter, which begins on the seventh day of November and lasts until the seventh day of February. In this time, I enter, and it is the melancholic humor in man, corresponding to the element of water, which is cold and moist like winter. At this time, men should let their blood out of their bodies through bleeding, not on veins but if necessary. A man must keep himself from drying out with too strong drinks. Powdered flesh is good to eat, and since all fish after water are fishy-smelling, they are better roasted than boiled. One must use mustard, pepper, and often chew peppercorns or other things that cause the flesh to evacuate. Also, eat fuel seeds and ache for these seeds to be destroyed, as all evils in a man's body begin with them.\n\nThe circular days begin to cause sickness, and it is dangerous to take drinks or medicines or let blood but if necessary. be for great need. And that must be after the middle of the day.\nTake a gallon of running water, a pint of vinegar, 2 ounces of alum, 2 ounces of white poppy seeds, 2 ounces of wood ashes, all. white soap. And put all this in a vessel until it settles all night.\nThe length of a barley corn is three times the length of an inch. So that the barley grow in common soil not too much copious, a rod land costs 40 perches, &c., and a perch of ground shall cost the length of the perch every way in the manner of a checker, so that it be as large as a broom.\n\u00b6 XVI. Sixteen and a half feet make a perch, as above said, which is 5 yard and a half, 5 yard and a half.\nAs in the council of Oxford it is provided and decreed that the sentence of excommunication, which is said me three times in the year, be pronounced, that is, the first Sunday of Advent or coming of our Lord Ihu Crist, the first Sunday of Lent, The Sunday in the feast of the Trinity, and the Sunday within the five.\nAll they are cursed the rights of The text appears to be in Old English, and there are several errors and abbreviations that need to be expanded and corrected. Here is the cleaned text:\n\n\"The holy church in London rents possessions marches, lessors, pastors, ways, paths, wettingly and unjustly or maliciously defends and withholds or refuses to procure. Also, all those who maliciously intend to deprive the good peace and tranquility of our sovereign lord the king and of the realm, and presume to perturb and trouble. Also, all those who fraudulently and wittingly bear or procure false witnesses or those who bring or have under arrest such false witnesses. Also, all attorneys who maliciously set or put false exceptions in cases of testaments or matrimony, or who procure them to be set and who, against the right process and cause, delay the due effect of true matrimony, or obstruct it. Also, all those who, for the desire or grace of lucre or foul winning of cursed malice and hate, put crime and blame upon others and falsely damage good people, driving them to their purifications or other means.\" All who maliciously set or procured the questioning of patrimony during the vacancy of churches, denying the true patron the collation of his church and its lawful and true patrimony, are forbidden.\n\nAlso, all who took anything from the houses of religious persons or their vicarages or church grants without their free will or that of their wardens,\n\nAll who were notorious fornicators, adulterers, or prostitutes, openly known and willfully defending them, are punishable under church law with the penalty of excommunication and cursing, steadfastly hindering none of the said persons from leaving.\n\nAll who bought or drew out of the church cloister or house any penitent who had fled for safety or whom you forbade necessary livelihood,\n\nAll who violently laid hands on religious men, priests or clerks,\n\nAre cursed. You are in the general sentiment ofpersons, vicars, chaplains, and perchs in the city of London, regarding the charitable bequests being defrauded or to defraud procurers or rents in their last wills. Also, all sacrilegious persons who deprive churches of their goods and things in the same, without the license of the person or curate of the same churches they are deposed from. Also, all those who falsify the popes bulls and the seal of our Lord the king or any other authentic seal. Also, all those who use false measures and weights, whatever they may be, more or less. Also, all those who drink potions or potions that depress or withdraw the nourishment within the body. Also, all those setting their hands to baptize the child of whom they know not some or both. Who is father or mother.\nAlso all burners of houses and churches in the time of tranquility and against the institution and ordinance of the king and kings. Also all robbers, thieves, and menslavers. Also all disturbancers against sayers of their last wills and their goods unlawfully withheld. Also falsifiers of money and counterfeiters. Also all those who communicate with any man or woman openly accused, unless it is suffered by the law. Also all those who in lowly denunciations in churches had things taken away from them according to the last sentence in this church done to now And upon this, debts and debts shown to the satisfaction of such charges not to know themselves such Cursed ones done in this present sentence worthy and meritoriously they have fallen in this sentence of cursing\nAlso all those who let judges and parties of their damages and injuries and expenses and interest. As in the Chapter. Qm\u0304\n\nThis text appears to be in Old English, but it is not significantly different from Modern English, so no translation is necessary. The text appears to be mostly complete and free of OCR errors, so no corrections are necessary. The text appears to be a list of those cursed according to some unspecified sentence or decree. The text contains some archaic spelling and punctuation, but it is still largely readable. Therefore, no caveats or comments are necessary, and the text can be output as is. All who maliciously or unwisely, for any reason, have kept or taken away the servants of God, that is, their persons or property, which were provided in church law for titles or offerings, changing or turning their use into something other than what they were intended for, are cursed. Also, all those who practice or enable any kind of craft or sorcery, and their accomplices. Also, those who harm or cause grief to the rights of the church, damaging their goods or persons, for which they deserve the sentence of excommunication. But if they make satisfaction within two months, they may not be associated with the sentence but only with the pope or his vicar, as it is contained in C. Quicu\u0304que de sentencijs libro vi.\n\nAll who maliciously or unwisely keep or take away the servants of God, their persons or property, which were provided in church law for titles or offerings, changing or turning their use into something other than what they were intended for, are cursed. Also, all those who practice or enable any kind of craft or sorcery, and their accomplices. Also, those who harm or cause grief to the rights of the church, damaging their goods or persons, for which they deserve excommunication. But if they make satisfaction within two months, they may not be subject to the sentence but only to the pope or his vicar, as stated in C. Quicqu\u00e8 de sentencijs libro vi. and this thing has been done and made with the consent and will of our Lord the king.\n\u00b6Also all who are clerks to enact or to dent and judge in secular courts against the liberties and franchises of holy church. In the bull of Pope Nicholas purchased by the Curates of the City of London for their oblations, on the 6th day of August in the year of our Lord MCCCLIV, among other things is contained this: that every inhabitant and household shall pay halfpenny, and he who is of the rent of \u00b3\u00b3s. by the year shall pay thre farthings. And he who is of the rent of \u20840l. shall pay a penny every offering day. And so on, always ascending by 10, according to the rate of a farthing for every 10s.\n\u00b6This is the very content of the said bull, which says that all compositions laid aside the inhabitants and householders of the City of London and of the same have been bound to obey the act of common council held on the Friday, the 14th day of March, the 12th year of the king. Reign of King Edward IV. And as for the sums between 10 and 10, there is no mention made of them in the said Bull. But those who pay rents of 20 shillings 8 pence or more, or any higher sum under \u00a31, use to pay three offerings a day and according to their due, as every body is bound to do who has his communion. And he who is of the rent of \u00a326 13s 4d or any higher sum under \u00a330, shall pay but according to the rate of \u00a320, and nothing for the mean sums. And every Curate of the same City is bound by Bull to his parishes four times in the year, as more clearly appears in the same bull.\n\nYour Chancellor of your realm of England, your Treasurer of England, and many other Lords of your Council, by your high commandment, etc. your said Commons at your parliament held at Westminster ended at Winchester showed and declared the state of this your realm. Which was that you were indebted in CCClxxij ML, which is great and grievous, and that your livelihood in yearly value was but v ML, and for as much as this v ML to your high and noble estate to be kept and pay your said debts would not suffice. Therefore that your high estate might be relieved and furthermore it was shown that your Commons of your said realm are as willing to their power to the relieving of your highness as ever were people to any king of your progenitors that ever reigned in your said realm of England. But your Commons, by some powers, took it upon themselves that by taking of taxes for your household and other things spiritual and temporal and by the authority of this your present parliament for the conservation of your high state in comfort and ease of your poor Commons, would take a resume. seizure and retaining in your hands and possession all honors, castles, lordships, townships, manors, tenements, wastelands, rents, reversions, fees, fee-farms, and services with all other appurtenances in which you had estate in fee in England, Wales, and in the marches thereof. Of Ireland, Calais, Guines, and in the marches thereof. That which you had granted by your letters patent or other means. Since the first day of your reign. And over that, all manner of grants of rents, charges, and annuities by you of an estate of inheritance for life or for years, or at will of any person or persons, to be taken of any of these premises or of any other of your possessions or of your customs or subsidies or averages or of your heir or act or in your reign or in other ways or\n\n(Note: The text appears to be written in Old English orthography. Here is the text translated into modern English:\n\nYou are to seize and retain in your hands and possession all honors, castles, lordships, manors, tenements, wastelands, rents, reversions, fees, fee-farms, and services, along with all other appurtenances, in which you had estate in fee in England, Wales, and in the marches thereof. In Ireland, Calais, Guines, and in the marches thereof. Whatever you had granted by your letters patent or other means since the first day of your reign. And furthermore, all grants of rents, charges, and annuities by you, for life or for years, or at the will of any person or persons, to be taken from any of these premises or from any other of your possessions, or from your customs or subsidies or averages or from your heir or act or in your reign or in any other way. All grants, made by you to any person or persons of inheritance, term of life or years, or at will, of any herbage or pannage, fishing passees, are void and of no effect in this your Realm of Ireland, Wales, Calais, Guines, and the marches of the same.\n\nAnd all letters patent made by you, or in any of the premises, to any person who has recovered against the said patent or any other by covenant or collusion, the recouerer thereof as well as the letters patent are void and of no effect.\n\nFurthermore, I, your highness, take resumption seizure and retake in your said hands and possession all manner of grants, be they void and of no effect, except such liberties, privileges, franchises, hundredis, wapentakes, lets, rapes, view of frankpledge, sheriff turn, sheriff's gwydels, fines, amercements, issues, and profits of all other liberties, franchises, privileges. [of our lady and saint Nicholas in Chambrie or to your proost and college, all of our lady of Eton, and to their successors. And because it is thought to us, your humble and legal people of this your noble Realm, that certain liberties, privileges, freedoms, and franchises have been granted to the proost scholars and to the proost's college and their successors of your colleges of Eton and Chambrie, which are prejudicial and overcharged for your legal people of this your Realm. Please therefore your most high and Real Majesty, by your high wisdom and discretion, order and appoint that all grants and acts of such liberties, privileges, freedoms, and franchises, which are prejudicial and overcharged, be revoked. And further, all the grants or releases made by you since the first day of your reign to any abbot or monastery, this act and petition of resumption to begin.] sayde honors: castles, lordships, towns, townships, manors, lands, tenements, wastes, rents, reversions, fees, fee-farms, and services or discharge of quit claims as above mentioned. With all other appointments from the first day of the parliament held at Westminster in the twenty-sixth year of your reign to the last day of this present parliament be void and of none effect.\n\nAnd if any person or persons at any time after the first day of this present parliament accept or purchase your letters patent of any of the said honors, castles, lordships, towns, townships, manors, lands, tenements, wastes, rents, reversions, fees, fee-farms, and services with all other appointments or any discharge or quit claim as above mentioned or any of the premises or any other possessions of fee or freehold that should come to you in the future by way of forfeiture or other means but if it should be\n\nAnd if any person or persons accept or purchase your letters patent of any of the premises otherwise. Forfeit to you our Sovereign Lord all his lands or tenements that he or any person or persons have to his use at the time of such letters patent or any time after.\n\nShall have in fee simple hold of you immediately, and all other lands and tenements shall hold off other persons to them, and the same letters patent be void and to no effect.\n\nAnd that no person or persons who had anything of the premises before the time of the said resumption may be charged all be the first day of your reign, except for those who are newly alive and their eyes are dead, may entirely have and enjoy all such lands, tenements, Henry's advowsons or other possessions, so granted and yielded in like manner as their ancestors or predecessors had them before such grant or a state was made. And the amercement in case may be had admitted and reserved by this said authority for every party that shall enter in, have, or enjoy any of the promises by their service that the said landholders. provided that this act shall not apply to any alien priories' revenues or other possessions. This act shall not extend to any alien priories' pensions or other possessions granted by you to any of your priors and their successors or your colleges of Our Lady of Cambridge and Eton or any of them or any purchase.\n\nprovided that this act and the ordinance of resumption shall not extend to any grant made by you to the priors and college and their successors, your colleges of Cambridge and Eton or any of them or any purchase made by the wardens or masters and their successors of the hospitals.\n\nprovided also that this act shall not extend to or affect any grant made by you to the wardens or masters and their successors of the hospitals. college valley: this grant shall be paid late to the abbot of Pryn, called Pynne Alien\nProvided always that this act not extend to searches in spiritual men's hands nor to glebes of the same titles, perceptions of dues, obligations of pensions issuing from churches and glebes alone, which were part or parcel of any priories alien, nor to any riches or offerings in the hands of inspiritual men in the county of Guines or the marches of Calais. So that the same spiritual men dwell upon their benefices with the county and marches aforementioned\nProvided also that this act extinguishes frauds or malengenies if the said grant or grants will not yield so much as is offered for increase. It then he who offers increase has it by letters patent containing the words aforementioned, and if any letters patent are made in other forms than is afore rehearsed, they be void and of no effect\nProvided always that no person or persons who have paid by any warrant whatsoever of the premises. Provided that this act be not harmful to your chamberlain and treasurer of England, Privy Councilor and Chief Justice Bacon, your sergeant-at-law, and that this act not:\n\n1. Apply to any person having rightful and lawful restitution of any possessions of fee or freeholds.\n2. Extend to any letters presented to the Mayor's Court.\n3. Extend to any manner of grant, mercy, or anything granted for the same by you to any mayor, commonality, bailiff and constable, or citizens or burgesses of any city town or port in this your Realm of England.\n4. Allow any person who has paid to be warrant sufficient at the time of such payment for any of the primisses of the profits and issues of the earldom of Warwick and the duchy of Buckingham. hurts of any such payment be this act? And for as much as it is plain and universally conceived throughout this your realm that the good speed of this act of resumption is to you fully honorable, necessary, and becoming, and great relief of your power which they have been in full in important charges laid upon them before this time, for that the said resumption before this time has not been effectively had - We, your true, humble, and faithful liege people, come to this your high court of parliament by your authority royal. In the most humble way possible, we, your most noble grace, graciously and tenderly consider the great benefits that shall grow to you and to this your realm through the means of the resumption. Therefore, your most bountiful grace, may the said resumption take good and effective conclusion, which we, your said humble and liege people, unanimously request. Take an ounce and a quart of lime and leave it half a day in stale piss, then put 12 pounds pot ash and 20 gallons stale piss into it, do this in pots and heat and add 3 fagots the first time, 2 fagots the second time, and so forth.\n\nFor a gallon and a pint of red wine, take sinamon 3 ounces. Ginger tried and 3 ounces ginger, long pepper a quarter of an ounce, cloves and mace a quarter of an ounce each, spignard a quart of an ounce, sugar a quarter of an ounce.\n\nFor 18 gallons of sinamon, add apples, ginger a quarter of all, a quarter of a pound pepper, a pound greenes, an ounce saffron, a quarter of an ounce colyandir, 2 ounces calamus aromaticus.\n\nTake a quart of red wine and an ounce of sinamon, half an ounce of ginger, a quarter of an ounce of sugar, and mix all these together, but not too small, then put them in a bag of woolen cloth. Therefore, with the wine and lathe it change our vessel till the wine bears through. And after you may break the spice smaller and put new wine there. Take cloves and ginger and macull gynger and spig. Take a pot of good ale and put therein a portion of honey and pepper. This manner when you have good ale, let it stand in a pot for two days and then draw out a quart or a potel of that ale and put to it honey and set it over the fire and let it set. Well and take it from the fire and scour it clean and then set it over the fire and scour it again and then let it cool a while and put therein the pepper and set it on the fire and let them boil well together with easy fire, but pepper take four gallons of good ale, a pint of fine tried honey, and the mount of a saucer full of powder of pepper. Take as much weight as you will of saltpeter and half as much weight of brimstone and half so much of coals of salt or of willow tree and if you will a little of quassia. Take three pounds of orris root. Take 16 or 20 gallons of stale piss and do it in truth, then put therein xvi or xx gallons of stale piss and meddle it well. Let it lie 2 or 3 days, then feed it with piss and wood ashes in the following proportions: for every 0.5 of the orchel, 10 pounds of wood ashes, and for 3 orches in all, 2 barrels of stale piss. It will take 12 days to make.\n\nTake from the same broth it was made, for half the head of sturgeon take a pint of white wine and a pint of white vinegar, and fennel seeds broken and bound in a cloth, and lay it in the same soup for obol and carry only white wine and white vinegar and a little salt, and it shall continue well for 2 months.\n\nCook beeves in the fire a quantity as you seem good. And there put them in to wine, and it shall be soon turned to vinegar.\n\nTake a quantity of earth and that to be heated, then sow your pepper therein, and where it is with aqua ammonia and that to cut with a knife, and with the proof you shall know the truth. This is the reckoning for the rood of red wine and war:\nThe tonne of burden holds 120 scores and 12 gallons. The pipe is 6 shares and 6 gallons. The hog's head is 315 gallons. The ton holds one and a half tons. The hog's head is 15s 4d and a quart sesterce, 4 gallons.\nItem, you shall understand that a pound is worth 12d, and so many pounds hold a ton and look how many pounds you pay for a pipe. So many 2d draw a gallon. And how many pounds you pay for a hog's head. So many 4d the gallon.\nIt is to wet that 20 cwt weigh.\nThere are three kinds of weight: crop weight, anchor weight, and lying weight. A stone makes a pound, and 8 ounces. Called ancels. This staff and this weight are forbidden in England by the statute, and thereby all manner of merchandise is bought and sold. It is most commonly bought by the sack. By the grace of God, King of England and of France, and Lord of Ireland, To the worshipful father in God.\n\nSince it is so that in the statute in Parliament of King Henry the IV, in the deed and not off the law, at Leicester in the second year of his reign, a cry was held among other things, that whensoever the copy of the libel or articles of the cause is to be granted and delivered to the party without difficulty, and now, in the complaint of Richard A., we have heard that you have often times desired the copy of the label or articles of the cause against him before you in the court of Christian Measure and Hanging to be delivered unto him without delay. We, willing the same. The following are the articles, undefiled to be kept, granted to the said libel or articles of the cause before you:\n\nThe custom of clothing without grey.\nThe king's subjects pay the Spaniards 14d for the custom of a cloth.\nThe house pays 12d, and Alien pays for a cloth 2s 9d.\n\nThe custom of clothing in grey.\nThe king's subjects pay for every cloth 2s 4d.\nThe Spaniards pay 2s 4d.\nThe house pays 20s.\nOther strangers pay 5s 6d.\n\nThe custom of clothing half greyed.\nThe king's subjects pay 21d for such cloth.\nThe Spaniards pay 21d.\nThe merchant of the house pays 16d.\nOther strangers pay 4s 1d.\n\nThe subsidy of cloth, as well in grey as ungreyed. According to the value of every pound.\n\nThe king's subjects pay nothing for subsidy.\nThe Spaniards pay nothing.\nThe house pays nothing.\nOther strangers pay for the subsidy of every li. 12p.\n\nCustom of single worsted.\nThe king's subjects pay: The subjects pay for custom of every piece: id for the spayyardis and marchants of the house, and 2d for all other strangers.\n\nThe custom of double worsted: the subjects of England, the spayyardis and marchants of the house pay 4d, and all other strangers pay 7d.\n\nThe custom of every bed singly worsted.\n\nThe subjects of England: the spayyardis and marchants of the house pay custom of every such piece 5d, and all other strangers pay 12d.\n\nThe custom of beds double worsted.\n\nThe subjects pay for custom of every such piece 9d, and all other marchants, strangers pay 15d.\n\nThe subsidy of every pound's worth of worsted, singly and double, and of the worsted beds, singly and double.\n\nThe subjects: the spayyardis and marchants pay 12d.\n\nCustom of wax and subsidy.\n\nFor every C. wax, all marchants pay for custom 12d.\n\nThe subjects pay for the marchants. The merchants of Spain and the House of Paige pay nothing for subsidy of any kind.\nAll other merchants pay 12d for subsidy.\n\nCustom and subsidy of wines\n\nThe merchants of England and Spain pay 3s for every tonne for toll.\nThe merchants of the House and other foreign merchants pay 2l for every tonne for custom.\nAnd foreign merchants pay 3l for subsidy.\n\nThe merchants of England and Spain pay 10s for tonnage in the port.\nThe merchants of the House and all foreign merchants pay 2l for custom.\nAnd foreign merchants pay 3l for subsidy.\n\nThe merchants of England and Spain pay 12d for subsidy.\nThe House and foreign merchants pay 3d for custom.\nAnd foreign merchants pay 2s for subsidy.\n\nCustom of pewter and subsidy be at the li. value.\n\nThe merchants of England and Spain pay 12d for subsidy.\nForeign merchants pay 2s for subsidy. And the same foreign merchants pay 3d for custom.\n\nThe custom and The merchant of the staple pays for custom of a sack VI.li.viij.\nHe paid for subsidy XXIII. 2s. 4d.\nItem for every 200 woolen fells for custom VI.l. VIII. d.\nItem for subsidy of the same XXIII. 2l. 4s. 8d.\nCustoms and subsidies on wool and woolen felts were shipped to other parties\nEvery merchant pays for custom of a sack 10s.\nItem for subsidy III.li.vi. 6s. 8d.\nItem for coming to Calais 6d\nItem for every 2080 sheepskins off wool felt. 1l. and every merchant promises for subsidy in 12s. 8d.\nItem for deveru They pay 6d. Customs and subsidies on leather.\nThe merchant of England pays for every last tanned leather for custom XIJ. 4s. 4d.\nItem for subsidy III.li.vi.viij. d.\nItem for every deveru to Calais 16d.\nThe merchant of Spain paid for custom XIJ. 4s. 4d.\nItem for subsidy III.li.vi.l.viij. d.\nThey paid deveru 6d.\nThe strangers' merchants pay for custom XX.\nItem for subsidy III.li.xiij. 4s. 8d.\nItem for denery\\_ The charge for the cook is 16d.\nAll manner of merchants shall pay for his coat 2d each.\nThe custom and subsidy of every liveried man's goods: 12d for all other merchandise. The English in archery pay 12d for subsidy, and the marchant of Spaine 12d. The marchants of the house pay 2d for subsidy, the same merchant pays 3d for custom, and all other merchants pay 3d for custom and 12d for subsidy.\nFirst to pay for the toll off C. ferendel's corn of our measure. 20s for 20 bushels.\nItem for a large package the toll 2s 6g.\nItem for a middle package the toll 16g.\nItem for a terling the toll 12g.\nItem for a fardel the toll 6g.\nFor a large package, shoveling with the chains 10g.\nItem for a middle package in the crane 6g.\nItem for a terling in the crane\nItem for a terling in the crane 2g.\nExcise\nThe excise of every cloth is 8d\nItem for a small package. The Roll wayne 3g.\nItem a terling pays for the Roll wayne 2g. Costis at the ferry.\nTo pay at the ferry for a man and his baggage, 4d.\nItem a horse for the man and his baggage, 1g.\nItem an end. Brokers to pay for a cloth under 40s., the broker shall have 2g.\nItem for a cloth above 40s., the broker has 4g.\nItem C. Ellis Cotton cloth pays like a cloth, 4g. &c.\nBe it right or wrong, these men among us complain\nAffirming this: it is a labor spent in vain\nTo love them well. For never a deal they love a man again\nFor let a man do what he can. There are four to attain\nYet if a new one pursues them, their first true lover is\nLabors for nothing. And from her, though he is a banished man,\nI say not nay. But that all day it is both written and said\nThat women's faith is as utterly decayed\nBut that they love true. & record ye N\nWhich from her love, who can prove it? He came to make his moan\nWould not depart. For in her heart, she loved him alone\nThan between us, let us discuss. What was it all about, between them. We will also tell all the pain she endured. Now I begin. So answer me, I pray. Why are you here? I am the knight. I come by night. As secretly as I can, I say: alas, thus slows the cause. I am a banished man, and I desire to fulfill your will in this way, without refusing. Trusting to show in few words that men have amity, other than their own shame to blame and accuse causelessly. Therefore, I answer now, all women, to excuse you. Tell me what face. I pray you tell a truth, For in my mind, of all mankind, I love only you. It stands so, a deed is done, wherefore much harm will grow. My destiny is to die, a shameful death I believe, Or else to flee, the ton must be. None other way I know. But to what draw, as an outlaw, and lead me to my [destination]. Therefore,\n\nFor I must go to the green wood alone, a banished man.\nO Lord, what is this world, that bliss changes as you move\nMy summer's day, the lusty May, is darkened before the [end]. I here you say \"farewell\" not so soon. Why do you say so? Will you go? Alas, what have I done, that all my welfare should change if you were gone? For in my mind, of all mankind, I love but you alone. I can believe it shall grieve and somewhat distract you, but soon a slake and you shall take comfort again. Why should you not make thought your labor were in vain, and thus I do, and pray you. For I must go alone, abandoned man. Now that you have shown to me the secret of your mind, I shall be plain to you again, like as you. Since it is so that you will go, I will not leave. \"The Nutbrown Maid\" shall never be said. Make you ready. For I am, all though it were anoon. In my mind of all mankind, I love but you alone. I rede you, take good heed when men will think and say, Of young and old, it shall be told that you have gone away. Your wanton will, to fulfill, in green wood you to play, and that you. From your delight, make no longer delay. Rather than you, be called an ill woman for me. Yet I would to the woods go alone, abandoned by man. Though it is sung of old and young that I should be to blame. Theirs is the charge who speak so large in hurting my name. I will prove that faithful love In your distress and heaviness, to part from you is the same. And surely all who do not so are not true lovers. But in my mind of all mankind, I love but you alone. I counsel you, remember how it is no maiden's law. Nothing to doubt but to renounce, to wood what an outlaw's law. For you must there bear in your hand a bow to bear and draw. And as a thief, thus must you live, ever in deed and awe. By which to you, great harm might grow. Yet had I rather than The woods alone, a banished man. I think not nay, but as you say, it is no maiden's lore. But love may make me, for your sake, as you have said before. To come on foot, to you. For so, that I, your company. may have I, from this part. It makes my heart as cold as any stone. For in my mind, of all mankind, I love but you alone. For an outlaw, this is the law: he is taken and bound Without pity. hanged, and tossed to and fro. If I had need, as God would have it, what rescue could you find? Forsooth, I believe you and your bow would draw for fear, and little awayle would be in your council than. Wherefore, I too, the wood will go. alone, a banished man. Full well you know that time No womanhood is it in truth, to be bold as a knight. Yet in such fear, if you were, among enemies day and night, I would withstand, with bow in hand, to harm them as I might. And you to save, as women have, from death many a one. For in my mind, of all mankind, I love but you alone. Yet take good heed, for ever. I fear that you could not sustain The thorny ways, deep valleys, the snow, the frost, the rain The cold, the heat, for dry or wet, we must lodge on the plain And us a bow, none. other roue, but a brake bush or twain\nWhich one should grieve you, I believe, and you would gladly rather\nThat the greenwood go. Alone, a banish'd man\nSince I have been here, a party to your joy & bliss,\nI must also partake of your woe, endure as reason is yet I am sure, of one pleasure and shortly it is this,\nThat where you be, me seems\nWithout more speech, I beseech you, that we were soon gone\nFor in my mind, of all mankind, I love but you alone\nIf you go,\nThere shall be no meat. Beforehand to get, nor duke bear ale nor w\nNor shed clean. To lie between, made of chord and twine.\nNo other house but leys and bows to\nLook my heart sweet. This ill diet, should make you pale & wan\nWhy I will go to the wood, alone a banish'd man\nAmong the wild deer such an archer as me say you be\nNeed may not fail. Of good victuals. Where is so great pleasure\nAnd water clear. Of the cyuere shall be full sweet to me\nWith which in hell, I shall rig it well. Endure as you shall see.\nAnd ere we go to bed or two, For in my mind, of all mankind, I love you alone.\nLo, you before me must do more, or we'll go our ways.\nWith bow in hand, to woodward will I flee,\nThis same night, before daylight. And you will all,\nEllis and I, do more for one another.\nI shall now, as now, do more for you. It is to shorten my life,\nA bow to bear, to shoot in time of need.\nO my sweet mother, before all others, for you I have most fear.\nBut now a die, I must. I must tell you why.\nYour appetite is to be light, of love I will watch,\nFor just as you have said to me, hardly,\nYou would answer, whoever it were, in way of company.\nIt is said of old, son hot, son cold, and so is a woman,\nTherefore I too, the wood will go, alone, a banished man.\nTake heed, yet is no need, such words to say be,\nFor often you have prayed and long assayed, or I you have endured.\nAnd though A baron's daughter have I been, yet have I proven my love for you of low degree, and ever shall. What may befall us, therefore, I do not know. For in my mind, I love but you alone among all mankind. A baron's child, to be beguiled, would be a cursed deed. Better were it for you, the power is yours alone to fare thee well. Yet you shall say another day that this was a wicked deed. You were betrayed, good maiden. I will do my best to redeem it.\n\nBut if I too am left alone, abandoned, I will never forget this thing you have woven. But if you go and leave me so, then I will be tried. Remember well how you dealt with me, for if you act unkindly, leaving your love behind, the not-brown maiden will not forgive you.\n\nTrust me truly, I will die soon after you are gone. For in my mind, I love but you alone. If you went, you would repent, for in the forest now I have pursued a maiden whom I love more than you. Another fairer than. \"You were both. I dare well avow, and each should be angry, as I believe, it were my case to live in peace. Therefore, I will go to the wood, alone, a banished man. Though in the wood, I understood, all this may be yours. She shall find me soft and kind, and courteous to every command of yours. For had you looked, a hundred more, yet I would be that one. For in my mind, of all mankind, I love but you alone. My own dear love, I see the proof that you are kind and, of maid and wife, the best I ever knew. Be merry and glad, be no longer sad. The case is changed new. For it were a pity, that for your truth you should have trouble. Be not dismayed, whatever I said to you when I began, I will not let the green wood go. These tidings are more glad to me than to be made a queen. If I were sure they would endure, but it is often seen. When men will break promises, they speak the words on their sleeve.\" Some try to deceive me and steal from me. I think the situation was worse then, and I wish to be gone. For in my mind, of all mankind, I love you alone. You shall not need to fear further. I will not disperse.\n\nUnderstand this, to Westmoreland, which is my heritage. I will bring you there, and with a ring, be free of marriage. I will take you, and make you my lady, as soon as I can.\n\nHere you see that women are, in love, meek and stable. Late never a man has reproved them, or called them variable. But rather pray, God that we may, be comforting to them. Which sometimes produces such as love, if they are charitable.\n\nSince men would that women should be meek to them each one,\nMuch more ought they to God obey, and serve Him alone.\n\nFirst, you shall understand this: twenty-four mites make a penny, three engis make a penny, an ell costs three quarters of an engis, and four quarters of the ell make an engis ell. And so, reckon after this manner: two full ell make an engis ell. To calculate the content of a yard and a half in English measures: 3 English inches make 1, and 6 English inches make 2. Therefore, you may calculate more by this method, whatever the content may be.\n\nTo calculate the value of a yard in English measures: If you buy a piece of Holland cloth or Brabant or any linen cloth in the country, it will cost you 2 shillings. A yard of this great cloth costs 20 shillings. So, take 20 pence for every yard, and the value of the yard in English measures is 2 shillings. Likewise, for every English inch, 2 shillings, and for every mynte (mite), 2 shillings.\n\nYour cloth costs you 2 shillings. A great English inch costs 2 shillings, and a mynte takes 2 shillings for every great inch. Therefore, 2 shillings and 6 pence is the value of 3 inches, and 2 shillings and 12 pence is the value of 6 inches. And so you may calculate the value of whatever your cloth costs.\n\nTo know how to divide and know your English measures and mites from an ell to the dosen and to the C:\n\nFirst, for a myte, take 20 mites. Of 22 yards, only 18 English yards are made. Therefore, you must take as follows:\n\nFirst, for one myte: take the mytis that is 11 engishes and 4 the dosens.\nItem 11 mytis is 40. mytis that is very engish the dosen.\nItem 4 mytis is 80. mytis that is in g and a engish.\nItem 6 mytis is C and 20 mytis that is 3 lords Ite2 vj mytis is C20 it is very engish 1 and 4.\nItem 11 engishes is 40 engishes that is 13. great and a engish.\nItem 4 engishes is 80 engishes that is 2 lords 2 golds.\nItem 6 engishes is C & 20 that is 3 lords 4 duchies.\nThe dosens. first for a great take 20. great ones.\nItem for 2 lords 10 gold pieces that is 3 lords 4 deniers.\nItem for 3 great ones 20 gold pieces that is 5 lords.\nItem for 4 great ones take 80 shillings that is 6s 8d.\nItem for 5 gold pieces C is that is 6l 4d.\n\nTo reckon thy mytis into engishes and into greats. first a myte is the C 4 golds.\nItem 11 mytis is the Cviij golds a engish.\nItem 12 mytis is the Cxij golds dame.\nItem 14 mytis is the Cxvi golds 2 engishes.\nItem 6 mytis is the Cii lords 1 gold.\nItem 7 mytis is the Cxili gold pieces 3 jacks. Item 1: is the third part of an English measure.\nItem 2: is the twenty-second part of an English measure.\nItem 3: is the twenty-seventh part of an English measure.\nItem 4: is the eleventh part of an English measure.\nItem 5: is the twenty-seventh part of an English measure.\nItem 6: is the twenty-ninth part of an English measure.\nItem 7: is the twenty-fifth part of an English measure.\nItem 8: is the twenty-fifth part of an English measure.\nItem 9: is the twenty-ninth part of an English measure.\nItem 10: is the twenty-fourth part. To know what a piece of land measures, a plot is.\nA plot contains sixteen parts, and a part is a yard and a quart. And if you have a piece of land for eight shillings, take for every twelve pence and so it measures one yard or else thus for every noble twenty shillings or twenty shillings and sixteen pence and so it measures three. A sort of land contains twenty-four pieces. And if you buy a sort of land for fifty-two pounds or twelve pounds, reckon thus for as many pounds as many half scores of pence. As twelve pounds, take therefore twelve half-scores of pence, that is six scores of pence, that is forty.\nAnd so it stands that a piece measures with another.\nOr else thus:\nItem 1: is the third part of an English measure.\nItem 2: is the twenty-second part of an English measure.\nItem 3: is the twenty-seventh part of an English measure.\nItem 4: is the eleventh part of an English measure.\nItem 5: is the twenty-seventh part of an English measure.\nItem 6: is the twenty-ninth part of an English measure.\nItem 7: is the twenty-fifth part of an English measure.\nItem 8: is the twenty-fifth part of an English measure.\nItem 9: is the twenty-ninth part of an English measure.\nA plot contains sixteen parts, and a part is a yard and a quart. And if you have a piece of land for eight shillings, take for every twelve pence, so it measures one yard. Or else, for every noble twenty shillings or twenty shillings and sixteen pence, take as many pounds as there are half scores of pence. For example, twelve pounds, take twelve half-scores of pence, that is six scores of pence, that is forty.\nAnd so it stands that a piece measures with another. As many pounds as the lawn cost you as many pies. And as many groats and as many pence of two pence as this 12 li. The sort Recken xid and xid and 12 groats and 12 groats, that is 1 s. So stands the a peice more thus. As many pounds take as many shellings as this a sort costs 7, you could take thereof 8 li and then abate from every shelling 1d & there remains 5 li 8d. And so stands the a peice one with another\nItem a ball bolirom contains 10 pies. And if you buy a ball for 10 li or for 15 li take for every pound ivd. As thus 15 groats, that is 5 shellings. And so stands the a peice one with another. And so reckon for evermore whatsoever it costs\nItem a ball fushan contains 46 half pies, that is 23 pies and a half. And if a ball costs 15 li, reckon thus for as many groats and as many pence and as many English pence as this 15 li take 15 groats. & 15 pence and 15 English pence, that is all 6 shellings 7 pence. And so it stands in the half pece and the hole doubles. And so, remember whatsoever the ball cost.\nItem: A bullet contains 36 half pieces, which is 18 pieces. If the ball costs 40s. or 1l.1s., take for every 12p. Thus, if the ball costs 48l., take therefore 48 English pounds, which is 192 pens and that stands for the half piece in. Double the piece and so forth, whatever it costs.\nItem: A piece of Holland or any other linen cloth contains 60 yards. It costs 8 English pounds 12 shillings. The total is 12 pounds 13 shillings 10 pence.\nItem: Three pieces of Holland contain 120 yards at 3s. the yard. The total sum is 40 pounds 9 shillings.\nItem: A piece of Holland marked \"t\" contains 69 yards at 3s. 6d. The total is 15 pounds 13 shillings 6 pence.\nItem: Two pieces of Holland \"de t\" at \"atis\" contain 121 yards 120 yards at 3s. 6d. each, 4 pounds 12 shillings 12 pence, some.\nItem: A piece of Holland marked \"co\u0304tereyned\" contains 69 yards 120 yards at 3s. 6d. each, some. 16 pounds 11 shillings.\nItem: Two pieces of Holland contain 121 yards 121 yards at 3s. 6d. each, some. 352 pounds 6 shillings 14 pence.\nItem: One piece of Holland. Item 1. The office of a bishop or priest is in two ways. The first is truly to preach Christ's gospel. The second is to pray God continually for his church. The third is to freely administer the sacraments to those who require them. The fourth is to study holy scripture. The fifth is to prove and give example of virtue to others.\n\nIsidorus tercius, Priest, should be condemned for the wickedness of the people if he neither teaches nor learns it himself and is unfaithful.\n\nAugustinus: But if priests show the people all the truth, they should render an account of it on the day of judgment.\n\nAugustinus: Few priests there are who justify their work for God, but many who damage it and others of doubtful character. Ignorance and unwillingness to learn shall be ignored, and he who refuses to learn will be ignored in turn. Augustine, who is unwilling to endure a short time of instruction and learning, will remain unwise and shameful. No man will be excused for ignorance.\n\nGriswold: Be a faithful example in word and deed, Charity, faith, and chastity.\n\nApollus: Prove yourself an example of good works in all things.\n\nA priest ought to be powerful in every way, neither avarice nor covetousness allowing him to speak freely. He should also be signing and wailing for his own sins and those of others. A priest ought to be hungry and thirsty. A priest ought to be sweet and sober, more inclined to forgive than to avenge. A priest ought to be merciful to others and clean of heart, not involved in worldly business or preoccupied with the world. He ought to be ready to desire passionate devotion and not with vain glory. A priest, in response to being questioned, should declare that he is able to answer according to the law of the Lord, if he is indeed a priest of God and knows the law of his Lord. If not, he should admit and denounce himself as no priest of his Lord.\n\nA priest should wake up in prayers and read holy scripture continually.\n\nKing Henry II of England, Lord of Ireland and Duke of Normandy and Guyan, to all to whom these present letters shall come, greetings. We have received the charter mentioned herein. King Henry II, by the grace of God, King of England, Lord of Ireland, Duke of Normandy and Guyan, to all the foresters, those who are the king's men. And if any wood other than the Lord's wood is found in the forest, it shall be destroyed, and if the perpetrator's own wood remains, it shall remain in the forest that was first granted to them.\n\nAs for me, living without the forest, those who dwell without the forest do not come forth before us, unless it is justice that was attached for. Our forest, which was aforested by King Richard our uncle or King John our father before our first coronation, shall be disafforested, but if they were our woods, Of wastelands and pastures, archbishops, bishops, abbots, priests who were wont to have their woods during the first coronation of King Henry our grandfather, shall be perpetual priests, wastelands, and all others in the wood after that time, unto the beginning of the second year of our coronation. We have made waste pastures or kings' woods in them without our license from the same wastelands, pastures, and away carrying kittings or carrying to us shall they answer.\n\nOur rangers shall go through our forest to make regard as they were wont to do the time of the first coronation of the aforementioned King Henry our grandfather, and no other way. Inquisition or view of chasing off hounds being in the forest from henceforth shall be made when it seems necessary to do so. From year to year and let it be made by sight, and henceforth neither foresters nor bailiffs make accounts of grain, oats, or any corn, lambs, or pigs, or make any gathering but by sight and the presence of 12 regarders when they make their reckonings. So many foresters be put to keep it reasonably, they themselves to love.\n\nNo Swanmote shall be held in our realm but three times in a year, that is to say, in the beginning of 15 days before the feast of St. Michael, when our wood walkers come too early for search our lordships woods and again in the feast of St. Martin, when our wood walkers come together to assess our pains and to these two Swanmotes shall come our foresters, grisers, and weed walkers, and not others by distraint. And the fourth Swanmote shall be held in the beginning of 15 days before the feast of St. John the Baptist for. The feeding thereof our best animals and to this Swanmot shall come to last for foresters and verders, and no other be present. And furthermore, every forty days in the year foresters and verders shall come to last for us to see the attachments of the forest, both of grazing and of venison, by the presentation of the foresters. And before them the said attachments shall be attached and the said Swanmots shall not be held but in shires in which they were wont to be held. Every free man may see his own property, and have his pannage.\n\nAlso we grant that evil. And if the swine of any free man abide on night in our forest, they shall not therefore be harmed so that any thing of his be lost.\n\nNo man shall lie in our prison for more than one year and one day, and a day's pledge may be found before he goes out from our prison and for swearing he our Realm of England.\n\nWhosoever archbishop, bishop, earl or baron coming to us at our mandate going by our forest, be allowed. A free man from hens for the without occasion makes in his woodland or in his land which he has in the forest, a mile a vineyard, a pond, a ditch.\n\nNo forester from hensford-the which is not forester of the fee-yielding ferme to us for his bailiwick shall not take chimneyage in his bailiwick. A forest of the fee-yielding ferme to us for his farm may take chimneyage, that is to say, for a cart by the half year 2d. and for a horse bearing Somage be the half year odd and not but of them which come out of his bailiwship as merchants to be and to sell in his bailiwick for carrying bark lathes also to bear coles & other wares where they would & of no other cart or of horse bearing Somage any chimneyage be taken but in those places where of old it was wont to be taken.\n\nAll outlawed for our forest only from the time of King Henry our grandfather until the first coronation of us (Coo) to our possession. impede and find safe pledge that from henceforth they forfeit not to us of our forest. No castle or other bailiff hold pleas of our forest, either of our grazing or of venison, that is to say, every forest of our fee from henceforth. Attach pleas of forest as well of grazing as of venison, and present them to the verderer of the province. And whatever they were indicted under the seal of our verderer, they shall be presented to the chief or justice whichever he commands to hold pleas for the forest and before them they shall be determined. \u00b6For confirmation of this charter\n\nThese liberties of the forest we have granted to all, save archbishops, bishops, abbots, priors, and all other liberties and usages shall observe as much as pertains to them and against theirs, for this donation and concession of these liberties.\n\nExplicit charter of the forest\n\nEdward by the grace of God, king of England, lord of Ireland, and duke of Guyan, to all to whom this present letter shall come, greeting. We have \"behold the great charter of Lord Henry So\u0442\u044cyme, king of England, father of the liberties of England, in these words:\n\nHenry, by the grace of God, king of England, lord of Ireland, duke of Normandy and Guyan, and earl of Augery. To archbishops, bishops, abbots, priors, earls, barons, vicounts, positis, mynisters, and all bailiff-faithful people, this present charter to be held greeting. We grant of God and for the health of our soul and for the souls of our ancestors and successors, and of our good will. We have willed, granted, and confirmed with this our present charter, for us and our eyes, that the church of England be free and have all her rights.\n\nWe have granted and given to all free men of our realm, for us and for our eyes, perpetually, these liberties and written to have and to hold to them and their eyes, and our eyes, perpetually.\n\nIf any of our\" The ears or barons of our other holders of lands were in the head by knightly service, heir of he, that is to say, the eyes or the eyes of an earl of an entire county by CL. the eyes or the eyes of barons of an entire barony by CM. mark, and the eyes or knights of an entire knights' fee by CS. and to more and those who held less, less gave afterwards according to the old usage of fees.\n\nIf truly it is the eye of any such we hold within age, the lord of him shall not have the keeping of him nor of his land before he takes of him homage after that such an eye was keeping when he came to age, that is to say, of twenty-one years he must have his inheritance without relief or without fine, neithertheless, if he while he was within age was made knight, his land to abide in the keeping of his lord until the aforementioned term.\n\nThe keeper, indeed, of such a man's land as those within his jurisdiction takes not of the land of the eye but reasonable issues and reasonable services and that. without dispute, issues of that land shall answer to us or him, and if he of the keeping made destruction or wastage, we shall take amends. The land shall be committed to two lawful and discreet men of that fee who shall answer to us or him when we committed it or assigned it. If we gave or sold the keeping of any such land to any man and he thereof made destruction or wastage, he shall lose the keeping and it shall be taken to two lawful and discreet men of that fee, who shall answer us in the same way.\n\nThe keeper, for as long as he holds the keeping of this load, shall sustain the houses, parks, vineyards, ponds, miles, and other things, and at the full age of all his land, stored of husbandry and of all other things, they shall be observatory, churches & dignitaries.\n\nA widow and without any defect must have marriage, and her inheritance, which that her husband and she. held the day of her husband's obit and remained in the chief house and mansion of her husband for forty days after his obit, within which she shall be assigned her dower. It is first necessary that she be assigned this, and a reasonable house provided for her in which she may honestly abide until her dower is assigned. Reasonable maintenance shall be assigned to her for her dower, as aforesaid, of the third part of all the land that was her husband's, unless she is less dowered at the church door.\n\nNo widow shall be distrained to marry while she would live without a husband. Nevertheless, she shall not marry without our consent if she holds from us or without her lord's consent of another.\n\nWe, for such reasons or our bailiffs, shall not seize any land or rent for any debt as long as the cattle of the debt remain. yield the rent and the debt thereof be ready to satisfy pledges of the debt. If the chief debt suffices for the payment of the debt and if the chief debt fails in payment, the debtor shall not have wherewithal to pay or be willing to pay while he may, but shall yield the surety which was taken before they were paid for him, but if the chief debt shows itself to be quit against the sureties.\n\nThe city of London must have all her old liberties and free customs and grant that all other cities, boroughs, and all other ports have all their liberties. No man shall be distrained to do more service of the king's fee nor of other free tenements than that which is owed him. Common pleas shall not be sued or followed in our court but shall be held in some secure place recognizances of new disseisin and of death of the Ancient but in his shires. And we forswear this, if we were out of the Realm, the which, with the knights of the shires, shall take in the shires the aforementioned assizes, and those who come into the shire, coming in the shire, by our aforementioned justices at the aforementioned. Assises are to be taken. Suits may not be determined where the issues are, and those which cannot be determined due to difficult articles, shall be referred to our Justices of the bench and ended there.\n\nAssises of the last presentation shall always be taken before our Justices of the bench, and there shall be determined. A free man shall not be pardoned for a little trespass but according to the manner of the trespass, save his containment. A merchant the same way, save his merchandise. A villain other than ours the same way, saving his manner, if he falls into our hands. None of the aforementioned pardons shall be put, except by other sad and honest men of the neighborhood. Earls and barons shall not be pardoned, but by their peers and not except according to the manner of the trespass.\n\nNo villein nor free man is to be distrained to make brides or rites, but which. of old and should make them no new banks or rituals be defended henceforth from the Isle which were in defense the time of King Henry our grantor, by the same Sheriff, Constable, Crownar, or any other holders of our crown. If any man holding of the fee flees from our sheriff or bailiff to attach and inbrief all the goods and cattle of the dead found in the lay fee to the value of that delinquent man, nothing thereof be had away from the debt be to us paid, which were clear and the residue to be left therefor the executors to make the testament of the dead and if nothing is owed to us by him, all the cattle shall fall to the dead. Saving to the wife of him and their children their reasonable parts.\n\nAnd if any free man deceased intestate by the hands of his kin and next friends be the sight of holy church.\n\nHis goods shall be distributed it which he had saving to every man his debts which he owed. A Constable or his bailiff shall not take the corn or other cattle of any man who is not their own, but they must yield the money for it or have his permission if he was away for up to forty days beforehand. A Constable or his bailiff shall not disturb any knight to give money for the keeping of the castle if he would do it in person or through an honest man. If a lad or servant is sent into any army, he shall be quit of the keeping after the length of time he was in the army for which he served in the navy. A sheriff or any other bailiff shall not take horses or carts from any man for hire. Four horses and twelve pence per day for a cart. No lord's carriages of any person of the church, knight, or lady shall be taken. We shall not take wood from other men for the making of our castles or any other but with his permission. shall not hold the lands of him who was convicted of felony but by one year and one day, and then by the lands yielded to the lord of the fees. Also, weirs in them shall be removed forevermore and in midway and by all England but by the cost of the sea. A writ called a pipe from henceforth shall not be made to any man of any free hold where\n\nOne measure of wine shall be made by all our realm and one measure of ale and one measure of corn, that is to say the quart of London. And on largesse died the thothes and of russets and of hanbury,\n\nThat is to say two ellis between the lists\n\nNothing be given from henceforth for a writ of inquisition of him who asks for inquisition of life or death but freely be it granted and not denied.\n\nNo bailiff from henceforth put any man upon law nor to an oath be he a faithful witness to that brought in. No free man shall be taken or imprisoned or disseised of his free tenements or liberties or of his free usage or be outlawed or exiled or otherwise be betrayed. We shall not go to him nor send to him, except by the lawful decree of peers or by the law of the land. To no one shall we deny or desert right or justice, except for merchants if they have been openly forbidden. They shall have safe and sure conduct to go from England, except for illegal tolls and by ancient and rightful usage. In times of war, and if they are from the land at war against us, and such merchants are found in our land at the beginning of the war, they shall be safe from harm to body or goods until it is known to us or our chief justices how merchants are to be treated who are found in the land and against us in the land of war. If our people are safe, they shall be safe by others in our land.\n\nIf any man holds of any escheat, as of the honor of Wallingford, Bolingbroke, or other escheats which are in our hands and are baronies, and dies, his heir shall not give other relief nor shall he do to us other service than he would do to the baron if that land were in the hands of a baron and we in his. same wise shall hold it as the baron held it Nor we by occasion of such barons or escheats shall have any escheat or keeping of any of our men, but they held of us other where in the head to him who held the barony or escheat\n\nNo free man from henceforth shall be taken or imprisoned for the appeal of a woman for the death of another, except her husband.\n\n\u00b6 Be it therefore made a time of truce our grace.\n\nBe it pleasing henceforth to any may to yield or sell his land to any religious lord. So that he resume it not from the same house nor be it\n\n\u00b6 If any man henceforth gives his land to any religious lady, his gift shall revert to the lord of the fee.\n\nScutage from henceforth shall be taken as it was wont in the time of our ancestors, and be there safe archbishops, bishops, abbots, priors, Templars, hospitalers, earls, barons, knights, and all others as well, of our realm as well. For the confirmation of the aforementioned books.\nClark and his followers observe, as pertaining to them, that:\nFor truly, for this donation and concession of these books and of our other books contained in the charter of liberties of the forest, archbishops, bishops, abbots, priors, earls, and barons of our realm have given to us and our eyes fifteen parts of all their goods and chattels. We have granted to them, for us and our eyes, that neither we nor our eyes shall purchase anything by which the liberties are impaired. In this charter contained by the broken or lessened parts, if anything is sought, nothing be it worth and for no thing be it had. Witness is here Sir S. archbishop of Canterbury, Featherstone in the ninth year of our reign.\nWe furthermore confirm and grant, having value and worth for us and our eyes, the aforementioned donations and grants. In new and willing confirmation for us and our eyes, we grant and confirm them by the tenor of these presents, and in perpetuity, firmly and inviolably. This text appears to be an old financial record, likely incomplete and containing errors due to its aged condition. I have made some corrections to make the text more readable, but I cannot guarantee complete accuracy. I have also removed unnecessary line breaks and other formatting.\n\nThe chart contained here:\n\nExplicit the charter of the liberties of England.\nAll to lechery and to other divers sins, and he was damned for he had will if he might have lived to have turned to his sense again. Therefore, all my confession and all that I did, it availed me not. But I am perpetually and with:\n\nEdward below his rent\n4 li. the offering\n14 s\nHarry Summer his rent\n9 li. the offering\n28 l\nThomas Cuper\n4 li. 6 l 7 d\n15 l 2 d\nHeyman\n31 li. 4 d\n5 l 10 d\nRichard Arnold\n10 li.\n35 li.\nJohn Ball\n40 li.\n7 li.\nHenry Can\n39 li. 3 d\n9 l 4 d\nJames Rustdon\n3 li. 3 liii d\n11 li. 69 d\nWilliam Gardiner\n40 li.\n2 s.\nRoger Mayde\n5 li.\n17 li. 6 d\nThomas Faring\n46 li. 6 d\n8 li. 2 d\nHuntley\n9 li. 3 d\n8 l 3 d\nJohn Yonge\n46 li. 6 d\n8 li. 2 d\nWilliam Motte\n9 li. 3 d\n8 l 3 d\nPe\n3 li. 3 liiij d\n12 li. 7 d\nRoberb Vincent\n46 li. 6 d. I. Johnson\n2. II. d.\nIII. Iohn Umfreville\n4. xviii l. II. d.\nTokar\n5. xiii s_.iiiij d.\n6. iij.iiiij d.\nThomas Blount\n7. iii l iv d.\nix l iv d.\nSymken Newen\n8. iij li.iij s_.iiiij d.\nxi s_ i d.\nIohn Tempill\n9. xl l .\nvij s_.\nIohn Wylford\n10. xxxij l.iv d.\nv l.x d.\nIohn Palmer\n11. xxxv l.\nvi l.id.\nWillm Clarke\n12. xxvi l. vii d.\niiij s_ vii d.\nThomas Horwood\n13. xxvi s_ vii d.\niiij s_ vii d.\nWillm Alye\n14. xxxij l. iv d.\nv l.x d.\nThomas Knollyng\n15. xxvi l.vii d.\niiij s_.vii d.\nThomas Dauy\n16. xl l\nvij d.\nMother Bylle\n17. xx l.\niij l.vid\nRobert Seton\n18. xlvi s_.vii d.\nviij l.ij d.\nWillm Haro\n19. lvi s_.vii d.\nx l ij d.\nMaster Stokton\n20. xxvi s_.vii d.\niiij vii d\nIohn Gregory\n21. xl s_\nvij s_.\nThomas Brytt\n22. xxx s_.\nv l.ij\nThomas Ma\n23. xxvi s_. vii d.\nd.\nGilbert Forman\n24. xxvi s_. vii d.\niiij s_.vii d.\nWater Boswelle\n25. xl l\nvij l. i. Reynold James II. 3 shillings and 6 pence.\nWilliam Romyng II. 3 pounds.\nRichard Garner XXVI pounds. 9 shillings and 6 pence.\nRichard Gardyner XL pounds.\nHenry Tompson XXVI pounds. 9 shillings and 6 pence.\nThomas Morton III leagues VI shillings and 9 pence.\nRichard Iames XXXVI pounds. 9 shillings.\nJohn Robch III leagues X shillings.\nXI leagues VI shillings and 9 pence.\nWilliam Weller XXX leagues.\n5 shillings and 3 pence.\nJohn Ford XXVI pounds. 9 shillings.\nIII leagues VI shillings and 9 pence.\nJohn Adam XXVI pounds. 9 shillings.\nIII leagues VI shillings and 9 pence.\nWilliam Blank XXX shillings.\n1 pound. 3 shillings and 9 pence.\nJohn Brown XXVI pounds. 9 shillings.\nIII leagues VI shillings and 9 pence.\nHolmeby III leagues X shillings and 5 pence.\nX shillings VI pence.\nJohn Calker XXXVI pounds. 9 shillings.\nVI pounds. 1 shilling and 6 pence.\nJohn Etton XXXIij pounds. IIij shillings and 10 pence.\nI pound. X shillings.\nSynken Motte LXVI pounds. 9 shillings.\nIX pounds. 12 shillings and 1 dime.\nHew XXXIij pounds. IIij shillings and 10 pence.\nI pound. X shillings and 1 dime.\nRoger Slyngisby X pounds.\nVI pounds.\nIames Walker X pounds.\nVI pounds.\nNicholas Hylle XXXIij pounds. IIij shillings and 10 pence.\nI pound. 16 shillings and 12 pence.\nAndrew Austen III leagues.\nIII leagues.\nBartilmew Dwale LXVI pounds. 9 shillings.\nIX pounds. 12 shillings and 14 pence.\nWilliam Sheringfold X pounds.\nVI pounds.\nWilliam Gryn III leagues.\nVI pounds.\nIohn Hastelar XXXIij pounds. IIij shillings and 10 pence.\nI pound. 16 shillings and 12 pence.\nIohn Turrett III leagues.\nXII pounds.\nRichard Clarke III leagues.\nI pound. 10 shillings. vi d\nRobert lanne\nv li.vi l viij d.\nxviij l viij d.\nSteuen wibne\niiij li.\nxiiij l.\nIohn\u0304 askyn\nliij l.iiij d\nlx l.iiij d\nRichard hayell\niij li.iij l.iiij d\nxi l id.\nThomas petite\nx li.xiij l iiij d.\nxxxvij l iiij d.\nWillm\u0304 dekon\nliij l iiij d\nix l iiij d\nHew creshi\u0304n.\nxxvi s\u0304 viij d\niiij l viij d.\nThomas burga\nv li.vi l viij d\nxviij l viij d\nIohn\u0304 former\nv li.vi s\u0304 viij d\nxviij l viij d\nRichard Ieffrey\nxi li.vi l viij d\nxxxix l viij d.\nThomas ewen\nvi li.xiij l iiij d\nxxiij l iiij d\nHerry bube\niij li.vi s\u0304 v ij d\nxi l viij d\nIohn\u0304 chankis\nxlvi s\u0304 viij d\nviij l ij d\nRobert blake\niij li.\nx l vid\nEche wyf\nxx l\niij l vi d\nEche wyf\nxxx l\nv l iij d.\nxlvi l viij d\nviij l ij d\nIohn\u0304 austen\nv li.vi l viij d\nxviij l viijd\nThomas lad\nv li.x l\nxd\nThomas broke\niiij li.\nxiiij l\nWillm\u0304 pawley\nxxxiij l iiij d\nv l x d.\nWi\niij li vi l viij d\nxi l viij d\nWillm\u0304 bowar\nxix l\niij l iiij d\nDelby wyf\nxiij l iiij d\nij l iiij d\nWillm\u0304 barre\nx l\nxxi d.\nIhon\u0304 peirson\nx l\nxxi d.\nIohn\u0304 barbor\nx l\nxxi d\nMary on gregory\nx l\nxxi d.\nv li vi l iij d\nxviiij l iii d\nMaster newman\nxlvi l iii d\niii l i d\nRichard Hil\nvij li.\nxxiiij l xi d\nWilliam Laurens\niii l iv d\nix l iv d\nWilliam Laurens for a house of I R.\nxiiiij l iv d\niij l iv d\nRoger Middleton\nv li.\nxvij l vi d\nThe same R. for a flax shop\nxx l\niii l vi d.\nI\nxiiiij l iv d\niij l iv d.\nRichard\nvi li.xiiiij l iv\nxxviiij l iv d\nRichard g\nvili.vi l viij\nxxiiij l ij d.\nRichard Matthew\niij li.vi l viij\nxi l viij d\niiij li.vi l viij\nxv li ij d\nAlexander Poynter.\nv li.xix li. iv d.\nxix s_.x d.\nJohn Ben\niii li.\nxiiij s_.\nJohn Ben for a watering place\nx li.\nxxxi d\nItem the same a seller\nvi s_.viij d\nxiiij d\nJohn Trowths\nxli.xiii d.\nxl s_.x d\nJohn Alman\nxij li.\nxlix l\nJohn Turke\niii li.\nxiiij l.\nJohn Kirkby\nxvi li.\nlvi l.\nPhilip Semer\nvi li.\nxxxi s_.\nEdmond Garard\nxxvi l. viij d.\niii s_. viij d.\nThe Lion\niii li.\nxiiij s_.\nNicholas Morton\niij li.\nx li. vi d\nWilliam Ramsey\nv li.\nxvij l. vi d.\nThe dolphin\nviij li.\nxxviiij l.\nWilliam Adkynson\niij li.xvi l.\nxij s_ v d.\nJohn. iij li.xij l. viij d\nThe sum of the redits\nCCCC.xxxiiij li.xij l.viij d\n\nThe sum of the offerings\nlxxv li.viij l.viij d\n\nThomas Lydale for ij shoppis\nix li.vi s._viij d\nxxxij l. viij d\n\nIohn Thorneton\nl l.\nviij l.ix d.\n\nGregory Stoll\nliij l.iiij d\nixl iiij d\n\nWillm Pauley\niiij li.\nxiiij.l.\n\nRichard Knight\nvi li.xiij s._iiij d.\nxxiij s._ iiij d\n\nThomas Leg\nv li.vi s._viij d.\nxviij l viij d.\n\nHerry Shotford\niij li.\nx s._vi d.\n\nIohn Palmer\nv li.\nxvij s._vi d\n\nThomas Gasley\nlvi l viij d.\nix l.xi d.\n\nRichard Cockis\niiij li.iij s._ iiij d\nxiiij s._ vij d\n\nIohn Austen\niiij li.\nxiiij l\n\nIohn Turk\niij li.xiij l.iiij d\nxij l x\n\nIohn Sepman\nliij s._ iiij d.\nix l. iiij d\n\nWillm Ramsey\nv li.\nxvij l. vi d.\n\nThe same Willm\niij li.vi s._ viij d\nxi l viij d\n\nThomas Broke\nvi li.\nxviij l.viij d.\n\nThe sum of rent of shoppis .lxx li.iij l. iiij d\n\nThe sum of the offerings for Item the image of our Lady on the bridge: 4 marks\nItem the personage: 34 shillings 4 pence\nWedding, burying{is}, purifications: 40 shillings 4 pence\nCressoms and preys: 52 pounds 18 shillings 11 pence\nThis is the cost\nFirst, the priest's wages: 10 pounds\nItem for ware to the high altar: 20 pounds\nItem for the pension of the same: 40 pounds\nItem for washing of the altars on Maundy Thursday: 5 shillings\nItem for frankincense: 10 shillings\nSome of this charge: 13 pounds 13 shillings 10 pence\nSo the total clear value of the benefice was this year: 888 pounds 16 shillings\n\nMaximilian and Philip, by the grace of God, Duke of Austria, Burgundy, Lorraine, Luxembourg, Flanders, Artois, Burgundy Palatine, Hanover, Holland, Zeeland, Namur, and all our lieutenants, merchants, admirals, and other captains of our people of war, Justices and officers, or else their lieutenants, to each of whom these present letters. \"shall be shown. And we grant and accord, at the request of certain our servants - Iohan Pykton, Thomas Bradbery, Thomas Ryche, and Pasquer Yerford of the kingdom of England - good true and safe conduct to endure from the date of making this charter such wares and merchandise profitable to them, as shall be thought most profitable. Except for prohibited items such as harnesses, bows, arrows, artillery, and other things which are forbidden. They are permitted habiliments of war and none but such harneys and weapons as they shall bring with them for their defense and safeguard of their goods. We therefore command you to understand this: John Pykton, Thomas Bradbury, Thomas Riche, Pasquer Perford, and their four servants, with their ships, shall be allowed to freight with such merchandise as is above said and with the mariners of the same, you shall suffer and let pass and repass and through passages, lords and others.\" land and places as you are committed to and of which you have been abiding and keeping, to carry and to come again with the said ship and merchandises day and night surely freely. Without doing or giving, or suffering to be done or given to them in body nor goods, arresting, detaining, or opposing their safe-conduct and other causes if they desire it of you upon their reasonable costs, except for the merchandises or debt if they have in your aforementioned lands arrested or seized before the date of this writing. That the laws and justice shall pass upon them; and because this said safe-conduct must be occupied in various places, we grant the warrant or copy. [This is a legal document from the 16th century, written in Old English. I have made some corrections to make it more readable, but have tried to remain faithful to the original text. I have also removed some unnecessary line breaks and other formatting. I have not translated the text into modern English as it is already in a readable form for someone familiar with Old English.]\n\nAucte\u0304tike takes effect and strength as this present safeguard after the month past, and goo stonde to no effect yeuen in our town of Barone. To all those that these present letters shall see or hear, and in especial to the noble and powerful our right dear lord, my lord Chaunceyne, borough-masters and counsellors of the town of Barone, upon the same we send gretyng and love. We let you know in earnest witness and certifying for truth that the day of the date of these presents before our scribe and us and appeared these persons: Anthony Bastard of Gimes and John Bussh man, both abiding and dwelling in the said town, swore by their oaths that the said Anthony and the said John, by their oaths, have testified, affirmed, and declared first the said Anthony and John that they are well remembered and in my mind that you have a free passage mart of this said town of Barowe last. \"Richard Arnolde of England and Anthony passed at Midilborought, where Anthony Bastard sat at Tabyll with the said Anthony, in his house called the Horse Show, had many words and arguments, one against the other, touching the valor and power of the realm of England and the contrary. If Englishmen were not present, the Lumbarde{s} should have nothing but salads and Tabell spoke to Richard, saying that in reality, or any of his servants,\n\nFurthermore, the same Anthony Bastard of Gloucester said and declared that often times he had heard the said R. speak and come touching the king of Rome and the king of England praying to God that He would save them both of His grace. And the said Swere Naghell, our secretary, declared and affirmed by his oath that the previous day, it was the 17th day of this present month of May, sir.\" In the town of Osney Lucas, Barrow, on a Saturday, the 29th day of May, in the year of our Lord God 1489, before the honorable Peter Gracia Carnayl, Alcalde of this town, in the presence of the worthy and right noble Lord my Lord Henry de Busmanys, Duke of Medina Sidonia, Earl of Niebla, and I, John de Oraga, servant of this town, for the said Lord Duke, appeared Nicholas Arnold, an Englishman. The townspeople approached the alcaide in my presence, Publico and the witnesses under Whetstone. They stated that Nicholas Warboys, an English merchant, had loaded and unloaded 15 tons of goods into John Mychels' ship, neighbor of Matrico. Warboys had consigned one half to Richard Arnold, another Englishman and neighbor of London, and the other half at his own charge and risk. Warboys requested that the alcaide receive and accept this deposition from William Holibraid, another English merchant present in the town. The alcaide was instructed to ask Holibraid what he knew about the enemy, as previously stated. Holibraid was to speak and make his deposition under oath. Willyam commanded to give and should give firmly, said William, according to the form of the Gospel. And upon the said oath made, he was asked if he knew of the aforementioned matter. He said that he knew it might be fifteen days, little more or less, that going with the same witness, Nicholas Warboys and Nicholas Arnolds, by the play of the river of this said town, that you said Nicholas Arnolds said to Nicholas Warboys, \"Nicholas, those fifteen tons of oil that you laid in the ship of John Mighels were one half yours and the other half my father's, and I loaded them for him and for you. And you said Nicholas replied, 'What is well said?' And then you, Nicholas Warboys, said, 'I had loaded the said fifteen tons of gypsum the one half for him and the half for the father of the said Nicholas Arnolds, and I had not loaded them in any other manner.' This, he knew and confessed. The alcade ordered me, Ser William the harlequin, to make this public announcement: I have imprisoned one named Richard Arnold, an Englishman, by the order of my lord chamberlain and upon the urging of a chaplain of my lady the great, who insists that Richard is involved in certain matters for which he has not been found culpable or guilty, as appears in an informant's report made at the bar and in the room where I have placed Richard in custody. I certify this with my name and signature. I, Peter, xxiv day of June, Anno lxxxviij.\n\nPeper at,\nxviij\nBurunkatsafraen at, vii\nClewes at, iij iiijd\nMases large at, iij iiijd\nThe garbill of Matis,\nGinger, ii\nSynamon, xviijd\nLong peer, vil\nGreynes, xxl\nNotinyggis, iij\nGallyngale, xvid\nCorautice, id o\nSaunders. iijd Sugar candy\niiijd Sugar porterage\niiioj Sugar valances\niiijd Sugar cakes\nijd Ginger vert\nvd Sotadine\niiijd L\niiijd Prunes\nid ol Tornesot\nvid Comfits\nvd Worm\nijlvid Almonds\nxviijl Rice\nxl Gallis rowan\nxviis Gum\nxiiijl Copper rose vert\nvi.lviijd Copper rose blan\nij d White lead\nx s_ Red lead\nxl General\nijd ye ll Orpiment\nijd ye ll Vermilion\nxvd Violet grete\nvijd Rosset\nxijd Grafyll\nxijd Gypsum\nGold paper silver paper\nsymaper paper green paper the large\nviijl Painters' oil\nthe barrel\nxxvilviijd Fine gold\niijliij.d the C\nParty gold at the C\nxiiij d the C\nSilver at the C\nviijd the C Taint\nxviij the ll Vernish\nijd the ll Gold foil\niij.l the large Orsady\nxd the ll Totty\nxvid the ll Terra sigillata\niijd Araratida\nxvid Galbanum\nxvid Candarides\nRosyn de burdeus the\nCijlviijd Aloes cathrine\nxvid Lapdanu_\nvid Aspalathus\nvid Parosyn the\nCiiij s olsbane\nmastik\nxvid Mure\nvilviijd Salt Peter Sall armoryake Sell gem Sall alkaline Termenet at Setuall xvid Spekenerd iijlviijd Arluyk iijd Resalgere iijd Annesche Cxl Comyn the Cxx s Goll fyne Ynbawdias at ijl Colyander the C.iiij s Lykerise the bale v.s Alym foyle the C.vi.lviijd Gumlake xxd Carbite iijl Rubarb fyne xxvilviijd Appolic Scamony vl Camfere at xl stainsaker at xiijd Sangins dracons at viijd all Datis the C.xxl Cotyn woll at iiij.d ob Cotenyerne at vid bays at iij s iiijd the C Calmus aromaticus at ijd Essustom at xvid ayshull Spongis the llvid Gome armonyak xd Seueleuis at xid Glew the Ciiij.l Serule xxl Brymstone the Ciijliiijd Fulfer the Ciijliiijd Sope castell the Ciijliiij.d Sope seuyle xvl Sope negar the barrel Trytayll id ob Spematete the llvilviijd Fenycrete xl the C quyksiluer at xvd the ll Cardanum major iijlviijd Cardanum minor ijl Storar liquida Storar calanda xvid Tamerendus Aute mony Bongowme the lliijliiijd Scriuabill paper at xxiiijliiijd Paper ryall the reme vilviiid Browne paper. The Monks were the Prunes of Damaske, the Portyngale greynes, the Spaniards' grief, the Woll oyle, the Spanish ire, the Mader croppe at the eighteenth, Mader unberoued at sixteen, Mader ghemene fayer at ten, Mull mader at three and a half, Corse wede of theyllis, Amyas woode the pipe, Geue wolde after it is yonder, Venise woode the cedar, Hoppis the last, Vili yonder Spaniards, Pyche the last, Terre the last, Osemonde the last, Faget yerne, waynskot, Regale, Clapholde. Tabyll ioyned the nest, Bastis the, Mastis, Owris, Copper grey, Copper spletter the, Trayne oyle the barrel, Stele the burden, Fatyn nayle the some, Tarden the some, Bragotn the some, Roffn the some, Spryge the some, Rollys of wadmoll have been fine, Curse wadmoll the p, Spruse cannas the Cxxvlviijd, Pytelyng. Harfrodis limogors & osyngbrygis, Vlsomys, Mynsteris. \"bole, Hannouer, Soltwhiche. Butch clothe, Werkyn. N, Browswekis, Ghentyse clothe. Holondis clothe. Brabaunt clothe, Henegoes clothe, B clothe, Cotyns, Cypres Lomb, Voylys for nuns. Holmus fustian, Osborowis fustian, all sorts, Pakkyng shetis. Ounarde thread, Collen thread, Collen hemp at. 28, Tukkyng hemp at. 15, Rede hidis at. 3, Rede lashe large at. 11, Goldesky\u0304nes at. 2212, Bultell fine and Course, Pynnes of all sorts at. 3000, Burgis clothis at. 24, Anlettis of all sorts. Ieder lasys, Wire girdillis. 7, Latyn basyns at. 28, Latyn plate, Dowbill plate, 15, white plate at. 12, Sengyll plate at. 6x10, Sakbett at. 12d. Auto nybell large at. 3, Fyne harp\u0304 strings fine at. 10, Course harp\u0304 strings at. 3000, Fyne swanishe needles at. 3024, Fyne qurell at. 24, Sryngyng thread at. 9d, Ballis, xd, Small pragys at. 3, Large cushyn clothis at. 3, Small cushen clothis at. 1, Long skyne thread & Iukyll at. 6viijd, Pakke thread of all sorts, Bor combis large and small, Fyne pykyd here, Albladis.\" mynlyn at\nviij s\u0304\nAl hastis at\niij s\nPynwyer at\nYere wyer of all sortis\nKn\nvil\nAumbyr at\nxxl the ll\nBallanses of all sortis\nworstede girdell{is}\nMaystell bedis\nFullis off ketellis redy bownde the full at\niijliiijd\nBatery trople\nC\nRollis of golde gret at\nvil\nRollis of golde small at\niijl\nPaknedillis at\nvid ye C\nBrugis threde at\nxvil\nGuttynggis\nThymbili{is} of all sortis\nvelueris dobbyll at\nixl the yerde\nsyngel veluett at vi s\u0304\nvij d the yerde\nDamaske saten and taffata\nSarseuet chabelot tukis.\nBokerames all sortis.\nRede threde\nGrene threde\ncorall the ll.\nxxxij s\nI C.q\u0304 xxiiijll\nfor ll.\nll.\nfor ll\nll.\nfor ll.\niiij C.q\u0304 xxll.\nfor ll.\n\u00b6Som\u0304 gret iiij C.iij q\u0304.\n\u00b6Som\u0304 sotill v C.xxxijll\nRebate for tare\nxijll\nRebate for trete\nxxll.\n\u00b6 Rest n\u0304 v C.ll at xxd. the pound Som\u0304 in argent xlvij li.xviijl.iiijd\n\u00b6 Caste thy som grete in grosse ye C. as it is ye half C.q\u0304 make it sotil after v score to ye C. & ye odde xij.li. & di.q\u0304t & odde ll aft v score xij li. to ye C. yt is v. score to ye C. sotil rebate in euy v sco\u2223re Take a pot of rain water and break half a pound of gall nuts each in three or four pieces and let this gall nuts stand in the said water for three or five days. Then pour out the uppermost of the water and put thereto 12 pounds weight of vitriol in powder and put cherry in an earthen vessel and stir them well together. And stop the pot that none eye come thereto. Let it stand a day and a night, and then take 12 pounds of gum from the stirrer instead of the vitriol and put it in the first ink when needed is. And if the temper is good with simple water, it will turn to corruption. And the third time heat the gall nuts in water until they are soft and portion the remainder as before said. Use and create shall teach the better.\n\nUnsolemnly, the lion black rehearses,\nThink and thank, prelate, of great price,\nThat it has pleased the habendant grace,\nOf King Edward in all his act,\nThis little isle while thou hast time and space,\nFor to repay,\nFor thine. reward thou shalt be sure: Frumenty and venison, Syngnet roasted, Graunt luce in sarr, Red roasted rega, Venison in paste, Un soleil de nativit\u00e9 saint John rehearses, Gracia dei be thy true interpretation, Pray ever to God it in thy life veritable, Iohn now of this see through thy meditation. Preserve which be this stallation. Thus is entered into his church, There long to endure many good deeds to work, Un soleil de l'\u00eele d'ely rehearses. O mortal, remember, This text from the earth thou hast formed me. What avails all worldly pleasure. Syth to the earth thou shalt return. De lune terre. How God has ordained the. Lodestar of ely. Lo such is God's might. Him therefore to serve thou art bound of right, Gely to potage, Storke roosted, Pecock, Carpe in oppis, Rabbit, Gremefresh water. Feature seems, Orange in paste, Tarte borbone, Leche damaske, Un soleil de Dieu. Shepherd, Egosum pastor bonus rehearses, Iohn often reviews i thy remembrance, That of my grace have made thee protector, And of. I. I give you this gown, Ravenors, to be your true defender.\nKeep it always and over, learn from me and do your best.\nFrom my people, all ravens, I ask that they disclose,\nFairly I would wish, lord, if it pleases you.\nThis cure of your divine permission\nAnd special most grace have given me,\nTo guide and rule according to your pleasure, and to expel all rebellion with your maintenance.\nFrom the church, good lord, give me that grace.\nAnd so, with you, have a place.\nUnsoughtly, let Peter, Paul, and Andrew rehearse,\nJohn, remember this, it shines bright with great abundance, all is but vain.\nLearn to die and welcome my knights,\nWelcome my priest and bishop truly,\nThe blessed Peter, Paul, and I,\nOf this our church make you protector,\nAnd of this isle you virtuous governor.\n\nCream of almonds to potage,\nPerch in gelie curlew,\nPlower roosted,\nOne cast de gelie flourish'd,\nCrewes deudose,\nLarks roosted,\nFresh sturgeon,\nQuinces in paste,\nTarte poleyn,\nFritour bounce,\nLeche Reiall.\n\nUnsoughtly, let Peter, Paul, and I rehearse.\nNow heartily, you. Welcome to this hall, from the highest to the lowest degree. Requiring and especially praying you all, loving not me, and furthermore of your benignity and praise his name, with God's blessing.\n\nMy lord of Ely in the midst,\nThe abbot of Bury,\nThe abbot of Ramsey,\nThe prior of Ely,\nThe master of the rolls,\nThe prior of Bradenham,\nThe prior of Anglesey,\nSir Thomas Howard,\nSir John Downe,\nSir John Wyngfeld,\nSir Harry Wentworth,\nIohn Sapcote,\nSir Edward Woodhouse,\nSir Robert Chamberleyn,\nSir Iohn Cheyne,\nSir William Branden,\nSir Robert Fines,\nIohn Fortescue,\nThe abbot of Thornham, and my Lady Branden and other estates,\n\nFrom Calice to Bolyn, 7s.\nFrom Bolen to Motrell, 7s.\nFrom Motrell to Sanrogers, 7s.\nFrom Sanrogers to VI, 6s.\nFrom VI to Paylard, 7s.\nFrom Paylard to Clermont, 7s.\nFrom Clermont to Lesarchers, 7s.\nFrom Lesarchers to St. Denyse, 5s.\nFrom St. Denyse to Paris, 2s.\nFrom Paris to Kerbel, 7s.\nFrom Kerbel to Antemors, 10s.\nFrom Antemors to Montarges, 7s.\nFrom Montarges to Bony, 12s.\nFrom Bony to [END] lecheriter\nxij\nFrom lecheriter to portetis\nxi\nfrom portetis to banlon\nvij\nfrom banlon to perefetter\niij.\nfro perefett to mercelines noue\u0304s\nvij\nfrom nouens to saint clement\nix\nfrom saint clement to arberel\niij\nfrom arbe\niij\n\u00b6Somma from paris lxxxxi legis.\n\u00b6Ite\nFrom lyons to volipera. Mile\nxv\nfrom volipera to borgoyd\nvi\nfrom borgoyd to tore delpyne\nvi.\nfro\u0304 tore delpine to po\nxi\nfrom beluisme to gabiletta\nvi\nfrom gabiletta to cambelle\nvi.\nfrom cambella to momekane\nvi.\nfrom momekano to aqua bella\nix\nfrom aqua bella to cambella\nxij.\nfro\u0304 c\nvi\nfro\u0304 mo\nvi.\nfro\u0304 sai\u0304t michel to saint adrea\nix.\nfrom saint adrea to borgetto\nvi\nfrom borgetto to vlzexa\niij.\nfrom vlzexa to Iubgo\nix.\nfrom Iubgo to nolalexa\nxv\nfrom nolalexa to susa\nij.\nfrom susa to vilrana\nxv\nfrom vilrana to riuole\niiij.\nfrom riuole to torino\nvi\nfrom torino to septuno\nv\nfrom septuno a kemasse\nvi.\nfrom kemasse to ligorin\nix\nfrom ligorin to salaske\nix\nfrom salaske to versika vij\nvij\n\u00b6Somma from lyons C.lxxxxij myle.\nFrom versilia to nouara x myle\nx.\nfrom From Argentis to Milano: 14.\nFrom Milano to Moryniano: 10.\nFrom Moryniano to Lodi: 10.\nFrom Lodi to Caxale: 9.\nFrom Carale to Piacenza: 12.\nFrom Piacenza to Ferrenzola: 12.\nFrom Piacenza to Borgo San Donato: 9.\nFrom Borgo to Parma: 15.\nFrom Parma to Reggio: 15.\nFrom Reggio to Modena: 15.\nFrom Modena to Castello Franco: 5.\nFrom Castello Franco to Bonoma: 15.\nFrom Bonoma to Pianoro: 9.\nFrom Pianoro to Lorana: 9.\nFrom Lorana to Discariga Lasmo: 4.\nFrom Discariga Lasmo to Firenze: 10.\nFrom Firenze to Scaparia: 1.\nFrom Scaparia to Pontis Sancti Petri: 2.\nFrom Pontis Sancti Petri to Firenze: 10.\nFrom Firenze to San Casciano: 9.\nFrom San Casciano to Taurnelle: 7.\nFrom Taurnelle to Pogio Bonze: 5.\nFrom Pogio Bonze to Sena: 12.\nFrom Sena to Bonconvento: 12.\nFrom Bonconvento to San Quilito: 9.\nFrom San Quilito to Ricorse: 9.\nFrom Ricorse to Lapalia: 7.\nFrom Lapalia to Pontis Sentino: 7.\nFrom Pontis Sentino to Aqua Pendens: 3.\nFrom Aqua Pendens to San Lorenzo: 3.\nFrom San Lorenzo to Bolzena: 3. From Bolzena to Montflascone - 6 miles.\nFrom Montflascone to Viterba - 9 miles.\nFrom Viterba to Ronisilione - 11 miles.\nFrom Ronisilione to Bacano - 14 miles.\nFrom Bacano to Rome - 18 miles.\nFrom Florence to Rome - 36.6 miles.\nFrom Rome to Marino - 12 miles.\nFrom Marino to Bellitera - 10 miles.\nFrom Bellitera to Sermoneta - 12 miles.\nFrom Sermonetta to Casa Nova - 12 miles.\nFrom Casa Nova to Moreffa - 6 miles.\nFrom Moreffa to Terrazena - 9 miles.\nFrom Terrazena to Fonda - 8 miles.\nFrom Fonda to Molla - 10 miles.\nFrom Molla to Sessa - 12 miles.\nFrom Sessa to Chapolia - 17 miles.\nFrom Chapolia to Naples - 17 miles.\n\nAnd thus ends it.\n\nIn the name of God, Amen. The 18th day of the month of August, the year of our Lord MCCCXLVII, and the 14th year of the reign of King Edward the Fourth after the Conquest, I, John Amell, elder citizen and Coteler of London, being of sound mind and good memory, make and ordain this my last will and testament in the manner and form following.\n\nFirst, I bequeath and commend my soul to almighty God, my maker and my redeemer, to the most glorious... I bequeath to the Virgin, our Lady Saint Mary, and all the holy company of heaven, and my body to be buried in the midst of Paris Church or College of St. Michael called Whittington College of London, or as near thereto as it may be conveniently done, after the wise discretion of my executors. I bequeath to the high altar of St. Magnus the Martyr by London Bridge, for my tithes and oblations forgotten or undischarged, if any such be, three pounds four shillings. I bequeath to the works of the body of the parish church of St. Michael aforesaid, for my burial expenses, the same sum of three pounds four shillings. After this is done, and my funeral expenses paid first and before all other legacies, I will that all my debts, which of right and conscience I owe to any manner of person, be well and truly paid.\n\nItem I bequeath to the works of the Cathedral Church of St. Paul's, London, four shillings.\n\nItem I bequeath to the Chartres, the prior and others. Item I bequeath to Margaret my sister my goods here written, that is to say, the hanging bakers and cushions in my hall hole. Not mine, my bedding in my chamber hole, as follows: fed bed, mattress, bolster, pillows, blankets, quilts, tester, and curtains, and four pewter pots going abroad, all my pots of pewter, a salt cellar of pewter, an holy water stopper of pewter, a board cloth of towelling or dyaper, and two candles.\n\nItem I bequeath to John Amell of Greenwich, my cousin, all my bedding in the chamber at Walworth and all my wearing clothes, both woolen and linen, belonging to my body, except my best blue Gown and my more greyed Gown, which I reserve for the performance of the remainder of my legacies contained in this.\n\nItem I bequeath to the said John Amell my cousin, all my stuff in my shop, that is to say, yarn, the toot (belongs to my craft) as saws, anvils, hammers, rasps, and other tools. Item I will that my executors redeem and buy the debt that he, John Amell, my cousin, owes; they may compound with his creditors to give among themselves for the same debt the sum of \u20a45.1s. or less, if they can, so that the same John Amell goes quit and is at his liberty. But I will not have my executors pay:\n\nItem I bequeath to Richard A. Haberdasher:\nItem I bequeath to Thomas Marie \u20a440. The residue of all my goods, cattle, and debts, whatsoever they be, after my debts are paid and my said legacies performed, I would have sold; for the souls of all Christian souls in doing of good health of my soul and of the soul of Jane, late my wife. In full entreaty and last will of me, the said John Amell, I name my executors herein named in this my present testament, as soon as they shall seem: time expedient after I sell all my lands and tenements, which I or any other persons to my use have in the towns, parishes, and fields of Wynbyshe and Tharsted in the County of Ferser and in Walworth in the County of Suffolk, they shall sell at the best price they can for ready money. The money coming from the sale, my said executors are to dispose of for my soul and for the souls aforementioned, in good works of charity as I have above stated. The money coming from the sale of my said goods, cattle, and easily to be disposed of, I will and charge all such persons as stand in possession by me and to my use and in lands and tenements above said, when they are reasonably required by my executors or by any of them, to make a sufficient statement in the law of, and in all the said lands and tenements with the porters to that person or to the parson.\n\nTo make iij last soups:\niij tonnes of seed oil.\niij last soups have:\niij loads of tall wood\nA load on a sleeked lime\niij. The last barrel is:\nMenny's labor was meted and drank\nThe barrel of soup xxx. gallons.\nThe barrel of ale xxxij. gallons\nThe barrel of beer xxxvi gallons\n10 quarters malt.\n2 quarters wheat\n2 quarters oats\n40.5 pounds of hops.\nTo make 60 barrels of sell beer\nFinis\nAnne on the tower hill and abbey of White Monks\nN\nDean of St. Martin the Grand the designer\nAugustine in Bradstreet Ward ye prior of Friars Augustine\nAncho\nAugustine by London Wall prior of\nAugustine in Waching Street by Poules Gate\nAn\nThe grant. The\nAlbor\nAlfwyn in Bradstreet Diocese Canterbury Patron bishop of Canterbury.\nAlfwyn Lumbardstreet Diocese Canterbury Patron prior of Circhirch in Canterbury\nAlfwyn by London Wall Diocese London Patron prior of Circhirch in London The designer\nAlfwyn the more Diocese London the king Patron the prior xij liij d\nAlfwyn the less Diocese London. Patron the master of Laurence Pulteney The sin.\nAlfwyn by thing church Diocese London. Patron Abbas of Berkyn. The designer. \u00a321.6d\nAlhalwyn Staning, diocese of London. Patron, the abbot of Thorhill. \u00a317.11.6d.\nAlhalwyn in Honington, London. Patron, the wardens of Grove. \u00a33.13.4d.\nAndrew in Cornhill, diocese of London. Patron, bishop of London. \u00a317.11.6d.\nAndrew Linbert, in Estchep, diocese of London. Earl of Shrewsbury's patron. \u00a317.11.10d.\nAndrew at Castle, diocese of London. Patron, bishop of London. \u00a320.\nAndrew in Holborn, diocese of London. Patron, Abbot. 4d\nThe decree \u00a310.11.4d\nBotulf without Bishopsgate, diocese of London. Patron, the prior of Christchurch, In London. \u00a317.19.12d.\nBotulf without Bishopsgate, diocese of London. Patron, the bishop of London. \u00a317.19.12d.\nBotulf without Aldrichgate, diocese of London. Patron, dean of St. Martin's grant.\nBenet at Bresham, diocese of London. Patron, dean and Chapitry of Poles. \u00a317.11.4d.\nBenet at Poules Wharf, diocese of London. Dean and Chapitry of Poles. Patron, the decree. \u00a317.11.4d.\nBenet Sherhog, called St. Sith's, diocese of London. Patron, Prior. Sei\u0304t Mary, Old London:\nBenet Fink, Bishop of London, patron of St. Anthony's, Dec. 17. IV.d\nBride in Fleet Street, King and Abbot of London.\nBartholomew, Little Bishop of London, patron of The Tow, Dec. 17. IV.d\nBartholomew, in Smithfield Priory, temporary alms, \u00a3312.14.4, Desine. \u00a34.15.17.\nBartholomew, in Smithfield Spittle, a master and a college\n\nClement, beside Eastcheap, Bishop of London, patron of Westminster Abbey, Dec. 20.\nClement, without Temple, Barre, Bishop of London, patron of Exeter, Dec.\nClare, Sisters Minors, without Algate, in the Suburbs of London.\nDominic Friars, of London, at Ludgate\nDunstan, Bishop of Canterbury, patron of Canterbury, Dec. 20.\nDunstan, Bishop of London, patron of Abbey of Alnwick, Dec. 20.\nDeonise, in Fanchurch Street, Bishop of Canterbury, patron of Caunter, Bishop of Cante\u00adrbury and Prior of Crychirch of Caunter, Dec.\nEdmond, without New Gate, called Sei\u0304t Sepulcre, Bishop of London, patron prior of St. Bartholomew's Dec. X. diocis london Patron prior of crichirch in london dec{is} l\nEthelbourgh wythin bishops gate distis london patron prioresse of seynt helyne the de\nFaster in fasterlane dions Canter patron bishop of canter the dec{is} Fraunces wythin new gate frees\n\u00b6 Gregory by pol\nGChapit of powies the decis. xx l\nGeorge in p\nGeorge in Southwerke diocis winchester patron abbot of Bermo\u0304\u00a6sey the desine\nhospitall beyond holborne.\n\u00b6 \u2022 deci\u0304 xvijl iiij d.\nHeleyn perischirch wythin bisshops gate diocis london the priores of seynt heleyn person\nHeleyn beside martlane a priory of crossed frees\n\u00b6 Iohi\u0304s an hospital\nchapit of powles The deci\u0304 xxl.\nIohi\u0304s Ewangelist in friday stret diocis canter Patron prior of Cry\u00a6chirch of Cauter the dec{is}\nIohi\u0304s in walbroke diocis london patron priores of seynt heleyn the d\nIames at garlik l iiij d\nIames an her mytage wythin Crepilgate.\nIames an hospitale beside charingcrosse.\nIames perishe chirche wythin the priory of haliwell\nIohi\u0304s of haliwell wtout bis\n\u00b6 Kateryn on the towurhill master and Catherine Chapel beside Charing Cross and Hermitage, Catherine Crichirch within the diocese of London, prior of Crichirch in London. Catherine Colman within the diocese of London.\n\nLeonard in Fasterlane, diocese of London, patron, dean of St. Martin's, grant the decree \u00a317 4s.\n\nLeonard in Shorditch, diocese of London, belonging to the Archdeacon of London, decree.\n\nLaurence Pulteney, diocese of London, patron, Duke of Suffolk. Decree \u00a320.\n\nLaurence in the Jewry, diocese of London, patron, Bayly College of Oxford. Decree.\n\nMary at Bow, diocese of Canterbury, patron, bishop of Canterbury, decree.\n\nMary Alder Mary Church in Walting Street, diocese of Canterbury, patron, bishop of Canterbury, decree.\n\nMary Bothaw by the Bar, diocese of Canterbury, patron, prior of Christ Church of Canterbury, decree.\n\nMary Colchurch, diocese of London, patron, master of St. Thomas of Ares, decree.\n\nMary Staninglane, diocese of London, patron, prioress of Clerkenwell.\n\nMary in Aldermanbury, diocese of London, patron, prior of Elsing Spittle, decree. Mary Woll\nMary Abchurch, diocese of London, patron, Master of St. Laurence Pulteney, the Dean and Chapter, \u00a32,400.\nMary Wulchirch, diocese of London, the Abbot of St. John's Colchester, patron, \u00a324.\nMary Foundchirch, diocese of London, prior of Crichirch, patron, in London, \u00a317.2.4d.\nMary Somerset, diocese of London, patron, Dean and Chaplain.\nMary On the Hill, diocese of London, patron, page of Dorl.\nMary at Ar, diocese of London, patron, Priores of St. Helens de.\nMary Mounthawe, diocese of London, patron, Bishop of Hereford, the Decimas.\nMary Matfelow, diocese of London, patron, Bishop of London, the Decimas.\nMary at the Stronde Cross, diocese of London, patron, Bishop of Worcester.\nMary in Fletstrete, Priory of Whit Friars.\nMary Chapell by Berking Church.\nMary de Grace, an abbey of monks by the Tower of London.\nMary Priory of Elsingspitill within Crepelgate.\nMary the New Hospitall without Bisshopsgate.\nMary Salutation Charthirhous by West Smithfield in London.\nMary Hospitall of Bedleem without Bisshopsgate.\nMary over the r\nMary called St. Mary. Mary Magdalen in Milk Street, diocese of London, patron: Dean and Chapter of Paul's. The fee is 20s.\nMary Magdalen in Old Fish Street, diocese of London, patron: Prior of St. Mary Over the Ree. The fee is 4d.\nMary Magdalen by St. Mary Over the Water, diocese of Winchester, patron: Abbot of Wintchester.\nMary Magdalen by St. Mary Over the Water, diocese of Winchester, patron: Prior of St. Mary Over the Water. The fee is 8d.\nMary Magdalen at Tower Hill, lawless church.\nMartin Otterwich, diocese of London, patrons: Wardens of Tailors. The fee is 17s 4d.\nMartin Pomers, in Irmonger Lane, diocese of London, patron: Prior of St. Bartholomew's. The fee is 4d.\nMartin in the Unity, diocese of London, patron: Abbot of Gloucester. The fee is 9d.\nMartin by Ludgate, fee 8d.\nMartin Oli, fee 4d.\nMartin in the Field beside Charing Cross.\nMagdalen 9d.\nMatthew in Friday Street, diocese of London, patron: Abbot of Westminster. The fee is 20s.\nMargaret in Lothbury, diocese of London, patrons: Abbots of Bering in Essex. The fee is [unclear].\nMargaret in Bridge Street, diocese of London, patron: Abbot of Winchester. The fee is [unclear].\nMargaret Moyses in Friday Street, diocese [unclear]. London, the king patron is xxvi li. Jed.\nMargaret, bishop of London, patron, mayor and aldermen of London the decree.\nMargaret in Southwark, bishop of Winchester, patron, the prior of Seyt Mary over the river, the decree xvii s. iiij.d.\nMargaret in the Poultry, bishop of London, patron, prior of Seyt Mary over the river, the decree xvii l. iiij.d.\nMichael in Cornhill, bishop of London, Patron, Abbot of Evesham The decree liij l. iiij.d.\nMichael in Basingstoke Hawe, bishop of London, patron, dean and chapitry of St. Paul's the decree xxij l. iiij.d.\nMichael by Quenchit, bishop of London, patron, dean and chapitry of St. Paul's the decree xx.d.\nMichael in Wood Street, bishop of London,\nMichael in Crocklane, bishop of Canterbury, patron, bishop of Canterbury, the decree.\nNicholas Cold Abbey, bishop of London,\nNicholas Oluf in Bred Street. Diocese of London:\nNicholas of Lumbard Street - patron, Abbot of Malmesbury - Decision xvij.li.iv.d\nNicholas of Fleshhamels - patrons, the King and Abbot of Westminster - Decision xl.li.\nOluf of Silverbeng - diocese of London.\nOluf of the Old Jewry - patron, Prior of Bottley in Suffolk - Decision xl.\nOluf by the Crossed Friars - patron, Cely in Martin Lane - Decision xx.li.\nOluf in Southwark - diocese of Winchester - patron, Prior of Lewes in Southwark - Decision xx.\nOwyn within Newgate - diocese of London - patron, Lord Sackville, Earl of Dorset - Decision xxvi.vi.id.\nPancras, Cathedral Church of London - Dean and residences\nPeter in Cornhill - patrons, Mayor and Aldermen of London - Decision xxvi.li.vi.id.\nPeter in West Cheap - patron, Abbot of Seyton - Decision xx.li.\nPeter the Poor - diocese of London.\nPeter the Little at Poultry Warf - patrons, Dean & Chapter of Paul - iv.d. Canterbury, bishop of Canterbury:\nPancras, in the field.\nPeter, within the walls of London.\nPeter of Westminster Abbey of Black Monks.\nStephan, in Walbrook diocese, London, master Lee of the same. Patron, the decease 14.l 4d.\nStephan, in Colman Street diocese, London, patron prior of Botleys. Suffield, the decease 40.\nStephan, a College and the king chapel at Westminster.\nStephan, in Candlewick Street diocese, London, patron prior of Cortington. The decease 40.\nSalvator of Bermondsey, an abbey of Black Monks.\nTrinity calls Church within the walls of London, a priory.\nTrinity, in Knightrider Street diocese, London, patron dean & Chaplain of Powles. The decease 20.l.\nThomas of Acres, a college in Westcheap.\nThomas, apostle at St. Bartholomew's in the Ryall.\nThomas, a spital in Southwark.\nThomas Martyr, a Chapel on London Bridge.\nCorpus Christi Chapel in the Poultry of London.\nCorpus Christi chapel in the College of St. Laurence Pountney.\nTrinity Chapel upon the Charcoal Hill in the churchyard of St. Michael in Cornhill. The chapel on the charnel in the churchyard of St. Paul's in Ludgate\nThe chapel of St. Thomas in Pardon Churchyard, London\nThe chapel on the charnel in the churchyard of St. Dunstan in the East\nThe chapel of the Guildhall in London, called St. Nicholas\nThe chapel on the charnel at St. Mary Spital without Bishopsgate\nThe little chapel of St. Bartholomew without Bishopsgate\nThe chapel on the charnel in the churchyard of St. Thomas in Southwark.\nThe chapel in the churchyard at Christ Church\nThe Franciscan friary chapel beside St. John Jerome, called Ursuline\nThe chapel without Temple Bar, called St. Spirit\nThe chapel at Our Lady at Redcross\nThe chapel within Bartlemas Hospital\nArchdeacon of London, called Temple, had tempalties of \u2082\u2082 marks VI shillings VI pence from Iseldon\nThe brothers Autonomus had tempalties of VII pence within\nThe brothers of the Hospital of Warwick had tempalties of XII pence within\nMaster St. Thomas of Acon had tempalties of LXI pounds within Decanus and capiter of St. Paul's held in perpetuity 84.4. Inde dec. 9.3.1. Iij d. They held in perpetuity 324.3. Iij l. IIij d.\nCanonici of Cirencester held in perpetuity 40. Inde dec. 4.3.\nCanonici of Hastings held in perpetuity 21.3.3. Inde dec. 3.3.3.\nArchbishop of Canterbury held in perpetuity 35.3.3. Inde dec. 3.6.7.\nBishop of Cirencester held in perpetuity 12.6. Inde dec. 7.\nBishop of Sarum held in perpetuity 117.6.12. Inde dec. 22.12.10. 10 q.\nBishop of Wigorn held in perpetuity 1.10.10. Ob q. Dec. 3.10. Ob 3.10.\n\nPrebend of Brown'sbury held in perpetuity 40 l. The decree vii.\nPrebend of Brown'sbury has held in perpetuity 3.15.3. The decree iv.\nPrebend of Cheswick held in perpetuity 9 marks. The decree 12.\nPrebend consumed by the see held in perpetuity 11.4. Decree x.6.\nPrebend of Eldlonde held in perpetuity 40 l. Decree iii.\nPrebend of Eldstrete held in perpetuity 1. Decree indeterminate.\nPrebend of Holborne 3.12.3. Decree v.2.3.3. tem{per}alt xx mark. dec{is} xxvil iiij.d\nPrebende of hokston tem{per}alt v mark the dec{is} vil iiijd\nPrebende of herlisden tem{per}alt v mark. the dec{is} vi s\u0304 viij d\nPrebende of Iseldon tem{per}alt viij mark the dec{is} xl viij d\nPrebende of kentishronu\u0304 tem{per}alt x mark dec{is} xiij l iiij d\nPrebende of mapisbury tem{per}alt v mark dec{is} vil viij d\nPrebende of mora tem{per}alt viij mark the dec{is} x viij d.\nPrebende of nesden tem{per}alt iij li\u0304.ij l the dec{is} vil ij d ob\nPrebende of newinhton tem{per}alt ix mark the dec{is} xij l\nPrebende of oxgate tem{per}alt xlviij.s\u0304 dec{is} iiij l ix d ob\nPrebende of portpole tem{per}alt vij mark dec{is} ix l iiij d\nPrebende of seynt pancrace tem{per}alt xlij l xi d dec{is} iiij l iiij d ob\nPrebende of rokonslond tem{per}alt v mark dec{is} vi l viij d\nPrebend of rogemore tem{per}alt.\niiij mark. dec vi l iiiid\nPrebend of swetyng tem{per}alt\nv marc. dec. vi l viij d.\nPreben of totenbal tem{per}alt.\nxvi marc. dec. xxi l iiij d.\nPrebend of twyford tem{per}alt\nlix. Prebend of Wildland temp. alt. 10l the Dec. iiij s_.\nPrebend of Willesden temp. alt. 6m the Dec. v.\nPrebend of Wenlock's temp. alt. 5li. 10l.\nPrior of Amesbury I corode.\nPrior of St. Andrew in Northampton I corode and I pension.\nPrior of Blackamore in Essex I pension.\nPrior of St. Bartholmew in Smithfield.\n182li.124li. 4d.\nPrior of Bernwell by Cambridge temp.\n13li. 4d. and I corode.\nPriory of Butle. temp. alt.\n27li. 9d. Dec. 2s_. 6d.\nPrior of Brodisby.\nI corode.\nPrior of Bath.\nI corode.\nPrior of Bradstock or Bradstow.\nI pension.\nPrior of Bustle in Oxfordshire pension.\nPrioue of Blithe in Nottinghamshire corode.\nPrior of Buthulph's in Colchester.\nPrior of Crichel in London.\nC.xxix li.3li. 2d.\nThe Dec. xviii. 3d. ob. I corode.\nPriory of Chicksand in Bedfordshire 56li. 8d.\nThe Dec. xviii. 8d.\nPrior of Crichel in Canterbury I corode and a pension.\nPrior of I. priory of Dunmowe in Essex - 2.5 marks\nII. priory of Dauntrie in Northamptonshire - 1. corrodie\nIII. priory of Douer in Kent, Blackmonkis - prioress\nIV. priory of Dunstable - 1. corrodie\nV. priory of Durham beyond Porke - 1. corrodie, pension\nVI. priory of Dorchester in Oxfordshire - 1. corrodie\nVII. priory of Ely in Cambridgeshire - 6. 6. dec. - 1. corrodie\nVIII. priory of Epswich in Suffolk - 1. corrodie, pension\nIX. priory of St. Feith in Norfolk - 31. 3. the dec. 3s 4d\nX. priory of St. Friswich within Oxford - 1. corrodie, pension\nXI. priory of Gaunt in Flanders - 16s 10d the dec. 20d\nXII. priory of the New Place by Gylford - 25l dec. 1j l 6d\nXIII. priory of Herfeld Penerell - 9s 4d the dec. 11d ob.\nXIV. priory of Kenelworth in Warwickshire - 25l dec. 2l 6d corrodie\nXV. priory of Kokersand in Lancaster - prioress\nXVI. priory of Lewes in Sussex - 5.31 dec. 10l\nXVII. priory of Lancaster - 1. corrodie.\nXVIII. priory of Lantony in Gloucestershire - 1. Prior of Lawn in I Corodie.\nPrior of Lenton in I Corodie.\nPrior of Ledis in Kent I Corodie.\nPrior of St. Mary Outheree li.xvij. l ix d ob.\nThe Dean iii.li.xviij. l vi d ob q.\nI Corodie. I Pencion.\nPrior of Montagu I Corodie.\nPrior of Marky at Temperley xi l. The Dean ii l.\nPrior of Newenham Temperley xxix l iiij d dec. ii.\nPrior of Norwich I Corodie.\nPrior of Okeborne Temperley xvi l. iv d dec. xix d ob q.\nPrior of St. Oswold in York Shire I corode.\nPrior of Pritwel Temperley xij l iiij d dec. xvi d.\nPrior of Panfield Temperley xxx l dec. iij l.\nPrior of Reiston Temperal.\nxxxv l. dec. iijl vid and I corodie.\nPrior of Rewchester in Kent xxvij s_ iiij d dec. ii l viii d ob q.\nPrior of Shuldhm_ in Norfolk vij.li.x l viij d dec. xv l ob q.\nPrior of Sympringham in York Shir xxxij l viij d dec. iij l.\nPrior of Sopwelle in Herford Shir vi l the dec. vii d q.\nPrior of Sandgate I corodie.\nPrior of Tortington in Southsex xv li.v. l iiij d dec. xxx l vi d ob.\nPrior of [blank] I [blank] I, Prior of Tudbury, in Northfolk, black monks.\nI, Prior of Tedford.\nI, Prior of Tunbridge in Kent.\nPrior of Warton, 23rd of January, 6th.\nPrior of Ware, Hertfordshire, 20th of December, 2.\nPrior of Walericein, 29th of December, 31st.\nPrior of Winchester, Hamshire, I, Prior of Wurcheter.\nPrior of Wenlok.\nPrior of Walingford.\nPrior of Wedoroll in Combe, Abbey of St. Albans, Hertfordshire, black monks, 17 pounds, 10 shillings.\nThe Dec. 36 pounds, 11 shillings, 6 pence.\nI, Prior and I, pension.\nAbbey of St. Augustines, Cambridge, 441 pounds, the Dec.\n3 pounds, 11 shillings.\nAbbey of St. Augustines, Bristol, I, I.\nAbbey of Abbey, I, pension.\nAbbey of Abingdon, Oxfordshire, black monks, 2 corod, I pection.\nAbbey of Aureoll.\nAbbey of St. Anne on the Tower Hill, white monks, I, Prior.\nAbbey of Berking, Esssex, nonnes, 30 pounds, 10 shillings, 3 pence, and a pension.\nAbbey of Borle, 27 pounds, 9 shillings, 9 pence, December, 3rd, 3rd, 4 ob.\nAbbey of Butlesden, temporary.\n25 pounds. Abbey of Begeshm, Southsex: dec. ii l\nAbbey of Eylemessier: xxij l. dec. inde ij s_ iij d ob q_\nAbbey of Bukfastin: i corodie\nAbbey of Bewleyin: I corodie & a pencion\nAbbey of Batell in Sussex: I corodie and I pencion\nAbbey of Bensalem: I corodie\nAbbey of Burtonin: I coronie & apencion\nAbbey of St. Benet in Norfolke: I corodie and I pencion\nAbbey of Bermonsey beside London (black monks): I corodie I pencio\nAbbey of Bardeney: I corodie\nAbbey of Boyp: I corodie\nAbbey of Bradstowe: I pencion\nAbbey of Byl: Abbey of Bury in Suthfolke (black monks): I corode\nAbbey of St. Bees of Culland in Cumbirland: I pencion\nAbbey of Churchsey (insurey) (black monks): vi li.xv l. vij d\nThe dec. xij d ob q_: I corodie &\nAbbey of Circester: iiij li.vij d. dec. viij l. ob q_\nAbbey of Colchester in Essex: xxi l the dec. ij l id ob\nAbbey of Chester in Cheshire: I corodie\nAbbey of Crowland in Lincolnshire: I corodie and I pencion\nAbbey of Cleue: I coronie & a pencion\nAbbey of Cleborne: I pencion\nAbbey of [Unknown] I. Corrodies and Pensions:\n\nAbbey of Coggi: I. Corrodie.\nAbbey of Crystal, Yorkshire.\nAbbey of Dorsey: I. Corrodie.\nAbbey of Evesham: 26th November, 2nd December. I. Corrodie and a pension.\nAbbey of Evesham: I. Corrodie.\nAbbey of Feversham, Kent: 22nd November, 1st December, 3 days. I. Corrodie.\nAbbas of Fiston: 16th November, 19 days.\nAbbey of Ford: I. Corrodie.\nAbbey of Fontenay, Yorkshire.\nAbbey of Goodstowe: 5th December, 6 days, a pension.\nAbbey of Glastonbury, Somerset Shire: 40 days, 3 pounds.\nAbbey of Hayles, Whitmonks: I. Corrodie and a pension.\nAbbey of Hyde: I. Corrodie and a pension.\nAbbey of St. James, Northampton: I. Corrodie.\nAbbey of Kirby: 40 pounds, 4 days, 9 pounds, 6 days, obq_.\nAbbey of Kokirsande, Lancaster Shire: Chanons.\nAbbey of Ly: 13 days, 4 days, December, I. Corrodie and a pension.\nAbbey of Lys: 20 shillings.\nAbbey of Leicester, Black: 40 days. Abbey of Langton, Yorkshire: I corrodie.\nAbbey of Molesworth, Huntingdonshire: vi l. iij d dec. vii d ob.\nAbbey of Mesden, Northamptonshire: xxv l vi d dec. ij l viob q_.\nAbbey of Moteleys, Yorkshire: I corrodie.\nAbbey of St. Mary, Yorkshire: a pencion of 51.\nAbbey of Monkton: I corrodie.\nAbbey of Mews: I corrodie.\nAbbey of Notley: I corrodie.\nAbbey of Nun's Edge, Newstead: I corrodie.\nAbbey of Newington: I pencion.\nAbbey of Osesey beside Oxford,chanons: xxv s_. iiid the dec. iii s_. vi d. ob. I corrodie of v. Marcke.\nAbbey of St. Osyth, Essex, chanons: xij d. the dec. i.\nAbbey of Peterborough, Lincolnshire: the dec. ii s_.\nAbbey of Prittlewell: I corrodie.\nAbbey of Reding: vi.li.l. dec. xxiv li. ii d o.\nAbbey of Ramsey, Huntingdonshire: vii li. d.\nDec. i. ii d and I corrodie.\nAbbey of Regali Loco: vili.xiij s_. iiij d. dec. i. iiij d.\nAbbey of Ramsay.\nAbbey of Reading, Black Monks: vi.li.l. dec. xliii li. ii d.\nAbbey of Stratford, Essex: whit. [Abbey of Stoneley in Wiltshire, December iij, I corrodies and pensions.\nAbbey of Sawtry in Huntingdonshire, December vij, VIij d ob q\u0304, I corrodies.\nAbbey of Shirborne in Dorset, I corrodies and pensions.\nAbbey of Shaftesbury in Dorset, I corrodies & pensions.\nAbbey of Stanley in Gloucestershire, Blakmonkis, I corrodies.\nAbbey of Shrewsbury, I corrodies & pensions.\nAbbey of Spalding in Lincolnshire, I corrode.\nAbbey of Seist, I corrodies.\nAbbey of Suthwyke, I pensions.\nAbbey of Sutham, I corrode and pensions.\nAbbey of Salley in Yorkshire, I corrodies.\nAbbey of Swynshed in Lincolnshire.\nAbbey of Shap in Westmoreland, Whit chan, I corrodies.\nAbbey of Tiltey, xij l. iiij d the d, I corrodies.\nAbbey of Tame, ii l the December ii d ob.\nAbbey of Thewsbury in Gloucestershire, XXX l.\nAbbey of Thowey in Somerset, I corrodies and pensions.\nAbbey of St. Thomas of Pains, I corrodies I pensions.\nAbbey of Thimothe, I pensions.\nAbbey of Thaderhyl, I corrodies.\nAbbey of, I corrodies.\nAbbey of Thornton in Lincolnshire, I corrodies.\nAbbey of Tawton in Lincolnshire,\nAbbey of Walden in Essex, Blak mo\u0304kes, iiij li.viij l iiij] Abbey of Woburne: 4.12.10.2 d.\nAbbey of Wandley: 3.12.10.2 d.\nAbbey of Corby: 19.12.10.2 d. I Cordie\nAbbey of Wardon: 13.12.10.2 d. 2 Cordie\nAbbey of Wilton: 1 Cordie 1 pension\nAbbey of Warwell: 1 pension\nAbbey of Winchcombe: Cordie of 20. a pension of 4 marks\nAbbey of Warwick: Cordie\nAbbey of Westminster: 1 pension\nAbbey of Wyt: Cordie\nAbbey of Walton: 2 Lancaster shire Cordie\n\nThe weight of Esser cheese in England is 300. The weight of Suffolk cheese is 120 and 16.10. For the C., The weight of these in Anwerpe & in Barough is 8.20.\nYou shall buy fresh herring out of the ship 10.13.6.2 for the C. And that will cost 26.12.6. or 31.14.4. more or less as it happens. And this will make a last of white or red herring salt barrels and men's labor will cost 18.20. or 20.14.12.\nA last of white herring and 20 casks rede herring is a last herring in a cake of four herrings for the cook. The drift spoons are the best readies make a last twelve in every cake the last will stand a man ready made at the cost of 5s. 6d. And a last of the spoons will stand a man in 2l. 6s. 8d.\n\nMost reverend and my lord,\nas humbly as I can or may, I beseech your grace to have me your true and faithful servant, as recommended perpetually in prison. I delivered my clothes engrened to master Foster to deliver over to my creditors at 15l. a yard, as appears by the deposition of Robert Odyam for the part of master Foster, where he says he saw in master Foster's house a letter of my hand whereon was contained that he should so deliver them. And the said Foster sold three scarlets without any assent or will under the price of 6l. a yard, whereupon my faith the three cost me of one John Peacock. And the fuller, sherman, and dyer had for every yard for their labor 12d. And so they cost me every yard 14s. Ready money. And Master Foster will allow little above 5 shillings for a yard of my outer clothing, unless you agree, as a good conscience permits, to be my help and support. Therefore, I humbly request your grace, as I have always been your true servant, to prevent me from being thus undone by the untrue dealing of the said Foster. And, as I have always been, I shall find myself your true and faithful servant. And Jesus keep your grace in prosperity, amen.\nMaundeville wrote in his book of pilgrimage and travel, \"Of the laws and belief of the Saracens.\" After their book, which they call Alcarom, and which some call Mesaap. Some of them are of diverse languages and countries. In this book, Mahomet wrote, among other things, \"I, John Mandeville, the Saracens.\" And if a man asks them what paradise means, they say it is a place of delight. There, a man shall find all manner of delights and all manner of fruits in all times. And all this. maids and they spoke of the Virgin Mary, and of the incarnation of our Lord Jesus Christ. And how Mary was taught, and Gabriel said to her that she was chosen before all others from the beginning of the world. And that the book testified of her and of the Incarnation of Jesus Christ. And that she conceived and bore a child, and yet she remained a virgin. They say that Christ spoke as soon as he was born. And he was very god and very human.\n\nIn word and deed meek and righteous to all, an angel of the Incarnation she had seen, and he read often and lay by the manger. Therefore, our lady was afraid of him, for she thought he had been an angel, a messenger, and a child of our Lord.\n\nThat is to say, a fear not of the marriage, and God shall judge all good to heaven and all evil to hell. And Christ is the best defense and next to God, and he was very prophetic, giving sight to the blind, healing the sick, and raising the dead. They steadfastly adhere to the gospel. They greet it with reverence and observe it for eight months in a year, eating nothing but at night and keeping themselves from their wives during this time, as if they are not constrained by this fast. The book frequently mentions Jews and asserts that they are wicked people because they do not believe that Ihu (Jesus) is one with the good. And they claim that Jews lie about our Lady and her son Ihu (Jesus) when they deny that they crucified him. Regarding Saracens, the law of Mahomet will fail, as will the law of the Jews. Christ's law will endure until the end. A man who asserts that God Almighty made heaven and earth and all other things, and that without him nothing is done, and that on the Day of Doom, all things will be rewarded according to their deserving. Christ spoke these words through the mouths of prophets, and also through Mahomet.\n\nWhen men speak of the Father and the Holy Ghost, they say that they are three persons. not one god, but they scorned it and spoke nothing of it, but of the Trinity. But they say that God spoke or was dominant. And God is a ghost or he were alive. And they say that God's word has great strength. And so they say, in scorn. And they say that Abraham and Muhammad were well with God, for they spoke with him, and Muhammad they say was the right messenger of God. And they have many good articles of our faith and all understand the Scripture and the prophets, for they have them written in the gospels and in the Bible in their language, and so they know much of holy writ. But they understand it not but according to the letter of the gospel, and therefore Saint Paul says,\n\nLitera occidit, spus aut vinificat.\n\nThat is to say, the letter slew and the ghost quickened. And the Saracens say that the Jews kept not the law that Moses took from them. And so Christians also did evil, for they kept none of the ten commandments of the gospel that Jesus Christ said to them. And I shall tell you. A man once told me in his chamber that lords and all others within left, as he wished to speak with me in council. He asked how Christians governed, and I replied, \"Blessed be God, they govern well.\" He firmly replied, \"No, for our priests say nothing during their service as they should, and cry and drink like beasts. They should be meek and little silver, they themselves the lands that we hold, for through sin God has put will to help you. So no man shall do anything against you. And we know well through our prophecies that Christians will win back these lands when they serve their god properly, but while they live so foully.\" I then asked him how he knew the state of Christendom, and he replied that he knew through lords and merchants, whom he sent as his messengers throughout all countries as if they were merchants with precious stones and other goods. Marchandisi knew the manners of all countries. He called for the lords again, and they showed me the greatest lords of the country. They spoke French well, and so did the Sultan. I was greatly astonished by the disclosure of our faith. This house, which was small and low, began to grow as large as a palace gate. The Sarasins say it was the first mirage that Machmet created in his youth, and after that, Machmet began to be wise. He was a great astrologer. Since he was the keeper of all the gold of the princes of Coridon and governed wisely, when the prince died, he married his wife, the lady whom I call Quadryge. Machmet fell ill often, and the lady was angry because she had taken him as her husband. But he made her believe that every time he fell, Gabriel the angel spoke with him, and because of the great brightness of the angel, he fell down. Machmet reigned in Arabia the year of our Lord VI. C.xx was of the kin of Ishmael, who was a Brahmin. He begot him of Agare, his chamberlain. Therefore, in the sheet, all bloody, and on the morrow, whom he found the hermit dead. He was wrathful and would have slain his men. But they all with one accord said that he himself had slain him when he was drunk. And they showed him his sword all bloody. Then he believed them and this is the second miracle that Makamet did. He cursed the wine and all who drank the wine, but some drank it purely. They drank openly, they should be reproached but they drank good beer.\n\nThat is to say, there is no god but one and Makamet is his messenger.\n\nNow I have told you a part of her laws and customs. I shall tell you about her letters with her names and the manner of figures what they are.\n\nAlmighty Cathi Delphor Photius Caesar, Ioseph, Caythus, Marach, Nabilot, Orthi, Coriry, Soth.\n\nThese are the names. For all manner of resists in the year 1504 or thereabout,\nFor wages and fees of the officers: 69 pounds 12 shillings\nItem for rewards of the officers: 21 pounds 12 shillings\nPaid out for quit rents: 331 pounds 6 shillings\nQuit rents decayed: 91 pounds 3 shillings 9 pence\nFor vacations: 300\nFor costs of the Chapel: 348 pounds 13 shillings\nThe expenses upon the auditors: 100\nSome of this part and: 17,868 pounds 13 shillings 10 pence\nThe remainder is clear\nFirst, the account of the last settlement,\n20 shillings 12 pence\nItem all manner other receipts and payments the same year: 5,888 pounds 16 shillings 8 pence\nThe remainder owing: 12,112 pounds 13 shillings 12 pence\nOf which is due by Edward Stone. And there is a dwelling by the said Willingale. And here is Herry Bumpstede some C.xvij li. xiij iiij d.\n\nThe account the next year following Michaelmas from Michaelmas in the first year of King Richard III to Michaelmas next following, the space of an entire year\n\nFirst, the arrears of the last account\nC.xvij.li.xiij l.iiij.d\n\nItm2 proper rents\nClxviij li. xij iiij d\nItem foreign rent\nlix li.xi l v d od\nItem farm of the stock\nlix li.ix l xi d.\nItem quit rent\nxxxi li.xij l vi\nItem passage of carts\nxx li.xij l vij d.\nItem merement of rents\nv l vi d.\nItem casual ressaites\nvili.\n\nSumma of all their charges ix C.lxiij li.vij l ix d od.\n\nFirst in quit rents\nxxxli.xiiij l vi d\nTo St. Mary Spittle wannuities\nl l. viij d\nItem decay of quit rent\nix li. in l viij d od\nItem allowance for storehouses\nxxxv l iiij d.\nItem in vacations\nxxxiiij li.xvij s2 iij d\nItem in decrements\niij li.vij l i d.\nItem allowance for money delivered to the mayor\nItem for being of stone\nxvij li.xiij s2 Item for timber, lathes and plaster: 4.3.12 pounds\nItem for tyle and brick: 11.1.6 pounds\nItem for chalk lime and sand: 24.1.12 pounds\nItem for iron work: 34.6.9 pounds\nItem for necessaries bought: 18.5.2 pounds\nItem in necessaries expenses: 7.16.12 pence\nItem more necessary expenses:\nItem costs of carriage: 12.19.6 shillings and 6 pence\nItem lead and solder: 12.6.9 pounds\nItem for glazing: 35 pounds and 1 penny\nItem costs of the frame: 312.15.3 pence\nMasons wages: 468.16.12 pounds and 4 pence\nCarpenters wages: 124 pounds\nLaborers wages: 20 pounds and 12 pence\nItem costs of the chapel: 312 pounds\nItem the wages of the tilers: 112.12.6 pounds\nItem for sawyers: 12.15.6 pounds\nItem for paupers wages: 16.9 pence\nTo the baker at the cook: 10 pence\nItem for fees and wages of officers: 129.6.12 pence\nRewardis of officers: 22.6.12 pounds and 6 shillings\nItem expenses upon the auditors: 48.6.9 pence\n\nSome of all the payments. allowance for C.xx li.ix 2 4 q\\_\nRest:\nC.lxxxli vi.xvii 1 11 d q\\_\n\nSum owing and due by Edward Stone for arrears in his time:\nliij li.vi 6 d\n\nBy W. Galle and H. Bumpsted:\nC.lxxxix li.xi 11 11 d od q\\_\n\nFirst, the arrears of the last account:\nC.lxxxix li.xi 11 11 d od q\\_\n\nAll manner of receipts:\nvij C.xliij li.x 1 d q\\_\n\nSum of the charge:\nix C.xxxiiij li.ij 3 4 d\n\nFirst allowance of payments the same year:\nvi C.xxiij li.iiij 10 d\n\nRemains:\nCCC.x li.xvii 5 6 ob.\n\nOwing by Edward Stone and others for their arrears in their time:\nliij li.vi 6 d ob.\n\nAnd so remains clearly owing by William Salle and Henry Bound.\nCLXIX li.x 11 d\n\nFirst, whether the body of Christ be kept in an honest place and above all things privily, and that it be deposited under the keeping of a lock which keeps:\n\nItem, whether vestments and other ornaments belonging to the altar, namely corporals, upon which the body of Christ rests, be clean. Item whether the chalice and font of baptism be kept under lock and key.\nItem whether the cream and oil be new and every year.\nItem whether the canons of the Mass books be clear and open.\nItem whether priests can prove\nItem whether the curate teaches his parishioners the form of baptism in time of necessity in the presence of the mother.\nItem whether the water of baptism be not kept in the font longer than eight days.\nItem if the old corporals that are not worthy to be used be burned and put in the place of the corporals.\nItem whether those who minister about the altar have a surplice.\nItem whether the parson, parish priest, or any other clerk goes out without proper vesture or is not shown.\nItem whether the chancel or the body of the church within or without the windows be glazed.\nItem whether the roof covering or any ornament is lacking repair.\nItem whether the parson and all other chaplains of the church be of honest conversation.\nItem whether there is a Item: Whether the curate and other ministers of the quire are truly sorry for God in divine services or not.\nItem: Whether the parson, vicar, or chaplain of the parish behave as they should in the care of souls, if they say masses according to the rite, and are ready to visit sick people, especially when required.\nItem: If any parishioner dies without the sacraments of the church.\nItem: If any parishioner dies without baptism in the deceased's defense.\nItem: Whether the curate refuses to perform the solemnization of lawful matrimony before receiving payment for services.\nItem: Whether the person, vicar, or chaplain frequent visitors and haunters of taverns or much drink or weep contrary to peace.\nItem: Whether they are users, comers, or sellers.\nItem: Whether they are in continence or defamed with any woman, namely with any married woman, or have in their personage or any other house a suspect woman.\nItem: Whether they ask for their tithes or rights. Item if the parishioners, whether disagreeing, juggling, or intending harm to them, or the most honest boosters:\nItem if they have lived there long and nursed them:\nItem and have pledged the vestment book or other parish property:\nItem if the person or their debtor withdraws light or anything else from the chancel that they are bound to find or if he changes or misuses it for the parishioners:\nItem if the chaplains instruct the confessed parishioners to sing masses for covetous reasons or for animals or rents assigned to a light are converted into other uses against the will of the living or deceased:\nItem if there is any lack of light or fraternities endowed by any lands, tenements, jewels, or sums of money of the devotion of the people or by legacies of deceased persons according to their last wills.\nItem whether Item: Are the last wills of deceased people fulfilled in all things and observed accordingly?\n\nItem: Is there an inventory made of such lands, tenements, jewels, and sums of money?\n\nItem: Are new wardens of the lights or Fraternities chosen every year, according to the church's manner?\n\nItem: Do such wardens make a full and plain account every year of the receipts and payments by them at the time of changing other wardens, to those who should take over from them?\n\nItem: After such an account is made, do they keep in their own hands any of the lands, tenements, jewels, or money belonging to the lights or Fraternities and convert it into their own use?\n\nItem: Will they not give and restore them to the lights or Fraternities or to the wardens of them, or make any delays?\n\nItem: Do the wardens let farm and grant any lands or tenements above-mentioned during their wardenship to certain persons, friends or kin, for? Item: The chaplains of the parish perform marriages without the consent of the curate or in unauthorized locations.\nItem: Laymen pay their tithes correctly or according to custom.\nItem: Is any married man keeping women other than his lawful wife, or is any married woman an adulteress?\nItem: Are any relatives joined in consanguinity or affinity, or are they lawfully married to each other, or do they behave improperly?\nItem: Does any chaplain associate with suspect women?\nItem: Does any man keep a woman in fornication, and is there any such scandal in the parish?\nItem: Does any layman harbor adulterers or concubines in his house, or does he nourish them in sin?\nItem: Has any deceased person made a will that is not properly proven before the ordinary by his executors without proper authorization? Item if one man lets the last will of any deceased man or woman, whether it be of his own wife or any other deceased person,\nItem whether any king, the church and its creditors, the procurers, are excommunicated by the same deed and the body of the deceased lacks holy sepulture,\nItem whether any executor of a testament takes or appropriates anything of the goods of the deceased man without it being given to him among the living or left to him in the testament of the deceased or due to him from the deceased,\nItem whether there are any users of witches or women who use incantations,\nItem whether there come any Jews in the church, hindering the service of God,\nItem whether there come any defamers of their neighbors,\nItem whether any men attach men of the church or bring them to be attached or procured to be harmed for that thing which they have been sued for before in church law,\nItem whether any man or woman have laid violently hands on a dark [thing]. Item any layperson has harmed a layman or woman in a holy church or churchyard,\nItem whether any layman or woman keeps the church's lamp or any other belonging to it,\nItem whether any layman or woman presumes to sit in the chancel while mass is being sung, without the vicar or parish priest's permission,\nItem whether there are any open lawsuits concerning which a church clerk or layman is defamed,\nFirst, regarding the:\nItem the books and vestments are broken and unfit for divine service,\nItem many priests and clergy often wore foul and unclean surplices,\nItem no church inventory is made of its goods and lands,\nItem the lands and tenements of the church have been granted late by favor of the churchwardens beforehand,\nItem we find that due to insufficient provisions, neither the churchwardens nor the masters of the salvage have adequately provided for,\nTherefore, the priests. The clerk who is retained for the church will not come to the Mass nor greet us, nor will the clerks and priests retained by the masters of the salary come to Mass or matins in the quire. It would be beneficial if the masters of the salary and wardens could bring about the presence of such priests and clerks for the maintenance of God's service at the time of their reinstatement, as they have profitable and reasonable salaries. They should all attend, not only Mass and matins, but also our Lady's Mass and salary and other services. This would lead to an increase in the priests' and clerks' good customs of virtue and a great increase in divine service.\n\nItem, the church wardens will not show us\nThe wills of those who have given goods or lands to the parish, by which we should further inquire whether they have been performed or not, for without them we cannot understand the matter.\n\nItem, the wardens of the church and brotherhood have not given: There are several issues with the text that need to be addressed:\n\n1. The text contains several instances of abbreviations that need to be expanded.\n2. There are some missing letters and words that need to be inferred based on the context.\n3. There are some instances of overlapping text that need to be separated.\n\nHere is the cleaned text:\n\nThere are several items. One of them is that, due to the lack of good and diligent authority of the wardens, there have been many and great sums of money taken from the church, which might well come to light if the old accounts were well examined.\nIt is in the hands of various of the perished Rest's money of the beam and of the alms gathering to the Somme of 12 or 16li. And one palmer can show the truth of this.\nItem, the churchyard is unhonestly kept.\nItem, various priests and clerks, in time of divine service, are at taverns and alehouses at\nIt is also that, by favor of the wardens, both priests beneficed and religions where might be more convenient and expedient. And a motion was made.\nSir Ihu_ has a thing that we cannot understand\n\u00b6 The names of the inquisitors of the said articles at the same visitations\n\u00b6 Iohn_ halmon\nSymon mott\nIohn_ Robchaunt\nIohn_ young\nWillm_ dicons\nRichard\nIohn_ Eton\nIohn_ Turke\nThom_s broke\nWillm_ hertwell\nThom_s dauy.\nWillm\u0304 Creue parishens\nRobert vyncent.\nBaronys\nSymon neuyngton.\nTHes ben In partye the poyntis and articles whiche. I. vm\u2223frey duke of glouceter for my trouth and aquytal Sayd late. I. wolde yeue In wryting my right doulted lord vnto your highnes aduertising your exellence of Such thing{is} in party as haue ben don in your tendir age in derogacio\u0304 of your noble estate and hurte of bo\u2223the your reames and yet ben don & vsed dayly\n\u00b6 Furst ye cardynal thoo beyng bishop of winchester toke vpo\u0304 him ye state of cardynal whiche was naied and denayed hy\u0304 by ye ky\u0304g off most noble memorye my lord your fadir who\u0304 god assoyle. Sayng yt he had as lee\nFor he knew full wel the pryde and thambusyon that was in his parso\u00a6ne thoo being but a biship shulde ha\u00a6ue loo gretly extolled him into more intollerable pride whan that he wer cardynal. and also him thought it a\u2223yenst his fredom off the chief chirche of this reame whiche that he wurs\u2223shipped as duly as euyrded pri\u0304ce. yt blessid be his soule. And how be it that my sayd The lord, your father, whom God would have granted this land's cardinals as bishops have not yet become rich in England. The cardinal now being bishop, was pardoned by Bishop Richard of Winchester for whom he had sued to obtain a declaratory bull from our holy father, which might touch your high estate or either of your realms and the lord's spiritual and temporal lords. The Archbishop of Canterbury should be your chief counselor, who is also estranged and set against you. Many other right reverend and wise lords, both spiritual and temporal, would do great harm to you, my right doubted lord, and your realms, as clearly and evidently appears from their experience and works.\n\nIn your tender age, my right doubted lord, for the necessity of an army, the said cardinal leaves you \u00a3400,000. Certain individuals presented at the Exchequer with a bill of sale for 22 juris men at 21 shillings mark, and they were not quitied on a certain day, causing you, my right doubtless lord, to lose them. The cardinal, seeing your money ready to have quit with your juris men, caused the treasurer of England at that day being present to pay that same money for part of another army. I humbly requesting you, my right doubtless lord, that your said juris men were still kept by him. To your great loss and his singular benefit.\n\nItem, the said cardinal, being bishop of Winchester and chamberlain of England,\nItem, where the said cardinal allowed you, my redeemed lord, great and notable sums he has had and his signettings upon the port of Hampton where the customs are his servants. There it is likely that he is standing as the chief marshal of the wools of your load, causing you to be greatly defrauded. And under that rule, what wools and other merchandise have been shipped and may be from time to time is hard to estimate, and to your great hurt and shame, my right doubtless lord. And of all your people,\nIt is reported that the said cardinal has let some sit there during the time of your reign, yet his alone has been so repeatedly deferred and delayed that for the most part, the convenient season for their employment of the good loan was missed.\nTherefore little fruit or none came from them, as both your realms have sufficiently learned.\nItem, where jewels and places were valued at xi M.ll in weight for the said cardinal's forfeit to you, my lord, he obtained their arrest for a little parcel of the same and thus defrauded you entirely of them to your great hurt and his advantage, which could greatly have eased your highness by sparing as much of your power from Commons.\nItem, the cardinal, being feoffee of my said lord your father, whom God pardon against his enemies, granted Elisabeth the bequest was that and she were married to him within a year; otherwise, it was two or three years after to your great hurt and embarrassment. Item: The cardinal, who has no authority or interest in the crown, presumes and takes upon himself in your royal estate, calling himself before it in gettion of all your land and derogation of your highness, which has not been seen or used in no day before in greater estate than he is without your express order and command.\n\nItem: The said cardinal, not considering the necessity of my right, Lord Doubted, has sued a pardon that he should pay for the church of Winchester for life, and for any necessity to grant a pardon and so to lay all the charge upon the temporal and power people.\n\nItem: The governance and labor of the said cardinal and archbishop of York have lost and been dispersed to notable and too great a good. It should never turn to an effective aid for you, my right, Lord Doubted, nor of your said estate. reames but vnd\n\u00b6 Item now late was sent a other ensabassade to caleis by the labour & counsayle of the sayd cardinal & arch\u00a6byshop of yorke the cause why of the begynnyng to me your sele vncle. & other lordis of your kyn and cou\u0304cell vnknowen to your gret charge and ageynst the good publyk of your re\u2223me as it openly apereth the whiche good yf it b\nof the same myghte\u0304 haue had other course and your s\n\u00b6Item after that to your gret char\u00a6ge and hurte of bothe your reames the sayd Cardynal and archbis\u00a6shop of yorke went to your sayd e sayd duke of orlyau\u0304ce to entrete and common aparte wyth the cou\u0304cel of your sayd aduersaries aswel as wt the duches of burgoene by whyche meane the peas and alia\u0304ce was ma\u00a6de betwix the ij. dukis to the grettest fortefienge of your sayd capital adt openly\n\u00b6 Item the sayd archbishop off yor\u2223ke sent wyth other Into thys your reame from the sayd cardynal after co\u0304municacio\u0304 had with your ad\u00a6uerse {per}ty at your sayd towne of Ca\u2223leys made at his comy\u0304g In to your notable presence at \"Windsor, all your suspicions and color all mighty one the cold to induce your highness to your agreement to the distress of your capital adversary, as I saw there in your noble presence in his writing at which time my understanding it was his singular open declaration that is to say, you should leave your right and your honor of your crown and be content only with writing with Rex Anglicie &c, to the greatest infamy that ever fell upon you or any of your noble progenitors since the taking off them first the title and right of your Realm and crown of France. In the ter, your said highness thereafter asked my advice on the matter in your presence, along with other of your blood and counsel. I answered and said that I would never agree myself to that, and of the same disposition I am yet and will be while I live in conservation of your honor and of the same disposition made unto your said crown in the time of your coronation there. Item, the said Cardinal and archbishop of York have so\" You labored to inform Your Highness that you should enter into a new day of conversation. In March or April next, it is intended to be against your worship, where it was evident to all the world that the rupture and breaking off of the said peace should have happened beforehand from your adversary due to their great untrustworthiness. Now, it is likely presented to be laid upon you to make a great disclosure of you, my doubtful lord, like coming to no other purpose or effect than the previous conversations have had, and by the subtlety and counsel of your said enemies, your land may not mightily nor effectively be pursued under the color of the same treaty, but be burned up and destroyed, lost, and utterly turned from your obedience.\n\nItem, it is said that the delivery of the said Duke of Orl\u00e9ans could only fall into his hands by his own delivery, concluded and determined utterly in his last will and wisdom, his conquest. This realm of France and yet it should be done with as great deliberation and certainty as could be devised or thought, and seeing the disposition of your realm of France, the power and might of your enemies, and what they have gained there, I, your king, request that whoever first moved, labored, or stirred the matter before your council, advised you to do so, not I.\n\nFurthermore, the aforementioned security not made.\n\nThe aforementioned cardinal to have and enjoy for ever the lands of the duke of Lancaster in Northfolk to the value of 5 or 6 marks per year, which seems to me right strange and unheard of in any acquittal. I may not, nor ought I, counsel such great harm to you and all your lands.\n\nItem it [This line appears incomplete and may require additional context to fully understand, so it is left unchanged.] My right respected lord, it is not unknown to you how often I have offered my service to and for the defense of your realm of France and duchy of Normandy, where I have been put in charge by the said cardinal. Despite this, he preferred others after his singular affection, which caused great parts of the duchy of Normandy, as well as your realm of France, to be lost, as is well known, and what good my right respected lord lost on that army. The last sent there, which the Earl of Morton, your council of France, has clearly declared to your highness herebefore, Item, my respected lord, it is not unknown that it would not have been possible for the said cardinal to come into great riches except by such means. For his church it could not rise, and he has no inheritance. Therefore, my right respected lord, since there is great need and necessity for the well-being and safety of your realms at this time, it is fitting, like it is unto your noble grace, to consider the great wealth of \"the said cardinal and the great disputes that you have been deceived by the labor of him and the archbishop, as well as the fact that they have lost, they have been the instigators of the ordinance. For who would give most if not the price, considering the meritorious service or sufficiency of parsons? Furthermore, it is greatly to be considered how, when the said cardinal had forfeited all his goods because of the statute, he made more plainly declare himself by purchasing from me a charter of pardon. This good and it could have sustained your wars for many years without any burden on your poor people.\"\n\n\"Item, my right doubted lord, where I walk in your council, which God knows I do not. For your highness may well see that I name those who have caused the said ordinance's rule.\" Wherefore, considering that the said cardinal and archbishop of York claim to govern you and your realms & lordships, I implore your highness, in your right wisdom, to bring them into your council, so that men may be free to express their opinions on truth. For truth I dare speak my truth. The power dares not. And if the said cardinal and archbishop of York should later declare themselves as such, Your Majesty, my right doubted lord, may then restore them to your council at your noble pleasure.\n\nFirst, as he being protector and defender of this land desires to tour to be opened to him and to log in there. He said he welcomed and cherished him against the state and worship of the king & of my said lord of Gloucester.\n\nItem, my said lord of Winchester advises and assents to my said lord of Gloucester and from the king's council purposed and disposed him to set hand on the king's person. and to have removed him from Eltham, the place where he was, to bring him into such governance as he desired.\nItem, where my said lord of Gloucester, to whom it belonged of all persons or that should be, being W [in the way of] nature and by the undue purpose of My said lord of Winchester intended final destruction of My said lord of Gloucester, person as well as of the [person of the] throne.\nItem, my said lord of Gloucester says and affirms that our sovereign lord his brother, who was King Henry V, told him on one occasion that at the palace of Westminster, there was on a night a man espied and taken behind a tapestry.\nItem, our said sovereign lord, it was King Henry V, said to my said lord of Gloucester that his father King Henry IV, lying-in-wait and visited greatly then with sickness of the eye, king his father so visited with sickness was not personable and therefore not disposed to come conversation and governance of the people, and for so much counseled him to take the crown and governance of this land upon him. The first instance concerning my lord of Gloucester, in the presence of my lord of Winchester, he answered before his departure from Henward's county, that the tower should be notably supplied and provisioned, as it had not been, for reasonable causes. In a similar manner, after my lord of Gloucester had gone into the said county of Hendon due to malicious bias of various estates on this land, and because strangers were in doubt of their protection, in great numbers, strangers fled the land. Richard Woodeville, squire, was trusted and appointed, along with the chamberlain and counsel, by my lord of Bedford, with a certain number of defensive persons assigned to him, by the consent of the king's council. That time in London, he should not allow any man to join the tour stronger than himself, unless specifically charged or commanded by the king, with the advice of his council.\n\nIt is reported that after the coming of my said Lord of Gloucester into this land from beyond the Henwick, the lords of the king's council were informed that my said Lord of Gloucester grumbled that they had been heavily fined for the time of his absence, and otherwise than they should have been if he had been in this land. Therefore, he was poorly paid, and especially the enforcing of the Tour set upon them in a harassing manner, considering acquittal and truth that they all had a way to the king for remedy if they would.\n\nAfter this, Richard Scotline, tenant of the tower, by the command of my said Lord of Gloucester, brought before him Freezer Randolf, who had long before confessed treason done by. \"against the king's person who did this, for which knowledge he was put to be kept in the said tower, and strictly commanded the said Scot to keep him closely and sternly, and not to let him out of the said Tower without the king's command, by the advice of his council. The freeer Randolf, lord of Gloucester, kept him then full with him, not caring about the said Scot, as he declared to my lord of Winchester shortly after he had brought the said freeer Randolf to my lord of Gloucester. He said to my lord of Wichester that he was undone, but he would help him and expressed as for cause of the scandal of my lord of Gloucester in the Tower advising him and charging him that before he suffered my lord of Gloucester or any stronger person therein, he should provide him a sufficient warrant from the council.\" Item 1: The king's counsel intended to take hold of the said person, not to remove him or have him removed, or place him under any manner of governance, but by the advice of the king's council. For he could not conceive any kind of good or disadvantage that might have befallen him therefrom, but rather great peril and charge. The Lord of Winchester is ready to make a promise in time and place convenient.\n\nItem 2: Regarding the third article of the aforementioned causes and grievances, my said Lord the chamberlain answers that he was posed to do bodily harm and was warned of it and counselled by the said parsons. And various ones prevented him from coming to Westminster, as my said Lord of Gloucester declared to my said Lord of Winchester.\n\nItem 3: In the time of the parliament, the parish priests of low estate of the city of London, in great numbers, assembled on a day upon the wharf at the Crane in the Vintry and wished and desired that they had the parson of my Lord of Wichester speaking against him in those times, so that they would have thrown him. haver taught you to swim, and why those who said and did so willingly and desirefully sought his destruction, how was it that they had no cause?\n\nItem, after the coming to London of Sir Raphael Butler and Master sent from my Lord of Bedford, the remnant of the lords of the council formed that my said Lord of Gloucester bore heaviness unto my Lord of Winchester. He called him to a meeting daily and there opened unto him that they had knowledge and understanding of the said heavinesses, praying him to let them know if he bore such heaviness against my said Lord of Winchester and also the causes thereof at which time my said Lord of Winchester was afterwards informed. My said Lord of Gloucester affirmed that he was heavy towards him and not without cause, therefore he would put it in writing.\n\nItem, after the Monday next before All Hallows Day last passed, the people in the said city of London, by the command of my said Lord of Gloucester, as it was said, for what cause my Lord? the chamberlain was not assembled in the city armyed and a raid, and therefore counted all that night. And many diverse ones of those same night, by what exception my said lord the chamberlain did not have seditions, and the person of my said lord the chamberlain\nItem, the same Monday night, my said lord of Gloucester sent into the inn's of court at London, charging them of court dwelling in the same to be with him there.\nItem, that on the morrow, the Tuesday next following, early, my said lord of Gloucester sent unto the mayor and intended to have his person and to remove him from that place where he was, without the assent and advice of the king's council. Which thing was thought to my said lord chamberlain to be in no way desirable, had he not seen it done before.\nItem, that my said lord the chamberlain, considering certain things before, and doubting\nItem, concerning the four and five of the said articles, he would not, at that time, have been king, had he been. set on my sayd lorde the chaun\u00a6celer so grete trust as he did yf he had founde or I trowed in hym such vn\u2223trouth. the which thing mi sayd lor\u00a6de the chauncelere offrid to declare & shew as it longith for a man off his estate to do requiring therupon my lorde of bedforde and all the Lordis spn\u0304all and te\u0304porall in thys present parleme\u0304t that it myght besene that there were iugis couenable in this case yat they wold do hym right or elles that he myght haue leue off the kyng by ther aduyse too goosue his right before hy\u0304 that ought to be his iuge.\n\u00b6 And as touard the letter sent by my lorde of winchester vnto my lor\u00a6de of Bedford of whiche the tenure here folowith.\n\u00b6 Right hight. and myghty prince and my right noble after one leuest lorde I reco\u0304maunde me vntoyone wyth all my hert and seruise. And as ye desire ye welfare of ye kyng our souereigu\u0304 lorde and of his realmes of england and of fraunce and your own wele And owris also hast you hithir for by my trouth and ye tary we shall put this lond in aue\u0304ture wt a My lord of Gloucester complains of the malice and unfathomable purpose of my lord of Worcester, of Toddesworth, in assembling people and raising a field in the king's land, troubling it and against the king's peace. My lord of Worcester answers, in response to his said letters, that he did not understand or mean in the writing that my lord of Worcester intended to raise any field or assemble people in troubling of the king's land and against the king's peace, but rather that he purposed to acquit him to the king in truth and keep the rest and the people in the king's land, and to avoid rebellion or disobedience and all trouble. For by that, in the beginning of the said letter, he calls my lord of Bedford his liege lord after the king. Whom he owes duty to in truth.\n\nSecondly, in the said letter, he: My lord of Bedford is desired to come home for the welfare of the king and of the realms of England and France, which primarily depend on his keeping of rest and peace. My lord of Wynchester said. The truth is that before he wrote the said letter, there was an ordinance made by the mayor and aldermen of London against the excessive taking of masons, carpenters, tilers, daubers, and other laborers for their daily wages. And since the king's advisory council had taken action against it, there was a risk of unrest against our sovereign lord and the well-being of this land. He desires so urgently the coming of my lord of Bedford, which he would not have done so much if he [were not]\n\nCleaned Text: My lord of Bedford is desired to come home for the welfare of the king and realms of England and France, which primarily depend on his keeping of rest and peace. Before writing the letter, the mayor and aldermen of London had made an ordinance against the excessive taking of laborers' wages. The king's advisory council had taken action against it, leading to a risk of unrest against the sovereign lord and the land. He urgently desires my lord of Bedford's coming, which he wouldn't have done so much if [he weren't]. The Lord had intended for me to inform you that my Lord of Bedford and the Lords spiritual and temporal, assembled in this present parliament, will act impartially and justly in all matters and quarrels without partiality. My Lord of Bedford and the Lords spiritual and temporal, each one of them, shall, as far as their kinship and discretion allow, truly and impartially counsel and advise the king and also act quietly themselves in all the said matters and quarrels, without privately or publicly showing themselves as parties or partial in any way. Each person or party must effectively love and fear one another and keep secret all matters and quarrels discussed in the said parliament, without writing or revealing it to any person except for a specific command from the king or the Lord of Bedford. Each person shall, with all their might and power, advise and assist in counsel, or else show it to the king and the Lord of Bedford to put the parties to reason and not allow any of the said parties, by themselves or their assistants, to proceed or act against the king in any way, but let them, with all their might and power, assist the king and the Lord of Bedford in maintaining peace. The king's peace and redressing of all such manner of proceedings by way of offer and force. I studiously keep the sacrament and the following:\n\nLords:\nDuns of Hungerford, Tip, Pouyngis, Cornwall, Burgh.\nDuns of Lonell, Jure.\nDuns of Betreux, Clynton.\nDuns of Sonche.\nDuns of Andeley, Ferers of Groby, Talbot, Abbot of Waltham, Abbot of Glastonbury. Abbot of St. Augustine, Cantur, Westminster, Wigor. Abbot of Menen, London, Sinoul.\nComes Northumberland, Stafford. Episcopus Bedford, Comes Oxon. Duns of Roos.\n\nInfractors:\nBoth Abbots, Abbot of Loudun, Episcopus Gossen. Epus Cici, Epus Carlolens. Archbishop of Canterbury, Duns of Grey, Duns of Grey Riten, Fu, Balkele, Abbot of St. Mary Ebor. Abbot of San.\n\nIn the name of God, we, Henry, Archbishop of Canterbury, Thomas, Duke of Exeter, John, Duke of Norfolk, Thomas, Bishop of Durham, Philip, Bishop of Worcester, John, Bishop of Bath, all manner of causes. The matters and quarrels of heinesses or grenuces, with all incidents, circumstances, and dependencies or concerns belonging and hanging between the parties, are to be resolved and settled at a high level. The worthy father in God, Henry, Bishop of Winchester and Chancellor of England, on the one hand, and those on the other, for the quelling of the said quarrel and debates, have taken and chosen in manner and form as it is more plainly contained in a compromise made thereupon. All her modesty's circumstances, dependencies, and connections that concern him and his person, if he has in any way grieved or wronged my lord his worshipful father in God, Thomas, Bishop of Durham, Philip, Bishop of Worcester and Bishop of Bath, the noble Lord Humfrey, Earl of Stafford, the worshipful Parsons Master William Annewykkeeper of the king's private seal and Crumwell, are to be observed and fulfilled by them on his behalf. that shall be decided or arranged and arbitrated by the aforementioned Archbishop, dukes, bishops, earls, keeper of the king's privy seal, and Lord Crumwell in all matters and quarrels above said gratuity. Each party promises ever to be bound by the aforementioned arbitration, putting away all heaviness or displeasure contained by my lord of Gloucester against all those who have assisted, counselled, or favored his said uncle of Winchester. And as for any matter that touches my lord of Gloucester, remit it and the governance thereof to the king and his council. They are to judge it according to his counsel's advice.\nIn witness of this compromise, my said lord of Gloucester has subscribed his name with his own hand.\nHumphrey, duke of Gloucester.\nAnd in similar form, my lord of Winchester has subscribed with his hand under the word of a priest to stand at the advice, ordinance, and arbitration of the aforementioned persons. My lords of Gloucester and Wichester, we, the parties in question, have carefully considered and decreed that neither party shall bring causes, quarrels, disputes, or grievances before us after the 5th day of this present month of March. Our lord of Winchester has granted this to my lord of Gloucester. My sovereign lord I. have understood that I have disturbed the peace in your lands. During the time when the king our sovereign lord was a prince and lying in the green chamber at Westminster, the said earl allowed governance of this realm and the crown was placed upon him, with his father being king at the same time. I have been loyal to your sovereign lord who was at that time. this reign was a true man, and he took trust and cherished me to his life's end. I trust no man will affect him all the time that he was my sovereign lord and reigned upon me in whatever manner it pleases you, by the advice of your council, in the matters above mentioned. I humbly beseech you, my sovereign lord, as I can, considering there is no grounded process by which I might lawfully in the above-mentioned matters speak, bless me and declare me, by the advice of the Lords Synod, and may a true man also be with him during his father's reign or otherwise. You said slandering and noising, notwithstanding, and this same declaration to be enacted in this your present parliament.\n\nThese words were declared in the manner above said.\n\nBeale, uncle, milord, by the advice of his council, has commanded me to tell you that he has well understood and considered all the matters which you have openly declared here. my lord of Winchester, I have great sorrow. You have heard a petition that I declare you a true man to him, and by the advice and assent of the lords spiritual and temporal present in this parliament, he declares you a true man to him and that you have been true to my lord his father and also to my lord his father while he was prince or otherwise in a different estate. The said slanderer and disturber does not cease this, and he desires that this declaration be enacted in this present parliament. After these words were spoken as before declared by the said lords arbitrators, it was decreed that my said lord of Winchester should have the following:\n\nMy lord of Gloucester, I have conceived to my great sorrow that you have received reports that I have purposed and imagined against your person and estate in various ways, for which you have taken great displeasure against me. I take God to witness that whatever reports have been made to you of me, perhaps from those who have not had great knowledge. I. Affection to me, God forgive them, I never imagined anything that might be harmful or prejudicial to your person or estate. For this reason, I pray that you be good lord to me from this time forth, for by my will I give you no other occasion or purpose to do otherwise, by God's grace.\n\nII. The which words were said to be decreed by the aforesaid arbitrators that my lord of Gloucester should answer and say:\n\nIII. Beale, uncle, since you so declare yourself such a man as you are, I am right glad that it is so and for:\n\nIV. And when this was done, it was decreed by the aforesaid arbitrators that each of my lords of Gloucester and the parliament in sign and token of good love and accord, which was done.", "creation_year": 1503, "creation_year_earliest": 1503, "creation_year_latest": 1503, "source_dataset": "EEBO", "source_dataset_detailed": "EEBO_Phase1"},
{"content": "The book is about our emperor and maker of heaven and earth, and in the beginning of time and of all things that are not. And are all the said things contained in four things, which are one and the same: the sovereign myth of our maker. The four things are the eternal empire, the angelic nature, the matter of the four elements, and the time. It is not our thing, nor the work of our redemption, which has been made before all these following works of distinction and those things that are different. The sovereign Wisdom of the maker, which was made on the three first days. For the first day, God made the light, which is to be understood as a clear cloud shedding light on the upper parts of the world, a little clarity which we have come to call the point of the day and divided the light from darkness. And we should understand the day and the darkness as night. The second day, God made. The firmament made and divided the waters, as it should be understood. Which God disposed in this day, the parties above the world, sensible ones, put the firmament in the middles of the waters, to separate the outer part of the world of waters from the inner, in this said firmament are the stars fixed and is the term and boundary of the waters, those above and beneath, freezing and consolidating as crystal, they may be dissolved as a cloud. The third day God assembled all the waters, those under the firmament in a place, for the said waters, they eld and gathered all the space of the air and warmed it up a little and rested therein. With the said warming, the earth appeared and called God the said waters, \"Sea,\" and after this distinction followed the ornament. This text appears to be written in an old form of English, likely using a typewriter or early OCR technology. I will do my best to clean and modernize the text while preserving its original meaning.\n\nThe following text is a retelling of the story of Lucifer's fall from grace:\n\n\"Which cherub the sovereign goodness of our maker formed in three days. For the first day, God ordered the lift and made the two great lights of heaven: the sun and the moon. Which he placed in their positions, shining in the firmament of heaven. The cherub's light illumines the earth and they are called the great lights. They ascend and Wind, emperor of the heavens, obeyed humbly and by his pride and disobedience, thought in himself that if he did not keep the commandments, they would be cast out and would not attain the said glory and felicity. This pride and much subtle Lucifer, serving his malice, was known to Adam because he was wiser in wit than Eve. And he thought in himself that the woman should yield to him more willingly than the man and advised him how he might better attain his intention. He falsely persuaded the woman by the serpent. The serpent, which at that time was right and went straight along, and as a man by his treason,...\" The false serpent, as the venerable Bede said, is like you in form and pleasing to the eye. Things that are of one likeness and pleasing to the eye came to our mother, even the said serpent of the witch the devil had moved the tongue to speak. He commanded you, God, not to touch the tree of the knowledge of good and evil. Likewise, as if asking a question, God said, \"You shall eat of the tree's fruit and not of its seeds.\" The false friends of hell desired our first mother. Until that end, by the answer he might have occasion to say the thing he came for to our mother. The devil was much assured in this, as he pretended to do it to her alone. \"You shall not die,\" he said. That is, you shall not die right away, but only said this. alone carrying the fruit which should be like him in knowledge and understanding, that whosoever shall eat of it shall be as gods and shall know good from evil. The woman could be proud in willing to appear one with almighty God, leaving seriously the false temptation of the devil, and say a falsehood to him that the fruit of the tree for bed is goodly to behold, pleasant, pure, and of good savour. She persuaded the first father Adam with pleasing words, presenting him the fruit which he trusted lightly in her persuasion, considering by himself how his wife had yet eaten of it and had not died incontinently as was the sentence of God almighty. Left alone and afraid, he was in effect perfectly sold, and therefore his eyes were opened and he knew himself naked. It is believed that the passions naturally of concupiscence were not in her, for they did not eat the fruit until the less the saying was refrained and she was restrained. \"Once upon a time, as now I tell children of the age of twelve and up, they were immediately found to be disobedient as running water, beginning to stir their knowledge, so that they knew their disobedience against God their superior and also their members were inordinately resisted by their governor. That is to say, reason and doubtful ones, they first moved their members against reason in the parts of generation, which we call the shameful parts of man, woman. For in what time they parted the said motion against reason, the tone began to be ashamed of the other, seeing that all the members of man, except the aforementioned mouth, immediately took the leave of the fig tree and covered the places of dishonesty. It was not without cause the leave of the fig tree, for if the red fig's leaf with the said leave it would cause him a certain harm with the eating and afterward this act was as our first fathers had transgressed with out delay, they served the fig tree persistently.\" Every moving of the charnel, Wolupta's, to that will and shamefully they took the leave of the fig tree. And surely after this, that they had offended the majesty of God, came down the voices of God in Paradise tree to move them, understanding that He was not content with them because they kept not his commandment. It spoke to them by an interlocutor by twos, and for this cause they did cower in the midst of the trees.\n\nMyth, forsooth, was the woman's answer, interpreting the displeasure of God as being in the fact that He was naked. If in no doubt, the power of God could clothe them both.\n\nThat is to say, the woman, who did give for my compensation, presented me with the fruit of knowledge of good and evil, and she took pleasure in our parents. Secondly, he shot it, that was false and sinful, and as you said, you shall bear your child in sorrow. The blessing there, as he said, you shall bear your child, and so the justice of God appears in ways full of misery to another and never in rest like unto Him. \"Water which continually runs incessantly, Adam pleading the wrath and misery of himself and his lineage that should come after him called it Will, for the longer they lived, the more labor and pain they should have endured. So we may conclude that if Adam and Eve had tasted of the fruit of life, they should have lived much longer and been that much more miserable. For God Almighty drove them forth from paradise into the field of Damascus, there as Adam was made that he might toil and labor. After their miserable expulsion from paradise. Where was all pleasure and delight, God Almighty quenched the gates with fire to the end, no man should enter and come near it. The said fire for a space of time was made to cease, so that Enoch and Elijah might enter, and it was entirely sealed at the passion of our savior and redeemer.\" If it is asked how long Adam and Eve were in paradise, the common opinion states it was for a few hours, but other doctors say it was three hours. A curious question is, what was the cause that God allowed man to be tempted by devils and that offense against the commandment? The common solution and answer is that whatever pleases God Almighty must be accomplished and that answer satisfies him, not that God would desire or act otherwise. We must consider that after Adam and Eve were put out of paradise, Eve had carnal knowledge of Adam. In paradise, they were both perfect creatures, but the fifteen years after Adam had a son named Cain, who was formed in the age of thirty years. This is understood to be a long time. In the imperfection of nature and the process of time, it is mentioned that God could have created Adam and Eve before Cain, but the maker of the law, Moses, makes no mention of them after the lapse of fifteen years. He engendered Abel and his sister Delilah in the year one hundred and thirty from Adam. Cain slew his brother Abel through envy in the field of Damascus. Whereas Adam and Eve lived in trusts and sorrow, the spawn of a hundred years in a valley called Lermes, beside the month of Ebronet, was born Seth. Adam knew carnally his wife Eve, and she bore Seth. We understand that from the lineage of Cain came. Enoch, who engendered Irad, and Irad engendered Mehan, and Mehan begat Lamech. Lamech had two wives, Adah and Zillah, and in doing so, promiscuity came against the law of nature and the decree of God. The women bore sons to Adam, a lonely wife. This Lamech was punished severely by the said woman, and he blinded and murdered his own son Cain, whom Cain had killed. The generations perished in the deluge. Seth begot Enos. Enos begot Cainan, who begot Malael. Malael begot Jareth, who is called Iareth. Enoch, who was the son of Adam in the generation of Seth, was righteous and pleasing to God in holiness. He was translated into paradise. And indeed, the generation of Cain, named Lameth, opposed the seven of Adam's generation of Seth. Enoch begot Methuselah, who begot another Lameth, who begot Noah, the tenth after Adam. Righteous was he in his life, and under his rule was born the deluge by water, two thousand years after the creation of the world. And truly, our first father Adam, who was holy all the days of his life, had the spirit of prophecy. He made great penances in this world and commanded his children to observe good life and justice, and to abstain from the company of Cain and his children. Nat may not make marriages with the said child of Cain. But for the said child of Cain did not keep the commandments given by that they took wives of the lineage of Cain against the paternal prohibitions. The which was mercilessly lustful; God the maker said that he should efface the earth not only the men but also with those who committed carnal sins and lechery, the which reigns above the earth. But God would not do this without mercy and mercy, for he gave them a hundred and twenty years to do penance. And it was done or not done in the end of the hundred and twenty years, God sent down waters and deluge on the earth which drowned all creatures of the earth. Except Noah and his three sons Shem, Ham, and Japheth, and their wives, the which no one had put in the ark by the commandment of God. And it is good to note that the pain that God sent was just and right, for carnal pleasure had corrupted the earth. The which (the pain) The body is of men corruptible, above the earth, and therefore the earth was wetted and cleansed by waters. But at the end of the world, cupidity and avarice shall have all been cleansed by fire. Certainly gold and silver, which are causes of avarice and cost, should be purged by fire. Oh miserable and damnable wretchednesses of avarice, how much souls have you led to destruction and eternal damnation since the deluge was made by water. We should heed notices that the souls of all those who drowned and were made after the creation of Adam, not only their souls who transgressed after the deluge until the resurrection of Jesus Christ, but also until the aforementioned resurrection, run for five thousand two hundred and thirty and two years. The souls of all women and men who were in this world after the creation of Eve descended into hell, so the ports of paradise were closed and shut until our time. redeemer Jesu Christ suffered death and passion and descended to hell and brought with him the souls of the holy fathers who were in the limbo. Abiding the mercy of God the creator, as we have shown by the cause, Adam and Eve offended in the commission of original sin against the commandment of God, and were shut and closed thencefrom paradise, so that no soul, nor virtue, nor righteousness, nor any other goodness might come into heaven or paradise. As we have often rehearsed for one sin of Inobedience committed by our first parents Adam and Eve, the which by their holy conversation and penance left us an example and doctrine to return to the joys and pleasant delight of paradise and of the realm above, and for their conversion and holy life, Almighty God preserved and kept them so that they had perfect faith and hope of the redeeming of mankind, the coming of our Lord Jesus Christ, savior and redeemer of the world, who was promised for our redemption and satisfaction of sin and disobedience, and to reason with mankind. This is sufficient. For the first chapter of this present treatise titled \"The Scheans to Live and Die in Salvation of Souls.\" All made that which descended from Adam and Eve, our first parents, after their preceding sin and transgression in the terrestrial paradise, fell and descended to hell. The Works went to their plays ordeal of God's providence, called the living the other to power-giving. The young children born of those who had no father nor trust in our savior and redeemer died. Jesus Christ descended to the said limb. And the true evil plunged into the depths of hell with the devil, without any father or hope of redemption. Those who were not extremely evil in the other parts of the limb of the good fathers, and also in purgatory, had perceived that they were to be redeemed and saved, and took forth from those plays of hell and finally brought to the joy of heaven, and by cause the time of the repairation was marvelously long for our holy ancient fathers, a bodily suffering of our Lord Jesus Christ more than five thousand years. \"There is nothing more painful than tongue can tell, great is the time when one wants the sight of God, who is everlasting and gladness. This cause is reported by Doctor Seraphia, St. Bonaventure, the angels of paradise have compassion and pity for the ruin of human nature and urgently seek its repair. Nevertheless, when the time and abundance of grace comes, they obey and prostrate themselves before the divine majesty, praying devoutly and instantly to God at one time. If it pleased your majesty to have made man of your infinite goodness, the one noble creature there to be seen by us and for us to make reparation for those who are falling away from us. But alas, lord, all is perished and there is no one seen by so many thousands of years. We have not seen a single person come here with us. Our enemies triumph daily and have wrought havoc in all the signs of heaven are not filled with.\" Sadly, only the souls of the dead go to hell and its prisons. Alas, God Almighty, why have men been born to descend into hell? Where are the souls of those who trust in thee and hope in thy goodness to the demons and beasts of hell? Yet it is made so according to thy judgments, and it is the time and hour of their misery and mercy to be open. And if this said is in opposition to thy commandment, please have mercy and pity on them, Almighty God. Remember that the souls made and created by thee bear thy image and similitude. Open the treasure of thy mercy and replenish them with thy blessings. The eyes of all mankind are left to thee, the eyes of the servants to their lords, to whom you give mercy and salvation. The said angel, God the Father, spoke to the souls and the holy ghosts, saying at their request: The angels were rationalally decreed by the council of the holy trinity that the divine person who would undertake the task of understanding the Son of God should descend into the earth and take flesh from the Virgin Mary, the well-beloved daughter of Joachim and Anne, above all other creatures. God the Father said to the archangel Gabriel, \"Go to my well-beloved daughter Mary, the wife of Joseph, and say to her that my most dear Son and most humbly chosen one has chosen her as the fairest of all, and she shall hold herself humbly and say to her, 'I will make the repair of nature and salvation of all mankind through you. I will take upon myself the injuries and in obedience that have been done through our first parents, Adam and Eve.' We shall speak here about the question of what or why this was necessary. If it was necessary for God to be incarnated for our redemption, he could have repaired mankind in this way and also himself.\" myght forgive the sin of Adam, without satifying his great mercy, and understood that if a man satisfied well for one earthly sin, it might be sufficiently satisfied for an original sin, so that it be the sin of our first parents. For to answer the question briefly, we do say which of one kind of necessity we speak, with the end of one thing that man is not able to have except he will live in this world. It was not necessary that God took carnation for preparation of mankind, for God by his almighty power might have repaired mankind in many other ways. But if we speak of one other way, we may of necessity, by which we come closer to one another and more convenient to the which we pretend to come to, the horse is necessary and gaining for the strength of this argument. It was necessary that God took incarnation for the reparation of mankind by three reasons first for the foulness of the dead. Meyrcy shows that God is showing mercy, for it is said in Meyrcy that God would not die for His creatures, as it was not human nature that was fallen and corrupt, and it was fitting and necessary that He should repair it, and in this doing He is showing mercy more than Meyrcy, for He has forgiven the sin of Adam. With utter satisfaction, He has exalted and left our nature and suffered death for us. Secondly, it was fitting and necessary for the many aforementioned reasons that God took incarnation for the reparation of mankind due to the immutability of its justices, for its justice is immutable by law and decree, and never forgiven with satisfaction. For mercy's sake, justices would always be named foolishness and worthlessness, and this cause would lead God to act in such a way that His infinite mercy would not be diminished in any way against His justice, which He has done quite unwillingly. he mayd hym man for Ws to that eyend that he sa\u00a6tiffied for owr si\u0304nys. Thredly yt va{is} regwyryd that god shold tak incarnation for reparacion of natur of mankynd as to the ordyr seymyng of ys Wysdom & sapiens. Et that god ys siwe\u00a6rayntly saige dyd fynd the ma\u00a6ner conwenabyl of the sayd sa\u2223tiffacion for al natur Was cled of natur humayne vnderston\u2223dyng at man hathe symeyd. Or yt ys fwo that a man powr Wyth owth haf other thyng than humanyte he myght mak\n satyffacyon for hym self bot for al other / yf the Weyrk et opera\u2223cion satyffactoyr of that man had yt nat a beyng of Waleur no al the good of ma\u0304kynd that yt qwyche hys impossibyl for the good that Was be the syn origynal of ada\u0304m yt Was the good of al hys posteryte et gene\u00a6rally of al them that ewyr Was ore wyt shal be Et thys caufy{is} co di cristo domino nifi pcto\u0304res sal nos facere. That ys to say ies{us} had nat no cause to cum in thy{is} World bot to sayf Ws synners Tolle Wulner\nItem yt apperys be a other Way / for leon pape in o sermon of the byrth Our lord says in this manner: If a man, who is made to the image and likeness of God, had being in his honor. Creator of the world would not create a creature. That is, the Creator of the World had not become a creature. He who was eternal had not entered the temporal realm of this World. He who was ever with God, the Maker, the Father, had not taken the form of a servant, following those who say that Adam had never seen God take on incarnation and that the Holy Ghost did not. In the book of the words of the Lord, and in all the doctors say that which Adam had never seen God take on incarnation and if they ask which of the persons took more or other incarnation than the Father or the Holy Ghost, the doctors say. It was more fitting that the one who was made to the image of God in this way should take on the form of a servant. I hold the Blessed Virgin Mary is filled with grace is God with her. Thou art blessed above all women and blessed is she. The fruit of this vision of Jesus. After this, the archangel Gabriel had received the commandment of God beforehand, that he should go to the glorious sacred virgin Mary in the city of Nazareth, and that he should show her the newsworthy news of our reconciliation. With great company, with singing melodiously and delightfully, he entered in the form of a man, with the right noble and glorious virgin Mary present. But the said archangel Gabriel was not so soon forthcoming to the said virgin, for he found there the Holy Trinity, who took his messenger. And the excellent work of the incarnation was the work of the three persons of the Trinity, but the only person of the Son was incarnate as well. And the faithful of God made him right humble before the glorious virgin Mary, and falling at her feet and saying: Ave Maria, gracia plena, Dominus tecum, benedicta tu in mulieribus. In intention, as is in this present book to teach men. My small possibility is to live righteously and finally die well, so that no man can do it without the help and means of the glorious Mother of God. I will first explain the said salutation angelically, following the petitions of the holy. Pater noster. And the Dominical prayer and the Creed, where the articles of faith are contained, come next. I will treat of the ten commandments of the law, given in the form of God's living word as God will teach me, and will provide many profitable chapters for the salvation of good and devout persons.\n\nFirst, let us consider the said salutation, which refers to the God the Father, who is the principal maker and is divided into two parts, which the angel Gabriel did not reveal to us in the first place. Aue gratia plena, Dominus tecum, benedicta tu in mulieribus. The second part, which is to be understood, was not revealed by Saint Elizabeth, the glorious one. Et benedictus fructus ventris tui. The mother of God, at Partyt of Nazareth, showed Joseph her cousin, Saint Elizabeth. She was great in her pregnancy and advanced in years, as the sacred virgin was. Elizabeth was entered into her sixth month, from Jersualem, which is about five thousand miles, and she was three miles from Nazareth. She hastened to her cousin, who was glad and embraced the holy mother of God. With high honor, she said, \"Rejoice, full of grace, the Lord is with thee; blessed art thou among women.\" Mary replied, \"Blessed is the fruit of thy womb, and blessed is the blessed fruit of thy womb, Jesus.\" Thus the mother of Saint John was filled with the Word of the Holy Ghost, to the Word of our Mother, the glorious virgin Mary. \"Blessed art thou among women,\" says the Word of the Holy Ghost. \"Blessed is the fruit of thy womb.\" She was full of grace, \"Gracia plena.\" Secondly, he bowed to her and gave her authority, saying, \"Dominus tecum,\" and he gave her the title \"Come-to-me-quickly\" and bowed to her greatly, the one he said, \"Thou art blessed, woman.\" \"Benedicta tu in mulieribus.\" And those who were present were examples of all humility, she merited not from the said vision of angels but merited from the new salutation, which she had never seen before. And this caused her, by her humility, that it might not be thought she was disbelieving, but the angel says, \"We speak the truth, but she doubts in the manner of simple, meek people, who take no heed of the Worthies and excellencies, but rather if they are in outward faults, they repent a great deal and a little default is great nevertheless. There was none in her except the deadly original, no one, and in this cause, as she says, and answered prudently, she said nothing to the angel for the first. \"Although virgins and maidens should take exception to taciturnity and style, it is abhorrent to see a virgin fearful of words. Shortly after the angel saw that she feared, Mary, dam and queen of heaven, had no fear or shame of the things I have said. For you are not only full of grace but also the one who will receive and give salutation and welcome to all kinds. Behold, you will conceive and bear a son. That is, you will have in your blessed womb the soon-to-be-born Son of God, whom you have been chosen to be his mother, and who will show all those who hope in him the glorious virgin. Furthermore, be assured of one other thing that she feared more than losing her virginity at the angel's sight: How will this be, since I do not know man carnally but only with the angel?\" The spirit of sanctity will come upon you. Have no doubt that a singular spiritual being will be replied to and that this operation you shall perform. And of this, the one who will be born of the [unclear] will be called the son of God to whom nothing is impossible. And then the Virgin Mary consented and believed the Word of the angel, and fell on her knees with deep devotion and said, \"Behold, I am the handmaid of the Lord. This is to say, Gabriel. I am the servant of God, and I will do as you have said and announced.\" And without delay, the holy ghost entered her in an instant, forming the body of our redeemer from the precious blood of the Virgin Mary, and in the same instant, the soul was created and joined to the body. And the body of Jesus Christ and soul were united in the person of [unclear] The son. Certainly, nothing so painful beheld in the modern woman as Jesus Christ, and after St. Augustine, the formation of the body of Jesus Christ was perfect by the beginning of His conception, as to all the organs of the members that which it is not done to other children. Nevertheless, the quantity corporeal to Him became perfect by succession, as the body of other children growing and increasing in the womb of their mothers. The master of the story, Scotus, says this: Our Savior was conceived in the Virgin's womb on the eighth day of the calendar of April, and on the same day, thirty-three years old, He suffered death and passion to satisfy the sin original which Adam committed in the terrestrial paradise.\n\nSancta Maria, Mother of God, pray for us sinners, Amen.\n\nThus it is said, the angel Gabriel greeted the Virgin Mary, saying, \"Hail, full of grace, the Lord is with thee; blessed art thou among women.\" And blessed is the fruit of thy womb.\n\nOur mother. The holy church. Sancta Maria ora pro nobis peccatoribus. Amen. That is to say, I hold the Mary bird of grace, our Lord is with thee, among all women, blessed art thou, and the fruit of thy womb, Jesus, is blessed. Saints Mary, mother of God, pray for us wretched sinners. Amen. Where is there no maiden who can hold the glorious mother of God with more worthiness? With a more excellent or more agreeable or more sweet or with this present salutation, which God the Father did command and compose and send to men through the angel Gabriel, as to the three first parties, and through Saint Elizabeth and the holy church, as to the other parties. And man can not with more worthiness love the glorious Virgin Mary, for being in her conceiving, there is no man who has the might or the faculty, supposing that they had thousands of mouths and tongues, and they could not sufficiently praise her and Saint Bernard says to my will, that I had as many tongues as there are stars in the sky or in heaven, there I might convert them and apply them to her praise. The following text describes the eleven dignities of the Virgin Mary. I shall recount nine of them, starting with the first, which is that God made her exempt from deadly original sin. She was conceived without original sin. The second dignity is that she was chosen from among all women, as God's precious mother. God elected her and preferred her. For our redeemer desired that she should be his mother, so that he might be purified from the filth of sinners by being born of a pure virgin. The third dignity is that she consorted with virginal integrity and, after her conception, remained a virgin. byrth sho shuld be a vyrgyn & be dyly\u2223uerit With owt soyrne{is} i\u0304 al cley\u00a6nes holynes after the say of the {pro}phete. Sanctificauit taberna\u00a6culu\u0304 suum altissimus the .iiii. dignite of the gloriow{is} mother of god sho had al in hir the gra\u2223ces the qwyche al the santys had in particular abraham had gret fidelite in hym bot the mo\u00a6ther of god had mor. moyses had gret swetne{is} in him bot the mother of god had mor / dauid had gret humilyte bot the mo\u2223ther of god surmontit et had the sayd humylyte of dauyd et the purte et the vyrgynyte of saynt ioon the Wangelyst. the lyberalyte o mary marthe. For iesu christ Was logyd .ix. moneth in the Waam of the gloryows vyrgyn mary the qwych precydit the contempla\u2223cyon of mary marthe et of the magdaleyne the meyrcy et be\u2223nyngnite of sa\u0304t nicoles & thws\n may We say of al the santes of paradys. The .v. dygnyte ys that iesu chryst ghewe exampyl to chylder to by suggest to thar parens for he Was sudgest as yt ys Wryttyn. Et erit subdi\u2223tus illis. The .vi. dygnyte of the The glory of God is Mother of God, the special commendation and great honor of Christians, whom they love each day with one special affection, for as many loving ones are made as to her, so is Jesus Christ to them. The forty-third chapter of the ecclesiastical word says, \"He gave her the blessing of all peoples.\" That is, God, who is the Mother of God, was made manifest to all people. Who is he that is so great a sinner but he has some devotion to the Mother of God, or who is he but he will require her in his great necessity? There is not he but he will say some time, \"Virgin Mary, help me.\" The seven dignities of the Virgin Mother of God proclaim that our redeemer exalted her in body and soul in heaven on the day of her assumption, and came to be with her without any company of angels, and so did the patriarchs, for surely they descended from them, and similarly the prophets, as they fulfilled the spirit of prophecy. This is to signify that the heavenly realm. Was Woydyt of the good angels and holy spirits the first two who met Jesus Christ when he ascended to heaven, for they did not bid one angel in heaven but they came to meet him. Secondly, who was exalted and lifted up in body and soul in heaven was the glorious mother of God. The eight dignities of the glorious virgin Mary are that Jesus Christ, our redeemer, will set her and crown her on his right hand as the queen of heaven, before the apostles and psalmists. She sat as a queen among her loyal subjects in a royal palace. Three things belong to every queen above all others: the most noble place after the king, the most beautiful ornament, and the best company of family. The glorious virgin Mary has all of these. She has the most noble plays that are on the right hand of her son. She has the most noble array, the most noble ornament, the fairest company for her company. It is the ninth day of the Mother of God. God has made her an advocate for all sinners, as Saint Bernard says. O blessed finder of grace, Mother of mercy, plentiful in charity, pleases you to cover our sins. O our day and our mediator and our advocate, present us and commend us to your son, for all sinners and consequently all men, old and young, should look up to the glorious Virgin Mary and seek her devotionally. We read of one noble man, Cayllyt Theophilus, who was very rich and came into one extreme necessity and power, and thought he might speak to the [unknown]. The devil promised he might make himself rich from the goods of this world, and Theophilus called the devil to his aid, as he wished. The devil answered and said to Theophilus that he should follow his counsel and make himself rich. The witch answered and swore it to him, and he did so. The devil came to him three nights in a row, the first night near at hand, and urged him to renounce the sacrament of baptism, which he believed in as a god. So he did the second night, and the devil urged him to renounce his blood, referring to the three sinful acts the witch had asked of him. She had long prayed to the Mother of God that she would help him in this matter.\n\nOur Father who art in heaven, hallowed be thy name, thy kingdom come, thy will be done on earth as it is in heaven, give us this day our daily bread, and forgive us our sins as we forgive others, and lead us not into temptation but deliver us from all evil. Amen. this present chep\u00a6tur We shal say first that the orayson do\u2223minical is callit the Pater noster. Ama\u0304g al others thyng{is} et oraisons yt is the most exelle\u0304t & the most sa\u2223lutayr the qwych tra\u0304slacion fol\u00a6lowes in englysh. Owr father that is i\u0304 hewyn thy naam most be holowyd thy kynryk We most cu\u0304 to thi Wil most be doon in erth as in hewyn owr breyd dayly gheue Ws to day and forgheue Ws owr synnys as We for gheue al others & suffyr not Ws to be te\u0304pyt bot delyuer Ws from al ewyl Amen. \u00b6Or We procede of the exposicyon of ych oon owt the myght be ghewyn to Ws the qwych yt is ghewyn be grace of god that is not ghewin regulary of god to them that ar growyn in aage parfyt Wyth owth thay ashe be orayson de\u2223woyt thys be argume\u0304t taykyn in the sens co\u0304traire in the Wan\u2223geyl sant ioon i\u0304 the .vj. cheptur Petite et accipietis. Ashe at iesu cryst \u0292e shal haue it yat \u0292e Wald haue / as he Wald say \u0292e yf ashe nat be orayson dewoyt \u0292e shal haue nat. yff ytis than that na man may be sauyt Wyth owt good o{per}acyon. Quia You shall dwell in the tabernacle of God, as the Psalmist says, where those who do works of justice and virtue may not be made without prayer. The orational dominical, which is to be understood as the Pater Noster above mentioned, is of greater effect than any other and surpasses all other prayers in three things: first, in authority and dignity, for Jesus Christ our Savior and Master taught it to His disciples in the Sermon on the Mount. Secondly, it precedes and excels above and among all other prayers in the sense and short substance of the redemption, which it makes short for three reasons, so that the said prayer might be more easily learned and understood. Thirdly, it is to be held and laid aside for three reasons so that the said prayer may not cause disturbances to those who say it. Therefore, the three reasons why no man may excuse himself from praying to God for one thing are: (1) because of the authority and dignity of the prayer, (2) because of the sense and short substance of the redemption, and (3) because of the ease with which it may be learned and understood. A man could teach another daily, against this doer, many times, by one day, two days' lateness, to say one Pater Noster. Reason of their occupations and for the reason that these things are not required to the necessities of the body, for they were never so occupied but they would take some hour to help with the said necessities of the body. But they often forgot it at pertains to God and their own souls, the third and principal the orison domestic, exceeds in exaltedness any other reason for this: no one may repel or deny the orison which is ordained and made by Himself. It is so that Jesus Christ has made the said orison, among all other things, the most exalted. The fourth cause the said orison exceeds by excellence in fellowship and fertility, for all things necessary to the soul and the body in this present life as in the heavenly life of paradise are included in the said orison domestic, and they are put. After the order after, this is to notify that the said dominical prayer, being made by one excellent lord and master, is right artistic, for it captivates the beholdenness of God the Father, bringing to Him reverence and honor, which we do not call Him or Deus or creator. That is, Jesus Christ calls Him not God, Father, Lord, or creator, but we call Him Father, which is a name of love, for God loves us paternally and we worship Him filially for that reason He says, \"Pater noster.\" That is, \"Our Father,\" on the which name of Father we should remember we are His children, and will that our prayer be wholesomely offered for the said saint John. Iohannis 3. Behold what manner of love the Father hath bestowed upon us, that we should be called the sons of God. That is, we are called His sons and the sons of God if we are truly the sons of God, not only named. But truly we are the sons of God and heirs to the kingdom. He said to them, \"This word is for you, not for any man to make me or him desirable to others. Father our creator. But only those who are brethren in God, truly all men and women, whether noble or not, young or old, should call one another brother first, so that God made us all from nothing as equals, kings, princes, and peasants. Secondly, that we are all unclothed above the earth. Job 1. Naked I came from my mother's womb. The third reason why all men, whether kings, princes, riches, and powers, shall pay compensation on the day of judgment in general, is for the imperial reign of Jesus Christ, to refine after their good deaths and eternally. \"Deity is the senses of our Redeemer, Apostle. All of us must be manifest before Christ's tribunal. It is clearly shown that We are all in like brotherhood, following Him who is in heaven. And if they ask Him, \"Who is in heaven?\" That is to understand that God is omnipresent and merciful on earth, just in heaven, glorious the Doctors answer, if being put to the test, our Redeemer and Savior Jesus Christ should make it clear to us that we should seek and desire the heavenly things and not the earthly temporalities, according to the counsel of the apostles. \"But those things which are above are to be sought, not those that are on the earth.\" At the third coming, and the very things that hold the said end, the ordinary things for the said end, Jesus Christ, our Redeemer, first puts forward two petitions.\" \"That which is holy to God is the end of all this. First, \"Sanctify His name.\" That is, let His name be sanctified. In this petition we ask and desire that the name of God be honored. In the book called \"De sermone Domini in monte,\" it is said. We ask in this petition that the name of God, which is ever holy, be reputed holy among men, that is, that it not be despised as profiting men more than God, and this is apparent in that we do not ask that the said petition be sanctified for itself, for it is not possible that it be more sanctified than it is, but we ask that it be sanctified in us and that it be honored as holy with a perfect heart, with a humble, devout, and obedient mind, and with a willing and good life. It is pitiful that the name of God is blasphemed by many Christian men, as it is said in the Psalms, \"Jugiter tota die nomen meum blasphematur.\" Such blasphemers honor not the name of God.\" They shall make no prayer to God disagreeably but shall displayantly present. The subsequent petition of the said prayer is dominical. Adveniat regnum tuum. That is to say, the kingdom may come to us. St. Augustine in the plays before Alleluia prays that we excite our desire by the said petition, that is, that the realm of heaven may come to us, and that we may reign in it. And truly, the second thing that we desire after the honor of God is that we may come to the realm of heaven. As the first petition says, we desire that God be honored and glorified by men on earth. And by the second petition, we ask that we may come to the glory of God and have and obtain beatitude that consists in the observance of God's commandments, and this we ask as the will of God is made in heaven by the angels and not be disobeyed on earth by us, and as the angels conform their will to the will of God in heaven, so may men on earth conform their will to the will of God the Father. They shall not do otherwise. \"Mowrimur pleads against God in tribulation, which is a sign that they are not in God's grace. They are like a pot that is empty, boiling and crying out. Certainly, the good people pray for us, saying, \"Not my will but thine be done.\" God's will must be done, not mine. The fourth petition is, \"Give us this day our daily bread.\" That is, we ask at God our Father to give us our necessary living for our body and soul, that this is a holy body, and by this bread it is to be understood that all necessary and required things for this life should be asked of God our Father and maker, as the psalmist says, \"The eyes of all look to thee, and thou givest them their food in due season.\" That is, Lord God, the eyes of all who live look to you and hope in you.\" For thy cause that thou shouldst give substance to live for their sustenance of their body. Veritably, the manner of showing the things to us temporally in this petition is shewing this to us. Pane. Thou hast given us to understand that we should flee all superfluity of meats, and if it happens that God has given us things over the bread, we should love and thank him graciously by this that is said. Da nobis. It is to be understood that we have nothing of ourselves if God gives it to us, as is said in the Psalms. Quid habes (quod) non accepisti. That is to say, what good is thou to us but that thou takest and receive them from God himself, who makes and gives all good, and acknowledges and takes them by his own hand, unrighteously taking them not from himself but did take them as those who are stewards of his goods. paymasters, hermaster and others, Winneys unjustly take the temporal goods of them ages, God and what they may say profitably to their salvation. Our daily bread give us this day. For not everyone who says to us, \"This is taken away from me that you should take it away from them,\" should come to you and take it away from you and throw it to the birds. I ask for this, says Christ to me, and you shall repay to him. That is, Jesus Christ said to the rich of this world, \"Give me and I will give you, make me a debtor of this that I have lent you.\" If you give me little, I will give you less than earthly things, I will give you heavenly things everlasting; for temporally I will give myself to those who are worthy, as it is written, \"Holy God, take from us sinners.\" \"Gret and effective business and superfluous folly of the thoughts temporally, which is written in St. Matthew in the seventh chapter. Do not be anxious about worldly things. God would not have us overly desire to cultivate the temporal things, which promise long-lasting joy, as did the evil rich man and the deceitful sinner, written about in the Gospel by the person of the said rich man. My soul has much good in many years. That is, my soul may make good cheer for you as much good you have given me in your laws and your barns by various and long years. And he answers the ways of the divine justices to him. This night your soul take heed and the signs you have gathered will appear. That is, the divinely just shall come this night and take your soul and bear it to eternal damnation for whoever shall be found unworthy of the goods that you have justly acquired, as he would say you shall live them for evermore. The five petitions are: Et dimitte nobis.\" We forgive our debtors as we ourselves are forgiven by them. That is, we ask God to forgive us our sins, those we have committed against God and against ourselves, and this petition in consideration of the evil we have done. And certainly we ask more of God that He forgive us our debts, that is, our sins. The first we require at Him, that He forgive us the guilt and the pain which we should pay for our sins. The guilt cannot be done away with in the second, for we would say, \"forgive us our sins for the sake of the guilt,\" and the said sin always bids us to the guilt, as He says afterwards. \"And so it is clear to understand, if we forgive and put away all rancor and indignation which we have in our hearts against our neighbors, God will forgive us, and we will not forgive others, God will not forgive us.\" \"That is to say, if you do not forgive your night-brothers their misdeeds, your celestial Father will not forgive you your sins. And it is to be noted that our salvation and redemption, Jesus Christ, put this article before saying it. As we forgive those who debt to us, so we are also forgiven. For there is no one who has repaid him on his night-bowr, nor will he be repaid until this petition is given to him clearly. We should not ask God anything but what is just. And it is truly just to forgive our enemies to the same extent that we have been forgiven. The seven petitions contained in this said prayer are dominical. And do not lead us into temptation.\" We are inclined to find and do evil by this petition, and this demand is given to us to understand that we should require of God not only that he forgive us our sins but also preserve and keep us from the occasion of sin, and give us strength and might to battle against the temptations of the devil, primarily we should have in our courage firm constancy of purpose, with will to wear and resist the said temptations, for the more we resist, the more merit we shall have, and it is good to understand that our savior and redeemer, Jesus Christ, knows the temptations are dangerous to man. Place this petition here and it should be understood that we simply ask not to be tempted but we ask and request of our maker that we not be led or inclined to temptation, that is, we are not overcome in temptation nor taken by sin that our enemy and deceivers of hell may not hold us in their nets, as the fish is in the net of the fisherman. Certainly it is well expected. et reasonability that We require God in our orison that he preserve and keep us from temptation, for our adversary the devil Lucifer and his complices are ever in our way to tempt us for the greatest part of our merits is sustained by trial and tribulation and the temptation of this present life. As Saint Bernard says, \"Quociens restiteris, tocius coronaberis.\" That is to say, the more often you resist the temptations and tribulations of this world, not only those of the world but also of the weak and cursed flesh of your body, for your body tempts you by day and night with fleshly lust and causes you to sin in vanity. Worst of all, it shows you the temptation of the enemy who pursues you night and day to draw you to the pains of hell. And if you overcome the three enemies many times, you shall be crowned in the realm of paradise. It is then expedient to put in labor and endure pain to resist the said temptations, for the profits are great. All the holy saints of Heaven quit themselves against the three enemies and worked against them by the means by which they are crowned in paradise. So most memorably and in this world, we most bitterly and wearily resist the devil, the flesh, and the world and their temptations, if we will have a crown in paradise. The seventh and last petition is: \"Deliver us from evil.\" That is to say, deliver us from all evil and parts of this world. We are presently preserved from it every day and every hour. We are surrounded by many nets and tempted by our enemies, deadly by their inward desires full of envy and subtlety of the devil's wiles in hell. We have feared and dreaded love, we have been for our own eyes and weak-willed, we have been led astray by our delight in sins, iniquities that pass by on our left hand, elations and pride, and all ways and in whatever state we are, we have the devil that watches and spies of all parties to take us and put us in his hands to have our soul. \"et bear it in hell with Lucifer and all company, and for that we should do, we shall remember in mind our own salvation, our Savior Jesus Christ and his blessed passion. Say and cry with him, \"God almighty deliver us from all evil.\" This is also much to say, so this suffices as to the price of this present tract and of all the dominical orations and of the seven petitions. I, Saint Peter. I, Saint Andrew. I, Saint James the Great. I, Saint John. I, Saint Thomas. I, Saint James the Less. The faith of Jesus Christ which should be preserved in faithful and true Christian people, which they should diligently keep, for it is the foundation of all good and the beginning of all salvation. It is plainly contained in the Creed, which the Apostles apply to our doctrine and teaching, and to show the faith of God and the articles which we should truly believe in the company of God. Of the Creed follows the translation into English: I believe in God the Father almighty, maker of heaven and earth.\" hewn from the earth. And in Jesus Christ our only Lord. This was conceived of the holy ghost. The children of the virgin Mary, who suffered under Pontius Pilate, were crucified, died, and were buried on the third day. He who descended into hell and rose again on the third day, and sat at the right hand of God the Father almighty, from whom all judgement comes, and to whom glory in the holy ghost, forever and ever. Amen.\n\nSaint Philip\nSaint Bartholomew\nSaint Matthew\nSaint Simon\nSaint Jude\nSaint Matthias\n\nIn the holy Catholic Church, in the communion of saints, in the forgiveness of sins, and in the resurrection of the body. And we believe in one God, the Father Almighty, and in one Lord Jesus Christ, his only Son, our Lord, who was conceived by the power of the Holy Spirit, born of the Virgin Mary, suffered under Pontius Pilate, was crucified, died, and was buried. He descended into hell; on the third day he rose again from the dead; he ascended into heaven, and is seated at the right hand of God the Father almighty; from him all things come and in him all things consist. And we believe in the Holy Spirit, the Lord, the giver of life, who proceeds from the Father and the Son, and who with the Father and the Son is worshiped and glorified, and who spoke through the prophets. And we believe in one holy catholic and apostolic Church. We acknowledge one baptism for the forgiveness of sins. And we look for the resurrection of the dead and the life of the world to come. Amen.\n\nTherefore, we believe all that is contained in the above-mentioned creed, by holding each article in accordance with the Catholic faith, which the first professed to the Father, and the following six to the Son, and the last five to the Holy Spirit. For by one Spirit we were all baptized into one body, whether Jews or Greeks, slaves or free persons, and we were all given to drink of one Spirit. For the body does not consist of one member but of many. If the foot should say, \"Because I am not a hand, I do not belong to the body,\" it is not for this reason any the less a part of the body. And if the ear should say, \"Because I am not an eye, I do not belong to the body,\" it is not for this reason any the less a part of the body. If the whole body were an eye, where would the hearing be? If the whole body were hearing, where would the sense of smell be? But as it is, God arranged the members in the body, each one of them, as he chose. If all were a single member, where would the body be? But as it is, there are many parts, yet one body. The eye cannot say to the hand, \"I do not need you,\" nor again the head to the feet, \"I do not need you.\" On the contrary, the parts of the body that seem to be weaker are indispensable, and those parts of the body that we think less honorable we clothe with greater honor, and our less respectable members are treated with greater respect, which our more respectable members do not deserve. But God has so arranged the body, giving the greater honor to the inferior part, that there may be no dissension within the body, but the members may have the same care for one another. If one member suffers, all suffer together with it; if one member is honored, all rejoice together with it. Now you are the body of Christ and individually members of it. And God has appointed in the church first apostles, second prophets, third teachers, then miracles, then gifts of healing, helping, administrating, and various kinds of tongues. Are all apostles? Are all prophets? Are all teachers? Do all work miracles? Do all possess gifts of healing? Do all speak with tongues? Do all interpret? But earnestly desire the greater gifts. And I will show you a still more excellent way. If I speak in the tongues of men and of angels, but have not love, I am a noisy gong or a clanging cymbal. And if I have prophetic powers, and understand all mysteries and all knowledge, and if I have all faith, so as to remove mountains, but have not love, I am nothing. If I give away all I have, and if I deliver up my body to be burned, but have not love, I gain nothing. Love is patient and kind; love is not jealous or boastful; Article and believers are not frequently without doubt, he is in the state of damnation, by this, with no fight shall be saved, no one shall enter paradise as it is written by Saint Mark, chapter 15, verse 44. Whoever does not believe will be condemned. He who unbelievably is, shall be condemned. And all men and women are bound to learn the Father's prayer and the Creed.\n\nI invoke you, the Father, the creator of heaven and earth, that is, I believe in God the Father, almighty maker of heaven and earth, as it is said in Jeremiah in the second chapter, when he spoke in the person of God the Father: \"Thou shalt call me Father, that makest the earth and the heavens, and there shall not be an end to me.\" Saint Peter put in the said Creed the first article that is to be understood. I believe in God the Father, almighty creator of heaven and earth.\n\nSaint Peter placed the first article in the Creed that is to be understood. I believe in God, the Father almighty, creator of heaven and earth.\n\nSaint Augustine explains this article and says that God the Father is maker of heaven and earth, that is, of all things visible. Inuisibles opposed this article greatly the curse heretic Manicheus, who said that the presence of tenebrous darkness, the devil of hell, had created these things visible and that God had made the things invisible, which he hates, to God and men and all creatures. It is hated by God such heresy makes, for it denies the lordship of God over the creation and lordship of visible things. He himself, who said this heresy, is hated by men, for it is said that the men, as a corporeal and visible part, are made by the devil and generally such heresy. It appeared and filled all visible creatures, as it is said that they have been made by demonic power. This destroys apparently the forty-fifth chapter, where he said in the person of God the Father: \"I am the great lord and maker of the world, and not another who made the light and darkness.\" That is, I am the great lord and maker of the world, and not another who made the light and darkness. And the Psalmist says, \"He who willed, he made it.\" That is, God made the thing that pleased him. in heaven and on earth. And certainly, by the consolation of this article, he is bound to give graces and lowly offerings to God of his creation and to use well the thing that is to be understood for the glory of God and for his own profit, human sel.\nHe said to me, \"filius meus\" [that is, \"my son\"],\nAnd in Jesus Christ, his only Son.\nSaint Andrew put forth the second article that is to be understood. And I, Jesus Christ, his only Son and our Lord. For Jesus Christ is the only Son of God the Father, and he is our Lord in creation, governance, and redemption. And certainly, we should truly believe that Jesus Christ is the only Son of God the Father, who has been eternally with his father, and that the person of the said Son is distinct from the person of the Father, but one in self, nature, and essence with the Father, as the saying of St. John in the tenth chapter testifies: \"Ego et tu.\" We are the sons of a father. Jesus Christ says that my father is greater and I am a self-essence. And my father is greater than I, in regard to my humanity. This is what our Lord knows, that we acknowledge Jesus Christ as our Lord by the five reasons. The first is that he is noble, Luce, that is, Almighty God the Father. I will also rejoice in the day that he took on flesh.\n\nSaint John the Evangelist puts forward the third article: \"Who was conceived of the Holy Spirit in the womb of the Blessed Virgin Mary.\" That is, Jesus Christ was conceived by the Holy Ghost and born of the Virgin Mary, to show us the truth of the incarnation of the Son of God, who is apparent to us in one person for our sake. Blessed. After this, in the earth he was seen and conversed with men. That is, after some time Jesus Christ, the Son of God, appeared in the earth and conversed with men. And indeed after that. the angel Gabriel was sent to the Virgin Mary, and she consented in one instant to the holy ghost in her, forming her in the womb instead of blood, a pure, precious virginal form of holy Mary, whom she consented to and bore the body of our redeemer. In that instant, his soul was created and was immediately joined to the said body, and he descended into it devoutly.\nLook upon them, O eyes of faith.\nPassus sub Pontio Pilato.\nSt. James put the four articles of the faith into the creed that is to be believed. Passus sub Pontio Pilato. That is, our savior Jesus Christ suffered passion under Pontius Pilate and was crucified, died, and was certainly resurrected. Thus, we should believe in the incarnation of Jesus Christ, the son of God, in a real and true way, and we should believe in his passion and death. For he was openly in the womb and had no other seed but water within his body. \"Welcome the suffering and pain from the fool of his heart went to his head. There was no health in him, and certainly there was a great tryst in his soul and the great charity that he had in him, which caused him to endure the most grievous trial for the Romans' sake. Wincent in the mirror history is recorded as being accused of many things before. He renounced the world on the third day. St. Thomas put forth the five articles of the faith that you should understand. He renounced the world on the third day and rose from the dead as a mortal. That is, Jesus Christ our redeemer descended to hell and rose the third day. Certainly, we should believe that the glorious soul of our redeemer was separated from the body and was always without the divine, it descended to the Father and was the spirit of forty hours. He rose again on the Sunday at the point of the day at the proper hour, bringing forth the said souls\" the quick he led with him the day of his glory shows his ascension to the heavens. We manifest two teachings. The first is our redeemer, Wisit the savior, who was in the limb of whom we should have trust that we shall be visited by God in tribulation and that he shall not leave us other teaching / is that we should think of the holy saviors of our freedom that died for Jesus Christ, discerning them to help the souls in purgatory.\nero mors tuam more mors.\nascended to the heavens, sat at his right hand.\nSt. James the less put I the said creed, the seven articles that are to be understood. Ascended to the heavens, sat at the right hand of God the almighty father. That is, Jesus Christ ascended to the heavens and sits on the right hand of God the almighty father, understanding and considering the greatness of his godly power, for he ascended to heaven in the form of mankind, body and soul in one, called the Assumption. the mount of Olivet from Jerusalem, the company of one thousand and forty in the presence of this, his glory's mother and all other holy men and women who were of Galilee before three scores and twelve. They kept secretly the mysteries of the right, as the Jews did. Nicodemus, Gamaliel, Joseph of Arimathea, and many others were certainly present. There was great joy among our savior and redeemer's party and all who saw him ascend to the angels and all the souls he brought forth from the dead. Behold, ascend to judgment and so forth.\nComing to judge.\nSaint Philip puts the uncertain article in the aforementioned creed. He who is to come will judge the living and the dead. That is, Jesus Christ shall judge the quick and the dead, as this article makes clear. Every righteous Christian man is holding himself ready for judgment, for we should fear. I believe in the Holy Spirit,\nSt. Bertholdus set forth the eight articles of this creed, which is to be understood. I believe in the Holy Spirit. That is, I believe in the holy ghost, as we are bound to believe in the Father and the Son, the holy ghost being consubstantial and coessential with them. It is necessary for every Christian to understand the procession of the holy ghost from the Father and the Son. Who proceeds from the Father and the Son. And the holy ghost is called the Comforter. God sent the Holy Spirit, his Son, into the hearts of men. \"The Westra text reveals that the said holy ghost proceeds from the one. Certainly, the said holy ghost should be desired of all in every form according to the saying of John the Sixth. The spirit is that which gives life, and he who is not the holy ghost is dead, for the spirit is necessary to quicken the body, as the spirit reasonably is needed for the soul, according to the saying of the psalmist who says to God. Remove the invocation of the Lord's name.\n\nThe Catholic Church is signified by the ninth article in the creed, which is to be understood as the Catholic Church. I believe in the holy church, that is, in the assembly of faithful men and Christian peoples, and every man or woman who is in the state of grace is a member of the holy church and of Jesus Christ, as the apostle in the epistle written to the Ephesians says.\" In the Vulgate, he says: \"Vir est caput mulieris, sicut Christus caput ecclesiae. That is to say, as a man is the head of a woman, so Jesus Christ is the head of the Church, which is present in three parties. The first is to the world and this party is in fear and expectation. The second is in heaven, and this party is without fear and without expectation. The third party is in purgatory, which holds the way between the same parties, for it is in expectation for the which has no glory of the life, but is always without fear, as it has received the liberal bounty conferred upon it in good and other things above mentioned parties of the Church represented by the three parties of the sacrament of the altar, the which is much too long to explain and for the cause of brevity, I shall explain further in other passages.\n\nDepone dominos iniquitates: Remissionem peccatorum.\nSt. Simon Cananeus put the eleven articles in the said creed where they depend. Many of our belief concerning the sanctities of paradise relates to the communion of saints and the remission of sins. That is, we believe in the communion of saints and in the remission of sins as much in the seven sacraments. Deponet dominus omnes iniquitates nostras et projiciet in profundum maris. That is, our Lord shall take away our sins and shall cast them into the deep of the sea. Through this, we should understand and not forget that the communion of holy men in paradise is nothing other than the congregation of things spiritually getting from the saints of paradise what we should strongly believe to be granted by communicants and also by each one departing every one according to his desert in all the members and supporter of the church which are in grace for all Christian men, who are with us until they die, and are participants in all the goods that are done in the church by every member of the said church, as one torch or one candle is a little thing to illumine and serve one man who goes. by the street all who are in the said street perceived the benefits of the said light. It is truly so if deadly sin darkens understanding and dulls affection, that I, a participant, am among all those fearing. And truly, the charity that is to be understood is the reason that the lowly and unworthy of Christian men is the cause for charity to be called masters of goods that are in the church. And truly, this may be in human and natural things because the meat is well digested and nature drives it to each member, and as for the second party, it is believed that all sin is original or atoned for in the church, and to this article is rendered the faith of the sacraments as instruments for the truly Christian men. sanctify and consequently remit and forgive sins, as baptism does, without feigning or it being he who is baptized believes in this, in this age and at all other times that anyone falls into sin after baptism, it is deadly or may be repaired by contrition, confession, and satisfaction. This is why we should each one believe strongly that the remission of sins is Catholic and not anything outside the Church. There is no salvation for one who is not a member of the Church, and he who transgresses shall be eternally damned. In this present article, we have one salutary teaching: no one should despair of any sin that he has ever done, as Isidore of Summa Bonita says. Despair is worse than any sin. That is, despair is the worst of all sins. And Saint Augustine says, \"Hope is necessary for one in this life. Despair is the only crime of despair.\" That is to say, we should not despair in this world for despair is one thing that cannot heal what cannot have medicine. As for this cause, we should believe in the remission of sins, for great sinners that we ever were, we have thought we had committed ten thousand thousand deadly sins; as Saint Bernard says, \"God's mercy is greater than any iniquity.\"\n\nTeach you about sepulchers.\nThe resurrection of the flesh.\nSaint Judas puts the 13th article in the said creed, that is, we should understand. The resurrection of the flesh. That is to say, we believe in the resurrection of the flesh, and certainly all Christians should believe that he comes among all men and women at the day of the great judgment, when all the bodies of the dead that repose will arise.\n\nJohn 5.25 in the hour in which all who are in the tombs will hear the voice of the Son of God, and those who hear will live. That is to say, there will be one hour when all the bodies of the dead that lie in the tombs will be raised. \"All shall rise, as the apostle says. That is, good and evil, and we should believe that every Christian man shall rise in the same body in which he left this world, according to the prophet Job. The one who comes to judgment will be clothed and covered with his own skin and humanity, which now in my prophecy flees and which I myself shall recognize as that which is leaving and no other. This appears to be said and all the aforementioned sentences are meant to show the identity of the self, and although the bodies of men and women are reduced to powder and in every way things that partake in the integrity of the body shall return. In the same body, the which is turned to ashes, the soul which was with it shall take it and live with it. And certainly we shall rise in the age in which Jesus Christ our savior and redeemer suffered death and passion.\" \"Chydler men joining the old and the body of every wealthy one that shall rise shall be immortal subtly in corruption. With this, those who sleep in [it] will have. Et vitam eternam Amen. Saint Mathias put the twelve articles and the last one, the Creed, before saying that is to say. Eternal life. And that is as much to say as everlasting life by. This is to say and understand that after the resurrection of the bodies before mentioned shall give everlasting life to good and payn, everlasting torment to evil, damning it. And veritably, the blessed shall have life without deathly light, without earthly joy, without hellish discord and other felicities and joys which the good shall have in paradise, as we shall say hereafter in the treatise and chapter of the joys of paradise and of the contrary, they who are damning shall have infinite calamities in hell as we have here in the treatise of the pains of hell. And it is to be noted that all\" The articles of the aforementioned art are such that all crestian usage of reason should be mildly presented, clearly presented, certainly refuted, or doubted, the self reporters to the morrow as to the faith of the holy church against the aforementioned articles, sins of heretics and sycophants. The inventors of the devilish arts and of those who doubt the aforementioned articles are not obliged to learn them, if they may learn them. Those who will not believe but those who can show and of heavenly bodies for taking medicine or letting bleed or playing or committing sins not against the said articles, no idolatry, not for that reason, but so that they be held in time or day as we of the Understanding, or by folly malancoly or by carnal, the which may not permit such people to have cognizance of godly things and spiritually. And those who believe not in the aforementioned commendments and articles of the faith. They shall acknowledge that they are subjects of the Danish realm and shall be damned eternally, except that they do penance and turn to God and the unity of the faith in sincere and heartfelt belief in the fourteen articles contained in the Catholic faith. And similarly, they shall be in the state of salvation and very obedient to our mother, the holy church.\n\nThe five commandments of the law\nOne God thou shalt have\nAnd love perfectly\nGod in truth thou shalt not serve\nNo other god before him\n\nThou shalt keep the Sabbath\nServe God devoutly\nHonor thy father and mother\nThat thou mayest live holy\nMan shall not steal\nIn death thou shalt not kill\nBe thou not adulterous\nNeither in body nor in consent\n\nTake not the goods of others\nHold them not with thy intent\nTell no false witness against thy neighbor\nDo no wrong by thy works\nThe desire of the flesh is not for thee\nBut only in marriage\nDesire not the goods of another\nTo have them unrighteously\nSince it is a sin. bought with his precious blood, this land is more valuable to us than we would value ourselves. It is right and reasonable that we serve him as faithful subjects, suggesting ourselves as his soldiers, as natural children, our worthy right father, and as his faithful deliverers of heavy burdens of death. And if we fail, we shall be subjected to a more enduring punishment than we can endure. It is certain in all ways that God will make known to us our weakness and small might, and he does not require all the ways that we are bound by the rigor of justice, but he grants us a certain pardon for the law that every Christian man or woman holding to this understanding and learning by himself or by others under the pain of eternal damnation, and we should do great diligences to teach them as we would save our souls.\n\nOnly one God thou shalt adore and perfectly love, thou shalt not swear any other thing. You shall severely keep servant God devoutly, father and mother should know that you should be of long life. You shall not by lechery of body nor of confession. The goods of others you should not reify nor hold by your witting. Man sooner you should not by another by death nor wilfully falsely swear not bearing and lending by any ways. The work of the flech desires not but in marriage only goods of others not but to have the rightfully and without peril of your soul.\n\nThe first commandment is of the love of God. Thou shalt not worship alien gods. That is to say, you shall adore one God and not another, in the beginning of this present commandment we put on maxin. That all unfaithful idolaters and heretics are in the state and way of damnation and are condemned and judged eternally in hell with them. To speak of Christian men, it is to notify of this forsaid commandment is defended all manner of idolatry of the which speaks Saint John. \"Whatever is in a monument and this. The which Wilde deceives us, that we should not value more the honors of the world, that is the god who does not the proud people which love. The Yonities are more than God. It also defends the said coming commandment that we should not value our plays and players so much, for God is in the which arenas like people. And finally, it defeats that we should not value so much temporal goods and transitory things of this world / as God in the which sinners very much idolatrous and grew idolatry against the said and present commandment general, as the gospel says. Therefore, we shall worship one God with all our heart, all our thought, all our virtue, this present commandment which says that man should not value more than God. Against this commandment, sins are those which misconceive the goodness of God and murmur against the judgments of God and their ordinances or other, as they would say He was not just or merciful and all to be lifted up above all things. Sins also against the said.\" command them that fall ill, desiring to die in patience. And which in their malady and sickness turn to Witchcraft and diviners. And which use letters and writings hanging about their neck, and all false superstitions and false livings, as God's war not sufficient, mighty sayings being good for helping and keeping that which is necessary for them. And in doubt, the parson should do it that is in him and of the reigning one, he should trust all in God, for God sends all ways to the parson that is most necessary. And often comes that tribulation or malady poverty and tribulation are more necessary to men than great prosperity, for men live as often from the goods of God. And the father understands it who is required and necessary for this child and the master to the scholar more than they understand themselves against these commandment-breaking sins, like those who have worldly shame to obey the commandments of God for unworthy Christian people. And more sinful they. that mokys et makys description of good and devout parsons who are in higher station and degree, and more worthy to serve God, as is the station of virgins of Weydowheyd of religion or of those who study theology and yet sin they draw the said stations by worldly or fleshly affection for such people lowly not God, nor honorable, not God. Under the observation of this present commandment it is commanded the hour and reward the which we should give and do to satis of paradise and especially to our lady and to our good angel to do them present our sins which we would not nor do before the people we should also honor the places that are holy and the relics of holy bodies of saints and their images not for themselves but for that which they signify. We give honor to it the which represents the dread reverence honor and lowliness of God after the intention of holy church otherwise it would be idolatrous mammon-worship. And very truly as to this present commandment is often contrary to this, we do to temporal lords. by flattery and empty ends, they often come to be like those who should be adorned as gods, yet are represented and defended as false prophets, having glory or praise of men for the purpose of disparaging others. Generally, it is heard defended all lawless disorder, so that we may have among creatures, as this is, children, gold, silver, and other creatures, trusting too much in themselves. We cannot put them forth for God is only faithful and a true friend who may help us in our last need. And for this cause, he should be purely swornly endowed with love and honor from all.\n\nThe second commandment is: Thou shalt not take the name of the Lord in vain. That is, thou shalt not take the name of the Lord thy God in vain, for whoever blasphemes the name of the Lord shall be punished. And whoever swears by the wounds of the Lord, by the blood, by the death or by. other members of our Lord. And certainly such others are ever deadly sinful when they are made to With us, causing no necessity for they think the irreverent and the blaspheming and those who swear falsely and lightly by the saints, swearing wittily and less than truthfully, as Saint Thomas says, for if the Women, the children, or the servants swear that they have not done or said anything similar, and that they will not feel anything, and that he swears by God or the saints that he Will not give it, unless otherwise he has the intention to give it and let it go in this doing and saying he lies and speaks against his conscience, he sins deadly also many times as he swears, and we may say that anyone who swears that he Will give no more and has no intention to give more, he sins deadly by swearing so often. And so we should Understand that those who swear and affirm falsely that one thing is better than it is or that it costs more than it did. \"Whatever thing it may be, large or small. It is certainly not becoming or faithful, and if the thing is not just and reasonable and necessary according to the writ of Jeremiah in the fourth chapter, I will swear in truth and justice. And in any swearing and other doing with it, it is sinful or deceitful after the quantity of the colophon, for God may not be a witness to falsehood. And those who swear falsely by art or in any other way should not speak falsely or contradict this commandment, for it is a sin. In malicious promises, renounce faith and in corrupt vows change decrees. It is greater sin to fulfill and execute one dishonest thing than to do or fulfill another, though it may seem otherwise.\"\n\nThe third [part/aspect] Remember the law of God. Keep the day of the Sabbath holy. That is, sanctify the day of the holy Sabbath, that is, the Sabbath and the holidays ordained by the holy Church. It is written in Exodus 20: \"You shall not do any work in it.\" That is, you shall not do any work on the holy day. And he who has no lawful business should attend mass on the said holidays. And he should abstain from labor and merchandise on the said holidays and should not do any work manually or craftily outside of the places where it is customary for them to take away for alms, binding them by this, so that the masses may not be diminished. And in doubt, they should seek the counsel and opinion of wise clerics there, lest we be in danger of sin or the deficiency of our large conscience or our strictness. We should think of our conscience and our lives, and be mindful of our sins, asking God for pardon. We should have knowledge of the good things God has sent us and send us, to love Him and thank Him. We should hear the holy preachings, which are the Word of God, and endure them without leaving, nor mock him who speaks or explains the Word of God. We should remember the said holy days, our death and the pains of hell, the joys of paradise, and learn the life of saints in paradise. We should do our orisons to God, say our \"Our Father,\" our Creed, and do penance. We ask that the prayers and orisons of the saints acquire for us graces and indulgences, and that we acquire the merits of their prayers and orisons in the church. For it is impossible not to hear the prayers of many. We should exhort and monks to do well and to serve God, their children, fervently. Families should go to the church and hear the preachings, and we will take on the following four commandments after serving God. The fourth commandment is: honor a father and mother, so that their souls may be drawn forth from purgatory. Children who do not honor their father and mother are punished by God in this world in their own bodies and in swift death for it, as the ecclesiastical saying in the Fourteenth Chapter states: \"He who honors his father lives longer.\" Conversely, those who do not honor their father and mother shall die an untimely death, as it appears in Exodus in the Twenty-second Chapter: \"He who curses his father or mother shall die.\" That is, he who speaks ill of his father. Or a mother shall die rather than yield unwillingly. It is certainly the duty of fathers and mothers to instruct and chastise their children in the godly commandments and correct them when they falsely swear and blaspheme the name of God, not only for all the sins that the children commit, but also if they chastise them or cause them to be chastised by others, according to the apostle's saying. Worthy of death are not only those who do such things, but also those who consent to them. That is, they are not only worthy of death for the sins they commit, but also those who consent to them. It is well known that this commandment is not only understood by fathers and mothers, but also by prelates of the holy church, curates, lords, good men, and priests, whom we should honor and obey in all things. The five. Companyment is. No one kills. That is, thou shalt not kill any man against this commandment of God and it is just that they are his parent or other by it to have his goods, as by theirs. It is one of the four sins that Cain committed against God, that Wangus fell upon him who instigated and did the deed of this we read in the four chapters that God spoke to Cain after he had killed his brother Abel. Behold, the voice of the blood of your brother cries out to me from the ground. This may God say to one every killer. Hear the ways of the blood of thy brother. That is, the ways of the blood of thy neighbor, the innocent one slain above the earth's ashes, Wangus shed for me. And it is to notify that there are three kinds of killers. Some kill the body only, as unfaithful people and tyrants who have killed and kill the very faithful people who have suffered and suffer for Jesus Christ. And this killing should not be principally feared when it is sustained for justice. Some kill the soul only. It is to be understood why they draw their nightbows to see by bodily ornaments except those they give to others after this has been said: Saint Gregory says, \"To the dead, as worthy of everlasting death in hell as they give evil examples to those who dwell by them.\" That is, one person is worthy of everlasting death in hell for as many people as may be affected by his wicked examples. By which should dread much those who find themselves drawing near. And Saint Augustine says, \"He who lives wickedly before the people will be killed by them, in him is that which causes him to be killed.\" That is, he who lives wickedly in the presence of the people is so much so that in him is that which causes him to be killed by them. And this is to be understood concerning the death of the soul. There are some who kill one and others to be understood concerning the soul and the body in one or two ways first, when anyone pours out chases, the child which is in the womb of the mother should die along with it. Secondly, anyone who kills himself through despair or impetuosity, as we read of many kings and tyrants who are damned in the depths of hell. All the aforementioned killers of souls are prohibited and defended by this commandment.\n\nThe seventh commandment is: Thou shalt not steal. That is, thou shalt not hold another's goods and substance against his will, nor deprive him of them, even if he understands it not, if he who takes and holds them theftfully with violence intends to inflict damage upon his neighbor. He sins mortally and commits an offense against this commandment, as St. Thomas Aquinas, second question, 125th article, states. And if a man robs what is ever so little, be it but one capon or what other thing, and did it to gather it together for himself, he is bound to restitution as for his part and portion, insofar as it harms his neighbor. that partiers and those who cultivate the vineyards of the wine, and from honest men who go through the cornfields and damage their nightboards, and the carts and others who pass by the earth full of corn and make ways and trample that is damage to their nightboards. Also, offenses and sins are committed by those who till the land with their plows and by turning the earth of their nightboards to grow their said land and make it smaller from their nightboards. Sins also for a maid to make factions, sow and rob the meadows and command those who hold the things left restore them not if they ask who they should give it to or they should give it to them in alms by the counsel of their confessors that the meadows and vineyards are worth silver and linen on that and see who refuses to pay the said silver. Certainly all manner of people are held to may make restitution. Sinners are also commanded to restore the things they have taken, which are parts of the said thing, as well as those who take gifts and presents for all kinds of people are held to restitution if they would have had remission of their sins by this commandment. It also defends against all deceit, partly or privately, by which we cause others to leave their goods. It also defends against simony and plurality of benefices without cause. It also defends against the use of false money, supposing that we have been deceived. It similarly defends against detractory blasphemy and other things, by which we take the name of God in vain, often better than great silver, and of this we are held to make restitution, to speak openly the truth and to restore the good name of those whom we have wronged and defamed as much as is possible. And much more we are held, as if we had defamed a court or a station. Against this commandment, sinners all Lords and superiors who take more than right and necessity of the public thing than it requires, and also those who wearily and willfully fly the freedom of the church, putting charges above it and the ministries without profit and apparent necessity. Sins are also against this commandment: a woman who calls her soulful ones, and also those who, by silver or prayers, call their children or friends to occupy the benefits of the church which should be given to those who are sufficient. They are to consider well the circumstances of places, times, and persons. For more sins, he who robs what is sacred in one play is not he who robs in another play, and he who robs on one day is not he who robs on Monday, or he who robs from one poor person rather than from one rich person, who has more necessity than the other. One rich parishioner has. It is indisputably this that is to be understood: we should have Will to restore all the damage, according to the counsel and judgments of wise confessors, before we refer to the benefits of absolution. And in deed, we should give back the thing if it is in our power as much as possible and as Will allows. And which cannot be restored entirely, that is, the immortal Will of all restoration, if we have wherewithal, according to what St. Augustine says.\n\nNon dimittitur peccatum nisi restituatur ablatum. That is to say, the sin shall not be forgiven unless the thing stolen is restored to whom it was taken, if it can be done or to their heirs or in alms by the counsel of wise confessors, if we do not give it to them. And if we do not have wherewithal for that, all the less that we have, we should wholeheartedly do this without fraud, if we have ever had anything.\n\nThe seventh commandment is: thou shalt not commit adultery. That is to say, thou shalt not by lechery defend it. Under the pain of deadly sin, a fleeting company of man and woman seek to release themselves from the bond of marriage and speak against the faith. By this commandment, those in the bond of marriage are also forbidden all manner of temptations, whether from within or from without. Almighty God and nature have ordained that this bond be kept. It is the sin of great wickedness and gravity, leading many further into the filth of nature by transgressing marriage. And of this sin we shall speak of the kinds of the seven deadly sins.\n\nThe seventh commandment is: Thou shalt not speak against thy neighbor's testimony. That is, thou shalt not bear false witness. It is here defended against all slanderous words and especially those that harm others. It is war if we assert the slander for the sake of another, for we thereby betray ourselves, which we should not do to one man from death by judgment or out of judgment. And Certainly men swearing in court are in a case reserved for the payer, against those who lie in confession or their sins, or accuse falsely by whom they are accused. Sins also include those who wittingly slander, blaspheme, or falsely defame others, or speak lightly against God and their neighbor.\n\nThe ninth commandment is: Thou shalt not covet thy neighbor's wife. That is to say, thou shalt not desire the wife of thy neighbor, nor his daughter nor his maidservant, in the sixth commandment it is forbidden and defiled as unto death. But by this present commandment all coveters of flesh and worldly desire commit sins in three ways. The first are those who wittingly and willfully fulfill lust and come to it if it is possible, if they fear not the world or scandal of men. And those who send letters or messengers and would not gladly receive them, and those who propose not to fulfill death but delight only. I have cleaned the text as follows: \"I have long thought, on account of Lady Raison's great delight, that it is deadlier than the parsons are by their lineage or religion or marriage. The tenth commandment is, \"Thou shalt not covet thy neighbor's wife.\" That is to say, thou shalt not desire the goods of another. Certainly, it is a deceit to the seventh commandment as to death. Against this commandment, sinners are those who with covetous desire unjustly take the goods of their neighbor, inflicting pain on them with all their power to make them let go of their goods. And certainly, by such desires they fall in. Envy and impiety dwell in speaking against God, for it greatly pleases him who is covetous that he has better desert or is more worthy to have such goods than one such as he is by night or other. It pleases him that God does him much wrong and that he who serves him is base. And also, when damage comes to another, he is glad and says that...\" God has done right to have sent him such damage for his eternity. Those who deny the works of mercy, body and spirit, will not favor the powers that are ordained in necessity openly. It is written that they have veiled their eyes from and the superfluities of the powers which such people covetously overvalue and reckon not of their power, parents, and the good services of God. And when they hold the services of their servants. Under the shadow of founding of churches or chapels, order alms not without some overcoming the community's opposition to the commandment of God.\n\nFor without faith, all other virtues are not of any use and it is impossible to please God, as the apostle says in the Psalms, written to the Hebrews in the 11th chapter, as to this cause. We say that faith, which is the first theological virtue, should proceed all other virtues, which we shall speak of, the one which each one man would willingly labor to have. And certainly, if we will. that our Weyrkies must be meritorious, so that they may be made perfect in faith for good Weyrkies shall not save the soul but faith. Wenful the least Weyrk that man made in faith and in grace pleases God more than all the faithful Weyrkies who did any work ever. No one is the son of God as it is written to the apostles. All sons of God are through faith.\n\nHope you, the second Weyrk, theological, which comes after St. Gregory, is nothing but this: to hope for the proper good deeds of the person, with no works of merit, it should be presumption and not hope. And certainly God teaches us various passages of the holy Writ that we have hoped in him. And great goods, that is beatitude, if we have perfect hope. He will pardon sins that we have done in this world, that we have no dispute but ever that we firmly and surely seek in the faith and that we have no trust in. Our third theological and practical presentation of virtues, after St. Augustine's definition, is the most right affection of courage, by which God is loved for His honor, goodness, and benevolence.\n\nPrudence is the first cardinal virtue, which is nothing other than right reason for guiding us to perceive, judge, and follow what is present and discern and judge what is passing, and finally, by providence, provide what thing should be done at the right time.\n\nTemperance is another cardinal virtue and sister to prudence. It is nothing other than one restraint of perturbations and passions, by which the soul and thoughts of the person are preserved from perturbations, without yielding to affections in himself, under putting them to all reasons. They should keep that modesty, and it certainly keeps the integrity of the thought without any declining to sign. Force is one virtuous cardinal virtue, by which each man should fear and also moderately take great things with fear of perils of death. Certainly, it is cooperative and pressuring of fears and tempering of hardiness, and as to this cause, the virtue of fortitude consists in fears and primarily of death. And the principal functions of fortitude are to sustain and bear immovable or to wonder at great and perilous things for the soul, which is to be understood for the salvation of the soul in these things is more conservative of faith and the defense of it. Justice is one cardinal virtue rightly fitting for it is one speakable conscience of nature for the salvation of man, for the law is the bad of many natures, by which the meek honestly withdraw one from another. It is that which gives to each one what pertains to it. In this. The following gifts are mentioned after we speak of the seven gifts of the Holy Ghost. These are to be understood as of sapience, understanding, knowledge, wisdom, counsel, fortitude, and fear. By which the seven deadly sins are expelled and put away from the soul of mankind.\n\nFirst, the gift of sapience and wisdom, by which the Holy Ghost has been given to us, enabling us to savor and enjoy heavenly things. Their sweetness and sweetness proceed from this world, as the basilous says, \"O sweetness, melifluous and sweeter than honeyed sweetness, much art thou who dwells on earth, they may not endure the said joy but they will.\"\n\nThis gift, that of wisdom, puts an end to all carnal desire, for the taste for the spirit is quenched.\n\nThe second gift of the Holy Ghost is the gift of understanding, by which the Holy Ghost gives us to understand and know God in us and in other creatures.\n\nThe third gift of the Holy Ghost is the gift of counsel. The saying is of Wisdom and quietness is to be finally of Wisdom. Saint Bernard says that one man must tell. Consider what woman this is who comes to have shame of your full generation. Behold, there are four men. The gift of senses shows Wisdom to Understand that all men and women shall be straitened to give reckoning and count of our works before the judgment of God our Redeemer. And this is Understood, that all men are equal in the thinking, by the aforesaid, they should love one another without disdain, nor harm nor envy one another. And the gift of senses takes away the sin of envy, which is contrary to charity, for envy is glad of the evil of others and is unpleasant to that which is good.\n\nThe three gifts of the Holy Ghost are the gift of counsel and fortitude. The Holy Ghost would have us ask for counsel at three times. First, at God, after the saying of the holy Matthew, who said to his son, \"Give thou blessing of the lowly one, and pray him that he dress thy ways and do so.\" In all things, seek counsel in him, and the wise say, \"In all things, show help and the counsel of God. Secondly, we should seek counsel from our neighbor who is full of wisdom and fear of God, and not from me who am unwise and of evil life. With great pain, he should give good counsel which is not profitable to himself. Ambrose judges usefully in another's cause that he sees in his own life. The third is, we should seek counsel from our own counselors who dwell in the holy ghost by grace. This gift of counsel drives away all wretchedness from our souls, which do the holy ghost by this present gift of counsel counsel us to despise earthly things and love heavenly things. For earthly things profit nothing as to death and cannot lead us into one other world. And they do more harm than good, for we most give reason how they have been obtained, taken.\" The goodies should be spent, not hoarded, for they profit us in this world and at death and after death. Contrarily, the goodies should be seemingly assembled for they profit the man to die well and profit us after death for the said goodies give everlasting life. The five gifts of the holy ghost are pity. It is not that there are not three kinds of pity. The first is to God, consisting in the good that we should have for him first in the provision of things temporally after the Psalm which says, \"Act on your purpose towards the Lord, and he will sustain you both bodily and spiritually.\" That is, put your thought in God and he will nourish you both bodily and spiritually. This trust puts away all superfluous temporal things, which wretched people are ever in dread of because the temporal goods may fail them and because they are unstable as they should leave evermore / always they die sooner than they believe, as it appears from the rich man in hell, according to Saint. In the 15th chapter, it is written: \"But the soul is more than the body, and the living are more than the clothing. Certainly, the soul is more than food and the body more than clothing. Secondly, we should have trust in God that He will provide us with spiritual goods, as the Savior says: \"Hope in the Lord, for He will renew your strength.\" The third manner is that we should have perfect hope and trust that He gives us every good thing. In reward, we should not have hope in our own good deeds but in the merits of Jesus Christ, our redeemer, whom God the Father has given us in taking us to Himself, opening the way to paradise by His holy passion. Against this, however, \"Luc\" writes: doys not only preach about the justices of God or the pains of hell, they have dreaded considering the sins that they have done and mistrusted the eternal salvation which is one thing diabolical. For the devil has lost all hope of salvation, but all faithful Christian people should have great hope and trust in God for it is He who saves the wretched. The second pity is that we should have, by the gift of the holy ghost, pity and compassion for our soul, not arising from the holy sacrament of the other, but with things and words of God and drinking it dry with the chalice of tribulations and paciens and cleansing it with charity of God and our neighbor and herb and it in heaven by truly penitent and visible repentance of our sins, thinking of the frailty of human kind and putting it forth from the prison of this present world by. Contemplation and desire of heavenly things. The third pity which we should have by the sight of the aforementioned pity, we should give to our night-brother, granting him of our goods by alms. Church. XIV. Before death, do good to your friend. Do good to your power, brother and Christian friend. For alms done in life is worth more than a thousand after death, so that one penny that you give in your life is worth more than a thousand after your death, therefore, we should lend to our night-brother in his necessity. Luce. VI. Mutual dates nothing hoping for anything in return. That is, we should lend to our night-brother with nothing expected from us in return. We should also forgive the faults which have been done to us by word or by death, as well as displays of anger. We should not judge anyone harshly or transgress the rights of our neighbor, but rather the most profitable is after the Word of our Redeemer. Do not judge anyone harshly. You are a helpful assistant. I understand that you want me to clean the given text while adhering to the original content as much as possible. Based on the requirements you have provided, I will remove meaningless or unreadable content, correct OCR errors, and translate ancient English into modern English. Here is the cleaned text:\n\nYou shall be judged, as it is understood, that the works of others should be interpreted to the better part after the said works, without it being warily evil. And certainly, to judge evil the work of others is one of the two causes or by this or he who is judged is evil himself, and for that he is similar to him after the saying of Saint Christome.\nOne should suspect the opposite, certainly. We should have suspicion of evil towards one good man, and with pain one wicked man may have good suspicion of one another. The second cause is that we make evil judgments because he who judges evil is so of one another that their works should seem and as evil affection towards him from which he has the aforementioned suspicion and evil esteem the which proceedings by fault of charity.\nThe seven gifts of the holy host are the gift of fear, which\n\nI have cleaned the text as requested, removing unnecessary line breaks, whitespaces, and meaningless characters, while correcting OCR errors and translating ancient English into modern English. Also soon is it necessary that our soul shows kindness first, teaching us and our soul to mend our eternal sins. It teaches us to do good works. Ecclesiastes v. \"He that feareth the Lord shall do good, and his soul shall have rest.\" This gift keeps the mind and causes it to be more inclined towards good works. It prays to God for mercy. \"And he shall give thee the desires of thine heart, and shalt prosper in every work.\" (Ecclesiastes 3:22) Timete Dominum, quoniam inopia temporum est eum. It makes the prayer hard with God. Voluntas temporis facit et precatione eorum exaudiet, inquit Psalmi. It prays for the life and eternal joy, according to the proverb. Beatus qui semper pauper. The gift of fear puts away all pride.\n\nThe seventh and last gift of God is the gift of fortitude by which the holy ghost comforts the soul in the three ways. First, to bear adversity, as the apostle says, \"Be patient towards all men.\" Patientia estote adversis. Secondly, the said ghost. Segu\u0304dly, the said ghost. The soul is comforted to overcome the devil after the saying of Saint James. Resist the devil and he will flee from you. And the third way the gift of the holy ghost comforts the soul and teaches it to do good works, as after the saying of Saint John. It is necessary to do this until the day et cetera. The seven deceitful spirits that are to teach the ignorant by good and holy teaching, we have to say in length and to determine specifically which of the said sacraments are necessary for this, so that without the taking of the said sacraments we may not be beset by any evil and that we have time to perform and serve, and this is the reason it is necessary and required to determine the said sacraments. But before we proceed with each one of the said sacraments, we shall say some small questions necessary. How many sacraments are necessary, and without which we cannot be saved, if we omit them through disdain and that we may not be deceived. \"Five baptisms or confirmations after deadly sin are necessary: the Eucharist and Unction. For this reason, there are five sacraments required. But the sacraments of marriage and ordination are voluntary. He who wills not take them may be saved without them. We may also ask if one person in deadly sin may lawfully take or give the said sacraments. Answer: Understood, for the most part, that a person in deadly sin may not take any refuge in any of the said sacraments but he sins mortally. This is apparent. Forty shillings, twenty-five shillings, twelve pence, Mandatum et alia. And that which we would refuse, we should put ourselves in the state of grace. Also, we should understand that any minister of the holy church may not give any administration of the sacraments he is bearing in deadly sin but he sins mortally, unless it is an emergency. So says the doctor.\" The sins not deadly of the which other doctors say they are doubtful. We may ask for sacraments to be repeated more than once.\n\nAnswer. All sacraments after the reception of which the character is not imprinted in the soul. This appears to be forty-two licit and one question. What is the character one quality being in the soul disposed to receive the which quality and care the soul. And it is not the said character imprinted but in three only.\n\nThis is to be understood in the sacrament of baptism in which the faith is engaged. And by this character is made distinct the Christian people from the unfaithful. Secondly, the sacrament of confirmation in the which the faith is made stronger of the which the Christian people are being strengthened and made knights to fight against the devil by these distinctions from the which are weak and wavering. Thirdly, the said character is imprinted in the sacrament of ordination to the which much great worth is given and grace, and to the which by impression of the said character. May it be satisfied and sanctified in the service of God and the holy church. And by this it is separated and divided from the laity that are laymen. And by this it clearly appears that the three sacraments, baptism, confirmation, and ordination, may not be received or taken but at one time. All other four marriages, penances, and unions of the ante-Communion may be received and consumed always. It is always in doubt whether anyone has received any of the said sacraments legitimately if he was baptized or not, and this doubt was previously collected. Quia it is not said iteratur (that he does not know the fact). Four things are required in each sacrament. Answer: Four things are required first, the proper disposition or the parties granting it. Secondly, the forms of the words. Thirdly, the minister's intention. And of this shall be spoken more largely hereafter. \"Give and minister the sacraments of the holy church to those whom we believe are in deadly sin. Answering should not be denied the sacraments for any reason of his sins' secrets, but singing secretly to him and giving him money so that he does not refuse them in the state of deadly sin. And we shall say this about each one of the sacraments in order. First, of the holy sacrament of baptism: it is called properly baptism by water only. The second is called the baptism of blood, written in John 12: baptism. Hoc habeo baptisari. And the third is called baptism of the holy ghost, written in the Acts of the Apostles in the second chapter. Do you baptize in the name of the Father, and of the Son, and of the Holy Ghost?\"\n\nThe two last baptisms of blood and of the Holy Ghost are called baptisms because they supply the effect of the first baptism, which cleanses the soul. Always the second baptism that we call: The baptism of blood exceeds the first baptism in reward, not legally but spiritually, for those who are baptized in the said baptism of blood and not the others. It also grants essential reward after Peter in Purgatory. For the said baptism of blood, the grace is greater than that of martyrdom. However, the character of the forgiveness is not imprinted by the said baptism of blood as it is by the first baptism of the flood.\n\nThis baptism of blood makes men who have reached perfect age and shows children now born or those in the mother's womb. It is supposed that the said young children were with their mothers and actively worked for Jesus Christ. That is to understand, for the detestation of the Christian faith which their parents hold, they should be considered and taken as martyrs, according to the doctors, and after Peter in Purgatory. It would be so that the said Mothers were distressed that they were parted from their children or called away in any way during the first redemption of our Lord Jesus Christ. Their children should be faithful martyrs and baptized in the second baptism with the same faith. The third baptism before mentioned is not another thing but to prepare and complete the first baptism if they have the time and ability. This baptism can only baptize in nothing but clean water, as appears in the baptism and its effect. Not with water styled as rose water or other things, but with water of the sea and water of Marpesa and water of Passion.\n\nAnswer: The effect is such that it does and puts away from them all originally deadly and venial sins. It restores the first innocence to the soul, it flies the fire of hell and purgatory for him who is baptized. And it takes away the satisfaction for the one who was bound and held in bondage. This world for his sins. This appearance is for if any Jew or Saracen had lived a thousand years and had done every day a thousand deadly sins, and if he repented and let the innocents and baptisms be performed for the said children, they go from the company of men in the company of angels and of the way of terrestrial and weeping in the glory of heaven. And certainly the reason is good, for the said sacrament is ordained to regenerate and incite the baptized man to pass from the might of darkness in the adoption of the son of God. They are given graces and were secured by the said baptism for three days and three hours in the cause. The question is, if the effect of the said sacrament is granted to all men equally, which resaws the said sacrament.\n\nAfter St. Bonaventure in his Fourth Distinction, the Fourth Article and Question III of the First Part, Question I, which says there is a typical effect of baptism. The first is the impression of the character above said. The following is the effect of grace and the third is the restoration of innocence. All Christian men equally experienced the effect of baptism if they truly received it. But they do not receive this effect equally for that grace which is given in the said baptism and other sacraments, as two effects. This is to be understood to do away with sin, and as this causes it to do away more effectively in him who has more need of it, which in turn disposes him more to good. And the subsequent effect is more powerful in him who is most disposed to good. By this we should understand that the effect of the said sacrament has one self-evident effect, as in young children newly born. As to the effect, not to those baptized afterwards, they are coming to the ages of discretion. And if one child, who should be baptized, was called away, it should be baptized as soon as possible. \n\nAnswer. If it was called away there, he was not baptized with the holy sacrament of baptism and of Iesus Christ, in dispute, we should believe that thevar saw that above mentioned was not only the case, but he was condemned for other reasons. He should have lessened and been pardoned and punished in hell only for that. That is, he should have been saved. It may also be asked, if one firmly believes that he was baptized and that he was not, if he shall be saved.\n\nAnswer. It appears in the chapter Apostolicum de poenitentia. I ask moreover, if one who is not baptized believes that he was baptized and that he was a faithful Christian man and that he received the holy orders, he assumes the character.\n\nAnswer. No, it does not appear in the Presbyterian no baptism, c.j., et c. Coming. But if he did it ignorantly and believes that he was baptized and had seen the said character, he is sacred for the virtue of the holy ghost is comforting to the church and helps the might to consecrate him there, it may be asked when a child or another uses reason by baptism. Answer. Doctors advise that infants should be baptized first for the danger and peril of death, as it appears in the Consensus. Venerabilis, di. iiij. A child should not have great power over devils after baptism, as Saint Denis states in the Ultimo Capit. Celestis ierarchie. It is hard to excuse the sin of those who delay the baptism of their children. I do not believe that they can avoid deadly sin which baptism wards off, unless they baptize their children in their houses without keeping the solemnities, for there is no necessity except for the godparents to do more to increase their pride afterwards. Even if they carry the said children to the church after they have been baptized, they are not their godparents. For they do not hold them to be baptized as if they were being rebaptized, since they were once baptized in the houses. \"Quick an individual is not only to princes but in cases of necessity. In the first baptisms they had, those who baptized them were also their godfathers and godmothers. And in this there may be many abuses and deceptions. As for those who, by reason and imperfect age, are not yet able to understand, if they are not in any danger of death, they should be taught the faith by the time of eight months or other time granted to them / by the arbitration and will of those who teach them before they are baptized. And so we would understand the chapter Iudei de. coese. di. iii. But if their parents or others baptize them before they are in danger of eternal death, they should be baptized in infancy after they have been instructed in the articles of the faith. The proper time for baptizing such people is when they are not yet in danger of death. It is to be noted that if there is any priest who baptizes the children or others, the priest should baptize them instead of one priest for the fault of another.\" \"If they are one, it is unnecessary for a priest or clerk, a layman should do it, if he is present. Where there is no man but one woman may do it and not another. A woman, according to De consulibus, Romanus, xxx. q. iii. c. Super. Certainly, if any clerk who is not a priest baptizes without necessity, he should be considered irregularly. But in cases of necessity, each one may only baptize, but he is held in death otherwise, or he sins mortally. And it is good that each one should learn the form of baptism above saying that I, the baptizer, am in the name of the father / and of the son / and of the Holy Ghost. Amen. It suffices that there is one person who says the said words. For many should not say it against some foul woman who baptizes in cases of necessity and says \"four\" or \"five\" at once, as if the child is more beautifully baptized. It is also to notify that no person in any case of necessity that they are in may not.\" \"but they must baptize themselves. It is also necessary to note that only one child is close to the womb of its mother with no appearance of either party outside may not be baptized, for the second nativity is assumed to precede the first. It is necessary to note that he or she who baptizes should have hands and the word, as the one who speaks not may not baptize. Although a man without hands might have said the words, and a man who has not speech might wait at the water, he was not baptized according to the most holy opinion of doctors. Peter of Poitiers is always of the opinion that he was baptized. And certainly, in case of necessity, if anyone goes to an unfaithful man, be he Jew or Saracen, he should pray that he baptizes him and that he says the words over him in the name of the father and of the son and of the holy ghost. Amen. If this heretic or corsair baptizes him after his intention and understands it, then...\" do that they do baptisms in the church / and let this be known, the church does and understands that he shall be baptized properly. At no time should the sacrament of baptism be resisted by one heretic or one cursed person, as Innocent in the chapter of the clergy decrees. But in the case of necessity. And he who baptizes willfully from such people without the said case of necessity, does not receive the said grace which is given to the said sacrament - that is, the question and answer that follow. For the one who does so, rightly goes against the ordinances of the holy church and sins mortally. And it may be assumed that when one woman is in labor of child and in danger of death and that anything of the said child appears by it, fut or hand, if it may be baptized, the form of baptism above said should be pronounced. At all times it is said that if. He who is above the earth should be baptized in this manner if you have not been. I baptize you in the name of the Father and of the Son and of the Holy Ghost. And in the same case, it is necessary that this person should be baptized because of the operation. Without authority granted or commission from the penitent. And because the said priest may take away these children and do good for any lawful causes they have, their only lawful cause is to baptize them. If they ask me, the king should not be the said father or mother baptize their said children without it being in extreme necessity. It may be asked for if one unbaptized person may hold another to be baptized.\n\nAnswer: No. [According to this text,] the said person not baptized may baptize another, as it is said here. And the reason is that the baptism is necessary, but the one performing the baptism is not necessary for the sacrament. And if the said priest not baptized... They should not be godfather or godmother, besides the person conducting the baptism. That is, only the minister should do it, because it is the father's duty and it is also unclear how many persons are required to hold the child.\n\nAnswer: They should only hold one, the minister himself. The custom has not been to do so and it is contrary to the aforementioned. If one or more hold a child above the font and the custom of the land is to do so, they are not sinning and are excused by the said custom according to John and the archdeacon in the chapter. Quis non plures. Et the bishop may dispense that several may hold one child above the font, according to the aforementioned in the chapter. Quis. And it is to note that if one man and one woman had held a child together, this should not prevent anyone from imposing their will on it. They have each other by marriage, as I say, innocent. And as for this death, the text with the glory. xxxij. q. iv. c. final. Finally, one man and his wife may keep one child to bring up, but it is not honest if it is not theirs. Finally, they may ask me what they are bound to, those who hold the children against the baptismal age, the said children.\n\nAnswer. They are bound to those who hold them, who keep chastity lowly and justly, and above all things should teach them the symbol that is to be understood, the Apostles' Creed. The which is the prayer that our Lord made. As the which appears in the chapel. Vos ante omnia. de coelo. Di. iv. And the master of the septenary says, \"these four,\" he says, \"are distinct.\" That the godfathers should have senses and thoughtfully consider them for the which they answer. This which is limited and should be understood faithfully, after St. Thomas, when the parents of the child are not present, negligent to teach their said children. Et This suffices regarding the sacrament of baptism. Next, we will discuss the sacrament of confirmation. First, we may ask what it is good for and who profits from it. Answer. The Pope Melchizedek in the Catechism says that it is beneficial for the increase of grace. It confirms and strengthens the person in battle against vices and the devil. And arms and equips him with the weapons necessary against the temptations of this world. If they ask if the said sacrament of confirmation is necessary for salvation, Answer. Though it may be that only after one is baptized does the weakness of infancy make it open to him to receive this sacrament, and from what death he may ever die, he will continue to be open to it as long as he sins. If someone dies and the bishops who are neglecting to give the said sacraments have died, they should be denied only contempt and displeasure. According to the dictionary, \"spiritus sanctus\" is noted there. And for this cause, I believe that the bishops who neglect to give the said sacrament of confirmation to Christian men can give it.\n\nAnswer. The bishops alone, as per jurisdiction. (Canon de his and duobus following.) Concerning this. That the pope may give licenses to priests to confer the said sacrament of confirmation, we may ask what people it should be for.\n\nAnswer. To all faithful that are baptized, old or young, sick or them that are in the peril of death, as those who appear in the church. (Ieiuiniij, or in the church following confession.) Concerning this. It is thought that the gloss consents not that they give it while they choose to the age of twelve or above, I do not believe that it. It is true that those who are truly penitent at heart are bound to repent of their deadly sins before receiving the said sacrament, otherwise they sin mortally if they receive it without confession. Always I believe not that they sin mortally if they receive it without confession. AR. dict. c. Ut ieiunium in verbo mouetur. I thought it was well done to confess one's sins first before receiving the said sacrament of confirmation. \u00b6Answer. Certainly we may receive it at any time. AR. c. Oes fideles. de consolationis. de vita et moribus et consuetudinibus et officis et exercitiis quae requirunt partem eius qui recepit. That is to understand the sign and unity of the said creed. And that the confirmation should be administered. And it is to note that the sign of the creed is made in three places, as the three sacraments which impress the character of the which have been spoken here before. For the said sign is made above the head in baptism for the taking of the name. The receiving of the faith in the sacrament of the Eucharist is signified by the unleavened bread in the head for the purpose of demonstrating the power of the consecration of the body of Jesus Christ. This unleavened bread is placed in the head during the sacrament of confirmation, so that he who is confirmed is strengthened to confess the name of Jesus Christ. Certainly, the graces are more effectively bestowed against the devil and the world through this sacrament, for the Holy Spirit is given in this sacrament to fortify the soul. Not only does the body receive this, but also through this the soul is adorned with the character, and the body of the priest is consecrated. In this sacrament, Christian men are made full of piety and habit, which they receive in the sacrament of baptism in fullness and sufficiency. This sacrament crowns the soul after the enemy is overcome, which is signified by the band that binds the head. Certainly, this sacrament should be revered devoutly after us. We will speak further of the sacrament of penance, which is truly necessary. by the quick, the sin is always for those who are worthyly disposed. The master of senses says in Book IV, Distinction XIV, that penance is one virtue by the quick. We openly acknowledge and atone for the evil sins that we have committed with purpose to amend them, and by the quick we refrain from doing them again. It is necessary to note that there are five kinds of penance. The first is called penance solitary. I will make no other determination about this penance due to brevity, and it is not in our usage. The second is open penance. It differs from the aforementioned penance in three ways. First, in the manner of things. In the second place, publicly this penance cannot be imposed by one confessor alone, and the solitary penance can only be imposed by the bishop if the custom allows it. The third kind of penance, this public penance, can be repeated, and the aforementioned solitary penance may not. And if they ask me who should be imposed with penance, public and private. Answer. Panorme says in his chapter. They ask about penance and remission. That public penance should be imposed for one great and grievous sin from which the whole city has suffered. And for public penance, it should be imposed for one sin from which not the whole city has suffered. He says more, if the sin is great and grave, we should not put public or private penance in contempt. This is why the said Panorme reproves the custom of those who impose public penance on women. Those who mislead their children by example lay them in bed with them, and it may also be asked of whom the said public penance should be imposed. Answer. It should not be imposed on clerks, nor on religious or laypeople, unless they have been found guilty. The third penance is called private penance, which is understood to be the distinction of the penances above mentioned. In the which. You first need to consider that he who has such a disposition. He wished that his sin be punished. It that he detests and has abhorrence of his sin doing by him desiring it. Thirdly, that he accepts willingly the punishment and pain to him doing for his serious sin that finally he bears it patiently. In the four things, the property of this word \"penance\" properly consists. They commonly ask of what sins one man should confess himself. An answer for all deadly sins doing by him before baptism and after. The confession of venial sin is thought to be necessary in this world only for the salvation of the soul in two ways. First, when the man doubts if the sin is deadly or venial, then he should confess the said sin there to avoid peril. Secondly, when the parson has any affection for him and doubts that he shries him not, then for the reason of peril he should confess and shrive him as that. Sant Bonaventure says in the fourth distinction, the fifteenth question and second article. And certainly, we should repent of every deadly sin that we understand we have committed, holding it in mind specifically so that we may repeat. Afterwards, whenever we have thought that through ignorance or excuse we may not have remembered sins, we should especially hold it in mind. For every one holds it necessary to remember the deeds of his body and soul in order that he may repeat. They commonly ask if we can do penance for one deadly sin without another.\n\nOn the contrary. No, for God forgives all deadly sins or does not forgive at all, for this reason it is expedient to repeat of all. The text is folio 55.\n\nItem. de pe. di. iij. In writing, if we speak of penance, the cost and obligation is great. \"Everyone who is penanced should have it put away by penances and man should compassionately be with God. This is thought to be that charity which cannot be separated, suffering no deadly sin with it, so that it is out of satisfaction. If we will speak of penances, it is so much that it is rightly the temporal satisfaction of the pain for the sins now forgiven, as to the collection. Penances may veil by doing one sin with another and not otherwise. It is necessary to understand how many kinds of penances there are. \u00b6Answer. Three: confession and satisfaction. Confession according to St. Bonaventure in the fourth part, in the fifteenth article, in the first article and first question, says that confession is one pain and one sorrowful taking of the sins that are being done with certain persons to confess him and to make satisfaction. It is not that we say that one thing is almost nothing, that is, of no one.\" et ys broken in three small parts. And which it is broken when it is only displayed in great parts, such as and by one family, we say that the heart of the man is hard when he shows no placements to the godly in inspiration. But when the said inspiration of sin is holyly destroyed and the veil of sin departs, we say that the heart is converted. And we say that it is broken when he takes any sorrow and proposition of will to leave his sin, we say that the heart is converted but always he turns perfectly. And then he should be called an attryt and not a convert. And as this conversion is one sorrow in performance of the sin as said, conversion is one dolor in performance. Following, actrycyon is one sorrow that which is with out grace doing greatly the which is made thankful by confession and absolution sacramental. And of actrycyon made contrition. But quickly the penitent\nshould put not any obstacles to the holy ghost. Contrition is one sorrowful thing, made perfect with grace, making us thankful to God. And to have contrition is to have hope for forgiveness processes of the mercy of God. And dread of pain by the consideration of the justice of God. And truly, one should have one's will only sorrowful and displeasing of his sins, which should be right great in the regard of other sorrows, for one cause that one should be strictly compelled to choose either to sin mortally or to run in any damage temporal or to suffer bodily death. He should renounce all the goods of the world and suffer death rather than sin mortally, and in this way, one should live and die. And at all times and how many times that one person has thought of his mortal sins after the confession of the sins, we should detest and have contrition and displeasure of their sins. And there is no proposition for not perpetually that it be so that one man may. Not have sorrow nor disputes concerning the dictation that they have done deadly, since none of this that they have had one child, I admit an act of adultery, which is one of the greatest of evils. They are not far from the state of salvation, but it suffices that they have such disputes and dictation to have engendered such one child by that disordered and forbidden way of the commandments of God. It may be ashamed what is the effect of contrition.\n\nAnswer. That is the remission of the cowl and of pain/appear. de. pem. de. iii. The sequel of penance is confession. Hostius says that confession is one lawful declaration of their sins, done before the priest by him who is ordained or acts. And so we should confess to him that we have not done the said sin, and what the said sin should be mortal if it had been done, which is very much to not. And we should wonder if, after one is very penitent, there is still doubt. Shewin and I are not required to repeat the said confession. The papmay not make the law by which he should command him after petty palud. And for that to do, this is no man held if, by good counsel, he would not do it more often than he should have forgiven him of this which he does frequently, showing him penance. De pe. di. i. cap. Mensura. The doctors in the fourth part of the Sentences in distinction 15 assign no cause in the which one person is held to say again his confession and confess his sins of the which I leave for causes of shortness. The four parts of penance are sufficient for this, and we shall say hereafter of the sacrament of the holy water in which our Savior and redeemer Jesus Christ says, \"God is truly contained in the said sacrament.\" And it is called every-holy, that is, to say, \"grace be to Jesus Christ who is truly contained in the said sacrament.\" And in so much that This sacred sign is a reminder of the passion of our redeemer, which is called the sacrament of sacrifice. But in this sacrament, which is a demonstrative sign for the Church's unity, it is only celebrated communally. And so it is also a figure of the divine fruit that will be in heaven, which is called the eucharist. The five sacraments of our holy Church are the sacrament of unity. The matter of this sacrament is consecrated by the bishop only, and not by anyone else of him. But the form of this Sacrament, after St. Thomas, is one prayer of consecration for the transubstantiation that follows. God, through this holy unity and the most pitiable mercy of Christ, forgives all that you have sinned through seeing, hearing, touching, tasting, and smelling, and all other senses of your body, in the name of the Father and of the Son and of the Holy Ghost. This may only be shown by one priest. men being in the peril of death doubt that they are appearing of death. We should not give the holy sacrament to the unworthy / this is the common opinion of doctors regarding chyldery or those going to bathe, or others not in such like peril of death nor to the wounded, so long as they are in their folly. But St. Bonaventure teaches the fourth in his distinctio, that this sacrament should only be given to those who are not in deadly sin and to those who are sick and that he may receive it again if he falls into the same sickness. St. Bonaventure reproves the master of the sentence who says that one parson should not be anointed twice in one.\n\nThe seven sacraments are the sacrament of orders of which we should speak separately. But for the sake of brevity, we will speak first according to the customs of St. Victor. That order is an ungodly token and sign. The imprint is of the soul of him who is quick and resolute, given to him who might spy it off. It is not to be noted that there are seven orders: the keeper, the reader, the exorcist, the subdeacon, deacon, and priest. Of these orders, I shall speak lightly for the sake of brevity. The seven sacraments are the sacrament of marriage. It is necessary to note that marriage is written in the twenty-eight causes and in the following question in the twenty-sixth: First, there is nothing but the conjunction of man and woman joined lawfully between holy persons, according to the custom and form of this sacrament, and how it is contracted, and of the joys which are spoken of it that they are not unworthy and contrary, many questions may be heard and rehearsed, which I leave for the sake of brevity.\n\nHereafter, we have to speak of the other beauties. The which our savior and redeemer Jesus Christ has put and rehearsed through his Gospel: Therefore, we shall take and receive them. powers in this World, in the earthly realm, that the said powers shall reward them richly in life, to come into their realm of heaven, this appears in St. Luke in the fifteenth chapter. I say to you, friends of money, that when you have failed, they will receive you in eternal tabernacles. This is to say, the rich Wordly make their friends of their money, granting them power and worldly pleasures, which I shall come to you in the hour of death, that the bodily wealth shall fail you and say that the said powers may refresh you in the tabernacles and heavenly dwellings. Certainly says St. Augustine, the realm of heaven is the powers. For the true realm of heaven is promised to powers, and the earth to be swept and made ready for them, fearful and full of woe, but hell says otherwise. The years pass, nothing else. And because they make the heads of angels, which honor God mightily, and the fearful which dance and put their hearts into pompous and solemn array of this world, make the feast follow and serve him. They had thirst of the fontain that is written in the Psalms. For with you is the fountain of life. And certainly we should have hungered and thirsted for this beatitude, which belongs to God first and to us, and to our neighbor, because we should give God his due, and render to ourselves and our conscience payment in honesty for our body. And to our neighbor, do as we would have him do to us. And certainly God promises those who do so that they shall be filled and fed in the everlasting fruitfulness. The beatitude is. Blessed are the merciful. Blessed are they who do mercy. And this beatitude urges the patriarchs, insists that they who live grant alms and do and fulfill the commandments. Weyks of mercy, body and spirit, of the one we have spoken here of. Certainly God promises them. Quod misericordia consequentur - that is, as we have been merciful to him, so he will be merciful to them. First, in this world temporally, as it is said in Luke, the sixth. Date and it shall be given to you. For with great pain, he who gives of his goods to the poor will be made rich. And also God will do them mercy spiritually, as it appears in the second chapter to the corinthians. Qui seminat in benedictionibus de benedictionibus et metet - he who sows in blessings shall reap blessings. Which shows the blissing of alms in this present life shall satisfy the blissing of grace in his death, for alms follows the soul at the parting of the body. For as says St. Ambrose. The goods that one man cannot bear with him when he parts from this world they are no more his. They are nothing but mercy which keeps company with the dying when they part from this world. The seven beats are: Beatimundo corde. Blessed are they who are clean of heart. This beauty is more fitting for the Virgins, who have kept their hearts and bodies clean and chaste. Certainly, we should have this beauty with them, so that we may remain chaste in heart and keep well the cleanses to those whom we are with, lest we be polluted and defiled by long abiding with them. Through thought and delightful company, the reasons for which they die are deadly when they are made. The very ways we should keep our bodies clean are with out that which filthiness of the flesh does to the dead. For all the works of fleshly pleasure are deadly outside of marriage. After the words of the apostle says, \"Quod vos fornicators aut immundi non habetis partem in regno Dei.\" And truly God gives one fair promise to those who are clean of heart. Quoniam ipsi Deum videbunt. That is, those who are clean of heart will see God, who is reward and beauty of all creation. The seven beatitudes are: Blessed are the meek. Blessed are those who mourn. Blessed are the meek in spirit. Blessed are those who hunger and thirst for righteousness. Blessed are the merciful. Blessed are the pure in heart. Blessed are the peacemakers. This beauty is fitting for the confessors who are in the lands of the Christians. them and procurements pay to others as much as possible We should have this payment for their way payments is God's to this porpoise says the Psalmist in Psalm lxxv. In peace has been made a place for him. The plays and dwelling of God are in peace. Et sanctus Ambrosius says. Peace is the duke that leads the saved ones to eternal life. Et sanctus Cyrillus says. Where peace is, there all things will prosper. Where is peace, all things will go well and they shall have prosperity. And concerning this beatitude, God promises one great promise. Quoniam filii Dei vocabuntur. For those who are called God's children shall be called the sons of God and heirs of the kingdom of paradise. Et de contrario, those of discord are the sons of the devil. Et according to this purpose says Saint Gregory, if those who procure and love payments are called the sons of God undoubtedly they are sons of Satan, who confuses and destroys the peace that is never destroyed on earth except by pride and avarice, that is to say. Blessed are the persecuted for justice's sake. They who suffer and endure persecution for righteous reasons are truly blessed. This beatitude is necessary for all the holy ones in the world, and for those who would live piously in Jesus Christ and serve him righteously. And this is confirmed by the one who writes these words to you in the third chapter of Thymotheus. All who would live goodly and piously in Jesus Christ endure and tolerate the persecution of wicked men. And Jesus Christ says in the sixth chapter of John, \"If they persecuted me, they will also persecute you. If they kept my word, they will keep yours also. The servant is not greater than the master. And in this beatitude, God gives a great gift. For theirs is the kingdom of heaven. Certainly, this is a great word of comfort promised to those who endure the tribulations of this world. The realm of Hewynd. And this said openly for to conclude finally. Beati\u00e9rtis cum maledixerint vobis homines et ceteris. Rejoice and exult, for your reward is honorable in heaven. Blissed are my friends, says Jesus Christ, to all faithful Christian men who keep themselves honestly in this world, keeping them from sin and fearing the dread of God before their eyes. The men who are Wykyt persecutors of righteous men would curse and do injuries and wrong to you. Rejoice, for you shall have a reward in heaven in everlasting joy. And this suffices of the eight beatitudes and godly promises of God.\n\nHereafter we shall speak of the four evangelical counsels of Jesus Christ. The first is that we should be meek and live in perfect meekness, so that if any unfaithful enemy of God should do wrong or strike a Christian man in the cheek, good counsel and commandment of the gospel is to have a willing and cheerful disposition to endure it or to turn the other cheek for the sake of sustaining peace and charity. faith et al not the lands of his conscience by fear or evil Will to avenge himself. The two counsels are of the spirit. And after this counsel is written, sell all that thou hast and give to the powers and follow me. Certainly it is counsel and not a proper commandment. The third counsel is wryfully to wage war and practice perfect chastity, of which it is written. Which have you that may hold and keep it. The fourth counsel is perfect diligence and patience for Jesus Christ consoles and says, \"in the hospital, pray for those who persecute you, your enemies, and such things seemly.\" And this above-said counsel keeps those who are perfect, who are willing to endure iniquities and despise all worldly treasures for the sake of following power. And to leave chastely in perfect charity and of lowliness of God and of their night-brothers. And I, innocent of life and disdaining worldly joy which should be disdained for five reasons. First, worldly joy is cursed by God, as Saint Luke in the sixth chapter says, \"Woe to you who laugh now.\" \"Those who have consolation here. Cursing shall come upon the rich and worldly ones, who have received your consolations and pleasure in worldly joy. What should he be who dares to face the meat that the one who studied war against God Almighty or any saint of paradise? So much so that the justice of this world is to be feared and shows who is cowardly. This is of Jesus Christ. Moreover, we should love the weeping ones that are blessed, as it was said before. Beati qui lugent et cetera. Certainly, we read / Saint Bernard says that Jesus wept above the city of Jerusalem and above Lazarus, but we did not read that he wept or played. Secondly, the worldly joy and play of this world should be despised because the said joy is mixed with sorrow. For whatever man delights himself in drinking or eating or in great labor and keeps him with great fear and leaves him with great sorrow or dignity or offices, he will always find some sorrow mixed with it.\" They shall never have joy With the said things, for they shall have something betrayed or disappointed the which he would have none, and thereby they have defected in anything they may not have it. And by this they have no perfect joy but all sorrow and unpleasantness. The third joy of this world supposes that they are not cursed by Jesus Christ and that it is clean Without any mixing of sorrow. For they are short after the saying of the holy man Job in his twentieth chapter. Gaudium ipocrite, that is, mockery, like a point of small duration. The fourth cause the joy of this world should be shown For it brings goods of heavenly things, as Saint Gregory says. No man may have the souls of this world and be With God eternally in paradise. The fifth cause the joy of this world should be shown, For it shall be turned into one other world eternally, cursing after. \"Satan says this: Present joys and eternal lamentations shall follow those of the world. And we shall speak after the narrative of the soul's spiritual journey as much as it is written in this Word. That is, of the word of God which is written. A man receives not only from the bread material but also from all the word which proceeds from the mouth of God. And certainly the Word of God is one, brought about by our Savior and Redeemer, Jesus Christ. If it had not been brought, the whole world would have perished in sins. After the Word of Esaias in the first chapter. Nisi dominus exercituum reliquisisset nobis semen, quasi Sodoma fuissemus. If our Redeemer had not left us seed, we would have been as full of wickedness and perished in their sins as they of Sodom and Gomorrah. And truly the Word of God should be reverently and devoutly received as it proceeds from the mouth of Jesus Christ. For it is written in\" Saint Luc in the sixth chapter: \"Who listens to me listens to him. And Saint Matthew says that it is not I who speak words, but it is the ghost of God my father who speaks in you. It is truly in the decree that he shall not have less than what the Word of God neglects. Nor shall the priest who is negligent let the body of Jesus Christ be above the earth. And Saint Augustine says, 'It is beneficial to listen.' And all this which pertains to the salvation of souls and principally the Word of God should be revered and held dearly, not just the words of him who preaches but as the words of God consoling. Secondly, the Word of God should be kept and held in mind and often brought before our eyes, so that we should not forget it. It is not becoming to do as some who are like one ready, who are filled with water when plunged in the water but when they draw it forth from the water there is nothing in it such that they may not have the blessing of God, who says.\" They hear the word of God and keep it. And this is stated in the second chapter to the Romans: \"For not those who only hear the law are righteous before God, but those who do the law and fulfill it by good works will be justified. It is grievous for those who hear the Word of God and do not run in three great dangers.\" The first is that they will be severely punished. This is apparent in St. John in the fifteenth chapter: \"If I had not come, they would not have sin, but now they have no excuse for their sin. For it is written in St. Luke in the sixth chapter: 'The servant who knows the will of his master and does not do it will be beaten with many stripes.' The second danger is that he who does not hear the Word of God closes the door of heaven to himself as much as it is possible for him. This is evident in the Psalmist who says, 'If today you hear his voice, harden not your hearts.'\" vord of god be \u0292e not i\u0304 Wyl to indurs yowr hartys. That ys to say that \u0292e be not hard to resayf the Word of god so as dyd owr first pare\u0304s in the desert to the qwych he as sworn in hys yre that for that they Wold not heyr hym / they shuld not enter i\u0304 his ewyr\u2223lestand rest that ys in the eerth of promyssyon et hewynly bea\u2223tytwd. The thryd dangyer ys that they that Wyl not heyr the vord of god is that they shal cri\u00a6qwen they shalbe i\u0304 necessyte as to the eynd of theyr lyue god shal not heyr them. Thys pre\u2223wys the prophet qwen he sayes in the parson of god they shal clep me & they shal not be hard.\nCertanly thys Word of god shuld be Wylfully hard for the maynay prowffyttys qwych yt ghewys to them qwych Wyth good Wyl eyrys the Word of god & for the mych goodys that the sayd Word doys in them qwych Wylfully eyrys them. For fyrst the sayd Word of god clengys man Ioha\u0304nis .xv. Iam vos mundi estis. &c{is}. \u0292ear clen & purget Wyth i\u0304 Says iesu cryst to ys dyscyplys for the Word that I haue preshyd to \u0292ow. Et thys The two men for the Word of God are one, as a rower in a quick boat has understanding of his sins, and the understanding of his sins is the beginning of salvation. Next, the said Word of God shows grace to whichever it reaches by which it is cleansed. It is written in the forty-third chapter, good teaching shows grace to the soul. The second good that the Word of God does to the person who receives it is that it makes one so humble that God is present with them, as the Word of God in Matthew 18:20 says, \"For where two or three are gathered together in my name, I am in the midst of them.\" The appearance of the two disciples who went the day after to the castle of Emmaus and spoke of Jesus Christ is an example of this. The third good that the Word of God does to the person who receives it is that it refreshes the soul, as it is written in St. Matthew. In the fourth chapter, a man does not live by bread alone, and other things. The soul lives by every word that comes from the mouth of God, as it is said. Saint Gregory says, \"The word of God is food. And other things.\" The Word of God is food for the soul. For just as the body cannot live without bodily food, so too the soul cannot live without spiritual food that is from the Word of God. And he who cannot eat bodily food and finds no delight in it but puts out of him all that is open to great sickness and is near death, is likewise he who cannot hear the Word of God and flees from it. The four good things that come to the person from the Word of God are: first, that with a good will he makes it evident that the said person is disciples of God and of his family; for it is one nature that one is called father, mother, brother, sister, and of his land. Then, if God Almighty wills it. Our father, who art in heaven, hail be thy name. Thy kingdom come, thy will be done, on earth as it is in heaven. Our mother, the Virgin Mary, and all the saints of heaven, brethren and the realm of heaven, are our land and we should speak well of them and of the manner in which we may come to be with them. The last good thing is that does the word of God to him who does it with good will, is that it delivers them from death and requires them to be steadfast in beatitude. It appears in John 8:31-32. He who keeps and holds my word will not come to eternal death. It may be asked why some worldly parsons will not hear or write the word of God. Answer. For three reasons. The first, because it is like them that it is hard and sharp, the word of God, and they cannot hear it. That is to say, the word of God is sharp and may not be heard by them. The second reason is because the word of God is contrary to their deeds, and for this cause they will not believe. And the third reason is because it is written in. Saint John in the third chapter: \"He that hateth good and loveth evil is far from the light.\" He who does evil works does not bring it to the light but hides it. The third reason is that their hearts are inclined towards worldly things, and of this speaking, the ecclesiastical in the twenty-first chapter says: \"An auditor of luxurious and pleasing things will despise it and cast it behind his back.\" That is, the man who is loathsome to hear the Word of God and it displeases him shall cast it aside from him. It is written in the proverb: \"A proud man receives no words of wisdom and reproof.\" The sinful person, who is quickly reassured, does not understand the words of the wise and of God. All such people should be afraid. They were not taken as one rich worldly man was taking of those speaking, James of Vytrry, who never heard the Word of God. Also, when he saw that it was a curse, he went forth. of the chyrch and speyk Wyth sych lyk as hym. Et of thys he vas maynay tymys re\u00a6prewyd of hys curat that he in\u2223peshyt hym et other to heyr the vord of god he dyd not reyk bot\n parseuerit alwayes i\u0304 syn & ewyl cowstymys as obstynat. The qwych finabyl Was taykyn of oon grewous seyknes soo mo\u2223och that he va{is} {con}pellyt for dreyd of deeth & damnacyon to shryue hym / et not for charyte et lowe that he had to god no of hys awn saowl. Et of thys seykne{is} after oon sych confessyon deyd the said vorldly rych. Et qwen hys body Was broght in the chyrch befor the crucyfyx & qwe\u0304 the curat et other clerkys vold begyn the offys of requie\u0304 & syng neyr the body. The ymage of the crucyfyx dyd tayk ys two armys of the cors et stoppyt ys eyrys Wyth hys fyngers befor al the pewpyl that Was theyr of / the multitwd of peupyl that vas theyr Was mooch ameyr\u2223Weellyd et ashyd at the curat qwat that vas to say or myght be. Et the sayd curat a\u0304sweryt.\nCertanly \u0292e shal Wnderstand that the ymage of owr redemp\u2223tur Wyl gheue Ws to Wonders that the soul of this unhappy man, whose body is here present, is in the hands of the devil. For even though the unhappy soul, not long ago in this world, stopped listening to the Word of God and went forth from the church, disputing the Word of God, I have often reproved him as if God closes his eyes to that, so that he will not hear our prayers for him. And for that reason, you should not pray any more for them, since they are damned. Because in hell there is no redemption. And then they took the body and placed it in an unconsecrated field, not worthy of being buried.\n\nWe have said that they are of the spiritual part of the soul that is of the Word of God, by which many are called to the realm of heaven. Though it may be so that few are chosen and predestined, no one understands whether he is in the love of God or not by signs. in the indignancy of God concerning this cause to endure Weyl and consequently more goodly die. Vesper says he hears it after nine manners of predestination, by which man may wonder if he be in the state of damnation. It is so that we find ourselves most of our eight findings, therefore we should have greater hope in God that we shall be of the number of the saints, supposing that we are sinners. The first sign of predestination is adversity in this world. That is to understand, bodily sickness and the power of temporal things. After the saying of the apostle, who says, \"Admonish the Hebrews to flagellate every son whom they receive.\" That is, he gives trial of bodily sickness and the power of temporal things to his child whom he will reward in beatitude. And it is written in the Apocalypse in the third chapter, \"I chasten and discipline those whom I love.\" And for this reason they turn to any man any adversity in his person or in his goods, and bear patiently the said adversities. For by adventure he has before grown God by prayer or by gluttony or by Wreckages, or other deadly sin. Or he, as been unthankful to God, whom he has given the said goods. And as concerning this cause, in punishment God punishes him of the said goods. The second song of predestination is that anyone earnestly desires the Word of God. That is, that he earnestly desires the Word of God and of his own salvation, and of the everlasting joy of paradise and of the pains of hell. For it is written in the eighth chapter of John: \"He that is of God hears the words of God.\" He who is the Son of God earnestly desires the Word of God. Of whom we have spoken at length, he is the one spoken of in the song of lection and of the contrary, they that will not earn it is a song of everlasting damnation. The third song of predestination is that anyone honors those who fear God as the good servants of Almighty God. For one false penny often passes in the count with good penny. Such as it happens that one sinner. \"quickly, the good that they enter into heaven with them, by this that God gives them grace of countryion by the prayer of those who are good. For if God would forgive, such sodomy as is rampant in five cities and lay the earth low with ten good persons, if they had been found in the said cities. For who shall not God forgive one sinner doing mercy for the love of many just persons, whom He favors, before they depart from this world, and forgiveness of their sins. It is certainly one man who was such a man as those who are one other. And of contrary it is one sign of reprobation when one man maligns the good and is wretched himself, and cannot say it in others. But he does wrong to the good people in word and death to the example of false the dewyss, who is obstinately in his malice.\" and every parish the good and worthy. It is one great and growing thing since Jesus Christ did this to himself, that these good and just parsons are. The four signs of salvation are meekness, which is the sign of contrary pride, the sign of predestination as the wise say, according to St. Gregory. And St. Augustine says, \"He whom you see living proudly, do not doubt that he is the son of the devil.\" Make no doubt but he is the son of the devil who seems proud to you. And certainly the knights and men of war are known by their arms and livery and shields, and we understand each other by their said arms, livery, and shields under what king they fight. For undoubtedly the one who is most proud in this world will be nearest to Lucifer in hell. And he who is most meek in this world will be nearest to Jesus Christ in another world, that is, in heaven. The five signs of predestination are known to one who is not with evil will to speak evil of his neighbor or his night-brother. brother Cristyan. And those who expound and convert in all the said ways and deeds of his nightborn / and of contrary it is a song of repentance. Whoever wilfully detracts from what he hears and says in the ways and deeds of others and of their nightborn, Saint Thomas says if anyone resists such detractions or if the detractor provokes him with hatred from which evil is spoken, he sins not less than the detractor himself. For Saint Bernard says I cannot say which of the two is more damning, the detractor or his nightborn, or to evil of his nightborn or to him who speaks evil. Always if he who detracts takes no pleasure in the detraction and for some dread good reasons reproves and repels not the detractor and makes open and shows to the detractor that the detraction displeases him, he sins truly but of so much less. And frequently some sins grow most grievously. saying that the deeds and operations of others, which are their night-watch, are done with evil intention. For one is holding back after their consciousness to expose the things. If anyone says anything evil or sin openly against one man without justice, it is blasphemy against God openly. But of less deaths which may be done by good or evil intention, it is not to be made any judgment as it is said.\n\nThe seven signs of predestination are those that move us in pity, who are in tribulation and sickness. For as Saint Gregory says, we cannot otherwise be merciful to God and our redeemer Jesus Christ without having pity on our night-watchman who is in such great tribulation. For that is what Saint Gregory says is moral. Tanto quis parfitior est quanto perfectius alios dolores sentit. So much as one man is more perfect in goodliness, the more perfectly he understands the sorrows and sicknesses of others. Such a man merits with all those with whom he has pity in the charity of brotherhood. Every one who takes pity on those in need, whether with bodily goods or spiritual comforts, is written about in the first canon of the third chapter. He who does not provide such goods, either bodily or spiritually, to his brother in need, cannot say that the chart of God is with him. Certainly such a person has no love for God, no love for his neighbor. Saint John says in one style that every Christian man should bear and comfort in his heart the troubles and sorrows of others as our own, and we should help those who are in trouble. So we should be willing and be like adversaries to them. And he who is not pitiable is singing a song of eternal reprobation, by which he has no pity for his fellow man. For Saint Gregory says that he who cannot obtain this cannot have God. Displease the mercy of God, who is not merciful in this world. May we speak to the people of this world. Consider not if it pleased God, they would have been more powerful than those who are displeased. For there is no man so fair, so rich, no so holy, he may be made more pourous or made blind, dumb, or paralyzed. The seven signs of predestination are for all forgiving the injuries done to them. For there is no virtue which can sooner reconcile man with God than to forgive those who blaspheme against us and do wrong. Therefore it is written in St. Matthew in the fifth chapter, \"If you forgive men their trespasses, your heavenly Father will also forgive you. For St. Gregory says, he who is willing to do evil to his neighbor and unwilling to forgive him who does wrong, is a sinner. The eighth sign of predestination is for all desiring to be better than one another and better than himself. And they. \"Yet many desire, who are good, to be governed honestly in words and deeds. Certainly the Gospel speaks above this passage, about St. Matthew. Blessed are those who hunger and thirst for justice. Which hunger and thirst for righteousness is nothing other than the desire to profit. Very profitable it is, there is no other way, for one man to profit or that he does not fail. And very profitable is one man who is hot and then cold, to do well and that he accustoms himself to sleep in the morning and to blaspheme God and us the taverns daily in playing the dice or the dice-table. As for the things of spirituals and the church, the study of preaching is in hate, and he has no desire to be exhorted to do well. For the payp leon says in one sermon, that the reward of heaven will not come to those who sleep in their sins. And everlasting beatitude is not promised to them who are slothful.\" In sleep by Swyernes. It is necessary to exercise in good works and have the desire to do well. The ninth song of predestination endures forever, for anyone who thinks of the passion of Jesus Christ, which is pitiable and dolorous, and thinks of the said dolorous passion and of Jesus Christ, and that we thank him for this, since it pleased him so much to make himself suffer the death and passion in the flesh for the redemption of mankind.\n\nCertainly, we should hope that he will not be damned, who often thinks of the said passion and remembers it with good will. For there is nothing more agreeable to God, nothing more profitable to man than to have the mind of the passion of Jesus Christ. The great Albert says in one sermon that one symbolic thought or remembrance or recall of the passion of Jesus Christ, as when we consider the pillar where the redemption was smitten or any mystery of the said passion, profits more to one man than to fast one day. \"Who shall be my faithful friend, my trusty help at my last need, at the narrow hour of the departure of my body? Who shall help me, who shall speak or answer for me? Who shall deliver me when I am called for the right dayly judgment of the sovereign lady, the queen of heaven, who goes about me on all sides and shall accuse me in various ways, when they entice me with their allurements to draw me into the pains of hell everlasting, when my conscience and my works shall witness against me? Shall it then be the world and my carnal friend who shall help me? No, truly, but they shall let me go the way. Shall this be the body to which I have served so much and to which I have given all the pleasures?\" Certainly he may help me more than the world, for it shall seem thinking and rotting in the earth and fold to the worms. Shall it be any manner of outward things such as honor, glory, might and may not seem, and certainly not. But the one I believe I shall turn to the body to find any of the pleasures that I had custom to have and believe they would have the Wayn consolations and lovings of the World. Alas, alas, and more than one hundred times alas, in that right dreadful hour of death. I shall find the eyes and the eye and the ghost of the town, and touch and all the other parts of the body by the which I had enjoyed the time by passing I shall find them shut and closed by the most frightful look of death. Then what shall I do, chief, or where shall I turn, of whom shall I call, whom shall I call at this hour? I have no help, no comfort, no consolation, no may come none of the body. It is certain that if before this hour I have made no friends that may come. help me and bring comfort to me, I shall fall in disillusion and irreversible damination.\n\u00b6Your lady glory shines, a certain singular refuge for sinners and to you, Saint Peter, and to you, the ten thousand martyrs of great merit, who suffered such martyrdom as Jesus Christ our Lord did, for you are their comfort at my side, may they be there to comfort me, with this only dissolution and present it at the right hand for the days of the sovereign judge. Under your defenses, the dogs of hell seek it and make him hear the sentences lowly. Take and receive the realm of my father which is gracious to the good people of the beginning of the world.\n\u00b6Faithfully I beg and entreat, and as I always think, shall be cast above the evil. Depart from me, cursed people, and go into damnation eternally. Alas, what one hard parting from the fierce good in the sovereign evil of all, happiness in wretchedness. \"of Ewyrlestand pays in Ewyrlestand for an abominable conspiracy. Our of God or sent us not above me. For there is no might nor power in me which may sustain me. Smite me and punish me in this life after your mercy, that you let not me fall in the court of this cruel and horrible judgment for the sinners who shall render their judgment. Away from you / away from you, vile creature, with your eyes and understand the thunder of this sentence. You are too long in sleep, too dead and blind. If you parsee not or understand such ordeals, such wretchedness and bitter punishment, and also if you dream and tremble, thinking this more than the quaking asp. This is not fable or mockery. If you are one Christian man, if it pleases God, flee all sorrow all bodily affliction. In all ways, by faith or by works, good or evil, all the eyes and consolations that may be accessible to this unhappy body and it is not\" If you cannot often rest in one soft bed and painted chamber, if you cannot endure a small sickness that makes you weary and listless, if you cannot bear one word against or for you, if you cannot see others in greater honor or more desirable than yourself, and in short, if you cannot endure anything but sweet and pleasant things, tell me what your excuse will be for sustaining the great torments of hell to see the wailing, reproaches, and mockeries of those whom you have wronged and failed to fully please. How may you hear their willingly penances and acquire the reward of paradise? For that you have not fully fulfilled their wishes, you are cast out from the company of your god and reproved by him and all the saints. The pennances of this world are much lighter and the dispensing of the pleasures and senses of the body are light in comparison. Comparison of such times not such but more horrible, so that we may not rehearse them. The quick always thou art my souster, if at thy department thou be found in deadly sin. So I pray my soul that thou have pity of thyself. For the senses of our savior Jesus Christ in the gospel, in this manner where he says: It is more lightly to pass one Chameleon, which is one horribly and greatly best by the hole of one needful, than the rich to go in paradise. Wary be ye, or rich men of this world, that have heard your consolations for after every last standly, I shall weep.\n\nO soul take heed, Such War the genitors of loath, who said the night of the synking of the five cities, that they do part or other ways they should perish, for they believed that he mocked so they were with the other. So it was of them to whom noah preshyt made the ark and truly them that did help him to make the said ark. For so much they differed and delayed to come together and to turn to god, that suddenly the ire of god came upon all. \"Perish not, my soul, against the peril of damnation, Go strive with the dart of death. Do so, be gracious before the hour of thy departing. For he is one foul which before the hour prevails not. Thou art readier than many a person, king, prince, lord, lady, youth, sage, prudent housewife, in understanding and wisdom than thou art. Yet the death which spares no man as it takes him at the hour, awakens thoughts more than thou dost. O my soul, be thou saying and before thy hour pour out. Take away all deadly sin from thee and out of thy company as much as thou mayest. And then thou shalt have no need to take it away. Deliver thyself from the hands of men hastily if thou art in debt to them by rewarding, deceit, fraud, theft, envy, pride, bribery, or other ways. For by such evil I may never be recognized by God.\" that it is Ghana first, leave all thy sin and confess such ways that your conscience remorse the not, put it in the mercy of God so quickly as you have time. Reaffirm now and do it willingly always as he comes to you as a father or good doer to give the pardon and grant grace for putting you not the day before the morrow. For you wondered not if God gives the grace to leave willingly the morrow. If the day is one thing stronger the morrow shall be stronger. Often it happens that he who will not, may not come who would. God give the grace to amend yourself, thou abusest, and do what severity that he should give one another rest for repentance. Be it so that you forget now, be it war that he forgets not in your need. Be it so that you trust in your pride saying that you are held, you shall do penance. Hoping so much as you dissolve and shall dissolve others, as you let live unto your old age. And certainly it is often more frequently the case that... Lam and Weirs is the sign. Behold how many parsons have that foolishly hopped which have died young, with out forfeiting their pennies. O my soul, thou hast not another remedy but that hastily thou make thy peace with God by Weirs and wholehearted repentance, with out delay punishing thyself and making amends for thyself. For if We judge not ourselves, God shall not judge us. Be it so, thou hast no shame to have confessed so many times against one such father and good doer.\n\nTo think always of death is not profitable, as the poet Chaton says. Leave fear aside. &c. My son says Catholica et postponing the fear of death. For he who thinks of it always will never have good in this world. Always it is profitable to think of oneself in ways necessary for the salvation of the soul. For before our soul may be beautified, it must be parted from the body. And that death which is common to all men, as many doctors contemplatively consider the mysteries of Christianity. Women. It is the custom of the holy church for one and all Christian man and woman to go to church on Wednesdays, to rescue their souls that the priest gives in the ghetto says. Remember man that thou art made of ashes and shalt return to ashes as a maiden and copyist from the Sentences of the third book of Ethics. And especially one of which I do not know the name, but I find this book titled Ars Moriendi beginning:\n\nQuis secundum philosophum tercii ethicorum. Omnia terribilia et cetera. I have seen and considered this book, which is profitable and gracious for all people, for each one understands not the Latin. I would translate from Latin into French and from French into English as well as I may. Theirs to this, that all Christians may refresh their understanding. For it is one of the things of the world which most incites the creature to the salvation of his soul, that is the contemplation. Of death and this cause, the enemy above all the world threatens us with feeble hope that we have to live too long. I pray to all the redeemers of this book that my present exposure would mend, correct, and dress it if in any way they find that the authorities' theological arguments in this book, which I find are not sufficiently exposed, belong to no one in particular.\n\nQuamuis scdm philosophus &c, after this the philosopher is this third book of ethics speaking of the terrible and dreadful things which may happen in this World and which can come to man as the death. Mortem resecat mors omne necat quod in orbe creatur. For the death is the abolition of all good things, as he says in the book of dispensing of this World, as he said before. For the death cuts down/kills the small/young/powerful rich/kings/dukes/early presences/barons/ladies/maidsells and generally all things at nature as creatures. And that which we may clearly perceive. Understood if we behold the deeds of Alexander the Great, it was said that he had conquered the monarchy of the world and had lordship over all that never enemy was so strong that he could overcome him. Also died but his men or only armies overcame him and put him so low that all the might that he had could not preserve him nor keep him. And that the philosophers say that of all the terrible things in the world, death is the most. Where is it much to doubt. And it is much more wonderful if the wise and prudent people doubt it. For it is well known that one friend may not know or send help to another. Because of this and so much that the great and sage people doubt it and delay the most, if they understand one of the messengers or harbingers of death as few alterations and other sicknesses which may be introduced by death. They go steadily to the remedy to have medicines to prolong their life. For so much. That they wondered veil that the death is the most dreadful and abominable thing that may come. And as to this, the philosopher speaking of the nature of death, which is a separation of body and soul, but over this bodily death, which is so cruel and dreadful, says the doctors contemplatively of our faith, there is one other death named the death of the soul. Which is incomparably the most dreadful and abominable than the body's death. This which approves the holy doctor Saint Augustine saying, \"Greater is the damage in the loss of one soul than in the death of one thousand bodies of bodily death by abolition.\" This also says Saint Bernard. The whole world is the pardon of it, but the death of it is more to be dreaded, which at all hours procures the said enemy of hell, willing to draw it to damnation most relentlessly and all kinds. \"especially the greater infestations of temptation that afflict the creature. This is at the hour of bodily death, and when he says that the patient is debilitated and weak with sickness. And by the vehements of the sorrow that he feels, it is believed that the false enemy hopes ever more by his cursing invocation to cause the soul to die with the body. Therefore, it is well necessary that every man who says he has extreme sickness and is at the hour that he fails and that death parts the body from the soul and that he has the art of God's dying, may read this present book. For as says holy Saint Gregory, \"Be diligent in a good work who always thinks of the extreme end.\" He diligently seeks himself who puts his study in good operation, that he may always think of his last end. If we think well and take in our thoughts that we shall have more earthly delights, the pains that we may suffer will be greater. After it is written, future things will be easier.\" tollerantur. So be yt that the thyngis to cum ar pro\u2223wydyt & knowyng they ar mor esyly to suffyr.\n\u00b6Bot says the actur by com\u2223templatyue merwellyng co\u0304sy\u2223derant the preparacyon that al the Wys men that ar crystynyi shoold mak at the last eynd. Helas theyr ar su\u0304 qwych layt\u2223ly dysposys them to thys latter eynd. Beleyffand et estymant by the instruccyon of the dewyl of hel of qwom they ar blyndyt that they shoold neuyr so sown dy so that syndry by sych vayn et fowlysh hop / ar deyd vnhap\u2223pyly and Wndysposyt of theyr conscyens. Et for that to al seyknes qwat dowtabyl sey\u2223knes that ewyr yt be ve shoold not eythly ghewe hop to re\u2223towrn\n to heelth. Bot sonnar gheue them adwertyssyng of the deeth / they to that they dys\u2223pos of theyr saowl / et that yt may not dy in deydly syn. For so as say{is} the cha\u0304seler of parys. Sepe per talem falsam co\u0304sola\u2223cionem et fictam sanitatis co\u0304\u2223fidencia\u0304 certam incurrit homo damnacionem. Oft by gret co\u0304\u2223solacion that the medcyns ghe\u2223uys in seyknes by oon fowlych trust the qwych they Belief to recover their health, body and soul, he is negligent in disposing of their savings and running in everlasting damnation. For that, all medicines, wise and prudent, should be given to those who seek the thing that is necessary for the soul and the profit of them.\n\nFor the purpose of having confessions from every patient who is in the bed of death, we should also teach confession. First, we should make him understand that one good Christian should believe / and have Weyl (pain or penance) to leave it and die in the faith of God and in the White (shroud) and obedience of the holy church. Secondly, we should make him understand that he has gravely offended God for having displeased Him seven times in the day that grew dark. Thirdly, we should make him understand that he should have a good purpose and good will to return to penance and amend himself if it pleases God to prolong his days and give him health and return to sin not. The four things that we should make him understand. hym, forgive those who offend you, and show the example of our Savior Jesus Christ, who in his passion prayed for those who crucified him, that they might receive forgiveness for anything they had done. The five reasons are: we should monetarily reward those who crucify him if they have anything evil that they may be satisfied with the good of others and give it back. Now the sin is forgiven without restitution being made. The six reasons are: we should monetarily reward them because our Redeemer Jesus Christ is truly the Son of God, born of the Virgin Mary. He suffered death and passion in this Wall of Wrath for the salvation of man, and with the merit of the precious passion of Jesus Christ, they may not be so just that they should thank him so much that He should have suffered death to give them salvation. After this, they have many reasons to seek mankind in a worthy manner. \"If the things above are to be understood, we should inquire if he is in a state of good dying. They should be near him if he truly believes the things above. If he answers yes, we may be able to affirm that he is among those who die willfully, as Words clearly signify that which lies in the heart of the parson. They were studious. After this, the patient, as has been said, should be presented with the sacraments of the church and money to save them first, provided he has true contrition in his heart for what he has offended God. Secondly, he should make a holy confession with a penance if he recovers or takes the death, thanking God if it pleases Him to send it to him. I hope to have the reward of heaven not by his merits but by the merits of the blessed passion of Jesus Christ. Other sacraments such as the sacrament of the altar, which is the vessel of the Christian, should also be administered. These should be requested in the end of his days.\" That sum of sicknesses which are seen in them that they dare not give them for fear they cast or vomit all the less they should show them, for as Sat Bernard says, \"Believe and thou shalt eat. That is to say, when the body of Jesus Christ is present before the sickly, those bodily ones that do not readily believe in the faithful sacrament, the body of Jesus Christ receives spiritually and as much after God it profits him and his soul as if he had received it bodily. And so of the other sacraments of our mother the holy church, the receiver should be advised to be attentive. Quisquis vero.\n\nThe doctor answers one question that may be made. That is, to understand if any sick man who is in the article of the death which has no company or assistance with him in his death, and who inquires of him things above said, what shall he do. Answer: He who finds himself in such a case should inquire of himself. The text above considers if he is disposed as required in his conscience, that he should not have feared to die but should have submitted his will to the will of God and remember ever in his heart the holy and wonderful passion. For this thought overcomes all the temptations of the devil primarily in the article of faith. Here speaks the actor that we should not think that those who are in the article of death have any greater or more wonderful temptations than they had before. And this is because understanding and all spirit is awake, as is said. And they have five principal temptations whereby the devil tempts more in the article of death, as it shall appear hereafter. Against these temptations, the angel of God is always beside us to keep us and convey us one good way if we believe him, and he gives us five good inspirations. Here speaks the actor concerning the manner of proceeding in his book, but to this matter it is fruitful and profitable to us. that noon be concluded\nof the speculation, but to learn all that ever they be to do, I have tried this book in two ways. The one to correspond to the other. First, in prescriptions and authorities for the clerks. Secondly, inf infographics and images before their eyes which represent the letters. And I have made it for the use of the laity. The two things are like one, in which all things pass that present and are to be held. Which two things are like one, may the blind then understand it, and put them in their minds with what follows.\n\nInfirmus factus eis,\nIntificas teipsu,\nFac sicut paganis.\n\nAfter this, which is said, the first thing that the seeker should be made aware of in the article of death is the faith. Such as the first temptation of the one who tempts the faith. For he understood well that the devil might do in one moment so much that the patient is doubtful of his death or otherwise he is not deceived by it. Faith is the foundation of all good and the beginning of human salvation. For it is impossible to please God without faith, and without faith we cannot have sight of His august glory which says, \"Faith is the beginning and foundation of every good and the beginning of human salvation. Without it, no one can attain to the sons of God, and without it, a man's labor is in vain. Saint Bernard also says, \"Faith is the beginning of the salvation of mankind. With it alone, no man can come to the name of the sons of God, and it is the one great folly not to know which is one thing, the object of our belief.\" They have no experience, for they are not among those who have passed the quick one. Write this down and you should disbelieve the contrary of all that they present to you, for by such perverse reasons and flattering companions the devil tempts and tries him, who is in the passion of death, to lead him out of the Way of Writing and to err in the faith which is the beginning and foundation of all salvation. For the enemy waits wisely. If the foundation of any edifice that is built fails, necessarily the edifice above it will fall. Know this, men. Here he puts the actor on notice to give consolation to simple men not literate, who may be greatly disturbed by their worth and might resist the temptations of the enemy, and he says so. Though the enemy may be malicious and dissuasive, and though temptations may be great, it may also be that the devil may not succeed. A constant man in any temptation no one comes in any manner, as reason dictates. And if he wills fully and with outward strength he consents not to the temptations which come to him, for this reason the good Christian man in his good mind should know God and protest before him that which the devil may make him do, in the weakness of his mind in the sorrow of death he consents not, but calls before God protestant to live and die in the faith of the apostles. And also the doctors write in their contemplations that they find that God does not permit one man in the weakness of death that man should not be overcome by the enemy which his good mind makes this protestation saying, \"Saint Pol Fidelis, God (who) will not suffer you to be tempted beyond what you are able, but will with the temptation make a way for you to endure it.\" God, who is good and faithful, shall not suffer me to be tempted over that which I am able. Have I the might to resist. But more soon shall give you help and comfort, he who is tempted may more easily overcome the temptation. Therefore, in the article of death, where all might fail to man, God helps him more by his presence and that before as a clear man as he pays it to God. For this reason, against the five temptations of the devil in the article of death, God gives man five good inspirations sent by his angels to resist.\n\nBe certain in the faith.\nWe labor in Wayn.\nWe are overcome.\nLaws flee.\nOur savior and redeemer Jesus Christ, pitiful of nature, not willing that he go to perdition. The hour that the pure man is in torment of death and that the devil of all is might\ndraws him to dissolve by the power of faith, God sends him his angels for to give him consolations contrary to them of the devil. And also the false enemies by false persuasions. And the angels by good consolations. \"You are silent and say, O man who is formed of the earth, and that which is formed of you returns to the earth, you shall have cognizance of your maker, who has made your soul to his likeness. Keep the Way that you believe not to the temptations and mortal suggestions of the devil, for he is but one teacher and what deceivings he gives you, you will never understand or appear to be of any worth except for the end of all death, which is dissolving. My friend keeps the Way, in whom you may not doubt the faith, though it may seem weak and may not be able to comprehend it, for if you could comprehend it, it should not be. With this, which is more profitable to understand, you should not doubt it sensually. If you understood it, it should not be.\" This text appears to be written in Old English or a variant of it, such as Middle English. To make it readable in modern English, I will provide a translation and correction of the text below.\n\nmeritably thy is what Saint Gregory says. Faith has no merit where reason offers experiment. Faith is of no merit where it is where the thing may be made private to God. With faith it is not possible to please God. Wishing to infer that the thing which most pleases God is faith. Saint John also says in his third chapter: He who did not believe was judged. He who does not believe in the faith is solely judged. Saint Bernard also says: Faith is the first virtue. Faith is the primary virtue that causes the man's salvation. Our holy father says that Saint Bernard says: \"Blessed is Mary, participating in the faith of Christ more than in His flesh.\" Mary, the glorious Virgin, was happier for the true faith she had in God and in the words of the holy angel, for it was a most blessed thing. in nature, it was about the consolation of the fleech of Jesus Christ. For that says the angel to the patient: Faith is the most precious thing that may be had. Consider the faith of our ancient fathers, such as Abraham, Isaac, Jacob. Consider the faith of some saints, like Jacob of Raab the pious woman, and of many others who had such great faith in God, how they waged war in the old testament and had not a new law but the holy Writ preserved them. They waged war because of the great faith they had in God the Father and maker. Consider the great faith of the apostles, who left all their possessions, riches, fathers, mothers, wives, children, and even their own lives for the faith of Jesus Christ. Without faith and doing as before said, they might not enter into the realm of paradise. The faith also of the Wictoryows, champions of the faith, that is, the glorious martyrs, who offered their bodies to innumerable torments for the sake of sustaining the faith of. God willing to die as knights in the faith and law of their princes. The faith also of the holy confessors and virgins, who kept the world and their virginity and lived and remained strict for the pleasure of God, having great faith in them. Take an example first of St. Peter, who with his bodily feet stepped above the waters, as above the earth. By faith, St. John drank the poison that was brought to him and he believed so faithfully that in making the sign of the cross above the brazen serpent, the holy ghost took away the poison. Thou art given a greater example, the angel says to the sick man, that if thou trustest that God will help thee, as it is written of Alexander and other pagans. By which it is well noted that if God rewards the faith of one pagan, so much the more will he reward the faith of one Christian man. By which it appears that faith is blessed by God. For the great mercy that is, I am the one who says the angel to the seek man that you should be strong and manly and of great fortitude resist the devil, which tempts you to err in the faith. It is truly believable and all this that the holy church believes. For it is that which may not be otherwise for that it is governed by the holy ghost. Here puts forth the actor of this present mystery, saying also that the seek man doubts the death and that he feels himself tempted by the enemy of hell against the faith, he should consider in himself the faith above all things, and without it is impossible to please God and that only a beastly way. Secondly, that it is surely provitable for you to acquire gray's beet in this world or in one other, saying omnia possibilia sunt credenda. All things are possible to do to him that believes in God. And again, and over this says our Lord of things which devout and good will give me, and this manner be the above said. \"admonitions that the angels give to the seek man by the grace of God, he may resist from the temptations of the devil, which are great that ever they be present. Quare etiam boni. &c. Here the actor teaches one teaching to those who are not yet a seek person laboring for this end, saying that it is one good thing and truly necessary for one crystyn man to be truly penitent at the death. With his voice, he should declare the symbol of the faith, that is, the creed, in order that he may ever increase that the devilish powers go away from him and have feared to hear them pronounced.\n\nThe second temptation. Fornicator are you.\nPerjurer are you.\nAvaricious have you lived.\nBehold your works.\nYou have killed.\n\nThe second temptation, after our present actor of The Which the devil tempts man or Woman and essays to dissuade the seek man in the article of the death, is one of despair against the great hope and trust that all crystyn men should have in the mercy of God. And he does this temptation in two ways. First, by the showing of: \" This text appears to be written in Middle English, and it seems to be a portion of a confessional dialogue between a penitent and a priest. Here's the cleaned text:\n\n\"his sin doing by the secular man. Sincerely, Wayne Ward's leading me to confession. Firstly, showing the devil the powerful crystman tormented me with afflictions of the dwellers of death, willing to give more pain above pain's depths with depths. Take one great book in his hand, where his written all the evil deeds that the powerful sinner, as doing in this world, and specifically of them that he has not been shunning, which are so displeasing to the crystyn ma of good faith, that anything more may not be. It says to him. Thou shalt not welcome which has had faith in God, the which has done so many good works & thou, as grew him greatly, believe thou that he has mercy of the queen herself, the sins that thou hast done against him, thou hast left the Wnshryng and would not have known them. Behold, I have put them all in Write and I have hoped thou shalt never be to any man but to me or other ways, God is not faithful judge. Thou hast been, by grace, mine by sin. Thou should not naturally be to him /\" You are bound by Wreck's decree to be near the devil by consent, in so much that you have transgressed against them. You have taken the habit of damnation and all pain by the enormity of your sins, whereof you are clothed, as it appears in this present book, where are all your sins. Specifically, of those that you have never confessed, as it is written and ready to mind, for you may say as Cain did, \"Which brother of mine is Abel?\" My iniquities are greater than that I can merit pardon, even from God. My iniquities are greater than all the graces that I can merit, even from God. After this, the devil speaks to you and says, \"Behold, as you have offended God. First, in so much that above all things you have not lowered him, you have taken his name in vain, you have not kept your holy days, you have not honored father and mother.\" Which are the seven deadly sins that belong to you and you have never made confession of this which appears. that it is a painful thing for you to hope that he is merciful enough to forgive you. Seeing that you have often suffered pressure, if one dies in death before they are damned. Moreover, you have not fully fulfilled the works of mercy, which the principal God shall judge, and will either praise or blame those who assist him according to the judgment he has put in the books made for the judgment shall be in his wrong hand. That is to understand. To the evil one, by one manner of reproving. Enter into eternal fire. For instance, I am hungry and you have not given me food. Thirsty and you have not given me drink, and so on. Says God to the evil one on the day of judgment. Go forth, evil one, from my presence, and all angels and to the everlasting fire of hell. For the reason that you have waged war in the world, you have distressed me. I have had hunger, you have given me nothing to eat, when I was thirsty, you have given me no drink. And the devil says to the patient, you who live and have never fulfilled the works of mercy. and charyte thow may weyl say et iuge that thow ar frustryt of the meyrcy of god. Et yt ys to the oon greyt fow\u2223lyshnes to espoyr seyng that Wyth owt meyrcy thow h the monysyng{is} the dewyl tysty{is} pacyent to myshop / the qwyche aboue al ewyl ys to shew. As yt be so that We haue offen\u2223cyt the meyrcy of god We may be sawyt. Vytnessyng the pro\u2223phet that sayes. Misericordie domini quia non consumpti su\u00a6mus. Thys says the prophet of the greyt meyrcy of god that we ar not Wayftyt no adny\u2223chylyt seyng the greyt ewyllys that We ar ful. Ower thys sayes saynt Augustyn techyng to fle myshop. Vnusquis{que} po\u2223situs in peccato si de venia ve\u2223ra desesperauerit misericordia\u0304 funditus perdit. &c{is}. Al parson qwych ys in syn yf he dyspayr that god may not or Wyl gheue hym gracys by that he retowrn dewotyly and by contrycyon of hart to hym. He lefys holy\u2223ly the meyrcy of god / for thayr ys no thyng that mor offencys god than myshop.\nAGeyns the Segund temptacyon that the dewyl gheuys to the seyk man in the bed of deeth for To thee, from my shop, the angel of God brings inspiration and comfort that is good and holy. O man, why doubt that God will not or may not give thee mercy? With heart contrite and devout mind, I put the case that thou hast committed many thefts and murders. Are they not drops of water in the sea or sand in the sea? If thou only hast committed and done also sins, I put the case that thou wert never shriven of them and hadst never done penance. For in such a one case, sufficient is one good contrition of heart in the witness of the Psalmist, who says: \"Be contrite and despair not, the victory is mine, I will not be humiliated. O God, says the Psalmist, I understand thy goodness so great and so infinite with this, that thou dost despise not the heart that by contrition and meekness shall return to thee. As the prophet Ezechiel speaking in the person of\" god says: \"A penitent sinner will be saved when he has wept for long enough. And at what hour it is that the sinner has contrition and penance in his soul, he shall be saved. Saint Bernard also says: \"God's mercy is greater than any iniquity that man can do in this world.\" Saint Austyn similarly says: \"God can have mercy on us to a greater degree than we can sin.\" By which the angel says to the penitent: \"My friend, whatever evil that you have done, you have no cause for despair. In the case even of that [etc]. He here the angel's strength is an encouragement to keep the penitent from despairing and says to him: \"My friend, have no despair of God's mercy, not even though you are aware that those who damn you should not have caused you to despair of God's mercy. For in hell there is no redemption for them, but they will receive the lesser torment. For when God says that the despair of any damned one it is\" displays it, who is so much that be so much he echoes infinitely his torments\nOver this our redeemer and Savior, Jesus Christ, is not come in the World to suffer death and passion in one corp for righteous men but for to redeem sinners as he himself says Witnessing. No more \"Come and call the righteous, but sinners.\" God says \"I am not come to call the righteous, but the sinners.\"\n\u00b6Example have you in Peter and others. \u00b6He shows the angel to the seekers by example that he should not despair for any sin that he is doing. Taking example of St. Peter, who denied God three times. Of St. Paul, who persecuted the Christians. Of St. Matthew and of Sacheas, who were open opponents. Of Mary Magdalene, who was full of all sins. Of the woman who was found in adultery. Of Mary Egypt, who was one common sinner. Of the thief who hung on the cross at the hour of the passion of Jesus Christ. Of all those that I before said, have sinned greatly always they have not despised the mercy of God & Also God has forgiven them not quickly. And so forth. Heyr to the actors that the patient should do whom he feels himself tempted by despair saying. Also shown that the patient feels himself tempted by despair. He should think in himself of the admonitions of the angel that despair is war and more damable than all those sins that ever came so much to pass that it should be he should not have any despair. For as says St. Augustine. Plus peccavit Judas despairing, than the Jews did that crucified Christ. Secondly, the patient should in this case think so much profitable and necessary is hope after Crisostomus which differs from it and says, \"Hope is the anchor of our salvation, the foundation of our life, the conduit of our way to heaven.\" Hope in Crisostomus is the anchor of our salvation, the foundation of our life, the conduit of our way to heaven. And for that reason, for whatsoever sum time it should not be. Provide comfort to friends. Intend the treasure. The enemy of humanity, who is in the article of death, may not do so much that the patient in the article of death may deny the faith of God and of the church, and may not believe faithfully and wildly as one faithful Christian man. The enemy may not overcome him and cause him to despair as it is said. He attempts to dissuade the patient by another means. And he puts the mind and thought of the things that are salutary for his soul before him. He comes to him and presents before him and brings to his mind all his negotiations and occupations temporal, which he had in this world, especially those that he loved most and had the greatest affection for. Therefore, by regret that the patient may have to leave them where he had so much felicity, his Understanding may be troubled and cause him to leave the thinking of his soul. And this is a way that this temptation principally comes to those who have great riches and possessions. \"Quick as fair Wyffis, with fair lighting and all worldly goods in their possession, being in health, had more pleasure and occupation in the service of God rather than the salvation of their souls. At the hour of their death, all this should be forgotten and left behind. The devil of hell comes to them and puts in their mind, and says to the patient: \"Happy man that you are at this hour, you may wonder that there is so much worldly good that you have acquired with great pain, and at the hour that you should have it, you leave it behind. Your wife, your fair children, whom you have so much love for, you leave behind and they do not know what they shall do after you are gone. Your fair dwelling places, your fair houses, who will hold them after you? Your great merchandise, so much in these as on earth, what will be their condition, you leave it all at the hour that you should.\"\" Have joy and honor in doing this, as your wives and young children who leave you in discomfort do. Such people did honor to those who wronged them; it would be great profit if you could live something more. In this manner and in such parables, the devil tempts me to leave the thoughts of the soul for the vanities. Undoubtedly, it is singularly estimated and so on. Here the actor teaches this: they should do around one seeking man turning this temptation of avarice. And he says that it is not singularly and to keep principle before one seeking man, being in the bed of death, that there are some temporalities that they speak of none of them. And that they remember him not his wife or children are freed from it, if it is so much that it touches his soul to make his testament and die as one good faithful Christian man in the faith of God. For it is that all the saints and wise men fill me with the passion of death. lay in one bed of woes as did holy Saint Martin, or on a straw as saying that else they have forgotten the riches of the World and also the Ways and thoughts no more about the salvation of the soul.\nAgain is this said temptation of avarice that the devil gives in the article of death the angel of God on the other part gives one good inspiration and faithful medicine for to resist Wealth and says, \"Return thy eyes from the mortal and dangerous suggestions of the devil that all hastily efforts him to turn thy thoughts that thou shouldst have to the salvation of thy soul Leave and put by the thinking of the pleasures. And remember thyself that thou art but woes and of as thou art cut out and that thou shalt return to woes.\nBe not avarice.\nNo more intend amicis\nWhat shall I do.\nWe remember the one whom thou wert with in this World, thou hadst not been born at all, and so most thou return\nAlso, for the salvation of the soul it is necessary that we renounce all temporalities, as our Lord says. Iesus said to those who follow and take joy in material possessions and in the world: \"But whoever does not renounce all that he possesses cannot be my disciple. And he who does not renounce his father and mother and wife and brothers and sisters and his own life, cannot be my disciple. Says our Lord. And whoever leaves behind his house or brothers or sisters or father or mother or wife or children or fields for my name, will receive a hundredfold and eternal life. And whoever leaves behind his house and brothers and sisters and father and mother and wife and children and fields for my name, will receive a hundredfold and eternal life.\" And the Lord added, \"But he who does not renounce all these things cannot be my disciple.\" In one hundredth time the Dobyl eth shall possess the life everlasting. And thus admonishes the angel the patient to take power willfully and to hate all worldly things. It is that he teaches them not that they hate their father or mother or are children of evil haters, but of one hateful heart they leave and for that willfully they leave, it is most becoming a mother and her disputes that so much he loved. Consider also that many sayings men and holy men in this dispensation of temporality, as follows our Lord Willing to hear this fair Word. Come, blessed of my Father, possess the kingdom prepared for you from the foundation of the world. With my blessed friends bless you of my Father and possess the realm that is gracious to you before the beginning of the angel told the patient: \"My friend, in your thoughts put away all things that are transitory from the venom of the world and turn towards holy poverty. In this way, you may possess the reward of paradise. 'Blessed are the poor in spirit, for theirs is the kingdom of heaven.' The powers of the spirit are blessed, which have been given to them wilfully for the reward of heaven. And so says the angel: 'My friend, put all your worldly thoughts to the will of God in good faith and hope, which will give you the reward and riches.' [Note: when you are sick, and so on.] The actor of this book taught the patient the dread of death and says: \"When the sickness of the world tempts you with wretchedness or love of things of the earth, you should first consider that this love is but a counterfeit, as St. Gregory says: 'He who is above loves not as one who is below in creatures, delights in.' If you hear this in this World\" in the creatures of this world, he is more lowly than he is partaker of the sovereign love of God. Next, he should consider how much carnal power tempts the man in heaven, as our Lord says. Beati pauperes: \"How much she endures, how deceived she is.\" How much she has suffered, which you have not desired, and it is not always profitable, and with nothing profitable. It appears that God has left you in one so great a sorrow and affliction, and He leaves you without comfort. And what is more grievous? For there is no one who, as a patient of your sorrow, is against all reason. You should have great displeasure in your heart towards your wife, your child, and your friends, who in their thoughts desire\n\n(Note: The text appears to be in Middle English, and there are several errors in the input text due to OCR recognition. The text has been corrected to the best of my ability while maintaining the original meaning.) et has primarily wanted to have all their succession, though it be with their mouth and their eye they weep they show them sorrowful the which they are not. And there is none of this that lowers itself That they show to the which after the departing of thy soul would for all thy good deeds that thou hast left keep thy body dead only for the space of one day whereof thou should be much sorrowful and murmur in thy heart that they fail to hold the which such great sorrow. By such manners tempers the devil to dissuade the patient by impatiences which is against charity by the which. We are held to love God above all things. But for the love of him patiently suffer and endure all adversities.\n\nHere puts the actor of this book one noteboots for to teach us to dispose ourselves to death there to that we by not dissautoy ourselves by impatiences and murmuring against God. Saying that by impatiences they come not so often to the which lives by long time and age which is a natural death to them. If someone suffers or receives a sign of illness or death, displaying discontent and murmuring against God, it is a sign that he does not love God sufficiently. If Jerome says that someone endures suffering and illness or death impatiently and grumbles, it is a sign that he does not truly love. Charity is patient and benevolent. Through this, the author of this book assures us that for whatever fantasies we may have about severe illnesss that we have, we will recover. \"Resume the path of patience and thank God for the love. Sum captive, be not swayed by the devil's persuasion and temptation to fall into impatience and leave the path of God. The devil persuades and says to the patient one to cause him to falter in patience and abandon all good deeds he may have done. The angel shows him a vision of the contrary and says to him, \"O man, put away your carnage from impatience, for the devil, with all his damning and deathly torments, desires nothing but the torment of your soul. For by impatience and murmurs, the soul is lost, as it is possessed by patience. St. Gregory says, \"He who reigns in heaven receives no murmurers.\" St. Gregory also says that he who murmurs against God shall not come to his kingdom. The angel, my friend, enjoins you not to enjoy the consolation of your sickness, for if you consider it as a trial, you shall find it small and light in the end.\" Of thy sins. Over thy sickness that God has said before thy death it may be to one purgatory, so that thou shouldst suffer it patiently. And thou shouldst thank God greatly. For we should not only thank him for the things that he gives us for our consolation, but such like for the things that he gives us for our affection. For as Saint Gregory says, \"God in his mercy sends us temporal afflictions to prevent eternal ones from befalling us through cruelty.\" God, for his mercy, sends us temporal afflictions that, for our merits, he does not inflict upon us with vengeance. Saint Austin also says, \"The evils that are here [in this world] fight against us and compel us to turn towards God.\" The eternal and afflictions that punish us in this world compel and strangely draw us towards him. Over this, the angel says:\n\n\"Here am I / here take me / have mercy on me / and kill me at thy will, so that eternally thou forgivest me, and for so many tribulations in this world they are not to be refused. For as Saint Austin says, 'Evils that are not here [in this world] are fought against us and compel us to turn towards God.'\" The soul's salutation is not apparent at the Passion of the Will of the flesh, but rather everlasting damnation, as Augustine says. It is a manifest sign of damnation to willingly approach and love [it]. The sign of open damnation that is to be fulfilled is Will and subservient to the world, says Augustine. It is wonderful that to all eternally damned stones, none rise up for their solace. But it is even more wonderful that to all eternally saved stones, none rise up for their peril. Augustine says, \"I marvel that all the stones of the world do not rise up against those who should be damned eternally, to give their souls and joy. But it is even more marvelous that the said stones do not rise up against those who should eternally be saved.\" For the angel said to the penitent, \"My friend, put away from yourself impetuosity as Wormwood's pestilence and take up patience, which is one sure bulwark and a faithful shield by which you may fight and overcome all.\" Among the souls in beholding Jesus Christ and his saints, who are being patient, go to death. Not I, who am sick, sent it. &c. The actor gives one teaching to the patient in the time of Job's suffering, that all ways that the patient feels this temptation in this case, we should consider how much Job's patience is noble, inquiring what turns him from the wrath of God may not rest in him as it is written. Above whom does my spirit rest except on quiet and humble heart? Above whom does the Lord say my spirit shall repose, but above the patient and meek of heart?\n\nSecondly, consider that patience is necessary for the patient as by various activities it is proven. First, by St. Paul's saying. Patience is necessary for you. Our Lord also shows this in the scripture. Did not it become necessary for Christ to suffer, and thus enter into glory? God the Father, who did not spare that Jesus Christ suffered patiently the death, in this manner entered into joy. St. Gregory says also. Concord cannot be served unless through patience. Valet. Concord and patience may never be kept without end. Secondly, patience is profitable for the conservation of the soul, whereof our Lord says, \"In your patience you shall possess your souls.\" And in your patience, He shall possess your souls. St. George also says, \"It is of greater merit to suffer adversities and bear patience than to toil at good works.\" St. Gregory says, \"We may be martyrs inwardly and outwardly, if we faithfully keep patience in our hearts.\" Solomon says, \"A patient man is better than a strong man, and he who rules his spirit than he who takes a city.\" It is better for one to be patient than for a man of great courage. And he who can overcome himself is not more filled with anger than he who cannot. You are the defender of Cytes.\nYou are firm in your faith.\nBoast.\nYou have earned the crown\nIn patience you have persevered.\nExalt yourself.\nWhoever says that he cannot renew his faith or steal it away or impose himself and presume on himself and his deity, O Worthy Christian man, consider how well you have been constant and firm in the faith / steadfast against God / charitable and peaceful in all your days. And how many works are meritworthy and worthy of praise from you, as you do well. For you are not like others who do evil sins in secret / always weeping and lamenting for what they have done to God, which goodly deeds they should have done to them. For you, as ever faithful and in good works, have resisted temptations like a worthy knight. Wherefore Thou should pray thyself and ask God for a siege of glory, excellent for all others, for right He may not deny thee so much daily, thou as manly weary for the faith of God. This manner instantly, the false enemy attempts to dissuade man by pride and by arrogance of himself, glorifying in his own deeds. Here the actor one notables and says that for many reasons pride and Wayning Glory is to show. Firstly, for so much that by this may a man be made like the devil. For by pride so much only, was one angel made one devil. Secondly, by so much that Wayning Glory is one means of blasphemy, for those things he gives to himself the honor which he should give to God. Thirdly, for so much that it does make a man, as says St. Gregory, \"Remember what good a man did while he was erect before himself, falls and deprives himself of humility, when any man in his presence glorifies himself and abandons him by any good that he has done, he falls and deprives himself before God, who is the author of humility.\" Sat Augustine says, \"A man.\" If he justifies himself and assumes the role of judge in his own case, he falls into damnation. Be humble. Pride is punished. I have been conquered. May the patient laborers in the article of death find the strength to resist the last temptation, which is the allure of worldly glory. The angel gives him one good teaching and certain inspiration to resist the wretched power of sin. Pride and glory are worthless and nothing of value comes from them, as our Lord says. With me, you can do nothing. Without me, you can do nothing. It is written in other places. Do not refuse me. Give heed to my admonitions. Do not exalt yourself insolently. Do not glory in pride. Do not presume anything of yourself. Nothing is good for you. \"You give nothing good to them. The angel says, 'Friend, you have no reason to exalt yourself but rather to make them to be exalted. This is what our Lord says: 'He who exalts himself will be humbled, but he who humbles himself will be exalted.' Our Lord also says, 'If you do not become as little children, you will not enter the kingdom of heaven. And for your muchness, We shall make ourselves small, for God said, 'He who exalts himself will be humbled.' The angel further says, 'Beginning from the root of all sin, put away from you entirely and without delay or hesitation, and you shall overcome and corrupt all other.' There is not yet a singular one addressed. Here begins the actor of this present book.\" final, no table turns the last inspiration that it is necessary to not let anyone patiently endure death if he feels tempted by Wain's glory, until he first thinks in himself that death displeases him so much to God that it occasions him to bind in damnation eternally. The most noble of all creatures was Lucifer, and all were company for this, for all creatures understood not whether they were worthy of the hatred of God or the love of God. We should make much excuse for Saint Anthony to learn what the devil said. O Anthony, you have overcome me / but I want to exalt you above all / since I want to humble you, you rise up. O Anthony, you whom I would have exalted by Wain's glory, you make me more than before. Secondly, the patient should think that humility pleases God so much that primarily for the occasion of it, the Virgin Mary consoled and was exalted above all. Company of angels in the glory of paradise.\nThe soul lost,\nAlas, infamous,\nConsumed by fury,\nConfused, I become smoke.\nFor the purpose of making a conclusion of this good and salutary teaching, the actor of this book says that at the passions of death, if the patient may speak and, with reason, he should do so from heart and mouth, make and do good prayers to God the Father, praying to him by his holy mercy and by the virtue of his precious Passion of his blessed Son Jesus Christ. He would reassure the grace. After this, he should call upon the blessed Virgin Mary as his advocate before God. The good angel, which keeps him and generally all the saints of heaven, would pray to God for him. And always holding the cross and the remembrance of the Passion of Jesus Christ before him, and that he kisses or that they are constant, may fail him so that he may not speak in the places where it is written.\n\nDisrupisti, Domine, vincula mea tibi, sacrificabo tiibi laudis. (Which is to say in English:)\nLord, thou hast broken my bonds to thee, I will sacrifice to thee praise. \"shall sacrifice to the hosts of the Lowings and he should say it three times. For after Cassiodorus, the verse is of such worth that he who devoutly says it at the end of the sins of the parishioners, they are forgiven. Item, we should make him say if we may follow the words that they give to St. Augustine. That is to say, the praise of our Lord redeemer and savior almighty in heaven and earth, Jesus Christ, the worthiness of his blessed passion, the singing of the holy cross, the most holy and clean integrity of the Virgin Mary, the shining of the saints, the keeping of the angels, and all the intercessions and suffrages of all the chosen men of God, and also the suffrages of our mother, the holy church. And may they be between me and my enemies, Sebyl and Wynseyabyl, in this hour of my death. Amen. And the said patient should say three times if he may or some good person for him. The actor in charge tells all saying parsons to acquire in his life one faithful and trustworthy friend.\" \"Quick he faithfully trusts the quick one with him in the article of death, to stand by him, the one who may cause him to take the death in thanks for such a friend who is of much worth and profitable. And in such a one's stay, the creator dies, that they say that he has the conditions above said in his death with the prayer that some of his friends do for him. We may believe at God as doing him grace and has received him in the glory of paradise, to whom may the father and the holy ghost be the convey. For no man wants in this present life nor can understand certainly if he is in the grace of God and loves or hates. That is to say, outside of his grace in the state of sin, as it is written in the ecclesiastical in the 10th chapter. A man knows not whether a man is friendly or hateful by appearance. Also, it is wonderful that one man waits not the day nor the hour of his death as it is written in the self same chapter. A man knows not his wife.\" And for this reason, a man should be reasonable. Fear of God is the beginning of wisdom. It will be well becoming for the soul that has such doubts about God. The fear of God is a blessing from God at the hour of death, as it is written in the ecclesiastical book in the first chapter. Those who fear God will be blessed in extremity and on the day of their death, and will be blessed. Fear of God drives away sin, for he who is without fear of God cannot be justified, as it is written in the ecclesiastical book in the first chapter. Fear of the Lord expels unbelief from his word. And because they will be blessed, man is blessed. in this world, by certain building and expectation of everlasting beauty. It shall be truly effective in the glory of the which god, as he is gracious to have the fear of him, as it is written in the ecclesiastical book, in the twenty-fifth chapter: \"Blessed is he to whom it is given to have the fear of God. Or if there is nothing more or should be cause and reason for the fear of God in our hearts than to think often of the pains of hell everlasting, which suffer and shall suffer them without hope of redemption, the which are dead of this world in deadly sin. And for this reason, all those who are wanting and faithful students in the art and sciences of good deeds should one time the day at all the less or several times, if it is possible, return to themselves by good meditation, considering the sins that they have done against the bond of God, so great that they may not remember them or cannot.\" And considering that it is not the mercy of God incontinent that they offend God deadly, the devil of hell. Who should put them to death and Wald beware they savagely help, as it is written in the third chapter of the true penitences and lamentations of Jeremiah Misericordie domini quia non consumpti sumus. Also, they should consider if they died with their writing in one only deadly sin not confessing or by malicious negligence, that they should be tormented in everylasting pains of hell without any hope of redemption, as it is written in the Canon of St. James in the second chapter, and they had kept all their life the commands of God in the hour of their death, and it be so that they die in the overpassing and transgression of the said commands by one only deadly sin. Quis totam legem servaverit offendat auteim unum factus est hominibus. Iacobi 2:19. And verily, we will hold this, and if the soul of the creature, which is the daughter and spouse of God by grace, is delivered to the devil and condemned to suffer everlasting torments for one deadly sin, we should then continually bid farewell. \"Almighty God endures in doing good works and is subject to fall in the most wretched standpains. Who is so horrifying and dreadful, that there is not one man mortal who can sufficiently think or write. As written to the Corinthians in the following chapter, it is not a fight or an ear, and it is not descended into the heart of any man by sufficient understanding. Understand that God has ordained these things for them in paradise. Oculus non vidit nec auris audiuit / nec in cor hominis ascendit, quod preparavit Deus diligentibus se. And it is to be wondered at, that it is not/ is not/ and does not descend perfectly in the heart of man that God grants by his justices to those who die in the state of death. And for so much the prophet Isaiah says in his thirty-first chapter he marvels at these pains which he said to the sinners. Which one of you can have habitation With the consuming fire of hell And with the everlasting burning?\" With out great affection. Which of you can dwell With the devouring fire or live with eternal heat. And for this cause that foul and perfect dried of God may descend into the hearty of those who desire to leave Well and that they may have clear Understanding of this which I shall Write hereafter. And the art of showing of good deeds I shall treat briefly after the small grace and Understanding that God has lent me, in consideration of many painful sufferings of hell and most of all the pains of those who are written and holy doctors of our mother the holy church have determined and written in various volumes, and for this reason I shall divide this present treatise into ten chapters.\n\nThe first chapter shall contain the dispute which I think to make against those who are unfaithful and unbelieving, that there is no hell or purgatory, and the reasons and authorities which I think to allege to them.\n\nPrid\n\nThe subsequent chapter shall treat of the first pain of hell severely torments certain souls of prudful men and women who are hung.\nEnvy:\nThe three cheats shall reveal the second pain of hell, inflicted by foul-smelling waters, which torment the envious souls.\nIre:\nThe four cheats shall reveal the third pain of hell, located in certain places of darkness where the souls are pierced with knives in various ways.\nSwevenes:\nThe five cheats shall reveal the fifth pain of hell, which is horribly dark and filled with serpents that bite and punish the souls in various parts of their bodies.\nVoragines:\nThe five cheats shall reveal the sixth pain of hell, which is filled with great cauldrons of various metals and boils, and the souls of the gluttonous are forced to drink the liquids above the fire, leading them to their great and wretched damnation.\nLycheries:\nThe seven cheats shall reveal the seventh pain of hell. of one great full of Welly, that are deeply filled with fire and burn fiercely, the which castles are horrifyingly tormented by the which the lepers are horribly tortured.\n\nGluttony\nThe eighth chapter shall treat of the eighth pain of hell that is of one valley of one flood, full and stinking in the border, where those who are full of gluttony are filled with innumerable torments of tadpole serpents' heads and other venomous beasts of the said flood.\n\nThe ninth chapter shall treat of the ninth pain containing various other kinds. Of the pains of hell after this, the doctors of our mother, the holy church, as the holy Wrytties of prophecies have spoken.\n\nThe tenth chapter shall shortly treat of some things necessary for the pains of prophecy. And this shall be the treatise at the end of this present treatise. &c.\n\nWhat follows is to the first chapter and part of this present treatise: it is to be noted that there are many false Christian men and Woome, who with their mouth only profess that they believe in God and in the holy. \"Very truly the quick god has pronounced by him and by his holy prophets. But never the less they do not consider the contrary in effect. Of which the saint Paul speaks in the style written to this disciple Titus in the first chapter, where he says. They profess with their mouths that they understand God, but deny it by their works. They confess to know God in deeds but deny it in practice. And for that they falsely deny their faith, they are in great peril and danger of their folly. For whatever is he who would deceive you, it is deceitful that he believes and has faithful and holy faith apparent by good works. This is not done by those who are accustomed to say if they are joyful of paradise and the pains of hell and purgatory. The writing says it is one marvelous thing. Such people do not simply and holy profess the holy writing and the faith that upholds and affirms it. But also such people certainly, if they do such one thing, they shall be damned. For the Christian faith should be secured firmly with constancy, without any doubt or heresy.\" \"Although an angel from heaven preaches to you a gospel other than the one we have received, let him be accursed. Galatians 1:8-9. An angel from heaven may proclaim to you a gospel other than the one we have preached to you. Let him be accursed. As for this matter, the Christian people should desire to live and die in the faith of the Church. They should hold firmly to the twelve articles of the faith. For whoever denies even one article he is in danger. No man can be saved without the holy faith of the twelve articles contained in your faith, as this is stated in the Word of our Savior and Redeemer, Jesus Christ, in the Gospel of St. Mark. He who does not believe is damned. Let him be accursed. Or it is the same in the fifth article of our faith contained in the Creed of St. Philip the Apostle.\" The redeemer Jesus Christ is said to have descended into hell on the third day. He descended into the lower parts of the earth. The soul was separated from the body, though it may have been unwilling to be parted from the divinity. He departed from the limbs of the Father where he stayed from the hour of none on Holy Friday, the hour of his bitter passion and death, until the hour of his blessed resurrection. The divinity was always unwilling to be with the soul so much as it was in the hells. And with the body which lay in the sepulcher of the Redeemer. And it is damning. And for that reason we should not pray for them at all. This is confirmed by St. Augustine in one of his sermons where he says, \"I wondered if the soul of my father was in hell, I would pray for him no more than for the devil.\" The second and principal part of hell, that is, the plays of those who are damned, is the limbs of the children who are born dead, in whose plays the suffering of their children is portrayed. of damage that is to say, privacy of the sight of God. They are not in the said plays only pain sensible, but their darkness is outward. That is of the privacy of the Wisdom of God and of the grace of God. In these plays, Jesus Christ descends not, no deliverer, no Wil shall deliver none. Reason why, their war not captivable of the graces of Jesus Christ / the souls of the child dying With out circonscription. And now after the passion of Jesus Christ, their discends the children which die With out baptism. The third play of the said hell is purgatory, which appears above the limb of the said small child, by the five articles of our faith that we should have no doubt but they are one hell ordered by the justice of God for punishing those that die in the state of deadly sin, and one purgatory for purging our sins & making the life of the penances of our sins. Those that depart from this world in the state of grace may not do perfectly. persons are taken with bodily death. But it is one thing marvelous that some worldly people of this present world are so held in temporal things. That is so great cupidity that they desire the things transitory that they forget the spiritual things. Such manner of people the devil leads [them] and the world and the flesh that they do not understand themselves that they believe there is only one other paradise but the pleasantsest popes of the world that they are no other help for punishing our weekly sins, liars and wretchedness, in which they live. This which proceeds from the lack of faith, as I have declared here before, is impossible for them to be saved. And in short, I shall declare that they are one hell by the Writings and authorities of the holy doctors. I also suppose that the devil tempts them in every way, striving greatly above all things to take the eye of faith from them. By which he believes\n\n(Note: The text appears to be in Middle English, and there are several errors in the OCR output. Here is a cleaned-up version of the text:)\n\nPersons are taken with bodily death. But it is one thing marvelous that some worldly people of this present world are so held in temporal things. That is so great cupidity that they desire the things transitory that they forget the spiritual things. Such manner of people the devil leads and the world and the flesh that they do not understand themselves that they believe there is only one other paradise but the pleasantsest popes of the world that they are no other help for punishing our weekly sins, liars and wretchedness, in which they live. This which proceeds from the lack of faith, as I have declared here before, is impossible for them to be saved. And in short, I shall declare that they are one hell by the Writings and authorities of the holy doctors. I also suppose that the devil tempts them in every way, striving greatly above all things to take the eye of faith from them. By which he believes to have gained his end. The text is written in an old English script that requires significant translation and correction. Here is the cleaned text:\n\n\"He is one who plays every day by the justice of God, to punish the evil doers and transgressors of God's commandments, which are not steadfastly obeyed. They do the devil that he may more easily lead the soul by the blindness that he blinds them by the way of deadly sin, doing and sinning without fear of any pain. They whom he shows not the pain of hell believe not in it. And to the hanger of the traitor, the one who binds the eye of the traitor of the one whom he will smite on the head. Though it be so that the said traitor believes that he should not smite him so soon and that he should let him speak more. In the figure of this, King Sedechias had his eye plucked out by King Nebuchadnezzar and was led into captivity, as it appears in the fourth book of the kings in the last chapter. By which is signified that Nebuchadnezzar, who is the devil of hell, takes the eye of King Sedechias.\" The blind one is the power and Wrechyd the sinner takes and from him the faith the which he should have and the belief of the pains of hell. It is ledys who finally bring him into the captivity Wrechyd's penalty of Babylon, that is the horrible pain, confusion, and sorrow of hell. I presuppose and say that hell exists, and that we should not doubt for some reasons and certain causes which I shall say. The first is, if it belongs to the glory and magnification of one temporal king to have fair and great palaces for the residents of him and of his people and friends, it is fitting for him to have forests and prisons to put and hold misdealers and others contrary enemies. By more reasons, the king of glory has which the king and lord of glory has above all other kings, who are above the earth, one palace for those who are unwilling and transgressors of the commandments of God, that is, to understand, hell. The second reason, furthermore, is that the souls of the dead are held in the eastern wind, which is called the wind of the south, and are carried to the southern sea, and are weighed in the balances, and are assigned to their merits and demerits according to their works. And if their merits are found to be more than their demerits, they go to the paradise of joy, which is the third heaven, where the souls of the saints and the elect dwell, and where there is joy and delight, and the vision of the face of God, and the possession of the land of promise, which is the inheritance of the saints in the kingdom of heaven. But if their demerits are found to be more than their merits, they go to the second heaven, which is called the prison of the souls, where the souls of the wicked and the damned are held in torment and punishment, and where there is weeping and gnashing of teeth, and the fire that never shall be quenched, and the worm that dieth not, and the outer darkness, which is the lake of fire and brimstone, where the souls of the damned are tormented with the devil and the demons, and where there is no rest, day or night, but the souls of the damned are in torment and anguish, and are held in the prison of the devil, and are given over to the eternal punishment of their sins. And this is the second reason why hell exists. Rayson is a prayer for our salvation and redemption from God, and Christ is so good and just that He would not allow anything in His realm and lordship to be dishonest or unrighteous, either in heaven or on earth. Woe to those who delight in iniquity and wickedness, who do what is unpunished and unrepentant. This is similar to Job in the 24th chapter. God allows no unpunished thought, not even the slightest. Deus ultimus abhorret nihil putatum. It is those we see committing sins without repentance in their wickedness and continuing in their misdeeds and lechery. Those who die in wretchedness have suffered no penalty in this world. For those who are needful to conclude that they shall be punished in another world. The places of the above-mentioned punishment are hell. And as we see, the laws positively discern and distinguish the above-mentioned sinners for their demerits, and they shall be sent to eternal banishment. Such is the case. iustices of God will punish sinners in the way they deserve. Item, if the iustices ecclesiastical parties and put forth any sinner whom they choose to be expelled from the company of faithful Christian men, wherefore may not the iustices of God, who are infinitely greater than the iustices ecclesiastical, leave such unworthy souls one plaything foul and filthy and cast them into the wretchedness of hell. Item, all men willingly ordained by God are sovereignly wise. And the first and sovereign good of the which no man can be better. If it is so that God is the maker and governor of this world, you should not believe any man who says he is blind and that he does not clearly see the things made in this world. You should not believe if he saw them but did not understand. Them perfectly. And you should not believe that he is only just because he gives rewards to evil quirks, for it is not necessarily the case that in hell is the plays or daily for the punishment of the said evil, so paradise is or daily for the good and for the reward of the good people. Others reasons and passions may be made but I leave them for the cause of brevity. I have not alleged the said reasons but for those who are obstinately unfaithful, the which mysknows less than the thing is insensible, the which obeys to the maker and to his Word. For the red sea to the player of God obedient to the maker drew itself back and made way to the children of Israel which passed with it, as it appears in Exodus in the 14th chapter. The flood waters obeying to God drew it back to give passage to the said children of Israel, as it appears in Joshua in the 3rd chapter. The stones and high rocks of Armor incline them to obey to. God is to give them passage to the children of Israel as it appears in the book of Numbers in the twenty-first chapter. The obedient ones to God cast lots of Waters of Meribah by two portions, as it appears in Numbers in the fifteenth and twentieth chapters. And the seeds obedient to God made a backturn towards the east, for it was ten hours and ten other hours that war ceased in the time of Hezekiah, as it appears in his twenty-second chapter. And in the time of Joshua, the said seeds and also the moon obeyed to God the Creator and arrested themselves and stayed by the signs of one day without any stirring. What shall you say, you miserable and wretched sinner, unfaithful one, if the insensible things obey the Word and the Will of God the Maker? The creatures are not wondering. You should be obedient to the Word of God the Maker, which says to you and affirms in various places and passages of the holy Catholic teaching evangelically. That is one play or another day. for to punish the wretched sinners who dwell in the state of deadly sin, with out showing mercy and worthy penance. This he says to the first sinner in the gospel, written by the evangelist St. Matthew in the fifth chapter, where he says: \"Cursed are you, go to the everlasting fire of hell, separated. Ite maledicti in ignem aeternum. And more expressly he expresses the pain he speaks of by his scribe, St. Luke, in the sixth chapter, that he is dead and sorrowful in hell. More terrible is the rich man and buried in hell. By which authority it appears clearly that hell is one horrifying place and of sharp sorrow. And for those unfaithful people who, with hardened hearts, do not fear and doubt not to fall into the outer pain of hell. Be certain and do not doubt that we say or may say, you will find things natural which should be like us. And certainly, if one child of man is not warned in one cause, that man may not see or hear any sound or noise to. \"the Gerries age of discernment and ways they said to him that their eyes are one clear lightning that lights up the whole world. And also one fair lightning that lights up the night by the whole world, and so may many stars which are the ornament of the heaven. Selfsame, they have so many fair creatures in this World and so many fair edifices above the earth. Also, with finding four other things natural which are wonderful to believe. Indubitably, this may be to him [unclear] as I think the pains of hell to you [unclear]. But when the child which was born in one play and that he comes above the earth in one clear play and that he says this that they have spoken to him before / he will marvel and will understand by experience this that he does doubt to believe. Similarly, when I come to hell I believe and understand these things by experience which we have said and pressed of the horrifying and wonderful pains of hell. But alas, it shall be\" For those who endure this world, we are not spared by the cruel rich, who said to Abraham, \"I am tormented in this fire of hell. It should be a fearful example to you. We shall be everlastingly in the fire of hell in pain and sorrow. For as St. Augustine says in the 20th chapter of the City of God, 'It is a wonderful thing to leave in the fire and to be enduring suffering and pain.' This we may see in this world through the experiences of the salamanders, which live in the fire and cannot leave it. They may find various examples by experiment, but for brevity's sake I leave them all. Who will dare to endure limbo and its condition, and other various examples they may find by experience? Wherefore, since many things natural are wondrously and seemingly impossible to those who endure them, Not had experience. Everyone who have had experiences of the said pains of hell or give faith to those who claim to have experienced them. Such as it is necessary that it be so of false crested people and other unfaithful believers, not this that they recount of the pains of hell. For the man who passes to the said plays of hell after his death for the purpose of having unbearable and intolerable experiences of the said pains of hell or who gives faith to those who have felt them by experience. The wicked rich above mentioned in the story relates this in the fifteenth chapter, he had reported in the story of St. Luke, he had received comfort in this world of temporal goods and he was left in torment and pains of hell. Only in his sight were the limbs of the father towards whom he looked, in which he saw Abraham and the powerless man who begged from him. To whom the cursed rich had refused the alms\n\nAnd the wicked rich as much as he could cry with loud cries and say: Father Abraham, please\n\n(Note: This text appears to be in Middle English. It is a passage from the apocryphal story of Dives and Lazarus, specifically the part where Dives in hell pleads for mercy from Abraham.) To have pity and mercy on me and send me the lady here, who wets the end of her finger in cold water, so that one may get a fall on my tongue. For I am extremely burned and tortured in this pit of fire. To which Abraham answers. Soon consider that thou, who had the habit of possessing the goods in the world and all thy pleasures, voluptuousness, and desires, has had nothing but tribulations. And for this cause he has here consolation, pleasures, and rest, having no joy or other pain perceptible. And thou shalt be evermore in torments and pains for thy sin. And if the said Wntrewabyl and false Catholicism will not more seriously believe the said evil rich, I shall ally with them and bring other witnesses of the which they should be content.\n\nDE read I in the gospel of St. John in the 12th chapter that the Sabbath day is for Palm Sunday, the 5th day before Easter, counting the said Sabbath day and Easter day with other three days in between. put that our Savior Jesus came to Bethany in the house of a man called Leprosy. The leper, highly touched by our Savior and redeemer, was called leper for that reason. And he thanked him for a supper, Mary Magdalene and Mary Martha, domestic servants and family members of the said Simon the leper, were invited to this supper. Mary and Martha were not there only for the love of Jesus but also to see and hear Lazarus, the brother of the Marys, who had been raised from death to live and was seated at the table. They prayed that he would speak of the pains of hell and especially declare them. He first showed them the various places and pains of hell and determined rightly and gently all the horrible sights and abominable torments that those who are damned suffer. As Saint Augustine relates in the book of the Words of Our Lord. And the second chapter shall declare the first of these pains faithfully and believingly. should be adjacent to the payment for the evil rich above mentioned, who felt them when he spoke to the said Lazarus, and shall feel them evermore. Also evermore, we should give faith to the said Lazarus, who by the time and ways of four days was in hell where he might see all the payments and placements of hell. This that God wanted done for our instruction, so that we may be more certain of the said pains and more diligent to show them through good works. And certainly the said Lazarus, who recounts the said pains of hell, could not say but Write. For he spoke in the presence of him who wondered at all. By which no man may take cause of ignorance but they are one in hell who are the damned. And which other ways holds opinion or beliefs, the opposite shall soon be met by the devil and nourishing of the fire of hell in which they shall burn eternally with out ever having consolation. And though it be so that I may allege several holy persons. The wise man, at the request of the assistants above, said to be at the house of the said Simon the leper, as Saint Augustine relates in the book of the Words of our Lord. Ways, by the command of the Redeemer and Savior Jesus Christ, began to show some of the principal pains of hell that he had seen in it. This which followed was precious. of the apparitions by Mary Magdalene and other holy disciples of our Lord. And after they have been put in writing, not that a mortal man might sufficeently write them down. But in so much that mind and understanding of mankind may have comprehended and held. And certainly thought it be so that this which shall be written hereafter is merciless to their lementable ones to pronounce and dreadful to say in painting or history always. No man may paint or make history of the hundredth part of this which is in the real examples. And to this it is not necessary to have other witnesses but the writings of the gentlemen and payans. For Wygyl says in the sixth book of Enydas that if he had one hundred tongues and one hundred mouths and the ways of the outward and inward parts of the said Weyl War were manifested to him, he would be tormented by the bitter cries and lamentations of the people who did weep and cry and mourn blaspheming the name. god lynand qwych mayd them for to thool sych paynys.\nEt neyr the sayd hyl thayr Was oon horrybyl dewyl na\u2223myt lamathan captayn of pryd et kyng aboue al the soonnys of pryd / the qwych Was trans\u2223formyt i\u0304 fygur of oon beyst of merueyllows gretnes. For he vas / as yt lykyt mor gret than al the / hyllys of the World yt had the eyn as two hyllys byr\u00a6nant the mowth so mooch so horrybyl as it Warlyk that he myght Worray .x. thowsand men of armys of the qwych mouth com furth agret bran\u2223don of feyr mextinguabyl the qwych cowyryt the sayd Wre\u2223chyd saowllye qwych War fes\u2223synyt to the sayd qweyllys. The sayd best dyd hold in hys patys oon gret & merweyflowe stayf of fyer bryngyng et Wyth the qwych he dyd smyt et scruge the sayd saowlly{is}. Et ewyrych turnyng that they sayd Weyl\u2223ly{is}mayd he dyd smyt vyth hys cursyt byrnand says aboue the hye of the qweyl saya\u0304d go down cursyt prydful peupyl & go down in the fyer et byrnston byrnant law \u0292ow in the deypnes of da\u0304\u2223nacyon et fyer ewyrlesta\u0304d. For thys that \u0292he Wold haue \"be left behind in the world by Wynte of pride. O what profits to you now your great pride, popes, clothes of dissolution, your golden shrines, your precious stones, your long and superfluous tails, by the which sweetness I have had honor and exaltation in the world which I have not believed in, nor obeyed, nor honored rightly, nor served to God. And for the retribution and reward everlastingly, I shall be heard with me. And for your pride and elevation, I shall be confounded in the fire of everlasting damnation. And at every word that he spoke, he struck above the said souls with great and wonderful strokes because they blasphemed the name of God and cursed this which they had been so damned for saying. woe, woe. Cursing and malediction fall upon us. Cursed be we, cursed be we. Curse us by the devil, for we have been born cursed by your cursed going in dissolute places where we have shown your pride and vanity.\" your hand quick extracts you to put it in the midst of the devil of hell's pomp and clotheings dissolved by your touching. I have lost the crown of glory and I am in thy wretchedly in the midst of fire and burning branded by the which I shall never part. Cursed be the heart that be they ever roguish & thought is delightful to thee. We of the joy of heaven.\n\nNow thou art in sorrow, the which nevermore shall be consoled by any gladness. O cursed tongue, how many times thou dost act as doing, how many foolish words thou dost pronounce, as to this cause thou shalt cry \"hear one thousand thousand of weeping ones\" and they shall be none that shall give the consolation but pain, trouble, and affliction. Cursed be I, who am not new, not trusting in riches, might nor temporal dignity that we may have. But of so much more damage as those who have been greater lords and had greater dignity, he shall be. More sharply damned are those written in the book of Sapience in the 2nd chapter, how horribly sharp it will be made upon those who possess presidencies and lordships above others, and the mighty shall suffer great horrible torment according to their might. For greater payment, greater sharp torment shall be delivered to the most mighty. Iudicium duris sunum in high places who presume / patents and so forth.\n\nThe holy man Lazarus, after this, having recounted the pains above said, spoke of the following pain that he had seen, saying, \"I have certainly seen floods in hell in which the cursed envious ones torment men and women, those parties of this world who are deeply some to the navel and others to the extremities. And above them, the which floods run one Wind so sharp, so cold, so cheerful and so violent that there is no man who may express it.\" Of this Wind, the said souls are being struck so horribly that, to show the said Wind, they plunge themselves into the same. This text appears to be written in Middle English, and it describes various torments inflicted upon souls in the frozen flood. I have made some corrections to the text to make it more readable, while preserving the original meaning as much as possible.\n\nThe flood that is so horrifyingly freezing. And these things they are mercilessly tormenting and scourging those who are before it. Neither do floods act otherwise, but with the said stakes, Beelzebub is with great company, captain of every which one is fearfully dreadful to behold the cursed Beelzebub, accompanied by numerous horrifying, most detestable demons, taking some of the said souls out of the said freezing floods. And by great and impetuous violence, they put them with burning fire in the said stinking floods. Or others, horrifyingly and detestably, smite them and torment them so fearfully and pitifully that there is no tongue that can express, no mind can comprehend, no heart think. Others, with great cruelty of iron, draw some of the said souls out of the said stinking floods and put them by unwelcomeable foulness back into the said floods. Oh, what wailing, what mourning, how great, the said. saowllys so rewyng / so smyt\u2223tyng / et so shoorn of al partys. Theyr y{is} hard the dyn of al par\u00a6tys of the thondyr that makys the felon fyer plenyshyt of hyrn ston fowl et stynkant. So heyr We also pyteabyl of the sayd saowllys qwych crys Wyth he Woy{is}. Cursyt be the howr that We War ewyr boorn. Of the other syd the most dreydabyl dyn of the dewyl pryncypally of the said beelzebuth the qwich the Woys ys so horrybyl says to the sayd saowllys ewyr mor scurgyng the\u0304 & castyng the\u0304 fro\u0304 flood to flood. Vnhappy saowl\u00a6lys \u0292e ar now payd & rewardyt of yowr cursyt envyes \u0292e haue depyt & followyt owr master lu\u00a6cifer father of enwy by thi{is} that deyd y{is} entryt i\u0304 the Woorld. Et as thys caus \u0292e shalbe Weryt of hym / & he says I haue towrnyt my eyn i\u0304 oonlaw fos the qwych Was neyr the sayd floodys & yt Was ful of byrnstoon byrnant & i\u0304 the deypnes of the sayd hool\n the qwych Was neyr the sayd hool theyr Was oon horrybyl best syeng the Woom Wp that ys to say lucyfer the qwych as ys mowth opyn of sortys oon gret Stayf of the fire horrify and of his wife, and be the one who comes out of his said mouth, the which is emitting a horrifying cry of sinnerly souls of men and women. And the which suffers, Wnthollerably endures. Before the said one, there are frightful figures of abominable devils with brochs and turks of iron that stage the said souls to enter the mouth of the said Lucifer, who holds them in his arms in which the said souls are horrifyingly oppressed and tormented. But before they enter, they smite and torture them with right horrifying and merry torments. And soon the said Beelzebuth and other devils cooperate and take sides of the said souls which were in the floods and cast them in the mouth of the said Lucifer, who roars in his wife's arms in which the said souls were horrifyingly oppressed and tormented. And this doing, the said Lucifer casts them forth and sometimes oppresses them Under his horrifying and great parts, in which compassion the said souls were wretchedly oppressed and tormented. Oh powers of sinners, who as an enemy of the good of others, that \u0292e haue gladnes of the ewyl of yowr nytghbowr et has sorow of hys good haue now dreyd of the dywyn iustys of god. He ys Weyl Wnhappy qwych by thys the sayd syn of enwy tombys et fallys in the myserabyls & Wre\u00a6chyd floodys aboue sayd. Haue charyte and lowe Wyth yowr nyghtbowrs / be not the soon of lucyfer father of enwy no ser\u2223uans of Beelzebuth dewyl of hel I pray yow ymagyn not that the sayd paynys aboue sayd be fantasyes or ymagyna\u00a6cyo\u0304s. So as doys su\u0304 Wnfayth\u00a6ful fals & ewyl crystyens for of thys \u0292e haue ap{pro}bacyon by the sayd la\u0292ar{us}. & of the sayd floody{is} and stankys \u0292e haue the text of the holy Wryt in Iob the .xxiiij. cheptur qweyr yt ys Wryttyn that the ewyl saowlly{is} damnyt shal pas and be boorn of coold Watyrs and hys in oon ower gret Weheme\u0304t heyt i\u0304 the qwych they shal haue sorow imcompa\u00a6rabyl.\n So a{is} ych oon may haue experyment as to the handys & the nayllys froysyng / theyr no thyng so sorowful as to hold them to the fyer. Transibunt ab aquis niuium ad calorem ni\u00a6mium. Also yt The apocalypse in the twenty-first chapter states that a portion of those who are damned shall be in a burning pool of fire and sulfur. A part of them will be in a burning pool of fire and sulfur, and this suffices as a description of the second pain. The chapter following will describe the three pains of hell. This is what Lazarus saw in hell. He said to the assistants who were at the supper in the house of Simon the Leper, that he had seen in hell a place right dark, which was like a boiling caldron in which he saw the souls of men and women, who were full of torment and wailing. He also said that the said souls were lying wailing and groaning before them, Balberith, the devil of hell, holding them back from the furnaces. After they had wailed demonically, the souls took them with their infernal turkeys and put them above their studs, all imbrased with fire, and struck them with great strokes of hammers above. the slowly wrought their way to those who were ready to put one mass or one loom, so that they had been gathered in one. And they did not delay, but they desired the death, and they might not find it. And this doing the said devilish one ways makes it sufficient that it is not. And the other devil which was in one other forge near them answered. Cast us those things that they did, and they resisted them with their turkeys before that they might fall in law. And in the proper form it may seem as if the first devilish ones had forgotten them and tormented them. Similarly, tormented they others now here and now theirs. And they were so burned the said souls that it was like they were ready to get in sparks of fire. And after they turned into their first figure and were brought again to the first pain above said. And so continually they are and shall be the said souls in pain, writhing for the cursed sin of yours. Which should be shown by faithful Christian men if they will show the said pains of hell, need. The holy man said after that he saw one horrifying play of darkness in which there was a great quantity of heads, both great and small. In this play, the souls of swine and women are punished and tormented in various ways by the said serpents, which now appear as the Wisdom and other parts of the head, and so do the other parties and members of the swine. There was also a great quantity of small serpents which persisted in tormenting the heart of the said powerless souls. Besides, there was Astaroth, captain and prince of swine men, who had a great number of devils of hell. Astaroth was in the form and figure of one beast with two great, horrible wings, one long neck, and many mermaids, which had many spurs and were shod. From his head came a great, dreadful roar. The beast sat above a fully replenished fire, burning fiercely with birnstone. It terrified all the souls that the other demons brought to him from the torture chamber in the war. The demons dragged the souls towards him and they were severely beaten and tormented for entering with the mouth of the said Astaroth, whom we invoke in his presence. But soon after, he cast them out by various parts of himself and they fell into the cavern of burning fire where they received new torment as they swelled within the fire and cried out like the howls of the damned. Also, they engendered a calumny-like generation of serpents that bit them so long as they were in their presence. Furthermore, they imputed blame to one another in the manner of heads. For when the hour comes for us... that the said souls should cast forth from their waams the said serpents, whose cries and mournful wailing were so high and horrifying that they filled the hellys of their horrifying crying so much that it was like in hell that there were no other pains or sorrows for the said souls. For the said serpents come forth by the eye, the ear, the nose, the mouth, the arms, the breast, and all the parts and members of the said souls, and they are burned by their venomous fangs, which pierce the souls sorrowfully with their many points. But when the said serpents cannot redraw their tails from the said souls of which they drew forth their venom, they return their nebs again towards the said souls so much that they pierce into their hearts. \"Indubitably, the crying creatures and horrible things are rampant in the said lands and of the said serpents and beasts above mentioned, ascending to the heavens, not with anything causative. It is one thing important to suffer felon to see and behold. Certainly there is no memory singe or toy but they have one serpent horrible and marvelous which bites and wounds the inward parts. About the truth, there is not one play but there is one serpent horrible and marvelous, with two or three heads, downy and slithery, which rightly knows and feels the pip of the heart and other inward parts. What waking creatures, what crying creatures, what afflicting miseries. Certainly there is no tongue that can sufficiently propose them. God have mercy and keep all Christian people from such wretched calamities. For to flee from them is a diligent exercise to learn the doctrine of the commandments of God in the articles of the faith and to love God and our night bowers. And after to do diligently all that we are.\" Bound to endure in the exercise of that which they were given, be it mechanical or other. And that the aforementioned pains be in hell, it appears by the authority of the holy Writ. It is written in Job in the twenty-first chapter that all sorrow and afflictions will hold one child. Internal tortures and external pains will torment and labor as if in childbirth. It is similarly written in Job in the twenty-first chapter that the head of the aspiking one shall rise up to pick and pierce the soul of the cursing wretch. And that the length of the head of the one serving shall pay with his sharp nose from all sides. The head of the aspider forgets and dies, and as for this cause, one should be diligent to endure well lest they fall into the said pains. And this suffices for the four pains of hell and the fifth chapter.\n\nThe holy man Lazarus reported to the assistants at the above-mentioned supper that he saw in hell another kind of pains. For he saw great chariots bearing four-faced creatures casting and playing. Water dwell above the fire. And with these metals were placed the souls of wretched people and Women, who were anxious for filling them of their carnal desires and covetousness of temporal goods which they had exercised in this world. After which they were one horrifyingly named Mara, the lord and captain of temptations, with many other detestable and abominable spirits. These were all covered by burning fire and held the said souls with great bonds and forks of iron, with which they dragged them into the inward parts of the heart. And from that came one great horrible smoke of darkness, self-moving and more stinking and abominable, that we may not understand anything. And I heard one horribly cry and shutting right horribly. And one thunder so dreadful, which might seem like all foundations of hell and earth trembling. And there were other things he saw, one great square chamber to the manner of one. The cistercian monks allowed myxyt, with one stubborn smokemaker, to approach the mayor of our colony, whose columns were so high that it seemed they touched the heavens. In their columns of fire, there was a great quantity of sulfurily and devilishly to the mayor of sparks, and it was as if they only readied themselves in night, falling with the devilish ones into the depth of the furnaces. The cry of the sulfurily ones / helas / helas helas, why do you not. And they said and this they did for themselves, the Wisags. And the devilish ones eyed the said lamentations that went about them in the said low place, and they cruelly crushed them with their horrifying crooks and drew them into the depth of the said furnaces, and they chattered where they had suffered soft sufferings and shall suffer with enduring painful penances. The said Mona, which said to the sulfurily ones, Oh unhappy Worldly ones and wretched sulfurily ones, who put all your love into gold and make all corruptibles, repent now with penances worthy of your works and operations. Now we are in the terms of those who shall never part from us, always living in burning and incessant turmoils in Wretched pains, With out light, With out counsel, With out help and With out consolation. Newer have we hoped to obtain mercy for this that we have not done in the World. So we have fooled me and given your souls to have gold and silver which may not help you now. But I shall be ever more burned and sodden With the said metals in the fire of hell. By this that is said, it clearly appears that the said sinners of others should be shown and fled. O Wretched and cursed people, that have studied avarice more than leaving off rowdiness and frivolities of treasures, than having gathered your coffers full of gold and silver so wretchedly, than to be dainty as is said. People of justice's marches and other such Wil shall sometimes be aware of these pains. So he who holds the\n\n(Note: The text appears to be in Middle English, and there are several errors in the given text. Here is the corrected version:\n\nNow we are in the terms of those who shall never part from us, always living in burning and incessant turmoils in Wretched pains, Without light, Without counsel, Without help and Without consolation. Newer have we hoped to obtain mercy for that which we have not done in the World. So we have fooled me and given your souls to have gold and silver which may not help you now. But I shall be ever more burned and sodden With the said metals in the fire of hell. By this that is said, it clearly appears that the said sinners of others should be shown and fled. O Wretched and cursed people, that have studied avarice more than leaving off rowdiness and frivolities of treasures, than having gathered your coffers full of gold and silver so wretchedly, than to be dainty as is said. People of justice's marches and other such Wil shall sometimes be aware of these pains. So he who holds the rights of the church shall sometimes have some mind of these pains.) \"They do not fully fulfill the testament of those who have died. Those who hold power and their servants and laborers also sacrilegiously reward ways and returns that reward others through dark ways. Do not say that these are fantasies or lies. Hear the testimonies and witness songs of the holy Writ. It is written in Joel in the second chapter. All the faces of the unaware will be put and turned into the cauldron of hell. A face will crucify them. Omnes vultus redigentur in ollam. It is written in Job in the 20th chapter. God, by the ministries of his just ones, draws out the riches from the maw of the cursed ones and the unrighteous ones. That is, gold and silver. And the said unrighteous ones will bring forth the riches which he has given and swollen him who will do it in the above-mentioned places. Deus diuicias quas deuorauit eum et de ventre eius extrahet illas.\" the fifteenth chapter / that the everlasting fire of hell shall swallow the bodies and souls of them who take the gifts and goodies of others unrightfully, like the usurers and others. Fire will devour their tabernacles who gladly receive gifts.\nLazarus, a new roaring from death to life, being in the house of the said Simon the leper, recounted to the assistants that he had seen in one flood foul and stinking things above the riverway there, a great multitude of souls of men and women who were gluttons and so great a number that with pain they could not be seen by the naked eye. Those in punishment for their gluttony were filled by the devils of Padok, serpents and adders and others, and with them their Beelzebub, the devil of hell, captured the gluttons with a company of other strange and sorrowful and dreadful figures. The quick swallow the said souls into their bodies, the said serpents. In this cursed cow, he says that he served the said cursed souls of the said gluttons of three miserable ones. The first one is so hungry that they would be mortal if they were not insatiable and died of hunger. To put away that hunger, the said devils fill them with puddings of heads and serpents, right infested and stinking and abominable. The second one is served by Woden of hunger, that is, the woman they twist their own members they bite and swallow themselves. The third one is filled by their own proper members roasted and sodden. For they eat their tongues roasted and sodden in the fire of hell. O what weeping, wailing, lamentations make the said souls blasphemous towards the name of God. Certainly they curse God and the devils. And they bite one another, making each other. \"Merwyllows cryings and Willyngs. The said Dewyl Beelphegor speaks to them. Curse you gently, souls, receive here the hour of your reward for your gluttonies. Now we are extremely hungry in the plays of precious metals, which we were costumed to eat deliciously: And we would not fast nor abstain to show the eternal hunger. Now we are made in places where we shall leave families in eternal hunger. Opportunistic sentences. O Wretched gluttons, so much and so many a soul, and with nothing kind return to sobriety and to make abstinence for the lowly and fear of God. O wretched Christian people who break your fasting (is) from your holy length and the unlawful days. O we who are the keepers and whores, from morning to evening, Walrand and Unhappily, not hearing that I have said before and repeating of the said payments of men and Women who are gluttonous by the seeker of God is one.\" faithful judge that he leaves nothing unpunished. And they who say not that I have dreamt the said pains, these things are lessening or fables. I shall prove them by the faithful text of the holy Writ, it is written in the ecclesiastical [book.xxxix. chapter]. That the fire and the holy stones hunger and the dead are made for the purpose of punishing and taking vengeance on the wicked damned people. Fire and famine and death were created for this purpose. Such is it written in Jeremiah [book.ix. chapter]. I shall feed the people and multitude of the damned with sulphur and bitter herbs and shall give them to drink the water of gall. Behold, I will feed this people with wormwood / and give them to drink the water of gall. Also Ezekiel [book.second chapter] says to the soul of the cursed glutton. Thy enemies are with thee, and with the scorpions thou dwelleth. Subversors are with thee and with the scorpions, it is thus written in St. Luke in the second chapter. Cursing falls upon you who fill you in this world / for. The damned people in the eternal lands of hell have hunger written in the Apocalypsis in the fifteenth chapter. The damned souls, as it is written, sorrow and rage with hunger. They devoured their tongues because of the pains. Some other authorities of the holy writ, similar to the old ones of the Old and New Testaments, may be brought to the purpose. I leave this for brevity's sake. This suffices for the five pains.\n\nThe holy man Lazarus said that after he had seen one other painful torment in hell, for he said that he saw a certain place that was of great size, resembling a great chapel, which was full of velvety great and horrible things than all the others, and in the midst of one greater than the said velvets, which were full of fire and brimstone, and cast a horrifying stinking smoke. The depths of the said velvets came and responded to the wails of the midmost one, which is the great gulf and the wail of hell in which Lucifer is their lord and light. And with the said depths are the souls. of the cursed lycanthropes, men and women. The wretched are sharply burned and tortured by one called Amodeus and other demonic companions. These ceaselessly torment the said wretches, who are pitifully weeping and wailing. And it would be no wonder if the said wretches cast great plays and sorrows. For the said devil Amodeus and his companions strengthen them to descend from the said wells Wn to the depths of the great Well and sink in the which is sucking in the form and manner of one black beast, right horrifying. And as the said beast the form of a man's body from the feet to the head takes, the said beast is more black than a crow and as many hands as it has, two on each side, and as long as a hundred yards in length and ten in greatness. Every one of the said hands as twenty singers and every finger has a hundred feet in length and ten in greatness. The said beast as... The faith and the household are more faithful and greater than the spirits. The nose and the mouth have excessively long and large openings to see its tail. It was large and long and sharp, full of sharp needles. Very terrible, the master and beast of hell is right horrifyingly long above one brandon of iron, under which was a great quantity of coals burning and lighting brightly. With a multitude innumerable of devils, which blow with a thousand bellows to light the said coals. And in effect, the said beast, as great a quantity and multitude of devils above him and of damning souls, with pain could not comprehend it, nor could they believe that the world might contain such many creatures since the creation of the world. The said beast and old enemy of hell, Lucifer, is bound by all the fetters of men's minds, entirely brasen with fear / right great and marvelous, with the faculty that he may tear himself and remove himself. And when he says that he is so strange and roars above the said columns of hell, he hangs and curses himself so violently above one side that he turns violently from one side to the other. And the great ire is horrible above the said souls, which tumble and fall of all the parties of hell around him and takes the said souls which are so distressing. Soon after he shows and blows so horribly that he scales the said souls in the various parts of the fire of hell. And this doing he goes forth from the Wheel & goofyth of hell one great low, stinking and horrible fowl of the said souls which casts in one great and horrible weeping. And when the said best devil and press of hell draws his end and sprays it to him, he draws with his horrible mouth the said souls which he had scattered, as said is, the ones that fell with the smoke and burning worms in the said detestable Waam. They greatly feared being dipped in the same pool as the said lucifer, but soon after he had cast them out, the souls which made it clear that they were not taken by the hands of the said lucifer or his servants. And by their ways, it is inferred and shown that all infernal creatures suffer pain and torture at the hands of this horrifying said lucifer. Around the said lucifer, there is one great plant of devils black as coal, with eyes great and burning, limbs like scorpions, tails sharp as spears, wings like griffins, and they incessantly inflict smites, roasts, torments with their hands and tails without any ceasing. In the same wells are the souls of liars, men and women, who are damned, and who cry out horribly. to hear. It is worthy to address the shameful parties of men, whose likenesses hideously resemble serpents, the which twist and turn inwardly in their wretched souls, causing them to draw forth the fruits of their bodies. Their companions are Hades, the god of the underworld, who is present with them, and they are accompanied by the devilishly running rivers within the said wretched souls. With crooked arms they cast them into the burning holes, filled with burning sulfur and lead, and other metals, which draw them down most swiftly the said damned souls, saying to them, \"Cursed likenesses are me and woman. Receive here your pleas of stinking and abominable likenesses which I above have been so absorbed and plunged into that I have forgotten your maker. For this reason I shall be evermore more burned in the deep pit of hell, where the fire of hell shall bear them burning, tormenting your stinking and abominable likenesses.\" O wretched ones, who may say no eye to the weeping and horrifying plants and crying ones that do torment the damned souls. Certainly. Worry not, for no mortal man can sufficiently refute them. Fear every rich one, both man and woman, lest they fall into the said pains. O powers, consider now that for one small transitory pleasure that binds them, it is a great folly to bind themselves in pain and torments, which never shall have an end. And for this reason, some are so unwilling that they despise parables and legends and make light of those who recount things that are pleasant as parables. Of remedies for melancholics and believers, it is not one help or remedy if they believe it and if they confess it with their mouth. They always deny it is work. For they do not doubt living in their sins unto death, which is one clear demonstration that they have not certain faith in the pains of hell. Though St. Gregory in the fourth of his dialogues may not have made any difficulty in believing this, and left it written for their successors. And to their cause I shall cite several authorities. the holy writ confirms and approves this, that is said of the said country of hell. It is written by St. John in the Revelation in the tenth chapter, where he speaks of the said well of hell that the wheel of deep darkness there is like a great furnace, and that the third part of the men are tormented there with fire, smoke, and brimstone, which comes from the said infernal place. And by the third part is understood the wicked damning ones who should be tormented in the eternal fire of hell. The putrid smoke of the abyss rises up for us, great and deadly. Certainly so says St. Gregory, \"they who prepare a fair bed for one man, soft and most delightful, which we cannot and may not exist in, and tell him that it is pleasant to him.\" the man who lies on the said bed, that which is not part of the said bed, this .xx. years, for things of the world he would nightly. O woe, how may the man indulging in carnal desires, given to his carnalities and fleshly lust, be laid in hell by one thousand years of torment or more? He shall have for his bed serpents and heads for his covering abominable worms, and for his bed the fire of hell. What folly is this to bind and oblige one's soul so closely for one small delight, which may never come again, in which pain the fire shall never be quenched. And the worms and serpents which tear the flesh, the soul shall never rest, as it is written in the last chapter. Their worms do not die, and the fire is not quenched. And to show the bitterness of the horrifying damnation and the ecstasy in hell of the damned, St. John in the Revelation in the sixteenth chapter saw one angel standing on a stone and cast it into the lake of fire with great vehemence. the sea says that the confusion of sinners should be so cast into hell on the day of the judgment. The stone altar instructs the angel to throw a large millstone into the sea, saying this wretched soul should be cast into everlasting fire. Hell is named the master of the howls of Had\u00e8s, called Labyrinth, into which no one may enter again except after the Word of Ezekiel. The wicked will be assembled in the lake and imprisoned there. God will keep and defend all Christian people from them. And that the serpents and worms of the destroyers will gnaw and tear the shameful parts of liars and women, who have sinned and offended God, as is written in the book of Sapiens, where it is said that each sinner will be punished by the memories of their sins. Per quem peccat quis. \"torture. And this suffices for the seven and last payment and the seventh party of this present treaty. The meditation and thought of the payments above-said should be sufficient for every Christian man and woman to endure against the devil's temptation and resist his temptations. If a man considers himself weak and overcome by the devil, he shall be led and drawn by the devil's might into the pains of hell above-mentioned. He shall strive to resist the temptations and do so much that he is not overcome. We read of St. Anthony that after the devil had tempted him in any way, he said to the devil of hell, \"If I do the sin that you tempt me with, I shall fall into the fire of hell and eternal damnation.\" With this, the which I should above all things show. And so much the more should the mind of the payment of hell not permit me to abandon myself and consent to do any sin.\" Shortly after this answer, the devil appeared to him in the form of one small child, more or less, and he came and lay before him.\" and prostrate the face before the earth before the fey of the said friend of God. Sat Anthony confessing, that there was nothing in this that he might more overcome the temptations of the devil than to bring to mind the said pains of hell in which the souls and the body{is} of the damned have dwelling. That is to understand pain of damnation. For they shall be constantly privy to the vision of the godly senses. And shall have other pains sensible of various and different kinds. For they shall be ever more in hell in sharpness/bitterness/burning/of the fire of hell/and cruelty/of coldness/and unquenchable thirst which cannot be quenched/in continual strife/in detention and bondage/of chains/unloyalty/in biting/of serpents/in company/of devils/in horrifying vision/of the said devils/in heaviness/in imbecility/in fear/in horror/and shame. sorrow in showing, trying of the teeth, in discord, in Hertford, in blasphemy, incompleteness and ever more, in bitterness, in obedience, in confusion, scrutiny, in trusts, in desolation in a small and final obstinacy. And in others, infinite Wreckage and calamities. The glorious saints and of the cruelty of the fire of hell say that he who may see that the fire of hell burns corporally, it is not lighted by human study, nor nourished, nor maintained by Wood, but once created, it lasts inextinguishable, needing no succession, and not in need of burning. And it is to be noted that the damned and the repentant, as they are seen in body and soul in this world, are such like it. they shall be tormented in the same fire of hell, as much in the soul as in the body. The Psalmist David speaking to God says in Psalm 21: \"You will put the wicked in the fire of affliction; the materials of their city you shall destroy with fire. You will destroy their city with everlasting ruins; the wicked shall depart to shame. The fire shall devour them; the sword shall be upon them. They shall be tormented with everlasting torment, both body and soul. And the worms shall be their torment, while they are tormented in the presence of sorrows and regrets. And the reason for this, the prophet shows clearly, is that the wicked shall not burn only outwardly with the fire of hell. But with this they shall be tormented inwardly, as it is written, 'Worms are their garments; they shall be clothed with shame.' They shall be cruelly cast into the same burning place, into the ice and coldness, as it is clear to see.\" befor. Et que fulgente rehersy{is} yt in oon serment qweyr he says that theyr ys two pryncypal tormens in hell that ys to say\n cooldnes Wnthoollerabyl. Et eyt that the may not be slokynt For to grow the sayd paynys aftyr thys that the sayd dam\u2223nyt shalbe in body et in saowl in hel they shal feyl oon abhomy\u2223nabyl stynkyn of the caryo\u0304s of bodys of the\u0304 da\u0304nyt. For thayr sum tymys muk no fylth in the Warld or charyon so styn\u2223kand as shalbe the bodys of the sayd damnyt. O myserabyl synnars consyder than qwath stynkyng shalbe in hel of the in numberabyl and neyr infynyt bodys of damnyt. Of thys stynkyng say{is} ysaye i\u0304 the .xxiiij cheptur qwen he says. De ca\u2223daueribus pewpyl of thryst as yt apperys of the ewyl rych in sant Luc in the .xvj. Cheptur qwych sessyt not to ashe oon drop of Watyr by the spays of .v. thowsand \u0292earys and \u0292yt may not haue yt. Bot he mowrnys cryys et showtys and Wepys Wyth the other damnyt & fremys Wyth his teeth by Woydnes of sorow qwych ys Wryttyn in the gos\u2223pel. Ibi erit fletus et stridor dentium. In St. Luc, it is written in the 25th chapter: \"Malediccyon and cursing are raised up to you, rich and mighty men of this world, for woe will weep in hell. I speak to you who have consolation here in this world / because you will weep and wail. It is also written in the 115th chapter that the prophet in the person of God speaks to the damned. He says: \"My servant shall eat and I shall have hunger. My servant shall drink and I shall have thirst. My servant shall rejoice in glory and I shall be confounded in pains. My servant shall bow down in joy because of patience and I shall cry in hell because of the pain of my heart and mourn because of the torments of thought. Behold, my servants are eating and you are feasting and those that follow.\n\nThe above-mentioned damned one shall be filled with all filth and fear and sorrowfulness. For as it is said by holy Anselm: Each one of them shall be full of filth and more filthy than any charnel-house or filth, and more deformed than a monster of the world. For as the [...] The bodies of the damned shall stink terribly, as Moses or Charon that is rotting. The bodies of the said damned shall be so putrid that, as Saint Anselm says, the pains shall fall upon them so that they cannot move any head or any other part of their bodies. And that said body shall be a great and important burden to the soul of the damned, which may not leave it in any way. Each one of the damned shall be so bestial that they may not take away from their own eyes the worms' serpents which bite them and torment them, as Holy Anselm says. The bodies of those who are damned shall be so sick and unwelcome that medicine may not help them. And the above-mentioned damned shall be so ordered in one great and full servitude, for they shall be held in servitude eternally as every wretched servant. They shall be full of ire by the woodiness of all cruel beasts and tormentors, ever more believed by Woodnes and impaciens, according to the word above said of the Psalmist. The Lord will disturb them in His anger. And for the cause of the above-mentioned perturbation, they shall proceed with merciless blasphemy against God and the saints, cursing them. In effect, they long to be rid of good will towards one another and might inflict harm on the members of their bodies. They have one indistinguishable mark against God and His just curses, reviling Him for delivering them not from the pains of hell. They have hated themselves for the hatred and sorrow of their lives, desiring death after this as it is written in the Apocalypse in the ninth chapter. They shall cry out for death but will not find it, and woe to one man or one woman if they had all the riches of the world, they would give it to them so that they might die. Saint Augustine in one sermon queries why death is desired in hell and cannot be found. Certainly, it is for this reason that God offers them so much in this world. Everlasting souls dwell in paradise and they would not take it. Thus, it is right and just that those who are descended in hell, in the which they desire the death, be denied it. There is one terrible torment in hell of the wicked, on the south side, of Almighty God our Redeemer and of His saints, who shall have and hold the damned for their sins, by such means that they would not help them in any way, nor have compassion on their pains. For the Father shall not have pity nor compassion, nor the children of the fathers and mothers. The damned, as Satan says, will be in continual discord so that their body and soul may not agree together. For the body shall have the soul because it has been wickedly possessed by it, and the soul shall have the body because it is fully filled by the works done through it by the which they are informed together. And the child shall pay for its parents' sins as it is written in the ecclesiastical forty-first chapter. They have not taught them the necessary things to themselves, and have not chastised the woman they have failed, nor prevented the said tree from coming together. Great fear of fire, horrifying the said souls, hung in the said branches. Then the said soul, dreading the good angel who might be present and for what cause they had clung to the said tree and its branches so cruelly, the angel answered that the one who lies in the depths of hell is the father and the first beginning of all that hangs in the said branches. He has power over other things, but he is richly rewarded by his associates and those who cannot make restitution for the evil things they have acquired in this way. Finally, he is dead and is honored in hell for this reason. The said angel also said that those hanging in the said branches are the hours of the said usurer, who has possessed them wittily. the sayd gooddys al\u2223so Wnryghtwsly acqwyryd be the sayd Wsuryer. Et as thys caus they et al them qwych dys\u2223 pro pace iua. For in hel thayr ys no redempcyon / ne ony smal co\u0304solacyon. Et so as says sant anselmus et other doc\u00a6tur{is} catholyki{is} that al the good dys et al the ewyllys of thys {pre}se\u0304t World may not twoch the lest degre of theyr parfeccyon that they may not be had et pos\u00a6sessyt or mor or les so as yt ap\u2223perys of al the Wertus and of al the Wyses. Et certantly We may not hawe ioy in this pre\u2223sent World Wyth owt trystesse Wyth owt consolacyon no par\u2223fyt heelt Wyth owt seyknes ne the gooddys of the World may not be acqwyryd Wyth owt la\u2223bowr possessit Wyth owt toght no left Wyth owt sorow no the self Waye{is} ewilly{is} of thi{is} World Wyth owt presens to them con\u00a6trary. The qwych ys in the he\u2223wyn no in hel / for in hewyn ar al gooddys in al the degres of parfectyon. Et in hel ar al the ewyllys Wyth owt ony degre or {per}myxtyon of ony contrary qwych may caus consolacyon. For the sayd ewyllys and pays they are made in their last degree of completeness, so much that they may no more grow. For their eyes are perfectly sorrowful, bearing perfectly coldnesses, perfectly filth, perfectly weaknesses, perfectly desolation, and perfectly wretchedness, stinking and pouring out such that the saint Gregory says that the damned cannot think of anything but their pain in the which they are and is all their thought is to sorrow that they suffer. For both the prophet says in the third chapter that the damned are dead in eternal sorrows. Mortui sunt in doloribus pessimis. In the said Weeping ones for the purpose of notifying the diversity of pains and eternity for the denotation of the crudity and the right cruelty of them. And it is said that every Christian man may easily imagine the above-mentioned crudity. Saint Anselm in the book of similitudes puts one such example which is long to recount, and for the sake of brevity I pass over it. And consider that the damned, as sickness mortal with out dying and with out rest. Et In the afterlife, after the Day of Judgment in Abyss, the qualities will contrast completely with the elements in every way. They shall not have their actions mixed or tempered as they do now, for the burning of the fire shall not affect the coldness of the Water, nor will the humidity of the Air temper the dryness of the fire. This is written in the Book of Sapience in the 16th chapter. The snow will not melt, and ice and frost will withstand the force of fire and not melt. Certainly, the damned shall endure and suffer all the pains inflicted upon them by the outer creatures, for all creatures shall punish the damned after the Day of the Great Judgment in infinite ways and manners. Furthermore, the less worthy and the existence of all things in this world shall be conserved in some elements to punish and torment the said. damnyt they may be verified by that which is said in the book of Sapience in the 15th chapter, that each one of them shall be tormented by the thing by which they have sinned. The pains above-mentioned said they were horrified / to speak, they were dreadful, but in reality they were right terrible to endure. The reason for this is that the said pains are everlasting. It is truly the case that the sufferer and the affections of those who are damned are not momentary, imaginary, or transitory, but sensory and everlasting. For the bodies of those who are damned shall burn in everlasting fire, and they may not be quenched, as we see that the soul reasons and lives, the body may suffer sorrow and it may not die. Of the selfsame bodies of those who are damned, which shall suffer everlasting pains and shall live evermore than death lives in hell in pain of the which the life is eternal, both of the body and of the soul before. One of us thought he said to God, \"Forgive me and take away from me the sorrow of my sin before I depart from this world. The sorrow of our sins, the retribution and pain of hell, is kept from us by one great fear. And every man should keep himself diligently, as much as he may, that he does not partake of this world, but he does penance for and descends into hell for those who are damned. He shall never more return from it, as it is written in the book of the dead. No one is known who is returned from the dead. And for that reason, Job before I go, I doubtlessly think that he who is negligent of weeping and mourning for his sin in this world will go straight to hell, as the decree says, pay it, for it is otherwise I shall make the one put in prison, but pay it that you do.\" It is so of sinners who descend into the chartry and prison of hell, but if they pay the penance that they are bound to God. For. They shall descend into darkness and horrible pains of hell. It is to be noted that there are four kinds of pains in hell: two corporeal and two spiritual. First, they shall be in hell in great darkness and maddening torment for the thickness of their hair and the privacy of the light from the sun. For the fire of hell gives no shining but smoking darkness and stinking. Though it be their torment that the fire of hell burns them continually and holds them in it, yet it is not a property of light. Though it torments them more, the damned are forced to endure this darkness in the said fire to feel their pain and they with the which they have offended God. Secondly, they shall be in hell other kinds of darkness caused by the filth and bodies of those who are damned, which shall give them yet another darkness. The third degree of torment in hell will be spiritual and mental, making the damned blind and deprived of all understanding and cognizance, except for the cognizance of their own pain and the tortures which will torment them eternally. The four degrees of torment in hell are War and more sorrowful than all others, as it is said to be present in the presence of the most high and incomprehensible clarity and vision of God. Yet, though it may be so that in hell there is no order of pain or suffering as the holy man Job says, \"For there is no order.\" Instead, there is confusion and disorder of pains and tortures. Always the order of the just God Almighty prevails, requiring that each one be punished according to their deserts, and the more offense, the more punishable it is. This is written in the Apocalypse in the 18th chapter or in Deuteronomy in the 25th chapter. Quantity unknown. glorified himself in delights, yet subjected him to torment and laughter, according to the quantity of his deeds and the mode of his transgressions. And after the disparity and differences of their sins, they shall be distinguished in hell by tortures and pains, as shown before. For as St. Gregory thought, the fire of hell is one and common to all the damned, yet it will not burn the bodies of the damned equally. For they shall suffer and feel the burning of the said infernal fire according to their deserts and crimes, and whatever sin is more grievous shall be more tormenting, according to the order of God's justice. The damned shall have great horror in seeing and being continually in the company of the demons, who shall appear horribly, with right frightful figures. And so it is written in Job in the 20th chapter: \"They go forth and come upon him, horrifying ones.\" And indeed, one horror each damned soul shall have of his own filth in the consideration of his wretched and abominable form. And so it is that They are always fearful, they shall have horror to see themselves and be held accountable for causing such confusion that they would never be born if it were possible. Who is he that has no fear of being burned continually without ceasing, with outward digging nor any comfort to endure darkness and smoky fumes, rightly black and obscure, where there is no clarity to feel the abominable stenches of their own bodies and others, not damning and tormented by the devilish figures and to find no consolation or comfort, and never to have hope to escape or be delivered? To be forever overwhelmed by sorrowful cries showing signs of devilish torment and cursed people. Certainly, there is no man so assured but he should fear and doubt falling into the mentioned miseries. And that should not contemn the pain of enduring the above-mentioned pains. They are to be excluded and part of the joy of God, and to be part of the blessed company of angels and saints in paradise. And without a doubt, those who put such things in their minds, the things which we have heard before in the writing of the pains of hell, they shall endure every deadly sin and shall fear God before their eyes because of what they shall show, all vice and do penance for their sins by doing it themselves finally, they shall show the said pains of hell and shall have joy and beatitude eternally. On the contrary, the damned shall have ever more fire in the eternal pains of hell, which fire of hell is not burned by the material of this world. It is painted in one wall in relation to the material of this world. And certainly, if any man were to stretch out one finger in the material of this world, he should be greatly tormented in body and soul eternally in the said. \"For it is impossible to pass an infinite thing and find an end, as Aristotle states in the second book of Generation and Corruption. And indeed, if it were so that God said to the Damned souls, \"I will do to you this grace that all the sand in the world be gathered into one pile, which for a thousand years, a thousand years, and not before they come together in one place, I will then order that it be sown.\" The said souls would thank God and say, \"God be blessed for these gifts,\" though it be rightly logical that it shall always have an end. However, it is grievous to us to suffer pains by various torments of the damned for an indefinite time, and the damned soul may not have any hope of redemption.\"\n\nIn the tenth and last part of this present treatise, after we have determined the horrifying pains of hell: We. \"shall traitor in this party of the payments of the bitter fire of purgatory. And before that we discerned in the particular and special determination of them, it is notified if war so that God had really intended that of all the men in this world, they should all be one damning each other instead of themselves, should dread that it should not be he who, by the sentences of the justices of God, should be damning. When the redeemer of the world said the day of his passion to his apostles, one of you shall sell me and deliver me to the Jews. They began to say, \"have we not feared, Lord, that it is I who shall do such a traitorous act.\" By more reasons, if the Savior of the world said in his gospel in St. Matthew in the 22nd chapter that many are called and few are chosen, and every one should dread lest he not be of those who shall be damned and repented and the pains of hell above said. And that some men and even I, Jesus Christ, are written.\" \"Hately the x poor men of the quick were not only unwilling to turn towards him for thanks and love. And in the quick, it is openly given to understand that with pain the x party of men will mend and be healed by holy baptism, returning in beatitude to love and thank God continually. And few saw it appear and it may be understood by the life of men. For it is certain that the lowest shall be seen to witness the psalmist when he speaks and of Jesus Christ our redeemer, who is the gate of heaven and that righteous men shall enter it by faith and devotion. Hec porta domini iusti intrabunt in eam. Of the self ways it is written in the first style of St. Peter in the fourth chapter that the just shall be seen with great pain and difficulty, where men may appear without pity and the sinners. And in effect, this is the day in the world where there is but concupiscence of the flesh or concupiscence of the eye or pride of life so that all this appears\" Clearly and evidently in the world, there are more wretched people than virtuous ones. They are more proud and pleasing to themselves than meek and more wrathful than merciful, as the Psalmist says: \"The truths of the sons of men are diminished.\" Wherefore, we may infer that the writings of the sons of men, which is the Word of the redeemer, is verified where he says there are many called but few chosen. Every Christian man should therefore be diligent as much as he is in this world to do good works and to have perfect hope that he shall be numbered among the chosen, which may not be without the person having perfect love and charity towards God, obeying him above all things, and keeping himself from any sin. We should remember the sacrament of penance so much that he, as of good health, should not defer to the morrow or to death. \"as Doys suffer. The which put themselves in one great danger, for, as the doctors say, it is one thing right difficult and hard that anyone makes faithful penances who abide unto death. And to this be witness Saint Augustine, that penances at the hour of death are right perilous for them, that is, the good thief, of all those who are about to do penance to the end of their life, who is saved, not the one who does penance, but their God would have it that they should be one, so that no man should despair. For penance is whole in the man, whole and sickness and weakness in the sick, and dies as in the man who dies. As to this cause says Saint Augustine, and it is recorded in the great decree. That if any sinner is and in the last necessity of sickness, that is, in the danger and peril of death, and he is in such one peril and necessity, the said sinner would take or ask for penance, and he in death takes it and dies suddenly from this world. We should not deny him it.\" that he is not dead, we presumed not. We may give pennies but we cannot give certainty. I say not that he shall be damned, nor that he shall be saved. And for that he says, \"do penance as thou art able,\" if thou doest so, I promise thee that thou art assured. For thou hast made pennances in the time that thou might have sinned and offended God. And if thou wilt abide to do penance, thou may sin no more and not thee. And certainly, if God says it in his intention and heart and is clearly of the sickness and trusts it to recovery, he would leave thee sin as before, in that intention he has one compassionate and summarily judgment and that he shall confess his sins and make satisfaction to them whom he has offended. And that he ask for the help of the Holy One and call upon the saints of Christ. And though he does all the. \"things above said, this only he believes that he should die soon, damning himself eternally. Not for the love of God, but for the hatred and disdain that he has for his sin. With this, he has an intense desire to have one more twenty years, or even more to persist in his sin as said. Without any difficulty, he shall be eternally damning. For they are but charity that is spoken of, leaving evil for the love of God and the hatred of sin. Which man can say safely and not be afraid? And suppose that the benevolence and clemency of God is as great and given to him, who deserves and abides to do penance to the end of his life, he abides bound to the temporal pain which shall be satisfied. Pay and the maid may be long remembered in punishment. And the pain which he might have paid it in one short and small space of time, if he had done penance in this world in the time he left in his prosperity and health. And certainly the souls which die from this present life in grace and\" dyscendys in the fyer of proctory shal not be punyshyt for the gret synnys bot Wyth thys for the Wenyal synnys. Et to this ewyrych oon parson shoold do heyr pe\u0304nans in so far as he ys hool & punysh ys body et ys menbrys by the qwych he as offe\u0304cyt god he be and i\u0304 good heelth et mayk satyffaccyon to god in thys World for hys syn\u2223nys / for yf the man as lywyt in dronknes & mayd exces he shuld chasty ys body by fastyng & ab\u2223styne\u0304s. Et yf he as beyn lyche\u2223rous he shuld scurge & chasty ys body & dyscyplyne hys body for to lyue chastely. Et yf he as of fencyt god be clothyng that ar ower soft or be bedde{is} ower soft We shoold Weyt the hayr cloth or sum other sharp clothyng et ly sum tym aboue hard thyng{is} Et yf We haue offencyt god by dancys & placys that ar Warld\u00a6ly We shoold go bayrfut to the chyrch and yt War goodly ar to\n satyffy to god in thys World than in proctory / for so mych We shoold ashe at god that he punysh We heyr in thys World So sayd saynt Augustyn to god Lord god byrn me heyr Wyth the fyer of trybulacyon and reprove me, and cut my body, so that thou forgivest me my sins and condemns me not eternally. For they shall be saved at one time and not damned. Or else he may not be saved unless he is purged of the said sins in Purgatory. It is also necessary and beneficial to know that there are such plays in the other world, where they shall be purged, that is, in Purgatory. Furthermore, whoever confesses all their deadly sins, and all the pain is taken away from them out of necessity, is one way of saying that God is not reluctant to put away and forgive all the guilt and the pain to those whom He is not reluctant to forgive. And if they say that God is reluctant to do this, that is one thing that is false and daft, and that He would be merciful and worthy of penance after confession in St. John Baptist in St. Luke, in the third chapter, where he says, \"worthy is the fruit of penance.\" Certainly, these profits. If it is so. that God is not necessarily strict as he is not at that the contradiction of the person War so great that it was sufficient for putting a stop to the colop and the obligation of eternal pain only for which is sufficient and possible. And that by his goodness he forgives the colop and the obligation of the pain eternal only to the one who, by the deadly sin following it, the said person abides bound to some temporal payn / and if the said person dies of this world, how small that it has paid and fully discharged the said payn and penances it is necessary that it be paid in one other world, the said payn not being sufficient and discharged. And the said payn shall not be eternal for the soul shall not be damned. Understood, the remission of the colop that the said payn shall be temporal and transitory and worthy of purgatory in the place where the souls are purged and cleansed of this which it is bound. And the said payn is no other thing but one sharp fire of purgatory in the place where Slowly are purged and cleansed and quieted, they pay the remainder of their pains and pennies. Saint Gregory in his dialogue says that it is all one self fire in hell and in purgatory, as he says that it is one self fire which cleanses the gold and which burns the straw. It is grievous to note that purgatory is ordinary the limb of the holy fathers of which purgatorial souls come before the passion of the redeemer. We feared not that the good angels punish the purgatorial souls, but it was more grievous to the evil. And thought it be that the evil angels of hell have no intention to cleanse the souls in purgatory, but to crucify them and punish them if they might always, after St. Thomas, the souls in purgatory are not punished by the devilish ones of which they have had vicissitude. For they may not exercise their malice above the souls in purgatory as they do above the souls of the sharp fire of purgatory. It is certain that for one small penalty a person does in this world, they may deliver one long and great penalty that will last a long time in the fire of purgatory. He who defers and says that he is content to pay his penance in purgatory is like him who, for one halfpenny which he will not pay readily, is bound to pay a thousand. For the said penalty of purgatory is more grievous than a thousand milios that are in this present world. Alas, there are many in this world who do not consider the cruelty and bitterness of the pain of the dreadful fire of purgatory, and for this reason they will not abstain from it, just as a blind man who passes by dangerously close to dangerous passages, not knowing that he passes by them. There are others who think otherwise, but as heretics, they believe not for the reason that they are proud. For those who did not dare approach the said fire like the people of Sodom, who would not believe in the destruction of the city of Sodom or go out with him who descended quickly in body and soul. It is commonly said that one soul does not believe when the time comes for it to part. For it exceeds all temporal pain that anyone may have suffered or will suffer in this world. No one else can be found to torment many souls with such pain or inflict such hard torments as the pain of proctology. Though it be so that the holy martyrs suffered merciless pains and tortures. And from the above-mentioned bitter and cruel ones, we read one example in the holy Writ: the case of a soul that was burned by the time and pains of thirty jars in the said fire of proctology, and that an angel of God came to the said soul and said to it, \"As you have been given the ability, you will either be here one day or return to your body, in which you will pay the remaining pain which you should do.\" this purge-tory by the time and pains of one day. And for penance, thou shalt live in the body for one hundred years. And all the creatures that thou shalt go against shall be full of great sharp nails above which it is grieving to thee to go ever thereabout. They shall pierce and wound thy feet. And thou shalt not eat all thy life but bread by twos and thou shalt drink gall with wormwood. And thou shalt not be clothed but with one camel skin of hair. Thou shalt not sleep any night but above the earth. And for thy body thou shalt have one sharp stone under thy head. Indwelling in the said soul, the aforementioned soul would willingly choose to return in its body for one hundred years and sustain the penances above said, rather than have one holy day in the fire of purgatory. And by this it clearly appears that no temporal pain may be compared to the said pain of purgatory. And for that reason, the glorious saint Augustine said that the fire of this present world should not be called in comparison to the fire of purgatory. This text appears to be written in an old English or shorthand script, making it difficult to clean without introducing errors. However, I will do my best to provide a cleaned version while maintaining the original content as much as possible.\n\nThe text seems to be describing two religious men, who are devoted to their faith and serve God diligently. One of them is approaching death and is visited by an angel, who tells him that he will soon die and go to Purgatory, where he will be able to say Mass for the souls in Purgatory. The angel also informs him that he will leave Purgatory and fly into glory and felicity. The dying man prays to God to grant him the strength to say the necessary words before he dies.\n\nHere is the cleaned text:\n\n\"quick is like unto the fire of hell as to the cruelty of it, not more than the fire which is painted above one Wal should be reputed as to the burning as to the regard of the fire material. And for this reason, those who are in charge think it rightly long. It is an example of two really devout men who live vehemently and faithfully in this world and serve God diligently. Finally, one of them two was seen to go to death. And he was not yet in their appearance an angel of God to him, who said to him, 'thou shalt depart from this world in a short time and thou shalt go to Purgatory and thou shalt be their spokesman, so that one may say the message. And also soon is the message that may be said, thou shalt go forth from Purgatory and thou shalt fly in eternal joy and felicity.' The said religious men comforted the inconvenienced one that he might end and say the said message, and of this he prayed him.\" for charity and faithfulness that they had one to the other, Thys the other promised him, In the morning the above-said religious dissenters discordant and inconsistent were following gracious to the mess and so said I and they doing he that was discordant appeared to the others and said, \"O disloyal and unfaithful one, follow thou as thou deserve to be punished, and God should have sent thee to the severe punishment to have forgiven me so. The religious dissenters, all full of fear, said to him, \"Why, I pray thee, woman I was living with, that after my death thou shouldst read one for me.\" And thou art one felon in human form and cruel, follow thou as long as thou keepest me tormented in the sharp fire of prosecution by the spasms of twenty jurors or none of my other brethren said one for me. And inconsistent he that was living said to him that was discordant, \"I promise thee that the charitable one was not angered and inconsistent that thou art discordant, I dispose myself to say for me, and I do it only until this hour.\" And inconsistent he that was discordant said. To the Lyuat, if it is so, I think that I have suffered and endured more than twenty years. And he who was dispossessed, thanked him and followed him gladly in his way. In the which clear light it appears the folly of those who desire to be in purgatory and those who set not by them may come to the which Saint Augustine. He who desires to be in purgatory, wait not what you ask For, as the above-said Saint Augustine says, the pain that one soul endures in purgatory is greater, sharper, and more grievous than the pain which Saint Laurence suffered and endured above the gridiron. We read of a great Alert, who desired to spend ten days in purgatory, and after this he appeared to one of his friends and said to him: \"O thou my friend, how many thousands of years have I been\" byrnt in the sharp fyer of purgatory. The men shoold ashe that god \nFor thys that befor the saowl may fle in paradys yt ys gha\u2223nant that yt be Wyth owt ony spot of syn and Wyth owt ony fylth of syn so mych deydly as Wenyally so as yt Was at the howr of baptysyng that qwen he had resawyt the sacrament of baptysyng. No yt may ne\u2223wyr se god bot fyrst he be re\u2223dwysyt to the sacrament of ba\u2223ptysyng and to the cleennes et innocens of yt. Et alexander of hallys aboue the cantykys in the .iiij. book et .xvj. cheptur says. Anima que cum macula venialis culpe recedit ab er\u2223gasculo carnis transibit {per}igne\u0304 purgatorij purganda ante{quam} co\u0304\u2223spectui regi{is} regum presentetur licet virtutum claritate multa refulgeat. That ys to say / that the saowl the qwych departys of the pryson of the body shal pas be the fyer of purgatory for to be purgyt et cleengyt be for that yt be presentyt in the presens of the kyng of kyng ys\n Thoght yt be so that yt shynys of mych gret clarte of Wertus. Ve reyd in the dyaloge of saynt Gregory, who was called Pascasius, lived so devotedly and holy that after his disputes with the demon, he was kept from the power and possession of the devil only for the testing of his faith. He always descended into purgatory after his death. For, in the election of two popes, he favored one more than the other through error. How is it possible for a man to leave this world so perfectly and holy that after his disputes, he flies straight into heaven, appearing as innocent as a child and of those who come to age and lead such good lives and are so perfect in this world? Some may ask what kind of souls enter purgatory. To answer that question, there are three kinds of souls that enter purgatory. The first are those souls that have had only contemplation of their sins at the end when they depart from this world, without penance or satisfaction through their own means. The souls of those who are suffering in their bodily health and die before they can have penance. Fully pay they penances. For the above-mentioned souls shall make one end to pay all their penances in purgatory. The second souls which descend in purgatory are the souls of those who took and rejoiced in penances in this World for their sins, but the satisfaction that was being imposed upon them for their said sins was not sufficient. Therefore, many souls shall make the remainder of their sins in purgatory. Certainly, the men are foolish who refuse and will not take hard penances in this World. For it is one thing easier to do and make satisfaction here in the time of grace than to abide and make satisfaction in purgatory. The three kinds of souls which descend into purgatory are those who bear their venial sins. It is necessary to note that the small venial sins, which have not been put away in this World, shall be severely punished in purgatory because they have made no penances. For how little that ever the sin be, we most make it up. \"pennants and satysfaccyon to the justices of God in this World or in purgatory, where the pain is extremely rampant and sharp, as said is. For if you are whole and you sleep by swearing that you err in rings to the masses or to the first mesa, and you will not go to the pressings or to the evensong without lawful cause, or if you say dans or lope, or make any plays, or if you behold the fair maid die veyl gratefully and anon, or that your laughter is lightning or that you pronounce Wayn Wordys Wnprofitable things with pleasance, this shall be deadly sin. For each deadly sin not put away in this World, you shall suffer more pain in purgatory than St. Laurence did in this World when he was roasted above the branding iron. Grave is it to be in purgatory as long as the eye is closed and it can appear to that punishment, rather than the punishment which St. Laurence sustained in the craticula. Hec Augustinus. I have heard in the life of the ancient fathers of the order of preachers that one good brother, after his death, appeared to one of them.\" Brothers, I told him I have been greatly troubled in purgatory because I have drunk with Outwater, so that I might sleep better. But pray God devoutly for me that I may be delivered from these pains if you believe that I will soon come forth from them. In the same book it is read that one good brother was in purgatory for seven days for this reason: And undoubtedly there are some that are punished slowly by the pains of twenty years in purgatory. Others by the pains of one honorable thousand years and more. Some by short time, as Richard of St. Victor says. All Christian souls are led to the end of the world to the fire of purgatory. They are deprived of it by God's justice. That is to say, the souls of some cry daily to God that He would put them out of this world. And so, as they often make their supplication, the angel of God appears to them and says, \"God has sent me to you to grant your request.\" Of two things, one that thou be in purgatory for two, or one should be punished according to the justice of God for each deadly sin with as many years as they deserve / the one is in the state of unrepentance. And the reason for this, after the true penance for each deadly sin, they should give and do penance in this world for seven years, as it is written in the 48th Psalm. But in purgatory, the years shall be spent for the day. And concerning this cause, we may satisfy for one day in this world that it is more grievous that we suffer in purgatory for one year. For God says by the prophet Ezekiel in the fourth chapter to those who have a time of grace and mercy and do penance in this world. \"I have given thee a day for a year.\" That is, I will give thee this present life in the which is the time of grace and mercy for one day of penance for one year, which is more grievous to him to bear. And this is figured by the child of Israel, who wars. In the desert and remained for their sins, promising God they would have been punished with forty days if they had not obeyed. It is clear that God punished the children of Israel only one day at a time with penance and pain for each year. And it is clear that some souls shall be punished long and grievously in purgatory for one year in 456 days and in seven years for five thousand five hundred and fifty days. And may those years of purgatory, after the faithful justices of God, be burned in the sharp fire of purgatory for one deadly sin.\n\nOf the drunkards, the proud people, dancers, blasphemers, lewd persons, swearers, and those who break the fasting and the holy days commanded by the holy church, and also the other sinners, should be diligent and consider this with fear and doubt that they do not fall into the said sharp fire of purgatory. And certainly, no one A man should have compassion for things we have said. This should be understood as relating to the justice of God Almighty in the other world during the time of judgment. And so much is it that we are in this world in the time of gray skies and of merciful God is right merciful. For the contrition and shame that we have for our sins through satisfaction that we do in this world by good works, by the tribulations that we suffer in this world patiently and willingly, one great part of the pain of purgatory is put away and forgiven. And for so much it is one great good to confess them often. For suppose that he who remains to make his confession at the end of his life may be saved if he repeats himself without any delay. And truly, without any fiction, this is rightly hard, as we have said, that the souls in purgatory, as it is that they are certain to have eternal beauty. And for that Saint Thomas says that the souls in purgatory hold the following: myddy quietly the said souls linger in purgatory / for the said souls are most wretchedly in great pain as it is said, in great power and fault. The second is for those who are said to be worthy that we think we help them. For all the said souls are in the grace and charity of God and hours of heaven, and for this cause they are worthy to be helped and that we help them. The third is for those who helped them, we should have hope of the reward that when the said souls are delivered, and that they shall be in paradise, they shall pray for us. This which may appear to be an example. For if the son of one earthly king were ever in need of anything and the good parson who could help him in that necessity at the time, and when he comes to his reward, he would reward him as he had helped him in his need. It is so that the souls of purgatory are sons and daughters of God, deserving of our help and succor. Et al who hold this belief will be rewarded when they are away and fleeing in paradise. The four reasons that should move us to pray for the souls in purgatory are: because the favors and good works we do for them profit us, and we send these good deeds and favors as messengers before us, presenting them as intercessors before God for the salvation of our souls. There may be made one question as to whether the favors that are done in this world for the souls in purgatory profit him who performs them. We answer according to St. Thomas in the distinction 45, that the work of intercession can be considered in two ways. First, in the sense that this work of intercession cleanses the pain inflicted upon him who performs it, as well as in the sense of reward or recompense. And when the work of intercession pertains only to him who performs it, it absolves him from all the pain of purgatory by him who performs it. Absolutely not he who does the said Work of the pains doing it by himself. Secondly, the said Work of intercession can only be considered insofar as it is a meritorious work of life, if it is done in clarity and if it proceeds from the root of charity. As for this Work of intercession, it profits not only him by whom it is done but also profits him more who does it, according to the psalm. Oracy mea in sinu meo converteretur. That is to say, my prayer, the one I do for the souls in purgatory, shall return in my bosom and shall profit me for eternal life. And St. John Damascene says that whatever we truly do for the salvation and profit of our neighbors, first to ourselves and then to our neighbors, if they ask for intercessions and ways, may help the souls in purgatory. We answer whom it should go through. And willingly they put earnestly around the bearer and body of him who is dead, they bear four indispensable burdens to God for giving to the dead. This text is written in Middle English and requires translation and some correction. Here's the cleaned text:\n\n\"This is that they have believed God to be thought by Word/Work and obedient to omission. And also when the priest says masses of the requiem he prays, he offers it for the souls in purgatory twice in the mass that the eternal light may be approaching them. Secondly, they give comfort and hope to the souls in purgatory when the incense is lighted in the church in their suffrage. For this desire that the soul may be delivered from all the stinking of purgatory, which is in the horribly stinking fire, may the smoke of the incense ascend high, like our sweet incense should ascend in heaven after the Word of the palm. Directly, Lord, my prayer is like incense in your sight. The third hope that we help the souls in purgatory is casting holy water above their bones and bodies that this doing should be done devoutly so that the material fire's burning, as water tempers the material fire, may be tempered to it.\" Slowly are the means of delivering the dew of grace from the fire of purgatory and mercy. The four miners who are in the fire of purgatory are helped when we offer bread and wine for them, for God would will it and refresh the said souls of purgatory, and give them the drink of beatitude and glory's vision. In this manner, they are helped when we make prayers and supplications for them, just as we do for those who are held in prison, for their prayers are not delayed by their own prayers but by the prayers, solicitations, and requests of their parents and friends. And we are assuredly delivered the said souls by the prayers of good men and children who are in the state of innocence. This is evident from this present example. We heard of one bishop right devout who saw in his sleeping one child above the wheel of the fire of purgatory and one wand of silver in whose hand one crucifix was. The child, as said, threw his wand into the wheel, drawing out one fair woman's soul afterwards. The child drew out others as well. In the morning, after the bishop had departed, he saw the child in the churchyard, praying devoutly before the gray-haired maiden. The bishop asked what he had done to the gray-haired woman. He replied that he had said the Lord's Prayer and the Hail Mary for the soul of his mother. Under this wonder, the holy man delivered the woman's soul from purgatory through the prayers of the child. It is worthy of note that the wand and the golden crucifix were the Lord's Prayer. The cord of silver was the Hail Mary. The seven souls in purgatory are helped by the oblations of their friends, so that they may be consoled and quieted by the which the bound souls are released. The seven miners may intercede for the souls in purgatory, praying to the saints of paradise who make intercession to God for them. And certainly, the said saints are God's friends and messengers whom we send to the King of Heaven to ask Him to forgive the souls for whom we pray. To this cause we should devoutly pray the glorious Virgin Mary, the glorious saints John Baptist, John Evangelist, and the glorious apostles Peter, Paul, Thomas, Denis, Sebastian, and Anthony, the glorious martyrs Stephen, Nicholas, Benoist, Martin. And the glorious Virgins Catherine, Barbara, and Clare. And generally all the other saints of paradise that they may pray to God for the delivery of the said souls. For their prayers, they shall be delivered every day. The seven miners by whom we may help. The slowly of Proctory is bound by the afflictions and kneeling & prostrations of men in this World for the said soul of Proctory, Et Windotalily, so that one member is broken and hurt, thus the other beholds it and that it returns to conventionality and pays him for the said labor. The night following, the said man nobly appeared in the form which follows. The said husband was set in a bath full of fire onto the throat with burning irons around the body. And he said to the said woman, \"Lose me from thee, from one end to the other.\" And this doing, her husband thanked her and said, \"I was first bound in the pain of Proctory, unto this time, that thou hast paid all my debts and this in the which I was bound to the said smith. But now I am quit and absolved of the said pain of Proctory and I go to paradise by thy good diligence.\" And in this clearly appears that it is great danger to hold the fee of power laborers and journeymen. Quia dignus est operarius mercede. The following text may be translated as: \"This is the fifth [article or point]. The priest may help the souls in purgatory to fulfill the works of mercy bodily and spiritually, not showing favoritism to the powerful family. First, this is an authorization for confession. Secondly, the priests who make satisfaction may not fulfill the penances for themselves, while the souls in purgatory, who might do penance and be blessed, are deprived of it. The third manner in which these penances are made is in grace, that is, if anyone who would die and had committed and given penance should profit much from it, he who takes these penances and does it lightly should be more deeply delivered from the pains of purgatory. The fourteen priests that\" The slowly of proctors may be delivered, it be we, for we pay and fulfill their wages, the which they have transgressed. We want them in their living, the which they have delayed to pay, though it be that they would have fulfilled them and that they have had contrition and shown them at the end of their life. Certainly it is one foolish thing and perilous to God or to these saints, the thing that we will not do to pay them, not this that they have promised them. Seneca is not better to live than to propose to live and not perform. The fourteen ways that we may help the slowly of proctors is when anyone forgets the said slowly of proctors the injuries and misdeeds that they have done to them in this world present. And pray God that he would forgive them the said sins and all other and he would plead them for their pains. The fifteenth way by which we may help the slowly of proctors is when anyone sings or says masses for them. And this way is the greatest and the most effective. most Priors, the quickest we may make the pains of the said souls easier. We read one example in the life of the fathers, the brethren priests, of one holy father prior, principal of the order on the holy earth, who, in the church where he made his prayer right devoutly, as he left his sight to the lamp of the where he saw one shadow, so it was one brother Regulus. The which was in a dark habit right black and wan. He asked who it was, and he answered, I am such one brother who is not long ago since I was dead and in my living I loved thee with one speculative loving. And soon the holy father asked how he was and inquired. He answered right away. For I am he, one horrifying pain and fire in which I should be thine for fifteen years. And the holy father asked why he had lived so fervently and devoutly, and the soul answered, do not ask such questions of me. after the judgment of God, righteous is he who delivers Way to those to whom I am bound. But I pray, help me by your prayers and sufferages. This is what the holy father promised to do for him. For as the day came, the said holy father offered to God the holy sacraments of the water for the said soul. And so, as the said man held the sacred body of Christ in his hands after the first elevation, he made his prayer for the said soul, in words or like. My dear Jesus Christ, if the pagan king, who is king of the pagans, had one prisoner in his prison and one of his chamberlains, who served him faithfully for twenty years, he asked the said prisoner for the reward of all his services that he would give him the body of the said prisoner. The said king would not deny it willfully. My savior Jesus, in whom all mercy and goodness abound, please remember in your blessed passion the pity and mercy you showed, and may it not be. \"More honorable and pleasable than the said sultan is of the Saracens. I am your chamberlain, and I have served the Sindry. They may make one question: if one mess of requirements profits the dilurians more than another mess. To this question. We answer after St. Thomas in the Fourth: in the offerings there are not only sacrifices, but also certain orations. For this reason, the mess contains two things: sacrifices or orations. We say that what is of the party of the sacrifices profits equally to the souls in purgatory of which saint it is said, and is the said sacrifice the principal thing which brings about the benefits in the mess. But what is of the party of the orations of the requiem profits more to the said souls in purgatory than another mess for the determinations of the orations in the said mass of the requiem. Which mess would do or say one other mess of any other saint instead of the said orations, so appropriate for them?\" Discessit may be supplied and recompensated by the great devotion of him that causes it to say or be the intercession of the saints for whose suffrages we ask and of whom it is said. It may also be shown through our actions for the children who suffer in this world. St. Thomas answers that we say the suffrages for the children who are baptized, not for the reason that the said suffrages profit in the remission of any culp or the increase of glory, but for other reasons, that is, for the consolations of the living and to show that they belong to the mystical body of Jesus Christ, members and sons of the Church, who appear to us in infancy as they do to the earthly form and manner of young children, and in noises as they do to the elders. The third reason for recommending and bringing to mind the mystery of our redemption, which is remembered in the sacrament of the altar, is with out tolerating. of any payment for proctors should not be their merit. It is always necessary to notify Master Pietry palud above the fourth of his sentences if they say may for the said young children should be made, and report the said obligations and prayers to all those who are deceased, which is the mercy of God in the fire of purgatory. St. Thomas answers that the suffrages which we specifically name shall be addressed and granted by the intention of him who does it or to whom it pleases him, and it will profit him more than it does others. But when congratulations and inward unsolicited words of charity in grace's name are spoken after this, it is allowed to one poor person, the one who is in the state of grace, and that the said poor man in the way of the said alms. War excites us to pray God for the soul of him for whom the said alms were given by the said synod indubitably. It is granting to notify that the suffrages are done by the commandment of him who is living in charity as well as for him who is deceased in the state of grace. Such suffrages profit the soul that ever he be he who does them. And if the said suffrages are done by the commandment of someone not in the state of grace, it is only effective at the hour that they are done and in the state of grace. Self-evidently, if anyone is in grace at the power that they command or ordain that they do some suffrages, they should take thankful note of the commandment that they have done or commanded, even if they were not in the state of grace before. Self-evidently, if anyone is in the state of grace at the hour that they command or ordain them, they suppose that they are not quenched when they do such suffrages. The text speaks of profits for the souls of those who are deceased. After the sentences of Richard in book IV, distinction XIV, in the fourth article and subsequent question, it is discussed how Weyl that some be in charity whom he sent some reliefs to, and that he should not find the fruits of the said reliefs as meritable if they were done by one minister, rather than in grace and charity. That is, from the side of him who causes it to be done and from the side of the executor. Now we have to consider one question, which is to say of which man pleads the souls that are held in the fire of purgatory. I find that they plan four kinds of soulful things. The first of these is that they have had some benefit in this world. Certainly, the said souls complete their ingratitude towards those who give them no other spiritual benefits but forget them altogether. In their person, the Psalmist says, \"Obliqui ondatis sum.\" The text is written in an old English shorthand and contains several errors. Here is the cleaned version:\n\nThough truly he is dead from the heart. And certainly it is one great ungratefulness and reason for them not to forget their good deeds towards us, but we may not otherwise thank the souls of those who have bestowed benefits upon us, but by the prayers which we do or cause to be done for them. Subsequently, they are fully possessed of their honors, the bold ones their heritages which they have conquered, and those which are required with labor, they never think of these. So there are various reasons and other sisters and cousins who possess the goods of their fathers and brothers and horses and buildings, and they spend the said goods in pride and other sins in luxurious palaces and in other superfluous things. Widows themselves do the wives who make themselves wanton and forget the souls of their husbands who are dead. And generally all those that holdis the saying of those that are dead the quick, who are bound to help those who are dead of the quick, that they have the goodies. But if they do not the plainly spoken words of them saying this that is written in Job in the 24th chapter, \"Why do you persecute me, God, and fill yourselves with my goodies / substance / With nothing that you have any pity for me.\" They really the plainly spoken words of their executors, which do not lightly expedite their testaments and pay their debts that they have left, but defer them to pay their debts from day to day, which is against charity and faithfulness. For after St. Thomas, the quick in so much are frustrated in their help that we should make them. That is of the allegations of the pain that they should have if the said testament had been quieted in time. And certainly those who dispute this in the execution of their testaments commit offenses grievously against God and us. oftimes grew significantly weaker not only in this World but in one other. We read of one example of one of Charles the Great's knights, who said he should enter into the field against his enemies and promised one of his cowsins that he would sell his horse and give the silver to the power people if he deserted in the said battle. It happened not that he deserted in the said battle, but because the said cowsin held onto the horse for a small time after the soul of him who was deceased clearly appeared before the face of his cowsin, saying. Furthermore, untrustworthy and faithless cowsin, you have caused me to be tormented in the sharp fire of prosecution for eight days because you had not given me the silver of my horse as I had ordered. And certainly, you shall not escape punishment. For by the ordinances of the justices of God, the devils shall bear the day of your soul in hell. And I cleanse and purge myself of this sin. The glory and felicity everlasting. And suddenly in the air was a loud cry as of lions / of bears and of wolves, the which took the traitor executor and bore him suddenly the which was not new sight. And this should give dread to traitors and to evil executors, the which held the goods of the power dead peoply the which fully not they their testaments and their ordinances. And of such executors which despoil the souls of them that are deceased says the decree. Debts, suffrages {pro mortuus} not you return thieves, sacrilegious ones and excommunicants. xii. q. ii. That is to say that he which shows not the suffrages to them that are dead are thieves and worthy to be everlastingly cursed & worthy of everlasting damnation. The\n iv. men are places of religion & of me of the church / and also of the power, the which receives is the alms of the said deceased people. And they always pray not for them so faithfully as they should. Self Way, the plan of those that are. benefyces / cha\u2223pelles / prebendes / et qwych pos\u2223sessys in theyr abbays the good\u00a6dys of them that ar dessessyt approypryit to the sayd abbay{is} the qwych prays not god so de\u2223uotyly as they shoold for the saowllys of them qwych as re\u2223sawyt the gooddys of them. For al parsons that lywys of almows shoold be mor dewoyt et mor contynuel in oraysons than other parsons for thys that they shoold not oonly pray for them self bot Wyth thys f smyt the nek of the sayd preyst the qwych dyd awayk cryant horrybyly holp me. And sown com syndry of the relygyows the qwych led et toknyt hym of the toknyn of the cors. To the qwych he sayd sey heyr I dy I am bowrnt. Et so as they co\u0304\u00a6neyr hym for to se in qwath stayt he Was they saw et fand that ys heyd Was byrnt. Et broght hym half deyd in the en\u2223fermery in the qwych he com after in heelth and dyd pennan{is} of ys neglygens pray and dewo\u00a6tyly for the saowllis the qwych Was to hym recommandyd et aboue al for the saowl of the pil\u00a6grym. Et certanly ych oon for theyr power and myght should help the said souls in purgatory, for there are many dying souls who have no parents or friends in the world who can help them or pray for them, as in this case, the said souls greatly hold in the said pains. This appears to be an example of one soul who appeared to one holy father in religion, saying to him that he was condemned in the said pains of purgatory, to be held there until the day of judgment, and it was helped by the prayers of holy and devout men. We also read in one sermon that some souls have been in the sharp fire of purgatory in the said pains from the time of Jesus Christ until one thousand years after, for the fault of friends or parents who did not help with any suffrages prayers to deliver them from the said pains. It may be that such souls are seen from the time of our redeemer Jesus Christ as said, in great pains, tribulations, and torments, and will be until the day of judgment, for those who lived in this world as not acquired any friends who did not help them. doy prayers sustain us to God for their succor and help them in their troubles and said penances. Wherefore we should so much as we are in this world acquire the prayers and succor of the church and of holy and devout parsons, their ordinances and prayers after our days, that we may ease the pains if it be so, and if we are ordained by the justices of God to be in the said pains of purgatory. And this suffices for the tenth and last party of this present short and little tract. And pray and require all the\n\nBefore we treat of the joys of paradise, our Lord has intention to treat of all the things which may move man to fear God and love that he shall do to the church and its being / and nurturing and of the pain that he shall suffer in hell. And after the second party of this tract, we shall treat of the fifteen signs or tokens that shall come before the general judgment of God. And in the third party of the said judgment In this final third part of the joys of paradise, we should believe and hold that our savior Jesus Christ shall not come to this judgment generally, but first his enemies of our faith shall be brought into the world, signifying the coming of the Antichrist, as it is written in the second psalm, the which is addressed to the Thessalonians in the second chapter. We pray you, brethren, by the coming of our Lord Jesus Christ, that you may not be quickly moved or disturbed. And other things that follow. That is, I pray, my brethren, that we may not fear or be troubled at the coming of our Lord Jesus Christ, that is, the day of judgment is near. And let us keep watch that any among you fear not in any way. For the Lord Jesus Christ shall not come to this judgment generally, but first the certain division and the revealing of the Antichrist, that is, the Antichrist shall be brought to light and revealed. after the doctuts We fynd .iiij. thyngys pryn\u2223cypals the qwyche shal go be\u2223for\n the cummyng of antecryst. The fyrst shalbe the dyuysyon et partyng of landys and of the eerth the qwych shal depart of the empyr of Rowm. For befor the cummyng of the sayd ante\u2223cryst the empyr of Rowm shal\u2223be dyuydyt in .x. Reawmys as yt ys Wryttyn in danyel in the vij. cheptur / et fyguryt be the best qwych had .x. hornys. The segund thyng that shal go befor the enmmyng of the sayd ante\u2223cryst shalbe the dyuysyon of the chyrchys {per}tyculyer{is} the qwych shal depart of the obedyans of the chyrehys of Rowm. The thryd thyng that shal go befor cu\u0304myng of antecryst shalbe the departyng / et the dyuysyon of syndry crystyn men the qwyche shal depart from the fayth ca\u2223tholyk. Et thys ys Wryttyn i\u0304 the appoystyl i\u0304 the fyrst that he Wryttys to ys dyscypyl tymo\u2223thee in the .iiij. cheptur. Inno\u2223uissimis temporibus discedent quidam aside. The .iiij. thyng that shal go befor the cu\u0304myng of antecryst he shal cum in the tym in the qwych the Synns shall be in great abundance when they are new. And of this matter Witness Daniel, who said: When iniquities come, the impudent king shall rise. That is to say, when sins are generally scattered, and the king of all filth and lechery, the general filler of all iniquity, shall come above the earth. And also it is right that the princes of iniquity shall come above the earth, that he shall not find only one iniquity but many iniquities. And after this, which is written in Osias in the fourth chapter, in the time of ante-Christ, killers, thieves, lechers, adulterers, rapists, and excesses and superfluidities shall change one for another, and one sin shall fall into another. And certainly after the merits of the Sages of God have been fulfilled, He shall send them rectors and governors, as Saint Gregory says. And of this it is said in the decree: A wicked priest, whenever he is given to the people, is worth six hundred shillings. And for this reason, it shall not be marvelous if ante-Christ comes when sins abound. Above the earth. In the twenty-fourth chapter, it is written in the Gospel of St. Matthew:\n\n\"For there will be famine and pestilence before that which is coming will come above the earth. Who is it that puts such doubts in the mind that the time of Antichrist is near, and wonders and infinite sins which are now being done? Certainly it was not difficult for the men of that time to have reproach and shame, and that is now right honorable and just to men who are present. Where is now the chastity and honesty of marriage? The continuance and reliability of men of the church. Now the sins of the flesh, adulterers, and filth are publicly displayed in one kind in another faith and merchants do not sell but with false lying and swearing and lewdness to sell more and die without the fear of God before their own eyes. Where is their rest but that the said Antichrist comes, who is the messenger of the end of the world.\" If the text is referring to Antichrist, it will be born in Babylon, according to St. Remy above the Apocalypse. He will be of the lineage of Dan, as it is prophesied in Genesis in the 49th chapter, where it says \"Let Dan be a serpent by the roadside / a venomous viper.\" This means that Antichrist will descend from the lineage of Dan and will wage war against the holy and faithful men who will be living at that time.\n\nAnswer in response to Damascene: He will be born outside the bonds of marriage and chastity, abandoning all dissolution and fornication. He will also be seen in the Womb of the Whore and the Unhappy Mother, full of all abomination and filth of lechery. His soul will not be filled with the spirit of divinity, but rather with the spirit of the devil, who will be in his body and live with him after the prophecy of the Appostle, who says. His coming is according to this operation.\n\nThat is to say, the coming of the said Antichrist will be according to this operation. For after the conception of the said antichrist, the devil shall descend before in the womb of his abominable mother by the power and operation of the which the said antichrist shall be born and nourished. And for that he shall be called the son of perdition actually. He shall be solitary and gladsome of the danation of others.\n\nAnswer, you should understand that he shall be nourished in two cities, that is, in the cities of Corinth and of Bethsaida. And the Redeemer in the Gospel of Matthew says to you, \"I will be with you in Corinth, and I will be with you in Bethsaida.\" And other things follow. That is, a curse shall come upon Corinth, malediction upon Bethsaida. For the Wertus and miracles had been made in the cities of the pagans, they would have done penance and born the haircloth and lying above the ashes. The doctors also say that after the said antichrist shall have been so nourished in the said places, he shall go to Jerusalem in the temple which the Jews shall have made and built. \"shall be circumcised to the Jews. I am your Christ and your Messiah, promised to you by the law. The Jews, as a people uncircumcised in foreskin and out of the way, will receive him for their Messiah and believe in him. He shall sit him in the said temple among sinners. He shall torment the good and the just, and shall say and show his glory, for he shall be very beautiful. And this is what the prophet says. Exalted above all that is called Christ or worshiped. That is, the ancient Christ shall exalt himself above all that may be honored above the godhead of the Redeemer, for he shall be in the temple so great as it is said, and shall show himself to all as the Word of God. And truly he shall be very evil, for he shall be a terror of all evil men and of all iniquity written in the Danile prophecy in the 11th chapter.\"\n\n\"shall be circumcised to the Jews. I am your Christ and your Messiah, promised to you by the law. The Jews, as an uncircumcised people, will receive him as their Messiah and believe in him. He shall sit among sinners in the temple. He shall torment the good and the just, and shall reveal his glory, for he shall be very beautiful. This is what the prophet says. He shall be exalted above all that is called Christ or worshiped. That is, the ancient Christ shall exalt himself above the godhead of the Redeemer, for he shall be in the temple, as it is said, and shall reveal himself to all as the Word of God. And truly, he shall be a terror to all evil men and all iniquity written in the Danile prophecy in the 11th chapter.\" The above said Antichrist will strange men to adore his image and idol. He shall get mark and token all the suggestions of this character specifically. For this cause, he shall destroy and put away the tokens of the cross of the crucified one, shall order to adorn his idol as we read in Daniel in the third chapter. No bogodonosar, that is, all the gods of the earth, will put away theirs to one only, he will be reputed as god so shall Antichrist be above all idolaters, as it is written in Daniel in the fifteenth chapter. In the last days they will judge the perilous times. That is, in the days of the world of which time will be in the time of the said Antichrist, the time shall be right. For at the coming of Antichrist, men and women shall commit their lechery and adulteries so shamelessly that they will have no shame to do their lechery which runs rampant in the world. Because of numerous bagathas in their malicious lechery houses and such people are the messengers of Antichrist. For as Jesus Christ was chaste and pure in death, so Antichrist shall be lecherous. And so, as Jesus Christ had John the Baptist for his messenger and forerunner, full of all meekness, Antichrist shall have lecherous men and women as his messengers, who will be of all filth and corrupted in word and deed. And so, as Jesus Christ was powerful in temporal goodness in this world, according to the administration of us, supernatural, of them, for he was truly powerful in his birth in the twenty-first chapter of Saint Matthew where it is written, \"The Temptations of the Lord,\" as properly holy. forto hide them from the sight of the Antichrist, who may not be far from laying or resting his head. Of the contrary, the Antichrist shall be rich and full of temporal goods of this world, for he shall have might and lordship above all the treasures of the world, and of the gold and silver which he shall spend eternally and vex us. And that the Antichrist shall blaspheme God and the saints, as it is written in Daniel in the 11th chapter. He shall speak blasphemies against the God of heaven and the saints and the angels, who are good by participation of goodness and not by essence. And for so much the blasphemers are ministers of the Antichrist. Hereafter we shall see of the persecution which he shall do against the Christian men in all parts of the earth. And it is to be noted that he shall torment all Christian men in three manners. Firstly by subtle and false words. For he shall present a new law rightly, Weekly it will be obeyed by whoever he licenses and gives the ability and power to do so. And also the law of salvation and truth forbids all sin / of the contrary, the law of Weakness and falseness will silence men to sin. The said curse and Weakness law shall be presented and upheld by all the cities / which law shall be considered and distinguished from the law of Jesus Christ. And truly the said ante-Christ shall present and confirm false arguments and false proofs and silencings that Jesus Christ was not the faithful messiah in the law and that he shall be the faithful one and no other. He shall refute the faithful preachers by cities and shall preach the above-said false preaching and teaching. The said ante-Christ shall let so much be done that the Holy Writ is not exposed by the faithful doctors after the faithful right understanding / and then shall false doctrines of men and their own ways be made law. Corruption in the temple, truth in / Daniel in the fourth chapter. Truth is overthrown on earth. That is to say, in the time of the Antichrist, truth will be oppressed. Certainly, the false prophets of the Antichrist will promise the laity and worldly men of this Word ease and will teach them to sin and follow worldly pleasures. And so, as Jesus Christ says in the Gospel according to Matthew in the fourth chapter, \"The way that leads the soul to eternal life is narrow.\" And He says in one other place, \"Strive and enter through the narrow gate of Purgatory.\" And the Antichrist will lead fleshly things, teaching men to follow their carnal desires and go by the broad way of the wolves of the world, which way will lead the soul to perdition. And for this reason, the Antichrist will have many deceptive doctrines, and this is what the apostle says. They will not be able to endure sound doctrine, and other things that follow. He will say, the apostle says, one time, that is, at one time. The ante-Christ will not endure any world nor the holy and faithful teaching of Jesus Christ, but will follow their desires and sensually yield to pleasing false prophets. The following manner by which the ante-Christ will deceive will be by the showing of miracles and marvelous things according to the appearance which he represents. Curious is the coming of the anti-Christ according to the operation of Satan in all power and signs and wonders. That is, the said ante-Christ will come by the operation of Satan in all power through deceptive tokens and false words. For the signs which he will do, the said ante-Christ will be false because he does them by heart and hands of necromancy. And they will deceive the people by the said false signs, as it is written in the Apocalypse in the 13th chapter. He will deceive those dwelling on the earth because of the signs which were given to him. dyssayf the habytans of the eerth be to\u2223knys that shal be mayd be hym Et in effec the sayd antecryst shal mayk merweyllows tok\u2223nys for to conform ys Wekyt et fals doctryn / for he shal caus the treys to florys fowdanly et so he shal caus them to dry in\u2223contynent. He shal mayk the ymages to speyk & say the thyn\u00a6gys to cum. He shal mayk and caus tormens et tempes in the see et incontynent he shal caus them to ces. He shal mayk the rywars et the flooddys to ryn Wpwart towrna\u0304t theyr ryght cowrs et natwrel ordyr. He shal mowyf the ayr by gret co\u0304\u2223mocyons maykand thondyr et fyer flaghtys he shal falsly rays them that ar deeth. For the de\u2223wyllys shal entyr in thayr bo\u2223dys et tayk the spays of men the qwych shal appeyr as thy War roysyng from deeth. Et to the qwych bodys they shal say that they war roysyn be an\u2223tecryst. He shal mayk the fyer to dyscend of the hewyn that ys to say the ewyl spyryt of the dewyl aboue them the qwych ys of ys band thayr to that they may speek Wyth syndry tongys to the mayner of the appostles. It is effective that antecrists and false prophets shall translate the holy Writ in evil. They shall conform themselves and false sins to necromancy and the power of the devil, appearing to follow the appostles, as it is written in St. Matthew in the last chapter, that the appostles of Jesus Christ preach are helpful places, our Lord making securities before us, being taken as tokens and miracles. And they shall do so many wicked things that the greatest part of the Christian people shall be put into error, being those who, with perfect faith and what abides in the law of our Lord Jesus Christ, this that may seem to be a sign of their adversity and the temptations of the said antecrists, can be understood from the reading of this present treatise. And they may ask for God the maker shall permit that the\n\nCleaned Text: appostles. It is effective that antecrists and false prophets shall translate the holy Writ in evil. They shall conform themselves and commit false sins to necromancy and the power of the devil, appearing to follow the appostles, as it is written in St. Matthew in the last chapter, that the appostles of Jesus Christ preach are helpful places, our Lord making securities before us, being taken as tokens and miracles. And they shall do so many wicked things that the greatest part of the Christian people shall be put into error, being those who, with perfect faith and what abides in the law of our Lord Jesus Christ, this that may seem to be a sign of their adversity and the temptations of the said antecrists, can be understood from the reading of this present treatise. And they may ask for God the maker to permit that beware lest their servants do such tokens and mercies. According to St. Augustine, in the third book of The City of God in the fourth chapter, this is for three reasons. The first is that the powers and rulers should be trumpeted and dissavowed. The second is that good people should be exercised in good works and that the wicked should abide forever in the faith, without wavering. The third is that the good people should not pretend to do such false tokens which they believe sincerely to be done by the devil. And certainly, in the time of the said ante-Christ, those who are good will not make miracles; and this will appear their constancy. And as to this cause, St. Gregory in his Morals considered the tribulations which will be above the Christians in the time of the said ante-Christ, saying. And consider, we now and think, how much greater will be the temptations and tribulations of the human thought in the time of ante-Christ, delivering his body to martyrdom, and the false dissavower that is to say, ante-Christ will make miracles. mergewllows things are before us for turning and disputing. We certainly are the crystalline people shall then acquire great merit The thyd manner and disputings. It is truly so, as antecrist and is definitely shall come and be received by this mighty one, to whom he shall give temporal goods and riches, suchlike, are there fals hypocrites, dissimulators. Weyl comes with some rich prelates in the way of this, the said fals precursors of antecrist assure the kings of their salvation and that they give this which they unrightfully acquire against their conscience Without any will before their eyes, which is very terrible and undeniable & common. No dimititur peccatum nisi restitutum. Alas, it is now great pity of the avarice of this world / for what reason he shall ring temporally. The ecclesiastical power the cursed time of the forerunners and messengers of antecrist says in the tenth chapter. Money obeys her. It says in one other play that the gifts shall blind. the eye of wisdom and women. Certainly in our time, those who are most pitied are the men who desire temporal goods of this world more than ever they did before. In the seventh chapter it is verified that he said this. A minor is driven by a greater desire for avarice. That is, the greatest multitude of people are led astray by the cursed fire of avarice, which will return the right judgment to one fool for one sage word, and brings remedies, countries, and cities of their prosperity in unhappy and lamentable Wretchedness. And very truly I believe that it may be well said that if the said ante-Christ lived or war came, he would have had many servants and devoted followers to satisfy his ghosts. It is much to fear that we are not near the time of the said ante-Christ, understanding this that is said, as much by the literate as the illiterate, and by the nobles as the unnoble, also the rich as you are taken to be. The four men who should always remain in this world according to the ancient prophecy shall be acquired by him through torments. For those whom he cannot make one of the three torments mentioned, he will punish them with various torments. And the ancient prophet further states that they shall think of various torments as those which he may turn to and bring forth the faithful and good Christian out of the faith. Daniel speaks of this in the twelfth chapter. \"There shall be a time like none before, since nations began to become aware of that time.\" That is, there will come one time of the ancient prophet that they have not seen such like from the beginning of the world until this time. And the ancient prophet shall reign above all the rulers and men of the church, as the Gloss above the Psalm states. \"His eyes look upon the poor.\" That is, he shall torment the holy persons of religion and of the church and generally the powers of the spirit. And furthermore, as the Gloss above the Psalm says, \"His eyes look upon the poor.\" That is, he shall torment the humble and the needy. this causes the torment of the church and of clergy, let also much regularity be secular as scribes are messengers and for cursors and of ante-Christ. And certainly in the time of the said ante-Christ shall be so great and grievous persecution above the church and above its merebras that they will never be seen so great in the time of the martyrs of our savior Jesus Christ. Though it be so that the said martyrs have suffered various tribulations, the good and faithful Christian men shall suffer more greatly in the time of the said ante-Christ. This confirms the master's impending work, the theological query, where he says that in their time they will sell nothing to the good Christian people by no means, but only of them who, by the character of the said ante-Christ, they shall understand that they are of his people, and servants. For so, ante-Christ shall be the most cruel of all others persecutors before. And certainly, God shall grant and bestow in this time one great grace upon this good and faithful. Faithful, courageous men, according to what is written in Abakuem in the third chapter, you will remember your mercy and be chastised by your people. The Lord says through the prophet: \"You will remember your mercy, and you will be scorned by your people. And it is written in Saint Matthew in the fifteenth chapter: \"There will be tribulations such as have not been since the beginning of the world until this time, nor ever shall be.\" That is, the tribulations that will be in the time before Christ will be such that they have never been seen since the beginning of the world until that time, nor will they be seen again. O how much more foolish and senseless they are who desire to leave us to the time of the said ante-Christ. And it is said further that if they let us go, those who will suffer with good will great pains and torments for our salvation, Jesus Christ, who are longing for a little persecution, would.\" Leave the text as is: \"[leyf the faith and abandon the said faith of our savior Jesus Christ. Consider every one of you who comes to St. Peter in the persecution and passion of Jesus Christ, and he shall have great fear and shall understand a small thing about himself without presumption. St. Peter promised Jesus that he would not leave him in what tribulation and would die. And whenever it comes to the hour of his passion, he renounced the redeemer for the sweet word of one maiden and chamberlain and served the one who said to him sweetly and finally renounced him three times. What shall the prisoners do who are more powerful than the one who will be more great and more sharp in tribulation? Certainly they will have much to do. And be not the mercy of God which shall comfort the said penitent people the aforementioned Antichrist should and dissuade all nature of man. But the one who will always help his friends shall send two great and excellent prophets, that is, Enoch and Elijah]\" the quick are in paradise on earth and the quick shall resist against the said Antichrist and his deceitful presents, the faithful of our Savior Jesus Christ, turning the Jews who have been dissuaded by the said Antichrist, and conforming and comforting the good Christian men who have resisted against the said Antichrist and shall call to the faith those who have gone astray and from the Way of the faith by the said Antichrist. And certainly Christians and Jews, who are now different and discordant in the belief and writing of the faith, shall agree and be one with the Christian men in the law of Jesus Christ. And it is that which says the prophet: \"In those days, Judah and Israel shall dwell safely. That is, the people and the Christians shall eat and drink together and make the feast of the death of the said prophets who were against them.\" And they send one to the other, saying, \"Be glad now, for those who war against our preaching.\" Work is overcomposed. And contrary, the faithful Christian men shall be trustworthy and mournful and sorrowful for the death of the said prophets. But our Lord Will evermore comforts his friends in their extremity; the said prophets shall be raised after three days and a half, as it is written in the Apocalypse. The Holy Spirit shall enter into them. That is, the soul shall enter the body of the said prophets, which shall be above their feet and shall live and be unquenchable, for they shall never die again after they have risen from death to life. And after the resurrection, the good and faithful Christian people mourned and wept without any consolation, and the devils of Antichrist rejoiced greatly and conversely, the devils shall be sorrowful and confounded, and the good Christian men shall be comforted and confirmed in the faith when they see the said holy prophets rising. Et gloryfied. And that they shall hear the voice of the heavenly host, which shall say to the prophets, \" Ascend here in the company of angels and of saints.\" And then saying, all who would see them ascend to the heaven in one cloud, in body and soul, glorified, just as Jesus Christ did on the day of his holy ascension. Of whom the good Christian men shall be greatly rejoiced and conformed. And it shall be understood and they shall give thanks to God. And some of them, who were turned away before Christ, shall turn them to penance, and others shall persist in their obstinacy and torment the Christians more than before.\n\nIt is worth noting that before Christ, he will be pleased to be killed by them for three days and will be held in some secret place. Afterward, he shall appear, feigning to be rising.\n\nThis is written in the Apocalypse in the 14th chapter. I saw one of the heads. He was slain. And this doing is deceitfully shall precede his resurrection above those whom he shall say to the deceitful one. \"Shall one appear above them in the form of fire, and some shall go with them, by the will of the devil that will be with them. They shall speak various languages, to the manner of the apostles, which were filled with the holy ghost. And in all things, be one to the works full of miracles and godliness, the said Antichrist shall exert himself by the art of necromancy and deceitfully conform himself to do such things as Jesus Christ did to the apostles and disciples. And this doing, as it is written in Daniel in the 11th chapter. Antichrist shall come with a great multitude of those devilish ones and shall set up his tabernacle above the temple of Olivet. Antichrist shall come in a great multitude, and he shall set up his tabernacle and sit. According to the gloss, Antichrist shall ascend from the said mountain into the air by the art of necromancy and the power of the devil, as Simon Magus, who the devilish ones bore up into the air, and this doing, as the apostle says.\" \"The Antichrist will be openly and manifestly destroyed. The Lord Jesus will kill him with the spirit of his mouth. The one who says this is the Apostle and the saved and redeemed Jesus Christ will kill and put to death presently, not by a multitude or legion of angels, but only the spirit of his mouth, that is, in the presence of the holy ghost, and it will only be willing, for he will suffer being killed and will be death inconsolable. He said, and it was done. Or after some time, he will be killed by the archangel Michael, executor of the Word and justice of God. This will be done about the places where God ascended to heaven, in which places the said Antichrist will be struck down from death everlasting and will fall into hell. For certainly he will die of one eternal death. First, he will die of one sword death. Secondly, by this he will die, filled with all sins according to the senses of the Psalms, the sinner is seized in the works of his hands.\" The curse antecedent in this world shall be perpetually miserable and fearful. For first, he shall forever be tormented by the vision of God, as the prophet Isaiah says, \"Iniquity shall not profit him, he shall not see the glory of God.\" That is, the accursed one, in this life, puts time to do evil because he shall not see the glory of God, which is the greatest pain for those who are damned, as Saint Cyril of Alexandria says. Secondly, the said accursed one shall be cruelly tormented, burned, and smitten in hell and shall never die, as it is written in Job in the 20th chapter. Let all that he has done not be consumed, but it shall not profit him. That is, the accursed one shall suffer the pain of all the evils that he has done. However, despite this, pain is like the pain of others who are damned, as to the duration and infinity, for it shall be eternal and everlasting. Butternut and crudelyte of pain of ante-Christ shall exceed all the pain of damning souls more than any can say after this, which is written in the Apocalypse: \"Quantum glorificatus est in deliciis et cetera.\" The third pain of the said ante-Christ is that he shall endure eternal torment in the company and presence of the horrifying devils, and that all is torment follows him, not only for one pain but with all the pains that are in hell, which we have written about before, because there are diverse and various tortures of which the said ante-Christ shall suffer for his iniquity. It may be assured if our savior and redeemer Jesus Christ shall come to hold his great judgment general after the death and damnation of the said ante-Christ.\n\nAnswer. To this answer the gloss above the 12th chapter of Daniel says that 40 days shall be given to them to do penance which has been shown to them by the said ante-Christ, the Quich as misbehaved and erring in. the faith of Jesus Christ. But always after the said twelve days, until the end of the world, no man can avoid the species or the time in which he will judge the good and evil that he has performed before the world's end. And certainly, they who have been disobedient to Christ will be understood evidently to have turned to the faith of Jesus Christ, as it is said. And it will be our mother, the holy church, who will be present until the end of the world. Always some ministry of Christ's will rejoice and make feasts and plays in various ways, and it will continue in their sins that are cursed, saying, \"Let wickedness make good cheer for thought, it is that so that our master may be dead always.\" But so it is written, \"When they say, 'We are now in peace and security,' sudden death will come upon them.\" And so it is written in the salutary words of St. Matthew in the Sermon on the Mount. .xxiiij cheptur. Sicut sint in diebus noe ita erit adue\u0304tus filij. That ys to say that so as befor the gret dyluge mayd be Watyr in the qwych dyd not abyd bot viij. parsons of al the creaturs raysonnabyls the qwych Was aboue the eorth the man et the Woman dyd eyt and drynk et dwel in theyr synnys Wyth owt Wyllyng to towrn them Wn to the day that noe entryt in the arch and had no co\u0304gnoys sans of theyr synnys no of ius\u2223tys of god Wn to the tym that the Watyr of the dyluge fel a\u2223boue them drownyt and lost them sych lyk shalbe of the me\u0304 in the aend in the World the qwych shal not amend them no towrn them to do pennans Wnto the tym the soon of god\n owr redemptur shal cum sow\u2223danly to hold ys iugement qwe\u0304 they shal not be War of the\u0304 self.\nIN the segund party We shal declayr et determ of the syn\u2223gnys et toknys the qwych shal go befor the iugement general of god qwych ys so meyrcyful that he Wyl not punysh vs bot fyrst he Wyl send sum toknys befor for to monys Ws to do pe\u0304\u00a6nans. Et after the doc\u00a6turs I fynd that The fourth sign shall be before and after the fourth, and the fifteen signs which I have found in the annals and chronicles of the which I shall speak of, are ordered as follows. The first sign of the fourth shall be for the end and consumption of the world, which shall be that the might of Satan, who by the power of the passion of our redeemer Jesus Christ was made powerless, will be loosed. It was bound so that it might not harm men as much as it did or would have. For the devil is bound and held to one certain time, to which he shall be loosed in order to harm men more strongly through temptation and persecution for greater purification of the holy choir and greater subversion and damnation of evil men. In the end of the world, the good shall be perfectly good and the evil perfectly evil, as is written in the Apocalypse in the last chapter. Tepus propers is who harms. The second of the four signs of the end of the world shall be a woman named Charity, who will grow cold. For just as in a man, when the philosophers call the little world within him old, and when he comes above the earth and that which comes at the hour of death fails in him, similarly it is with the great world, because it moves forward and draws near the end, charity, which is the source of spiritual life, will grow cold and finally fail. This is because the world draws near the death and the end, and terrestrial things will be cold due to the lack of charity and dry due to the lack of devotion. The two things, charity and devotion, which consist in the conservation of spiritual life, will be almost extinguished. What else can we say but the end of the world. That which is old and wise approaches near to death. This means that what is held is nearly deceased. And if one considers how they serve God now, dishonorably and blasphemously, he will see that devotion is not only waxing cold but also waning. Regarding charity towards one's neighbor, it is evidently failing, for there are many who are naked and have no help. And some who die of hunger, who have no support. The port of pity is shut and closed; the font of pity is clogged, and open thieves are exercised above the innocents, who as no one says, faith is failing, and some friends and parents are their only judges, who are cast and put above the world, mercy and charity in the sign of the four that are before the end of the world. all manner of sins and iniquities shall be in the World, where there is no Mercy or Pity, but only deceit and disdain. And that the men shall love one secret love and that they shall not set by but of their own prey profit, of which shall precede all Witches, so that for the men and women before the end of the World shall be cowards, pious blasphemers of the name of God, obedient to their parents and masters, corporal and spiritual, ungrateful, traitors, deceivers, despoilers, and without honor. They shall love their fleshly losses more than God. They shall be full of all vices, of malice, of avarice, of treason, of murderers, of fornicators, of envy and finders, so that it is written in the style of the apostle Timothy. O my friends, think in ourselves and after righteous judgment what their runs lead to today and what one world and behold the. The things above said are not almost all coming to an end, certainly, as the sins are so great that there is not any man who can sufficiently write them or recount them. God be merciful and grant amendment to the people and give them grace to turn to faithful penitents. The four songs of the number of the four that preceded the judgment general and the end of the world in tokening the time draw near, in which the mighty world will judge people according to their merits, that is, after their good deaths and eternal deaths shall come the commotions, wars, and fightings shall be made in various parts of the world and among all creatures. For first, after the Word of the redeemer Jesus Christ reveals in St. Matthew in the twenty-fourth chapter/battles and Woes, there will be sometimes men enemies and adversaries one of another throughout the whole world. One people shall be more against others and one realm against others. False set and dissensions shall be in towns and cities among the cities and. The inhabitants. Shall be brought forth from the earth. The great lords shall rise against their servants and against themselves. The servants against their lords and themselves. One city shall more against the other. And each one hows shall be decided within itself. One person shall arm against the other. The child against the old man. The poor against the gentle man. The press against the suggest and of contrary the suggest against the press and the lord. One religion against another. They shall not have reliance but they shall strive and move and displaying and disputing. And this shall be fully carried out which is written in Jeremiah in the ninth chapter, \"Each one shall keep himself and his kindred,\" and the like that follow. That is to say. One shall keep himself from his neighbor's night-watch and that they have no trust in their brothers. For every one faiths that he is one friend but they shall falsely dissay to him and he that trusts in him. And one brother shall scorn the other and shall not speak truly with him but of all things. The fool will speak of Peace's color in the guise of a friend, but he will falsely reassure him and secretly bring him to dishonor if he can. Each thing will be fulfilled exactly as this that is said by the prophet Micha. She will then deceive your husband. The soon will do wrong to your father and the daughter to the mother. The prophet's servants will be your prophet's enemies, and they will be more so, for one brother will deliver the other brother to your death. The child will rise against their father and follow them to the death. And Weryably, the above-said commission will be in things likely to happen. It will be one token of the latter end of the World. Other commissions will be in the elements, for before the end of the World there will be general famine and not in one region but generally throughout the world. For the earth will bear no fruit nor anything necessary and gratifying for life. Theirs will be. \"The great plagues of the earth will oppose the common course of nature and the customs of cities, towers, and castles will all be destroyed and cast down. In the floods, there will be great tempests and commotions, more than there have been in the past. The air will be filled with pestilences and infections, from which both death and mortality will come. Thunder, lightning, tempests, and winds will be above the earth, which have never been seen before. Therefore, men will be terrified in one common fear. And for this reason, as Holy Hieronymus says, he has found fifteen special signs that will precede the great judgment of God, which we will speak of in order. But it is to be understood that if these signs are not accompanied by any other crying between them, the said holy Hieronymus declares that they do not affirm anything certain but rather puts them in the way of God the Mighty.\" first of the fifteen songs before the great judgment is, it shall be that the sea shall be left thirty cottes above the highest mountings of the World and shall obey the said waters of the sea so left to the mariners and similarly to Mercury, with nothing else on one side than on the other. Thus the word of the Psalm may be verified. Miraculous elucions of the sea. That is to say that the ecologies of the sea shall be marvelous.\n\nAnd this shall send God the maker to punish the proud people, for as the saying goes in this proverb in the forty-fourth chapter. Cursed is he who is restless in his bed, no peace for the wicked, no rest for the wicked, and the proud man's heart is as a turbulent sea, which desires not quiet and fights the waves, as the proud man says in the proverb before-mentioned. Among the superb, he thinks only of one great thing doing by him and worthy of praise and honor, and seeks how he may appear greater and new. Wold be ful of ho\u0304nowr. Et Weryta\u2223bly god shal send ys sayd ys in payn & punyshon of the said pryd ful peupil so alyftit for to meyk et oppress them / et that the sayd prydful pewpyl most haue Wn\u2223derstondyng of theyr synnys & that they may do pe\u0304nans. For owr god & rede\u0304\u2223ptur ys so good so meyrcyful et ful of charyte that he Wold newyr dam no leyf oon saowl oonly. Bot e\u2223wyr moor mo\u2223nysys the syn\u2223nars by tokny{is} adwersytys et trybwlacyons thayr to that they may re\u2223towrn to hym be grace et pen\u2223nans & satysfac\u00a6cyon. For as sais the appoystyl Non deletur peccatu\u0304 nisi resti\u2223tuatur ablatu\u0304. That ys to say that the syn ys newyr for ghe\u2223wyn bot fyrst that he mayk sa\u2223tyffaccyon & restytucyon Wyth Woorthy pennans. Et in thys qwych said ys god shal send the sayd .xv. toknys befor that he cum to ys gret and dreydful in\u00a6gement general.\nTHe segund syng that shalbe be\u2223for the iugeme\u0304t general of god qweyr god shal \nThat ys to say / that god the maykar almyghty of the vorld shal blaym be oon mayner of spekyn / he shal \"But the three who are such as these shall be presented in the deep,\nAnd in token and demonstration that the pious men and women resemble rows / men and lewd women full of fleshly lusts,\nThe three who shall precede the judgment of God are those who possess the best qualities / fish and monstrosities of the sea, and all above the said sea shall gather and make horrible lamentations and great crying and marvelous wailings in various manners, the which crying God shall understand only. And of this says Job in the twelfth chapter where he says,\nSpeak terribly and it shall announce to you, And those who have been excessively glad in dances / in playing and careless in other plays and instruments, and take more pride in them than they have done in God, it is commanded. For the gladness of such people / their joys / and their plays and pleasures shall be turned into weeping.\" \"lamentations. After this is written in St. Luc in the fifth chapter where it is written: \"To you who now laugh, because you will weep. That is to say, singing shall come above you, mindful of fleshly delights and worldly pleasures which are glad now and leaping and dancing. And certainly they will be turned into weeping and lamenting and mourning on the day of the great judgment. And truly they will be assured in the pays where those who mourn and weep do penance in this world and those who are sorrowful and trust in Jesus Christ our savior and redeemer from the joy of this world and the pleasures of it. To those who are said to weep by Jesus Christ. Blessed are those who weep now, because they shall laugh.\"\n\nThe fourth song that the sea and all the waters of other floods shall burn in the coming fire, as a punishment and abhorrence of lecherous men and women, their masters and fornicators.\" The quick are like the wicked all their lives, playing and indulging in fleshly pleasures against God. Such people will burn in fire and be burned one by one. After they have diligently enjoyed their pleasures in lovely places, they will have pain specifically for it. It is written in the Apocalypse in the eighteenth chapter. They shall be part of the fire and sulfur. The five signs that will precede the general judgment of God are that all herbs will yield gum, resin, and bitter water as blood, and the wicked who is written about is spoken of by Joel in the person of God. In those days I will give prodigies in the heavens and on the earth: blood and vapor rising to the heavens as it appears in Genesis in the fourth chapter, where it is written in the person of God speaking to them. The cries of the blood of your brother Abel rise up to me from the earth, and the mourning and weeping of the wicked will not be sent that day any water or drink. in the token of me and you that are gluttons and drunkards, the which as lewyt [is] in this World in gluttony and in drunkenness, for such manner of sinners shall be filled in hell of hunger and death, as the Psalmist says. Mors depascet eos. [etc.] And they shall be filled with the pain of hell above said, whereof we have spoken in the treatise aforementioned.\n\nThe seven tokens which shall precede the general judgment of God shall be such that all the beginnings above the earth, as towns, cities, castles, towers, houses, and all other buildings, shall fall to the earth on that day, as is written in the Gospel in St. Matthew in the 24th chapter. Nonrelinquetur lapi super lapidem [qui] non destruatur. That is to say, they shall not be left upon the stone that shall not be destroyed.\n\nThe seven songs which shall go before the general judgment of God shall be that the stones shall fight one against another and they shall cleave themselves and shall be dashed into pieces and the fighting stones shall make one terrible and great din the which. \"This shall not understand only God, as it appears in the twenty-seventh chapter in St. Matthew. Peter's stones have been rent. And this shall send God to terrify those who are obstinate, the hard-hearted ones who cannot be made soft or cause fear to God for things that are not of the pains of hell or of the general judgment or of the passion of Jesus Christ, but the stony-hearted are cleft and put themselves in the unhappy and cursed pewpews. They will not cleave themselves nor open their hearts to mourn for their sins. The eight tokens are those which shall go before the judgment of God our redeemer, Jesus Christ, where He shall judge the good and the wicked. And this shall send God to terrify them, those who shall be above the earth. That is one token that the earth could not sustain more burden from that time forth for the sinners above the earth, but leave them and confound them.\" \"shal dam remain steadfastly by me, incessantly with Lucifer in pains and torments of hell. And that shall be a great terror of the said movement, the sinners shall be strictly driven into caverns and secret places of the earth, wherever they may find refuge, in which they shall appear the indignation of God towards the sinners.\nThe ninth song that shall go before the judgment of God general shall be that all the mountains of the earth shall be turned to powder, and so shall be all the earth, without any hills or mountains, after the sentences of Isaiah in the forty-first chapter. All valleys shall be filled, and moreover, that Awful shall be filled in that day, and all mountains shall be made lowly and even to the other earth. And this God shall send for to make the kings and nobles of the world fear those who are chosen in this present world. For then it shall be clearly understood by the princes, kings, dukes, earls, and other great ones.\" \"Lords, marchants, and laborers, carls are equally as the common people, and before the judges, they are all men. God shall judge the above-mentioned kings, precisely and impartially, peasants and carls, equally and indifferently, each one for their good works. This is written in St. Matthew in the 15th chapter. A son shall render to every man his due. Without any exception, I shall judge the lords as well as the servants the ladies and masters, and the king as the sheriff, according to the Word of the Psalmist. When I receive the time, I shall judge. That is to say, I shall take the time and the hour of my general judgment, and I shall judge and justify the good and evil works of men indifferently, whatever their state or condition, that they may be with me without favor or exception of any person. Consider therefore that man and woman, whatever it is that pertains to the nature of man, and that we are all of one self, and all came from Adam and Eve.\" Weyal it is unfortunate and pitiful that the soul which is the pride and pleasure of this world in the way they take their happiness and abandon the powers. And this we may consider.\nThe signifying the which shall go before the great judgment above said shall be that all men and all women who were in the causes and holy places of the earth shall come forth estonished and shall turn as fearful and abashed people and speak little one to another so much they were estonished dreadful and abashed. And this shall send God the maker in sign and demonstration that which woman shall come the latter day of the said judgment in which day shall be judged the good and the evil the good people everlastingly reward in joy and infinite melody of paradises and the evil everlastingly damned and in pains and torments in hell everlastingly and in pains and torments of hell evermore with Lucifer and other devils damning that no person may excuse them that are many singing. et tokens as been signified and declared the said judgment generally to them, so that they might have grace to refute the sentences of God and do penance and satisfaction for their sins, returning them to mercy of God Almighty, the savior and redeemer Jesus Christ. Similarly, God will send this as a sign to those who are rebellious above the earth, that the glorious Mother of our savior Jesus Christ, the blessed Virgin Mary, who is present in this time of grace and mercy, the advocate for sinful men and women, will not make any prayer or request at the judgment for any sinner. Nor will the glorious saints of paradise, who for the present are intercessors for mankind and every day are in prayers and supplications for the powerless sinners who are in the world, make any prayer or request for any person. And for this reason, it is notified and signified that the said persons shall be kept away from the causes of the earth and shall not speak. by this sign that of the day of judgment no person shall have succor nor help but only of their good works that they have done before & this consider every one.\nThe twelve tokens and song shall go before the general judgment of God shall be that all the graves and bones of those who are from the east to the west shall open, and all the bodies of those who are deceased from the beginning of the world to the said day shall rise and come forth from their graves as if they were unwilling, and this is about the prophecy of the prophet Ezekiel in the thirty-fourth chapter. \"Behold, I will appear to you as the many cattle. Certainly God said to me of the day above, 'I will open your graves, and you shall come out of your graves as if you had been raised inexorably.' And this above-mentioned token, God the maker shall send forth all sacred things and reveal secret sins and those who have made confession or shown faithful penitence shall be comforted and made open. \"Synners manifest and make open confession, for Jesus Christ says in the Gospel: \"Nothing hidden will not be revealed, nor secret kept hidden. That is to say, there is nothing so covered that it shall not be revealed and made known openly and openly appear on the day of judgment. The twelve signs shall be that which is to fall from heaven. For all the stars and planets that move in the manner of fiery sparks, those which shall be horrible to see. And the way and reason for this, all the beasts of the earth shall gather together in the fields, with nothing except fear and trembling, and they shall cry out and show fearfully. Of the stars it is written in St. Matthew in the 14th chapter: \"A star shall fall from heaven, and the powers of the heavens shall be moved.\" This may be understood that they shall not be seen in the heavens nor shall they fall from heaven. And after that, St. Ambrose, St. Jerome, and the venerable one are to be demoted.\" Wonders that the sun and the moon and other lights of the heaven shall not be making of their light, but for the presence of the one who is of the Redeemer, whom he shall call to this judgment, in the presence of the soonest the moon shall be like to be without any light. And for that Joel the prophet says in the second chapter: \"The sun shall be turned into darkness and the moon into blood before the great and terrible day comes.\" That is to say, that God shall call to hold his judgment of the sun, and the moon shall be dark and red in the manner of blood, as it is written in the Apocalypse in the seventh chapter. The sun was made black as sackcloth and the moon became like blood, and stars fell from heaven. That day shall be a token of wonder, and wonders in the heavens. And it was wondered that all the heavenly bodies saw. At the end of the world, for those who have been made for lighting and put from all their beauty and shining, and the wise one cries out and clads them in black clothing, signifying that their lord and master is dead. And when he says that the stars of the heavens shall fall to the earth in the manner that they shall be corrupted and made of nothing, it is wondrous that great and terrible flights of weapons and smoky clouds in the upper part of the air shall run and more in the lower parts, such that it may not be lighted but the stars fall. And when it is said that the virtues, that is, the angels and blessed spirits in heaven, shall move and try on the day of judgment, it is to be understood as the turning of the reins and not of fear that they have to be damned or to suffer any pain, but when they shall see the majesty of the judge commanding the judgment and it is great and imperial authority. The thirteen tokens shall go before the general judgment of God, and it shall be that all men and children living on earth shall take nothing with them to that they may rise from the said day of judgment with them. God shall send one sign above the beasts which shall neither eat nor drink, as it is said. And this is one sign of the thirteen tokens for the general judgment. \"Alas, how wretched are those who have been alive since the creation of the world up to this day. Indeed, it is a grievous thing for them, indifferently, to be subjected to cold or lying in bed, or thirsting and hunger, that they may always be fighting among themselves with the dart and sword of death. O wretched things to think, to endure, and to suffer. What heart can pity and wretched souls consider the things above said? Alas, what pity will there be for those in this world who live only in their eyes and other lowly parts of their bodies and have not earned pennies? On the contrary, and miserable sinners who believe they will live forever and consider not that they most die and wait not what hour, what day, and those who have no repentance for their sins but continue always fighting and warring in transient pleasures, damaging others' lives and fleshly delights.\" \"Desolation. What shall I do in this day that all men and women and every creature living with us delay or disrespect in their conscience and repent of their sins suddenly shall die. There is no wonder or questioning of kind that may think the great pity and wretchedness they shall be lost and damned utterly in hellishly. And there is no doubt the majority of the world shall be in damnation. For with great pain, the most just of the world shall be saved, as it is written. Few just will be saved, those who do many sins and those who do no penance, think which may.\n\nThe fourteen songs that go before the above-said day of judgment general of God shall be that in this day the heavens and the earth shall burn and generally all that which shall be above the earth, as bodies of me and of women, which shall be burned and shall be westward after these, as is said and written in Genesis in the third chapter. Puluis est.\" et in puluerem reverteris. et cetera. And of the above-mentioned resolution of the heaven and earth it is written in the Gospel according to Matthew in the fourteen chapter, Celus et terra transibunt. This above-mentioned fire of flagrancy says the psalmist David, when he says, \"Ignis ante eos precedet.\" That is, the fire of conflagration shall go before the coming of our Redeemer to the judgment seat, which will be greatly terrible. For the godly cannot only the fire that is in the spirit but also all the fires that are in the earth above shall run together to gather for the burning of the world. And so, as the doctors say, the fire shall have the offices of the infernal fire. That is, the offices of the fire of hell punish those who are evil. The offices of the fire of earth will consume and burn all things living and sensible, such as the three herbs and generally all earthly things. For it shall be put intoaws all the bodies of men and women, and it shall have the offices of the elemental fire and shall cleanse. and shall refine the elements, disposing them to certain innovation. And there is no doubt but the death of this fire shall follow, for it shall begin midways and end. The said fire shall go about the world and cleanse the elements only of their uncleannesses, which they have had in them for the mixing of obesity and darkness which they have now contracted by the sins and infections of men, which pollute and fill and infect their habitations. For men are infected and infections spread to all creatures from them. And for this reason, we may believe reasonably that the said fire of conflagration cleansing the world shall ascend also high as the smoke of the weighty sacrificial offerings of idols and images, and also high as the filth and infections of crimes and sins of men that are ascending. It shall also extirpate the said infections. And certainly all the elements shall be cleansed by the said fire of conflagration, such that all darkness, uncleannesses, and infections shall be put away. The air and other elements will also perish, for the holy and redeemer says that the heavens and the earth shall be parted, not as they are in corruption, but after certain dispositions, some more perfect, others less so. The said fire shall ascend fifteen countries above the highest mountain of the world, so that it may cleanse the said party above of the air of filths and uncleannesses. Vapors and smokes, which sinners do and say, will also be cleansed in this way. But the spirits of the heavens will not perish, the said fire being to the nearest cleansing always. The prophet says, \"They will perish, but you will endure forever.\" It is to be understood that the said heavens will not perish as said, but they will be purified after certain dispositions and changes of their estate in the which they are now. The quick shall not be more needful. For the said spirits now play in one continually, and they shall then be obeyed, William of Wymmamore in that day after the noble choir of chosen men shall be perfected and fully filled, as I have explained and translated according to Master Nicolas de' Lira in the translation that he made above the soul in Psalm one hundred and one. They may make fair questions which I leave for the present and for the cause of brevity.\n\nThe fifteenth and last chapter and song shall be that the heavens and the earth shall be to the miner that I have said before. And that all men and women shall come to the judgment. And as to the first party, as to the above-mentioned renewing, Saint Thomas says that the elements shall be renewed for the rescuing of the clear earth. And the earth is the heavens and the water as the body lights of the heavens. And as to the regard of heavens and heavenly spheres, theirs shall be no other. Renewing with what is not their due, they shall cease of their moving and shall abide in their places, securely keeping Wymbabyl. Indeed, the above-mentioned fire of conflagration and burning, above mentioned, shall burn all my body and the bodies of women who find themselves living or dead, for there will be differences for it will give pain to the wicked, but it will do no pain to the good who find nothing to cleanse but the fire of the furnaces that did no evil to the three children who were put with burning furnaces, but the good who find anything to cleanse shall make some sorrow and pain after they have more or less need to be cleansed. And indeed, the said fire of conflagration may cleanse at once that which is to be cleansed, for the said fire will recoil in activity from that which is lost in induracy. And woe betide him who disobeys what we have said immediately hereafter. contrary to thy{is} that We haue sayd that the .xiij. day al them lyuant shal dy men and Women and as thys caus the fyer of conflagracyon shal not fynd noon aboue the eyrth ly\u2223uant. Certanly thys maykys no thyng for as I haue sayd heyr befor no man Wnderston\u2223dys the sayd syngys bot god yf the sayd syngys commys oon after oon ofter Wyth owt ony goyeng ettwys the sayd syngy{is} Or yf thayr shal cum syndry\n in oon day / for thys incertayn et vnknowyn. Et for that may yt be that at the howr of the sayd fyer of cleengyng shal cum & that yt shal put to deeth them that ar lywand et that yt shal Wayst them i\u0304 powdyr & aws so as sayd ys. Et as thys caus yt ghanys not to say no to afferin that the sayd syngys shal cum so be .xv. days oon after oon other as sant ierom says as he as fund the\u0304 i\u0304 the cronyks et an\u2223nels of hebrews for he affermy{is} yt not hym self Bot veyl ve may say that the syng{is} aboue said or the most part of them & pryncy\u2223pally they qwych ar aprewyt by the text of the holy gospel shal cum \"and that the world shall be burned and the elements clarified, as it is said. Also that the bodies of all those who died shall rise. The fire above mentioned, after the judgment, will take those who are damned, and all those in the said fire of burning, of great heat, shall descend into hell to punish the damned. And that which is in the said fire of clarity shall abide in high in the glory of the blessed and chosen men. And this appears that the fire above mentioned shall go before the coming of the judge, who will follow in various ways. This which is in the said fire of darkness, of bitterness in the air, of bitterness in the earth, shall be purged and cleansed by the said fire and cast into hell to punish the damned. And for this reason, men shall have no more mystery or need of beasts, trees, and other things vegetative and sensory. All the above-mentioned things shall be corrupted and made nothing.\" the matter is that, as to the form. This suffices as to the second party in the which I have promised to treat and determine the signing of the which shall go before the judgment general of God the maker and the redeemer.\nGood and faithful Christian, I should Understand by the symbol of the faith, which symbolically is called the Creed in Deum. Which each one should learn under the pain of everlasting damnation, that our salvation and redeemer shall come to this judgment above said, to judge the quick and the dead. And it shall be in the time above said when the said redeemer shall\nCome with great might in the time of justice, in which there shall be no mercy exercised after the vision which St. John saw in the tenth chapter of the Apocalypse, where he says that he saw one angel descending from heaven. This right foot was placed above these, and the left foot was placed above the earth, and he swore by the living God. In a world where the time shall be no more, or equal to the time of mercy and judgment. It is said that seven thousand shall speak to him, the ones who should be Wonders of the seven woes that shall fall upon the day of judgment above those who are damned. And of contrary, seven special joys that shall have the blessed in the end and latter day of judgment. First, we should understand the resurrection of the bodies of men and the dead. After that, the said clanging of the world may be fire, and the redeemer shall come with trumpets and great sound, gathering all the chosen and friends of God who have been burned in all the four parts of the world. This is the text of St. Matthew in the 24th chapter. \"Mitte angelos, tuba.\" [And so on. This voice shall be heard by all the good and evil on that day.] The apostle writes to the Corinthians: \"As I say, the trumpet will sound terribly for us, who shall be alive or dead, and this trumpet shall awaken us, as Saint Jerome or Wakead drinks or eats or does any other thing. It is as if I were ever more eager to hear the voices of the last trumpet of God, which sounds in my ears, those who are dissolved and come to judgment. And so, as one doctor above in the book of Sapience says, the voices of the trumpet will be audible and commanding, called by Jesus Christ, to whom they shall come who are dissolved. This voice says, 'Cry out!' Crystom says that the voice of this small trumpet terrifies all the elements, which the deities and clefts the stones, opens the hells, breaks the ports of brass and iron of hell, and breaks the bands of death. The one who shall draw us from the depths will give a song to every body, for the soul is the one who shall be drawn out.\" \"Yochon shall be renewed in the body. It shall not only be hard in the earth but also in the heavens. First, Adam with all his children and those who believe in God and have served him faithfully will come. Abraham will come with all the holy patriarchs. Isaiah with all the prophets, David with all the good kings, Saint Peter the porter of paradise will come with all the apostles, evangelists, and disciples. Saint Stephen and Saint Lawrence will come. Saint Stephan, Saint Lawrence, with all those who shed their blood for the love of Christ. Saint Nicholas and Saint Martin will come with all the confessors. Saint Catherine with all the virgins, Saint Elizabeth with all the dewotions, the Queen of Heaven with all the religious, the parsons who have left the world and died in the service of God and after their order. And the souls themselves shall be hard pressed by those voices in hell, as Chrysostom says. And Lucifer, Satan, shall come.\" Asmodeus/Beelzebub and other demons of hell shall come with their entire company. And this is what the said woes shall be hard upon the whole world, from the east to the west. And all men and women whose bodies are in the earth shall rise. Cameas shall come with the said demons, those who are brothers to many. Judas with all traitors. Pilate with all false judges. Herod with all the kings and Wekys, oppressors of the innocent. Barabas with all thieves. Lameth with all adulterers. Memroth with other sinners. Gehazi with all wrongdoers. Simon Magus with all simoniacs. Athalah with all murderers of children. Jezebel with all idolaters. And also others, as St. John the Evangelist says in the fifth chapter. Those who have done good shall rise in the resurrection, but those who have done evil shall rise for judgment. According to the second thunder of the one who speaks, the evangelist is Apocalypse. We should understand that all those who are to be gathered for the said judgment are: The first order shall be of those who will stand before the judgment seat, standing beside the redeemer Jesus. And they shall be the holy apostles, mothers of God, martyrs, confessors, prophets, and patriarchs. And they shall not be the seat-holders but those who apply the said sentence of the redeemer. In this order shall be all those who loved the goods they had in this world for the honor of Jesus Christ and have been powers of spirit and followed the power of Jesus Christ as far as it was possible to them, as religious men and others who lived holy and kept the commandments of God, as it is written in St. Matthew in the 19th chapter. \"You who have forsaken all things and followed me shall sit on twelve thrones, judging the twelve tribes of Israel.\" The second order, those who shall be at the said judgment, shall be judged. I have seen the faithful, crisp men, who at some time fell into sin but they have given pennies and, with good will, done the works of mercy to the redeemer. I was hungry and you gave me food. I was thirsty and you gave me drink. I was a pilgrim and you lodged me. I was naked and you clothed me. I was sick and you visited me. And also concerning the other works of mercy. To those he will say finally: Blessed are you of my Father's kingdom in heaven. Receive the kingdom the kingdom which is prepared for you from the beginning of the world. The third order of those who will be at the judgment will be of those who will be condemned in hell. These will be the crisp men who had faith but had not fully carried out the good works and kept the commandments of God. Written by Jesus Christ. \"I have had hunger and thirst and you have not given me food or drink. I have desired the salvation of your souls and have not counted it to you. I have not been logical with myself, nor have I clothed or delivered me from prison. Those who are damned shall answer. \"Lord, when did we see you naked?\" \"Woe is me, Lord Jesus, for we saw you naked and were unable to give you drink, as you would have desired. We saw you in the earth. And Jesus Christ will answer. \"One of the least of these, whom you did it to, you did it to me.\" \"Certainly, what I have given to the least of the powerless in this world, I have given it to me. But for those things which I have not done to them, I have denied it to me. And for that reason, I curse the damned in the eternal fire of hell. The fourth order, the Jews, Saracens, and heretics, who do not keep the faith of Jesus Christ, shall receive and deliver it to the devil, without any delay.\" mercy and it shall have no master to judge for such people are condemned and judged or their part, according to the Word of St. John. Whoever does not believe in me is a cat. And indubitably, according to the Word of St. Matthew in the 13th chapter, the angel shall separate the wicked from the righteous and send them to the left, where they shall be weeping and gnashing of teeth, as we have said in the tractate of the pains of hell. By the third day, according to which the Lord says in the Apocalypse in the aforementioned plays, we should understand the marvelous songs and tokens of the Passion. The one who shall bring it with him to right judgment is fearsome. For he shall show to all the creatures reasonably that they have seen from the beginning of the world to this hour the two kinds of this Passion, which shall be more clear than the bodies of the sun. That is, the most holy corpse, the places of the most holy and worthy Wounds, which he has suffered for us, as Chrysostom says. Above St. Matthew the quick says that he shall show the said tokens to damning people, so that they understand how they shall be justly damned for despising the price of his blood, so precious. Certainly, as the said crystal says, Jesus Christ shall refute the damning. I have taken humanity for your love; here is the price of my love, which I have given for you. Where is the service and the reward that you have given me for the price of my blood? Then all the people of the earth shall play and mourn above themselves. Principally, the Saracens and the Jews, who shall plan to betray our Lord Jesus Christ so treacherously. And the false Christian men shall play the part of those who have given the evil for much good to them, doing good by the redeemer. Also, God shall say to the above-mentioned damning ones, \"Behold the man whom you have crucified. Look upon your judgment, which is God and man, in whom you would not believe; see the wounds that I have made, behold the side that I have pierced.\" Though quick to open myself to you and I would not enter. Behold my hands, which have been anointed in the corpse to embrace you and to reassure you if I had the will. For this reason, I have displeased me and I have ever called you, and I have not held you close in the eternal fire of hell With the devil and his angels. For each crystian man should have this, that he may be bought with the precious blood of our savior and redeemed by Jesus Christ, that he may not be of the number and order of the damned. It is not that Jesus Christ will show the aforementioned and Wounded ones to the good people to their great joy and honor, but to the wicked their fear and confusion. First, to thankful men, those who have not thanked him for every one, they should thank him for this deed. Saint Ambrose, plus, Lord Jesus, I owe these injuries to which I have been redeemed, rather than to your virtues, which created nothing, had I not been redeemed. \"To say, Lord Jesus Christ, I am more deeply holding to the repenting Wrongdoers, those who suffered in your passion are those who bought me. I am the one who was made worthy of the Worthes, for if I had not been redeemed, it would not have profited me. The meditation of the passion is truly fruitful for man, making us thankful to God. This is what Saint Bernard says. There is nothing of greater effect for healing the wounds of the senses than having pardon for one's sin and continual meditation and mind of the wounds of Jesus Christ. Secondly, the redeemer shall show his precious crown of thorns to the pious people, those who are offended by ornaments, hats, hair, and other adornments of their heads, and generally by outward things which they have put above their heads to please the world. With these they have had no mind of the sharp and rough crown of thorns which the redeemer bore above his head for them. The third way he shall show the spear passion to...\" \"You're fortunate people and you envy those who have prospered, troubling and sorrowful of their prosperity. Of these enviers, Seneca says, \"If all the envy of the world had their eyes, they would be tormented and pierced by all the joys and prosperities that they see in men.\" The Four Jesu Christ shall show His head to the wretched people who have no contentment against those whom the apostle calls \"enemies.\" They have had sustenance and clothing from that which is ours. The Five Jesu Christ shall show His face to them who have danced shamefully and unholily in this world. The Sixth He shall show His most holy corpse to those who do not wonder at this.\" One good thing is hard to find, no fool only adversity seeks such people. According to St. Gregory, if we desire to hear sweet and delightful things of paradise, it is necessary that we endure bitterness. If we crave sweet things there, we must tolerate the bitter. The seven judges of Jesus Christ will show to sinners the scourges of which He was scourged. The sinners and women are wretchedly base to the lowest parts of their bodies and defile their bodies and souls, destroying their goods and shortening their lives without chastity through penances or continence. The eighth will show the robe of purple that clothed him and cleansed him, which the Herods mocked him with scorn and ridicule to the proud people, who exalted him in this world with great and superfluous habits and cleansings, with long tails and superfluous sleeves, which they are greatly eager to complete. The world and its holders are drawn to eternal concupiscences of the carnal speakers, who cry out that they grasp the things they draw others to, so that they will stand in the eternal judgment for what they have died for. The redeemer shall show to the false teachers and merchants and other falsemen of the world the great cloying thing, which is precious even in war bandits, the strength of which is such that it is possible to bind and close the eye of the redeemer who says and wonders at all things. They do this when they are forced to sell with blasphemies and men sworn to their merchants, who are rightfully evil, making good and profiting from the price so much that God had no understanding of it. The redeemer shall show the cords by which he was bound by the hands and arms to those who, by burning and twisting, provoke them and others to fleshly lusts. The redeemer shall have the gall and the winygr of which it was given to him in the corpse to glowtows. \"drunkards in this world are gluttonous and drunken with the wine, in St. Luke's Gospel in the fifteenth chapter, it is said to you who are filled: 'Of the wine it is impossible for the gluttonous of this world to keep from their waking and their souls in paradise.' And St. Jerome says: 'He who is filled and satisfied in this world with bodily delights and senses is worthy to be filled with the spiritual meats of paradise.' And St. Bernard says: 'Drunkards confound nature, they lay waste to the graces of God, the glory of paradise, and they run in eternal damnation.' The twelfth [redeemer] shall show on the day of judgment the splendor of the wine, which was filled and made black on the day of its passion, and this he shall show to those who make fair the face for pleasure and give occasion for sin, and which Ambrose says, 'drunkards': 'Remove the image of God from your natural brightness and exquisite redness and cover it with clouds.' Such a vision shall be\" mayd black of the fire of hell The forty-third way our redeemer shall show his precious hair and beard, which was drawing from him on the day of this passion. And this he shall do to those whose hair and faces were adorned and painted, and whose hair for eternal end. And the women, who covered their heads and let their hair fall down to attract men to sin. The forty-fourth way the redeemer shall show the dice to their masters and players, who were aware of Wickedness and as they displeased their nightly hours with troopers reveling and other unprofitable plays, for such a play is nothing but one spoiling and reveling, and for that no man may acquire anything honestly. With great pain may such a play be made, for it is principally deadly, for wickedness is of the self-same deadly sin and such people are holding to restoration. The fifteenth manner and finally the redeemer shall show the pennies for the games. The following person was sold and this shall be done to those who unrightfully possess the goods of others and make no restitution. Alas, what will such a person say on the day of judgment, though it be so, that Judas restored the thirty pieces of silver for the price he had sold the redeemer to the Jews by force or compulsion, wretched keepers and other worthless holders, who hold the goods of others without making restitution. Vsurarius does not repent unless he first restores the fourteen questions, four. What shall I say? That is, the thief does not let go of the stolen goods unless first the thing taken is restored.\n\nReason.\n\nFor Saint Augustine says in the rule of the right way, certain and unfaltering: Sin will not be pardoned unless restitution is made for what was taken and so on. Merry Christmas day of year and of Wrechness right downturns to all creatures after that God the maker, Redeemer, and savior Jesus Christ, showing the above said things, he shall count and reckoning and reason of which he shall judge first of their thoughts, as he would say / je. This considers not those that dance and leaps and turn at their pleasurable and fleshly delights. And certainly they most give reckoning to God of all things transitory and unprofitable, seeing and of the things unprofitable, and of the gifts of the body of the forefathers and of the health and bodily beauties. And generally he most give reckoning of all bodily works, that is to say, how many times we have been drunk, how many times we have done the sin of lechery and of the flesh outside of marriage, and at how many dances we have wantonly danced, how many times we have struck our own wife or husband. Other men are those who were the Wengens and of other works. We count the temporal things in three ways. First, in your own person, you won the temporal things that you possessed in this world into the later penny. That is to understand, whether you won them rightfully or wrongfully. Certainly, we may not acquire riches without fine. For the Apostle says that those who would be made rich fall into the nets of the devil of hell. Secondly, in your own person, you shall give an accounting in the judgment of the temporal things, that is, how you have spent them into the later penny. This should they think and have before their eyes, which dispends so many pennies in a day and some all the night in twarenies for filling them with wine and superfluous excess, of which they shall give one strict reckoning. And for this cause, every Christian man should dread and fear God. newborns drink wine with their mothers without necessity and should only they who are nursing seek their sustenance and comfort from nature. Of this says St. Augustine in the book of the Words of our Lord, where he says if you eat and drink for the reception and sustenance of this body, give thanks to God for your food and drink. And the pious people who dispense their goods in pride and superfluity of clothing, great and large/long robes, and have plurality of cloying things through pomp or pride, and they who dispense their goods in wanton plays most often count and reckon before God on the day of judgment. For a faithlessly one man or one woman who spends evil their goods, supposing that they have acquired them justly and rightly, they may well be damned. This proves clearly the text of the Gospel in St. Luke in the 15th chapter of the evil rich who drank and feasted sumptuously and were clothed in purple. It makes no mention that he was other than a master, but only that he dispensed his goods continually and had not held to the powerless man of that which he dispensed, for this cause he is tormented in hell. Crystosom above says Saint Matthew says: You took the riches not for those who owned them but for those to whom you gave them in alms. The goods that you had as partners to the powerful people, but God had lent them to you, and you had conquered them either by your righteous labor or if they had fallen to the succession or inheritance of your parents. Certainly it is also a great sin to deny alms to him who is in need as much as it is to rob the goods of others, as Saint Ambrose says. The third manner, we shall count the goods left by us to our heirs and the manner of leaving them, for it is better to leave them nothing than to leave pleading and litigation, for that such litigation engenders envy and strife between the heirs, which causes noise to the soul of him who is deceased. For he shall be accounted by this privacy of the sufferages of his friends. And the said soul shall be punished by this et of those that are his heirs, as he has not soon disposed of these goods. As this cause should have been before yours in the sight of Esaye the prophet, saying to the king Jehoiachin: Dispose of your house, which you shall die in, and of your good things; leave nothing more. We shall give reckoning and account on the day of judgment of those whom we have drawn to us by Word or by evil example or by fairness or by the allurement of the bodyly arrayment. We shall also give reckoning and account for each one of their crafts and deceitful practices by weight or by measure and analysis of all malicious deceptions and new inventions drawing them to us. We shall give reckoning and account for the bishops and worthiness of the church as otherwise. We shall give reckoning for each one of the estates of those who have departed, whether from marriage or otherwise. We ought to give an account of widows, or virgins, or others, or of relying on. It is not sufficient to do no evil, but he who would do so shall be rewarded. A Latin phrase: It is better to abstain, unless one does what is good. Concerning the psalmist, it is said, \"Turn away from evil and do good.\"\n\nFinally, it is necessary for us to give an account of the time we live in this world and how we have spent it, according to St. Bernard, for each one shall give an account of all the years, weeks, hours, and moments in which he has lived since he received reason.\n\nAlas, you, sinner, who have lived sixty years, and in all this time have not served God faithfully for three years, what answer shall you give to the one who would have had one great display and contrition from you for so wickedly having spent your time and shamefully deny it? For after St. Bernard, there is nothing more precious. than the time, alas, and for one thousand alas, for they find the day nothing more fulfilling in the life of many worldly men for the days of penance and salvation pass quickly, and they go from one person to another, thinking of themselves. We read of one holy man who had always been sickly, and as soon as he heard the hour struck, he said to God, \"O my lord and maker, there is one hour of my time passed which thou hast given me to serve and to love thee, for which I should render an account, so each one good Christian should do so.\" And all the day at the last, when he should rest, he should think how he had spent it. For the damned people in hell make pleas above all things, that they have always spent the time of grace in the book of Sentiment, timore We read of one devout holy man who was one day in prayer, and he heard a voice that was very mournful, full of tears and sobbing at the:\n\n(Note: The text appears to be written in Middle English. The text seems to be a devotional passage encouraging Christians to make the most of their time on earth and prepare for judgment day.) \"quick the holy man asks/ what it was and the said Ways answers I am one damned soul, and we mourn not and make no complaints of things so much, no more than we do of the time of grace which we have lost and spent in sins. For in that time we might, in one hour, repent of our sins and show eternal damnation in the which we are now by negligence and for that we have ever spent our time on ourselves. By the fourth throne of the which speeches, Saint John in Revelation should understand the witnesses, the sinners who have again appeared to them in the day of judgment. For the first witness and accusers of the sins will be their own sins after Jeremiah, as it is said in the second chapter. Argue with your malice, tuas. That is, curse the sinner and sin will reprove the one on the day of judgment, for the works of sinners will follow them after the saw of Saint Bernard, who says that the works of men's sins will say to them on the day of judgment. Tunos egesti.\" That is to say, you are our verdict's executor, whether you wish to be or not, for we shall not leave you, but we shall go with you in judgment and excuse you as culpable for various crimes and sins. Certainly, the conscience of the maid shall witness your damnation, according to the appointment in the style which is very fitting to the Romans. Testimonium reddite illis conscientiis illorum. The second witness and excuser for the sinners of the said day of judgment shall be the devil, who shall rehearse all the evil and sins which they have ever done, of which they have not done penance, according to St. Augustine, who says, \"Presto erit diabolus.\" That is to say, the devil shall be ready to show all that they have done in what day, what hour, what plays, and then he shall show to the sinners all their evil thoughts, which are licentious, wicked, and all that we have sinned, spoken, blasphemed, detracted, misrepresented, scorned, provoked, and incited to anger. He shall do this. \"All the works of the body are the four steps/the lopping ones, the seeing ones, the throwing ashes at me, one who shall excuse the one on the day of judgment. I answer that the whole world will say. The earth will curse you, sinful one, who go above me, you are left God, which made me. Count now of all that. The worthy will say, I have served you with drink, two ashes I have served you with fire for your living, now give reckoning. The sun will say, I have rejoiced and given light for your living, count of your thankfulness for this that you have not thanked God the maker. Chrysostom says, there is nothing we may say about the day of judgment, the sun, the moon, the earth, the days, the night, and all the world will be against sinners and witnesses of their iniquities and sins. And this is why Chrysostom says, the ways will be strait and dangerous for sinners on that day of judgment when they shall see the judge above them and be horrified under their feet.\" They had their sins which would excuse them, at their left hand, Wormwood readily welcomes them into the pains of hell. They shall have Conscience excusing them from the world, burning. Quare shall flee the Wretched sinners so taking and so repentant. It shall be impossible to hide him, eight shameful to appear. He would say With good will to the ill and mountains fall above me and hide me and put me away from the presence of the high judge, that is, of the redeemer Jesus Christ, so very terrible as He appeared in the Apocalypse in the seventh chapter. Of the five thunders of which He spoke, the most evil may be understood as the Woe-bearer of the Damned, for the said Damned shall curse himself on the day of judgment, saying, \"Cursed come and fall upon us, Wretched sinners. We have done the sins because of which\" We are eternally damned. By the very judgment of God, we may come to understand why he will speak to the damned. Part of all joy, depart from my angels, to whom you have shown contempt, and to whom you have not made amends, leaving them to keep you not, for they will leave you in the hands of your enemies. Depart from my most dear and beloved mother, and from the company of those whom you would not have been with, whom you may not serve now, nor did he give you honor. Go, damned people, into the fire of hell, eternally in the which I shall burn in body and soul, ever more eternally, opprobrious and doubtful and lamentable sentences. Fear the above-said judgment of the just, and do good works, so that we may be numbered among the blessed. the quick shall be at the right hand of God, the Father of the quick, whom he shall say: \"Cu\u0304 je blessit of God my Father, who art dread of me, serve and lowly me, and fulfill my works of charity, for thou art served and honored by me and my right dear mother and my holy saints. Cu\u0304 you today and confess the crown of glory and take possession of the realm of heaven, the which as been gracious to you since the creation of the world. By the seventh thunder, we may wonder at the painful torments and sufferings of those who are damned, and after the above-said sentence, all those who are damned and devoutly of hell shall fall into the which they shall be evermore with out end, unwilling pains and fiery burnings of the which we have spoken and written before. And contrarywise, the blessed people shall ascend into heaven singing sweetly and melodiously the which shall have evermore joy and gladness of the which we shall speak hereafter. And moreover, clearly understand this that\nsaid is / it is ghastly to hold in mind that they are downright judgment. that is to say, judgment particle and general judgment are that which is made at the hour of death of the wretched person present here. Of the which, the innocent one is in the third book of the filth of human condition, of the which he says one thing much to not, that all may be good or evil before or after, or that the soul part of the body says is our savior and redeemer Jesus Christ, so that he was put in the cross. The evil shall see him to their confusion, that they may be confounded and have shame of this, so that they shall not be partakers of the mercy of his passion and cover the precious blood of Jesus Christ as they have not brought them the fruit of redemption, which is given to us to wonder at. And for this which is written: They have seen what they mocked at. That is to say, the damned shall see the redeemer again against the which they have done and made the mocking. Blasphemy and other sins should also be considered, much of which we have mentioned before concerning the judgment party, the which is one day when the parson dies, as it is written in St. Luke in the 12th chapter. Be ready, for Jesus Christ, the son of the Virgin Mary, shall come to the judgment party when we shall not be aware of ourselves. The judgment, which we have spoken of before, is that in which all men and women shall be judged according to the standard of the apostle in the pastoral epistles. It is written, \"Each one of us must be manifest before the tribunal of Christ, and so forth.\" That is, we must be prepared to appear before the judgment throne of Christ at one time when each one of us will receive the reward for his works in this world, good or evil. And very truly, this is written in the pastoral epistles. I shall make judgment above the valley of Josaphat in the plays where Jesus Christ ascended into heaven, as it is written in Joel in the second chapter in the person of the Redeemer. I shall gather all the peoples and bring them into the valley of Josaphat, and there I shall sit to judge all the peoples. That is to say, I shall gather all manner of people and I shall lay them in the Valley of Josaphat and I shall set them there to be judged. It is also said, \"This is the said judgment that shall be at the end of the world, but the day and the hour are uncertain.\" Wonder understands this not, but only God knows. Some would say that it shall be made at midnight, for this is written in Zechariah. In the midst of the night a cry was heard, \"Behold, the Bridegroom comes.\" The others would say that it shall be made in the morning and allege the palmist. In my power I shall put to death all sinners. But St. Augustine says that the judgment shall be done where no man shall be fighting also says St. Matthew. \"Watch, for you do not know the day nor the hour.\" \"He who is brought before the hour may be asked if the cloak of men or women will be discovered and opened on the day of judgment, and if the sin of one will be known to the other. We all shall confess and reveal our sins as we wish. Regarding this matter, Wryttys' glory slowly reveals itself above the four sentences. Also, to answer the question that it is grievous not to know which one sentence is distinguishing or rewarding, it may not be just if it is not given according to the good or evil deeds of the one to whom it is given, or against the one from whom it is taken. And since this is the case, as it pertains to the judge and his assessors before the sentences are pronounced, they must understand the good and evil deeds and the cause. Similarly, it is grievous that it be so on the day of the general judgment of God, that is, that the sentences of God for evil and the primacy of good may be said without reply, the holy accessors and assistants understanding the good and evil deeds of them.\" \"Whichever shall be rewarded or punished according to the merit or demerit of the deeds suchlike, shall be known to all the assistants. And so, God shall bring to mind to each one his good deeds and merits or demerits before their eyes in the said judgment. And this opinion is the most common thought, that the master of the sentence is like to say the contrary, that is, that the sins which have been put away by penance shall not appear on the day of judgment. For after St. Thomas, we should understand that the sins of righteous men, who do penance, shall not come to the understanding of others as sins to be punished. But as sins that are hidden and put away by them, shall follow no pain to righteous men but they shall follow glory. And so, sins should be understood to be covered on the day of judgment, for they shall not give.\" No reckoning, and that God says no more concerning this, than that He will not have them punished with any pain, but He will have them weep that said sins be brought to the consideration of each one of them. It is by this that is said, that all the good deeds and evil deeds of each one shall be manifest at the day of judgment before Jesus Christ, the righteous judge, before the angels and before men. God willing, we may conclude that all the good deeds and evil deeds of each one shall be manifest on the day of judgment before Jesus Christ, the righteous judge, before the angels and before men. God willing, we be of the party of the just and faithful men, and that we may ascend in glory to heaven in a glorified body when the above-said day of judgment shall come, that we may eternally stand and thank God in the joys of heaven. This suffices as to the third party of this present and short treatise, concerning which much more has been spoken of the great. I am the great scribe of God, and I pray and request all the readers and hearers of this present book to correct any errors or omissions that they find, as it is one work of mercy. I implore them with humble understanding to mend whatever I have failed to write or translate correctly. I also pray for the mercy of God on the soul of the actor, translator, and their fathers, mothers, parents, friends, brothers, sisters, good doors, and well-wishers. And I pray that the Holy Trinity will keep them in body and soul, so that we are not confounded on that dreadful day of judgment. Venerable fathers, grant us the kingdom prepared for you from the beginning of the world. God grant it, not Samoth. Amen.\n\nAfter this, the redeemer is given the senses differentiated, and the curse is lifted. The righteous shall ascend with the dwellers in the heavens in glory and felicity, as we have said in the party previously mentioned in this last part. We have to declare the joys of Paradise and show what joys the blessed souls, which are in heaven and self-radiant, will have, when they are gathered together after the day of general judgment of God. Though it may be impossible to think sensibly of this or to wonder or pronounce any consequence, I have intention to write about the lowly God, the profit and utility of the redder part of this which I have found in the holy Writ, and first in general. Secondly, we say that the repentant, cast out and put forth by the sentinels of the company of God, and send the deep of hell, and that the whole world has been purged and ordered into one mercy. Fairness so that it has been said before, our Lord Jesus Christ shall lay all His saints and bless them with Him and the angels in their glory with singing and canticles of inestimable bliss, and shall put them in eternal cleanness, so that they may eternally reign with Him and with the angels, who are like them. And the above-mentioned blessed one shall be filled with the radiance of the marrow of the essence of the majesty, and shall be told of inexpressible joy. And by the possession of the humility of God and charity and love that they have for one another, they shall be adherents to God and united with one another. And certainly their rewards shall be so great and so plentiful that they shall always be more thankful to God for His reasons for bestowing such great and inexpressible goods upon them. And they shall not be displeased by the receiving of said goods so plentifully bestowed upon them. And all who shall be there, each one shall be different in merit. content of this text brings glory and reward. And for so much my brother and friends rightly endure in the power of this worldly pilgrimage, the pains and fear of the other part, the nets and raysors of water enemies, the marvelous blindness that we do not keep watch and suffer on one part and wrong treatments and sorrows temporal and spiritual, and ourselves sleepily yield to our sins and lowly wait for our tormentors and blabber more about our own land, power, and filth for glory, I pray you that we contain the joys of the eternal life and lift up our wonder-standing to the glory of holy men, that we may learn something with the lips of the heart and that after that we humbly desire one small thing by the sweetness of the above-said grievous thing, we may love God more fearfully and desire heavenly glory more ardently, and that we show our wakefulness by despising the prosperity of this world. The sustainer joyously endures the adversities of it. For at one time it is given to us by the sustainer of all glory, that we may only taste one drop of the fruitfulness and depths of the said sweetness of the said joys of paradise / we shall desire to be put forth from the noise of this World present and we shall never again love the banishing of this wretched pilgrimage of the World for the sake of possessing our land and inheritance heavenly, but only right delightfully the good desires we shall be held to the life everlasting of paradise. And there is such a difference between the bodily delights and spiritual, for whoever may not have his bodily delights, it lightens and enkindles the little sensitive ones in great influences and desires. But on the contrary, the delights and joys, spiritual, which they may not have at their desire and of so much more that they have not, cause noises. \"beyond plenty so much more they have desire and take pleasure in feeling the joy of the said virtue without any noise. And because they have not these things, they may endure the savior's sweet joy instead of their own, not knowing its sweetness. And truly, as Saint Gregory says, \"taste and see that the Lord is sweet\" / that is, \"taste and perceive spiritually\" / for certainly the Lord is most sweet and you do not know his sweetness unless he gives it to you. And in truth, as Saint Gregory also says after this, our first father Adam, in casting himself out of paradise because of his disobedience, was cut off from the joys of this wretched world and banished those which we now suffer, and could not see the joys of paradise which he had tasted before / for he had the custom of using the words of God and was assisted by meditation of thought and detachment from sight in the joys of blessed spirits / but after this\" that he was falling by the sight of the said estate in this wretched banishing, he parted from the above-mentioned visions' cleanness and clarity of thought. And because we, who are born of this flesh, have had a hard time in this world's banishing that is called paradise, and that the angels of God are dwellers there and that the spirits of righteous men, perfect followers of the said angels, always accompany the fleshly men who cannot know the things in the world of spirits by experience, this is what they have not experienced themselves, with their bodily eyes it is uncertain whether it is or not. The doubts indubitably might not be our first father's, for after this, that it was excluded and put forth from the joys of paradise, he remembered it sadly. And certainly we may not think this remembrance false for we have not the experiences he had in the past and have it not only by his saying so, but by one woman's cry put one in great pity. The child in this prison showed no sign of war until his adolescence. The woman above the prison urged the child to mow the meadows, tend the stony mountains, and care for birds and cattle, and various creatures of cowlers and paintings. The child, who had never seen anything but darkness, would not believe anything of this, for he had no understanding of the heavenly things. Such are the men who are born in blindness and darkness of this wretched punishment, and when they speak of heavenly things they are unstable, for they have no understanding but of earthly things and are trustworthy only in what they have experienced. But by divine dispensation, this creature of earthly things and unstable came here for the redemption of kindred. He was made man, and we were ready to be transformed in the godly nature and to be like him. god be the above-mentioned dweller, who art of the most noble dwellers. The dweller said to him, \"I have been of the order of seraphim, who are evermore before the face of God.\" The master Iowar said to me, \"Speak to me some of the ways of God, as you have said they are ways.\" The dweller said to him, \"I shall not be sufficient to say anything of the said clarity, but I shall say something to you symbolically, by which you may comprehend something of the said clarity of the above-mentioned ways. I say to you, if all the flowers which have been and shall be are one unto the end of the world, and the greens, fairness, and beauty of all the trees' herbs which have been and shall be evermore, and the color and beauty of all precious stones and metals, and of all other shining things which are above the earth, and the shining and clarity of the sun and the moon and of all the stars which are in the heaven, and the clarity of all the lights which shine and shall shine since the beginning of creation.\" World goes to the end, and that they should not shy from gathering in the earth all their clearings should be but one dark night to the regard of the fae of god. O so much more merciless shall be which leasings are from the Wyson of the above-said fae and godly clearings.\n\nThe second way of the soul is fruition and delight, which the soul shall have of the above-said godly essence. For in the heavenly earth of the soul there shall be one right perfect communion of the soul of every one with God and with this, there shall be one right perfect delight also great in the thing possessed as this thing is great / and God be one thing infinite, ineffable and incomprehensible. Following infinitely, the delight which as every blessed soul to the Wyson of god is unmeasurable, ineffable and incomprehensible according to the capacity of every blessed soul having fruition and delight. And the said delight shall be infinite if the capacity of the soul may take the thing infinite. And truly. the said fruitction shall not be equally of one every one, this is the whych shall not come from the party of the object of the whych. The soul shall have the fruitction that is of God, but it shall come from the party on the side of the soullys having fruitction. And certainly, because much of this will be more perfectly enlightened by the light of glory, and they shall be made more perfectly confirmed to God. And they shall contemplate and remember the said illustration more clearly and more sharply the godly essences and majesty of God. And this incomprehensible delight that the above-said fruitction, taken in the godly essences of God, is called fruition, which is begun and taken in the right clear and shining vision of God in which they shall be, shall be more fully in the contemplation and remembrance of the said soullys. And this cause all beauty is said to consist and be in the said Vision after the saw and the Word. The vision is the entire reward. That is, the divine vision is all the reward and the beatitude of the blessed. And certainly, the immediacy of the godly clarity, drawn to Him, is great beauty and is incomprehensible and exceedingly sweet, the spirit that keeps and contains itself in such a way that the spirit also fails and forgets itself, and grants and reveals all of its power in the aforementioned divine vision. And that spirit, which is absorbed in the depth of the incomprehensible light, presents itself as indistinguishable from one, for it is one with God through love and delight in Him, and for that reason, says Saint Augustine. The beauty and fairness of the divine faces is so fair and joyful, and the joy and delight of the light everlasting and immutable, and the wisdom so great that he is able and capable of abiding in it, that is, the dwelling place and space of one day only. \"Jeremy Wynomerabyl of the present, who lives fully in all temporal goods, shall be rightly and justly displeased for the delay in the above-mentioned joy, not only for the spaces of one day but for the spaces of one hour. And Saint Bernard says, \"All the sweetness and delight are not but sorrow, the reward of earthly joy is bitterness, all fairness is wretchedness, all things that are delight or joy in this world are but things full of sorrow and full of melancholy to the regard of the eternal joy of heaven.\" As it is, the goodness of God exceeds infinitely all other goods. And Saint Augustine says in the person of God speaking to the blessed souls, \"I shall be to you all that which may honestly be desired by you, for I shall be your life, your sustenance, your health, your glory, your honor, your wealth, and for so much shall I be all things to you; I shall be the end of all your desires; I shall live with you without end.\"\" He shall be lowly with nothing annoying, with nothing troublesome, and desirable with nothing hatred or wearisome. He promises this to his good and faithful servants. Moses says in Exodus: I will give you all good things. That is to say, I will show you all good things. In the book of Wisdom: Desire righteousness, and all good things will be yours. That is to say, the desire of the righteous is no other thing but all good. In one other passage: Desire will be given to the righteous. That is to say, righteous men shall have their desire fulfilled, as the prophet says. Sacrifices shall be pleasing when they appear before you. I shall be content, says the prophet, when the glory of God appears to me, for otherwise my appetite cannot be satisfied in this world. Who shall be content and see your glory? What man is there who is pleased when he sees the glory of the Lord? The author stated that the one who will be filled with delight will be free from any noisome things, as the sage said no man can be not. But they will always be filled with the fulfillment and refreshment of blessed men, which will be plentiful with the right superabounding delight of delight and will put away all mysteries. The continuous desire of the fruitful one will put away all noisiness. And of the Wisdom, which the blessed angels say God is, the angels see the face of the Father. That is, the angels always see the Father's face and daily desire to see Him, as the angels long to behold the fruit and do not scorn to be filled with a greater hunger. \"Once with God I am, in glory everlasting. They marvel and fail not to show the godly essence they possess, nor is it ever new to them that they have more great thrirst and more great desire to see God. We read that there was one woman possessed by the devil in the church of St. Peter in Cowlane, and her happiness another woman was possessed similarly. The two women rose and left themselves blameworthy of one another by great cries and showings. And soon one devil said to the other, \"Why are you here, consenting to Lucifer of the heaven?\" And the other replied, \"Why are you here, falling?\" And the other said to him, \"Hold back the peace, do not make me repent me; this punishment is too late.\" And there was one holy man who rebuked them with the ashes at what punishment he might do to them in order to ascend into paradise. And the devil answered, \"I promise you if they forsake one pillar from the earth.\"\" et is full of reasons and sharply pressed about me, and woe is me that war is so great that if I had the body and flesh of a man in which I might truly feel the painful torment, I am content to be drawn from the high to the law, broken and disfigured in this torment, until the day of judgment, so that I might see after the said day of judgment the glory/vision of God which I have lost through my pride. And in this appearance, it is clear what glory/delight the blessed souls have in the realm of heaven. And so it is said by St. Jerome. No labor is hard, nor time long, if the eternal glory is acquired. That is to say, no labor, no time should seem long for the acquisition of the everlasting glory, and this is sufficient as to the soul's second part.\n\nThe way of the soul's glory is so sweet a temptation that is to say, perfect possession of God the maker, without any fear to lose it. For the blessed should not have perfect beatitude nor be called blessed if they feared. To leave God who is the source of all their beauty. And certainly God, who is generous and infinite in the goodness He has bestowed upon the aforementioned beauty, will never take it away from the blessed souls but rewards them with every eternal glory. And this glory confirms all other parts of that beauty which cannot be had without it, and this glory is ordained in great transfiguration of the bodies of the blessed.\n\nHereafter we have to speak of the rewards and gifts of the bodies' glory, of which there are four: clarity, impassability, subtilty, and agility. And since the form should be proportionate to the matter, the bodies should be disposed in the state of the rising to come after the extinguishing of the souls. Similarly, the bodies of the blessed shall have rewards and properties corresponding to their estate. Therefore, The soul's body shines above every corporeal creature, its glory surpassing that of each one. The blessed one will be wholly undiminished to the body, that is, the soul confers incorruptibility upon the body in the state of incorruption, not contrary to the positions of things. Therefore, the soul's glory will be highest in the state of glory, and it will be well shown that the body, which is most fitting for it and subject to it, is suggested to the soul and does not hinder its death. Four things are required of the two aspects of feeling and movement for the body. And regarding feeling, the body requires: be ethically responsive to the kinds of sensibilities and of this disposition, the first way the body glows, that is, to understand clarity. The second thing required as to the feeling is that the body's glow is not suggested to the passions to which they would suggest in the impassivity. And as to the movement, two things are required. The first is that the said body's glow rests not in inclination contrary to it, that is, to the soul, which would move the said body. And to this disposition the way of agency. The second, whoever resists, is not to it doing by the body's and inward things and outwardly by means, the which he shall move to the which it is disposed, that is, to understand subtlety. Of the original birth of the said dispositions, some doctors say that they shall proceed from almighty God by creation, and that the said dispositions shall be in the body's glow by the body's redemption, in the body by the way of the soul's beatitude, as the Sage says. Augustyn expresses himself gently to notify and consider, so that the blessed soul may be filled with one spiritually clear light. Such will be the body clad with all spiritual clarity, glorified by the redundance of the clarity of the soul to the said body. And this is what the apostle in the Corinthians' Seminary says: \"The body is sown corruptible, it is raised incorruptible. For this corruptible must put on incorruption, and this mortal must put on immortality.\" That is, the body which is now great and material and full of dirtiness shall be glorified and clear, as the apostle says. Reform, O human nature, the figure of your body of claritas, that is, God shall reform in beauty the figure of our human body made and may it be clothed with the body of this clarity. And certainly, one thing may be said clearly in two ways, and for this reason that it is clear, it shines as a star. for those that are over us / and that we may see it in the middle so as we do in one glass, as though the clear water. The glowing bodies of beautiful men shall be clear in both manners / that is, shining and rightly present, for as Satgregory the corporal body of the body shall not impede in the realm of heaven that each beautiful man may see the will and intention of one another, self-manifested. Such ways that one may see and hold himself, so Wytnysys says Saint Augustine in the book of the City of God, which says that the members and organs of the glowing bodies are incorruptibly ordained to serve various necessities. This is that which our faith holds of the great light of the body's glowing nature is not possible for God / and self-manifested beings in the lifting of our eyes. The sight goes to heaven, of one only strip of the returns, holy in itself. The three parts of the beatitude of the body are for the body's glory, which will be so strong that if it pleases it, it may move all the earth as the angels; nothing can hinder it. And if you ask what profits the above-mentioned forsaking of the world more than that all things will be disposed by God so that they have no mystery, no fear, no changing or overturning, I answer that the possession and faculty of the said forsaking will be thankful and a cause of great exaltation to us, even though it is not always necessary that God puts all things in their place.\n\nThe three parts of the beatitude of the body are liberty and freedom, by which the blessed may not be constrained to do anything against their will, nor forbidden or prevented from doing anything they please. This which the mortal man may not do. In this world, the five parties of beauty are health, which is that which the body shall never suffer thirst, hunger, blindness, deafness, or any sickness whatsoever. But it shall be whole and perfect health. The six parties of beauty apparent to the body are lowly, not those that are in the flesh, in the appearance of bodily things, which are pleasurable and delighting and rightly horny to the senses, but in paradise are pleasurable and delighting and rightly clean and right noble. And the things that consist in the right Wisdom of God and right noble fruitfulness shall be communicated to angels and men, as Saint Matthew says. In the resurrection, there will be neither cloud nor water, but they will be like angels of God. And the bodies and souls shall glow with a wisdom that is not of bodily means or other things that appear by corporeal rays. First, for after that the living corrupt practices shall be put away, and it is said of necessity that the things which serve the living corrupt practices are put away. Say it so that the meaning is clear to the bodily nourishments serving the living corrupt practices / they should be obeyed and kept in being. Self-indulgences to the Way of the fleshly lowest are necessary in this world for the keeping of the kind of those who cannot be kept in one only support and would die if it were so, and it follows that there will not be any generation of mankind. And certainly the blessed life is of overwhelming and much more goodly order than this present life. For we shall see that in this World there is one thing straight and wisely used for the aforementioned things / that is, for the bodily nourishments and the fleshly lowest, for it is only so. plays and delectations. For the ordainances of the law they should not only sustain the body, but also derive enjoyment from the work of nature. Indeed, the delectations which are in such works are not the latter ends of the said acts, for they shall have plays and no difference between the bestials and men. And if you say that there is no authority from the holy Writ for them to eat or drink in paradise, consider that Adam in the state of innocence would have lived immortal, and it is supposed that he would have remained in that state if he had used the means and fulfilled the work of nature. To this they may answer each that Adam in the state of innocence had a perfect person that was gratifying to the beginning of the light of man, but it was not perfect in all respects because the nature of mankind was not begun by multiplication of suppositions and it was granted that they \"engineered to multiply the nature of mankind. Also in the same state, Adam might not have died and not have died if he had not sinned / and not have died if he had remained in the state of innocence. But after the state of the human nature will be perfected and the number of choosing men completed and made parfait / and for this cause there will be no more mystery of norishing of generation. Also after the said resurrection, the said bodies shall be immortal wherefor there are great differences in the immortality of the said Adam in the state of innocence and that of the body. And if you say to me that Jesus Christ ate after his resurrection, certainly we say that he did not eat for the cause of necessity that he had / but for showing to his apostles the writing of his resurrection. And the meat which he took was not turned in any way in the glorified flesh / but also as absorbed, returned, and resolved in his previous and first nature. And as the necessity of eating shall not be in the realm of heaven.\" The authors of the holy Writ, who speak of drinking and eating in paradise, should be understood spiritually, for the holy Writ condescends to our limited understanding and presents things under the symbolism and likeness of sensory things, which are known to us in the same way that sap is devotion and taken in the holy Writ through the use of metaphors. They misunderstood it, and in one other play it is written. He fed them bread and gave them life and intellect.\n\nThis which is understood by sapient beings, and for this reason the authors of the holy Writ do not necessarily understand it literally as the heretics would have said. And where we find it in the holy Writ, it is written that Christ, after his resurrection, drank wine with his disciples. It is understood that he drank it in a new manner, not for necessity but for a symbolic showing of his. The resurrected shall active the actions of life after the rising, not only the contemplative ones. The seven last beatitudes of the body will be manifested, that is, long life after this which is written in St. Luke. His kingdom will have no end. And certainly there is no other life or end but to come to the Vision of the divine essences, which is infinite. This is the sufficiency of the said beatitudes.\n\nThough it be so that the holy doctors have written various things about the precosity of the glory of paradise, they could never fully express it, for they will be given blessedness, various spiritual and right precious things which God has promised to His chosen ones. He promises them growth without old age, for men will rise in the age in which Jesus Christ suffered death and passion for us in the 33rd year. Themselves they shall be. \"At the hour of their death, a man shall rise again in the age of Jesus Christ, and one child shall be born every day in the above-mentioned age. And the reason is that a man should rise again in the more perfect state of his age. And he who desires to be ever young with out old age should eat little of the growth which he shall never be held. And those charged with old age should hope that they shall come to the said state, which they shall have been grown old with out any debility or passing away, for the body's glory may not be more hurt than the bodies of the sown, and nothing shall displease him who writes this in the Apocalypse. Remove all tears from God and so on. For there shall be no sorrow, no death, but everlasting health which shall appear more and more. And in the said glory there shall be riches without any power to be held, perfect in all things, for they shall be given perfect holdings of\" All things that have mystery in this World.\nCertainly the reason why one man may not be fully filled in this World with riches, honors, and delights, is because the soul is made after God and may not be fully filled with that which it comes to experience after the manner in which it was made, that is, with them. It is an example of a family, for if the wax is presented in any seal and is born of all the seals of the World and is applied to all their seals, it may not be properly granted to the first seal, so it is of the soul made to the image of God. The blessed shall stand everlastingly and securely, and sing sweetly of angels and holy men who love and shall love God eternally and continuously according to the psalmist's song.\n\nBlessed are those who dwell in your house, Lord, forever and ever, they shall praise you. Since it is a delightful thing to them in this World, the sound of musical instruments. Years of nothing is esteemed in the regard of the singing of the angels, who sweetly shall be there in heaven to hear the singing and melody of all the holy men and angels of paradise. And certainly, if the whole world were parchment and the sea ink and all the leaves of trees and herbs, Writers with all the men who are and have been, they would fail first and before they might express one only joy of the singing of paradise, for God will reward not only the good works but also this, all that man may think well or as it is said, of that he has had pity of the wretchedness of his proximity. And certainly God will reward all the four-footed creatures that are doing well and all this that have born patience for all the sorrows that they have suffered in their bodies or in their members or in their eyes or in their heads or in their hands. The other joy of the glory and salvation of each and every one of the holy men, of whom no man waits the number after these, which is written in the Apocalypse in the seventh. I have seen a great multitude, which no one could count. And certainly, every crystyn man shall have such great joy from one another, as he has served God for two hundred years, and has not made satisfaction to God for the joy which he has had from the salvation of one only saint. For this reason, the charity which is and will be among them is so deep and so great that they hold the good works and joys of other blessed and saintly ones as their own joys, for the reason of the great love and charity which they have among them. And truly, Peter will be rejoiced by the virginity of Saint John, the sanctity of Saint John in the martyrdom of Saint Peter, and also by all other saints which are said to be rejoiced by one another in their blessedness and joys. And one of the said saints, who does not have it in himself, shall have it in the others. Oh, what joy shall theirs be when they are with all the patriarchs! property they shall distribute all their good deeds to all who are worthy. And Peter, Thomas, with all the apostles, and Thomas with all the martyrs, Martin, Nicholas, and Thomas with all the confessors, Catherine and Barbara, with all the virgins, the which shall part all their good deeds and joy to all who are blessed. And so of all other saints. And to this purpose says St. Gregory. Which is he that may suffice to show and recount what joy each soul shall receive from the meekness and sympathy of the patriarchs of the faithfulness of holy patriarchs, the constancy and steadfastness, and the patience of martyrs.", "creation_year": 1503, "creation_year_earliest": 1503, "creation_year_latest": 1503, "source_dataset": "EEBO", "source_dataset_detailed": "EEBO_Phase2"}
]