[
{"content": "Lac puporum M. Holt's Milk for children.\nThis work, which you see fit, most reverently,\nHoltias dedicates all to his lord,\nThe author having instituted, this little work first to be shown,\nAnd to you, not touched, first fruits to be given,\nHe imposed fearful censures of great weight,\nPunishments: from the beginning, your punishment draws me,\nBut yet, in pitiful ones, you suggest compassion,\nAnd you yourself, more pious, make me present,\nHe removed from my cowardly heart, empty fears,\nWhich was a matter for my mind, / complete / go / command,\nTherefore, favor, venerable censor, Latin speech,\nTameito, lest the work of a newborn die,\nWhatever it will be, I humbly pray, receive it with a peaceful face,\nYou give and take at your will, your judgment,\nI have collected these things briefly, varied in a stew,\nI have stolen pious things from many modest places,\nFrom which you gave cause, father, to your grandchildren,\nIn themselves, they possess perpetual usefulness,\nI have published this in the famous Lamith's holy court,\nWishing to give pleasant things to your children.\nWhom you read, Holtias, the tender pious theft,\nEither man or boys, call it boy's milk,\nSweet, but also deserving of praise, this book is named by me.\nLactea qui pueris dogmata prestat habet, you English boys read these things, in the greatest of your number. Exiguum quamquis commoda surgit opus, scarcely does anyone find profit in this small task. Que vos in minimu\u0304 legitis digesta libellum, what you read in a short time is this well-arranged book. Precepta in paucos pauca legenda dies, only a few days are needed to read the instructions. Holtiades eadem vigili quesita labore, Holtiades sought this in laborious vigils. Legit ab innumeris pauca voluminibus, he read from innumerable volumes a few things. Sedulis ille vagis sese circu\u0304tulit agris, the diligent one wandered among the wandering fields. Mellifice officio quam bene functus apis, as the bee performs its mellifluous duty. Quicquid ibi in dulces sapidi congessit aceruos, it gathered sweet and savory things into honey. Mellis in hunc paruum retulit alueolum, it returned this little jar full of honey. Hoc opus anglorum cupienti intrare iuuente, this work will be pleasing to the Englishman who desires it. Prima sit in reliquam ianua grammaticam, let the first be the grammatical door for the rest. Hanc tamen ante forem docti struxere, but the learned ones built this door beforehand. Quisque suos latio fecerat ore modos, each one had shaped his own language with his tongue. Quid bene fulta penus prodest tibi, qua\u0304do retentat, what good is a well-stocked chest, and what does it retain? Ianua magnificos irreseranda cibos, the magnificent door cannot be resisted by foods. Angle puer latio quid ages sermone, what do you, English boy, say in your language? Sapisse, you may have learned. Non potes in primo verba latina die, you cannot speak Latin words on the first day. Te decet altricis tenerum recubare sub alis, it is fitting for you to rest under the wings of your teachers. Discereque ex verbis non tua verba tuis, learn from words that are not your own. Structa / sed et verbis ianua nostris, the door is built / but also with our own words. Grammaticice / verum si fateamur erat, grammatically / but if we confess it was. Illa tamen vetus et tunsu lacerata frequenti, that old and worn door is frequently damaged.\nQue xix assiduus pulsa labore crepit,\nIanua nostra nova est / tenere que facillima turbae,\nAd digiti minimi quam cito aperta sonum,\nNe ve tamen possis dubitare quis ordo libelli,\nHuius erit paucis accipe versiculis,\nHoc opus in ternas libuit distinguere partes,\nQuarum ex quaque trium quid doceat loquar,\nSermonum partes partiam quis vis,\nDigerit in numeros pars tibi prima suos,\nTum numerata prius diffinit quae secunda,\nEque sua quod vis proprietate notat,\nIungere terna docet sublata fasce duarum,\nConcordanciolis verba latina tribus,\nMulta tamen varios & verba & nomina casus,\nDiversoque regunt imperiosa modo,\nSubdit hec etiam neu quicquam deesse queraris,\nQuod verbis decuit te didicisse tuis,\nHuc puer ad doctas o quo modo cun lituras,\nEs rudis et velles non rudis esse / veni,\nQuae satis in laudem es / longe magis esse fatere,\nDiues et ingenii diuitiores opus.\n\n(Note: The text appears to be in Latin. No significant errors were detected in the given text, so no corrections were made.)\nThere are eight parts of speech. Some are declinable and movable: pronouns, verbs, and participles. Others are undeclinable and immovable: adverbs, conjunctions, prepositions, and interjections.\n\nOf these, three are movable and can be declined with case: pronouns, verbs, and participles. They can only appear without a case.\n\nFive things are necessary for the declension of a pronoun. Article, case, gender, number, and declension.\n\nArticles are three: this, that, and that. The definite article \"the\" has the role of an article in every vocative case.\n\nCases are six: nominative, genitive, dative, accusative, vocative, and ablative.\n\nGenders are five: masculine, feminine, neuter, common, and all genders. Masculine: this poet. Feminine: that muse. Neuter: that temple. Common: this and that priest. All genders: this, that, and that happy one.\n\nNumbers are two: singular and plural.\n\nThe declension of articles follows.\nThe first is known by his examples: Poet and Musa. And evermore his genus case singular ends in e, and all forms of the first declension shall be declined after one of them.\n\nThe second is known by his examples: Magister, radius, and templum. And evermore his genus case singular ends in i, and all forms of the second declension.\n\nThe third is known by his examples: Bonitas, sacerdos, and vulnus. And evermore his genus case singular ends in is. And all forms of the third declension.\n\nThe fourth is known by his examples: Uisus and manus. And evermore his genus case singular ends in us. And all forms of the fourth declension.\n\nThe fifth is known by his examples: Species and meridies. And evermore his genus case singular ends in ei, and all forms of the fifth declension.\n\nOf forms: Some are proprietive, some appellative, some substantive, some adjective, some interrogative, some demonstrative, some redundant, and some relative.\nA poet is declared with one article as this poet, or with two at the most, as this and this priest. This poet, him this poet, this poet to him, o poet, from this poet. The plural, these poets: their poets, these poets: o poets, from these poets.\n\nNote that in every plural number, the vocative shall be like the nominative, and the ablative like the dative. When the nominative singular of this declension ends in an \"s\" or an \"es,\" remove those to make the vocative, as hic Thomas, hic Anchises, o Thomas, o Anchise. In all other cases of this declension, the vocative shall be like the nominative, as hic poeta: o poeta.\n\nThe singular. This muse: this muses': to this muse. This is: o sa. From this is: ab hac sa. The plural, these muses. Their muses: his muses: these muses: o muses: from their muses.\n\nNote that these seven nouns in this verse make the dative and ablative plural both in the nominative and the oblique cases.\n\nDaughter born of gods, free women, slaves, horses.\nThe scripture also mentions: servus: dnatus / these names of Hebrew Pascha: manna, zizania, and mammona, are neuter and have no declension. Though we find in holy scripture the genitive and dative in e more often than of rule, and like wise Adam and Abraham. As for alpha and iota and generally all names of letters, they are both neuter and undeclined. Some lettered men say hoc pascha paschatis. And polenta is the feminine gender: ut Plautus, Ubi nequam homines pransitant polentam / however Ovid uses him in the neuter gender: as Dulce dedit testa quod coxerat ante polentam.\n\nIt should be noted that the dative and ablative singular of this declension always end in o.\nHic radius. huius deus. huic deo huc deum huic die. ab hoc deo. The plural his radii: horum radiorum; his radis. &c.\nAll names of this declaration that end in us in the singular form change us in e. In the vocative form, as hic radius or hec deus or hic petrus or e. Except three appellatives: filius deus and agnus make fili deus and agnus be like the nominative also agnus makes agne. Save proper names of men in ius. That which does a way with us and then remains the vocative, as hic Virgilius or Virgilius. Else in Latin, the vocative shall be like the nominative by changing the article to an o, as hic vir or vir.\n\nThis temple of this. To this temple. This plu. Hec temple. His plis this pla. O pla.\n\nNote that all names of the neuter gender, of whatever declension, shall have. Two cases like in both numbers, the nominative and vocative, as in templu_. And these three in the plural number always end in a. Outake ambo and duo, the which be thus declined.\nThe plural \"ambo\" is declined in every case. In the third, fourth, and fifth declension, the nominative, accusative, and vocative plural shall always be alike, of whatever gender it may be, as examples will show.\n\nThis goodness of this father is to this father. this one. ab (to) him. The plural \"he\" and \"she\" are \"tes.\" ha(rum) tum. his to you.\n\nThis and this priest of this is to this. this one. hunc et hanc (this one and this one). to this one and to this one. The plural \"hi\" and \"he\" are \"ho(rum) & ha(rum) tum.\" his to you, his and hers to them &c.\n\nThis wound of this is to this. this one. hoc n(us). n(us) from this. The plural \"hec\" are \"nera.\" ho(rum) ne(rum). his nerves &c.\nWhan the noble one of this declaration ends in is and you generate plural ones in iu, then you can accuse plural ones both in es and in is. This is how: he is this fire, these are fires and fire. She is this rest, these are rests and rest. He is this witness, these are witnesses and witness. He is this eye, these are eyes and eye.\n\nThis man is this one, to him are three. This is man, one is, from this one. The plural are he, to them are uum, his are nibus, have nus.\n\nHere is to be noted that these nouns following make their dative and ablative plural in ubs. But all other forms of his declension keep i before bus. Uses:\n\nPartus portus acus ticus lacus artus et archus.\nOver cubus atque veru tribus and specus exit in ubs\n\nThis meridies is to this one. To him is meridies. I am this one. From this is es.\n\nThe plural are his meridies, to their ubs and so on.\n\nThis species is to this one. To her is species. I am she. From this is c.\nThe plural is he. They are he. His ebus and others.\nIn the first and last declension, the genitive and dative of the first name are always alike, as this poet, this poet, this meridian, this meridian.\n\u00b6 Also, all nouns of the fifth declension lack three cases in the plural number, that is to say, the genitive, dative, and ablative. Except these in these verses:\nProgenies or maneries call mother.\nHopes faces forms and days are such things.\n\u00b6 Of adjectives, some are declined with three articles and one termination: as this, this, this happy: some with three articles and two terminations: as this, this, and this turpis and this turpe. Some with three articles and three terminations: as this, this is salubris, and this is salubre. Some with three diverse endings only, and that three ways: as Bonus, bona, bonum. er, a, um. as.\nNiger, nigra, nigrum. els, a, um. as Saturn, ra, um. as the examples showed.\nThis and this and this is blessed. of this blessed one. to this blessed one. this and this is blessed. O blessed one: from this and that and this is evil. or is. The plural they and he and she are happy and this is their food. our and your and their feast and this is their evil.\nThis and this and this is wise and this is learned. of this wise one. to this wise one. this and this is wiser and this is more wise. O wiser and more wise. from this and that and this is wiser.\nBonus aum boni ei no eo num am um ne aum no a o. the plural they are good men. are. no more. more. good. &c.\nNote that all adjectives in the plural nomenclature have one vowel sound for all genders in the dative and the ablative case.\nThe text appears to be in Old English or Latin, with some irregularities that suggest OCR errors. I will attempt to clean and translate it as faithfully as possible to the original content.\n\nNiger nigra nigru. (Niger is black.) nigri nigre nigra. (The blacks are black.) nigro nigre nigro nigrum gra gra. (Black is black.) niger gra gra. (Black is like niger.) nigro gra gro. (Black is black.)\n\nThe plural of niger is nigra, nigra, nigra. (The plurals of niger are nigra, nigrum, nigra, etc.)\n\nSatur am. (Satur means saturated.) suturi ei. (Saturated is from sutura, a binding or joining.) saturo eo. (Saturated is saturated with.) saturum am satur a am. (Saturated is like niger am.) saturo a o. &c. (And so on.)\n\nAll manner of adjectives with three different endings only belong to the first declension and the second declension and similar one of these.\n\nThe mixed declensions:\n\nHic saluber: hec salubris & hoc salubre. (This is healthy: this is healthy, and this is healthy.) hui salubris huic salubri. (To the healthy: to the healthy one.) hunc hanc salubre: et hoc salubre. (This one is healthy: and this is healthy.) o salubre: o salubris: et o salubre. (Healthy: healthy: and healthy.) hoc hac hoc salubri. (This is healthy: this is healthy: this is healthy.) The plural of hi and he salubres and hec salubria are hatu horu salubrium. (Their healths are salubrium.) his salubribus. &c. (And so on.)\n\nOf this sort are xii, as these verses show.\n\nCampester volucer. (The swift-flying one in the field.) Siluester celeber acerque. (The swift-flying one in the woods.) Tale paluster opus tale sequester habet. (Such a paluster has such a work.)\nAll adjectives that once resembled turpis, or salubrious, make the adjective singular only in the nominative case. But all comparative and adjectives of one termination make both in the nominative and the accusative.\n\nFollows the figure of termination like six candles:\n\nAll adjectives that signify things that may be made more or less, or may receive comparison, as fate would have it, more fair, less fair, most fair, least fair, or else fairer, fairer, fairest.\n\nThere are three degrees of comparison: the positive, the comparative, and the superlative.\n\nThe positive is the foundation and ground of the comparative and superlative, without excess, and it is not formed as fair, foul, white, black.\nThe comparative passes its position with this English word more or less, or its English ends in er, as more fair, less fair, or fairer, and its Latin ends in or. Or it has the adverb magis or minus joined to its position, as doctior, or more learned, less learned, or equally learned.\n\nThe superlative passes its position with this English word most or least, or its English ends in est, as more fair, less fair, or fairest, and its Latin ends in mus, ma, mum, or it has the adverb maxime or minime joined to its position, as doctissimus, ma. mum, or it is more learned, more learnedly, most learned, least learned, less learnedly, learned.\n\nNote that all comparatives are formed by adding the termination -er to the first case that ends in i, or us as doctus, ctus.\nOut of this rule are excepted these: vi. names following the which make both the comparative and superlative out of rule: Bonus melior optimus. malus peior pessimus. magnus maior maximus. parvus minor minimus & parvissimus. multus plus plurimus. nequam nequior nequissimus. Also such adjectives that end in us & have a vowel before us have no comparative in or. But always this word magis / and the positive shall supply the place of the comparative: as piue. All names that make their comparative in or may make the comparative with magis or minus. & the positive. But such that end in us with the vowel &c. may in no way make the comparative in or. Other parts of reason make comparison as this verb detero makes deterior for its comparative and deterior for its superlative. Also participles going into names: amans amantior tissimus. These adverbs and prepositions in these verses with many other moo / make the comparative and superlative indirectly. Uses.\nAnte (before), citra (nearer), prope (near), post (after), extra (outside), supra (above), vel infra (or below)\nIntra (within), nuper (recently), ocys (swift), vltra (beyond), pridem (before), penitus (deeply)\nPene (almost), penes (near), diu (a long time), sepe (often), \nAnte (before), anterior (preceding), caret (lacks), superlatiuo (superlative)\nCitra (near), citerior (nearer), citimus (we go)\nOcys (swift), ocior (swifter), ocissimus (swiftest)\nPrope (near), propior (nearer), proximus (nearest)\nUltra (beyond), vlterior (less beyond), vltimus (last)\nPost (after), posterior (following), postremus (last)\nPridem (before), prior (earlier), primus (first)\nExtra (outside), exterior (outer), extremus (outermost), extimus (outermost)\nPenitus (deeply), penitior (deeper), penitis (deepest)\nSupra (above), superior (higher), supremus (highest), et sumus (and we are)\nPene (almost), penes (near), penior (lower), penissimus (lowest)\nInfra (below), inferior (lower), infimus (lowest)\nDiu (a long time), diutior (longer), diutissimus (longest)\nIntra (within), interior (inner), intimus (innermost)\nSepe (often), sepeus (more often), sepussime (most often)\nNuper (recently), nuperior (more recent), nuperimus (we were more recently)\nThere are also some words that make their comparatives in rule and lack their superlatives, such as Serius (more serious), Celsus (more healthful).\nThe superlative is formed by adding an \"s\" to the positive form of the first case that ends in i. Doctus becomes doctissimus. Felix becomes felicissimus. Except when the positive form ends in er. Then, the superlative is formed by adding \"rimus\" as. Niger becomes nigerrimus. Saluber becomes saluberrimus with double rr.\nSauce Dexter always makes dexterius. Sinister makes sinistimus. Also facilis makes facillimus with double ll. So both agills make agillimus. gracilis becomes gracilimus. humilis becomes humilimus. & similis becomes simillimus with their combound forms. Also maturus makes maturimus & maturissimus. vetus becomes veterrimus.\nThese superlative degrees Intimus & proximus may sometimes be as one in dicto facio and loquor, changing us in entior for the comparative / & in entissimus for the superlative / as magnificus becomes centio. centissimus. fatidicus becomes centior ce\u0304tissimus. gra\u0304diloquus becomes quen\u0304tior que\u0304tissimus. If you find any other way it is explained by antiquity, as mirificior becomes mirificissimus.\nHere are the pronouns beside their compounds: Ego tu, of which Ego and tu are demonstrative pronouns. They are relative only when they demonstrate something not spoken of before. In the nominative case, Ego is \"I,\" dativo is \"me,\" activo is \"me,\" and ablativo is \"away from me.\" [Note: All demonstrative pronouns lack the vocative case, except these.] These pronouns, mis-tis and is-tis, were once used but now we take meus tuus suus. They lack the nominative case. In the singular, gto\u0304 sui dto\u0304 sibi, acto\u0304 se, vto\u0304 caret ablato\u0304 a se, and similarly in the second person. In all other cases of both numbers, ille illa illud illius illi, Ipse ipsa ipsum ipcius ipci are used. Iste ista istud.\nThis or these is of the same English. Iste istud is of the same English. Ille and ipse are like Sui. Is ea id eius ci &c. is like Bonus. An glice like Sui.\n\nAll these belong to the second declension of pronouns. Of the same declension are also eight nouns with their compounds. Unus, vllus, totus, solus, alter, alius, quis, & vter.\n\nUnus, una, vnum, vnius, vni.\nUllus, vlla, vllum, vllius, vlli.\nTotus, tota, totum, totius, toti.\nSolus, a, um, solius, soli.\n\nIn all other cases, they are like Bonus. And all these lack the vocative case.\n\nAlter, a, alterius, alteri.\nAlius, a, alius, alii.\nUter, a, vtrius, vtri.\nExcept totus, solus, & unus.\n\nNeuter, a, neutrius, tri.\n\nIt is to be noted that all nouns of this declension ending in -inus in the genitive and in i. in the dative sometimes make both genitive and dative like Bonus. They also said Illus Ipsus Istus. Where we say Ille ipse iste: ut adhuc est videre apud autores.\nMeus aum tuus aus suus aum be like Bonus. Noster aum is like Niger gra graeus.\nNostras and vestras are like Bonitas & in the plural like Felix.\nPersones are three. The first / the second / the third person's words are I and we. Of the second person are you and you plural & every vocative case. All other words are of the third person.\nHere is to be noted that all cases are called oblique / except the nominative singular / & the vocative when he is like him.\nIdea idea eiusdea eide eunde eande idea. Vto caret ablto eodea eadea eodea. The plural ideae eedea eadea. Eorunde earunde eorunde. Eisde & iisde. Eosde easde eadea vto ca ret. ablto eisde & iisde.\nNominativo Isthic isthis isthocvel isthuc. Actuo isthuc isthancisthoc vel isthuc. Ablativo isthoc isthac isthoc.\nThe noble and accusative plural forms of isthus follow the neutral gender in the dative case. In the other cases, he follows both iste and hic.\nQuis or qui, que or qua, quod or quid, cuius, cui, que, qua, quod or quid. Uocativo caret. Quo or quis, qua or quae, qui. quo or q., The plural forms of qui, que, que vel qua, quo{rum}, qua{ru}|quo{rum}. Quis or quibus, quos, quas, que vel qua. Uto caret. A quis or a quibus. In English: that which or the which.\n\nNote well that Quis and Quid are never relatives but always Interrogatives and Indefinite. Also, qua in the nominative singular and in the plural stands for aliqua and is no relative.\n\nVerbe is declined with conjugation, mode, tense, nominative, and person.\n\nThe first conjugation has this vowel long before re in the infinitive mode of the active voice, as amare. Or else long before the ris in the second word declension of him, as amaris.\n\nExcept for Do and its four compound forms of this conjugation, which have a short vowel, as dare, circu|dare, venundare, pessundare, satisdare.\nHere is to be noted that the fourth declension of a verb is the infinitive mode, and the third is the past participle of the active voice. The active voice of a verb is called the infinitive, as amo; and the passive voice is r. as amor. The second conjugation has e long before re and so on, as docere, els and so on as doceris. The third conjugation has e short before the re and so on, as legere, els and so on as legeris. The fourth has i long before the re and so on, as audire, els and so on as audiris. Modes are seven: the active, the optative, the subjunctive, the potential, the infinitive, and the conditional. Tenses are five: the present, the imperfect, the perfect, the pluperfect, and the future.\n\nSigns of tenses are these: do, did, have, had, will, and shall.\n\nNumbers of verbs are two: the singular, as lego I rede; the plural, as legimus.\n\nPersons of verbs are three: the first, as lego I rede; the second, as legis thou redest; the third, as legit he redeth.\nI. Love. You. Love. He loves. We love. You love. They love.\nI loved. You loved. He loved. We loved. You loved. They loved.\n\nNote: The text appears to be in Old English, with some Latin influence. Here is the modern English translation:\n\nI love. You love. He loves. We love. You loved. He loved. We loved. You loved. They loved.\n\nI loved (showing mode): I loved you, you loved me, he loved him, we loved them, you loved them, they loved.\nI had loved: I had loved you, you had loved me, he had loved him, we had loved them, you had loved them, they had loved.\nWhen the preter-perfect tense of this noun ends in the syllable ui, he and all tenses formed of him may undergo syncope, taking away this syllable ui or ue in the second person of both numbers. And in the third person plural, as amasti, amastis, amarunt. In all tenses of the aforementioned terminations, as amauera\u0304, amara\u0304. But the preter-perfects of two syllables do not behave this way, as Paui laui.\n\nExcept these. iiii. Sciui: noui: flaui: fleui\nThe subjunctive: scisti. nosti: flasti: flesti.\n\nThe preter-plural: amaueram - I had loved. ras rat. The third person plural: amaueramus - ratis rant\n\nThe future: amabo - I will love or shall love. bis bit. The third person plural: bimus - bitis - bunt.\n\n\u00b6 It is to be noted that this same mode is used in questions and is called the interrogative mode.\n\nAlso, he uses his nominative case ever after the verb, or else between the sign and the verb, aslo ue I / do I love / loved I / did I love / have I loved.\n\nHe is also called the subjunctive mood with various other names.\nAll these Latin words serve for the interrogative mode.\n\nUs: Num / nuquid / nonne / numa / ne non / an / et an ne.\nThe present amas love you love he. In this mode, there is no first person singular. The pl. amemus love one another.\nAlso in this mode, the nominative case comes after the verb, as in the subjunctive mode, the preterits lack in this mode. But we use the preterite/pl. of the subjunctive mode for them, as it will be shown in the third part in circuitione.\nThe future. amavi tibi love you hereafter. amavi ille we love one another. antes or ante.\n\nThese two:\nThe present utamus emus. god grant us love. es etis ent. The preterit utavi.\n\nNote: The preterit of the optative and subjunctive of this voice are formed by adding to of m, as amare amarem.\nThe text reads: \"vtaina would love. The future vtaina will love. This mode serves all adverbs of wishing or desiring: vtaina osi. &c. & all such English signs: god grant, god would, god send, give or seede, grace. The present: I may love. I would love. I shall love &c. The preterite: amarem. The preterperfect: amauerim. The preterpluperfect: amauissem. The future: amauero. And this mode is used in all questions with the conditional forms of the asking mode in such English: may I love, would I love, should I love, as it shall be plainly shown afterwards. The present and preterite: amare, love or to love. The preterperfect and pluperfect: amauisse, had loved or had loved or else to have loved: or had loved.\"\nThe future has no verbs. We take the infinitive as amare iri, to love or be to love herafter. The infinite mode has neither name nor person. It generally has an accusative case before him, expressed or understood.\n\nGerunds in most common use are these: amandi, of loving or to love; amando, in loving or of loving; amandu, to love; and all gerunds end like boni. Um. And supines are undeclined and end in um. and in u. by doing away m. as amatum. to love or go to love, amatum to be loved.\n\nHere is to be noted that the supine in um comes from the active and signifies action and movement to a place, also it is an active verb. But the supine in u signifies suffering without movement and is a passive verb and comes from the passive.\n\nThe participles of this verb are amans, loving in English, and amator, to love in English.\nI am. You are. He is. We are. You are. They are. I was. You were. He was. We were. You were. They were. I had been. You had been. He had been. They will be.\nYou are or be. You art. He is. We are. You are. They are. I was. You were. He was. We were. You were. They were. I had been. You had been. He had been. They will be.\nBe thou. Sit. He be. We be. You be. They be. I should be. We should be. They should be.\nI be or be. I be. He be. We be. You be. They be. I was. You were. He was. We were. You were. They were. I had been. You had been. He had been. They will be.\nGod grant I be. You be. He be. We be. You be. They be. I had been. You had been. He had been. They will be.\nI should be granted by God. I be. We be. You be. They be.\nI were. God grant I were. I had been. God grant I had been. I shall be. God grant I shall be.\nThe potential and subjunctive mood, like so.\nThe present and past tenses, to be or to be.\nThe future tense and plural future have lacked their supines. The gerunds of being / or to be. being in being / or of being. being-to-be. The participle of the present and preterite is being. The future is futurus. In English, to be. A more amorous one has been loved. To be loved. Loved. Loving. He is loved. We are loved. The preterite. I was loved. Loving or to love you were loved. He was loved. The plural, bamini, bantur.\n\nThe preterite in this mode and all modes following this voice lacks. But we use it as the participle of the preterites, and this verb sum of such tenses as the verb should be in this way, amatus sum or fui. I have been loved. Es or fuisti or est or fuuit. The plural, amati sumus or fuimus or estis or fuistis or fuetunt or fuere.\nThe preterperfect: I had been loved. You had been or were or had been. The future perfect: I shall have been loved. You will have been loved.\n\nThe present: You are loved. They are loved.\n\nThe future: I will be loved. You will be loved. They will be loved.\n\nThe preterperfect subjunctive: I had been loved. God had been gracious to me.\n\nI have been loved. They have been or were or will have been loved.\n\nThe pluperfect subjunctive: If I had been loved. God had been gracious to me.\n\nThe future perfect subjunctive: I shall have been loved.\n\nI might be loved. I would be loved.\nThe preterite: I might have been loved.\nThe past tense: I might have been in love.\nThe past perfect: I might have had been loved.\nThe future: I may be loved hereafter.\nThe present: when I am loved.\nThe past tense: when I was loved.\nThe past perfect: when I had been loved.\nThe past perfect: I should have been in love.\nThe future: I shall be loved hereafter.\nThe present and past tense: to be loved.\nThe past perfect and past participle: had been loved.\nThe future: I will go to be loved.\nThe future: or to be loved.\nThe past participle of the past perfect and past participle: I loved.\nThe future: to be worthy of love.\nI. To teach. I taught. Teaching. To do, done, done, teaching, shall teach, or will teach.\nThe present. I teach. The plural, we teach. The past, you taught, he taught, they taught.\nThe past participle, taught. I have taught. You taught, he taught, they have taught.\nThe preterplural, had taught. The future, I shall teach or will teach. The interrogative, how to teach beforehand.\nThe present. I teach. The plural, we shall teach.\nThe future, you will teach him. The plural, you shall all teach or have taught.\n\nII. Optative mode.\nWould that I could teach.\nWould that I could teach.\nWould that I had taught.\nWould that I had taught.\nWould that I could teach.\nCould I teach.\nAnd teach, and had taught, and had taught, and could teach.\nWhen I teach.\nWhen I could teach.\nWhen I had taught.\nWhen I could teach.\nWhen I shall teach.\n\nIII. Present and past tenses of \"to teach.\"\nPresent and past. To teach.\nPast participle. Taught.\nFuture tense. Shall teach or will teach.\nSupine. Taught.\nThe participle of the present and past: doceo, doces. The participle of the future: doctus, doceris, docetur. I am taught. The plural: docimur, docitis, docent. The preterite: docebar. The past participle and plural: doctum esse vel fuisse. The future: docturum iri. The supine: doctu. Taught. The preterite and plural: doctus.\n\nLego, legis, legere, legendo, legimus, gitis, git, bamus, batis, bant, gimus, gistis, gerunt. I rede, gis, git. The plural: legimus, gitis, gunt, bamus, batis, bant, gimus, gistis, gerunt.\n\nLegi, gisti, git. The plural: legimus, gimus, gistis.\nThee shall change a to e, when the future of the showy mode ends in am or ar, and all persons following. I shall go.\nI give, we give.\nHe reads, that one goes, he goes, they go.\nI give, we give.\nRead, things are read, they are read.\nI read, we read. I have read, we have read, it is read.\nThe potential mode and subjunctive, as legere, legebam.\nI read, I have read, I will read, they will read.\nI have read, we have read, it has been read.\nI was reading, you were reading, he was reading, they were reading.\nI had read, you had read, he had read, they had read.\nLeger legatur, gemini gentur, legamur gimini gantur, legitor ille gamur gimini guntor, legar garis vel gare gatur, legerer reris vel rere retur, lectus sim vel fuerim, lectus esse vel fuissem, lectus ero vel fuero eris vel fuere erit vel fuisset, The potential mode and subjunctive. ut prius, Legi, lectu\u0304 esse vel fuisse, lectu\u0304 iri vel lecturum esse, The participles of the preterperfect and plural as lectus: another of the last future as lege\u0304dus, Audi dis, Audiui, audire, audiendi, do, du\u0304, Auditu\u0304, Audiens, Auditurus, to hear, Audito tu, dito ille, diamus tote diunto vel diuntote, Audirem, Audiuero, Audiuere, Auditum ire vel auditurum esse, The supine auditum, The participle audiens auditurus.\nI. have heard. I am heard. you may hear or be heard. I heard or have heard.\n\nII. The potential and subjunctive mood. I may be heard.\nI have been or have been heard.\nI must be heard or it must be heard.\n\nII. The supine participle.\nThe participle has gender and case like a present participle and signification like a verb/noun and figure like they both.\n\nIII. There are seven endings for participles. Ens, ans, us, sus, xus, rus, dus.\n\nEns, ans. are of the present and past tenses.\nUs, sus, xus. are of the past participle and plural.\nRus and dus. are of the future.\nThe participles in -en and -an are formed from the past participle stems by changing bam. bar. or ram. into n and s, as amaba: loquebar: potera: change and so on, resulting in amas loques potes.\nExclude ibam and quibam, which form iens and quiens with their compounds.\nSave ambiebam, which follows the general rule in every respect.\n\nThe participles in tus, sus, or xus are formed from the supine in u, by putting s to it, as lectu lectus. visu vi sus. nexu nexus.\nThe participle of the first future is formed from the supine in u, by putting to rus, as lectu lecturus.\nThe participle of the later future is formed from the genitive case singular of the participle in -en or -an, by changing this into dus, as legetis legendus.\nAll in -en or -an belong to the third declension, and are like felix.\nAll others are like Bonus bona bonu.\nThe gerundive is declined with three distinct endings, dus da dum, like bonus.\nHere are noted iens and quiens change to u in all oblique cases with their compounds, and i to e. i.e. iens euntis, quiens queuntis.\n\nThere are many significations of adverbs; some of time, such as quidquam. heri. Some of place, such as quo? domum.\n\nOf number, as quotiens, semel.\nOf order, as primo secundo. Of continuation, as inde deinde. Of denying, as non nequaquam.\nOf admitting or putting of case, as esto licet.\nOf granting, as ita sic.\nOf confirming, as prorecto quidem.\nOf swearing, as pol mediusfidius.\nOf flattering, as sodes ambo.\nOf showing, as an ecce. Of meeting, as adversum.\nOf answering, as heu hou.\nOf exhorting, as eya age.\nOf letting or forbidding, as ne neuem.\nOf asking, as cur quare. Of price, as care vili.\nOf determining or quality, as bene perperam.\nOf quantity, as multum satis.\nOf exclusivity, as tantum solum.\nOf discomfort, as penitus prorsus.\nOf intending, as adeo: valde.\nOf remittances, as paulatim: sensim.\nOf excess, as nimis: nimium:\nOf similarity: as though, for instance: in the same way, together: one\nOf doubting: perhaps, maybe\nOf gathering: simultaneously: one by one\nOf departing: separately: opposite\nOf comparison: more: most\nOf chance: fortuitously: by chance, rather\nOf choice: rather: indeed\nOf hastening: quickly: hastily\n\nThere are three types of prepositions separable.\nAd: at, on, under, above, around, against, outside, toward, beyond, after, through, under, before, beside, opposite, above, near, second, behind, beneath, for, against, under, by, on, from, around, about, towards, in, at, on, with, against, under, near, against, under, past, beyond, over, beside, against, under, in, on, from, under, near, against, under, in, on, from, under, near, against, under, in, on, from, under, near, against, under, in, on, from, under, near, against, under, in, on, from, under, near, against, under, in, on, from, under, near, against, under, in, on, from, under, near, against, under, in, on, from, under, near, against, under, in, on, from, under, near, against, under, in, on, from, under, near, against, under, in, on, from, under, near, against, under, in, on, from, under, near, against, under, in, on, from, under, near, against, under, in, on, from, under, near, against, under, in, on, from, under, near, against, under, in, on, from, under, near, against, under, in, on, from, under, near, against, under, in, on, from, under, near, against, under, in, on, from, under, near, against, under, in, on, from, under, near, against, under, in, on, from, under, near, against, under, in, on, from, under, near, against, under, in, on, from, under, near, against, under, in, on, from, under, near, against, under, in, on, from, under, near, against, under, in, on, from, under, near, against, under, in, on, from, under, near, against, under, in, on, from, under, near, against, under, in, on, from, under, near, against, under, in, on, from, under, near, against, under, in, on, from, under, near, against, under, in, on, from, under, near, against, under, in, on, from, under, near, against, under, in, on, from, under, near, against, under, in, on, from, under, near, against, under, in, on, from, under, near, against, under, in, on, from, under, near, against, under, in, on, from, under, near, against, under, in, on, from, under, near, against, under, in, on, from, under, near, against, under, in, on, from, under, near, against, under, in, on, from, under, near, against, under, in, on, from, under, near, against, under, in, on, from, under, near, against, under, in, on, from, under, near, against, under, in, on, from, under, near, against, under, in, on, from, under, near, against, under, in, on, from, under, near, against, under, in, on, from, under, near, against, under, in, on, from, under, near, against, under, in, on, from, under, near, against, under, in, on, from, under, near, against, under, in, on, from, under, near, against, under, in, on, from, under, near, against, under, in, on, from, under, near, against, under, in, on, from, under, near, against, under, in, on, from, under, near, against, under, in, on, from, under, near, against, under, in, on, from, under, near, against, under, in, on, from, under, near, against, under, in,\nDisjunctions / as although or or\nContinuities / as either or likewise\nSubcontinuities / as although or quin et\nCauses / as therefore or enim\nConditional / as if any\nTemporals / as when or while\nResuming or concluding / as therefore therefore\nAdversaries / as but if then\nExceptions / as unless except\nDiminutives / as at least or but\nDoubters / as or Questioners / as an or and\nApprovers / as yes yes or indeed\nExplanations / as quidem or but rather\nOf choosing / as or Comparing as as if so\nAll other be reduced to some of these\nOf interactions. Some are\nOf joy / as eueuge\nOf cursing / as malum racha\nOf mourning / as hoie hei\nOf wonder / as atat pape\nOf anger / as ah hem\nOf laughing / as haha tehe\nOf indignation / as ah au\nOf sudden answer / as ha hem\nOf reproving / as vath phi\nOf exclamation / as o oho\nOf sudden seeing / as en ehem\nOf scorn / as hui\nAll other be reduced to some of these\nSequitur secunda pars principalis opusculi\nA now signifies a thing without any difference in time. The name of all that I may feel or perceive with any of my five senses is a now.\n\nA now proper signifies a thing common to one thing alone of its first order, as Virgil's Roma.\n\nA now appellative signifies a thing common to many things of its first order, and every thing after the same kind is called by the same name, as homo, lapis albus, niger.\n\nA now substantive can stand by itself without the help of an adjective, as homo, lapis. It commonly comes with one of these signs: a, an, the. As a man, an horse, the sun.\n\nA now adjective cannot stand by itself without the help of a substantive, as albus, niger.\n\nAll adjectives of nows and pronouns commonly come before the substantive when they are joined together, as a good man, a fair maiden, my father, my mother. A participle comes after its substantive, as the teaching mother, the bell-ringing.\nHere are notes on neuter gender adjectives. They have expressed or understood in English any of these words: thing, things, or gear. Such things are substantives and are called substantives, standing substantively, as aluminum differs from black. I have a few that indigenous to many.\n\nSo may be an infinite mode, as amare legere. Or any other word I put materially, as Ego est ponomen, amo est verbum. Which are always unmovable, and the singular number and third person.\n\nA nowne interrogative signifies asking for a thing, as an. A nowne relative makes referring to a thing that was spoken of before, as qui: qualis quantus: quotus quot: & cuius.\n\nA nowne distributive or universal is thus English all, each, every, none. And they are two sorts. Affirmatives, as quilibet, ois, uterque. Negatives, as nemo nullus, lus, nichil, & all such as begin with N.\n\nA nowne partitive signifies a part, as alter, unus, aliues, & such as are thus English, some or any.\nA new Infinity has in his English manner, and every one, whoever. The masculine gender is that which is according to males only, in those who have both male and female: as vir or is joined to masculines where there is no difference of male or female: as lapis.\n\nThe feminine gender is that which is according to females only, and is joined to feminines where there is no difference: as mulier. Or is is joined to neuters where there is no difference: as petra.\n\nThe neuter gender is that which is different from both of them: as iumentu or is joined to neuters where there is no difference: as saxum.\n\nThe common gender is that which is common to males and females in things only that have life: as parentes miles.\n\nThese names belong to all genders and may indifferently pertain to all things: as felix velox.\nThere are also besides all these some names that belong to the dubious gender, which without any discrection of signification are supposed now to the masculine, now to the feminine, as Margha dies.\nThere are some of the Epican gender, which under one voice and under one article comprehend both, male and female, as hic passer hec dama. Both for male and female.\nThe genitive case generally signifies a thing as the giver, as poet. And it is the cause it may be turned into the possessive; his sign in English is this word of. Therefore, when the word \"of\" comes before a proper or appellative noun, it shall be put in the genitive case if the reason may be turned into this way; it hath of my knife, my knives have, or commonly it may be said by a preposition, as arguor a preceptor.\nThe definite case signifies something as to which is geuge, wanting, profitable, or similar; hurting or pleasing; and its figure in English is the word \"to,\" as I am like or equal to the suvutilis, similis vel equalis tibi.\n\nNote that in English, the definite case is a casual word without bodily movement, but with bodily movement, the accusative follows with the preposition \"to.\"\n\nThe accusative case signifies something as undergoing; and generally, all that may receive the deed of the active verb or the active significance shall be the accusative case.\n\nThe vocative case signifies something as called or spoken to.\n\nThe ablative case signifies something as from which something is taken away. He also signifies time, price, or instrument; and these are its signs.\nThe word \"yt\" signifies the instrumental case. In, by, with, through, for, from and fro, also by a place, and this word then, after a comparative degree, are signs of the ablative case.\n\nThe word \"ye\" signifies an instrument and has come to understand or set out this English sign w & will never after the craft this position Cu_.\n\nThe singular number speaks of one thing, as \"a man.\"\n\nThe plural number speaks of many things, as \"men.\"\n\nIt is to be noted that nouns of multitude, such as populus, gens, though they are the singular number, have the strength of the plural, like \"ii. or more propriety or appellatives,\" as Virgil and Fabius, Grammaticus and others.\n\nThe first person is known by these signs: I, me, and we. It is only appropriated to the thing that speaks and of this person are but two Latin words with their obliques: ego and nos.\n\nThe second person is known by these signs: thou, thee, you, or ye. It only pertains to the things that are spoken to.\nOf this person also be the II. Latin words with their oblique cases: tu, vos, and every vocative case. All other casual words in the world are of the third person.\n\nA pronoun is a part of speech which is set\nand to the most perfect sentence requires something after it to answer to this question of who or what, as amor a te I am loved of the.\nTo these verbs belong: VI. verbs that end in R and have definition only of the active, as loquor. Or only of the passive, as nascor.\nAnd generally verbs that end in R and have none of these said signs are deponent verbs, as sequor to follow, opinor to think, trowe or suppose.\nA common verb ends in R and has definition both of the active and passive, as largior to grant or to be granted.\n\nThe present tense signifies a thing that is in the process of being done now, and has expressed or understood this English sign do in all transitive verbs, as I love or do love.\nThe preteriten betokes a thing that is not fully ended or completed, and has expressed or understood this English sign as I loved or did love. The preterperfect betokes a thing that is completely finished and has always expressed or understood this English sign as I have loved. I have taught. The preterplu betokes a thing that was completely past, long ago, and has always expressed or understood this English sign had as I had loved. I had taught. The future betokes a thing that is to come and has always expressed or understood one of these English signs, will or shall. I will love or shall love. I will teach or I shall teach.\n\nNote: If the verb can receive this sign in its English form, it should be \"have to have mercy or pity.\" Abudo das. I have had enough.\n\nThen I must alter some of my signs, and some I must double in this way.\nIn the present, had in the past, had in the past participle, had had in the future, will have or shall have.\nThe showing mode signifies a thing as told as I love. I love and require a nominative or objective case before him, as ego lego, Virgil lege.\nThe questioning mode signifies a thing as questioning as I do. I do love and commonly require his nominative or objective after him. Elles between his sign and him both in common speech, and also in Latin, as do you him? Did you hear him?\nThe bidding mode signifies a thing as bidding or commanding. It requires his nominative case or objective like the questioning mode, as Virgil speaks. Speak, Virgil. Here you. Hear you.\nThe wishing mode or\nThe potential mode betokens a thing as not.\nThis mode also commonly functions with a negative or conditional clause, such as \"if I cannot do this, let it be.\" \"He would not expect it.\" \"If he were in his faith, we would not labor.\" Sometimes it is used without negation or condition expressed, as you see. This mode can also be used in questions, such as \"what shall I do?\" \"Do not give it to her.\" \"Be just and so forth,\" with such conditions as shown before.\n\nThe subjunctive mode signifies that an uncertain person and a certain number are joined to another verb, such as \"I command you not to do.\"\n\nHis signs in English are these: if, but, and when, after that, and many other more. Latin verbs may also have the subjunctive mode following them: usus.\nSi quis. quam. tametsi. licet. atque prius. Ante quam. an. donec. ve postquam. siue quousque\nThe infinite mode signifies a thing / as done or to be done / without another name or person / and sometimes has expressed these signs as to love / or to be loved.\nA participle is a part of speech declined with case, the which takes part of a noun / part of a verb / and part of both.\nHe takes of a new gender and case / of a verb time & signification / of both number and figure.\nA participle was ordered to make it reason shorter and more concise, and not to involve the concurrence of relatives / adverbs & conjunctions / without which / it would be unfavorably accompanied.\nThere are verb tenses in a participle: as \"be\" in a verb, one of the present and preterite is in one voice, another of that past participle and plural is in one voice, and two participles of the future are in two voices. One of the first future participle ends in \"rus\" in Latin, and the other of the later future participle ends in \"dus\".\n\nThe participle of the present and preterite is known by its English and Latin names. For its English ends in \"ing\" or \"an\", as in \"loving\", \"louding\", and its Latin ends in \"ens\" or \"ans\", as in \"legens\", \"hominem\". It is formed as \"prius\".\n\nThe participle of the past participle and plural is known and so on. For its English begins with \"I\" or \"a\", and ends with \"d\" or \"n\". As in \"I loved\", \"I taught\", \"I seen a goon\", and its Latin ends in \"rus\", \"sus\", or \"xus\", and is formed as \"prius\".\n\nThe participle of the first future is known and so on. For its English begins with \"to\" and does not have \"be\", as in \"to love\", \"to teach\", and its Latin ends in \"rus\". Its form is \"prius\".\nThe participle of the later future is known for English beginning to be and to come together, as to be loved. To be taught. And Latin ends in thus, as Tercia is but three concords in grammar. The first between the nominative for the vocative and the verb. These conjoin between the adjective and the substantive. The third between the relative and the antecedent. It has been said there are two more, but learned men reduce them to this conjunction, as rosa est pulcherrima florum. Where is this substantive flos understood? Alter isti runs. Where understand vir, puer, or some like.\n\nThe personal verb and its nominative case for the vocative must agree in number and person, as ego amo. O Virgil, amo.\nHere is a note: I will create an English word in Latin. I must repeat it until I have it perfectly and see how many verbs there are in it. If there is only one, he is the principal verb. Then I must put before him the question \"who or what,\" and the word that answers this question shall be the nominative or the vocative to the verb. The word \"master\" here answers this question, and therefore it shall be in the nominative case, as the master teaches, and similarly for the vocative, as in \"Uirgyll love Uirgiliama.\"\n\nAfter a thing comes after the verb, I must put before the verb the question \"who or what,\" and\nThat word which answers this question: whom or what shall be the accusative case, most commonly, as the master teaches me? / What does he teach me this word for? / and which word answers this question of whom or what? Therefore, it shall be the accusative case for the verb, as the master teaches me. Urgyll loves God. Urgyll love god.\n\nBut if the word following the verb can conveniently answer this question of whom or what, it shall be put in the ablative case with one of the prepositions: A. ab. abs. De. E. Ex. as I am taught by the master. Uapulo a preceptore.\n\nTwo notable cases singular with a conjunctive &c. will always have a plural verb, except for the reason being figurative. ut plane post patebit. as Io Hannes and Robertus run.\n\nOne nominative case singular with an ablative case having the preposition cu\u0304 between them, if they are coupled to some sentence, will be of the same strength as Petrus and Paulus being crowned in heaven. Oratores cum poeta loquuntur.\nA large number in the nominative case singulers is of the same strength as a turbulent crowd that wore vestments thus.\nWhen I have one of the first person and another of the second or third person, the verb shall always agree with the nominative case of the first person, as \"I\" and \"you.\" \"We\" and \"I\" also. If I have a nominative case of the second person and another of the third, the verb shall agree with the nominative case of the second and third, as \"you\" and \"your brother\" are disciples.\nThe adjective and the substantive must agree in three agreements: gender, number, and case, as a learned man reads a legitimate vir.\nIt should be noted that, II. substantives singular with a conjunction copulative coming between them or having the preposition \"cu\u0304,\" will have an adjective plural. For example, \"John and Robert\" sitting writing are crowned in heaven with Paul.\nAnd when I have two subjects coming together, one of the masculine gender and another of the feminine or neuter, the adjective shall agree in gender and similarly, it is between the feminine and the neuter: I and my sister are white. Soror and tu and iumentu are beautiful. For just as the first person is more worthy than the second or the third, so is the masculine more worthy than the feminine or the neuter.\n\nWhenever I have a noun or pronoun, I must ask the question: \"who or what is it after?\" And the answer will always be the substance: \"much bread, much what, bread, my what, gown, my what, gown.\"\n\nIf the adjective is a participle, this question must go before: \"growing trees, who or what grow trees.\"\n\nIt is generally noted that all words that stand as one person must always be put in the same case, and all those in the same case stand as one person. Therefore, it\nIt is commonly said that all that belongs to one time should be put in one case, as a father loves a child. Pater meus, vir diligit me puerm.\n\nThe third is between the relationship of substance and its antecedent, which must always agree in three accidents. Gender, name, and person; yet he may disagree with the verb in person at times, as equus qui video currit.\n\nHere is to be understood that there are two kinds of relationships: one of substance, and one of accident. The relationship of substance requires a substantive for its antecedents, as Quis, Ille, Ipse, Sui, Is, Idem. The relationship of accident refers to an adjective for its antecedent, as Talis, qualis, tantus, quantus.\nWhen I have a relative pronoun I shall put after him this question: who, whom, or what, and that word which answers this question shall be the antecedent to the relative, as Virgil is, who was a poet. The relative pronoun Virgil answers to the question, and therefore it is his antecedent.\n\nThis relative pronoun Quis is known by these signs: who or the which.\n\nWhen there comes a notable case between the relative and his next verb, then shall the relative be such a case as the verb will have after it, as Ego quent preceptor docet aduerto.\n\nAnd when no notable case and so on, the relative shall be that notable case to the verb, as Ego qui sedeo scribo.\n\nIt is also to be noted that the relative may agree with its antecedent in: gender, case, number, and person, as Homo mouetur. Ideo homo currit.\nWhen this word comes in a reason, if it can replace the English word it should, this relative pronoun, if not, it reports only what was said before by some prominent relative, if it is shown by illa, illud, or some other proximate demonstrative. And when it signifies a thing that is willed to be done by ut and a thing that tells you to see by quod or quia or other causal conjunctions.\n\nConjunctions copulative and disjunctive, dubitative and interrogative, will join commonly like case, genus, number, mode, and tense.\n\nTwo singular antecedents with an et conjunction connecting them will have a relative plural, as John and Peter whom I taught do not agree carefully.\n\nWhen I have a relative coming\n\nBut and if the following substance is of a new proposition, the relative shall agree in genus throughout, as Est locus in carcere, which Tullianus calls.\nWhen there are multiple verbs in a reason, the first verb shall be the principal verb, except when it comes immediately after one of these signs: who, or the which, or any of these. If, but, whenne, before that, although, since, except, or other similar words, or after any of these Latin words: si quam et cetera, or after any of these signs: to be, as, to love, or to be beloved.\n\nIt should be noted that in a reason with multiple verbs, the principal verb is the one that makes the reason complete. Also, when there are multiple verbs, one verb at least must come between the aforementioned signs and the principal verb, as in the book I am beginning to write, if it were completed, would profit children much. Liber quem incipio scribere si perficeretur multum prodeset pueris.\n\nA relative pronoun cannot be set in the same reason as its antecedent. But it always makes the reason incomplete in itself.\nA provable relation may be set in a reason with his antecedent, as a father follows his offspring. They were sufficient for him. Adversaries will fear him.\n\nThe substance and all that are of similar nature will have such case after them as they have before them, as I am a man. I am a man. Also, I appear. I sit. And others like them.\n\nAnd generally, all verbs may take like case when the word that goes before the verb and the word that comes after the verb are both related to one thing, as Latcus does not sit an index in ecclesiastical causes.\n\nA notable noun cannot stand without a finite verb set out or be understood.\n\nNor can a finite verb stand without a notable noun or verb case.\nA verb is called finite in all modes, except the infinite. Every infinite mode may have an accusative case set before it, expressed or understood, as for such manner of speech. Iu lo, which is more common than craft, is an example. A noun cannot stand alone without a verb. Nor can a conjunction without two clauses and two verbs, as in \"Ego lego\" and \"tu legis,\" or understood as \"Lego Virgilium et Ciceronem,\" for \"Lego Virgilium et lego Ciceronem.\" Nor can two clauses or two verbs stand alone without a conjunction, except that one be an infinite mode or joined with a relative. Nor can a preposition stand without a case. Nor can an adjective stand without a substantive. Nor can a relative stand without some word referred to beforehand, which may be called the antecedent. Nor can a relative stand without a verb different from the verb of the antecedent, if the relative is a pronoun.\n\nWhen words must be construed together, they must agree in as many cases as they can.\nA person is called in grammar the doer, the sufferer, the haver, the thing that is had, that which grows to, as an object or hurt, anger or pleasure. Also price, time, instrument, and other like accidents I call cases, gender, number, person, mood, and tense and so on.\n\nThis infinite mode is when it comes after any of these verbs: uolo, soleo, cupio, i\u0304cipio, or any other like standing verbs. A person will have after it a notable case, after the use of the Greeks, whatever is understood beforehand, as volo esse rex. Soleo esse amicus. Cupio esse doctus. Disco esse pater.\n\nBut if the verb that comes before is impersonal, the word that follows will sometimes be the dative case, as Licet michi esse bonum. Placet tibi esse rex.\nThe speaking, though approved by the Greeks and Latins, is not in the crafted form for the comparative degree to have an ablative case following it, as I am wiser than these. Some doctors his. And a gentile when this sign of following them is the wiser of the two. Hic est doctoris vestrum duorum.\n\nThe superlative will have a gentile more of all worthy deeds, except the one of multitude, of whom he is content with a gentile case singular, as Virgil was the most learned of poets. Trojans, the bravest of all, was Hector.\n\nEvery verb is constructed with the case following it according to its nature.\nConstruction/ It is not engaged after its significance/ Therefore, these verbs Noceo and placeo/ and such other which have after them a dative case must have these English equivalents. I do grieve I do please/ and contrary wise. Ledo & offendo. I hurt or offend rather than I do hurt/ or offense/ & likewise in one verb/ as Uaco tibi. I take heed to the. Uaco doctrina I lack knowing. But where it is hard to engraft them after their construction/ we must go as near as we may/ and for their construction/ to be known say generally that all verbs active/\n\ndeponentes/ and communes/ may have after them an accusative case/ or something set in the stead of it/ as. Amo. Loquor. Uenero oratione. Amo legere. cupio ut legas. & so they have the nature of actives.\nAll verbs may have after them a dative case to the thing that is giving, sending, benefiting, or harming, or such like of the same strength. Every verb adjective that has no passive sign with it may have after it an accusative case of a word that is of the same significance or measures its significance, and so is as active as curro cursum, or stadium, or multum, vivum vitam infelicem. Every verb may have after it an ablative case that stands as price, clothing, or armor. And generally, of all verbs that are instruments, induo tunicam, induo tetunica, percussus pugione.\n\nExcept for adjectives of uncertain price, which shall always be put in the genitive case, singular and neuter, if they are without substantives, as magni interes, parvi constat.\nBut if the subject is expressed, they both go in the ablative: Penus emitter magno precio vel multa pecunia.\nTo these belong verbs signifying lack: Careo, vaco.\nAlso such verbs as Exulo, spolio, nudo, prioro.\nAlso verbs signifying moving will have after them the first supine or else the gerund in -ing. With this position, it is like cubitu or cubando. And where this general rule does not satisfy, we must say specifically that some verbs will have after them the genitive case: Insimulo, accuso, memini, re cordor, potior, and misereor. Some with the ablative case: Dignor, indignor. Some passives with the accusative: grauor, doceor, postulor.\nTo these belong the participles Exosus and pertesus: exosus cohibebam tubernium, pertesus ignavia.\nWhen you have in a reason a noun or a pronoun substantive with another, pronoun, or participle conjunctively coming together without any verb or other word to govern them, put them in the ablative case, which is called the ablative case inconsequent. If a nominative case comes with its verb hanging before or after, as in the case of Caesar, who ruled Virgil was born. Cesare regnasse Uirgilius natus est vel natus erat.\n\nThis case is called absolute or inconsequent because it is disconnected from the power of all governance and stands in a reason as the master teaches, the scholars must pay heed. Docente preceptore, discipulis los oportet animadvertere. In being deed, you will lack help. Mortuus sum, indebis.\nThe ablative inconsequent may be expressed or declared by these adverbs: Dum. quod. or quando, and such tenses of the verbs as the participles, when I have a participle in the ablative case: Docet docebat (Dum. quod. or quando) preceptor. I. Dum. quod. or quando, preceptor docet vel docebat.\n\nMoreover, whenever I have any such sign whysoever, as long as, if, although notwithstanding, or nevertheless. Then I may turn the next verb into a participle and set it in the ablative case inconsequent in accordance with case, gender, and number, to the word that seems to be the nominative case to the said verb: whyles I live, you can't lack anything. Dum ego vivo. vel me vivete potest.\n\nThese three verbs: Desino desinis, Cesso cessa, and Desisto desistis, have one English translation: to leave, cease, or let be.\nBut desire desires to have after him a genitive or an ablative case with a preposition, as leave thy playing. Desire leaves di. or cease from playing.\nCessare cessas to have an accusative case or else an ablative with a preposition indifferently, as Cease thy vengeance. Cease vengeance thine. or from vengeance thine.\nDesistere desistis to have an ablative case with a preposition only, as Except you leave your malice I will kill you. Nisi desistas a malicia: interfice vos.\nThis verb supersedeo. In English, to leave of, as Aulus Gellius says. Exemplis supersedeo I leave of Examples.\nAbstineo es. In English, to abstain, hold, or keep, and then he has\n\u00b6 These three verbs Ego, indigeo, and careo always have one English translation. In English, to lack, want, miss, not have, or have need.\nBut Egeo and Indigo may have a genitive or an ablative with a preposition of that which is away or hidden, as Ego vel Indigo salutis vel salute. And Careo evermore an ablative, as Careo bireto.\nThey had other cases of antiquity, but it is not for craft.\n\u00b6 These two verbs Desum are. Deficio cis are of the same English, but they will have a nominative case of that which is away or hidden, and a dative of the person who needs or lacks, as in Psalm Nichil mi chi deerit. Deficiunt michi pecuniae.\n\u00b6 These two verbs Affluo is and abundo have in English the meaning to have plente or enough, and a nominative of the lord or possessor, & an ablative of the thing that is had, as Rex affluuit divitis, Anglia abodat militibus. Else a nominative of that which is had, & a dative the lord or possessor, as Divitiae affluuerunt regi. Milites abundabant in Anglia.\nDominor naris (I have lordship over nose/them; to have power over or be owner of; Mercy or server may have after them Indifferently a gentify or a datify, as Pater meus dominabit multarum terrarum vel multis terris. Deus misereatur nostri vel nobis.\n\nAll verbs that betoken accusing, reproving, damning, monishing or warning, as Argo, moneo, accuso, damno, reprehendo, & other like, may govern after them an accusative of the person, & a gentify else an ablative with a preposition of the fault or voice. as Preceptor arguit discipulos tardi advenis (the teacher reproves the slow-coming disciples or of the slow coming). vel de tardo adventu (or of the late arrival).\n\nAll verbs that betoken remembering or forgetting, as Obliuiscor, reminiscor, & recordor, may govern neither after them a gentify, an accusative, nor an ablative with a preposition, as I think upon thy gentleness Recordor tuam humanitatem. vel tuar humanitatem. vel de tuar humanitate.\nThese verbs, \"to rob\" or \"to take away,\" are translated as \"priuo\" and \"spolio\" in English. The accuser should have an accusative of the owner and an ablative without a preposition of the thing taken away, as in \"Iohannes priuavit me cultum lo.\" And their passives always have an ablative of the thing taken away, as \"Prior quinque libris. Spolior diuitis.\"\n\nAll passives have a nominative of the sufferer and an ablative without a preposition of the doer. And sometimes a dative, in which is understood an ablative, as \"Daryppa amat me\" or \"michi.\" They may also have all such cases as their actives, as \"Argur abs te mei tardi adue\u0304tus.\"\nThese verbs: Aufero, fers, rapio, eripio, pis, adimo - in English, to rob, steal, or take away. And generally all verbs that signify diminution or taking from. Govern an accusative of the thing stolen and a dative or else an ablative with a preposition of the owner: Latro aufert pecuniam mihi vel a me. Eripuit argentum tibi vel a te. Rapian faciem igni vel ab igne. Mors adimit vitam nobis vel a nobis.\n\nThese verbs: Benedico - in English, to bless; maledico - to curse. Govern indifferently a dative or else an accusative on it, as: Pater multa benedicit deus. Omnes benedicunt deus.\n\nBut when I shall make such English, I am bound to bless my father. Thou shalt bless me or anyone like me. I may much better make them with Opto as: Precor aris. Execro as. Deus deum. Imprecor.\nAris and such others, male or female, joined them as disciples, swearing to bless rather than curse their master. Scholars ought to speak well and not ill by their master. I have preferred to obey my master, I have prayed to obey my teacher, and you have obeyed him as well.\n\nConsulo is, in English, to ask for counsel is a verb.\n\nConsulo is, in English, to give counsel is sometimes a neutral verb and will have a dative of the person I give counsel to, as Medicus consulunt me. He is also in this sense sometimes an active verb, and will have after it an accusative of the thing I give counsel for, and a dative of the person, as Consul commodum tibi.\n\nConsulo is, in English, to see or to provide or to help is always a neutral verb and has after it only a dative case, as Helpe me in this matter. Consule michi in hac re. See to your son. Consule filio tuo.\nThis verb \"be\" changes to \"was\" when it signifies coming or showing, and it can have the genitive or ablative case of the laud or reprove. \"Uir goest\" is always the sign of the dative case, meaning \"to\" or \"for.\"\n\n\"Ualeo\" is the Anglicized form of \"is worth,\" and \"Co\u0304sto\" is \"costs.\" When they denote a certain price, the word that denotes price takes the genitive case, as \"My book cost twenty denarii.\" \"Your horse is worth a hundred solidi.\"\n\nBut when they denote uncertain price, they take the genitive case, as \"My book cost more than it is worth.\" \"Your horse is worth many.\" Cicero. \"It is established with me that I spent more than that in court.\"\n\nSometimes it is used instead of the verb \"Scitur\" or \"Patet,\" and it governs the dative case as well. \"This is known to every body.\" \"Hoc constat omnibus.\" And sometimes in Guarre it is Anglicized to \"stand.\"\nSome time he is taken for the verb \"Est\" or \"fiio,\" or \"construct.\" Then he is constructed with an ablative case with \"apreposition,\" as \"Domus constat ex tecto, pariete, and fundamento.\" I. \"Est\" is \"fit\" or \"construct.\" Four things are from which all things consist.\n\nThese verbs \"Attineo\" and \"pertineo\" in English are \"pertain to\" or \"long to have after them always an accusative\" with this position \"ad.\" As \"Cooperaba nothing to pertain to Pamphilus.\" This thing pertains to you.\n\nThe verb \"Specto\" is of the same construction. It \"looks to this\" as \"filii probes educantur.\"\n\n\"Illudo\" in English is \"to mock or to laugh to scorn.\" It may govern after him a dative, an accusative, or an ablative with this position \"in.\" As \"Certantque illudunt capto.\" \"Uerbis virtute illudunt superbis.\" Terentius in Andria. In these things, they mock those who are puffed up with words.\nThese verbs: metuo, timeo, & vereor (in Old English: to fear, to dread) in English mean \"I fear / I am afraid\" when they signify love or favor, they govern the dative case, as in \"I may not die, timeo vel metuo michi moriar.\" But what they signify as hatred, they must have after them the accusative case or the ablative with one of these.\n\nSix prepositions: A, ab, abs, De, E, Ex. With timeo vel metuo te: vel abs te: ne percutias me.\n\nAlso, all verbs that signify fear have the same strength as Paueo. formido & others like it.\n\nThese two verbs: Fugio, fugis (in Old English: to flee, to fly) in English mean \"to flee, to beware, to avoid\" and govern the accusative or the ablative with a preposition, as in \"I flee or avoid horse, fuge vel caue equu\u0304 vel ab equo.\"\n\nMoreover, this verb Caueo, when it signifies love or favor, will need to have after it the dative case, as in \"Caue capiti ne hoc frangatur itcu.\"\n\nThis verb abrenu\u0304cio (in Old English: to forsake) governs after it the dative case, as in \"I forsake Satan, Abrenuncio sathane.\"\nWhen a substance's verb governs a noble case with a dative, the noble may be put in the dative, allowing it to govern a double dative: \"Mors me cura. & mea cura.\" \"Mors mea pudor. Sic mea pudor.\"\n\nAll the compounds of Suus may govern after them a dative case: \"Prosuus tibi. Desuus inimicis.\"\n\nMoroeuer (this)\n\nAll these verbs in the following verses govern after them a dative case: \"Obuio tibi parco, pueris placeo, regi. Noceo michi et cetera.\"\n\nObuio. Parco. Placet. Noceo. Vaco. Supplico. Seruit.\n\nSubuenit. Officio. Succurrit. Propitiorque.\n\nSufficit. Aspiro. Validico. Gratulor. Astat.\n\nInsideo. Pateo. Minor. Ac obtempo. Fido.\n\nObstat. Obedit. Eis fauet. Heret proficit addas.\n\nCongruo. Compatior. Confert. Succedit. Adulor.\n\nOccurrit. Restat. Et cedo quando locum dat.\nWhatsoever I have a foremost among these said verbs / any of these signs am / art / is / was / were / or be That which seems to be the nominative case shall be the dative / & the thing that does the deed shall be the ablative with a preposition, as I am served by my son. Michi servit filio meo. The king is pleased by his subjects. Regi placetur a suis subditis\n\nAll these verbs following in these verses / may govern a double accusative case as Postulo te veniam. I teach you grammar. Doceo te grammatica.\n\nThe latter accusative of whom may be governed by their passives / as postulor veniam. I teach grammar. Versus\n\nPostulo posco. I ask. Doceo. I teach. Rogo. I ask. Flagito. I seize. Celo. I conceal\n\nExuo. They strip. Curo vestit. I clothe. Monet induo. I advise. Calceo. I shoe. Cingo. I bind\n\nOro. I ask. Petunt. They ask. Quatuor simul interrogo. I question four at once.\nBut these verbs ask, desire, beg, demand, and interrogate in English, and all like can much better govern an accusative case of the thing asked or desired, and an ablative with one of these five prepositions of the person from whom we ask or desire something: I ask for your permission.\nThese five verbs: exclude, clothe, invest, shoe, and all like can much better and elegantly govern an accusative of the body and an ablative without a preposition of the garment or the person, as Exclude me from the garment. Paul in his epistles put on his loins with fortitude.\nAnd the passives of the aforementioned five verbs can govern an elegant ablative case without a preposition: Exclude the garment. In Psalms, take up your sword on your thigh, O mightiest.\nThis verb \"celo\" means \"to cover\" or \"to hide\" in English. It can govern a accusative case of the thing that is covered or hidden, and a dative case with a preposition of the person who is ignorant, as \"celo meum consilium tibi\" or \"celo me um consilium ate.\"\n\nThe following verbs in this verse will not govern an ablative case with apposition, as \"vescor solo pane.\"\n\n\"Uescitur et fruitur vror fungorque potitur.\" translates to \"He uses and enjoys his own fungus.\"\n\n\"Uescor ris. caret preteritis et supinis.\" translates to \"I use it. It lacks behind and beneath.\" (This translates to \"I eat it. It lacks behind and beneath.\" in English.)\n\n\"Fruor ris fruitus vel fretus.\" translates to \"I enjoy it. It is the fruit or the yield.\" (This translates to \"I use it. It is the fruit or the yield.\" in English.)\n\n\"Utor vteris.\" translates to \"I use or occupy them.\"\n\n\"Potior eris vel iris.\" translates to \"You will be more pleasurable or delightful to me.\"\n\n\"Fungor ris.\" translates to \"I perform my duty.\"\nAll may govern in such cases as do the verbs that they come from, as Doceo grammar or the teaching grammar. I speak to you or you speak to me. I lead Virgil and go with his grace to learn Virgil. I listen to the mass and go to hear the mass.\nWhen this English signifies an adjective or a passive verb or neuter and comes before the part of a body, the part of it may be put in the accusative case without a preposition, by this figure Synecdoche, as This is a woman beautiful in face. My brother is a place for you. I grieve for the head I break the arm.\nFurthermore, other new adjectives that may govern an accusative case by the aforementioned figure may also govern an ablative case by its strength. As This is a woman beautiful in face or face. A strong man in arm or arm. You are jolly in aspect or aspect.\nThis conjunction {quam}. In English, it causes the compared words to be of one case, as I love bread better than cheese. Amo panem plus {quam} caseum. I love my master better than you. Diligo praeceptorem melius {quam} tu.\n\nThese two conjunctions. Nisi and preter{quam}. In English, they cause the subject and the word that is excepted to be of one case, as Ois homo preter{que} Simon currit. Uidco oem hominem preter {quam} Simonem currere. No one learns except I. Nemine videtis discere nisi me.\n\nAll these adjectives are called universal quantifiers. Omnis Quisque. Each. Quisque{que}.\n\nThis nowne opus. In English, for need, will have after it an ablative case of thing that I need of, as habeo opus.\n\nAll words that signify fullness and emptiness may have after them a genitive case or an ablative case, as. Maria est plena gratia vel gratiae. Tu es vacuus vir tuis vel virtute.\nAll tokens of worth or unworth are of equal strength, as a god worthy or unworthy of praise or honor. All tokens of plentitude or poverty are of equal strength as the gods of gold or gold. You are powerless before health or healthiness.\n\nWhen a substantive word comes with a genitive or ablative case, which is more elegant. And this may be after a substantive word, a demonstrative, and after \"Su\u0304\" was I. as I saw a woman with a dark face. or a dark face. Su\u0304, with elegant form or an elegant form.\n\nHe, of the pressors' noses or pressed noses, is intimate with my father.\n\nThese tokens, similar and dissimilar, may have after them a genitive or a dative, as some similar to you or to you.\nAll words that indicate time can be put indifferently in the accusative or ablative case, except when they are the objective case to the verb or governed otherwise, as in the following example: Terentius in eunucho. Nights and days have passed me by. He had lived for three hundred years. & elsewhere in the genitive case, as Suetonius says, \"deceased at the age of seven.\"\n\nAll words that indicate length, breadth, or space, can be put in the ablative case: This rod is twelve feet long. This school is three miles wide.\n\nDistanced from London is fifty thousand paces.\n\nAnd also in the accusative: As Ovid says, \"Miles who does not know it, is distant from the city by twelve.\" They had four javelins, long-footed.\nThe indefinite form taken in the neutral gender and declinable may be the nominative case to a verb sometimes set alone, sometimes joined with other words, and so may sometimes a whole sentence, as in the examples. It is good to read what is good to read. This indefinite form to read is the nominative case to this verb be, as Legere est bonum. It is wholesome to eat little Paxillum to eat is salubrious.\n\nHow many endings of gerundives are there? as many as there are of participles of the last future tenses. And they are declined in all cases and all numbers as not Amandus da. dum\n\nWhat difference is there between gerundives and participles? Gerundives signify necessity and deed without time. And participles signify time without necessity or deed.\n\nExamples of gerundives: Tenet me occupatio iuris dicendi. Tenet me cura dotis numerande.\n\nExamples of participles: Cras legedos esse ais Nasonem et Virgilium. (English: Tomorrow you say that Virgil and Ouid will be read.)\nHow many Gerundii are most in use / three / which are the three. Di. do. du_. How shall they be occupied / thus as it follows.\n\nWhatever the English of the Infinitive mode comes after any of these nouns. Tempus. causa. locus. libertas. ius. voluptas. ars licentia. modus. occium & only other nouns that signify accident / which no such noun governs another word. I may put the genitive in di in the place of the Infinitive mode / as it is time to pray / tempus est orare di. I have cause to weep. Habem causam fleci.\n\nAnd whenever I must speak by a relative. I shall occupy the gerundivus in di / as hic dies attulit initium dicendi que volo. Not other than what they wanted to say.\n\nAlso a gerundivus in di may govern a genitive case plural. Plautus in cap. scdo.\n\nNoiandi tibi istorum erit magis quam ededicopia.\n\nParticiples & many adjectives that come from verbs.\nThe English of the infinite mode is enjoyed as much in the gerundive as in the infinitive form, just as Timens navigates and navigating, do sing and singing. desiring. skilled. ready and accustomed and similar. timid. desiring. avid have and having and similar.\n\nWhen the English of the infinite mode comes after a verb that signifies praying or beseeching, it should be put in the gerundive form with the preposition do. or before him. Or else I may take the conjunctive mode, as Oro te scribebo michi latinitate. Et oro scribas vel ut scribas michi latinitate.\n\nAlso, when the English of a present participle with this English sign of / before it comes after a new adjective, it may be put in the gerundive form with the preposition in or de or without preposition if preferred, as I am weary of sitting. Fessus sum sedendo vel de sedendo.\nWhen I have the English of a participle in the present tense with this preposition: In. Before it is joined with any substance, the said English may be put in the gerundive and used with this preposition: In or without it, as scholars taking heed learn. Scholastici adverting or in adverting docti do.\n\nAlso, I may have a gerundive after any of these six prepositions: A. ab. abs. De. E. Ex. As in these examples and in all other similar cases, Plinius posterior. Sermo nibus dies traversed what he could to be free from writing. Cicero Ex quo ardescit either from love or friendship. utrunque emendare est ab amando. Ite ab edendo factus est satur. Ite tu quid cogites detransire in epyrum, scire sane velini. Ediscendo.\nI may have a gerund in do without a preposition when I have these English words / while / or as long as they are joined with a passive signification / as long as my deed is occupied. Memory grows by cultivating it like other things. I cultivate. I am compelled. A woman urinates when she sees. I see. I.\n\nWhen the English of the infinite mode comes after a reason and tells the cause of the reason, it may be put in the gerundive duly with the preposition ad before him / as I have come to learn grammar, I come to learn grammar.\n\nI may have a gerundive in duly with these prepositions: In, ob, propter, or ante. As in the examples and all other like / I go to take the enemy in captivity or to him. I come to you. Or for you I redeem. Virgil {Naque} ante asked the giants to remove their great spirits.\nAlso I may have a geru\u010ffin du\u0304. With this prescription, whenever I have one of these English words - whyles, while, or aslong - put before a conjunctive mode, as \"whyles thou playest,\" thou forge much thing Inter ludendum multa de discis Virgilius. Age, tytire & inter agendu\u0304 occursare, capro\u0304 cornu ferit ille caueto.\n\nWhen the English of the infinite mode follows this English, it is set impersonally, and that which seems to be the nominative shall be the dative, as the king it is to fight. Regi pugnandu\u0304 est.\n\nAlso, whatever English I have must, where it is set to be made by this verb Oportet, it may be made similarly, as I must needs cost goo to towne.\n\nMichi eundu\u0304 est oppidu\u0304.\nAfter all such verbs that signify calling, moving, or resting, I shall always have a readiness in you. & never the infinite mode, as I command you to run, not to run. I rise to listen, not to speak. I sit to give, not to receive.\nBut these verbs following the infinite, and not it, as I command to love, not to labor, to think, not to build, not to build. Some are indifferent to both, as I command to study and to be studying. Ready and prepared I am, fit to teach and to be taught. But such for the most part will have the readiness and leave the infinite mode.\nThe readiness is known from the participle in you by that which it signifies the doing of a thing without any regard for time, as one occupied in teaching boys or in teaching boys.\nThe participle in this betokes a thing to be done in time to come, as Chremes exhorts me. In teaching boys and in boys' teaching, this difference is that in teaching boys is of the active significance and may be explained either by the present participle in to. or by the present subjunctive and as Occupatus sum in teaching boys or in boys' teaching. Or as doceo pueros. In boys' teaching is of the passive and passively explained as Occupatus sum in boys' teaching, for ut doceantur.\n\nAnd generally, all gerunds have these prepositions: In or De. as In or De transitu in epyrum. with E. & Ex A or Ab. as Ex discedendo. Ab audiendo. with cum. as Cum loquendo.\nWhen the English of the infinite mode comes after a verb or a participle signifying motion or going to a place, it shall be put in the first supine form, as I go to hunting. Ego vado venatu. Similarly, I may have it in the first supine form after all such verbs it signifies provoking, such as Do. coedo admitto. recipio & many others, like Do filia nuptu. Coedo. edes veni. Admitto te spectare. Conceduntur edes veni admittuntur spectare. I may also have the latter supine after all these nouns of the neuter gender that are of the comparative and superlative degrees, such as quo quid magis abhorreabilis eo turpis dictum. Et aliqoud studiosum tam dignum honorem. Optimum factum quod scit nescio. Dig.\n\nI may also have the latter supine after all these nouns with adjectives in all genders and numbers.\n\nsuperbus. austerus. clarus. dutus & all others with the significations of dignus, Naso. Pes digna vi sunt. Pecus dignum amare.\nTwo supines cannot be joined with adjectives in agreement of case, gender, or number. They cannot be governed by a preposition. They have no case, but are always verbs. They are not governed by verbs or participles, but by adjectives, to be seen, that is, to appear. They are of the infinitive mood.\n\nWhen two verbs come together without a relative or a conjunction between them, the latter verb shall be the infinitive mood, as \"Uolo legere.\" \"cupio doceri.\" One infinitive mood can cause another verb to be the infinitive mood, as \"dico me non posse venire.\" \"There\u0304tius ait se videre te cupere.\"\n\nSuch adjectives as Dignus, indignus, iocundus, letus, tristis, are better joined to the infinitive mood than to the gerundive, as \"tu es dignus habere opes, tu es digne honorari.\" \"tu es letus me bene valere.\" \"tes letus me honorari.\"\n\nFurthermore, wherever I take the infinitive mood of the present and past tenses,\nAlso whan soeuer I take the fyrste supyne / there I may take the neutre gendre substantyuate with this\nmore made with one of these two wordes Esse or fu\u2223isse & yt particyple in tus wt co\u0304formyte of case gendre & nombre betwixt the particyple & the casuell worde that gooth before the infinityf mode / as Uir \nThe circu\u0304locuco\u0304n of the future tens of yt actyf voyce of the forsayd mode is made with this Infinityf mo de Ire. & the particyple in tus or in sus. or wt this In finityf mode esse / & the particyple in rus. with confor myte of case gendre & nombre betwixt the particyple and the casuall worde. Also the sayd future tens beto keneth tyme / mouynge / and bodely dede / as Uolo te amatu\u0304 ire vel amaturum esse. Amatam ire vel ama\u2223turam esse me. &c.\nThe circularity of the future tenses is made with this infinite mode here. And the participle in us or in you, or with this infinite mode is, and the participle in them with conformity of case, gender, and number between the participle and the causal word, as Intelligo, scoto credo, video, opinor, existimo, peccatum meum patet faciendum vel patet iri. Negligentia mea patet facienda vel patet iri, &c.\n\nIt is to be noted that the participle in us or in you, with all circularities of the future tenses of the active signification, signifies present time at hand. Us video te accusatum ire me. That is, now. Or similarly, I see you wilt accuse me. Also, the participle in them with all circularities of the future tenses of the active signification signifies certain time without end. Nunc video te accusatum esse me. Anglice, now I see you will accuse me. I, post hac tempore incerta.\nBut all circuitories of the future signify both time and deed indifferently, as it appears I am accused or I shall be accused. I.e., it appears I am accused of the present or I shall be accused of the future. In Latin, the thing that performs the action is the ablative with a preposition, and the sufferer is the nominative case, as the king has banished many traitors. A rege multi traditores exulauerunt. The master beats scholars. A preceptor vapulant discipuli. The fishers sell them\n\nThis verb \"Nubo\" has the nominative case of the woman and the dative of the man in all common speeches. My brother has wedded your sister. Fratri meo nupsit soror tua. I shall wed your mother. Michi nubet mater tua.\nWhenever a proper name of a place comes after this English sign, it should be put in the genitive case, if it is in the singular number and the first or second declension, as I learned at Oxford, Disco grammaratica, Oxonie. I dwelt a while at York. Ego manebam aliquantidius Eboraci.\n\nBut if the said proper name is in the third declension or plural number, it shall be put in the ablative case without a preposition, as Tu eras Chartagine natus (Thou were born at Chartres). Thou.\n\nMoreover, I may take an accusative case or else an ablative of place with a preposition of a consequent meaning, as maneo apud Chartagine. And so of all other like, as some apud Londonias.\n\nWhenever I have a proper name of a place after this English sign, from it, it should be put in the ablative case with a preposition or without, indifferently,\n\n(Note: The text appears to be written in Old English or Early Modern English, and some words may require modern English translations or corrections based on context.)\nwhat name or declaration, be it he who comes from Oxford or London, or from London. Char\u0442\u0438\u043d \u0438\u043b\u0438 \u0438\u0437 Chartagine\nThese rules are always true, except for the proper name of a town or place being compounded. For I must always use an accusative case or an ablative with a convenient signification. as I was at the holy land, I come from the holy land or Saint James.\nThese four names, rus, domus, humus, and militia, follow the ruler of the said proper names of places, as maneo in the countryside, venio rure, go rus.\nOf the same governance we find Bellis, duellis, and many other authors, each one of whom is always accompanied by the said prepositions, as above.\nThese impersonal verbs: Penitet (to be sorry or to repent). Tedet & piget (to be very or to have no lust). Miseret (to have pity or mercy, or to be sorry for favor). Pudet (to be ashamed). I govern an accusative case in the place of the nominative, and am the generator of that which we are sorry for or have pity for, or am ashamed of, as I repent for my lewdness. Mea peccata mea (I am sorry for my sins). Tedet mihi vitam meam (I am sorry for your loss). Me miseret tuarum calamitatum. We are ashamed of our own.\n\nThese impersonal verbs: Iuuat & dilecto (to delight or have pleasure). Decet & opportet (to be fitting or to be bound). Latet (to hide or be unknown). I have also an accusative case regarding that which seems to be the nominative, as it delights or pleases me. Te decet vel opportet aut scultare (it is fitting or necessary for you to carve). Nos latet doctus ne esse stultus. (We hide, being learned, not to be foolish.)\nThese impersonal verbs refer to and are English for being profitable or appropriate. They have evermore a generative case of the word that seems to be the nominative, as in Fratris mei interest amare me.\n\nExcept for the five personal pronouns pronouns: Ego, tu, sui, Nos, and vos, and this one interrogative pronoun quis. In place of whom I shall take the ablative case feminine gender and singular number of their possessives. That is to say, Mea, tua, sua, nostra, vestra, & cuia, as in Mea interest discere, iua interreat docere, Sua interfuit audire, Nostra interfuerat canere, Uestra intererit monuisse.\n\nWho is bound to tell the truth but he who knows all the master? Cuia interest enarrare veritatem nisi suo qui nout omnem rem.\nWhen I have only such English, it is my office, duty, or part. It is required for. It is fitting. It is good reason or appropriate for any such other things that include duty. I may conveniently occupy one of these verbs. Decet, oportet, interest, refer, or est with the aforementioned governance of case.\n\nAll these verbs in the following verses may have a dative case of the person who performs the deed: Michi licet ludere. Thou carest not whether I live or die. Tibi non vacat: moriar ne an vivam.\n\nVerses\nHeclibet atque licet, liquet et patet, accidit atque,\nCongruit, evenit, attinet, expedit, & licet adde,\nPertinet, incubuit, vacat, & sedet, addito constat,\nConvenit et prestat, contingit iunge, satisfit,\nSufficit ad ternos, cuique competit, aduoco casus.\n\nAll impersonal verbs in the passive voice govern before them an ablative with a preposition or a dative of the person who does the deed: Amabam te, a me vel mihi amas. & after them an accusative or an ablative with a genitive.\nSave otherwise they may have after them such cases as have the verbs, you are forbidden from me, water and fire.\nEvery time before the infinitive form of a verb in the personal passive voice, I must express the ablative case with a preposition of the doer.\nThese verbs benefit, malefit, and satisfit will have before them an ablative with a preposition of the doer.\nWhenever one of these signs comes: vi. an art is / was / were / or be / before a neutral verb, a preterite of the indicative mode or some other formed of him as the vulgar requires. And then the perfect tenses of the indicative mode stand beside his own strength, both for the present and the imperfect. And so he and all tenses formed out of him.\nHow many participles come from a verb impersonal of the passive voice? One / which one / a participle of the preterite and neuter gender only, as not this opposing. ablative of this opposing. And he has after him a dative case, as michi prius opposito tibi opposetur.\nThese six verbs: Incipit, desinit, debet, potest, solet, and vult, join the Infinitive mode of verbs. Impersonal verbs and will have before them such cases as will the impersonal verbs, as me incipit tedere vigilium. michi desinit placere studium. me debet pudere maleficiorum bonos solet penitere flagitiorum me vult delectare dormire. Else they are always verbs personal, & have before them a nominative case, as:\nThese two verbs active, Pono and Fero, compounded with pre or ante, are thus engaged to tell more\nhave after them an accusative of the thing that we make most of and a dative of the time that we make least of, as Prepono virtutem vitium. Iam\nAnd of this regiment are all these verbs, along with many others such as valeo, prepondero, presto, an, glice vr prius, as Ingenio vales.\nItem, moreover, with an ablative and a preposition to, Tullius adapted himself in the manner of speaking. The Terternary number preponderated over the binary.\nBut postpono is of the following three verbs: cello, eo, and cedo. They are compounded with ante, pre, or extra in English to mean pass, exceed, excel, or to be better, and a nominative case of the thing that we make most of, and after them an accusative of the thing as I pass far all my brethren both in writing and reading. I am before all my brothers in writing and reading. Also, an ablative case with this position In. or without it, of the thing that we compare: Thou exceedest me in might as much as I surpass it in coming. Tu antecedis me in fortitude vel in fortitudine tato.\nThe same strength has Supero and all other such verbs.\nWhen a sentence lacks a word to make it most perfect, as \"I say, Virgil,\" and when something required to complete the sentence is understood through common Roman customs, the reason may be called figurative, as \"I say letters,\" and that sign is called Eclypsis.\n\nIn Latin, there are customarily understood relations between every word in a reason, in the same case, gender, number, and person, as the relation is, such as \"I, Virgil, who am a poet.\"\n\nOften, the word that the relation refers to is expressed with the relation itself, and that word is understood beforehand, as \"Your city, O statues, is mine.\" In such answers, the verb that is in the role of a king, as in this question, is \"Who is it?\"\nI. Ego and meus, tuus, suus as Uerbero filius. Where is understood: Ego and after filius meus or tuus or suus, as the mother requires.\nII. Sum est, as Bonu\u0304 says. Doctior quam ille, where is understood: est.\nIII. Ens wherever two or more, or those that are called one after another, come together in one case and one clause without any verb or conjunction between them: Urbe\u0304 romam. For Urbem entem romam.\nIV. Nouns after superlatives, when they agree in gender with the genitive after them: pulcherrimus florum. Where is understood: flos.\nV. And after participles: alter duo\u0304rum.\nVI. Also, conjunctions of all kinds most commonly are not in persons except when the speaking is changed into interrogation or dissimulation: Surge para abs. Where is to be understood: twices et. And specifically before subjunctives, as Fac mittas. For fac ut mittas.\nPosition in names of towns, such as Uado Roma, where it is understood to be \"I was at Rome.\" Position is also used in Thebes. In this speaking, though it be figurative, it is more used than the full. The same figure is also used when we say \"I was at Rome or Tarentum.\" However, position also refers to a place in a town or oppidum.\n\nLikewise, in the figurative is more used than the full in Statio Currit. Position and course are understood. And in all such as Pluit, tonat, fulminat, it is understood to be Deus. And in these five verbs - Miseret, tedet, penitet, piget, and Pudet - as often as they do not have an Infinity with them, one of their own names is understood. Miseratio, penitentia, pudor always pertain to these names. For example, \"Penitet me tui,\" meaning \"Your penitence penites or works on me.\" The accusative is joined to the verb as an active.\n\nSometimes, two or more clauses are closed together.\nThe which is understood in every clause, and set out in one, as Cicero, Virgil, Homer wrote. Of this speaking, the figure is called zeugma.\nBut of various clauses, none like others in gender, number, or person, are closed with one word, except the figure Synecdoche, and the word that closes agrees with the last, as \"he and the great woman to me.\" But if the word that closes is plural, it must agree in gender and person with the chief, as \"I and my beloved are.\" In this figure, may be reduced such constructions as \"the city which I establish,\" and \"the tales which he had made,\" and so on.\nWhen two or more things are generally compared in one word and afterwards specifically set out, as \"Aquila flew one from the east, another from the west,\" the figure is Prolepsis, and so on.\nCetera more clearly and fully explained in Sulpitius\n[END] Finis.\nFinis of the little work of master John Holt, which Lac called \"for boys.\"\nMacte, dear boy, you have rejoiced in your soft little book.\nYou have been fed on your holies with delight.\nNor does it give you flesh nor bitter arbutus fruits.\nIt gives you sweet cups that flow with milk.\nThe mass of flesh is heavy in the weak womb.\nArbutus is not sweet, its humor is light and watery.\nBut at the lake and the infant without weight, nourish your nursling.\nMilk and the infant find sweetness in their mouths.\nYou have therefore seen, it was not able to decrease this,\nGreat weights, so tender.\nNow where you desire to stop nursing, we advise you,\nDo not take honey too strongly.\nTherefore, either the peaceful table of Sulpitius,\nOr Phoce be useful or satisfy yourself,\nOr the honeyed gifts of Sepontis,\nOr another of whatever kind you wish to imitate,\nSweet ones, carefully mix with useful things.\nAbove all, take note of Sulpitius' documents,\nHolies, learn the heteroclite teachings from him,\nAnd whatever names or kind they may have.\nThere, the correct laws are there, but before that,\nPretitia and words joined to their own supine forms.\nBut the diligent one finally descends far from the beautiful,\nTo limit his songs within their own bounds.\n[Ergo musarum choreas ingressa iuventus, quum per Sulpitium, Dic moe / ferre lyrae quae dextra nequiuerat, Ad monuit labris ubera chara meis.]\n\n(Young people entering the dances of the Muses, when through Sulpitius, I was unable to bear the lyre with my right hand, I was reminded by my lips of my dear breasts.)", "creation_year": 1508, "creation_year_earliest": 1508, "creation_year_latest": 1508, "source_dataset": "EEBO", "source_dataset_detailed": "EEBO_Phase1"},
{"content": "William, by the divine permission of God, Bishop of Coutances in England and apostolic legate, and Robert, by the divine permission of Menevia, bishop in the kingdom and lordship of England, followed the commission of our most holy lord, Julius of that name, Pope, to these general commissions, given to you.\n\nGiven at Lamehith. In the year of the Nativity of our Lord 1583, on the third day of May, in the fifth year of the pontificate of the aforementioned most holy our Lord Pope.\n\nPapal insignia.", "creation_year": 1508, "creation_year_earliest": 1508, "creation_year_latest": 1508, "source_dataset": "EEBO", "source_dataset_detailed": "EEBO_Phase1"},
{"content": "The help and grace of Almighty God, through the intercession of His blessed mother, Saint Mary, be with us at the beginning. Help us and speed us in our living. Bring us unto the bliss that never shall have ending. Amen.\n\nMy own simple understanding. I feel well how it fares by others who are in the same degree, and heavenly charge of souls, holding to teach their parishioners of all the principal feasts that come in the year, showing unto them what the holy saints suffered and did for God's sake and for His love, so that they should have the more devotion in good saints, and with a better will come to the church to serve God and pray to His holy saints for their health. He who desires to study therein shall find ready therein of all the principal feasts of the year of every one a short sermon necessary for them to teach, and for others to learn. And for this treatise I will and pray that it be called the Festive, which begins\nAt the first Sunday of Advent. in worship of God and his saints that are written therein.\n\nDnicas:\nFirst Sunday of Advent .iii.\nSeventh Sunday before Lent .v.\nSixth Sunday before Lent .ix.\nFifth Sunday before Lent .xi.\nFourth Sunday before Lent .xv.\nSecond to the fourth Sunday of Lent .xvii.\nThird to the fourth Sunday of Lent .xix.\nFourth to the fourth Sunday of Lent .xxii.\nPalm Sunday .xxv.\nSunday after Palm Sunday .xxviii.\nMaundy Thursday .xxxiii.\nGood Friday .xxvi.\nSecond to the fifth Sunday after Easter .xxxviii.\nThirtieth Sunday after Pentecost .xxxix\nFortieth day after Easter .xlii.\nDay of Pentecost .xliii.\nDay of the Holy Trinity .xlvi\nDay of the Body of Christ .xlix\n\nDescto Andreas liiii. (dedication of St. Andrew)\nDe Sancto Nicolao lvii. (of St. Nicholas)\nDe Coceptione Mariae lxi. (of the Conception of Mary)\nDe Sancto Thoma Apostolo liii. (of St. Thomas the Apostle)\nIn die Nativitatis Domini lxv. (of the Nativity of the Lord)\nDe Sancto Stephano lxix. (of St. Stephen)\nDe Sancto Iohanne Evangelista lxxi.\n\nSctouros inocentiu lxxvi. (of the Innocents)\nDe Sancto Thoma Episcopo Cantuariensi lxxviii. (of St. Thomas Bishop of Canterbury)\nDe Circumcisione Domini lxxx. (of the Circumcision of the Lord)\nIn die Epiphaniae lxxxii. (of Epiphany)\nIn die Conversionis Sancti Pauli lxxxv. (of the Conversion of St. Paul)\nIn die Purificatiois. (of the Purification)\nlxxxviii. De sancto Matthia. lxxxi.\nDe anunciatione Marie. lxxxxiii.\nDe sancto Georgio. lxxxxv.\nDe sancto Marco. lxxxxvii.\nIn die Philippi et Ias. lxxxxviii.\nDe inventione crucis. Ci.\nDe sancto Ioanne ante portam. Latinam Ciiii.\nDe festo Ioannis Baptistae. C.iiii.\nSanctorum Petri et Pauli. C.vii.\nIn die visitationis Mariae. C.x.\nDe translatione Sancti Thomae. C.xiii.\nDe Santa Maria Magdalena. C.xiiii.\nDe sancto Iacobo. C.xvii.\nDe Santa Anna. C.xix.\nIn die transfigurationis Domini. C.xx.\nDe nomine Iesu. C.xxiiii.\nDe sancto Laurentio. C.xxx.\nDe assumptione Mariae. C.xxxii.\nDe Sancto Bartholomeo. c.xxxv.\nDe nativitate Mariae. C.xxxviii.\nDe exaltatione sanctae crucis. c.xl.\nQuattuor tempora. C.xlii.\nDe sancto Matteo. C.xlii.\nDe sancto Michaele. C.xliii.\nDe sancto Luca. C.xlvi.\nDe Sibus Symo et Iuda. c.xlvii.\nIn die omnium Sanctorum. C.xlviii.\nIn die Annonarum. C.l.\nDe sancto Martino. C.li.\nDe Sancta Katherina. C.liii.\nIn dedicatione ecclesiae. C.lv.\nHamus caritatis. C.lviii.\n\n\u00b6Pos\nThe general sentence. CC\u25aa\nThe prayers on the Sundays. \n\u00b6Finis.\nThis day is called the first Sunday in Advent; therefore, the holy church makes mention of the coming of Christ's son into this world to redeem mankind from the devil's bondage and to bring all the righteous into the bliss that shall ever last, as well as of his other coming at the day of judgment, when he shall judge the wicked into the pain of hell for eternity. But the first coming of Christ brought joy and bliss with him; therefore, the holy church used songs of mirth, such as \"alleluya,\" and others. And for the second coming of Christ, it shall be so cruel that no tongue can tell. Therefore, the holy church lies down songs of melody, such as \"Te deum lauda,\" \"Gloria in excelsis,\" and wedding songs, for after that day there shall never be wedding more in token of vengeance that comes after. Then, after the first coming of Christ into this world, St. Austen says that there are three things in this world: birth, toil, and death. This is the text.\ntestament that Adam formed for all his offspring after him, born in sickness and to live in tribulation, and to die in death. But Christ came to be our succor of this covenant. He was born, lived, and died. He was born to bring men out of sickness into everlasting health. He lived to bring man to everlasting rest. He died to bring man to everlasting life.\n\nThis was the cause of the first coming of Christ into this world, for which He will escape the judgment in the second coming, He must lay down all manner of pride of heart and know himself a wretch of the earth, holding humility in his heart. He must travel his body in good works and truly gain his reward with the toil of his body, and put off from himself all idleness. For he who will not toil in good works, as Saint Bernard says, will toil forever with demons in hell. And for fear of death, he must make himself ever ready for God.\nwill send for him; that is, shrive him clean of all his sins and not delay from year to year, but as soon as he fails, rise up and humbly take down his shameful father, then he shall have great worship on the day of judgment, for just as a knight shows his battle wounds in great commendation to him. The sins that a man has done and is shriven of and does penance will be much worship to him and great confusion to the devil. And that which is not shriven of will be shown openly to all the world in great shame to him. This is said for the first coming of Christ into this world (Dominus veniet ad iudicium). \u00b6The second coming of Christ is to the judgment (Tu\u0304c videbu\u0304t filiu\u0304 hominis venientem in nubibus cum potestate magna et magestate). \u00b6These comings shall be so cruel that fifteen days beforehand there will come tokens of great fear, so that the people may know that soon after comes the judgment (Secundum Iheronimum).\nThe first day, the water shall rise up on the sea and it shall be higher than any hill by 20 cubits. The second day, the sea shall fall down so low that nothing is seen under it. The third day, all fish and beasts in the sea shall make such a cry and roaring that no tongue can tell, but God himself. The fourth day, the sea and waters shall burn. The fifth day, all trees and herbs shall have sweet-smelling blood; and all manner of birds shall come together, and neither eat nor drink for fear of the coming judgment. The sixth day, all great buildings, castles, towers, and houses shall fall down and burn until the sun rises again. The seventh day, all stones and rocks shall beat together, each one breaking the other with a horrible noise, which shall be heard in heaven. The eighth day, the earth shall quake, so that no man can stand on it, but all shall fall down. The ninth day, the people shall go out of their dens and go as they were driven, and none shall remain.\nThe first day the hills and the earth shall be even and plain. The eleventh day all graves and tombs shall be opened, and the bodies shall stand upon them. The twelfth day stars shall fall from heaven, shedding burning beams, a dreadful sight to see. The thirteenth day they who bore life shall die. The forty-first day heaven and earth shall burn. The sixtieth day heaven and earth shall be made new, and all people shall rise in the age of thirty winters and come to the judgment (Dominus veniet ad judicium cum multitudine angelorum). Then shall come to the judgment our blessed Lord Jesus Christ, true god and man with his angels, and show his wounds fresh bleeding, as on the day he died on the cross with all the instruments of his passion. The spear, crown, scourges, nails, hammer, pins, and the garland of thorns, to show what he suffered in his passion for mankind. Then may they be sorry and afraid who have sworn by his passion or his wounds, or by any member of his body.\nHis body, which will be a great reproof to them if they do not amend themselves in this world or die, our Lord Jesus Christ will greatly thank those who have shown mercy in this world for His sake to their very brethren in Christ. And He will say to them, \"Come, you blessed children of mine, and receive the kingdom prepared for you. Rejoice and take it, for you are blessed.\" And He will then recite to them the seven works of mercy, or the operations of mercy, as they are otherwise called:\n\nWhen I was hungry, you gave me food to eat. When I was thirsty, you gave me drink. When I was a stranger, you took me in. When I was naked, you clothed me. When I was sick, you visited me. When I was in prison, you came to see me. And when I was dead, you gave me a Christian burial.\n\nFor whatever you did for the least of these, you did it for Me. Then, our Lord will rebuke the rich people who would not do it for His love nor grant it any respite for His sake. And He will say to them, \"Depart from Me, you cursed, into the eternal fire prepared for the devil and his angels.\"\nFor when I was a hundred, you gave me no food and so on. Then may they be truly sorry and mourn who ever our Lord Jesus Christ shall thus rebuke them. For there will be no man of law to plead nor gold nor silver nor other gifts to help. Then neither master nor lordship will help, but all will be set aside. But right as a man has done, so shall he have. And there will be diverse accusers both above him and beneath him, and on every side. Above him our Lord Jesus Christ will cry out his domains (Irus is the anger of the Lord towards his people) without mercy to those who did no mercy, and so accuse them of the least thought that ever was a misdeed. On the right side, his angel telling clearly where and how often he did a misdeed. On the other side, demons challenging him for his wicked deeds. Under him, hell is ready if he is found in sin that day, they shall be punished and in pain without end. That day, the poor people will sit with Christ at the judgment, and judge the rich people.\nfor all great wrongs that they inflicted on them, and they could not obtain amends until the day of judgment, then they shall have their will from the rich people. For when the rich oppressed the poor, they can do no more than pray to God to avenge them at the day of judgment. And so He will, for God says, \"Vengeance is mine, I will repay.\" Therefore, let not you be here, make amends to them for your wickedness, and make friends of those who are your judges at the day of judgment, and do not trust those who come after you lest you be deceived. Fear the pain of hell, which never ends.\n\nSaint Bede tells of a husbandman in England who fell sick and lay dying from the evening until the morning. Then he rose and distributed his goods among four parties, and his own part he gave to poor men, and went and became a monk in an abbey by the water side. Into this water he went every day.\nnight was never so cold and he stayed there enduring great penance. When he was asked why he did so, suffering such great penance, he said to avoid a greater pain that he had seen. He would eat only barley bread and drink water throughout his life after. He told two religious men the pains that he had seen, and they were so great that they could not tell them openly. He said that an angel led him into a place where one side was so cold that no tongue could tell the pains of it. And that other side was so hot that no man could tell the pain of it. Souls were cast out of one side into the other, and that was a great pain for them. The angel showed him the fire that came from hell that was so hot. He thought he could see it so far, and he thought it burned him. In the flames, he saw souls boiling and crying for woe. Also, he heard the cries of the damned casting out hot lead and brimstone to increase their pains.\nGreater, and so they tormented your souls in pain. Now, Lord God, for Your great mercy, have mercy on us and keep us from these pains, and bring us to the bliss of heaven that never shall have an end. Amen.\n\nGood friends, this day is called in the holy church the seventieth. For the holy church is the mother of all Christian people; she takes good heed of the children as a good mother ought to do. And because she sees them full sore sick in sin, and many of them wounded to death with the sword of sin which sin has caught all this year before. And notably this Christmas time, which was ordained in the holy church for great solemnity, for every man should be busy to serve God with all his power, because Christ Himself showed that day the sweetness of love to all Christian people. For man He was born that time. And in the same flesh and blood as one of us, and was christened in water as one of us. And also He came to a [cradle] more poorly than any of us, and was christened.\nwedding for cleansing it from sins and making us holy and brothers to him, and heirs to the kingdom of heaven. For this reason, all Christian people are extremely happy in their souls during such a time, making it solemn and joyful, and making them clean in body and soul from all manner of sins, and grounding them in great sadness of love for God and all Christian people, doing great alms for those who have need. But now, the more harm is done, for this high and solemn feast has been turned into foul filth and great sin to the soul. This is seen in pride in various ways through clothing and many different guises, into great covetousness, and into lechery. Gluttony is always present, speaking ribaldry and singing vanity for vanity's sake. Iapes and vanity are the most worthy to speak the most harlotry among such people. These solemn and high feasts that were ordered for great worship of God and our blessed lady.\nThe saints in heaven are now turned into great offense to God. Therefore, our mother, the holy church, seeing her children in such despair, as a mother full of compassion, sorrowful in her heart for them, lays down alleluia and other songs of mirth and melody, and takes up tracts, which are songs of morning. Furthermore, due to the profanation of this holy sacrament of marriage by the vanity of sin, it is laid down these days, and in its place. For many who are now married give them in all lust and liking of the fleshly lusts of this world, thinking little of the death that is so soon to come. But, as it is read by great clerics, it is more speedy for man's soul to go to a house where there is a corpse and weeping, than to go to a house where there is great revelry and much mirth, for such things make a man forget his God and himself both, but there where there is a sight of a corpse makes a man think on his death, that is coming so soon.\nThe special thing to put away sin and vanity of the world. For Solomon says thus to his son (Fili memorare nouissima tua et ineternum none peccabis) Son, remember that thou shalt die and thou shalt never sin mortally. This holy church, having great compassion for her children, ordains three manners of salvation to help and heal her children who are to think on death inwardly. The first is to think on death inwardly; the holy church gives an example of this today in the office of the mass (circu\u0304dederu\u0304t me). The sickness of death has befallen me; thus says he, every good child is taught to have in mind how he is bested by death on every side, in such a way that he may not escape in any way, but death summons him with a drawn bow and an arrow always ready to shoot him, he knows not what time.\n\nThis is a principal salvation for every man who takes it to heart to put away all manner of vanity and vain mirth. But to understand this better, I shall explain it further.\nA king once existed who was always in heavy sorrow and never laughed or made merry cheer. Due to this, his subjects and all others were grieved. They went to the king's brother, asking him to speak to the king and urge him to lighten his mood. The king, being wise, planned to reprimand his brother soon and was very angry. He ordered his men to sound trumpets before his brother's gate and to bring men with them to arrest him. Meanwhile, the king summoned seven men he trusted and instructed them to draw their swords and stand before his brother when he arrived.\nHis heart. So when his brother had come, they did as the king commanded them. Then the king commanded all men to dance and make merry all they could, and they did. Then the king said to his brother, \"Why art thou so sad of countenance? Lift up thy head and be merry, for all this merriment is made for thee. Then his brother answered and said, \"How should I be merry of countenance and see here seven swords set to my heart, and not know who shall be my death first? Then the king said, \"Put up your swords and spoke to his brother, 'This befalls me by me, the seven deadly sins ever ready to reclaim my soul from thee. This is the life of my body. Then his brother said, \"I cry mercy, for I knew not this till now, and shall be wiser ever after. I boldly say, he who takes this to heart shall have a better will to love than to laugh, to sigh than to be glad, to weep so that he shall find the mind of death the principal salvation of all manner of sin, also principally we must have in mind.\"\npayfull death of our savior, who suffered for us all / this is mentioned in the first chapter of Lamentations (Attendite et videte si est dolor similis sorde mine) / That other salvation is to labor diligently in this world / Saint Paul speaks of this in the epistle of this day, and says (Sic currite ut comprehendatis) / Run ye, that you may have the prize / By this running, you shall understand that he who runs for the prize sets himself forth with all his might to strive / In the same way, every servant of God should strive in the degree that God has set him / And men of the holy church should strive in studying, praying, and teaching the people the law of God / Lords and rented men should strive to keep holy church in peace and tranquility / And other common people should strive to obtain living to these other degrees and for themselves, both to soul and body / And for no man should excuse himself from this labor / Christ in the gospel gives an example, saying thus (Primo mense)\nAn husbandman went into his garden or vineyard at prime and again at noon or evening, and he hired people to labor by all the times of the day. This is to be understood by all the world. For as Job says, \"A man is born to labor and toil in this world as a bird to fly.\" And St. Bernard says, \"He who will not labor here in this world, he shall labor with the demons in hell.\" For that is the testament of Adam that he left to all his offspring: labor and toil.\n\nTo this labor he gives an example and recounts how God made Adam and Eve to labor and keep paradise. He commanded them to eat of all the fruits that were in paradise except one tree that he kept for himself. And as often as they saw the tree, they should think on him who made them and know him as their God. And for this they should not eat of it in pain of death and damnation.\n\nThen the devil saw them in such joy that they were in and himself in such envy.\nPayne and Woo had great envy towards them, and he went to Eve and asked her why they did not eat of the fruit from that tree. She replied that God had forbidden us that tree as a punishment of death. Then the serpent said, knowing full well that if they ate of it, they would become knowing of both good and evil. If you dare prove it, he said, eat of it and see. Then Eve took of the fruit and gave some to Adam and urged him to eat and taste. He loved her dearly and did not want to anger her, so he took an apple and ate. And immediately both of them saw each other's shame and were ashamed. They then took leaves from the fig tree and covered their genitals. Then the Lord came to Adam and asked, \"Why have you done this?\" He replied, \"The woman you gave me, she gave me the fruit.\" And the Lord then asked Eve, \"Why did you do this? (Serpens decepit me) The serpent deceived me. For they could not die in paradise nor suffer punishment there, so he drove them naked out into this wretched world, weeping and wailing as they went.\nGet them their food with great labor and trouble, and they will perish at the end. Then Adam, our lord, wept sore and begged that he should not take great vengeance upon them, but have mercy on them and pity them, for they were deceived by envy and malice of the devil and by Innocence in places, and commanded them to labor and toil for their living. And he said to Eve (In dolore paries filios), \"In sorrow and woe thou shalt bear thy children,\" and took instruments for labor from Adam and left them there. By this you shall understand and take example to labor diligently. For had Adam and Eve labored diligently, the devil would never have overcome them. For the devil desires nothing more than to tempt a man when he finds him idle. Therefore, know well that it is a rich reward against sin to labor diligently.\n\nThe third is to chastise the body discretely (Unda Paulus. Castigo corpus meum et in servitute redigo). I shall chastise my body and discipline it in the service of my soul, for the flesh of man is so wild and so lustful to sin.\nThat it will not in any way leave his lust to serve God, but if it is chastised with pain. For it must be chastised some time with pain. Thus did Adam and Eve in example, that all others who shall come after them should do the same. For many a year before her death, either of them stood in water nights up to the chin one far from the other to suffer penance till her flesh was as green as grass / for cold. Then came that devil to Eve as bright as an angel and said that God had sent him from heaven / and bade her go to Adam and say to him that God bade him leave his penance / for his transgression was forgiven. And Eve did so / but Adam knew well that it came from the devil and not from God. He said to Eve when God drove us out of paradise for our sin and had compassion on us, for we wept sorely on him and prayed him meekly for mercy, he set us here to penance to our life's end. And therefore go again / for the more penance that we do, the more shall be our reward. And therefore go again and do penance.\n\"Then the devil returned a second time and said to Eve, \"God, in His grace, has taken note of your penance, and has forgiven you.\" Eve went to Adam and told him this. Adam replied, \"I know well that he who has spoken thus is our enemy, for your penance causes him more pain than us and he desires to leave us and deprive us of our reward. But we should carry out our penance to the end. For God pays heed to the beginning of a thing only to its end. The devil returned a third time to Eve and said, \"Go tell Adam that he began in sin and will end in a worse state, for first he transgressed through innocence and ignorance of the devil, and now he sins through deliberate choice and refuses to do as God commands him. Therefore, your transgression is worthy of damnation.\" Eve was afraid and told Adam this. Adam sighed deeply and wept and said to her, \"Woman, God made you from one of my ribs to help me.\"\"\nComfort me. And now, through the device of the devil, you are busy trying to comfort me again, but think how our first sin stands in the sight of God. Our every offense will be affected and have reproach for it to the end of the world. Although we might do as much penance as our offense might deserve, it is still not enough to pay our Lord God for our transgressions, but God, in His special grace, allows a good will. Then Eve went again to her penance as Adam asked, and then she said, \"God will send us the oil of mercy when the time of mercy comes.\" And so Adam and Eve did their penance to the end of their lives. And when Adam had lived for 950 years and had 30 sons and 30 daughters, they died and were both buried together. Thus, you may see well that Adam and Eve were truly holy when they died, and thought on death inwardly and labored diligently and chastised their flesh reasonably, and so must we do who come from them, in token of this.\nThis Sunday is called the Sunday in Septuagesime, which begins this day and ends on Easter evening. The church mourns from this day until Easter evening, then takes comfort in part with one Alleluia and a tract. It is not yet in full might until Saturday in Easter week, which is called Dominica in albis. Then she lays down the tract and grayle and sings double Alleluia, urging all Christian people to labor and do penance truly until Saturday. That is to a man's life's end, until the soul goes to rest. Yet the soul is not fully at rest until Saturday in albis, that is until the day of judgment, when the body and soul come together and are clothed in white seven times whiter than the sun. And then they sing double Alleluia, that is, Lord, make us safe in everlasting bliss. Bring us there, friend, this day, for He it is who died for us all on the cross. Amen.\n\nThis Sunday is called the Sunday of Septuagesime, which begins on this day and ends on Easter evening. The church mourns from this day until Easter evening, then takes comfort in part with one Alleluia and a tract. It is not yet in full strength until Saturday in Easter week, which is called Dominica in albis. Then she lays down the tract and grayle and sings double Alleluia, urging all Christian people to labor and do penance truly until Saturday. That is until the end of a man's life, until the soul goes to rest. Yet the soul is not fully at rest until Saturday in albis, that is until the day of judgment, when the body and soul come together and are clothed in white seven times whiter than the sun. And then they sing double Alleluia, that is, Lord, make us safe in everlasting bliss. Bring us there, friend, this day, for He it is who died for us all on the cross. Amen.\nSundays in ages past is the number of the twenty-first, which number the holy church teaches every man and woman to ponder how short our life is now in these days. For some time people lived nine hundred years and more, and three scores or four scores is a long life now. But the grace of God and his mercy and goodness is so great that if we will do our duties and diligence to serve God and please Him, He will give us as much joy and bliss in Heaven as He gave to Adam and Eve who lived so long. But he who will have that joy and bliss must do three things. The first is he must hate sin, namely lust, and suffer tribulation meekly, and do alms deeds willingly. Then, for our days being short, we must the more meekly suffer tribulation and not grumble and complain, and disease comes of special grace, for it is a remedy for sins here in this world, or else for the great increase of His joy in another world. Wherefore God's Apostle Paul says that all Christian people shall take these things.\nIn many great trials and often times in prison, I have been sorely bound with chains of iron (Ouinque virgis cesus). Three times I was beaten with rods and scourges on my bare body with pains (Semel lapidatus). And once I was in the depths of the sea for a night and a day (Nocte acdie in profundo maris fui). Many times I was in peril of floods (Periculis fluviorum). In peril of thieves (Periculis latronum), and in peril of false brethren who showed true love to me but were false (In famem et siti), and counseled others to do harm and trouble (In ieiuniis multis et multis vigiliis et in frigore et in multis mischievous and perilous situations that were too long to tell). I suffered all these with good will and always thanked God.\nHis sweet love / for well he knew that all his troubles and diseases were for sin that he had committed before, and to increase his merit and joy that should come after. Therefore, all Christian people who wish to please God, whatever disease or trouble that comes to them, be it sickness, loss of cattle or other goods, or death of friends, take it patiently and meekly, and think it comes for sin that thou hast done before. Or else for great increase of joy and bliss that thou shalt have after, for it comes of special grace there as God sees fit and comes there as God sends it. But there where he suffers, all their will is no good sign that he loved. And therefore, thank God ever for his visitation and beseech him ever of his mercy; God knows our intent. And therefore, he forgives soon to them that ask mercy with a meek heart. Thus must a man suffer troubles patiently. He must also do alms deeds discreetly, which he figured by these 40 days. For 40 is six times ten. So, by these 40 days, he figured:\nYou shall understand the six works of mercy that come from the ten commandments. These are: to give food and drink, shelter, clothing, to visit the sick and the blind, the lame, and to bury the dead. These are the six works of mercy that all Christians must do if they want to be saved and have God's mercy. Lent begins on this day and ends on the Wednesday in Easter week, which the holy Church speaks of as follows: (Venite benedicti patris mei. &c.) Come, my blessed children, and take the kingdom prepared for you. God will say these same words to you on the day of judgment, and to all who have done alms deeds discretely and fulfilled the works of mercy, if they were able, and to those who were not able, they must do their good will and that will fulfill the deed. And God taught this day in the Gospel by example, as he says: (Exiit qui seminat seminare semen suum) A man went out to sow.\nAnd he sows his seeds. And some fell by the way and birds came and ate it. And some fell among thorns and was lost. And some fell on good earth and brought forth a hundredfold increase. To this our Lord Jesus says to himself, (Ego sum via veritatis et vita) I am the true way and the life and the way to heaven. Then falls his seed by the way that gives not of his goods in alms for Christ's sake discretely and secretly to the poor and needy, but for pride, pomp, and vain glory of the world and so lets his money, and this I prove by example.\n\nThere was in Ireland a very rich man and did much alms in his life, so much that the people thought he was a saint. But when he was dead, he appeared to one whom he loved well in his life as black as any pitch with a horrible stench and said, \"You think that I am a saint, but now I am such as you see. Then he said to him, \"Where are your almsdeeds?\" And he said, \"The wind of vain glory has blown them away.\"\nHe who gives alms for vain glory of the world loses his reward, and the demons of the air destroy it. He also loses his reward who gives alms to those whom he knew to be in deadly sin and maintains them in their sin; his reward falls among stones and becomes dry. He who gives his good to rich people who have no need for it also loses their reward, but his reward falls on good, true people, for they are God's earth, and it shall give a hundredfold increase in eternal joy and bliss, and shall be eternal food for them who do this discreetly. You must also hate sin namely and flee it in all ways, for he who hates and kills sin loves God, and God loves him. God hates sin so much that He took vengeance on the whole world for the sin of lechery, and in particular for the sin against nature. When God saw this sin reigning,\nall the world so unworthily he said. I think that ever I made man, and said to Noah (Fac tibi arca), Make thee an ark of planed boards, as I shall teach thee, and make chambers in it, and take of all clean beasts and birds by himself, and feed and drink with them. Then Noah made this ark according to God's instruction, which was: three hundred cubits in length, one cubit in breadth, and thirty cubits in height. The ark was in making for a hundred years to show how merciful that God is in tarrying to look if the people would amend themselves, and how loath He was to take vengeance, but the people were ever longer the worse. Then, by the help of angels, all manner of birds and beasts were brought to Noah. And when all were brought to the ark, our Lord commanded Noah and his wife and his three sons to go into the ark by themselves, and Noah's wife and his sons' wives by themselves. So when they were all in, God closed the door to them without letting anyone else in (Forty).\nThen it rained for forty nights and forty days, and the water rose higher than any hill by forty cubits, and it stood still for a hundred and forty days. Josephus says there is a hill called Barus, which was higher than the water was. Therefore, various people have opined that many people were saved. So Noah was in the ark for a year, and then he released a raven to bring word back whether the rainwater had receded or not. It did not return. Then he sent out a dove, and it returned with an olive leaf in its beak, and Noah knew well that the water had receded in some place. Then, as God commanded, Noah went out and took the unclean animals from the clean and burned the unclean animals in sacrifice to God. And God was pleased with this so well that he granted them and all their descendants permission to eat meat.\nbeasts and drank wine there, as people did before the flood, for the earth was so fertile in itself that they needed no other food but that which came from the earth. Thus, you can see and understand how great vengeance God took on the whole world for sin, and now there is as much sin as there ever was in those days, and much more in many degrees. Therefore, I fear lest God will take vengeance on us, and this is not the time were it not for the prayers of the holy Church and good saints. In particular, by the prayers of our lady and that of Saint Dominic. As he was in his prayers, he saw our blessed Lord Jesus Christ holding three spheres in His hand, ready to shoot them into this world for vengeance because of sin. Then our blessed lady came kneeling before our Lord and said, \"My dear son, what will you do?\" And He said, \"My dear mother, the world is so full of sin: pride, covetousness, lechery, and diverse other things.\"\nother sins / that I will shoot these three spheres of vengeance upon the people. Then said our lady / my dear son, have mercy on them and wait a while, for I have some true servants / who shall preach and teach the people to turn from sin / and thus, by the prayer of our blessed lady, God spared to take vengeance, but now the world is so full of sin and cursed living of false extortion and oppression of the poor people / that they cry to God for succor and help, therefore it is likely that we shall be struck full soon with some vengeance. Some with death, some with death of pestilence / therefore it is necessary for us to pray earnestly to our blessed lady that she may pray for us to her dear son our Lord Jesus Christ to spare us in our days that we may have grace and mercy now and ever Amen.\n\nGood men and women, this day is called the Sunday in Quinquagesima. This word Quinquagesima is a number fifty, which number signifies remission.\nI owe it to the old law that every person who was set in bondage to service for fifty winters, when they reached that age, were made free with great joy and merriment. This number begins on this day and ends on Easter day. And so it is decreed that all Christian people who are oppressed by any tribulation or disease in this world shall be made free and receive forgiveness at the day of judgment, and shall inherit the kingdom of heaven. And thus God will forgive them all their sins, for a man may have such contrition that it can quench all the pains that have been ordained for him. Take Saint Peter as an example, who for the sake of Christ wept bitterly with great oaths. But he was contrite and sorry (and wept bitterly). And God, in His great mercy, forgave him his transgressions and made him better after that than he was before, so that he should be in no despair and fear.\n\nWe find of a great rich man who was so wicked in his life that much...\npeople deemed him damned to hell, so he fell sick and felt himself that he should be dead, and he thought how wicked he had been in his living, and took such contrition to him and such great sorrow that he wept night and day whenever his sin came to mind, and lay seven days and seven nights, and shrouded himself clean and took great repentance to him, and ever cried for mercy. So that all the people had great pity on him and so he died. Then it happened that there was a monk in an abbey who died at the same time, and was made by his Abbot to come again to tell him how he fared, and so he did, and said to the abbot when he came: \"Sir, I have come to keep my promise, please give me leave to go again, for I go to rejoice.\" Then said the abbot, \"Was there anyone else who died with you who went to rejoice but you?\" He said, \"Yes, indeed, one and no more, and that was the soul of such a man and told his name.\" Then said the abbot, \"Now I see well that you are not my monk.\"\nA certain friend has come to tempt me, for we know well that if any soul is in pain, he is one of them. Then the monk spoke unworthily, saying that only a man could know the depth of God's judgment. For this man had such contrition and repentance, and wept bitterly for his sins, that the water of his eyes perished through all his clothes to the ground. Therefore go thou thither tomorrow, and when thou findest it true that I speak thus, believe me, and I will go to everlasting joy and bliss. Then the abbot went thither and found it to be true as the monk had said, and there the abbot knelt down and thanked God and bade all the people be glad that God is so merciful, and\n\nHere you may see the great contrition that this man had, which quenched the great pain that was ordained for him. Thus you may see how great help it is to a man's soul to be contrite and sorry for his sin and draw a man to yet more contrition. Those three days the psalm in the saturator, as (Miserere mei Deus), is more.\nA man rehearsed these days more than any other time of the year. God, have mercy, take pity on me, and when a man is sorry for his sins and says this with a sorrowful heart, God hears his prayer and forgives him his transgressions, so that he is never again in full purpose to sin but to amend himself and be in perfect love and charity without hypocrisy. And yet this avails not, and by this example.\n\nThere was a man who had five sons and had long sent them to school and it cost him much. So on a day he called his five sons before him and said, \"Children, I have found you long at school and have spent much on you, and I see no great profit from it. Why then, among you all, will you not ask me a question? I will spend no more on you or find you no longer to go to school.\" And they asked their father what question it should be and he said, \"I am old and feeble and may not live long.\"\nA father asked his sons what would bring a man's soul fastest to heaven. The eldest son answered, \"Father's preaching and teaching.\" The father replied, \"Well said, son. What do you say, second son?\" The second son replied, \"Faith and true belief.\" The father asked the third son, \"And you, what do you say to the question?\" The third son replied, \"Good prayers and alms deeds.\" The father asked the fourth son, \"And you, what do you say to the matter?\" The fourth son replied, \"Pilgrimage and great penance.\" The father asked the fifth son, \"And you, my fifth son? What do you say?\" The fifth son replied, \"Father, there is another thing that brings a soul faster to heaven than all these. What is that, father?\" The father replied, \"Charity. For whatever virtue a man may have, but lacks charity, it avails him not in the gates of heaven.\"\nbyleue/ teach and preach/ fast and suffer penance never so much/ cry and weep never so loudly/ and be out of charity, God hears him not. And here I agree, says Saint Paul in his epistle, and says thus (Si lingues hominu\u0304 loquar: &c): Though I were as eloquent as any man or any angel (Et si habuero prophetiam et omnem scientiam.), and though I had all the knowledge in the world (Omnem fide ut motes transferam), and though I had so much faith that I could move hills (Et si distribuerem in cibos pauperum.), and though I dealt all my good to the poor people for goodness' sake (Corpus meum ut ardeat), and my body to burn in hot fire (Caritate autem non habeam magis michi proficit), yet I have not charity, all this profits not to heavenly rewards. Therefore it is necessary and most essential for every soul that will be saved to have charity. But though a man says that he loves God, and does not love his even Christian, he is deceived. For he that loves God loves his neighbor.\nA man must have great charity to be saved (Charitas cooperat multitudine peccatorum). Charity covers the multitude of sins, for he who dies in mortal sin and without charity shall be condemned. Of all virtues, charity is the most virtuous and necessary for a man's soul. Yet we must have a steadfast faith without wavering and believe sadly as the holy church teaches, and believe faithfully in the Father, the Son, and the Holy Ghost, the Father almighty, the Son almighty, and the Holy Ghost almighty. These three persons are but one God, who created all things from nothing.\n\nThis faith was first shown to the holy patriarch Abraham in the valley of Mamre. There he saw three fair men coming towards him, but he worshipped but one, yielding a single tribute to all Christian people to see in spirit the Father, the Son, and the Holy Ghost, three persons and one in Godhead, and worshipped them as one God. Also, you must believe in the Incarnation of our Lord Jesus.\nCryst, our lady conceived of the holy ghost without the use of her body in flesh and blood, as one with us. And he was truly God and man, and was born and buried (Tercia die resurrected from the dead) And on the third day, he rose from death to life (Ascendeth ad celos sedet). And he stayed up in heaven on holy Thursday (In venturus est iudicare vivos et mortuos). And he will come again at the day of judgment / and will judge the quick and the dead. This is figured by Isaac, the son of Abraham, who begot him on his wife Sarah through the holy ghost, when they were both past childbearing age. God said to Abraham, \"Take your son Isaac and go to such a hill as I will show you, and offer him in sacrifice, that was for to slay him.\" As it was customary at that time. Then Abraham had a test of faith from God to have great.\n\nCleaned Text:\n\nCryst, our lady conceived of the holy ghost without the use of her body in flesh and blood, as one with us. And he was truly God and man, and was born and buried (Tercia die resurrected from the dead). And on the third day, he rose from death to life (Ascendeth ad celos sedet). And he stayed up in heaven on holy Thursday (In venturus est iudicare vivos et mortuos). And he will come again at the day of judgment / and will judge the quick and the dead. This is figured by Isaac, the son of Abraham, who conceived his son Sarah through the holy ghost when they were both past childbearing age. God said to Abraham, \"Take your son Isaac and go to such a hill as I will show you, and offer him in sacrifice, that was for to slay him.\" As it was customary at that time. Then Abraham had a test of faith from God to have great.\nIssue, and though he loved his son never so much, yet he took him immediately, without grumbling or again saying the command of almighty God. And they went straight to the hill, and Abraham made his son Isaac carry wood for him to burn himself. And when they came to the hilltop, Abraham made an altar of wood and set it on fire. Then he took his son Isaac and intended to sacrifice him and offer him to God. But an angel spoke to Abraham and told him to stop and take the sheep that stood there instead, and offer it in place of his son Isaac. You may understand Abraham to be the father in heaven, and Isaac his son, who was Jesus Christ, who spared no love for him. But the Jews were allowed to lay wood on his back, which was the cross that he would be made to bear on himself. He led him to the hill of Calvary and there sacrificed him on the wooden altar, which was the cross made of four different kinds of wood: cedar, cypress, olive, and pine.\n\"This dye is for all mankind. Crist is rightly called Isaac, that is to say, one who brings many souls out of hell, laughing as they went there weeping. In the same way, Crist himself spoke to His disciples in the gospels, saying, \"They will betray you to the Gentiles. They will scorn you and flagellate you, and after they have scourged you, on the third day you will rise again.\" And for their sake, and for the sake of My words before them, He made a blind man see, who cried out and said, \"Son of David, have mercy on me.\" Then said the Lord to him, \"What do you want Me to do for you?\" And he said, \"Lord, that I may see.\" Then the Lord said to him, \"Your faith has saved you.\"\"\nA bishop in England, named Highest of Grostead, who was bishop of Lincoln and renowned as the greatest cleric in England or the world, lay in his bed as he was dying. A great multitude of demons appeared and disputed with him about the faith. They came so close to turning him away from the faith and causing him despair. Then our lady was ready and said to him, \"My servant, do you not believe in the holy church as it teaches?\", and he answered, \"Yes, gracious lady, I believe as the holy church teaches me.\" The demons vanished at once, and he gave up his ghost to eternal bliss.\nGood men and women are called in the holy church on the first Sunday in Lent, a number of forty, from this day to Easter, for forty days. And because every man sins more or less, all Christian people are bound by the law of God and the church to fast these forty days, save those to whom the law grants dispensation with reasonable cause. Children who are within age, women with child, the elderly who are unable to labor, pilgrims, and sick people, those whom the law dispenses with, on account of their conscience. Then, since it is Sunday, a day of penance, therefore you shall begin your fast on Ash Wednesday. That day you must come to the holy church and take ashes from the priests' hands, and reflect upon the words he says over your heads (Remember man that thou art dust, and unto dust thou shalt return). Have in mind, man of ashes, thou art come from ashes, and unto ashes thou shalt return.\nAgain. Then there are diverse reasons why you shall fast these forty days. One is as the gospel relates, \"And Jesus was led by the Spirit into the wilderness to be tempted by the devil.\" The holy ghost commanded our Lord Jesus Christ to go into the desert between Jerusalem and Jerico/ to be tempted by the devil/ and he remained there for forty days and forty nights, fasting for your sake. This is shown to all Christian people in the Preface of the mass that is said in the holy church: \"Through bodily fasting we subject our souls, and by it we are raised up to greater virtues and to the increase of all goodness, and we obtain a great reward in heaven that shall last forever and obtain grace on earth.\" As the cleric says, \"The spell of a fasting man kills an adder bodily. Much more does it kill the might of the old adder, that is the devil.\"\nThe devil appeared to Eve in the form of a serpent and tempted her with gluttony, vanity, and covetousness. Similarly, the devil came to Christ in the form of a man to avoid being recognized and tempted him, as the Gospel relates (After he had fasted for forty days and forty nights, he was hungry). When Christ had fasted for forty days and forty nights, he grew hungry. Then the devils came to him and showed him stones and said, \"If you are the Son of God, command that these stones become loaves of bread.\" And just as Eve was enticed by the sight of the apple through the temptation of the devil, he had intended to lead our Savior Jesus Christ into eating that bread. For gluttony is not only in a man's food, but also in the soul's lust and appetite. Then Jesus Christ said to him, \"Man shall not live on bread alone, but on every word that comes from the mouth of God.\"\nThe devil took our savior Jesus Christ and led him to the highest point of the temple, where he said, \"If you are the Son of God, command that you be protected or harmed, so that I may know for certain.\" Jesus replied, \"You shall not tempt the Lord your God.\" But the devil came again a third time. He took Jesus to a high mountain and showed him all the kingdoms and their splendor, saying, \"All this I will give you if you will fall down and worship me.\" Then Jesus said to him, \"Get away, Satan! For it is written, 'Worship the Lord your God, and serve only him.'\"\nWorship your lord and only serve him. Then he left and went his way. Angels approached Jesus and ministered to him. Then angels came and brought him food. For your feeding is most necessary these forty days to tempt people to the three sins of pride, covetousness, and gluttony. It is necessary to have three remedies against them. Against gluttony, abstain. Against pride, meekness. Against covetousness, generosity. Against gluttony, we must fast. It is not to eat before time and at meals not to eat too much and to fast both day and night as Christ did. But there is much people who will eat and drink both day and night and fill their bodies with foul lust of gluttony. Also, you must fast from all manner of flesh food and white food. For St. Ives and those who have kept goods and have ever gathered and fasted have kept it. But now you should be as ready to pay and content that you are in debt to, both to God and to the world. And also to restore what you have taken wrongfully. And give to poor people.\nAnd mete and drink and clothes and other things necessary for them. The feast that has gone all this year busily to obtain goods of the world, now must you also busily go and give to the poor people without delay, as we have in the gospel (Date et dabitur vobis) Give and God will give you. For the honors that will not give alms, they are utterly unworthy to be acceptable to God. Also, you must go busily to God's service and in pilgrimages going, and to all manner of good deeds of alms. And he that has been busy gathering goods should now spare from his own mouth to give to the poor needy, that is God's people, for that pleases God much and saves the soul from death. Sicut aqua extinct ignem: ita elemosina extinct peccatum) For right as water quenches fire, right so alms deeds quench sin, wherefore the prophet says thus (Date et da bitur vobis) Give ye and God will give you (Dimitte et dimittemini) Forgive and God will forgive you. But now all is\n\n(Note: The text appears to be in Early Modern English, and there are a few minor errors in the text that have been corrected. The text is largely readable, and no significant content has been removed.)\nA little is enough to feed your bodies, so that nothing you may give to poor bodies for God's sake.\n\nThere was a worthy knight and a rich man, endowed with goods and mighty in his hands. But he cherished his body with delicate food and drink. In the end, he died and was buried in a tomb of stone. Then he had a son, a worthy man who every day used to say (De profundis) for his father's soul by his tomb. One day he held a great feast for all the worthy men in the countryside around him, when they should wash and come to eat. This man thought to himself how he had not said (De profundis) and asked the people to wait until he had finished his devotions. They agreed and did so. Then such a desire arose in this man's heart that he was compelled either to open his father's tomb or else he thought he would die. So he made the people open the tomb. Then immediately he saw a great black snake, as black as any.\npytche with eyen brynynge lyke fyre that had beclypped his faders herte with her foure clawes and gnewe faste theron. He sayd. o fader moche good mete hath gone in that throte & now arte strangled with a foule helle hounde and an horryble foule beest. And anone he lete goo close the tombe agayne and so went to mete. And whan he had serued all the people / preuely he wente forth and lefte chylde and worshyp and all his goodes & wente vnto Ihe\u2223rusalem and lyued there amonge beggers with other poo\u2223re people in grete pouerte all his lyfe / & soo dyed whan god wolde / and wente to euerlastynge Ioye as I hope. To the whiche Ioye god brynge vs all to Amen.\nGOod men and women / this is ye seconde sonday in clene lente / wherfore lyke as ye haue all this yere before made you honest and well besene in good araye to youre body. Now sholde ye be as soone besye to make you a clene soule / wherfore this tyme of lente is ordeyned to clense youre conscience frome all maner reste and fylth of synne. Soo that ye may\non Eester\nReceive the body of your Lord Jesus Christ with a clean conscience. Therefore, St. Paul in the Epistle for this day says, \"This is God's will: that you be diligent and holy to keep your bodies clean, to please God much, and to pray to Him to make His vessel clean again against the coming of our Lord Jesus Christ. Then you will understand that this vessel is the human conscience. A good vessel is one that keeps all good things put in it until the Day of Judgment, for on that day every man's vessel, that is, every man's conscience, will be opened, and the world will see what a man has kept in it, whether it is better or worse, fair or foul. He who brings a clean vessel before the high Judge will be well allowed. Therefore, how a man should keep his vessel clean, the holy Church teaches by the example of the holy patriarch Jacob, read in this week's gospel. Jacob had a father named Isaac and a mother named Rebecca.\nAnd she had two children at one birth, and the first-born was named Esau, and the other. God had given his patriarch Isaac such grace that he bestowed blessings upon his children. Isaac was old and near death. He said to his son Esau, \"Go and hunt and bring me some food that I may eat, so that I may bless you before I die.\" But when Esau had gone, Jacob, the younger, by deceit obtained his father's blessing. His father said to him, \"Be thou lord of all thy brethren, and make him thy servant, and blessed him. And Esau came home and discovered this, and he hated Jacob his brother and intended to kill him. Then Jacob, by his mother's counsel, went out of the country to an uncle he had named Laban. As he went on his way in a country of wicked people living there, he dared not stay long with them but lay down to rest for the night.\nall night in the field by the way, he laid a stone under his head and slept. In this sleep, he thought he saw a ladder that stood on the earth and reached up to heaven. Angels of God were ascending and descending. Then God spoke to him and said, \"I am God of Abraham and Isaac. I will give this land to you and be your guardian here in this place.\" So God was in this place, but Jacob was unaware of it. And he went to his uncle and stayed with him for twenty years and more, serving him. And he wedded his daughters Rachel and Leah. When he had been there for a long time, he desired to return to his own country and take with him his wives and children and all his livestock. Then a multitude of angels came to help him. And when Jacob awoke, he said, \"Truly God is in this place, but I was unaware of it.\"\ncame to a ford. He made all his men go before with his cattle, and he stayed behind in prayers. And as he prayed, an angel appeared to him in the likeness of a man and wrestled with him all night until the morning, and took him by the great strength of his thigh and so made him halt ever after. And then the angel said to Jacob, \"What is your name?\" He answered, \"Jacob.\" \"You shall no longer be called Jacob,\" the angel said, \"but Israel shall be your name.\" He blessed him and left him there halting. And this story is read in holy church as an example to all good servants who desire to obtain the blessing of the Father in heaven and to have the inheritance that is there. He must first be Jacob and then Israel. Jacob is to be understood as a wrestler, and Israel as a man who sees God. For he who will see God, he must wrestle here on earth with the bad angel, who is the devil.\nAnd with his own flesh, when he has committed a great horrible sin, then the devil puts a great shame in his heart, so that he dares not tell it. Then he must wrestle with the devil and his flesh, and overcome it and tell out his sin openly with all the circumstances of his sin; then his flesh will be a fear and a shame to him. But then he must wrestle with his flesh strongly and make it confess its sins and do penance according to the counsel of his spiritual father. Taking the example of the woman of the Canaanite country who came to Christ, as the Gospel says (Behold, a woman of Canaan came from the region of Tyre and Sidon and cried out, \"Have mercy on me, O Lord, Son of David!\"), how the woman of Canaan came to Christ to get help for her daughter who was troubled by a demon and said, \"Son of David, have mercy on me.\" Then our Lord answered, \"It is not right to take the children's bread and throw it to the dogs.\" (For it is not right to give the children's food to dogs.)\nA man whose conscience is troubled by a demon of deadly sin, which cannot be helped, is represented by this woman and her daughter. Our Lord (Mulier magna est fides tua fiat tibi sicut vis) said, \"O woman, your faith is great; may it be done to you as you wish.\" His daughter was saved, and she was healed. This woman and her daughter symbolize a man whose conscience is tormented by a demon of mortal sin. He can only be delivered by going to God, confessing to the priest, and receiving penance meekly, with a contrite heart and good devotion. A man who has committed a heinous sin and is saved will never find peace in his conscience until he confesses it. Just as a dog gnaws at a bone relentlessly, so does a sin gnaw at the conscience. This is shown through experience.\nA soul that has wittingly died in deadly sin shall gnaw at it eternally, he who has been warned of this and refuses. An example of a woman.\n\nThere was a woman who had committed a heinous sin and wished to be confessed of it, but dared not. Then the Lord came to her in bodily form and said, \"My daughter, why do you not confess your sin?\" \"Lord, I may not, for shame.\" Then the Lord said, \"Give me your hand,\" and placed her hand in His side, near His heart. He asked the woman, \"What do you feel?\" and she quaked with fear and replied, \"Lord, I feel your heart.\" Then the Lord said, \"You need no longer be ashamed to show me your heart, for I do not hide mine from you.\" The woman then rose and, with a light, saw her hand; it was all bloody and she wished to wash it off, but it would not until the following day, when she was confessed. And then her hand was clean as before, and she was cleansed of all her sins, thus cleansing both body and soul.\n\nGood men and women, this is the third Sunday.\nIn clean lente, from the Gospel of this day, it says and Jesus drove out a demon from a mute man. When the demon was out, the mute man spoke. By this mute man, many will understand all who have no ability to shrine with their tongues and remain silent out of shame before people, and in Lenten season or otherwise would never come to confession. Therefore, you who are hindered, come and confess and be cleansed, and have this mute man removed from your mind. But there are many who have not yet confessed, what shall I do with them when they say they cannot confess, they don't know how? But I can say to you of many idle words, many evil thoughts, many cursed deeds, many great oaths, many evil words that you have spoken. You know you can.\nNot told for you have been so long from confession, but I say to you that unknowingness shall not excuse you at the day of judgment. For when you have offended God in many transgressions that harmed the soul, then you should make yourself clean and keep it in your mind. But you will not come until it is forgotten, and so when you come to confession you are mute, for the devil is within you. For you believe many times that it is no sin to speak an idle word to make the people laugh, nor to swear a great oath, it does no harm. But St. Paul in his epistle forbids every man to speak idle words and says thus: \"I tell you that every word that you have in your heart, first in thought, after in your speaking. It causes much harm to many, for each one is tempted by the lust of the flesh.\" First, every man is tempted to sin by the lust of the flesh (Concupiscence generates sin), and the lust engenders sin (Sin, when it is consummated, generates death). And when the temptation of the flesh comes, it is followed by the temptation of the eyes, and the lust of the eyes is the beginning of idolatry, and when the desire has conceived, it gives birth to sin; and sin, when it is fully grown, brings forth death. But I say that whoever looks at a woman to lust for her has already committed adultery with her in his heart. If your right eye causes you to sin, pluck it out and throw it away; it is better for you to lose one of your members than for your whole body to be thrown into hell. And if your right hand causes you to sin, cut it off and throw it away; it is better for you to lose one of your members than for your whole body to go into hell.\n\nCleaned Text: For unknowingness will not excuse you at the Day of Judgment. When you have offended God through many transgressions that harm the soul, you should make amends and keep it in mind. However, you will not confess until it is forgotten. At confession, you are mute, as the devil resides within you. You may believe that speaking idle words to make people laugh or swearing great oaths is not sinful, but St. Paul warns against idle words in his epistle, stating, \"Every word that you have in your heart, first in thought, after in your speaking.\" This leads many into sin. First, every person is tempted by the lust of the flesh, which generates sin and eventually death. St. Paul further warns that looking at a woman with lust is equivalent to committing adultery in the heart. If your right eye or right hand leads you into sin, it is better to remove them than to risk your entire body going to hell.\nsynne is a cause of everlasting damnation for speaking of it, specifically in the context of ribaldry and harlotry, due to the great lust a man has for speaking.\n\nAn abbess, who was a chaste woman in all deeds except for her desire to speak of sin, was found. After her death and burial in the church, the night after, demons took up her body and whipped it with burning scourges from the navel upward. Her body was as black as pitch, but from the navel downward it shone as bright as the sun, and the demons could do her no harm. And whenever the demons whipped her, she cried out pitifully, calling for her two sisters who were nuns. They came near, but didn't know what was happening until they saw it. Then the spirit spoke to her sisters and said, \"You know well that I was a chaste maiden in all deeds, but I had a great desire to speak of sin. That part of me is suffering greatly, as you can see. Therefore, I implore you, sisters, pray for me.\"\nYou're prayers may be helped and heeded by me in the future. Here you may see what peril it is to speak idle words and harlotry; therefore, this same pystle says, \"Abstain from fornication and all sins and walk with Christ in love and peace as Christ did.\" He who will live in rest and peace shall have great persecution from evil people. But if he suffers it meekly, he is a martyr before God, and in comforting of this, the holy church makes mention and remembrance as follows:\n\nWe read of a holy man called Joseph who suffered great persecution but suffered meekly. Therefore, God brought him to great worship and prosperity, as you shall hear. But for this history is long, therefore we shall take that which is most necessary at this time. This Joseph had a father named Jacob and had eleven children.\nHis brothers were jealous of Joseph / But his father loved him most specifically of all others / and therefore his brothers hated him even more. And particularly because of a dream that he had, in which they believed that he would one day rule over them all and they would all worship him. So they took counsel together and said, \"Let us go therefore and kill him.\" But they dared not for fear of God, so they sold him into Egypt to a man for thirty shekels of silver. And God was with him, and a man named Potiphar bought him. But the wife of Potiphar hated Joseph and seduced him, saying, \"Come and lie with me.\" And as soon as Joseph understood her meaning, he fled his way and left.\nThis woman here told her husband that Joseph wanted to lie with her. Since he wouldn't say no, she kept his mantle. Therefore, the Lord caused Joseph to be cast into prison there, as Pharaoh had put his butler and his baker. As they fell asleep, they had a dream, which they told to Joseph. He said that the butler would be restored to his office again within three days, and the baker would be hanged within three days. And just as he said, it happened so.\n\nWhen the king had told Joseph his dream, Joseph said that God had given him a clear warning to interpret it before it came to pass. He said that there would be seven years of abundant harvests and of all kinds of fruits and vegetables, and after that, seven years of famine during which people would spend all that had been stored up before. Thenne happened.\n\"Kyg\u00e9 said I know no man pursues so well for such a time as you can, therefore I make the greatest under me of all my realm, and they shall do to you as to me at your commandment. Then Joseph caused the greatest barns that had ever been seen to be made, and soon after came seven years when all things were scarce and bare. Then Jacob, Joseph's father, heard that there was corn to sell in Egypt, and he sent ten of his sons to buy corn. And when they came there and saw Joseph, they all fell down on their knees and did worship him as his dream was for they knew him not, but thought that he had been the lord of the country. Then he spoke to them in Latin (Surge), and said they were spies that had come to explore the land. And they said, \"No truth,\" he made to bind one of them named Simeon, and said that he should remain with him until they had set the one at home. And so let them fill their sacks.\"\nwith corn and carefully put their money in their sacks, unaware of it / and so when they returned home to their father and poured out their corn, they found their money and told him / but then he was sorry for Simeon, his youngest son who had been left behind in prison, and moreover had to send for him, whom he loved most. This was Benjamin, Joseph's full brother, for the others were only half-brothers to Joseph / but when Jacob ran out of corn, he had to send for more / and then he sent forth Benjamin. And when Joseph saw Benjamin, he could not hold back weeping / and a servant delivered him Simeon and seated them all to eat and filled their sacks with corn and carefully put the cup that they drank from in Benjamin's sack and told them to go their way. But a servant after Joseph sent after them and said / you were wrong to carry away the cup / then they were heavy and sad / and said it was not so, and he searched them again.\nthan they founde it in Benyamyns sacke. Than came they agayne to Ioseph sore wepynge. And whan Ioseph sawe theym all wepe & his owne broder Benyamyn made moost sorowe for it was founden with hym. Than Ioseph badde theym all be of good chere for I am youre broder Ioseph / & be no thynge adred for god hath sente me hyther for youre profyte and anone sente after his fader and soo dwelled all togyder a grete whyle in that londe with moche prosperyt\n\u00b6We fynde in myracles of Wenefryde ye virgyne yt a man came to her on a nyght vpo\u0304 .ii. cruches full of many maner\nsyknes / and so by the helpe of god and this holy vyrgyn this man was hole and soo wente where he wolde and hole daye in the abbaye and thanked hyghely god and this holy vyr\u2223gyn of his hele. So at nyght he wente to his bedde in good hele. And on the morowe his syknes tooke hym ayen sorer than it dyde before and so leye cryenge that it was grete py\u2223te for to here. Thenne came a monke to hym and asked hy\u0304 what he had done that his syknes was come ayen / & he\nThen the monk said, \"You say nothing. Then the monk said, \"If you show yourself, you would be whole.\" He replied, \"I have no need, for I neither own an ox nor a cow nor commit a grave sin.\" The monk thought, \"Although a man does no deadly sin, he may commit so many venial sins that they make a deadly sin. Just as a man can load a strong horse with many small corn kernels, so can he burden his soul with so many small sins that he falls into the pit of hell.\" This man then went to a priest and confessed, and was made whole in body and soul thereafter.\n\nGood men and women, this is the fourth Sunday in Lent; the church makes mention of the prophet Moses, who was called, and who lived many years before our Lord Jesus Christ was born. As we read in holy church, when Moses was in the desert of Sinai, God spoke to him and said, \"I have seen the affliction of my people in Egypt, and I have heard their cry.\"\nPharaoh, the king of Egypt, oppressed the people of Israel with slavery and unreasonable labor. They cried to me for help, so go you there and bring them out of their slavery, and I will be with you. Bring them to me, and I will bring them into a land of plentiful goodness of all things. After teaching Moses how to do this, Moses went and gathered all the old people together who knew how they should be led out of that land. He said to them as God commanded him. Then they were glad and went with him, old and young, until they came to the Red Sea. And God was with them in the daytime in a pillar of cloud to refresh them from the heat of the sun, and at night in a pillar of fire to protect them from harmful beasts. But when Pharaoh heard that Moses had led this people out, he took 300 chariots of his own and 300 from the land, 600 horsemen, and 300,000 foot soldiers, and went after them.\nMoses saw this people approaching; he prayed to God for help. And God commanded him to strike the Red Sea with his staff (\"Et per cussit mare rubrum\"). When he had struck the sea, the sea split into two parts, and the water stood still on both sides like a wall. The ground was dry. Then Moses went out with all his people, but Pharaoh thought he could also pass and followed with all his chariots. However, when Pharaoh had his chariots within the sea, the water came together and drowned him and all his chariots. When Moses saw that he and his people were in danger, he thanked God and remained there for seven days. Every day they went to the sea, thanking God for their safe passage, making great rejoicing that the Lord had done this for them. And to this day, during Passover week, we make solemn procession to the font, which is the Red Sea. Then Moses went forth with his people into the desert until he came to Mount Sinai.\nHe left the people beneath (Stanab Moses on the mountain) And Moses stood upon the hill there, as God was / and there he was for forty days and forty nights without food or drink. Then God gave him two tables of stone, on which He wrote the Ten Commandments with His own fingers. And He took them from Moses and commanded him to teach them to his people. And when Moses came down to his people, his face was as bright as the sun / and two spites stood on his head like horns, so that the people could not speak with him for brightness. Then Moses hid his face with a kerchief. In that one leaf were written the three commandments that pertain to God / and these are they:\n\nThe first thou shalt worship thy God and love Him above all things. For thou shalt direct all manner of thing to God's will before thine own, and sue His and not thine own will.\n\nThe second commandment is this. Thou shalt not take vainly, that is to say, thou shalt not be called God's child as if thou were a god.\nYou shall serve the devil instead if it is required of you. But you shall not swear by God or any part of his body, nor by anything he created, except in truth, and only when compelled.\n\nThe third commandment is: Keep the Sabbath day holy. That is, you shall be diligent in serving God on the Sabbath day as you are on your own work on a workday.\n\nThe fourth commandment is: Honor your father and mother who brought you into this world. Also honor your godfather and godmother who made you a Christian, and your father in heaven who has care and charge of your soul.\n\nYou shall not kill: neither with your tongue nor with your hand nor with your evil example.\n\nYou shall not steal.\n\nYou shall not commit adultery.\n\nYou shall not bear false witness.\n\nYou shall not covet.\nCouet thy neighbor's goods nor anything that belongs to him against his will. Thou shalt not desire thy neighbor's wife, nor counsel her to do evil that would harm or bring shame to her husband. These are the ten commandments which every Christian man and woman is bound to keep. Moses was a figure and a type of Christ. Moses came before and gave the law, and Christ came after and gave His grace and mercy. In the same manner that Moses led the people out of Egypt through the Red Sea to the hill of Sinai, in the same way Christ, through His preaching and miracles, led the people out of the darkness of sin and all evil living through the water of baptism to the hill of virtuous living. Therefore, he who will shrive himself, leave his foul living, and keep the commandments of God that he made a covenant to keep in his christening, then shall he be exalted higher than any hill on earth.\nBut he who does this, must be fed with five loaves and two fish. We read this day in holy church in the Gospel how Christ fed five thousand people with five loaves and two fish. The first loaf is a symbol of sin. The second is penance of the mouth. The third is satisfaction for their transgressions. The fourth is not to turn again to sin, for he who is often afraid shall do well. The fifth is perseverance in good living. And the two fish are good offerings and alms, for these are nourished in waters, it is weeping tears in devotion. These two fish receive what they will.\n\nIt is written that once there was a man called Pierus and he was a rich man. But he was so hard that no beggar could get any good from him. Then, on one occasion, many beggars gathered in a place and spoke of this Pierus, lamenting that they could get no good from him. Then one of them spoke up and said, \"What shall we do to me that I shall get nothing?\"\nAnd so they made a wager. This man then went forth and came to Pier's place, sitting down in the porch at the hall door. He remained there until Pier arrived. As soon as Pier saw him, the man spoke so horribly that, in great anger, Pier's servants approached him with a basket of bread. The man took a leaf, and with all his might, he threw it at the beggar's head and struck him at the breast, saying, \"Stop thy mouth with this that the devil may stop it.\" The beggar caught the leaf and ran to his companions, showing it to them and thus winning his wager.\n\nThe next night, Pier was shown and brought to his bed, where he died. But then were the demons ready, and they brought Pier's soul to Our Lady. She commanded them to bring the soul to her, and they did so. There was nothing to help the soul except for that one leaf which he had cast to the beggar. The demons said, \"He gave it against his will; therefore, by right, it should not help him.\"\nThen our lady went to her son, praying him to grant the soul permission to return to the body to see if he would pardon him. Then our Lord commanded the soul to be granted entry to the body. And when the soul was reunited with the body, he sat up and gave a great sigh, and called to his servants, telling them of the harsh judgment he had faced. Had it not been for the love he cast upon the beggar, he would have been damned. Therefore, he made a vow to sell his goods and gave them to the poor for God's sake. When he had done this, he made himself an hermit and later became a holy man. Here you may well note how great acts of alms and prayer can make a man precious in God's sight and secure against judgment, for all those who have done acts of charity for God's sake shall be saved if they are free of deadly sin. We find that adultery, which is taking another man's wife or a woman another man's husband, is a grievous sin, as you shall hear by this example.\n\nThere was an instance of this sin.\nA man once made charcoal in a wood, and when he had made a large fire, he lay there all night. Around midnight, a woman ran before a man on a black horse as fast as she could ride, and chased her around the fire with a naked sword. Eventually, this man killed her and cut her into pieces, then cast them into the fire. After seeing this several nights in a row, the man went to his lord and told him the entire story. The lord was outraged and said, \"I will find out what this means,\" and he went there the night after and found it just as the man had described. The knight asked the spirit why he had done this. The spirit replied that he was such a man and gave his name, revealing that the woman was another knight's wife whom he had seduced, and they were both punished for it. The horse I ride on is the devil that torments me.\nfolde wors than ony other fyre myght yt is in erthe / & that payne they must so suffre tylle they had helpe of good prayers / masses / and almesdedes / & tolde hym many other thynges. Then this knyght dyde all thynges that he sayd sholde be theyr helpe and so delyuered them out of this payne to euerlastyn\u00a6ge blysse / the whiche god brynge vs all to Amen.\nDEre frendes / this daye called the sondaye in pas\u2223syon weke / this daye our lorde Ihesu cryste be\u2223gane his passyon / for this daye the Iewes had suche an enuye to hym / by cause he tolde theyr defautes & vyces meslyuynge. And soo for this cause they repreued hym. So this daye they were full assen\u00a6ted to do hy\u0304 to dethe / & so they were boute often before. But they were letted by some thynge / and moost for fere of the comyn people for they helde hym a prophete. But this daye\nthey knytte theym togyder and fully accorded / that they wolde spare for no thynge / but he sholde be deed / wherfore as the gospell telleth / as Cryst preched in the Themple the Iewes\nrebuked you specifically and said, \"Now we know that you have a demon with you.\" All this was to tempt him into speaking evil words, by which they might have put him in trouble. And because he told them that he was God's son, they were ready to stone him to death. But he knew their malice. (Jesus hid himself and went out of the temple.) Thus our Lord began his passion on this day. Therefore, the holy church reads this week in the book of Jeremiah the prophet, who first prophesied of Christ's passion and told how and in what manner the Jews should put him to death. Then you shall understand well that in the same way, I fear greatly that there are many false people who are baptized that pursue Christ in heaven now. Holy Saint Augustine says that they sin more gravely who pursue him in heaven than the Jews did who pursued him here.\nThen, if you know which ones are the thieves, take heed of how Christ marked them and said, \"He that is of God hears the word of God. For he does not hear the word of God who swears many great oaths falsely. These are the ones that pursue him in heaven, who are glad in their hearts when they have done a wicked deed, and who grind in the foul cursed living of sin, unwilling to amend for preaching or teaching but ever doing wicked deeds. And they are ready to prove it by example.\n\nThere was once a magistrate in a city who would tell where one thing was stolen or missing and who had it. It happened once that a young man had stolen something and was afraid of this magistrate. He went to this magistrate and said, \"I well know that you can do me great shame and disgrace, but by God that I believe in, if you discover me, I will break your head and went forth his way. Then soon after came those who had discovered the theft.\n\"The mawmette, when asked who possessed it, spoke and said, 'Times have changed. The people are worse than those who spoke the truth, and their heads will be broken. So he who will speak the truth will be silenced, and the true man will be hunted and plucked, not knowing to whom he will speak nor to whom he may confide in trust, for he who deceives most swiftly will sometimes speak the fairest. It is written in the Book of Kings how there were two knights with great enmity towards each other, one named Ioab and the other Amasa. And Ioab said to Amasa as they met, 'Hello, dear brother,' and with his other hand he slew him behind his back with his knife and struck him to the heart.\"\n\"evil and cursed tongue. These are they that pursued him into heaven and set nothing by God's word. For though if they here it with their ears, they said, \"What guilt found your fathers in me? If I have transgressed against you in any way, tell me. Alas, for the shame of your obstinate pride. For God is in the right, and so he deals with us who are in the wrong. He showed mercy to them that displeased him and showed love to none worthy. Thus are their hearts harder than any stone, and thus are we worse than the Jews. Thus we are unkind to him who showed all kindness to us and ever cried to us and said, 'I have left on earth for you to hear my scripture torn from me again, and I will receive you. Look, my arms are all ready spread to clasp it to me, and my head is ready bowed to kiss it, and my sides are all ready to show you my heart, my hands my feet bleed to show what I suffered for you, and you tear it away from me, and if you are in perfect life.\"\nI will give the treasure without number. I shall announce it without comparison and give the rest without end, so that all the fault shall be found in thee and not in me. Thus our Lord proposes and teaches us, and there are few who will hear Him. But let all these words pass out of your hearts and take no heed, but all your mind is in riches and in the prosperity of this world in this present life, and take little heed of the life that is coming. And how our Lord Jesus Christ suffered death to bring us to everlasting bliss, and therefore in Christ's passion makes the prophet a great lamentation for the great unkindness that he sees in mankind and says thus: Thou man for vanity thou stinkest for thy rusty sin, and therefore I cry and weep for thou hast on thy head a garland of flowers, and I for the have one of thorns. Thou hast on thy hands a pair of white gloves, and I for the have many bloody wounds. Thou hast thy arms spread to lead carols and dances, and my.\n\"arms nailed on a tree with sharp nails. You have pinched your clothes very small, and my body is full of great wheels, and one thing grieves me most of all: you do not sit by my passion that I suffered greatly for your sake, but with your horrible swearing you avenged me with many great oaths, by my head, eyes, arms, nails, sides, wounds, feet, bones. By my heart and by my passion, you should do worship, but you do great contempt and reproach.\n\n\"We read in the gestes of Romans that an Emperor sent a great man to a land to be a justice, and when he came there, no man in the country could swear an oath but you and I. But when this justice came among them, he made the people swear on books in sessions and gave them charges, and so the people took example of this justice to swear as he and his men did, by our Lord's passion, sides, arms, nails, face, wounds, blood, heart, and so forth, and they took it so in use that the common people\"\npeople swore as they did. One day, as the Justice sat in his office and charged the people, a fair woman appeared before him, cradling a fair child in her lap, all bloody and martyred. His head was all picked, his face disfigured, his eyes gouged out, his arms broken, hands smitten through, his nails cut, and his feet cut from his legs. His sides were all rent, his bowels and heart drawn out of his body. Then the woman spoke to the Justice, \"What are they worthy to have who have done this to my child?\" He replied, \"They are worthy to have death.\" The woman retorted, \"You and your men with you, with your horrible oaths, have dismembered my sweet son, Jesus Christ, whom I am his mother, and thus you have taught your country. Therefore, you shall have your own judgment. And so, the earth opened up and the Justice fell down into hell. The people were greatly astonished, and they left all such oaths and did penance.\nAnd so let us leave all our other concerns and live as Christian people should, and reverence the passion of our Lord Jesus Christ, which was the cause of our redemption. By which we shall come to everlasting bliss that never shall have an end. Amen.\n\nGood friends, as you well know, this Sunday is called Palm Sunday. But for the cause that the service of this day is long, I will tell you briefly why it is called Palm Sunday. As St. John says, our Lord Jesus Christ came to Bethany where he says, \"He came to Bethany, where Lazarus was, who had been dead for four days. But Bethany was near Jerusalem, and many of the people went out to meet him, because they had heard that he had raised Lazarus from the dead. So the crowd went out to meet him, not because of Jesus himself, but in order to see Lazarus whom he had raised from the dead.\"\nThey received palm branches and other flowers, and spread them in the way against His coming. And some spread their clothes in the way and sang: \"Blessed is he that comes in the name of the Lord, the King of Israel. Hosanna in the highest. Blessed be the holy church this day, which makes solemn procession in memory of the procession that was made against Christ. And also Ioanne and the joy of our rising from death to life, who had lain all this year in deadly sin. Now I trust to God that we have been raised unto good living, and moreover the angels of heaven make great joy of your prayers out of sin. And thus we take palm branches and flowers in the procession as they did and go in procession, kneeling to the cross in the worship and mind of Him who was done on the cross, worshiping and welcoming Him with song into.\"\nOur lord entered Jerusalem at the church. John the Baptist asked a question, stating that our lord had the greatest worship riding on the ass that he had ever had in this world. He then asked why we worship the cross instead of the ass. To this question, he answered himself, saying that the worship of this world, as Solomon said, is but vanity and makes a man forget his god and himself. There is great tribulation, disease, and sorrow it causes, making a man think of God and cry out for help and salvation. Therefore, all Christian people should put away all worldly vanities that bring much harm and many to everlasting pain. We worship the cross because it was the cause of our redemption and salvation, and to bring us to everlasting joy and bliss that we hope to attain. As soon as Christ came to the city of Jerusalem, he went to the temple and drove out all the buyers and sellers he found there, saying, \"My house shall be called a house of prayer, but you make it a den of robbers.\"\nMy house is called a house of prayer, yet you make it a den of thieves. Our Lord gave all Christian people an example to leave anger and selling on the holy day, especially in the church. It is also called Palm Sunday. Because palm represents victory, all Christian people should carry palms in procession, signifying that they have fought with the devil, our enemy, and have obtained victory through confession with death, meekly doing penance with great contrition in their hearts, and in this way they overcame their spiritual enemy, the devil of hell.\n\nIn the stories of Romans, it was the custom and practice that if there was any land rebelling against the emperor, the emperor would send some worthy knight with great power to that land and put them down, making them subjects to the Emperor of Rome. Once this knight had accomplished this, he would be seated in a chair.\nArranged in gold clothes in the best way and holding a palm branch to signify victory, he was brought with great worship into Rome. But when he came to any worthy city, one should stand by him and strike him in the mouth with a branch of olive, saying, \"Know thyself; this is to understand. Though you are great now and have victory, do not make too much of yourself. For it may happen at another time that you may have the worse and be torn by more servility than now by worship, and therefore do not now be proud of yourself. And thus should you strike yourself in the mouth of your soul with the branch of olive, that is, with the virtue of meekness. And so hold yourself in love and meek in heart, and ever more fearing and fleeing lest you fall again into sin. And so leave the worship that you have now. For truly, meekness is that virtue which most quickly and easily overcomes your spiritual enemy.\"\nThe foe quickly tempts a man to virtuous living. Let us have this virtue of meekness, patience, and charity to overcome our spiritual enemy, the foe, now and forever. Amen.\nFriends, you shall understand that the holy church used these three days and said the service in the evening time, which is meekness, hence we call it Tenebrae, but the holy church calls it Tenebrae. Therefore, this service is done in meekness for three reasons. One is the night before our Lord was taken, he went to the mount of Olives and prayed, (Pater noster, si fuisse possibile: transet calix hic) My father, if it be possible that this bitter passion may pass from me, it was the father's will or not. And for fear and dread of that bitter passion he felt in spirit, he sweated both blood and water. And another cause is this, that immediately after midnight came Judas with fifty knights and many other people to take Christ. And because it was dark, they could not well know him.\nFrom St. James, he was so like Christ. Therefore, Judas said, \"Whom I have kissed, hold him; this is the one I shall betray.\" Forsooth, quoth he, him that I shall kiss, it is he. And thus, as you have heard, Judas betrayed his own master. And so was our savior Jesus Christ taken in meekness, and with all the spite and enmity that the Jews could do unto him, and also spitting in his blessed face.\n\nThe third cause was when our savior Jesus Christ was spread naked on the holy cross and when his holy hands and feet were hanging from nine of the clock until none. Then you should have seen the sun draw back its light, and it was so obscure and dark throughout the world, showing and understanding that the maker of the light was at that same time suffering death.\n\nFor three certain causes, the service in the night.\nThis text appears to be written in an older form of English, and there are several errors and irregularities that need to be addressed in order to make it clean and readable. Here is the cleaned text:\n\n\"This is done in darkness, and the service makes mention of how Judas betrayed our Savior and Lord Jesus Christ with the Jews. After that, the Jews came as quietly as they could for fear and dread of the common people, so that on this day there is no bell rung for service, but a sconce made of wood or tree. By this, all Christian people may have knowledge and understanding to come to this holy service quietly and secretly without making any kind of noise. And moreover, all that the people should speak of coming and going should be a sconce of tree, that is to say, the holy cross that our Savior Jesus Christ was spread upon, and also of his bitter passion, and also of the words that our Savior Jesus Christ spoke while hanging on the cross, and also how he said to his blessed mother (Mulier ecce filius tuus), \"Woman, behold thy son.\" Our Lord then commanded his blessed mother to Sainte Jean the Evangelist in keeping. And what did the thief who was hanging next to him say? He said thus\"\n(Lord, when you come into your kingdom, have mercy on me. And then our savior Jesus Christ said to him, \"Today you will be with me in paradise,\" and he took his spirit into his father's hands and said, \"Into your hands I commend my spirit.\" And so he gave up the ghost. Therefore, all Christian people should come to church and leave vanity and idle talking, and speak only to the cross, which is our redemption. Another reason is when Judas had betrayed Christ, and saw by his treason he should die, he fell in despair and hanged himself. This displeased Christ more for that deed than for all the trespasses he had committed before, for Christ is so merciful that if he had asked mercy, he would have had mercy. At this service, he set certain candles in the quire after the use in some places more than in others, which were quenched one after another.\nThe other. In tokening of Christ's disciples, they went each after other. But when all these candles are taken away and the light gone, yet one remains a while till the clerks have sung the Kyries and these verses, which be token:\n\nThe women that made lamentation at Christ's sepulcher. Then the candle is brought again and another light there, and that betokens our blessed lady. For all faith was lost, save only our lady, and from her all other were informed and taught. It also betokens Christ Himself, who was in His manhood deed and laid in the sepulcher and rose on the third day, a gain, and gave light by love to all that were dead and quenched by despair. The strokes that the priest gives on the book betoken the claps of thunder. When Christ broke hell's gates and dispersed them and fetched out Adam and Eve and all that He had redeemed with His bitter passion. Now have you heard somewhat what this service betokens. Think thereupon and be not.\nA knight went to a distant land to seek adventures. In a great forest, he heard a great noise that seemed displeased. He approached to find out what it was and saw a large, horrible adder coiled around a lion, binding it to a tree as it slept. When the lion awoke, it found itself unable to help itself and made a horrible noise in distress. The knight wanted to help, but he was afraid of the lion. However, as a knight, he felt duty-bound to help the king of all beasts.\nThe knight took his sword and struck the adder asunder. Then the lion fell to the knights feet and followed him always. Every night, this lion lay at his bedside. In every battle, this lion was ready to help his master, and the people spoke to the knight about the lion. Yet, by the counsel of the people, he had the lion kept suspect.\n\nWhen he went into his own country, the lion slept privately while he went to the ship and sailed forth. And when this lion awoke and missed his master, he gave a great roaring and went after him into the sea, following him as long as he could. When his strength failed him, he was drowned.\n\nBy this knight, you may understand God's son from heaven, who came out of a far country into this world, and was lodged among mankind with this old serpent, the devil, clinging to a tree of Disobedience. With the sharp sword, which was his passion, he lost himself.\nMankind from his bowels/ and made him free to go where he would. Therefore, all Christian people are bound to worship him and thank him for his losing and be obedient to him as long as they live, and follow and teach the lore of the holy church. He shall pass through the water, that is to say, through the pain of death, and so he shall come to the joy that everlasts without end, to which God bring us all to Amen.\nMany will ask diverse questions of the service of these days of such priests as they suppose cannot make a ready answer, but put them to shame and repent, for which title is necessary for every priest to know, and if he will look upon it and keep it readily in heart, he may make a ready answer and it shall be to his profit and worship. First, if a man asks why Shrove Tuesday is called so, you may say that in the holy church it is called Quasimodo (Quas Rederunt - \"the forty\" in Latin, referring to the forty days of Lent). For that day our Lord supped with his disciples.\nOn Saturdays, openly after supper, he gave them his flesh and his blood to eat and drink, and said, \"Take and eat; this is my body. And after, he washed the feet of his disciples and showed them the humility that was in him and the great love he had for them. It is also called \"Wash Thursday\" in English, as in olden days, the people would share their heads and kiss their brethren and polish their heads, making amends on Good Friday. For on Good Friday, they do not ease their bodies but suffer penance in mind of him who that day suffered his passion for all mankind. On Easter evening, it is time to hear their service and after, make a holy day. It is written in the life of a saint that he was so busy on the Saturday before none that he made a man shave him after none. Then the devil was ready and gathered up the heresy. Then this holy man saw this and commanded him to tell why he did so.\nThen he said you do not reverence your holy day; therefore I will keep these heres until the Day of Judgment as a greete reproof to thee. This is said in refutation of those who do not worship the Sabbath after none. Then, as John Bellet says, on Thursday a man should plow his land and clip his beard; and a priest should shave his crown, so that there should be nothing between God and him. For heres come from veins and humors of the stomach; and they should pare their nails of hands and feet that come from superfluidity of the filth without. And then cleanse them within and without. The veil that all this length has drawn between us and the query signifies the passion that was hidden and unknown until then.\nThe day came when these days were done, and the water openly showed itself to all the people. For these days, Christ suffered his passion openly, hanging on the cross and saying, \"It is finished.\" This prophecy of my passion has ended; therefore, the clothes of my water were taken away. For Christ's clothes were taken from him, and he was left naked on the cross, save for our lady, his mother, who covered his members with a veil. The stone altar betokened Christ's body, drawn on the cross like a parchment on a harp, so that all his bones might be told. The cloths that the water was washed with are a token of the scourges they beat upon our Lord's body with and the thorns with which they crowned him. The water and the wine that it was washed with signify the blood and the water that ran down from his wounds in his side, pierced with a spear. The wine poured upon the altar on the five crosses.\nbetokeneth the blood that ran down from his precipital wounds of his body. This day is no peace given at the mass, for Judas betrayed Christ this night with a kiss. This was the prophecy of his passion this day ended. Therefore, as this night when he had supped, he made the sacrament of his own body and gave it to his disciples to eat and drink, and began the sacrament of the mass and of the new law. After supper, he washed his disciples' feet, which was a manner of the new law fully. For as he said to Peter, he who is washed and is clean of deadly sin has no need to be washed. It signifies the affliction of deadly sin. Then, if the people ask why priests do not celebrate Mass after supper, as Christ did, it was turned into a more honest and more salutary custom for man's soul. According to Haymo, in the beginning of the faith, many came to the church on Saturdays. Those who were rich brought meat and drink with them, and they ate and drank.\nThey drank to their fill and at night took their lodgings, saying Christ gave them an example. But when the rich ate and drank excessively, the poor were denied their due afterwards. The rich had finished eating, and then the people took their lodgings. However, the Psalm of that day rebuked them for this behavior and turned it into something more honorable, clean, and holy. At Mass, all the people were to take their lodgings while fasting.\n\nOn Easter evening, the Paschal Lamb is made the chief tapestry in the church; Christ is chief above all the saints in heaven. The Paschal Lamb also symbolizes the pillar of light fire that went before Moses and the children of Israel when Moses led them out of Egypt into the land of Jerusalem, that is, the Promised Land. And seven days after, they all came to the sea and thanked God for their passage. In my mind.\nDuring Easter week, all of the holy church goes in procession to the font, which is now the red sea for all Christian people who have been baptized in it. The water in the font symbolizes the red sea, for blood and water are the wound in Christ's side, in which the power of Pharaoh, the devil of hell, is drowned, and all his might is lost, while Christians are saved. The font is hallowed on Easter evening and on Whit Sunday evening. In the beginning, all children were to be baptized until these two days, and to be baptized at the font hallowing. However, due to the fact that many had died without baptism over such a long period, the holy church therefore ordained that all times of the year save eight days before these evenings. A child shall abide at the font hallowing if it may, for fear of death, otherwise not. The Paschal feast is hallowed by light with the new fire. And from it, all other tapers and candles are lit for all holiness and good teaching and good living.\nComes from crystal and teaching of the holy church, and lights them in Christ's passion with burning love and charity. Pieces of conscience are stuck in the Paschal, in the manner of a cross, those taken are the five wounds of our Lord. As Bede says, that he suffered in his body, it shall be fresh and sweet as any incense until the day of judgment, to great refutation to all who are damned who do not believe in Christ's passion and will not ask mercy and for the forgiveness of their sins. In the font, the priest casts water in four parts of the font. For Christ had his disciples going preaching and teaching in the four parts of Christendom. In the name of the Father and the Son and the Holy Ghost. And after the priest breathes on the water, for the Holy Ghost, in making of the world, was born on waters. For when God cursed the earth and the land for Adam's sin, he cursed not the water, wherefore it is lawful for a man to eat during Lent that you come from the water. After he drops the.\nWe enter into the water, bearing a candle, which signifies the manner in which Christ was baptized in water and had oil and cream put in the water. By the virtue of the sacrament, those in heaven and on earth are joined together, as proven by Christ's baptism. For there, the Father in heaven spoke and said, \"This is my beloved Son in whom I am well pleased.\" At Ephesus and at Easter, when the people were brought out of slavery by Christ's passion from the danger of the devil, and at Ephesus. For then, the holy ghost is given in remission of all sins. Then, from the font, the people went to the quire singing the litany, praying all the saints in heaven to pray to God to give to all who are Christian to keep this worthy sacrament to God's pleasure, and the covenant that they have made in their christening. Then, the priest goes to mass. Christ, who is the head of all holy church, is not risen. Kyrie eleison is said, for in every prayer, especially in the mass, it is said.\nGreet need to ask help and succor of God to keep us from all manner of temptation that the devil puts in us, especially in God's service. Gloria in excelsis (is said). For the Father of heaven has great joy to behold the people that His son has bought with His passion, and to see them in peace, rest, and charity each one with another. The grey is not said, for those who are newly baptized are not yet perfect to walk in the grace of virtues (Alleluia). is said, for it is great joy to angels to see the number of them restored again through baptism (Alleluia). A high song is said, for though by baptism they are washed from sin, yet they must travel carefully to keep themselves from the temptation of the devil lest they fall into deadly sin. The offertory is said, for the women who come with ointments to offer to Christ's body they found not in His tomb (Agnus Dei). is said, but no peace is given, for Christ, who is the head of peace, is not risen. The postcommunion is not said. For\nThose who were newly baptized should not be housed today, but on the morrow. In olden times, people coming for baptism were of great age. Then a short fable is told for the children who were not baptized, who were greatly distressed with sicknesses of cold and long service. It ends under a short cloak. All the sacraments of baptism are completed in the passion of Christ, by which all Christian people were restored to everlasting bliss. To you\nGod bring us all amen.\n\nGood friends, this day is called Good Friday. For all that our Lord Jesus Christ suffered this day, He turned us to great joy, for on this day He suffered passion under Pilate for our sake. It is an old saying that a foul beginning has a foul ending. Now see how Pilate began wickedly and ended most wretchedly. For, as Saint Augustine says, \"Cursed living first asks for a cursed end.\" After he who forgets himself in his living is likely to forget himself in his last moments.\nPylate, a knight's son named Tyrus, had a wife named Pyla, whose father was named Ate. When this child was born, they named him Pylate, using both names. After he turned three, his mother brought him to the king's court. The knight had another son around the same age. However, this knight's son was more gentle, manly, good-looking, and beloved than Pylate. Due to this, Pylate, filled with hate and envy, one day killed the knight's son. The knight was deeply saddened but refused to kill Pylate. Instead, he sent him to Rome as a hostage to pay tribute to the emperor. It happened that the king of France had also sent his son there for the same reason. When Pylate saw that he was more beloved and cherished, he killed the king's son. Due to this, the emperor, by counsel.\nRomanes sent Pylate to a country called Poce, where the people were so cursed that they killed anyone who came to rule over them. When Pylate arrived, he adapted to their ways and, through cunning and guile, gained control and was named Pylate of Poce. The king of Jerusalem sent for him and made him lieutenants under him over the land of Judea. Pylate liked Office and secretly obtained confirmation of his office from the emperor, unbeknownst to King Herod at that time. Therefore, when King Herod learned what Pylate had done, he was so angry that they were enemies until the time our Lord Jesus Christ was taken. Then it happened afterward that the emperor fell ill and sent for Christ to heal him, for it was told to him that Christ healed all those who would come to him.\nTo all manner of sickness that it might have been. But then Pilate had done him to death or the messenger arrived. Then, when the emperor understood that he had sent for Pilate and made him come to him, Pilate was greatly afraid and took on Christ's cloak. And when he came to Rome to the emperor, all those in attendance made Pilate welcome as long as he wore Christ's cloak. The emperor swore beforehand that he would be put to death. Then they took the cloak from him, and immediately, as soon as the cloak was removed, the emperor was very angry with Pilate and put him in prison until he had taken counsel on what death he should die. Then, as soon as Pilate knew and understood that he was to be put to death, he took his own knife and killed himself with it. And when the emperor heard of this and understood that he had killed himself with his knife, he immediately commanded that a large stone be bound around the neck of the aforementioned Pilate and that he be thrown into the river of Rome.\nThat named Tyber, unseen by the people. When he was cast into it, the demons made such a noise around that all Rome was greatly afraid. When the Emperor saw this, he ordered him to be taken up again. He was then cast into a water between two high hills. For a long time after, many horrible sights were seen around that accursed man in the water.\n\nOur Lord Jesus Christ suffered passion and death for all mankind. When He was taken, they struck and scourged Him, stripping Him naked from the highest place of His head to the sole of His feet, leaving no part unscathed but all raw. They then made a crown of thorns and set it on His head, pressing it down with reeds until it pierced His brain. After they had scourged Him, they led Him out, all bloody, to the Mount of Calvary.\nThe women of the city wept for him so bitterly, drawing near and tugging at him. Then our Lord said to them (\"Do not weep for me, but weep for yourselves and your children.\"), \"Women of Jerusalem, do not weep for me, but weep for yourselves and your children. For there will come days, in which you will bless the barren women and the men who have never known fruit. Thus spoke our Lord before the vengeance that came upon Jerusalem. This prophecy was spoken by Jeremiah the prophet, which is read in the holy church on these three days at Tenebras. The horrifying days were filled with many diverse miseries, and especially with hunger, so that children lay dead in the streets. Then there was a woman who, due to hunger, took her own child, who was dead with her, and killed it. She divided it into two parts, roasted one half, and kept the other half until the next day. Then, as the sun began to rise, she gave some to her neighbors and kept some for herself. And she also boiled the rest of it and ate it.\npeople came to the street they had seen the roast and immediately came in to have some of it. But when they saw the mother roasting her own child, they were heavily and sadly dismayed, and would not eat it but went their way again. Then the mother of that child ate it herself and said, \"This is my own son and my own child that I bore in my body, and I fed and nourished him with my milk, but I will rather eat him than die of hunger. Therefore I tell you this to show you something of the vengeance that will come upon Jerusalem after the death of our Lord Jesus Christ.\"\n\nThey took him to the mount of Calvary and stretched him so on the cross that every bone in his body could be distinguished. They nailed his hands and feet to the cross and lifted up the cross and the body together, and with a great effort they let the cross and the body fall down together into the mortar, so that all the body was mashed and his bones cracked.\nAnd his joints and veins burst out of his sides, arms, legs, feet, and hands, so that there was no blood left in him. And yet they took a white cloth to wipe the blood and wondered about his body until the blood was cold, and then they drew away the cloth and pulled the flesh from the bones. This was a great pity. And so when he should die, he began, as Joan beckons (Deus meus respice in me), and so said all the verses until he came to that verse (In te, Domine, speravi). And so at this verse (In manus tuas, Domine, commendo spiritum meum. redemisti me, Domine, Deus veritatis), he gave up his spirit. This is a great example that our Lord Jesus Christ gave to all Christian people, that every man should have in mind these verses, and he who can them say and say them every day, he shall not die any miserable or vengeful death. Then after this passion we say orisons and kneeling at every orison save at that orison that is said for the.\nIewes at the hour of the holy church knelt not, as the Jews scornfully knelt three times to Christ when they scourged him. Then these orisons of the holy church prayed for all manner of people: Jews, Saracens, Cymatics, heretics, but not for Christian people. For as long as any man or woman stands accursed, he is damned before God, and damned he shall be at his death. But take heed of what St. Augustine says (Siscirem [pro] certo [quod] pater meus esset in inferno non orarem pro illo nisi ut pro diabolo): If I truly knew that my father were damned in hell, I would never pray for him but as for the devil of hell, for there is no prayer of the holy church that helped a damned man. Then after these orisons, the cross is brought forth, to which all Christian people should worship him who this day died on the cross, and pray our Lord to forgive us our trespasses, as Christ prayed to his Father in heaven to forgive them that.\nA knight once had a noble son. They had an argument, and the knight killed the other man. The father gathered a large crowd to destroy and utterly undo the other knight, pursuing him day and night to kill him. One good Friday, the knight saw all Christian people go to church, and he remembered that Christ died on the cross that day for all mankind. He put himself solely in the mercy of Almighty God and went to church with the people to serve Him. While he was in church, this other knight arrived with many people and drew his sword to kill him. When the other knight saw this, he knew it was the man he had been pursuing.\nThis knight approached him, filling down flat to the ground with his arms spread apart, as our Lord Jesus Christ spread his arms on the cross and said, \"For his love that this day spread his arms on the cross and suffered passion and died for you and me and all mankind, have mercy on me and forgive me his son's death.\" Then this knight thought it horrible to strike him while he lay so and cried mercy so meekly. And immediately he put up his sword and said to him in this manner, \"For his love that this day died on the cross for you and me and all mankind, I forgive you.\" And then he took the aforementioned man up and kissed him, and immediately went to do worship to the cross, kneeling. And when this knight would have kissed the feet of the cross, the image leaned its arms from the cross and clasped the knight about the neck and kissed him and spoke thus that all the people heard, \"I forgive you for you have forgiven for the love of me.\" And thus all Christ's people should.\nThis day is called God's Sunday. You know well that it is. It is the manner in every place of worship on this day to take the fire out of the hall and do away with all things foul with fume and smoke. Where the fire was, it should be gayly adorned with fair flowers and strewn with green rushes, showing a great example to all Christian people. Likewise, you should cleanse your souls, doing away with the foul burning sin of lechery, and put all these away and cast out all thy foul dust. Strewn in your souls should be flowers of faith, making your souls able to receive your Lord God at the feast of Esther. Put away all malice and sorrow, for just as you will not suffer anything in your house that stinks, so too should you put away all malice and sorrow from your souls.\nsauoureth e\u2223uyll wher with ye may be deceyued. Ryght so Cryst whan he cometh into your hous of your soules and he finde there ony stynke of wrath enuy or ony other dedly synne he wyll not abyde there / but a none he goth his waye. And thenne cometh the fende in and abydeth there / thenne may that soule that is so forsaken of god and betaken vnto the fende Thus it is with those that be in wrath and enuy / or in ony other dedely synne / and wyll not forgyue to them that ha\u2223the trespaced vnto them / for no prayer he shall no forgyue\u00a6nes haue / for oure lorde sayeth thus (Dimittite et dimitte mini). Forgyue and ye shal haue forgyuenes. And therfore euery crysten man and woman sholde serche well theyr co\u0304\u00a6scyence and make them able to receyue theyr sauiour Ihe\u2223su cryst very god and man.\n\u00b6There was some tyme a holy bysshop that prayed often tymes besely vnto god / that he myghte haue grace too see and knowe whiche were worthy too receyue the holy sacra\u2223ment and come to goddes borde. Thenne on a tyme as he houseled\nAmong them, he saw some come with faces as red as blood dripped out of their mouths. And some had faces as black as pitch. Others were fair and red and lusty to be held, while some were as white as snow.\nThen among all others, he saw two coming women whose faces shone as bright as the sun. The bishop was greatly astonished by this sight and prayed to God for revelation as to what it all signified. Then an angel appeared to him and said, \"Those with bloody faces and blood dripping from their mouths are envious and wrathful people who will not amend themselves for this. They will continue to backbite and slander their neighbors and be ever ready to swear oaths. Therefore, their mouths will drop black blood until they come to amendment. Those with black faces like pitch are lecherous and will not leave their sin and are great sinners in many degrees and will not amend themselves. Those with faces as white as snow are they...\"\nThey have done great sin and repented, sorrowing for their sins. For the weeping of their eyes has washed their souls and made them clean, and so they are clean in life and truly labor for their living. The two common women who shine so brightly surpass all others were great sinners, and were greatly afraid when they came to the church, taking a great repentance in their hearts, vowing to God earnestly to take no more vengeance on them and to forsake their sin and never do amiss again. Wherefore God, in his great grace and mercy, has forgiven them their transgressions and all their sins, and the sorrow of their hearts has so purified their souls that they shine brighter than all others. Then the angel went his way, and the bishop knelt down and thanked God for his revelation. Therefore, take example by these two common women, and be sorry for your sins, repent in your hearts, and purpose never to turn again to sin, and trust truly you.\nshall have grace and support for eternal bliss. Therefore, be thick-skinned, though you may disguise yourselves with words to conceal your spiritual father, and claim that you are charitable and not deceitful, yet do not deceive yourselves, and trust truly that you will not deceive God who sees every corner of your heart. Therefore, be diligent and ready to make your souls clean to God's sight, as you would make your houses clean to the sight of men, and as you would array yourselves in your best clothes to receive the coming of your best friends, so should you array yourselves now to receive your best Friend, who is our maker, Lord Jesus Christ, who at this time suffered passion and death to bring us to everlasting life. This day is called a passing day, and in particular, for two reasons. One is that all Christian people, in reverence of God, should forgive all those who have trespassed against them, and be in perfect love and charity with all Christian people who have wronged them.\nThis day should be amended with the salve that heals all sores - it is charity. Charity covers the multitude of sins. It is also a passing day, for this day all God's children should pass out of evil living into good living, out of vices into virtues, out of pride into meekness, out of covetousness into largeness, out of sloth into holiness, out of envy into love and charity, out of wrath into mercy, out of gluttony into abstinence, out of lechery into chastity, out of the fiend's claws our mortal enemy into our God's arms, and of his great enemy make his dear friend. He who passes thus is worthy to come to a good feast. This which our Lord Jesus Christ makes this day for all people. It is also called God's Sunday, for this day God's son rose from death to life, and so gladdened all his servants with his resurrection. Wherefore, all holy church makes mirth and melody this day and sings.\nThis is the day that the Lord made. Rejoice and be glad in it. The Father in heaven, with all his angels, makes such great music of the praise of his Son that he makes this day a very great feast and bids all Christian people to it, both those who are in heaven and those who are on earth. And they will be welcome who come to this feast clothed in God's livery, that is, in love and charity. And woe to those who come in the livery of the devil, clothed in wrath and envy. For, as the Gospel tells us, they shall be cast into the prison of hell, and while others laugh and make merry, they shall weep and be sorry, and while some eat and drink at God's table, they shall gnash with their teeth and say: \"Woe is me, woe is me, how great are the darknesses!\" They shall think that they can feel the darkness, it is so dark.\npaynes of hell shall be so hard for worms shall gnaw them, for they eat their even cryst in earth with false backbiting and slandering. Wherefore I charge you in God's name, none of you come to God's board but if you are in perfect love & charity, and are clean shriven and in full purpose to leave your sin. For I knew in certain which were without charity & in deadly sin, I must by the law of the holy church with a loud voice say to him in the presence of all the people. I give thee not thy house to thy salvation but to thy damnation till thou comest to amendment. And therefore every Christian man and woman should search well his conscience and make himself able to receive his savior Jesus Christ to the health of his soul that he may come after this final life to everlasting joy.\n\nFredes these three days, that is to say, Monday, Tuesday, Wednesday, you shall fast and go in procession, man, woman, and servant, for all we be sinners and have need to pray to God for help.\nFor deliberately disobeying the command of the church, those who withdraw from it gravely sin. First, they sinned in pride, as they are unyielding. They also sinned in sloth, acknowledging their sin yet refusing to fulfill their duty to repent. As they withdraw from the assembled people serving God, so will God remove them from all heavenly company and prayers until they amend their ways. Therefore, all Christian people come together these three days to pray to all the saints in heaven, to pray for us, for we have sinned numerous times in a year against God's commandment. We shall fast and pray for mercy and remission of our sins, and banish the power of the devil, keeping ourselves from all mischievous perils and fears that increase more during this time of the year than any other.\nFor in this time fall many great thunders and light wings. And as Lincolnesse says, there were fiends that quivered in their throats for fear of the blast of thunder when Christ came to Hell's gates when he dispersed hell. And so yet when they hear the thunder in their ears, they are so agitated thereof that they fall down, and then they go not up again till they have done some cursed deeds and make tempests in the sea and draw down ships and create disputes among the people, and make one to slay another, and tend fire and burn houses, and draw down steeples and trees, and cause woe to overshadow their children and make people have themselves and drown themselves in despair and desolation, and do many cursed deeds. And to put away all such mischief and the power of the fiend, holy church has ordained that all Christian people shall fast and go on processions these three days, and pray to God and our lady and to all the saints of heaven for help and succor. Wherefore in these processions bells are rung.\nThe banners are displayed, the cross comes next, and the people follow, just as a knight goes to battle, his trumpets go before. In this procession, the bells are God's trumpets, the banners come next, then comes the cross in Christ's likeness as king of Christian people, and all sue him, and with their good prayers chase away the fiends that have no power. And like a cursed tyrant will be sore afraid and terrified when he hears the trumpets of a king who was his enemy and sees his banners spread in the field with his host coming towards him. In the same way, you fear and dread the tyrant of hell when the bells ring and the banners are borne, and the cross with all the people come praying. Then he flees and dares not abide and puts away his power that procession.\n\nWe read of the city of Constantinople as the people went in procession for a disease it was.\nHad they suddenly, as they sang Lateny, a little child was drawn up into the air and carried into heaven, and the angels taught him this song: (Sete\u0304 deus: scte\u0304 fortis: scte\u0304 et i\u0304mortalis miserere nobis.) And straightaway he was allowed down again to the earth, and then he sang the same song, and straightaway they were delivered from their diseases. This is to say in English: Holy god, holy strong god, have mercy on us. God, who is holy and shall never die, have mercy on us. God wills and desires that we be strong to fight with the devil, with the world, and with the flesh, and then he will have mercy on us and bring us to that place where angels sing: (Sancte deus sancte fortis) Holy god, holy strong god, have mercy on us and bring us to his bliss. Amen.\n\nGood friends, such a day you shall have a high and solemn feast in holy church, which is called the Ascension of our Lord Jesus Christ. For that day, as the faith and belief teach, God is very God and man.\nstyled up in heaven, where, in token of this Passover, the chief light in the church that had stood openly in the choir from Easter until this day, was now removed. In its place, Christ is the chief light in the church. And our Lord appeared to his disciples and taught them the faith and the belief. And this day he styled up in heaven, and will remain there until the day of judgment. But now you shall hear the manner of his ascension from Easter to this day. He was not always with his disciples, but appeared to them at various times. He appeared to them as they were sitting at their meal and ate with them to show them that he was truly God and man in flesh and blood, as they were. For some of them doubted that he was not a spirit, lacking flesh and blood. And therefore, to prove the truth, he ate with them in their sight, and sent them to the Mount of Olives. There, in the sight of all his disciples, he blessed them and styled up into heaven.\nHeaven. And he left the imprint of his feet in the hard marble stone as a token of his ascension. Then you shall understand that the hill of Olivet represents mercy; therefore Christ stood up at the hill of Olivet, showing that he is the head of mercy, and he is ever ready to give mercy to all who ask with a meek heart. Then, in his ascension, which we call the Ascension, angels made such a melody that no tongue can tell it, they were so glad at his coming (Ascendit velociter). He ascended swiftly. For as it were a moment, so he was from earth to heaven. A great scholar, a philosopher called Rabi Moses, says that it is as far from heaven to earth as a holy man might live a thousand years and every day go a thousand miles, but he who met this way knows best. And this way shall be met by a righteous and good man. Then, in his ascension, he had with him a great multitude of souls, which he freed from the bounds of hell. And he ascended also with them.\nWounds were fresh and bloody. And as Bede says, for five reasons: First, to verify faith in his resurrection, for he rose in real flesh and blood, who died on the cross for all mankind. Second, to show his wounds to his Father, in great help and solace to all mankind. Third, to demonstrate the rightfulness of those damned, who will not believe in his passion and resurrection. Fourth, to show mercy to those who believe and ask for mercy. Fifth, he bore a sign of victory as a surety for all mankind. Just as a lord is a surety who has a true advocate before a judge to answer for him, so we find him our advocate always ready to answer for us when needed. That the enemy makes against us. Therefore, the holy scripture says, \"An advocate is more powerful than any man\" (Vbi mater ostendit filio pectus et ubera). Therefore, the mother shows the Son her breasts and her wounds (Filius patris latus et vulnera).\nThe son shows to the father his eyes all bent and his wounds bleeding / how should any type be put away or ordered there where such tokens of love are shown / he may not fare ill that has such two friends in heaven. Also by the stepping up into heaven of our Lord Jesus Christ, man has gained a great dignity. For a man to see his own flesh and his blood sitting on the right side of the father in heaven in his throne / therefore angels considering the dignity of man / they would not suffer any man to do them worship as they did before the incarnation of Christ / but they worship man for God himself has taken mankind on him and is now in heaven bodily. Here by a man may see how much he is beholden to his God that we who were bound before and thrall to the devil of hell / and now we are made brethren of all that. And our Lord Jesus Christ has given to man a freedom above any angels / and therefore we are bound unto him to do him service, reverence and worship. And there as angels kept sometime the gates of\nParadise with burning swords that no soul might enter. Now truly our Lord Jesus Christ to mankind has cast up the gates and warns no man to enter therein who is steadfast in belief. For as St. Augustine says (Aperuisti credentibus regna celorum), Thou hast opened the gates of heaven to them that believe. Also, you shall believe as a king of this world who has officers of various degrees in his country, some higher and some lower, and some more precious than some. So our Lord stations at this time the lower angels for great wonder that they had in Christ's ascension, when they saw Him in flesh and in blood ascending to heaven with such a great multitude of souls with Him, and also for the great wonder that they had when they saw the demons of the air flee away in fear and dread of His strong coming, which before were not afraid to assail the souls that come by them, and then they flew away in great fear of His coming. Also, the good angels came in all their multitude.\nFor the given input text, I will clean it by removing unnecessary whitespaces, line breaks, and meaningless characters. I will also translate the ancient English text into modern English while maintaining the original content as much as possible.\n\nOutput:\n\n\"hast they might to do our Lord Jesus Christ service and reverence, thus for great wonder that the lower angels had of his upward journey. They asked the higher angels and they said, \"What is this now that comes out of the world with blood-stained clothes, as if he were a king of joy?\" This is he who suffered death/read in his scourging/was sick and died on the cross/was strong in rising/and thus has overcome all his enemies/and now is king of glory in heaven. \u00b6Then when our Lord Jesus Christ was settled up in heaven and then his disciples standing with his mother, for great wonder of that sight, and also of the melody that they heard there, they looked up into heaven. And suddenly two angels clothed all in white stood by them and said, \"Men of Galilee, what are you standing here gazing into heaven? This is Jesus who is taken up from you.\"\"\nAnd so he shall come at the day of judgment and render quick and dead. Therefore, all Christian people lift up your hearts to our Lord Jesus Christ, who is now stayed up in heaven and sits at his Father's right hand, and is ready to give mercy to all those who will ask mercy with a meek heart. And therefore, there is no manner of man who may excuse himself or have any manner of excuse, but if he wills it himself and asks mercy of his Lord God with a meek heart, he shall have mercy and be saved. For though a man be never so sinful and he will ask mercy with a meek heart, he will give him mercy (Cor contritu et humiliate, Deus non despicies). A meek and contrite heart, God shall never despise. For and he will ask mercy and be sorry for his sins, our Lord will take him to his mercy. Then I shall tell you this example.\n\nWe read in the life of St. Carthage how a man of misbelief turned a Christian man out.\nof his faith / Narration. And forsook his belief and his Christianity / therefore this holy man Carpe was greatly angered, so much so that he fell into severe sickness. And when he should have prayed to God for amendment, he died, praying to God night and day that he might see them receive bodily vengeance. Then it happened at midnight as he prayed thus / suddenly the house that he lay in split into four parts / and he looked up and saw one hanging so pitifully that it was pitiful to see. And then he looked up to heaven / and there he saw our Lord Jesus Christ sitting on his throne with a great multitude of angels. And he looked up again / and then he saw these two men standing before a hot oven quaking and trembling in fear of demons, like adders and worms coming out of the oven to draw these men in with them. And so many other demons came in various forms to help that they were in the oven. Then this holy man Carpe was glad to see these two men receive this vengeance / and was greatly pleased by it.\nthat he lost sight of our Lord Jesus Christ and his holy angels, for his heart was on these two men's vengeance and was sorry that it was so long before they were put to their pain. But then he rose and went to himself, and helped all that he could. And when they were in the oven, Carpus was very glad of it, and then he looked up into heaven, and there he saw our Lord Jesus Christ rising from his throne for great pity and compassion for the two men, and came down to them, and took them out of their pain. And said thus: \"Carpus, extend your hands against me.\" Stretch out your hands against me. And then our Lord said thus: \"I am ready and in need to suffer death and passion again for the redemption of mankind, rather than to lose them.\"\n\nBy this example, you may see how ready our Lord Jesus Christ is to all who will ask for forgiveness and deserve mercy, that is, every man should amend his sins and be in full will and determination.\nAnd thus he shall cease from sinning. And so he shall come to the grace and mercy of our Lord Jesus Christ, who suffered for us and all mankind on Good Friday, Passion, and this day ascended to heaven. The which He will grant us and bring us all there. Amen.\n\nFriends, as you know well, on Saturday next coming is Whitsun even, and you shall fast and come to the church to hear your service and make yourself clean to receive the Holy Ghost, which the Father of heaven sends among mankind. Wherefore I entreat and charge you, if there be any among you who fall into any sin, that he come and amend it, and I will be ready to all that belongs to me. Take this in earnest. In the same way, a man will not go to a place where stinking carrion is, but if he stops his nose and holds his breath. Rightly so, the Holy Ghost flees from a soul that is bound to deadly sin, and angels will hold their noses, for much more foul does deadly sin stink in the sight of God than does any carrion to the nose.\npeople and as the Holy Ghost goes to him who abides in good life and is clean, and in perfect love and charity, and has pity and compassion for all those who are in distress or tribulation, to such the Holy Ghost appears and comes. And with those whom He wills to come and abide, He comforts and teaches them in all their need. But the service of this feast is more frequently prayed for than any other time, for at this feast the holy church calls to them and says, \"Come, Holy Ghost.\" Come, Holy Ghost, specifically to have succor and grace, and to have a share of the dole You make at this time for all Christian people who are able to receive Your gifts. But understand that the Holy Ghost distributes His dole in different ways to different people, for they receive according to their liking; but the Holy Ghost distributes to all Christian people what is necessary and sufficient for those who give and some more and some less, one gift and some another. He gives wisdom in holy scripture to understand holy scripture, He gives grace.\nTo have great delight and liking in it, they are eager to preach and teach virtue and goodness, and form the people towards the health of their souls. But many prefer to hear a tale of Robin Hood or a tale of ribaldry, so God's word shall not be preached to such. And some he gives grace in understanding of various languages: English, French, Welsh, Irish, without any great trouble in learning. It is a great gift and miracle, and a special grace of almighty God that any man can understand such speaking.\n\nThere are five letters that make all the words that can be pronounced in all languages under heaven. And without one of these letters, no manner of man can make any word, and these are they: a, e, i, o, u.\n\nAnd also he gives grace of counsel: to do after good counsel. And some he inspires within, for those whom he shows them to, and makes them know beforehand what will come after.\nfalls and grants grace to make me better than worse. Therefore they wisely and discreetly act in such a way that all the people are glad to hear them speak and follow their counsel. And to some he grants the grace to follow counsel, as our Lord Jesus Christ gave himself the counsel of a man who will live a perfect life, to leave all that he has and enter into religion, and be governed by his wardens' counsel and his own. This counsel comes from all mighty God. And to some he grants the grace of enduring much bodily sickness, great wrongs, and much disease, both in body and soul, loss of cattle, lordship, mastership, friendship, and all that he suffers with a meek heart, thanking almighty God for his son's sake, which comes from the grace of the Holy Ghost. He also grants some grace of learning in various sciences. Some to learn one craft, and some another, so that a man will put his diligence into it and truly labor, and not slumber and sleep slothfully.\nUnfortunaatelyly, but in due time, we are obliged to labor diligently, for the Holy Ghost has given to every man some knowledge to lead his life with truth. Some He gives the grace of pity and fills their hearts so full of pity and compassion towards Christians in distress and adversity, that they give of their goods to help and support them at their need and to comfort them in all things they can, for Christ's sake. And also merciful, they forgive all that they have trespassed against them in any way. Some He gives also the grace to fear God, in such a way that they are always afraid to displease Almighty God. And ever thinking of great vengeance that God will take for sin at the day of judgment (Timor Domini expellit peccatum), The fear of God and the horrible pains of hell put away sin and thus night and day some are always afraid to offend God, and are always busy doing well in secret as in the open sight of people. He who has this gift has a special grace of the Holy Spirit. These are the seven gifts:\n\nUnfortunaately, but in due time, we are obliged to labor diligently for the Holy Ghost has given to every man some knowledge to lead his life with truth. Some He gives the grace of pity and fills their hearts with compassion towards Christians in distress and adversity, inspiring them to give of their goods to help and support them at their need and to comfort them in all things they can, for Christ's sake. And merciful, they forgive all that they have trespassed against them. Some He gives also the grace to fear God, instilling in them a deep reverence and a constant fear of displeasing Almighty God. And ever thinking of the great vengeance that God will take for sin at the day of judgment (Timor Domini expellit peccatum), The fear of God and the horrible pains of hell deter them from sinning and they are always busy doing well in secret as in the open sight of people. He who has this gift has a special grace of the Holy Spirit. These are the seven gifts:\nThat the holy ghost departs among all mankind and gives to some more than others. But no man can excuse himself except that the holy ghost assigns something to them in the time of his christening, as the Bishop at the confirmation recounts these words of the sacrament. I will tell you more about the sacrament of christening as found in the life of St. James.\n\nThere was an holy bishop who converted King Louis of France to the Christian faith. And when the king came to the baptism, at the consecration of the font, there was great press of people that the clerk bearing the bishop's chrismatory could not bring it to the bishop. And so, when the font was consecrated and came to the anointing, he could not reach his chrismatory. Then the bishop lifted up his eyes to God, praying devoutly for help. And immediately thereupon, there came a dove as white as any milk, bearing in her beak an vial with oil and cream to the bishop. And when he opened the vial, there came out.\nThe sweet scent was so wonderful that all the people marveled at it and were greatly comforted until the service was completed. [Priest speaks the words.] The Holy Ghost works through the sacrament and imparts the virtue of the words.\n\n[Now, so that the Holy Ghost may descend upon us and enlighten us so that we may receive Him for our salvation.] Amen\n\nGood men and women, today is called White Sunday. Because the Holy Ghost brought wisdom and understanding into Christ's disciples, and so through His preaching, it came into all Christendom. And you may understand that there are many who have wit but no wisdom. For there are many who can preach well, but there are few who have the wisdom to do well. There are many wise preachers and teachers, but their living is no different after their preaching. And there are many who labor to have wit and understanding, but there are few who strive to come to good living. For whoever has wit and cunning, no matter how false he may be, he is [something]\n\n[Translation: And there are many who, having wit and craft, are never so false, he is not without followers.]\nwyse / but wytte of holynesse is not sette by / for he that\ncan gette good falsely with knackes and mowes he is a wy\u00a6se man. But he that forsaketh the wytte of this worlde is a foule / but loke what holy scrypture sayth (Dn\u0304s recitauit no men pauperis. quia ipsu\u0304 approbauit. et nomen eius in libro vite scriptu\u0304 fuit) Our lorde hath receyued the name of the poore man / for he hath proued hym in his pouerte / and wry\u00a6ten his name in the boke of lyf (Sed nomen diuitis tacuit. quia no\u0304 approbauit) But he lefte the ryche ma\u0304 for he hath not preued hym. But though a man be neuer so ryche atte last he shall be poore. For nought he bryngeth with hym but his good dedes and his badde he that lyueth wel & techeth well for a good ensample in lyuynge is a good doctryne. \u00b6This grace at this daye was gyuen to Crystys discyples for they taught well and lyued wel For they gaue good In\u00a6formacyon in techynge of good ensample. In lyuynge for her techynge / and her lyuynge is sprade thrugh out all the worlde. Than how they come\nAfter the Lord Jesus Christ's ascension, his disciples were filled with great sorrow and mourning. For they had lost their master whom they loved dearly and had forsaken all their friends for his sake, serving him in poverty in the hope of great help from him. In this state of heavy hearts and great astonishment, they were afraid of being taken by the Jews and cast into prison, and after that, put to death. This fear kept them from venturing among the people to obtain food and drink. But as Christ had commanded them in his ascension, they went into the city of Jerusalem and there found themselves in a state of weakness. They sat together praying to God with all their hearts, seeking comfort and help in their affliction. As they were thus praying together, suddenly a great cloud appeared in the sky, like a clap of thunder.\nAnd the Holy Ghost descended among them. (And they saw tongues as of fire, distributed, and resting on each one of them.) And a light came down among them in the form of tongues of fire, burning and not hurting, illuminating and not frightening. (And they were all filled with the Holy Spirit.) And they were filled with holy wisdom. For they were previously uneducated and simple men, and not one of them was learned; suddenly they became the wisest men in the world. And they all began to speak in various languages under the sun. And there, where before their hearts were cold with great fear and dread of death, they were then greatly comforted by the Holy Spirit in burning love, and went forth and preached and taught the word of God, unafraid and ready to suffer death for Christ's sake. Then at that time, in Jerusalem, there were people from all nations drawn to the temple in great fear of the thunderclap in the air, and they studied.\nAnd the apostles entered the temple and preached. All manner of nations understood them, and they understood all manner of nations. So they spoke the word of God. The people were astonished at what they heard the apostles speak all manner of languages. Some said they had drunk too much and didn't know what they were saying or what they meant, for they were all drunk. But Peter answered and said, \"We have not been drunk, but this is the prophecy of Joel the prophet: how the Holy Spirit shall be poured out upon all flesh, and they shall speak with all kinds of tongues, as the Lord spoke through the prophet Joel: 'And it shall come to pass in the last days, says God, that I will pour out of My Spirit on all flesh; your sons and your daughters shall prophesy, and your young men shall see visions, and your old men shall dream dreams. And on My menservants and on My maidservants I will pour out My Spirit in those days; and they shall prophesy. I will show wonders in heaven above and signs in the earth beneath: blood and fire and vapor of smoke. The sun shall be turned into darkness, and the moon into blood, before the coming of the great and awesome day of the Lord. And it shall come to pass that whoever calls on the name of the Lord shall be saved.'\n\nNow it is to be asked why the Holy Spirit appeared more in the likeness of tongues than in any other part of man's body, and why He came to them sitting rather than standing. As to the first, a tongue is the best instrument for speaking.\nA member of a man's body that is in good rule and well disposed, but when it is out of rule, it is the worst. (Venenum aspidum sub labiis eorum). Bitterness is under the tongue that speaks evil, says David in the Psalter. And as St. James says, \"A cursed tongue is fired with the fire of hell, and may not be chastised while the fire burns it. And tongues must speak words of fire, that is sharp and sparkling, to say the truth and not spare in preaching, & to rebuke misdeeds. For holy men in olden times overcame and drove away the fire of lightning with holy words and good prayers with burning love for God. Rightly, for the fire of the Holy Ghost should drive away and overcome the fire of envy and evil living, that reigns now in many people and in hearts. And for apostles and other preachers who come after him, they should speak burning words, neither too sharp nor too fearful nor too loving to say the truth and tell the people theirs.\nDefects and to reprove the sins that reign in them in many various ways, and so to do and say the word of God and to reprove sin, and yet they will not leave sin, they shall without remedy be damned into the fire of hell. For though thou shouldst die, spare not to relate the word of God and tell the truth. (Itee deus est misericors penitentibus peccata sua. Also, God is merciful to them that are sorry for their sins and will leave them. (Cuvero confessus fuerit et reliquerit ea: misericordiam damet consequatur) For though a man had done never so much sin, and he will confess and forsake it: mercy shall follow him, and he shall have forgiveness, & so come to the bright fire of everlasting bliss. That is the precious love of God that burns among the angels and saints in the kingdom of heaven. Also, he comes in likeness of tongues of fire. For it is the nature of fire to make low that is high, and to warm that is cold, to make soft that is hard and make hard it.\nThe holy ghost makes hearts that are high in pride and envy low and warm in love and charity. It makes stiff hearts, gathering and holding worldly goods, soft and generous for giving alms for the love of almighty God, our Lord Jesus Christ. The holy ghost also makes them hard in suffering hard and strict living, and in doing great penance for their sins. Thus, the holy ghost is always ready to heal all manner of sins. Why the holy ghost came to the apostles instead of standing is because sitting signifies meekness in heart. The which manner of man must necessarily have who will receive the holy ghost. Just as dry wood burns clearly without stirring, so should every Christian man love others with burning love and charity, clearly without feigning wrath, envy, or any manner of malice, each with the other. And so every man\nShould be fine for others and this makes for a good tongue. But as soon as the bonds are cast asunder by discension of malice and envy, the fire of the holy ghost quenches, and then rises up smoke of great wrath and envy between party and party, and also great grief and heaviness for the soul, causing it to fail in grace, so that it may have no consideration to reason. Then wicked spirits are ready, and raise up smoke in the same man's heart. That is to say, great wrath, envy, and evil will, that it may have no manner of rest. But ever studying and thinking, how he may avenge himself, and do vengeance unto his enemies. And so a man is ever troubled and busy, ever engaged in cursed deeds, and likely for to be damned both body and soul in eternal pain, but if he has some succor and help of the holy ghost. And all such things that may come from cursed and wicked tongues. Therefore the holy ghost comes in the likeness of\nTongues of burning fire to burn out malice and envy, and to anoint them with sweetness of grace, love, and charity. Therefore, we will pray to the Holy Ghost to give us grace to temper our tongues, that we may always speak good and that our hearts may be fed with meekness. That we may be able to be fed by the Holy Ghost as St. Gregory was, when he expounded the prophecy, he took to him his deacon St. Peter to write as he expounded, and drew between him, for St. Peter should not see how he did it. Then, as Gregory sat in his chair holding up his hands and eyes to heaven, the Holy Ghost came like a white dove with foot and bill burning gold and sat on Gregory's right shoulder and put her bill in Gregory's mouth. When he withdrew it, then he bade Peter write, and so it continued until he had finished. But he expounded the Gospel so boldly that Peter had great wonder and marveled at it, and privately made a hole in the.\nCloth that was between Gregory and him, and saw how the holy ghost fed him. And one the holy ghost showed Gregory how Peter had acted. Then Gregory blamed Peter and charged him that he should never speak while he lived. But when Gregory was dead, an heretic would have burned his books that this holy man had made. Then Peter opposed him and said, \"nay,\" and told all how the holy ghost had acted towards him while he expounded the prophecy, and so saved his books from being burned that he had made by the grace of God and gift of the holy ghost. Which gives us grace to be fed here in our living that we may have the bliss that never shall have an end. Amen.\n\nGood men and women, this day is a high and solemn feast in holy church, for it is of the holy Trinity. For as holy church at Whitestone makes mention, how the holy ghost came to Christ's disciples. Now at this time is made mention of all three persons, that is, to say (Father, Son, and holy ghost).\nThree persons and one God, therefore we are bound to do all the reverence and worship that we can or may to this Holy Trinity. You shall understand why, how, and what the cause is that this feast was ordained. This holy feast was worshipped for the finding of the Trinity, for heretics confounding, and for the worship of the Trinity. It was first ordained in the form of the Trinity, and a great cleric named John Bellet tells the form how the Trinity was in the first man Adam, our first father, that came from the earth. One person was Eve, Adam's second person, and from both comes the third person as their child. Thus, the Trinity was found in man, therefore man should have mind to do worship to the holy Trinity. The Holy Church ordained that in the wedding of a man and woman together, the mass of the Trinity is sung, and his death one bell shall be rung in worship of the Trinity. Therefore, all Christian people are greatly bound to worship the holy Trinity.\n\nThe second cause is\nthat festival is ordered in the founding of heretics and Lollards, for the purpose of destroying them and their false opinions, which they held against the Holy Trinity. Heretics, in the beginning of the faith, with their sweet words and false opinions, were attempting to destroy the faith of the Holy Trinity. In the same way, Lollards today, with their false disguise, are also attempting to withdraw people from the true belief and faith of the Holy Trinity and the holy church. Popes martyrs and confessors to the death. Just as these Lollards pursue men of the holy church and are about in all manner of ways that they can and may find to destroy and undo them, so that they might achieve their purpose. And thus they show openly that they are not God's servants, for they are without charity. And he who suffers tribulation, persecution, and disease for the love of almighty God, and prays for his enemies and wrongdoers, and will do no revenge, but puts all in almighty God, and he alone.\nwill quit the full well in everlasting bliss, for our Lord says thus (Micha vindictam et ego retribua): Put all things to me, and I shall quote every man according to his deserving. For though God suffered the holy church to be pursued by such misery and heretics at the last, He ordained such a remedy that the holy church is helped and her enemies confounded and shamed. This happened at one time with the emperor of Rome, who was called Attila. This emperor, as John Beleth tells us, hated and persecuted Christian people and the holy church greatly. Therefore, he made a decree to burn all the books that could be found of the Christian faith. But, as Almighty God would have it, there was a good, holy man, and he was a great cleric, and this cleric was called Alpheus. In maintaining the faith of the holy church, he composed the story of the Trinity and the story also of St. Stephen and brought it to the pope to have them sung and read in holy church. But, by the counsel of the great cleric, they took them.\nThe story of St. Steven left the story of the Holy Trinity until the time Saint Gregory was pope, to prove and shame those people who did not believe in the Trinity and made heretics based on their reasoning. The third cause is for the high worship of the Trinity, and all Christians should know how and in what manner they should believe in the Trinity. According to the holy church, he who believes in the Trinity will be saved, and those who do not will be damned. Therefore, it is expedient and necessary for all Christians to understand that perfect love for God is faith. For he who believes perfectly makes no inquiries (faith has no merit where human reason gives experience). It is good for all Christians to let faith be a mediator to the holy.\nGoost praying him to lighten us within our souls, that we may have grace to come to his perfect belief. Therefore this day was set next Whitsunday, hoping that the holy goost will be ready to all Christian people who will call upon him, and especially in learning of the faith. But yet for man's wit is dull to learn, then they may not see nor hear, but they are brought in by great example. But those people are not most commendable if we may, by example, come sooner to the belief, in the Father and the Son, & the holy goost, three persons and one God. Take heed to this example: ice, snow, & water. You may understand by the water of the Father, by the ice of the Son, & by the snow of the holy goost. Water is an element that has great might and strength. And as Master Alcuin says, it is above heaven in the manner of ice, like crystal, and does worship to heaven, and anon it is under earth, & the earth is.\n\"And David says in the Psalter, 'It is above the world, and in all things. For in hard stones and iron, sometimes there is sweet water. This water is so full of power that is, to understand, the Father, whose power is so great that he governs all the world and knows all this and all things is at his commandment. By the Son Jesus Christ, you shall understand the water congealed hard and brittle, that is, Jesus Christ, very God and man, who took the substance and frailty of mankind when he was conceived by the Holy Ghost in the virgin Mary, and born of her body, God, who suffered passion under Pontius Pilate, was crucified, died, and was buried, and the third day arose from death to life, and after on holy Thursday stayed up in heaven, and shall come again at the day of judgment and judge the quick and the dead. By the snow, you shall understand the Holy Ghost, for right as snow is but water and ice and light in the air, but how no man can tell. So comes the\"\nThe holy ghost is from the father and the son. The Holy Spirit is not made or created but proceeds from both. This truth was known in the fullness of Christ as the gospel tells us. In baptism, the whole Trinity manifested themselves. The Father in voice, the Son in flesh, and the Holy Spirit in the form of a dove and the whole heaven was opened. Then our Lord Jesus Christ was baptized in the water of the Jordan, and all the people nearby were baptized with him, and as they were in their prayers. And the heavens were opened and the Holy Spirit descended in the form of a white dove, and lit upon the head of Jesus Christ. And a voice from heaven said, \"This is my beloved Son in whom I am well pleased.\"\nAnd the Father spoke in heaven and said, \"You are my beloved Son, in whom I am well pleased. This is my beloved Son, who was conceived in my bosom; and I myself have given him a name, which is called the Son. Then John baptized the people. Behold, the Lamb of God; behold, the Lamb of God, who takes away the sin of the world! And the Holy Spirit descended in the form of a dove, and they were all three but one God in Trinity. Therefore, it is necessary for all Christian people to pray earnestly, so that we may have grace to have perfect love and believe in the Father, the Son, and the Holy Spirit, three persons and one God in Trinity.\n\nWe find that the mother of St. Edmund of Pontifex, as she studied this holy Trinity, appeared to her and placed in her hand three rings, each within the other. In the first was written (Pater), the Father. In the second (Filius), the Son. In the third (Spiritus Sanctus), the Holy Spirit. And she said, \"My dear son, take heed to these figures and learn that you may.\"\nA clerk greatly learned in divinity, who was eager to bring this into a book, pondered why God should be believed in one godhead and three persons. It is folly for a man to consider this, as it surpasses human comprehension.\n\nWe read of a clerk who was deeply versed in divinity, intently seeking to write about this in a book. He wondered why God should be believed in one godhead and three persons. As he walked one day, engrossed in this matter by the seashore, he noticed a fair child sitting there, holding a small shell in his hand and drawing water from the sea to pour it into a small pit nearby.\n\nThe master asked the child, \"What are you doing, child?\" The child replied, \"Sir, I am about to put all this water from the sea into this little pit.\" The master said, \"You shall never do that; it exceeds human power.\" The child retorted, \"As soon as I do this, as you shall do what you are about to do.\"\n\"This master thought the child had vanished away. Then he believed it was not God's will and left his studying in that matter. By this example, you may see that it is not God's will that we should ponder in that matter, but steadfastly believe in the Father, the Son, and the Holy Ghost (Come to this belief by doing works of righteousness, and thus you shall come to this perfect belief, Father, Son, and Holy Ghost). Then you shall be crowned with a crown of everlasting joy and bliss, which brings us the Holy Trinity. Amen.\n\nFriends, you shall understand that today is a high and solemn feast in the holy church, the feast of Corpus Christi. It is the feast of our Lord's own body, which is offered to the high Father in heaven at the altar in remission of our sins, for all Christian people who live here in perfect love and charity, and great solace and help in relieving those who are in need.\"\nPaynes of Purgatory / There abiding, the mercy of God. You shall understand that this feast was founded by a pope called Urban V, who had great grace and devotion in the holy sacrament of the altar. Considering the great mercy, help, and solace to man's soul, and the furthering of living to all Christian people in this present world, he established and ordained this present feast to be celebrated on the next Thursday after the feast of the Holy Trinity. For all Christian people who will be saved must have a sad belief in the holy sacrament, that is God's own body in the form of bread made by the power of Christ's words that the priest says, & by the working of the holy ghost. Then, for this holy pope's thought to draw people to more devotion and better will to this holy sacrament and to do the service this day, he grants to all who are worthy, that they who are very contrite and have confessed their sins and are in the church at both evensong and matins.\nAnd at mass, for each hundred days, pardon was granted, and for every hour of the day, twenty days of pardon, and every day of the utas, a hundred days of pardon in remission of all their sins, forever. Our Lord Jesus Christ, on Good Thursday night, when he had supped and knew that on the morrow he would suffer passion and death and pass out of the world to his Father in heaven, he ordained a perpetual memory of his passion to remain among all Christian people on earth. He took bread and wine, and made his own flesh and blood, and gave it to his disciples to eat and drink, and said, \"Take this and eat it, for it is my body and my blood.\" He did this so they would remember him. And so he gave this power to all other priests: thus, every priest has the power to make the sacrament, good or bad, for the sacrament may not be withheld by any man.\nA good and holy living person helps greatly those whom they pray for during mass. He who worthily and truly performs the priest's office, in accordance with the high order of priesthood, will be glad and joyful that he was born to minister so worthily to the precious body of his savior and redeemer. Our Lord Jesus Christ, out of great goodness, has given to a priest a gift and power on earth that he never gave to the angels in heaven, for the love he had for man, to make his own body into bread. Therefore, you shall have worship in heaven more than any tongue can tell or heart conceive. However, an evil liver who knows himself in deadly sin and presumes to minister that worthy sacrament without amending himself, may be sure of perpetual damnation with the demons of hell in everlasting pain and detestable torments, as they have well deserved.\nfor their uncle's living. Then you shall understand that our most benevolent and merciful savior grants this most worthy sacrament of his precious body for use and ministration for eternity in our mother holy church, for four causes that are necessary and essential to all Christian people.\n\nThe first is for mankind's great help and aid.\nThe second is for remembering our redeemer's passion.\nThe third is for showing great love.\nAnd the fourth is for great reward.\n\nNota: According to Augustine, it profits greatly all Christian people to hear mass. Augustine says, \"For on that day when he hears mass, he shall lack no bodily food or sustenance, nor any necessary thing belonging to him, nor any hindrance or impediment in his journey that he may encounter.\"\nHe must go or ride wherever he travels. The second cause is that all venial sins shall be forgiven him by the virtue of the mass and idle words. The third is that if a man dies, it shall count as his dwelling. The fourth, he shall not lose his sight that day. The fifth, all idle other sins committed that day shall be forgiven him. The sixth, he shall not die a sudden death that day. The seventh, as long as he hears that mass, he shall not grow old. The eighth, all his steps towards and from the church, his good angel reckons to his salvation. The ninth, all the while that he beholds the holy sacrament, all wicked spirits flee from him and have no power over him, however great a sinner he may be. This help and solace we have from the Holy Ghost and the sacrament on earth, and at our last end, all Christian people will send for the priest to come to him with God's body, knowing well that he believes steadfastly that it is the same flesh and blood that Christ took from our Lady Saint.\nMary was born of her body, God and man, and suffered passion and death on the cross for all mankind. She was laid in a tomb and rose from death to life, and now sits at God's right hand in heaven. She will come again at the day of judgment and judge the quick and the dead. With this perfect belief, all Christian people shall be armed and made strong to withstand the demons that will come and assault at the parting between the body and the soul. For then demons come boldly to bring him out of the faith, then the sacrament that a man has received in his life will make him mighty and strong, enabling him to set all the demons at naught and overcome them. The sacrament is also brought to a man to ask mercy of Christ and remission of sin, having full trust and belief that Christ is ever ready to forgive all those who ask mercy with a meek heart. As David says, \"A contrite and humbled heart, God will not despise.\"\nOur lord and I shall never be despised, and those who were men of cursed living were ordained to be executed. One asked for mercy with a meek heart and said, \"Lord, when you come into your kingdom, remember me.\" The lord replied, \"Today you shall be with me in paradise.\" The other would not ask for mercy in any way because of the pride in his heart, and therefore he was condemned to hell. Thus, our lord Jesus Christ shed his blood on the cross for all mankind. In the mass, he showed his blood as a great consolation and help and salvation to all mankind, and the same flesh and blood is shown every day in the mass. We should believe steadfastly in it, and he who does not believe in it truly will not be saved on the dreadful day of judgment. Therefore, I.\n\nCleaned Text: Our lord and I shall never be despised, and those who were men of cursed living were ordained to be executed. One asked for mercy with a meek heart and said, \"Lord, when you come into your kingdom, remember me.\" The lord replied, \"Today you shall be with me in paradise.\" The other would not ask for mercy in any way because of the pride in his heart, and therefore he was condemned to hell. Thus, our lord Jesus Christ shed his blood on the cross for all mankind. In the mass, he shows his blood as a great consolation and help and salvation to all mankind, and the same flesh and blood is shown every day in the mass. We should believe steadfastly in it, and he who does not believe in it truly will not be saved on the dreadful day of judgment. Therefore, I.\nThis is an example from the life of Bishop Odo of Canterbury. This bishop had clerks who did not believe perfectly in the sacrament of the altar and said they could not believe that Christ's body could be present in the mass. The bishop was sorry and prayed earnestly to God for their amendment. On a certain day when he was at mass and had made the fraction, he saw blood drip from the host into the chalice. He signaled to the doubting clerks to come near and see. When they saw his fingers were bleeding and the blood ran from the host into the chalice, they cried out in great fear and said, \"O blessed man who holds Christ's body in your hands, it drops blood in the chalice; we believe truly in it, and we beseech you to pray to him for us, lest he take vengeance on us for our unbelief; and we humbly cry for mercy.\" The host then turned into its former form.\nThen they were faithful men of belief after another skill is the sacrament made in the water to make a man by often sight thereof you sooner have made on Christ's passion and to have it in mind. For it is the best defense against temptation of the fiend. For St. Augustine says, the mind of Christ's passion puts away all temptations and the power of all wicked spirits. And for this cause roods and images are set on high in the churches. For as soon as a man comes in to the church, he should see it and have it in his mind and think on Christ's passion. Therefore, crosses and other images are full necessary and necessary. What some may say of these Lollards, for if it had not been profitable, holy fathers would have destroyed them many years ago. For just as the people did worship the king's seal not for love of the seal, but for reverence of the king it comes from. So roods and images are set for the king's seal in heaven and other places in the same way. For images are the people's books. And as John the Beloved says, \"Exodus 32:1-14\" \"They have forsaken me this people, they have cast away the law of the LORD, and have not kept his covenant. And I will send a plague among them, and will make an example of them in the sight of their enemies. So now I will send a pestilence upon them, and will make an example of them before all their adversaries. Then they turned and made a calf, and worshiped the molten image, which Aaron made. And they said, 'These are your gods, O Israel, which brought you up out of the land of Egypt.' And when Aaron saw it, he built an altar before it. And Aaron made proclamation, and said, 'Tomorrow shall be a feast to the LORD.' And they rose early on the next day, and offered burnt offerings, and brought peace offerings. And the people sat down to eat and drink, and rose up to play. And the LORD said to Moses, 'Go, get down! For your people, whom you brought up out of the land of Egypt, have corrupted themselves. They have turned aside quickly out of the way which I commanded them. They have made themselves a golden calf, and have worshiped it, and have sacrificed to it, and said, 'These are your gods, O Israel, which have brought you up out of the land of Egypt.' And I have seen this people, and behold, they are a stiff-necked people. Now therefore let me alone, that my wrath may burn hot against them and I may consume them. But he turned from his fierce anger, and repented of the evil, because of Abraham, Isaac, and Jacob, his friends, and because of Moses his servant, for his own sake, and for the sake of his descendants. And he said, 'I will pardon their transgression, and I will not bring this disaster upon them. But go now, lead the people where I told you. And behold, my angel shall go before you. Nevertheless, in the day when I visit, I will visit their sin upon them.' And the LORD plagued the people because of what they did with the calf which Aaron made.\" Therefore, roods and images are necessary and essential.\nThere was a Christian man from England who went to the holy land and hired a pagan man to be his guide. As they came into a beautiful forest, the Christian man marveled greatly that he heard no birdsong and wondered aloud to the pagan man, \"I am greatly surprised that there is no song of birds in this wood.\" The pagan man replied, \"This is the week you call the Passion week, when your great prophet died. On Sunday, the last day you call Palm Sunday, all the birds of this wood died for sorrow. And this week lies still as if dead, but on the next day, Easter day, they come to life again. And every year after, they make melody, so look up into the trees and see.\" He then looked up into the trees and saw every bow of the wood coming to life.\ntrees lie full of birds as flat as they had been spread on the cross. Then birds have made of Christ's passion such mourning and sorrow much more, for it was brought from everlasting damnation to everlasting salvation by his passion. The third cause is why the sacrament is used in the water, for a man should contemplate God, Ihesu Christ, Father of heaven, who has but one son, whom he loved more than all things, but he spared not to send down into this world to suffer passion and death and to shed his precious blood for mankind, to buy them out of the fiends bonds and to write a charter with his own precious blood of freedom for evermore to all mankind, so that a man does not forfeit his charter by death, but he who loves God will keep his charter for God as he pleases of a man, but love, where he says thus: (Da mihi cor tuum et sufficit mihi).\n\nThere was an earl of Venice called Sir [Sir earl of Venice]\nA person loved the sacrament in the water passing well and did it with all worship and reverence that he could. If he was sick and should be dead, he could not receive the sacrament due to casting. Then he was sorry and made dole. He let make his right side clean and cover it with a fair cloth of senna. He laid God's body therein and said, \"Lord, you know that I love you with all my heart and would receive you with my mouth, and I dare not, and therefore I show you all the love of my heart that I can or may. Wherefore I beseech you, good Lord, have mercy on me. And even with that, in the sight of all the people that were about him, his side opened, and they went in there. It closed again, and another one did the same after he died and departed out of this world. Let us love the sacrament in our life and do it reverence and worship. And then, at our last end when we shall die and pass out of this world, it will succor us.\nBring it to everlasting bliss. Thus, the sacrament is used for great mercy for all who believe in it. Though it has the appearance of bread and the taste, it is flesh and seems like bread. It is quick and seems real. You must believe truly that it is God's blessed body which took flesh and blood of the Virgin Mary, and after dying on the cross, rose from death to life and sits at his Father's right hand, and will come again at the day of judgment to judge the quick and the dead. And he who receives it and believes truly in it shall have everlasting life in the kingdom of heaven, as the gospel says (Who so eats this bread will live forever). Whoever receives this shall live forever and never die. And he who received it and did not believe thus (Reus erit in judicio) at the day of judgment shall be condemned to everlasting pain. Augustine says in the person of Christ. Eat me, but you will not change me in you. But you will be changed in me.\nI shall not change and become, but you shall change and become into me.\nThere was a Jew who went with a Christian man to a church of Christian people and heard mass (And after mass the Jew said) And after mass was done, the Jew said to the Christian man (If only you had eaten as much as I have, I would not be hungry as I believe in three days.) And then the Christian man said to the Jew. (You have eaten nothing) But the Christian man said to the Jew, (I have eaten no food this day) Then the Jew said (I saw you eat a child, the fairest of whom the priests lifted up to the altar) I saw you eat a child, the one whom the priest held up at the altar (And a sad man came to you, bearing many children in his lap) And he gave each Christian man a child such as the priest had consecrated.\nIn Saint Gregory's time, there was a woman named Lacyua who made bread for the pope and other priests to sing with and to distribute to the people. When the pope came to give her the host and said, \"This is the body of Christ,\" this woman smiled and laughed. The pope withdrew his hand and placed the host on the water and turned to the woman Lacyua, saying, \"Why do you smile when you should receive the body of Christ?\" She replied, \"Why do you call that the body of Christ that I made with my own hands?\" Sorrowful, Gregory the pope asked all the people to pray to God to show a miracle for this woman's help. After they had prayed for a long time, Gregory went back to the water and found the host transformed into red flesh and bleeding. He showed it to the woman, and she cried out, \"Lord, now I believe that you are truly God and man, and the Son of Heaven in the form of this host.\"\nThen the people were urged by Gregory to pray again that it should return to its former form, and it did. And at the same time, he housed a woman named Lacyua, therefore let us do all the worship we can or may to the sacrament.\n\nAlso, in Devenshire beside Exbridge, there was a woman lying sick and near death. She sent for a holy man in the middle of the night to have her rights administered. This man, in all haste, arose and went to the church and took God's body in a box of yours. He put it in his bosom and went forth to attend to this woman. As he walked through the forest in a fair meadow, which was his next way, it happened that his box fell out of his bosom to the ground, and he went forth and did not know. He came to this woman and heard her confession. Then he asked her if she would be housed, and she said, \"Yes, sir.\" He put his hand into his bosom and sought the box, but when he found it not, he was deeply sorry and sad, and said, \"Dame, I will go.\"\nafter God's body, he returned to you immediately. And so, as he came to a willow tree, he made a rod from it and flagellated himself, causing the blood to flow down his sides. He said to himself, O simple man, why have you forsaken your Lord God, your maker, your former and creator? After he had thus flagellated himself, he put on his clothes and continued on. He was then aware of a pillar of fire that reached from earth to heaven, and he was astonished by it. Yet he blessed it and went towards it. There, the sacrament had fallen out of the box into the grass, and the pillar shone as brightly as the sun, reaching from God's body to heaven. All the beasts of the forest had gathered around God's body and stood in a circle around it, except for one black horse that knelt on one knee. Then he said to any beast that could speak, \"I charge you in God's name, present here, to...\"\nOf breed, tell me why thou kneels only on one knee. He replied, I am a fiend of hell / and will not kneel, but I am compelled against my will / for it is written that every kneeling / of heaven and earth is to the worship of the Lord God. Why art thou like a horse? He said this to make the people steal me / and at such a town, one was hanged for me / and at such a town, another. Then said this holy person, I command thee by God's flesh and blood that thou go into the wilderness / and be there as thou shalt never disease Christian people more. And immediately he went his way / he could no longer abide / and then this man went to this woman and did her righteousness by which she was saved / and went to everlasting salvation / to which bring us he / it for us shed his blood on the cross tree. Amen.\n\nGood men and women such a day shall have St. Andrew's day / and you shall fast the evening / and come to God and to all holy church / and worship this holy saint and the day for three.\nOne is for his great holiness in his doing. The second is for his good living. The third is for his great passion suffering. He was a man of holy living. For when he understood and heard of St. John Baptist that he preached in the desert, he left all his worldly occupation and went to him and was his disciple. And on a certain day as Christ walked by the way, and St. John saw him, he said to his disciples, \"Behold the Lamb of God who takes away the sin of the world.\" And as St. Andrew heard that, he left St. John Baptist and followed Christ. And when he heard Christ preach, it pleased him so well that at once he went and fetched his brother Peter and brought him to hear Christ preach. Then they showed great love to God, and soon after, as they were in the Sea of Galilee fishing, Christ came and called them. And at once they left fishing, ship, net, and all that they had, and followed him ever after, and were with him until he ascended into his kingdom in heaven.\n\nThen...\nAfter Saint Andrew preached among the people, there was a man named Nicholas who had lived many years in lechery. But by the grace of God, he intended to amend his life. When he heard that the word of God was of such great virtue that it could put away all temptations of sin, he wrote a gospel and carried it with him wherever he went. By the power of the gospel, he abstained from sin. However, one day, by temptation of the devil, he forgot himself and went again to a brothel, as he was accustomed to do before. And as he came there, and the women looked upon him, they cried out to him and said, \"O thou old, foolish man, what art thou doing here? Go home again, for we see so many marvels on you that we cannot have to do with you.\" Nicholas, thinking he had the gospel upon him, went immediately to Saint Andrew and told him the whole story. Saint Andrew prayed for him, that his soul might be saved.\nSaint Andrew refused to eat or drink until he knew if Nicholas would be saved or not. Saint Andrew fasted for five days, praying night and day. Then a voice said, \"As you have fasted and prayed, make Nicholas do the same, and he shall be saved.\" Then Saint Andrew urged Nicholas to fast for five days and pray earnestly to God. And he did so. Then a voice came to Saint Andrew again and said, \"Your prayers and your fasting have caused Nicholas, who was lost, to be found again, and he shall be saved.\"\n\nAnother miracle: A young man came to Saint Andrew once and said privately to him, \"My mother has long been waiting for me to lie with her, but I would not do her will. She has accused me to the bishop and said that I would have committed that sinful deed with her. Therefore, I know well that I shall be dead, and I would rather die than shame my mother so greatly. Therefore, I beg you to pray for me that I may meet my death peacefully.\"\nSaint Andrew said, \"Farewell, my soul. Then Saint Andrew said, 'Go forth to your domain, and I shall go with you.' And so, with the people, come and feast him before the bishop. And who accused him? He said nothing but held his peace. Then Saint Andrew said, \"This cursed woman, for the lust of her body, wrongfully intends to condemn her own child to death. Then she said, 'Sir Justice, ever since he could not have his way, he has drawn this man to him for counsel and support.' Then the Justice commanded to cast this young man into the water to drown him and to put Saint Andrew in prison until he was tried for his death. Then Saint Andrew prayed earnestly to God for help and support. And then, a great thunder came and terrified all the people so much that they were willing to release Saint Andrew from prison. And even then, a lightning struck the mother of the young man in sight of all the people and burned her.\"\nAnd so he spent the day working among the people. When Maximilia, his wife, heard of this, she immediately took Andrew's body and buried it in a tomb. From the tomb, water and oil emerged together. The people of the country knew when it should appear and when there was great need. For when it should be plentiful, it welled up abundantly, and when it was scarce, it scarcely emerged.\n\nThere was a bishop who greatly loved St. Andrew, and the devil could not sway him from his purpose. The bishop came to the bishop in the guise of a fair woman, asking him to confess in private. He granted her request. \"Sir,\" she said, \"I am the daughter of a knight, and I have been greatly cherished and raised in great tenderness. I have renounced the world, and now my father intends to marry me to a worthy prince. And because I do not wish to break my vow, I have come secretly in poor attire.\"\nI. \"_And I have come to seek your counsel/support and help. Therefore I pray you to grant me that the fend have no power to prevent me. Then the bishop comforted her and bade her thank God for setting her in such a purpose, and that He would send her grace to continue. And he said to her, 'Be thou secure, daughter.' Be thou assured, daughter, this day thou shalt dine with me, and then, by good advice, when we have dined or died for thee, thou shalt do well. Nay, sir, said she, lest the people have any suspicion of bad rule. Thou sayest the bishop no harm. The bishop looked on her; he seemed so fair that he was greatly tempted by her, so that he almost forgot himself. And then, suddenly, a pilgrim came to the gate and beat fast on it, causing great astonishment among all those within the hall. He cried out, 'Let me in, let me in.' Then the bishop said, 'Shall this man come in?'_\"\nShe let him answer to some question first, to see if he was worthy to come so near in her presence. The bishop said, \"You ask the question, for I am not accustomed to it at this time.\" She then asked the messenger, \"Interrogate the magus: what is the greatest miracle that God ever made on earth?\" When the pilgrim was asked this question, he answered, \"A man's face, which is but a foot and but a man's own face. For though all the men and women who ever were born stood before me, I would still know one from another by some degree.\" When he gave this answer, he was greatly commended for it. She then said, \"I see that he is wise; bid him give another answer to another question. Ask him why earth is higher than heaven.\" He answered and said, \"Where Christ's body is, there is earth; for Christ's body is of our kind, and our kind is earth; therefore, where Christ's body is, earth is higher than heaven.\"\nHeaven. As he had answered you, he was allowed to enter. \"Don't ask him a third question,\" she said. Ask him how far it is from heaven to hell. When he was confronted with this question, he answered the messenger. \"Go back to the one sitting in the chair before the bishop,\" and bid her give this answer, \"for she can tell it better than I.\" (Quando de caelo in abyssum cadidit.) For she is a fiend of hell, and she has seen it, and so I never did, she fell from heaven because of her pride and presumption with Lucifer. And when the messenger heard this, he was heavy-hearted, but he gave this answer that all might hear. Then the fiend vanished away with a horrible stench. Then the bishop thought of this temptation and was sorry in his heart. And immediately he sent after this pilgrim, but before the messenger returned to the gate, he was gone. Then the bishop ordered all men to pray to God to reveal what the pilgrim was who had so generously helped him in his need. Then,\nA voice came to him and said it was St. Andrew, coming to comfort him for the love and service he rendered to him. The voice urged him to preach this miracle to the people to see and know how graciously he helps all who will pray to him. Therefore, let us worship and pray to him to be our savior and help against the devil now and forever. Amen.\n\nGood men and women, such a day you shall have St. Nicholas' day, which is much revered in the holy church, and especially for three reasons: The first for his humble living, The second for his heavenly teaching, The third for his great compassion.\n\nFirst, he was made lowly (His father was named Epiphanus, his mother Joan, called Joan). It is said that his father was named Epiphanus and his mother Joan, who in her youth gave birth to him. And when he was born, they vowed to keep and live in chastity and no longer came together, but were pleased with this one child that God had sent them. They had him baptized and named him Nicholas.\nBut he kept the name of the child, for he chose to keep virtue's meekness and simplicity, and without malice. While he lay in his cradle, we read that he fasted on Wednesdays and Fridays. These days he would suck but once a day, and therewith he was pleased. Thus he lived all his life in virtues, with this child's name. And therefore children showed him worship before all other sites. For he was ever meek without malice, so that all the people prayed for his meek living here. Also, he was made bishop of the city of Myr by a voice that came from heaven. For when the bishop was dead, all the bishops of the country came together to choose another. Then a voice came to one of them and bade him rise early on the morrow and go to the church door and make himself bishop where he would find him. This was called Nicholas. And so on the morrow he came to the church door and there he found Nicholas. Then he said to him, \"What is your name?\" And humbly with his head, Nicholas answered meekly.\nAnd Nicholas said. Then the bishop (Fili veni mecum) Soon came with me. I have to speak with you in council, and so he led him to the other bishops and said, \"Behold, sir, this is he whom God has ordained to be bishop of Myrre, by heaven's choosing. He also had great compassion for those in disease and peril. For when his father and mother died, they left him sufficient wealth, which he spent on the poor and needy.\n\nIt happened that there was a rich man who had three fair daughters, young women, but by misfortune he fell into poverty. So, for great need, he ordained his eldest daughter to be a common woman, and after the other two daughters, for he could not find them husbands. And by this means he thought to get both his living and hers. For he knew not how to live due to great poverty that he was in. And when Nicholas heard of this, he had great compassion for them all. And coming privately in the night to this man's house, at a window he cast a bag of gold.\nA man found gold in his chamber and married his eldest daughter to it. Then Nicholas came with more gold and married the second daughter. The man marveled greatly how the gold appeared and went privately to investigate. The third time Nicholas came, the man heard the gold fall and went out to seize Nicholas. When he knew it was Nicholas who had helped him, he knelt down and wanted to kiss his feet, but Nicholas would not allow it. Instead, he begged him to keep counsel while he lived.\n\nOn another occasion, men were in danger of drowning at sea during a great tempest. They cried to God and Saint Nicholas, saying, \"God eternal, succor us, wretches. Lord, king everlasting, have mercy on us.\" And immediately Nicholas appeared and said, \"Vocastis me ecce adsum, presente at your calling,\" and saved them and brought them safely to land.\n\nIn the forest, there was a tree with a.\nDuring a time of great corn scarcity (Fame's relentless hunger) and extreme hunger among the people, who were nearly lost due to lack of food. Then, it happened that ships from our side arrived in a harbor where it could dock. Then, Saint Nicholas went to them and asked that he might have five bushels of their wheat to relieve the people and assured them that they would not lack anything when they returned home. He received all that he asked for, and the ships, when they came to our ruler, had more than enough corn, as Saint Nicholas had prayed (O how marvelously by the grace of God and the prayer of this holy man, the wheat was multiplied and increased!). For from this wheat there was such abundance that it fed and sustained all the people for three years after.\n\nAnother miracle was that of two knights who were accused of treason to our ruler for a false cause and were commanded to prison.\nThen the emperor cried out for help and called for Nicholas. The night before they were to be put to death, they invoked God and Nicholas. Nicholas appeared to the emperor as he lay in bed and said, \"Why have you unjustly condemned these knights to death? Arise at once and release them from prison, or I will pray to God to raise battle against you in which you will die, and wild beasts will devour you. Then the emperor asked, \"Who are you, so boldly speaking and threatening me?\" He replied, \"I am Nicholas, bishop of Myra.\" The emperor immediately sent for the knights and asked them, \"What sorcery is this that has troubled me this night? Do you know any man named Nicholas, bishop of Myra?\" As soon as they heard this name, they fell to the ground and held up their hands, thanking God and saying, \"Nicholas\" when they had informed the emperor of his life and holiness, the emperor commanded them to go to him and take refuge in his protection. And they did so. He prayed the knights to:\nPray Nicholas to them no more, but pray to God for him and his realm; and they did so. Thus you may see that he had great compassion for those in distress. Afterward, when Nicholas was supposed to die, he prayed to God to send him an angel to fetch his soul. And when he saw this angel come, Saint Nicholas knelt and said, \"In your hands, I commend my spirit, O Lord; you have redeemed me, God of truth.\" And so he yielded up his ghost. When he was buried, at the head of his tomb a well of oil sprang up that healed all sores. Later, many years after the city of Myrrh was destroyed by the Turks where Saint Nicholas lay, the people of the city of Barus heard the news. Forty-seven knights were then ordered to go there. They equipped ships and went there. And by the telling of four monks who were left there, they knew Saint Nicholas' tomb and opened it immediately; and there they found Saint Nicholas' bones swimming in oil.\nThey took them up and brought them to the city of Barus with great solemnity. After great miracles were performed there in the city of Myrrh, Saint Nicholas was dead. And then, they chose another bishop in his place. But, due to envy of the people, he was deposed from his bishopric, and immediately the oil ceased to flow. Then, the bishop was called back to his city, and the oil flowed again as it had before, performing many miracles.\n\nA Christian man borrowed a certain sum of money from a Jew, and the Jew said he would lend none unless he had security. And this Christian man said, he had Saint Nicholas as security. Then the Christian man swore on the altar that he would pay back this money faithfully, and so they parted and went their ways until the day of payment came. And when this day had passed, the Jew demanded his money, and the Christian man said he had paid it, and the Jew replied,\n\n\"I see no payment.\"\nAnd he said no. And the other said yes, and swore upon a book, and when the day came, they were to go to the law. The Christian man made him an hollow staff and put the gold in it. He came to the law with the staff. As he should swear while he went to the book, he took the Jew's staff, the gold was in it, and by this means swore that he had paid the Jew. And when he had sworn, he took his staff from the Jew again and went homeward. And as he went by the way, he was passing by, and he lay down in the high way. Then it happened that a cart running came and went over this man and killed him, and broke the staff that the gold was in, and the gold fell out. And then the people saw that this came from great vengeance for the falsehood that he had done, and they seized the Jew, and made him take up his money. Then the Jew was sorry and said he would not, but if they would pray Saint Nicholas to raise him again, then he would be baptized. Reveal it.\nA defunct is deceased. Then this dead man was brought back to life by the prayer of Saint Nicholas. Baptized was he, a Jew, by the sight of this miracle. Then the Jew who had witnessed the great power of Saint Nicholas in his miracles was not in belief / but by the sight of that miracle was christened.\n\nThere was also another Jew who saw the great might of Saint Nicholas in his miracles. And he made an image of Saint Nicholas and set it in his ship to keep his goods safe while he was absent. And when this man was gone, thieves of the sea came and robbed the man and carried away his goods. And when this Jew came home again and saw all his goods gone, he was angry with Saint Nicholas and took a staff and swore, \"Lo, I have given my goods to your keeping for great trust, and they have been stolen away. You have deceived me, and therefore you shall pay every day until I have my goods again.\" Then as these thieves departed, Saint Nicholas came to them and\nThey said, \"Why have you made me endure this harsh punishment?\" They replied, \"Who are you that speak thus to us?\" He said, \"I am Nicholas, the servant of God. You have made me suffer so severely for taking away what was entrusted to me. It was taken from me to keep, and I asked you to return it at once or God's vengeance will fall upon you, and each of you will be hanged in hell. They were greatly afraid and returned the good that same night. And on the morning, when the Jew came and saw his good returned, he was baptized, and afterward became a holy man. Every year on St. Nicholas' day, for the great love he had for St. Nicholas and also for a son he had who was a clerk, he held a great feast on St. Nicholas' day. One time, on St. Nicholas' day, he invited many clerks to his feast. Then came the (illegible).\nfende to the gate in lykenes of a pylgry\u2223me / and asked some good for goddes sake. Then\u0304e the good man that made the feest toke his sone an almesse to bere to the pylgryme / so the chylde went to the gate. Thenne was the pylgryme gone / and the chylde folowed after the fende And whan he was a good way frome his faders place / the fende caught the chylde and slewe it. And whan the fader herde therof he was full sory / and toke the chylde and layde it in his chambre and cryed for sorowe and sayd. O saynte Nycholas this is the rewarde and mede that I shall haue for the grete worshyppe that I do to the / and anone ye chyl\u2223de rose from dethe to lyfe. And than this man was ful glad\nand thanked god and saynt Nycholas.\n\u00b6An other myracle / there was a man yt prayed to god & saynt Nycholas yt he myghte haue a chylde. And yf he had a chylde he wolde lede it to the chyrche of saynt Nycolas / & there he wolde offre a cuppe of golde / and than soone after he had a chylde. And whan this chylde was of reasonable aege his\nThe father made a cup of gold and was pleased with it, so he had another one made. Then he went towards St. Nicholas, and they had to cross the sea. While they were in the sea, the father told the son to take some water with the cup. The child wanted to take water, but the cup fell out of his hand into the sea. The child then wanted to catch the cup again and fell into the sea himself and was drowned there. The father was very sorrowful but continued with the other cup on his pilgrimage. When he reached St. Nicholas' church and offered up his cup on the altar, it was cast from the water and he set it back on, only for it to be cast even further. He did this a third time, and then the child appeared with the other cup in his hand and told all the people that St. Nicholas had saved him when he fell into the sea.\nAnd he led them safely out. Then the father was glad and offered them both cups, and went home again with joy and merriment.\n\nThere was another rich man who, through the intercession of St. Nicholas, had a child. And he built a beautiful chapel in honor of God and St. Nicholas. It happened one day that this child was taken by enemies and led into a foreign country, where he served in the king's court. On St. Nicholas Day, he thought of the great joy and solemnity that was celebrated that day in his father's chapel at home. He was sad and sighed deeply. Then the king heard of this and said to him, \"Nicholas, why do you sigh so deeply? Be merry, for you must necessarily stay here with us. And immediately, a great wind arose and struck the house, shattering it. The child was caught up with the cup he held in his hand and was set before the gate of the chapel as his father had made the feast. Then great joy ensued.\nmyrth of this miracle. Here is how great compassion Saint Nicholas had for those in misfortune and disease. Some books say that this child was from Normandy and was taken by the Sudanese beyond the sea. And often he was beaten and once, on Saint Nicholas' day, was put in prison. Then, when he awoke, he was in the church of his father.\n\nGood men and women, such a day you shall have, you shall have the conception of our lady, for which day and feast our mother holy church makes mind and mention of the conception of our blessed lady for three special causes.\n\nThe first is for her father's holiness. The second for her mother's goodness. The third for her humility.\n\nShe had a father named Joachim, who was such a holy man that when he was only fifteen years old, he gave away all his goods to three parties. He gave the first party to widows and fatherless children. The second party he gave to the poor and needy. The third\nPart of him kept it to himself and his household. And when he was thirty-two years old, for the great goodness of Anne, he married her. And when they were married, they were together for twenty-two years. In this time, Anne never displeased him in any way, neither night nor day. For she was so gentle to him, and they were both good and holy. Yet God sent them no fruit from their bodies but were barren. Therefore, they made a vow to God that if He would send them a child, they would offer it up to Him in the temple to serve Him day and night. Then, on a day, as Joachim went with his neighbors to the temple to do his offerings, the bishop named Isaiah publicly rebuked him before all the people and said, \"Joachim, it is not fitting for the barren and one who has no fruit to offer among the people, that God has sent fruit in Jerusalem.\" Then Joachim was greatly dismayed and astonished by this rebuke. He went home weeping and took his shepherd privately with his sheep.\nAnd he went forth into a far country among mountains and hills, intending to live there all his life and never return to Anne, his wife, again. When Joachym was gone, Anne was very sorrowful and prayed to God, saying, \"Lord, I am wretched and mournful. I am barren and shall have no fruit, and now my husband is gone from me, and I do not know why he has gone. Lord, have mercy on me, poor desolate creature.\n\nThen, as she prayed thus, an angel came down and comforted her, saying, \"Anne, be of good cheer, for you shall have a child in your old age; there has never been, nor shall there be, one like him.\n\nAnne was afraid of the angel's words and the sight of him and lay continually in prayer as if she were dead. Then the same angel went to Joachym and spoke these words to him, commanding him to take a lamb and offer it in sacrifice to God. And he did so from midday until evening time, lying on the ground in his prayers, thanking God.\nall his heart. The next morning, as the angel commanded, he returned home to Anne, his wife, with his sheep. And when he was near home, the angel appeared to Anne and commanded her to go to the gate called the Golden Gate and wait for her husband there until he came. Then she was glad and took her maids with her and went to the gate. There she met Joachim, and she said, \"Lord, I thank you. I was a widow, and now I am a wife. I was barren, and now I shall bear a child. I was wooing and weeping, and now I shall be in joy. And soon after Anne conceived Our Lady, and when she was born, she was called Mary. The angel then commanded that she be taken to the Temple and left there among other virgins to serve God day and night. Then she was so meek among all other virgins in her living that all virgins called her queen of virgins. So she is the meekest of all the saints in heaven and most ready to help all those who call upon her in any need.\n\nWe read in holy writ that\nA lord's man gathered much wealth for his lord and was taking it to him. Along the way, there were thieves lying in wait for him in the wood. When he entered the wood, he realized he had not said the Lady's prayer as he was accustomed. He knelt down and began to pray. Then, a beautiful maiden appeared before him, placing a garland on his head. At each \"Ave,\" she placed a rose in the garland, so bright that the entire wood was illuminated by it. When he finished praying, he kissed the earth and continued on his way. The thieves then appeared and took him, leading him to their master. The master thief said to him, \"What woman was it that placed the garland on your head?\" The man replied, \"Sir, truly, I saw no woman nor garland.\" The master thief retorted, \"I know well that you are a lord's man and possess much wealth. But I would very much like to know which woman it was.\"\nIt was a man who came to thee and asked why thou knelt down. He said, when I saw you, I was afraid, and I also thought that I had not recited our lady's psalter, and I knelt down to say it, praying to our lady for help at my need. Then he said, \"Go thy way, and pray to her for us, and so he went safely and soundly, with her help and support.\"\n\nNow you shall hear how this feast was first discovered. There was a king in England named William the Conqueror, and he sent the abbot of Ramsey to the king of Denmark on his errand. When he came to the sea, there came a tempest and darkness, and he and all who were with him thought they would be drowned. Every man prayed earnestly to God and to our lady for help and support, and this abbot prayed to our Lord Jesus Christ and to this holy virgin Saint Mary most devoutly. Then a fair woman appeared to them and said to them, \"If you will have the conception of our lady with you.\"\nTwo days after St. Nicholas day, she will be ready to help and support you. Then the abbot said, \"With good will, I know what the service for the feast should be.\" She replied, \"The same as in my nature, except transform it into my conception.\" The abbot replied, \"It should be done with full good will.\" Immediately, the tempest ceased, and all was well. They set sail and the abbot delivered his message and returned safely and in good condition. When he returned home, he told the king about this vision. The king had him preach it throughout the realm. And thus it was sanctified in all holy church.\n\nAdditionally, we find that there was a secular canon who once crossed water to conduct business with a woman. As he was about to begin saying the Lady's matins and was at the Invitatory (Ave Maria), there the devil pushed him down and drowned him, intending to take him to hell. Then, our Lady appeared and said,\nThe fende spoke, saying, \"Why have you taken this man? We find him serving us, going about evil deeds. Our lord replied, \"He was in my service, and I restored him to life again, commanding him to sin no more and to honor me. He did so and became a good man ever after.\n\nThere was also a clerk who daily recited the service of our blessed lady. It happened, by the counsel of his friends, that he should marry, and when he was to be wed, he realized he had not said the lady's service. He made all the people leave the church while he said his service. Then he knelt down and said his service until he reached an antiphon of our lady. Quam pulchra es amica mea.\n\nThen our lady appeared to him and said, \"Why do you call me fair and honest, why will you leave me and take another?\" The clerk replied to our lady, \"What do you want me to do?\" Then our lady said, \"If you will leave your wife-to-be, I will be your reward.\"\n\"Fleshily wife and serve my son and me, I shall be your spouse, and you shall have with me a crown of everlasting life in the kingdom of perpetual bliss. May God and his blessed mother Saint Mary, and all saints in heaven, bring us thither. Amen.\n\nDear friends, you shall have Saint Thomas' day, that was Christ's apostle, and you shall fast that evening and do him worship. And specifically for three reasons. The first for the proving of our faith, and for great wonders in his ways, and great miracles in his days. This holy apostle proved our faith so that he left no doubt. For when the disciples said that our Lord was risen from death to life, and they had seen him and spoken with him, Thomas said he would not believe it until he had put his hand into his side into the wound that the spear had made. Then eight days after, when all the disciples were together and Thomas with them, then our Lord Jesus Christ came bodily to them and said, 'Peace be with you.' And then our Lord...\"\n\"Sordes said to Thomas of Inde, 'Put your hand in my side, in the wound made by the spear that struck me to the heart. And be not faithless, but steadfast in faith.' When Thomas had done so, he said, 'My lord and my God.' Our lord then said to him, 'Blessed are those who believed and did not see. For now you have seen and have believed.' But Thomas' doubt brought us to sadder belief and to the blessing of our lord Jesus Christ. St. Gregory speaks of this and says, 'Thomas, who doubted for a long time, helped our faith more by his disbelief than Mary Magdalene, who believed at the first sight. Thus Thomas proved our faith and our belief.'\"\nWe never needed to vary or be in doubt. Thomas performed many marvels and great wonders during his time.\n\nIt happened that a king of India sent his messenger (Albanus, requiring an artist) to seek craftsmen in the country of Caesar to make him a palace to his pleasure. Then our Lord Jesus Christ met with this Albanus and sent Saint Thomas with him into the great India. And when Thomas and Albanus had passed the sea, they came to a city where the king's daughter was being married on that same day. Therefore, all manner of people were commanded to come. So among all other people, Thomas and Albanus came in and were seated to eat. But Thomas did not eat, for his thoughts were ever of God and he had no desire for food.\n\nThen a butler came to Thomas and struck him on the cheek and ordered him to eat. Then Thomas said to him, \"I shall not rise from this place until that hand which struck me is removed by Albanus.\"\nThen a man was brought in with a dog. Immediately after the butler went after water, a lion met him and killed him, drinking his blood and eating his body. Then a black dog brought the hand that struck Thomas and brought it into the hall before all the people, laying it down before Thomas. A woman was present who understood Thomas' words, and she immediately knelt down before Thomas and cried out, saying, \"You are God or one of His disciples; for just as you will, so it is.\" Then the king prayed to Thomas to bless his daughter and her husband. Thomas was pleased. Therefore, the blessed Thomas began to preach and told them about our Lord Jesus Christ, how He transformed the man who was married on the same day into a bishop of the same city, and his wife into a nun, and they became martyrs for Christ's sake. Then Thomas went forth to the king to build palaces to his pleasure. When Thomas came to the king,\nHe was glad and delivered Thomas a great sum of gold to make a palace. Then the king rode out in the meantime, and Thomas thought it was better to make a palace in heaven than on earth, and he distributed the gold among the poor people and converted them to the faith. Then the king returned home and thought his palace was ready. But when he heard what Thomas and Albanus had done, he wanted to put them to death. However, it happened that his own brother died at the same time, and he put them both in prison until he had buried his brother. And then, as God would have it, when his brother had lain long dead, he rose from the dead and told the king that he had seen his palace in paradise that Thomas had made for him and begged the king to let him have it, and he would give him as much gold as he had taken from Thomas. Then the king took counsel and said, \"No. I will have it myself. Let him make another one.\" For his brother had seen the first one.\n\"Playing in paradise made of gold and adorned with precious stones and clothing of gold. Then the king took Christianity and thousands with him. And when the bishops saw that the king and so many other people forsook law and turned to Christianity, they were previously angry with Thomas. Then one of them said he would avenge his god and with a spear struck Thomas through the body and killed him. Then Christian people buried him in a crystal tomb, and there God worked many miracles for him, for the hand that was in Christ's side would never enter the tomb but always remained outside. Also in his preaching and teaching, he assigned the twelve grades of virtues. (Duodecum gradus virtutum assignare) First, that they believe in one God who is one in essence and three in persons. He gave them three sensible examples of how three persons are one essence. First, because there is one wisdom in a man and one proceeds from one. Memory is that one does not forget, Intelligence is that one understands what is shown.\"\n\"The mind is capable of discovering what it has learned. This is shown by the example of a vine, which has stem, leaf, and fruit, and these three are one vine. A third example is that our head consists of four senses: sight, hearing, taste, and smell, and yet these are one head. The second degree is to receive baptism. The third degree is to abstain from fornication. The fourth degree is to restrain oneself from avarice. The fifth degree is to distinguish the glutton. The sixth degree is to keep penitence. The seventh degree is to persevere in these. The eighth degree is to love through hospitality. The ninth degree is to ask for God's will. The tenth degree is to do what is required. The eleventh degree is to love friends and enemies without discrimination. The twelfth degree is to guard and exhibit these virtues. Also, the apostle instructed those who hated God concerning the church: they should love the church, honor the priests, and gather regularly for the word of God.\"\nOn that day, the country comes together to seek forgiveness from the hand that lies outside the tomb, the bishop of the city who goes to mass. When he has said (Confiteor), he takes a branch of a vine and puts it in the hand of Thomas, who is outside the tomb. Then he goes to mass. The branch produces grapes, and by the time the gospel is read, the grapes are ripe. The bishop then takes the grapes and presses them into the chalice, and sings with the same wine and distributes it to the people. If any man or woman comes who is not worthy to receive this communion, the hand closes together and will not open until he is shriven, and then it will open. If any people are in dispute, they will be brought before Thomas' tomb, and there the cause will be rehearsed. Then the hand will tear towards him who is in the right, and they will be reconciled. Thus Thomas proved our belief and died.\nMany words in his days. Also John Chrysostom says that Thomas came into the country where the three kings of Colyne were, and Thomas christened them because they had worshiped God in His birth. Therefore, Thomas came to them and taught them the faith and belief in Christ. To this faith that we may subscribe, God bring us all Amen.\n\nFrendes, as you here see and behold, the holy church makes mind and mention of the great joy and melody of the blessed birth of our Lord Jesus Christ. It was this day born of His mother Mary, in solace of all mankind. But especially for three reasons. First, to give peace to men of good will and to enlighten those who were in sin, and to draw us with love to Him. Then, as to the first cause, He was born to give men of good will peace. I may well prove this, for when He was born, angels sang, \"Gloria in excelsis Deo.\" \"Joy be to God in heaven, and peace on earth to men of good will.\" At midnight, our Lord was born for us all by His kindness.\nThe thing was in peace and showed that he was and is (prince of peace) a prince of peace. He came to make peace between God and man, and between the angel and man, and between man and man. And to be a true mediator between God and man, he took on the nature and kind of both, and was both truly God and man. By his mediation, he knitted the love of God to man, and the Father in heaven spared not his own Son, but sent him down into this world to be born of mankind with his precious blood, through his great meekness, for the joy of paradise that man had lost through the temptation of unbuxsomness. Thus he made peace between God and man, and man and man. For when angels saw their master angry with man for his unbuxsomness, for it is a sin that angels hate greatly, they kept the gates of paradise, and would not let any soul come into paradise until they saw their Lord and Savior of mankind and took flesh from the blessed virgin Mary, his most beloved mother. Then immediately, after this,\nThe angels made kindly worship and spoke goodly to mankind, as to the shepherds who kept their sheep in the countryside. They bade them go to the City of Bethlehem and there they should find a child born and laid in a manger, and they did so. And ever since angels have been friendly to mankind and humble. They have shown reverence to mankind because of the incarnation of our Lord Jesus Christ. Thus, He made peace between angels and man. He also made peace between man and man before the time that our Lord was to be born. There were great peace, for in all the world there were kingdoms and countries in debate and warring with each other until the time of our Lord's birth. Then there was such great peace that a man named Octavian, Emperor of Rome, had the governance of the whole world, for all the world was subject to Rome, and it lasted for thirty years. A mandate was sent out from Rome into all the world, commanding that all manner of people.\nPeople should go to the city that he drew lineage from and place a penny on his head, offering it up in knowing submission that he was subject to the emperor of Rome. Joseph, our lady's husband, needed to go to the city of Bethlehem to offer, along with other people, but he had no money to do so. He took an ox with him to sell at the city to make money for his duty. But he dared not leave our lady behind, for she was near her time. Therefore, he set her upon an ass and took her with him. And when they came to the city of Bethlehem, it was so full of people that Joseph and our lady could find no lodging. They turned instead to a cave between two houses there where the people of the courtyard set their horses and their asses and other beasts, and they found a manger there. And they set the ox and the ass to it and stayed there all that night. And when it was a little before midnight, our lady asked Joseph to go in.\nThe town looked for her, the midwife. It was time for her to be delivered. So while Joseph was in the town, Our Lady was delivered, and she wrapped him in clothes and placed him in a manger before the ox and ass. Immediately, they knew their Lord and fell on their knees and worshipped Him, eating no more of the meal. Then Joseph arrived with two midwives, Zebul and Salome. Zebul discovered Our Lady was a chaste maiden and cried out, \"A virgin has given birth to a child!\" Salome refused to believe it, but went to Our Lady and rudely examined her. Our Lady was willing to prove it, and Salome touched him with her hands. Then an angel appeared to her and told her to go and touch the child. She did so and was healed. Then Joseph performed the rites with other people and kept Our Lady in the same room while she was in the childbed. Thus, you may understand that Christ was born in this manner.\nYou are giving me a text that begins with \"gyueth peas to all people that be of a good will and called hem his children. And in verifying of this, the first mass that is so sung that day in holy church is soon after midnight and begins thus (Dominus dixit ad me. filius meus es tu ego hodie genui te) Our Lord says to me, you are my son. Our Lord called him his son and his child who loved him in rest and peace. And when he departs from this world, he will bring him to everlasting rest and peace. And he who will not have here no rest nor peace, shall go to everlasting pain, there as is never rest nor peace nor shall be but everlasting woe. Thus he gives peace to men of good will. Here by good men you shall understand that Christ helped not only them that were blind in soul and bound with the darkness of sinful living. For as St. Augustine says, when our Lord should be born, the world was full of darkness and specifically of the sin of lechery and against kind.\"\n\nHere is the cleaned text:\n\nYou are given a text that says, \"Gives peace to all people of good will, and he called them his children. The first mass of this day in holy church begins with this (Dominus dixit ad me. Filius meus es tu ego hodie genui te): Our Lord says, 'You are my son.' Our Lord called him his son and child who loved him in rest and peace. When he departs from this world, he will bring him to everlasting rest and peace. He who does not have rest or peace here will go to everlasting pain, where there is never rest, peace, or will be but everlasting woe. He gives peace to those of good will. Good men understand that Christ did not only help those who were blind in soul and bound by the darkness of sinful living. According to St. Augustine, when our Lord was born, the world was full of darkness, specifically the sin of lechery and against kind.\"\nAlthough he was nearly born of mankind, all those who sinned at that time died suddenly throughout the world, demonstrating how horrible and abominable that sin was in the sight of the almighty God. Those who had continually dwelt in sin and evil living looked full darkly in sin and had a great need to be enlightened. Therefore, Christ was born at midnight. He turned the darkness of the night into daylight and enlightened all those who had ever been covered and enshrouded in the darkness of sin.\n\nAt the same time that our Lord was born, as many doctors claim, Christ appeared in a bright star to the kings of the East and commanded them to go to Bethlehem and worship a little child who was there now born, destined to be king of the Jews. And they did so, and the star continued to guide them until they arrived there. Thus, He enlightened those who had previously been in the darkness of sin. For these kings were penitent before and believed in God.\nAnd so the birth of our Lord Jesus Christ made many a man look bright who were before dark in sin. For he is very dark in soul who sets his heart, mind, and thought on the prosperity of worldly worship and welfare, and makes them so inwardly blind and ignorant that they have no feeling for the great and inestimable grace of spiritual sight, but are made blind and ensnared by the transitory riches of this wicked world, and for the sake of them they commit usury, and have no desire for the riches of heaven, nor do they see the light that is there. For whatever a man's heart is most attached to, that he makes his god. To destroy all such carnality of sin, our Lord was born. Then King Herod pursued our Lord and sought to kill him. Then his mother bore him in Egypt, as an angel commanded Joseph and said,\nTake the child and his mother, and flee with them into Egypt. And as soon as he came there, all the idols that were in the land fell down to the ground, doing to understand that he had come into the world that should cast down the idolatry of all manner of sin and evil living. Pride, covetousness, and all manner of falsehood that is used among us daily. And therefore beware of the Lord who made all things from nothing and is Lord of all lords. Where he was born in a poor place and in poor attire, and of a poor maiden, giving an example to all Christian people to set nothing by the worship, riches, and vanity of this world. For a man may never have so great worship or so much riches, yet he leaves it here, and bears no more with him but his good deeds. Thus our Lord showed many things in his birth, and enlightened many who were blind before. In token of this, the second mass is said on this day at dawn.\nWhen the night and day depart, this is what begins: \"Lux fulgebit hodie\" - that is to say, \"Light shall shine this day upon us.\" This means that the Father of heaven has decreed that the grace of the spiritual light be granted to all true believers in our Lord Jesus Christ and his mother Mary, who truly believe that our Lord was born God and man of the Virgin Mary. Thus, those who truly believe in our Lord Jesus Christ and his mother Mary set little value on the vanities of the world but place all their hope and trust in Jesus Christ. Thus, the birth of our Lord Jesus Christ shone upon many one who before looked very ill, and drew us to him with love. For children draw those to them who make much of them and play with them. Therefore, our Lord Jesus Christ was born a child, the fairest that ever was born to draw man's love to him. For while a child is young and without sin, he is more amiable and more loving than he is at man's age, and is a symbol of Innocence in action. Moreover, the love is not only for his beauty but for the truth that he embodies.\n\"A soul's cleansing is necessary for both good deeds and respect. Each man is obliged to draw towards him and pay homage, as Octavian, emperor of Rome, did, pleasing so much the people of his Roman Empire that they wished to worship him as their god. But the emperor was wise and knew he was just a man, like any other, and refused to accept such adulation. Instead, he sent someone to Sybil, the sage, and asked her if anyone should be born after him greater than he. At midday, Sybil gazed into the sun, and there she saw a golden circle around it. In the middle of the circle, a beautiful maiden held a child and carried a golden crown. When Sybil showed this to the emperor, she said to him, \"This child will be greater than you are, or have been, or ever will be. Therefore, worship and reverence him.\" The emperor immediately took notice and paid homage to him, and charged all the people to do the same.\"\nA child is born to us. He is not a man, but for all Christian people to learn to worship and serve this child today. Therefore, the third mass this day is said at midday, and Christian people should come and offer in the worship of this child and his mother. They should show service and submission to him, and recognize this glorious child as their lord and god. Each man should come to him without fear. Therefore, the office of the mass this day begins thus: \"A child is born to us.\" He is not a man, but all Christian people should be bold and not afraid to come to him for grace, for he is full of grace and ready to give mercy to those who ask it humbly with due reverence. He is always ready to give mercy and grace. In token, on the same day that Christ was born in Bethlehem, a well of water turned and ran oil all day, showing that the well of grace and mercy was born that day.\nshould give mercy and grace to all who come to him and ask mercy and grace, and this you shall see as an example.\n\nWe read of a woman who was defiled in lechery, and almost fell into despair out of fear. For as she thought of the strictness of Christ's judgment and the great and horrible pains of hell prepared for such sinners as she, who was greatly afraid and thought of Christ's passion, she thought herself unkind to him, for he suffered so much for her and them. She then thought of how children are never so angry and show no great vengeance, and how easily they forgive, wherefore this woman cried to Christ, pray for your childlike mercy on me. And another time she heard a voice in the air that said, thy trespass is forgiven thee.\n\nGood men and women, such a day you shall have a high day and a holy feast in our mother holy church of the protomartyr Saint Stephen, who suffered death for God's sake.\nAfter Christ's ascension, to stir your devotion more to this holy martyr, I will tell you something he suffered for Christ's sake, as the Book of Acts relates. After the Lord's ascension, he was raised up into heaven. The apostles labored to preach and teach the word of God to Christian people. Due to the multitude of people coming to faith, they chose six holy and good men to help them in God's service. Among them was Saint Stephen, the first and wisest, who was filled with grace and might of the Holy Spirit. He performed many miracles and marvels among the people. Yet, no matter how holy a man may be, he will have enemies. Therefore, from various countries that had enmity towards Saint Stephen, they came against him to dispute with him and overpower him with logic. Unable to do so, they brought false witnesses against him.\nSaint Stephen, seeing and knowing their malice, attempted to quell them through one of these three ways: by feigning in dispute, or by fear of reprisal, or by prayer of holy invocations. First, he chose to feign in dispute. When they began to dispute with him, he was so filled with the Holy Spirit that they had no power or might to gain the upper hand. He overcame them in all their arguments and proved all their arguments false. Therefore, he declared that he was ready to suffer death in the verification and sustenance of all that he said. This put the great clerics and those who knew the law and prophecy to great shame and vexation. Yet they would not believe, but continued to oppose him. However, he was so filled with the Holy Spirit that he proved it by great reason and truth, yet they would not believe it in their conscience, that they were.\nAmyss died. And as they saw the commotion turn towards faith for words and miracles that God showed in her sight, yet they opposed her and set God's miracles at naught through their malice and enmity of her cursed hearts, not for any reason of scripture. And so they tormented her heart within themselves, and gnashed their teeth in anger, and thought how they might overcome her with blasphemy. Then they sought if they might take him with some word of Christ's death, whereby they might have a cause to put him to death.\n\nSaint Stephen knew her malice and lifted up his eyes to heaven (Et vidit celos apertos). And he saw heaven open, and our Lord Jesus Christ sitting on his Father's right hand, ready to help him. And there with his face shone as bright as it had been an angel of heaven. But when they heard him speak, then they were willing to close their eyes as though they had heard him speak false slander of God, and so they dragged him out of the city.\nThey took him to be stoned as for a discorder. Then they chose two young men who could cast stones best and took off his clothes, laying them at the feet of a young man named Saule, later Saint Paul. When Saint Stephen saw that he could not stop their malice through reason, he turned to fervent prayers. Yet it did not help, and they threw stones at him and knocked out his brain. He cried to God and said, \"Domine Ihesu accipe spiritum meum,\" or \"O Lord, take my spirit.\" He knelt down to the ground and said, \"Pater ignosce illis. quia. nesciunt quid faciunt,\" or \"Father, forgive them, for they know not what they do.\" And he fell asleep in God. Take note of the burning love he had in his heart for God, who prayed more devoutly for his enemies than for himself. In this, he gave an example to all Christian people to be charitable with one another and to pray for each other.\nHis enemies and those who pursued him and caused him disease (Universa delicta cooperant caritas) Charity hides every transgression for him who prayed for his enemies that martyred him with any disease / and suffered it patiently, he is a martyr before God. For there are three manners of martyrdom. The first is by passion and will thereto / by will without passion / by passion without will The first is shown by St. Stephen, who is set next to the birth of Christ, for he suffered passion and had will thereto / St. John the Evangelist had will but no passion / The Innocents they suffered passion and no will thereto but against their will. Thus, a man can be a martyr when he sheds not his blood, that is, when he suffered great wrong from cursed people and thanked God thereof / and took it with a good will & prayed for his enemies devoutly in clean charity. Now take heed and you shall see how these three were in perfect love and charity. St. Stephen when he should die / he knelt down and prayed for his enemies / St. John when\n\n(Note: The text appears to be in Old English, but it is not clear if it is a direct translation from an ancient language or if it is a transcription of an Old English text. Therefore, no attempt will be made to translate it into modern English as it may not be faithful to the original content. However, some errors in the text have been corrected for readability.)\nHe went towards his end. He often told them, \"Children love each other for charity is enough for your salvation.\" The Innocents, who were too young to speak, showed love by sign. They laughed and played with their heads when they saw the knights come with their bright swords to kill them. Then, for St. Stephen was such a glorious martyr, God showed many fair miracles for him.\n\nThere was an honest man who had seven sons and three daughters. But unfortunately, on one day, all of them became angry at once. The mother, in great anger, cursed them all at once, and immediately their fill of great vengeance fell upon them. Such a sickness came upon their precious members that they could not abide anywhere for comfort but walked up and down in the courtyard like mad beasts. All the people who saw them had great pity for them.\n\nIt happened then that one of the brethren, named Poul, and his assistant, named Palyda, came into the church of\nSaint Stephen. People reported that he prayed for his killers as they stood by. Immediately, they knelt down and prayed to Saint Stephen to pray to God for them, and they vowed to be his servants. They knelt down in the church, earnestly praying to Saint Stephen for his help. Instantly, they fell asleep in the sight of all the people and were healed. Afterward, they went to join their other brothers and sisters, and they were all healed in the same way.\n\nAnother miracle is recounted by Saint Augustine. A Roman senator went to Jerusalem and built a beautiful chapel over Saint Stephen's tomb. There, he died and was buried. Long after, his wife wished to take her husband's bones back to their homeland. She petitioned the bishop to allow her to have both Saint Stephen's and her husband's bones. The bishop brought both sets of bones to her and said, \"I do not know which are your husband's, but you claim to know.\" She replied, \"I know my husband's bones.\"\nAnd she saw Stephen's bones speak for her husband, and she came far out in the sea where angels sang with great melody. And there was a sweet savor that came out from the bones, passing anything in the world for mystery, and immediately they heard demons cry in the air and said, \"woe woe is us for Stephen betrays and burns us bitterly.\" With this, a great tempest arose that threatened to drown the ship's men, and they cried to St. Stephen in great fear. And immediately the tempest ceased. Then demons cried, \"Accursed prince, our master, you nor we can do anything to the ship. For Stephen, our adversary, is in it.\" Then the prince of demons sent five demons to burn the ship. But God's angel was ready and drove the demons into the ground of the sea. And when they came to the land with the ship, demons cried and said, \"God's servant comes, the one stoned to death with the Jews.\" Then, in worship of St. Stephen, the people built a church and placed his bones there, where God worked many miracles.\nA fair miracle for him.\nGood friends such a day you shall have a high feast in holy church, the feast of John Evangelist, which was God's own dear one. Therefore, all holy church makes mind and mention of the special thing our Lord gave to him before any other of His disciples. Our Lord gave him grace to keep his virginity and of keeping of his mother, and our Lord showed him His favor. He gave him grace to keep his virginity; it is may denotation. For this story tells and the people have opinion, what John should wed Mary Magdalene, called her, and he came and sewed himself to her. John left the world's vanity and sewed himself to our Lord and so kept himself clean maiden till he passed out of this world. In proving of this, when Domycyan emperor of Rome heard the people tell that John preached in a country called Asia, and there John made to build many churches. And when emperor heard that he succeeded John, and made him be put in a brass boat full of pitchy oil\n\nAnd when John had long sat there, that all\nthe people believed he had been too sudden and dead. Then the emperor ordered the tomb opened. And when the tomb was opened, John came out, clean of all sin, and likewise clean of any burning or harm in all parts of his body. Another hard torture he endured on one day. John saw a temple of Jews that was full of idols. And then he prayed to God to destroy it. And immediately, it fell down to the ground, in powder. Wherefore Aristodimus, the bishop of the temple, was so angry that he put John in prison. Then John said, \"Yet will you that I should make the belief in Jesus Christ.\" And he said, \"I will make venom and make two men drink it before you, and when you see them dead before you, drink you thereof without harm. Then I will believe in your god.\" Then John said, \"Do as you have said.\" Then the bishop prepared poison and fetched two men out of prison, doomed to drink of the poison, and they were dead at once.\nThen said John, \"if you give me poison to drink, I will call upon my God. And then John took the poison and blessed it, and drank thereof, and he was never the worse, but rather seemed the better and the fairer. For as he was clean from sin, so he was clean from all pain of the poison. Yet the bishop would not believe until he saw these two men raised from death to life who were dead. And then John cast off his own coat and said, 'Go and lay this coat upon the dead bodies and say thus, the apostle of Jesus Christ sent me to you, and commanded that you should arise in God's name.' And immediately they arose to life again. Then the bishop, with many others, was converted and believed in Jesus Christ, and John baptized them. And after the bishop became a fully holy man, thus John had grace to keep himself pure both in body and soul. And thus he was a martyr before God in resisting sin. Also he was the keeper of the mother of -\"\nFor our lord Jesus saw the great purity that was in John before all others when our lord was about to die. He said to John, \"Behold your mother.\" And John took Mary into his home and cared for her until our lord Jesus Christ was raised from death to life again. And when our lord was taken up into heaven, he kept Mary in the same chamber as long as she lived. In this way, John received grace in the keeping of God's mother, and he received grace in knowing God's secret. This was the first time that our lord sat at his supper on Holy Thursday out of great love John had for our lord Jesus Christ. He laid his head on Christ's breast, and in the same way that a man lays his body down into a well and drinks his body full of water, John drank his soul full of spiritual wisdom at the breast of Christ.\nCrystes breast and at the same time our lord showed him all his secrecy before all others. Since he was old and would not leave to preach the word of God, the emperor exiled John alone to the island of Pharmosis. And there God showed him the Apocalypse of the world and of the day of judgment. As he saw it, he wrote it in great detail for the holy church. But after the emperor was dead, John was called back to the city of Ephesus, for there he was bishop. He came there, and there was a widow named Drusiana, who was dead and laid on a bier. Then John saw many people weep and mourn for her, and then he said, \"Arise, Drusiana, make me some food, and another.\" She rose and went out as if she had risen from sleep.\n\nIt happened once that there were two young men who were preaching with John. They sold all that they had and went forth with John, for they were rich men. Then on a day as they came to the city of Parium,\nThey that were once their servants were well arrayed and were rich men. & they were poor men. Then, through temptation of the devil, they conceived all their purpose and were sorry that they had lost their goods. One by revelation from God, John knew their purpose and their hearts, and said, \"I see that the devil tempts you and makes you think of your former purpose to serve God. But go to the wood, and each of you bring a burden of small yards, and so they did. Then John prayed to God, and the yards were turned into gold. And John said to them, \"Now take this gold and be as rich as you were before, and know well that you have lost the kingdom of heaven.\" And it happened that there was a dead man at that time, and his mother saw John. She immediately fell down on her knees and prayed him that he would raise her son to life as he had raised the widow Drusiana. Then John prayed to God, and the dead man immediately arose again.\nThen he said to him, \"I bade you tell these two men what you have seen and the joy that was ordained for them, and how they have lost it. And the man told of the joy of paradise and of the pains of purgatory and of hell, how strong and horrible they were, and how glorious the place was ordained for them, and how sorry their angels were that they had lost the glorious bliss of heaven. And how much joy the demons made for tearing them away. And then the same men were sorry and cried to John and prayed him to pray to God for them, and they wept sore. And John saw them weep, he prayed to God for them, and gave them penance. And what he had done, immediately the gold turned into yards again. And after they were holy men,\n\nAnother holy revelation John had shown by the preceding of God. It happened on a day he saw a child who was like one about to be a man. Wherefore John brought him to a bishop and bade him keep the child and teach him. For in time coming he shall be a man, and so this bishop.\nWhen he reached manhood, he gave himself to the company of thieves and became their master. John, through God's revelation, knew all this and went to the bishop to ask where the child was. The bishop told him. John blamed the bishop for mismanaging the child. John was old and could not travel well. He took a horse and rode there where the thieves were. When the thieves saw John, they fled, and John rode after him, crying out, \"Why do you flee from your father, my son? Abide with me, your dear son, and speak with me, your father who is old and cannot travel well.\" At last, this man stayed, and John preached to him, causing him to abandon his folly and become so holy that he became a bishop. Thus, John had revelation of God's mercy.\n\nIt is written in the life of St. Edward the Confessor at Westminster that St. John the Baptist appeared to him as he went.\nIohan came like a palmer during Halowyge of the church and asked for St. John's sake, for the king loved St. John well but he had nothing there. He took a ring from his finger and gave it to him. So Iohan had the ring for seven years after, and then St. John appeared to two knights who were beside the sea toward Ihrlem and asked them how the king fared and bade them give him the token, took the ring from them, and asked the king for whose love he had given it away, and bade him make ready for he shall die soon, and so he did.\n\nAnother fair revelation he had when he was 30 winters old and 17 then our Lord came to him with his disciples and said, \"Come, well-beloved disciple, for now it is time that you come and eat with your brethren at my board or in my feast.\" Then Iohan rose up again and wanted to go forth with him. Then our Lord said to him, \"On Sunday thou shalt be with me.\" Then by this.\nSunday, he was passing feeble. (On Dominica the whole multitude of the people came to John. And then John made them lead him to the church. And as he could speak, he said to them who led him, \"Be steadfast and seated in the faith and fervent in the commandments of God.\" Then one of them said, \"Why do you say this to us often?\" Then he said, \"If you love one another and keep yourselves steadfast in the faith, it is enough for salvation. Therefore, be steadfast in the faith and fervent in the commandments of God. And then he commanded them to make a grave for him near the water. And when it was made, he went into it, and then a great light was about him so that no man could see him. And when this light had departed, the grave was full of manna and rose up like a fountain in the water. And thus he departed from this world into the blessedness of heaven, which never shall have an end.)\nEnding the day is called the Innocents' day, or Childermas day. For children were slain that day for Christ's sake; they are called Innocents, that is, without sin; for they did no sin; for God is greatly grieved by sin, and especially by proud people doing wrong to their neighbors. These Innocents did neither sin nor consent to it; therefore, I may well say that they lived here without shame and died without blame. And they were baptized in their own blood at home, and some in their mothers' arms. The holy church sings and reads in its worship of these Innocents, for they were within two years of age and therefore not ashamed of their own shape. For they were not defiled by any spot of sin, but the sin they had from the draft of nature of our father Adam and Eve. For Adam and Eve were in the same way in Paradise in the state of Innocence; for they were naked, but they were not ashamed of their shape.\nall the while they were without sin, but when they had sinned, they saw their own shape and were ashamed of it, covering their shape with leaves of a fig tree. Right so when sin begins to take hold in a child, innocence departs from him, for he knows good from evil and evil from good and leaves the good and does the evil, then he sins and is no longer innocent, for then God is grieved, but these children did not live long enough to know good from evil. But we were slain within the age of Innocence, therefore they lived their life without shame and blame. For King Herod, the king of the Jews, made to kill them without guile. For when the three kings came to King Herod and said to him, \"Where is he that is born king of the Jews?\" and asked him to tell them, for they had come to worship him from afar in the east. Then King Herod was greatly astonished by their words, and asked his clerics where this child should be born. And they said in Bethlehem, Judah.\nAnd then King Herod told them so, and bade them go and worship him, and come again to him, so that he might also go and worship him. And so the kings went there and worshiped Christ. But another way they returned home. The angel had commanded them to do so in their sleep. Then King Herod was very angry, and immediately ordered to kill Christ. And when he had made all preparations for this, it happened that the Emperor of Rome sent for him to come to him in all haste, for two of his own sons had accused him to the Emperor of treason. Then Herod abandoned all his plans regarding Christ at that time and rode to Rome, and had the better of his sons, and came home again with more worship than before, but he always thought to kill Christ, lest Christ come to human estate and might dethrone him. Then he sent one and bade them kill all the children.\nFor King Herod was going and coming, and tarrying for two years, and he caused all that were within two years of age to be slain. And because he was so vengeful in his party, it fell on him. For a child of his own was slain among the others at the same time. But an angel went to Joseph in a dream and said, \"Take the child and his mother and flee to Egypt.\" So he did. Thus were the Innocents slain without blame, and they were not ashamed of their own shape, but were baptized in their own blood, not in any font. Therefore you shall understand that there are three manners of baptisms. One is in water, as we are baptized in the font. Another is as these children were baptized in their own blood, and a thousand and more martyrs did shed their blood for Christ's sake. The third baptism is in thee.\nIn faith, all patriarchs, prophets, and other holy fathers before the Incarnation of our Lord Jesus Christ believed firmly in the coming of Christ. They were baptized in faith. Therefore, you can see what enmity King Herod had towards Christ that caused him to shed the blood of so many children in His name. Many mothers wept for their children at that time. But God worked justly for them, and that tyrant showed enmity. It fell upon him, for as he sliced an apple with the same knife, he killed himself. Thus, he was glad to shed innocent blood, and therefore, in the end, he shed his own blood. For he who is without mercy and ever vengeful often experiences vengeance upon himself. And he who loves to do mercy will receive mercy, and this I can prove by an example.\n\nWe find in the life of Saint Sylvester that Constantine the emperor was distressed, and by the counsel of his physicians, he gathered three hundred children to be slain and their blood put in a vessel.\nThe emperor should bathe her in it. The emperor rode in his chariot there as the children were, and their mothers cried sorrowfully to the emperor. They made great lamentation to him. Then the emperor asked his followers what women were causing this lamentation. And the people said that they were the mothers of the children who were to be healed by it. Then the emperor said, \"It is a pitiful deed for us all to make so many fair bodies be slain to heal one foul one. I am but a man like any other. Many of these after may be good men and worthy, and stand in my stead. Nay, I will not do so. But let every woman take her child home with her, for they shall not be killed for me.\" Then were the women glad and merry and took their children with great joy home. The night after, as this Emperor lay in his bed, Peter and Paul came to him and said, \"For the great compassion and pity you showed the women and her.\"\nChildren are sent after Saint Silvester for baptism and you will be healed and he died in this way. As soon as he was baptized, the leprosy filled the water and he was clean and healthy. Thus, you may see how mercy will have mercy, and those who do vengeance shall have vengeance. So Herod had vengeance taken upon himself. And Constantine the emperor showed mercy and had mercy and grace, I hope for ever. Amen.\n\nGood men and women, you shall have Saint Thomas' day, the day he was slain for the right of the holy church and the law of this land. This holy man Thomas was born in the city of London. His father was named Gilbert and was sheriff of London. Afterward, he ordained himself and went to the holy land. There he was taken and put in prison. A woman of worthy reputation came to him and said if he would pledge his truth to marry her, she would help him and bring him out of his sickness. He did so. Gilbert returned to England, and who was this woman?\nsame way she came after and met in London at the church of St. Paul's; then Gilbert made the bishop christen her and afterward married them together. Gilbert said to Thomas, \"This woman, when she was with child, dreamed one night that she came to St. Paul's church but thought her womb was so large that she could not enter the church in any way. The next morning she went to her confessor and told him the dream. He said, \"Rejoice, madam, and give God great thanks. For you have a child in your body that the entire holy church will be too small to receive him.\" She was glad and gave God great thanks. And soon after, this child was born and was named Thomas. He grew up to be a man and served the king manfully and served God worthily, and died for the laws of the church meekly. I can truly say he served the king manfully, For when he was made chancellor of England, this land was so filled with lawlessness.\nmen and so sore ouersette wt theym yt there myght noman go by the waye vnrobbed But in shor\u2223te tyme after. Thomas with his wysedome and with his man hode droue them all out of this londe / so that all the people myght go faue and vnberobbed / Thomas was also\nmanly in repayrynge of the kynges maners that were lete falle downe & destroyed. And in especyall the ky\u0304ges palays at London & at Westmynster that was all lete fallen dow\u2223ne. But bytwene Eester and Wytsontyde Thomas made to repayre it ayen / for he hadde there so many werkmen of dyuerse craftes that a man sholde vnnethe here his felowe speke for do\u0304nynges of strokes. He was also manly in dedes of armes for there as the kyng hadde many Castelles and townes out of his hondes and he spente moche good for to gete theym / and shedde moche blood for the gety\u0304ge of they\u0304 ayen at the fyrst & they were holde out of his hondes. Then\u00a6ne Thomas wt his wyttes and wysdome gate them ayen Also whan he was in the kynges warres of Frau\u0304ce / he quy\u00a6te hym so ma\u0304fully / that\nWhen the king of England had exiled Thomas, the king of France was his chief helper and supporter. Thomas was also magnificent in his attire. He was dressed in the finest and richest clothes and furs that could be found. And his armor, saddles, and bridles shone as brightly as any silver. He was also generous in his household, for his hall was every day in the summer season strewn with green rushes, and in winter with clean straw to save the knights' clothes from getting wet in the flower due to lack of space to sit on. For so many came every day to eat of his meat and drink, for he wanted all manner of nobility that could be found in this land. The king himself often came unannounced to Thomas to eat, both out of love for Thomas and to see his array and the revelry in his household, for so many people paid homage to Thomas. And for truer and better love than that between them, the king and Thomas, as long as it lasted, there never was.\nTwo men were passing by. Therefore I relate this story. It happened that in cold winter, as King and Thomas rode together in Cheapside, London, the king noticed a poor man who was nearly naked and had no clothes, shivering in the cold. Then the king said to Thomas, \"It would be a great act of charity to give this poor man better clothes.\" Thomas replied, \"You should do such things.\" Then Thomas had a good scarlet cloak, richly furred. The king laid his hand on this cloak and wanted to take it from Thomas to give to the poor man, but Thomas held on. They wrestled for a long time, and they were in danger of falling to the ground, but at last, by favor, Thomas allowed the king to take the cloak. The king then cast it to the poor man and told him to run away quickly and sell it, and buy himself other things. And if he managed it well, he could fare better while he lived. Then Thomas feigned anger. But in reality, he was content with the outcome.\nHis heat was pleased that his robe was so well adorned. Then the people marveled greatly at first what was between the king and Thomas. But when they saw what it meant, the people were glad and had great sport from it. I tell you this to show you an example of how well they loved each other. Thus Thomas served the king faithfully. Also, we must learn from our patron saint Thomas to serve God devoutly. For he served God devoutly; as soon as he was made archbishop of Canterbury, he turned his living into better living and thought to serve the king of heaven as well as he had the king of this world before. And he laid away scarlet and rich furs, and all rich adornments of silk clothing and wore instead clothing of middle price and cast away silk and sent it. And he wore next to his naked and bare body in suffering great poverty, and harsh penance of his flesh that it should not consume his good will, and in the same way he made a breach of the same.\nwas so much vermin that it was an horrible sight to see, but few people knew this. And every Wednesday and Friday, he made his confession, and was beaten with a rod on his bare body like a child in school. And he washed the feet of three poor men every day, kneeling on the ground. And he gave to each of them four pens, and he used much more penance in praying and waking than can be told at this time. Then, when Thomas was in the abbey of Pontefract, on a day when he had said mass, he knelt down before the altar in his prayers. Then the abbot of the same place had to speak with him, and stood under a pillar and remained after Thomas. And he saw the Lord Jesus Christ appear to Thomas and tell him that he would be slain in Canterbury in his own church for his sake, and bade him be steadfast and hold fast as he had begun. Then Thomas came out of his chapel, and immediately the abbot fell to the ground and said, \"Sir, we may bless the time.\"\nand the houre that euer ye were borne / and also blyssed myght she be that bare you for to haue suche vesytacyon as I haue herde you haue. Thenne sayd Thomas. I charge the that thou neuer tell it to no man whyles I am alyue / no more he dyde. But whan Thomas was deed / he tolde it openly too all the people. Thus I may well saye that Thomas serued our lorde deuoutly. He deyed also for the lawe of holy chyrch mekely / for whan he sawe the kynge begyn to make lawes to ouerset the holy chyrche and suche lawes as wolde haue dystroyed the lande. Thenne Thomas put hym selfe forth and repreued che kynge of his mysdedes. Thenne was the kynge wrothe and made a parlyament at Northampton / and for that saynt Thomas wolde not set his seale vnto the cursed lawes the whiche the kynge and his sorye counceyle hadde ordeyned and constytued in the realme. Anone they\ncalled hym a traytour to the ky\u0304ge and exyled hym out of ye londe Thenne Thomas wente vnto the kyng of Fraunce for socour and helpe / and full goodly and mekely he\nreceived him and all his clerks, finding them almost seven years with us. Then great sickness and favor from the king of England afflicted Thomas, and he suffered meekly. By treaty and counsel of the pope and the king of France, a truce love day was made between the king and Thomas. But when the king should have kissed Thomas, he would not. For he said he had taken an oath and would never kiss him. Instead, he bade him go home to his church boldly. Then, by the counsel of the king of France and the pope's command, Thomas came home to Canterbury. There were four cursed knights living, who intended to have a great thanks from the king and summoned them together to kill Thomas and his children. Almost all night they went and came to Thomas' hall: Sir Reynold Beryston, Sir William Tracy, Sir Richard Breton, and Sir Hew Morley. Then Sir Reynold Beryston, who was the kindest of them, spoke to Thomas: \"The king beyond the sea sent us to you.\"\nThen Thomas said, \"You should not excuse the bishop whom you cursed. Then Thomas said, \"They are not cursed by me but by the pope. I cannot excuse the one he cursed.\" Reynold replied, \"Then we see that you will not do the king's bidding and swear a great oath by God's eye. Then the other knights cried, 'Slee, slee,' and they went down to the court and armed themselves. Then priests and clerks drew them to the church to Thomas and barred the doors to them. But when Thomas heard the knights armed and wanted to come into the church, he went to the door and unbarred it and took one of the knights by the hand and said, \"It is unbefitting to make a castle of holy church. Take you in, my children, in God's name.\" Then, because it was dark, they could not see or know Thomas, and they said, \"Where is the traitor?\" Thomas replied, \"No traitor, but archbishop.\" One said, \"Flee, for you are dead,\" but Thomas replied, \"I came not to flee but to\"\nI am ready to die for the love of God and for the freedom and right of the holy church. Then Reynold, with his swords point, put off Thomas's cap and struck at his head, cutting off his crown which hung like a dish. Then he struck the other and cut him all down. He fell to the ground on his knees and elbows and said, \"God into your hands I commend my cause and the right of holy church.\" So he died. Then the third knight struck, and his half stroke fell upon the clerk's arm that held Thomas's cross before him. His sword fell to the ground and broke at the point. He said, \"Go hence, he is dead.\"\n\nWhen they were going out, Sir Robert broke back and set his foot on Thomas's neck and thrust his brain out on the pavement. Thus for the right of holy church and the law of the land, Thomas took his death.\n\nNow how this martyrdom was known in Irulum, you shall hear. There was an abbey of monks in the town.\nThat same day and at the same time that Thomas died, a moke lay at his death. For he was a good, holy man of living, his abbot asked him if it were not to God's displeasure why he should die. He should come again and cease a great company of angels and other saints, and he stood before God at His judgment. His head dropped down from the blood of wounds he had. Then the Lord said to him, \"Thus it becomes a man to come to his lord's court, and at once the Lord set a crown on his head and said to him, 'As much as I have given to Peter and Paul, so much joy I grant you.' The monk said, 'I know well that this is the greatest bishop in England and is slain for God's sake.' The patriarch of Irhelm was informed of this shortly after Thomas was dead. Then people came into England to fight against them.\n\nAlso, there was a bird taught to speak and could say, \"Thomas speaks,\" as it had heard other pilgrims speak much of St. Thomas.\nOnce upon a time, this bird was sitting without its cage, and a falcon came to kill it. But the bird cried out, \"Thomas, help!\" And at once, the falcon fell dead. Thomas said, \"Because of my great grace and goodness, I saved the bird and didn't know what other cry for help or support I would have heard from a Christian man or woman.\"\n\nAdditionally, there was a man whom Thomas loved very much in his life. It happened that this man fell sick one time and came to Thomas for prayer and help. He was well again, but afterward he thought that his sickness was increasing his soul's healing. So he went back to Thomas, praying that if it were more beneficial to his soul to be sick again, he might be sick once more. And he was, and thanked God and said to Thomas. Then, when the king heard about the many miracles God worked through Thomas, he went to CoutRBury barefoot and almost naked, save for a feeble coat to cover his body, as if he had been.\npoore man in this load prayed to St. Thomas of Canterbury for forgiveness, and at the tomb he made the monks immediately give penance on his bare body with a rod, and there he daped himself in all sorrowful customs and false laws that had caused the dispute between Thomas and the king before, & granted the church its freedom again, and went his way. Then these four knights, when they heard how God had worked for Thomas, were deeply sorry for their cursed desires, and cursed the time that it had ever happened to them. They left all their lands and went to Jerusalem in the holy land to wage war on God's enemies. But William Tracy was held back on the way, and fell sick and rotted away so much that he himself cast away the flesh lump by lump with his own hands, and thus died a horrible death. And the other three also died a pitiful death soon after, & thus within three years after the death of Thomas, they all died four. But as long as they lived, they cried for mercy.\nGood friends such a day is called New Year's Day, & is the first day of the beginning of the new year that is coming, and the last day of the year that has gone. And therefore, this day you shall come to God and to the holy church to hear your divine service for this year. Just as a good servant who has a good master makes his covenant but once, but holds forth from year to year, having full trust in his master that he will give him a good reward in his great need at his last end. In the same way, God's servants make covenant with Him but once, that is at the christening at the font. And there he makes a covenant to be God's servant, having full trust in God that at His great need, that is at the day of judgment, He will quit him for his service in everlasting bliss of heaven, and so will He do to all that are good servants. Thus, this day is called New Year's Day. It is also called Circumcision of the Lord.\nThe circumcision of our Lord. This day is also called New Year's Day. For this day is the first day of the calendar, and the year goes much by the calendar, therefore it is called New Year's Day. St. Augustine says, \"This day and this night, pagan people use many false opinions and witchcrafts, and false beliefs, which should not be told among Christian people, lest they be led astray. Therefore, you who are Christian people, beware lest you be deceived by any false sorcery, such as taking counsel of a man before another in a dispute, or selling or lending, in which some have diverse opinions. If they are well warned, they are worthy of great penance for their misbelief, for it comes from the devil and not from God.\" This day is called the circumcision of our Lord. For, as the holy church tells us, this day he was circumcised and bled his blood for our sake. When the flesh was cut, he bled profusely and was very sore, for he was but eight days old.\nand therfore he bled the more. And ye shall wete yt he bled fyue tymes for vs. Quin{que} em\u0304 vicib{us} sa\u0304gui\u2223ne\u0304 suum {pro} nobis effudit). The fyrst sheddy\u0304ge was at this daye whan he was cyrcumcysed. An other was for fere of his passyon / for ryght as a chylde wepeth for fere whan he seeth ye rod & hath no harme / soo ye flesshe of our lorde swete blode for drede of a stro\u0304ge passyon yt was comy\u0304ge. ye .iii. tyme was in his flagellacyon whan he was beten wt scourges / so\nthat all his body ranne on reed bloode. The .iiii. tyme was whan he was nayled ha\u0304de and fete on the crosse. The fyfth tyme was whan that Longyus perysshed his herte with a spere that water and blode came out of his woundes. And thenne they toke vp the crosse with the body and lyfte it vp\u00a6on hye / and sodaynly they lete the crosse fall downe in to ye mortayse that all the synewes / vaynes / and Ioyntes brake and blode and water came out of euery wou\u0304de / this he suf\u2223fred for vs. Thenne syth Cryst was cyrcumcysed and shed his blode thus for\nvs that was without synne / and cyrcum\u00a6sysyon is for synne remedy & helpe / why wolde he be cyrcu\u0304\u2223cysed that neuer dyde synne. Sctu\u0304s augustin{us} dicit propt quattuor causas). Saynt Austyn sayth it was for four cau\u00a6ses. The fyrst was for to make a seeth with the Iewes / for elles they wolde & myght haue sayd that he had not ben of theyr lawe / wherfore they wolde not receyue hym / nor con\u2223sent to his techynge / this was to deceyue ye fende. For ryght as the fende deceyued Adam and Eue / and so all mankyn\u2223de was dampned / soo it fel to Cryste to deceyue the fende / wherethrugh all mankynde myght be saued. Thenne wha\u0304 the fende sawe that he was cyrcumcysed as an other chylde he wende that he had taken the penaunce in remedy of ory\u2223gynall e fende sholde wene that Ioseph had be his fader and not co\u0304\u2223ceyued of the holy goost. The thyrde cause why he was cyr\u2223cumcysed / yt was in confermynge the olde lawe in grete co\u0304\u2223forte to the olde faders that were of the olde testament. For and yf he had be crystened & not\nCirculated it had been a great discomfort to all who were before Christ's incarnation. The four reasons for his circumcision were: our Lord knew that heretics would claim that Christ had a body of the earthly fantasy and not of flesh and blood, as we have; a body of the air cannot bleed. Therefore, to eliminate such errors, Christ was circumcised and bled in the cutting of his flesh. The flesh was cut from his member, and an angel brought it afterward to King Charles for the most precious relic of the world, and for the greatest worship he could do to it, he brought it to Rome to a church called (Santa Sabina). For these four reasons, Christ was circumcised. This day is also called the Feast of the Nativity, the eighth day of our Lord's birth, a great reminder for God's servants to contemplate these eight days following his birth. The first day is for inward contemplation on the seed from which we were born.\nConceived of, that is foul and abominable in itself, that a man or a woman, however fair, would be ashamed in themselves to think that ever they were conceived of it. The second day is to think how grievously he pays his mother in his birth, in so much that it is a great miracle of God that she may have her life. The fourth day is to think how feeble and how wretched he is born, for all the beasts of kind can help themselves save only mankind; he neither may nor can help himself in any degree but die at once unless he has help and support from others. The fourth day is to think in how much peril and fear he lives; therefore, in every place death follows him and is every day ready to fall on him what time or where no man knows but only God himself. Uncertain is the place where death respects you (It is uncertain where death respects you). It is unceasing there as death abides with him. The fifth day is for to think how horrible death is when it comes. For in short:\n\n(Note: The text appears to be written in Old English or Middle English, and some parts are incomplete or unclear due to OCR errors. It is a passage from the \"Meditations on the Ten Commandments,\" likely from the 15th or 16th century. The text discusses the reality of birth and death and the dependence of humans on others and God.)\nspace and time he makes a man so that all the best friends he has on earth hide him there. The sixth day is to think how sorrowful is the parting of the body and soul, which cannot be parted until the heart in the body breaks from fear of the sights that the soul shall see. O death, how bitter it is to think upon thee, coming to any man. The seventh day is to think how dreadful is the judgment he shall go to immediately, and how strict his judgment will be. Then he who thinks on these eight days I hope will be circumcised. It is he who shall be cut away from the lust of the flesh and sin, and thus comes the eighth day, which is the gate of Christ, the joy of blessedness, which never shall have an end. To which God bring us all to Amen.\n\nGood friends, this day is called the twelfth day, but it is the thirteenth day of Christ's birth.\nThe day is called Epiphania, that is, the showing of our Lord Jesus Christ, who was shown to be God and man, by the three kings through his chrism and the torning of the water into wine. The thirteenth day of his birth, by the offering of the three kings. And thirty winter and thirteen days after his birth, he was baptized in the water of the Jordan.\n\nHere is how it came about that the offering of the three kings was made to our Lord Jesus Christ, God and man. These three kings were of the lineage that was prophesied, that a star would shine from Jacob; but they were not of Jewish descent, yet they had great desire and lust to see it. And so they often came together on certain high hills, and would dispute among themselves about this star. It happened on Christmas night, at the same time as our Lord was born, that they were together and disputing about this star (Super montem) on the hill (Du\u015b enim).\nOur lord was born, and appeared to them in the star as a fair child. A bright cross of gold was over his head, and he said to them, \"Go quickly to the land of Judea, and take with you gold, myrrh, and frankincense. Offer these three things to him who is now born there, king of the Jews, God and man. I will be your guide and lead you to the way.\"\n\nImmediately, they took beasts called dromedaries, which run farther in one day than any other beast can run or go in three days. And so they came to Jerusalem, the chief city of Judea, hoping to find there some news about this child. But as soon as they entered the city of Jerusalem, they lost sight of the star that had led them until they arrived there more quickly than expected.\n\nUpon arriving in the city of Jerusalem, they went to King Herod.\nThere, at the same time, they asked him, \"Where is he who has been born king of the Jews?\" (Vbi est qui natus est rex iudeorum). We have seen his star in the east; we have come to worship him, not because of any love we have for him, but because of his star. Then King Herod asked his scholars where this child should be born, and they replied, \"In Bethlehem of Judea.\" Then King Herod asked the wise men from the East privately and instructed them, \"Go to Bethlehem and worship the child, and come back to me and tell me so that I may also go and worship him.\" And then the three kings of Colchis departed from the presence of King Herod, going toward Bethlehem. The star appeared to them again, and when they saw that the star had risen again, they rejoiced in their hearts. And, as it is depicted in many places, the king who is represented in the middle, looking back behind him in great joy of the star, showed it to his companion with his finger. Thus, the star led them.\nThe magi traveled to Bethlehem. When the star appeared over that house, our Lord stood still. Then the magi dismounted and brought gifts. They presented the gift they were to pay to the Emperor, and more to support Mary while she was in childbed. The incense they burned to eliminate the stable's smell where she lay. With myrrh, Mary anointed her child to protect him from worms and disease. However, I find nothing certain about what happened to the magi afterwards. Some people believe that Saint Thomas of India baptized them when he arrived in that country of India. And as the star guided them to Christ's birth, so the Holy Ghost enlightened them in their souls and taught them the perfect way of belief and gracious living. In fact, they abandoned their kingdom and embarked on a pilgrimage, that is, to Jerusalem and to many other places.\nplaces and there they died, all three. And so they were translated to Coleyne and remain there. Now you have heard through these three kings how our Lord Jesus Christ was shown to be both God and man on this day, and therefore they offered to Him with devotion. So should you do your offerings when you come to the holy church, kneeling down with all the reverence that you can or may, on both your knees, and do worship Him with good prayers. Then offer Him precious gold, for there is no gold so precious as the good, devout prayer, and then hold up your hands to Him with all the reverence that you can, and with a devout heart pray to Him and show Him all the love of your hearts. And then you offer Him incense. For there is no incense that savors so sweet and gives such an incensory fragrance burning as do good prayers that are said with a burning love in clean charity. And if you do this then.\nthou offerest kneeling on thy knees, make a cross on the earth and kiss it, and think well that thou art but earth. Then must you offer myrrh. For just as myrrh keeps a body from rotting, so the mind of death keeps a man's soul from deadly sin. In this way do your offering, and then you shall have as much reward as had these three kings. Also, he was shown both God and man at his christening. For he came to the water of the Jordan, he went to the water and consecrated it. For right as he was circumcised to confer the new law, for no need that he had therefor, for he was clean without sin, but for the sake of making the sacrament, took christening in his name from all sins. Then John baptized was ready and many people with him who came to the christening. Then John said to our Lord, all quaking and trembling, \"Blessed Lord, thou art God's lamb without sin, thou hast no need to be baptized by me, but I, that am a man born in sin, have need to be baptized by thee.\"\nCome and be cleansed of all sins. Then said our Lord Jesus. John suffers this at this time. For we must fulfill all righteousness in this way. And John baptized our Lord Jesus. And as it is credible, our lady was baptized with other disciples of Christ. Then when all were baptized, our Lord went out of the water, and as He went out of the brink of the water and all the people with Him. Aperte sunt celi. Heaven opened, and a great light enveloped Him in sight of all the people. The Holy Ghost came down in the likeness of a white dove, and lighted upon our Lord's head. And the Father of heaven spoke and said, \"This is my beloved Son in whom I am well pleased.\" This is my beloved Son in whom I take great pleasure. This was to teach all Christian people the faith of the belief of the holy church. For all Christian people are bound to believe steadfastly in the Father and the Son, and the Holy Ghost. In baptism, Christ.\nThe whole Trinity was manifested. This is to say, the Father in voice, the Son in flesh, and the Holy Spirit in a dove, and the whole heaven was opened. In Christian baptism, all the Trinity was revealed. For the Father spoke in voice when he said, \"This is my beloved Son.\" And there was the Son bodily when John the Baptist said, \"Behold the Lamb of God.\" And the Holy Spirit was seen. \"As a white dove.\" These are three persons in one godhead, for the Father spoke above, and the Son was there bodily, and the Holy Spirit in the form of a dove. You shall believe that these three persons are but one God in Trinity; this belief you shall know at the font, that is, in your baptism. Therefore, he who believes thus and does works of belief shall be saved. He who believed and was baptized shall be saved and follows the works of belief. But he who did not believe and does not the works of belief shall be condemned.\nThe works of belief are meek and charitable. For without these two, no man can be saved. And he who has these two is written in the genealogy of our Lord Jesus Christ. The which is read in Christmas, which begins above with Abraham and comes downward to Joseph and to our lady, in showing it who is most meek in heart is nearest to our Lord Jesus Christ. And such he raises up to everlasting bliss. Therefore the genealogy this night begins at Jesus Christ and goes upward to Abraham and so to God. Also he showed himself in Trinity when he turned water into wine at the wedding. It happened so that the people lacked wine while they were at the feast. Then our Lord commanded that they should take six stones or pots that were empty and fill them with water, and they did so. Then our Lord blessed them and commanded that they should carry them to him, and let him begin, and then he began, and said that it was the best wine that ever he had tasted.\nOur lord showed himself both god and man, turning water into wine, and man who ate and drank with them. He performed this miracle at a wedding as a blessing on all weddings conducted according to the law of the holy church. Therefore keep your marriage vows, and have faith and believe as the church teaches, and you shall attain endless bliss. Amen.\n\nFriends, such a day you shall have on St. Paul's day, which is called the conversion of St. Paul. For on that day, he was converted and turned from a wicked tyrant into God's servant, from a proud and haughty man into a meek and good man, and from the disciple of the devil into God's holy apostle. Thus, he was turned from all wickedness into great goodness, a great help and support to the holy church. Therefore, we hold his conversion in high regard, and we hold nothing more in esteem but him alone, for three reasons: the first for the great miracles in his conversion, and the second for the great joy in his defense.\nFor the example of his enmity, first, when he was turned, he was called Saul, for right as Saul, the king of Judea, pursued David to kill him. So did Saul pursue Christ and his disciples to bring them to death. Therefore, while Christ was on earth, this Saul would never come to hear his teaching. But as soon as Christ was ascended into heaven, then immediately this Saul, who was learned and could the Jewish law, began to oppose and dispute against Christ's disciples, and pursued them in all that he could to have destroyed them and all Christian faith. Then on a day, he disputed with St. Stephen, and because he could not overcome him, he thought how he might bring him to his death and left him never till he was dead. Then it is the manner of the demons' children when they have done a cursed deed to be glad of it, proud in their heart and increase in their malice. So was Saul glad of the death of St. Stephen. And for he wanted to gain a name for himself,\nwickedness passing all his fellows, he went to those who had the Jewish laws in keeping and granted him a letter of warrant to take all who believed in Christ and bring them to Jerusalem to be put to death there. Once he had these letters, he harbored such envy against the Christians in his heart that whenever he heard anyone speak of them, for great anger he would sniff at their noses and sneer at their mouths, threatening and menacing them. All Christians were afraid of him. One day he heard that there were many Christians hiding in the city of Damascus, so he rode there. But immediately, our Lord Jesus Christ showed his sweetness of his grace when this soul was in its high pride and determined to do great harm. Around midday, our Lord cast a great light of grace around him, which was much brighter than the sun, and the light spoke to the soul in this manner: (Soul: What are you following me for, soul?) Soul: What are you?\nFollow me. And immediately he was afraid and fell off his horse and cried out and said, \"Who are you, Lord?\" Then said our Lord to him, \"I am Jesus of Nazareth. I am the one you are looking for, as this was the name of my manhood. Then immediately he believed in him and said, \"Lord, what do you want me to do?\" Then the people around him saw the light and heard the voices, but they saw nothing but immediately believed and took him up by the hands. For he was blind and could not see, and so they took him to the city to a good man's house. And there he stayed for three days and three nights, fasting and neither eating nor drinking, nor could he see, but he kept praying to God out of fear of that vision. During this time, the holy ghost taught him the law of Christ. Then on the third day, one of Christ's disciples named Ananias came to him, as the Lord had sent him, saying, \"Saul, brother. The Lord Jesus has sent me to you.\" Saul, the Lord has sent me to you.\nThat appeared to you in the way and told you that you should see and be baptized. And when Ananias laid his hand on his head, he saw clearly, and scales fell from his eyes like fish scales. And when he had been baptized, he called him Paul and then ate and was comforted, and regained his strength. He stayed with the disciples for a few days. Then he went into the temple and spoke openly about our Lord Jesus Christ, proving that he was both God and man. All those who heard him were astonished and said, \"This is a great miracle and grace of God, for the one who was so cursed in living so little before was so soon turned to God and man.\" Thus you can hear how great a miracle God showed in his conversion. And how great joy the holy church makes in defending it, it was great joy to all the Christian people who were previously eager to destroy Christian people, but now became one of them.\nready to increase Christian people. He who was so eager and glad to shed Christian men's blood, then he was just as ready to shed his own blood for them. And as eager as he went to put them to death, he was just as ready to take death for them. And there was no man daring to preach the word of God for him, after the comfort they had from him. They spared not for the Lord nor for knight but openly preached the word of God and taught the faith in every place. He who before was so proud and fiery, soon became so meek and lowly that he fell to the ground before every Christian man's feet whom he had trespassed against, and meekly begged their mercy with a full patient heart. Therefore St. Augustine compares him to an uncorn of kind that bears a horn in its forehead, and with that horn it slays all the beasts it fights with. He is so fierce towards himself that no hunter can take him, but thus they will deceive him. They will spy where the uncorn haunts.\nVesperus walketh. And there they will set a maiden. And as soon as the unicorn sees the maiden, by nature he will fall down and lay his head in her lap, and then all his might and strength is gone. And then they come and take him. Thus he says that St. Paul was first on fire within himself that they dared not preach there or speak to him out of fear. But when our Lord Jesus Christ showed him the sweetness of His grace, and this fair maiden who is the law of the holy church, St. Paul fell to the ground and was subject to all Christian people. Therefore, the holy church was glad of his defending. He is also set as a high example of great amending, for our Lord is so gracious that all Christian people may be saved who will forsake His sin and be converted. There is greater joy in heaven over one sinner repenting and doing penance, than over ninety-nine who do not repent.\nAnd yet no committed sin. Therefore, our most blessed Lord would that all were converted; in high example and comfort to all sinful people, He set Saint Paul as an example. For though a man had done never so much sin and he would forsake his sin and sin no more, then all the company of heaven makes joy and melody of his conversion, as we do here on earth of the conversion of Saint Paul. But there are many who love sin more than they love God in this world. For there are many who will never leave sin, neither for the love of God nor for the desire of the bliss of heaven, nor for fear of the fire, nor for fear of the pains of hell. But some say, \"God will never lose what He has bought so dearly with His passion.\" But those who say so are not wise. God wills that none perish, but beware lest you lose yourself. For as long as you love sin more than God and had rather serve the devil than God, you are the cause of your own damnation.\nFor while you have more will to serve the devil and be his child than God's, you lessen yourself, and God has ordained demons to torment them in everlasting pain. But Saint Gregory says, \"Those who will be damned begin their penance here in this world, and after their death, it continues forever.\" Therefore, I tell you this example.\n\nThere was a man who was an officer with a lord and fell into disfavor. And once, as he rode toward one of his lord's manors, he fell out of his mind, unbridled his horse, and led it there. Immediately, the butler there saw what had happened to this man and had him bound to a post in a barn. When this butler had supped and all his servants, he ordered one of his servants to look after this man. The servant went to him and, upon arriving, saw three black dogs picking away this man's flesh from the bones. Then this servant was so afraid.\nThat which had entered his mind, he went to his bed and lay sick for a long time after. And on the morrow, when the people came there, they found no more of this man but the bare bones. Thus you may see that one who continually lives in sin may be assured of a foul end. And though his end seems fair in your sight, yet it is right foul in the sight of Almighty God and all His angels. Therefore, it is necessary for every Christian man and woman to amend himself while he is here in this life and has the time and space for amendment. He who does so shall come to St. Paul and be there with him in everlasting bliss. To the which bring us our Lord. Amen.\n\nFriends, such a day you shall have on Candlemas day, that day making remembrance and mention of our lady and her son in three things. Of our lady's purification, in Simeon's meeting. And in candles' offering. This day is called the Purification of our lady, in English it is the Cleansing.\nThe twenty-first day after the birth of our lady is called the Purification in the Jewish law. Not only for our lady, but for all other women, we call it the Purification of our lady. According to Jewish law, a woman was unclean for seven days after giving birth to a child, and then the law allowed her to join her husband. However, she remained unclean for thirty-three days in total. Until forty days had passed, she was required to remain outside the church with her offering, and the offering in these days was of a rich young lamb. A poor woman paid turtle doves or other dues and offered our lady with her son. If a woman gave birth to a maiden child, she should double the aforementioned days \u2013 that is, the time before she could join her husband.\nAll great scholars say that it is seven days after a woman conceives a manchild, or the same seed turns into blood, and it is also thirty-three days after or it takes on any shape of a man. And if it is a maiden child, it doubles all those days in turning into blood and also in shape of body. This is the reason why Eve, who was the first formed woman ever, angered our Lord more than Adam did. Therefore, she took longer to form. For freshly copulation of a man and woman, she is unclean in herself, so this Purification is ordained. But understand well that our lady had no need of this cleansing, for she conceived not with copulation of man but only of the holy ghost. Yet she went to the temple as other women did specifically for four reasons. The first was to fulfill scripture.\nThe higher you are in degree, the more you should make yourself as lowly as possible. Our lady did this, for she knew she was the mother of God's son in heaven and had greater worship than all other women. Yet she made herself as poor a companion. The second cause was, as she fulfilled the law of circumcision for her son in the same way, she fulfilled purification and offered him in the temple, doing for him as other poor women did for their children. The third cause was to stop the Jews' mouths, lest they should say she had not done the law and cast a great slander against her in the coming time. The fourth cause was to give an example to all other women that they should come to the church after the birth of their children and thank God that he had saved them from death in their travail. For in that time a woman is in great peril of death, for there is no sickness in the world that goes without swift death for these causes, the holy church makes.\nThis text describes the event of Simeon and Anne in relation to Our Lady and her son, Jesus. Simeon, an old man who had lived longingly awaiting to see God in person, and Anne, who had vowed to remain a widow until she was eighty and serve God in the temple, are mentioned.\n\nWhen Our Lady brought Jesus to the temple, the Holy Ghost warned Simeon and Anne. Overjoyed, they took Jesus in their arms, showing him the reverence they could muster, and Simeon spoke to him in these words:\n\n\"And Simeon took him in his arms and praised God, saying: 'Now let your servant depart in peace, O Lord, according to your word, for my eyes have seen your salvation, which you have prepared in the presence of all peoples, a light for revelation to the Gentiles, and for glory to your people Israel.'\" (Luke 2:28-32, NRSV)\nthat foloweth (Nunc dimittis seruum tuum domine secundum verbum tuum in pace) O thou lorde now suffre thy seruaunt after thy worde in peas. And so with all the worshyp and reuerence that he coude he loued and thanked hym that he wolde lete hym lyue so longe to see hym bodely with his eyen / where in mynde of this whan a woman cometh to the chirche of a\nchilde / she abydeth at the chirche dore tyll the prest come and caste holy water on her / and taketh her in by the honde in to the chirche / gyuynge her leue after to come to the chir\u00a6che / and to go to her husbo\u0304de. For and they haue comened togyder before / they must shryue theym both therof and ta\u00a6ke her penaunce. Also holy chirche maketh mynde of can\u2223delles offrynge. And as ye see it is a comyn vse for all cry\u2223sten people that be of conuenient age to come that daye to holy chirche and bere a candell brennynge in procession. As lyke they wente bodly with oure lady. But now ye shal here how this worshypfull feest was fyrste founde. Somtyme whan the Romayns by\nThey gained might and royal power, conquering the entire world due to their great dominion. They became so proud that they forgot their god and worshiped diverse gods according to their own lust. Among them was a god they called Mars, who had been a notable knight in battle before. They prayed to him for help and believed that he would aid them better in this knight. The people prayed and did great worship to his mother, who was called February, after whom many people believe this month takes its name. Therefore, the second day of this month is Candlemas day, when the Romans would go about the city of Rome with torches and candles burning in worship of this woman February, hoping for more help and succor from her son Mars.\n\nAt that time, there was a pope named Sergius, who saw Christian people drawn to this false idolatry and ventured to believe. He aimed to undo this foul custom and turn it into the worship of God.\nLadies. And gave commandment / that all Christian people should come to church and offer up a candle burning in the worship that they did to this man, February, and do homage to our lady and to her son Our Lord Jesus Christ. So that now this feast is solemnly proclaimed throughout Christendom. And every Christian man and woman of suitable age to come to church and offer up her candles as though they were bodily with our lady, hoping for this reverence and homage that they do to our lady to have great reward in heaven, and of her son Our Lord Jesus Christ. A candle is made of wax and wick. So was Christ's soul hidden within the manhood. Also, the fire signifies His godhead. Also, it signifies our lady's motherhood and maidenhood, illuminated by the fire of love. Also, it signifies every Christian man and woman who does good deeds with good intent and perfect love and charity towards God and to all Christian people. Therefore, if\nThere's only one of you whose candle of charity be quenched. Go and be reconciled with your neighbors and light your candle, and then offer it up, for that is God's will. If you do not do this, you will lose all your reward and all your merit in heaven.\n\nWe read in the life of St. Dunstan that his mother, when she was giving birth to him in the church on Candlemas day, all the people went in procession with their candles burning and came into the church, each man and woman holding his light in his hand. Suddenly, all the candles in the church went out, and a great darkness came with it, such that none could see the other. They stood there in fear and amazement for a long time. Then a fair light came from heaven and lit St. Dunstan's mother's candle. And from her, all the others took light, signifying that he was in her womb, who would tempt many men's charity that had been quenched by envy.\n\nThere was also a devout woman.\nIn our lady's service, and many times for our lady's sake and love she had for her, she gave away all her best clothes and wore the worst ones herself. This occurred on Candlemas day, when she wished to go to church but was ashamed to do so because she had given away all her finest clothing. Feeling sorry that she would miss mass that day, she went to a nearby chamber to pray. As she prayed, she fell asleep. In her dream, she was in a beautiful church and saw a great company of maidens entering the church. One maiden, more beautiful than the others, passed before them all with a crown on her head, and the woman knelt down before her. Then came a man bearing a great burden of candles. First, he gave the maiden with the crown a candle, and then he gave one to each of the other maidens in the church. Finally, he approached the woman and gave her a candle.\nthan she was glad and then she saw a priest and two deacons with two censers burning in their hands going to the altar, ready to go to mass. She thought Christ was the priest, and the deacons Lawrence and Vincent were carrying the censer. Two young men began mass with a solo note. When the gospel was read, the queen offered her candle, and then all others followed. When all had offered, the priest waited for the woman to offer her candle. Then the queen sent to bid her come, for the priest was detaining her. But she said she would not leave her candle, but keep it for devotion. The queen sent another messenger and bade him say to her that she was unseemly to detain the priest solo and should come with good will and offer it. But she said no. Then the messenger tried to take it from her, but she held it fast. Between them, the sergeant broke in and half the messenger had and the other half the woman had with her in this wrestling, and in this struggle the woman awoke from her sleep and had half.\n\"A sergeant in her house prayed to God and our lady earnestly that she was not without a gospel that day, and offered the candle to the holy church (Et [pro] maxims reliquis reservatur). It was kept as a great relic thereafter.\n\n\"There was also a woman of evil living, and she did no good deed in her life but only found a candle burning before our lady. When she died, death came to her and took her soul. Two angels came and rebuked the demons, asking why they were so bold to take the soul without judgment. The demons replied that she had done no good deed. The angels then took and brought her soul before our lady. But when it was discovered that she had done no good deed, she was forced to go to hell. Our lady then found a candle burning before me and was ever willing while she lived, so I will be as kind to her as she was to me, and ordered an angel to take a large serge and light it, and set it before her in hell, and our lady charged\"\ncommanded that no enemy should come near there, but let it burn continuously to comfort all who are in hell. The devil said that the souls they had tormented preferred to leave the soul doing so than to let our lady take it back to the body. So they did. And when she was alive, she thought of her own strength there, as she was at the stake, and wept and went to a priest and lived long after, and she amended her life and was ever after a good woman and a holy one.\n\nGood friends, such a day you shall have, they said. Martha's day, it is God's apostle, who has none even in certainty. But as clerks say, all Christian people ought to fast, even though it is not set by the calendar. You shall understand that when our Lord was on earth, he chose twelve apostles to be with him and to see that he did on earth. For the Jews were so hard to him and opposed him that they would not believe anything he did. And also for them to bear witness after his Ascension that he had done on earth, as the Jews would not believe it.\nIudas, one of the twelve disciples chosen by Christ, had a propensity for theft and could not resist this inclination even after becoming a disciple. He had previously killed his father and lived with his mother. Before coming to Christ, he was unable to abandon his thieving ways. Due to his intense greed for money, he sold his Lord to the Jews for thirty pieces of silver. Once he had completed this betrayal and saw that Christ was arrested and condemned to die, he was filled with despair and hanged himself. The rope spoke the words of treason and betrayal, and for betraying his Lord so grievously, he would have spoken many evil words after Christ's death. The devil could not draw out his soul through his mouth because he had recently kissed Christ's mouth, so the devil instead burst open his belly and took his soul to hell. But our Lord is so merciful.\nSaint Brendan, as he failed in the sea, saw Judas sitting on a stone with a cloth hanging before him in the water, frequently beating his face. Saint Brendan thought it might be some holy woman who had endured this for great penance and asked, in the name of God, what he was. He answered and said, \"I am Judas, God's traitor, who has this place of God's great grace and courtesy. It refreshes me from the great heat I suffer within me, and for no merit that I ever deserved. I think I am in paradise while I am here.\" Then Saint Brendan asked, \"Why do you have that stone under you and why does it beat you in the face?\" He replied, \"I placed this stone in a high place there so that the common people could go by and be eased thereby, and this is the reason I am eased by it now. This cloth was not mine that does this to me.\"\nrefreshing now but I had given it to a poor man, it would have refreshed me much more. Then Brandon asked, \"How long have you had this ease and refreshing?\" He replied, \"Every Saturday from Easter until Easter was done, and from Christmas day to the twelfth day, and from Easter to Whitsunday, and in Our Lady's Assumption and Candlemas day.\" Brandon thanked God for His mercy and grace in all things. And immediately he commanded, \"Set sail, for we should hear news soon.\" And even then, out of a hill, many demons came forth and cast burning brands of fire into the sea after them. The sea burned on every side of them, but God kept them safe and they suffered no harm. For Judas was one of the twelve apostles, and the number of them must be fulfilled. Then Christ was raised up to heaven, and the eleven apostles were together with many other people in a place. Then Peter said to them, \"Thus.\"\nI. Now it is well known to all good men and brethren that Judas was one of the twelve. Since the number may not be perfect, it is necessary to choose one of these twelve men who were with our Lord Jesus Christ from the time of his baptism to the time of his ascension, to bear witness with us to his resurrection and his doing. They set these two men, Joseph bar Sabas and Matthias, apart and prayed, \"Lord, you know the hearts of all men; show us which you have chosen of these two. And the lot fell on Matthias. So he was numbered among the other eleven. Then Matthas went to Judea to preach the word of God, for he had received the grace of the Holy Spirit. He performed miracles and converted many people to the Christian faith. Then the devil was sorry and appeared to the bishop of the Jewish law in the form of a young child with long hair and hooves. He urged him to take Matthias and put him to death, or else he would turn all the people to the Christian faith. Then the bishop...\nThe bishop was nearly wood for rage and sent for Matthew. When they had him, they bound his hands behind him, placed a rope around his neck, and led him to prison, where they bound him fast with chains of iron. The night after, our Lord Jesus Christ came to him with a great light and loosed his hands. Once he had comforted him, He opened the prison door and told him to preach the faith and spare no one. As he preached, some opposed him and prevented others from being converted. Then Matthew said to them, \"I tell you beforehand, he will fall into the pit of hell, and at that very moment, in the sight of all, the earth opened and he fell into the pit of hell, body and soul, and was never seen by them again. The people were greatly astonished by this sight and a large number of them turned to the faith. When the bishop heard of this, they took him and bound him, and sent men to throw stones at him. When he was near death, he begged:\nCrist's people took the stones that were with him to the grave as a witness to his martyrdom, and he knelt down and held up his hands to God, saying, \"O Lord, I beseech Thee, take my spirit and give up my ghost.\" Reynold of Chester relates another miracle similar to this in his chronicles, stating that when St. Wolstan displayed his bishopric, a man was brought before him who caused much disease among his neighbors and refused to pray for the bishop to chastise him. The longer the bishop preached, the worse the man became, and all the people prayed to St. Mathias to show some miracle through this man to prove his worthiness. And immediately, in the sight of all the people, two devils with burning pokers appeared and pulled the man quickly down to hell. Once he was gone, the people were relieved and had peace and prayers ever after.\n\nWorthy friends, such a day you shall have a high and solemn feast in holy church for the annunciation of our Lady.\nIn the city called Nazareth, a man named Joseph, to whom our lady was newly married by God's command and the Holy Ghost's revelation, was residing. She was in her chamber praying when the angel Gabriel appeared to her and said, \"Our Lord is with you.\" She was greatly astonished by this revelation.\n\nThere was a man in that region who could perform witchcraft and, with the help of demons, made himself appear like an angel. He went to various maidens and told them he was sent from God on a mission and frequently lay with them, causing them great harm. When our lady heard of this man, she was afraid it might be him. For she had never spoken with an angel before, nor had such words or such great reverence ever been shown to her.\nBefore then, Gabriel the angel comforted her and said, \"Fear not, Mary, for you have found grace with God. For among all women, our Lord has chosen you to be the mother of his son. And you shall conceive him by faith and by the love of the Holy Ghost, without any deed of man that can shadow and quench all fleshly lust and light the light of spiritual love that you shall conceive the son of the high God. Then, immediately our lady heard these words, and an angelic sweetness and joy came into her heart, which no earthly man could tell. And with all the reverence of humility, she answered thus in return and said, \"Behold, the handmaid of the Lord, be it done to me according to your word.\" Thus, that blessed body conceived our Lord Jesus Christ in eternal joy to all the world. Thus, I may liken our lady to a precious stone called onyx. And it is...\nas clear as any crystal, and when the sun shines hot on it, it opens and receives a drop of heaven's dew into it, then closes again for nine months, and at the end of nine months it opens and a stone of the same kind falls out and closes again as tightly as ever, and never opens again. Our Lady was as clean as any crystal, for the hot love of the holy ghost at the end of nine months she was delivered of her son, our Lord Jesus Christ.\n\nAnd was after as clean a maiden as she was before. Then, when the angel had finished his message, he went his way to heaven, and our Lady went to her cousin Elizabeth, who was great with child, with Saint John the Baptist. And when she came to Elizabeth, she greeted her meekly. And as soon as our Lady spoke to Elizabeth, the child that was in Elizabeth's womb leaped for joy, for he saw that our Lord had taken on flesh and had come to save those who were lost. Then our Lady dwelt there with Elizabeth her cousin.\nWhen Saint John was born and was nurse to Elizabeth, and took John from the earth, she learned all that she needed to know against the time that the Lord would be born. Once she was sufficient in this, she humbly took her leave and returned to Nazareth. Then Joseph thought he would go and see how his wife behaved and went to watch over her. When our Lady heard of his coming, she went to meet him and greeted him warmly. But when Joseph saw her rejoicing with a child, he was greatly astonished, for he well knew that it was not his, for he had never had intercourse with her in that way. For he knew well that she had vowed beforehand that she would never have intercourse with a man's body, and he thought in his heart that he was not worthy to live in her presence, and thought in his heart to go home again.\nThen an angel came to him and said, \"Do not be afraid to take Mary as your wife, for it is of the Holy Spirit that is quick within her womb. You shall be her keeper and nurse for her child, and when it is born, call him Jesus. For he shall be the savior of the world. Then you shall understand that for four reasons, as Saint Ambrose says, Mary was married to this old man Joseph. The first reason was if she had conceived without marriage, the Jews would have said that she was an evil woman and would have stoned her to death. The second reason was because she was so shy that if she had heard any defamation against her, she would have died from sorrow. The third reason was that Joseph should bear witness to her virginity. The fourth reason was that Joseph should help her at her birth, bring her to Bethlehem, and afterward to Egypt, and then back to her own country. For these four reasons, she was married to this old man Joseph.\"\nTo beguile the fiend that he should not know her from another child. Now have you heard of the Annunciation. There are some people who ask a question why there stands a wine pot with lilies between our lady and Gabriel the angel at her salutation. This is the reason why our lady conceived by faith.\n\nIt happened on a Christmas day that a Christian man and a Jew sat together and spoke of the conception of our lady. And there stood a wine pot before them with a lily in it. Then the Christian man said, \"We believe that our lady conceived like this lily, which conceives a green color and afterward brings forth a white flower without craft of man or any peering to the stalk. Rightly our lady conceived of the Holy Ghost and afterward brought forth her son, our Lord Jesus Christ, without any harm to her body, which is flower and chief of all women. Then the Jew said, \"When I see a lily sprout from the dead stalk that stands in this pot, then I will believe that what you say is true and\"\nAnd therefrom sprang a white lily out of the dead stock that stood in the same wine pot. And when the Jew saw this, he fell down to the ground on his knees and said, \"Lady, now I see that you conceived with the holy ghost, our Lord Jesus Christ, God's son of heaven, and you were a chaste maiden both before and after the birth. And so, you were christened, and so after, you were a fully holy woman. And this is the reason why the pot with the lily is set between our lady and the angel. For just as the Jew disputed with the Christian man about the manner of our blessed lady's conception, so our lady disputed with the angel about the manner in which she should conceive and be both mother and maiden or consent to it. Then, if you will, fast on the five eves of our lady in worship of her five joys she had at that time. The first was when she conceived by the holy ghost and knew that she was the mother of God's son of heaven. The second was on Christmas day when she was.\nDelivered of her son without pain from her body. For she conceived without lust of her body was also delivered without pain. The third joy was on Easter day when her son rose from death to life and came to her and kissed her, making her more joyful with his resurrection than she was sorrowful for his death. The fourth joy was when he ascended to heaven on Holy Thursday in that same flesh and blood that he took on her body. The fifth joy was in her assumption when she saw her son come with a great multitude of angels and saints to fetch her to heaven and crown her queen of heaven, empress of hell, and lady of the world, and so all that are in heaven shall do her reverence and worship, and all that are on earth shall do her service.\n\nThese are the five joys that our lady experienced from her son. And you shall understand that he who will greet our Lady with five Aves shall never come into the pains of hell.\n\nWe find written of a holy maiden who was devoted in the service of our Lady, and every day.\n\"Greted she was with five joys, it happened on a day that she fell sick and felt herself so weak that she thought she should be dead. And for fear she sighed sorely and made great moans, because she did not know whether she should go after death. Then came our lady to her and said, \"Why art thou sorry, thou hast made me so glad with the joys that I had of my son. Therefore be not sorry but know that thou shalt go with me into everlasting bliss and joy without end.\n\n\"We find in St. Gilbert that once he was near dead from the plague. And when his throat was so great and nearly dead that he could not breathe, our lady came to him and said, \"Gilbert, my servant, it would be evil for your throat to suffer pain that had so often given me joy. And immediately she took her fair apple and milked it on his throat and went her way, and at once he was healed and thanked our lady ever after.\n\n\"God friends, such a day you shall have, George's day, the holy martyr. It is...\"\nIn his life, there was a horrible dragon beside a city called Cyme. The men of the city were greatly afraid of it. To appease the dragon, by the king's counsel, they gave it a child and a sheep every day, for fear it would come into the city. When all the children and the sheep were about to be eaten, they compelled the king to give him only one daughter. The king, for fear of the people weeping and great sorrow, delivered her to him. Then, by the dragon's order, they set their own children and a sheep with her at the place where they were accustomed to leave their children until the dragon came. But then, by God's command, Saint George came riding that way. He saw this damsel in her array and thought she was a woman of great birth. He asked her why she stood there with the sheep in such mourning. Then she answered and said, \"Gentle knight, I may mourn and make sorrow. I am the king's daughter of Cyme.\"\nthis city / Now I am set here to be devoured by a dragon that has eaten all the children of this City. & is now destroyed / And he must have me for his father. Therefore, gentle knight, ride on and save yourself. Lest the dragon slay both you and me. Then said George / Damsel, it would be great shame and disgrace for me / I, a knight well-armed, to flee / And you, a woman, to remain. Then with it, the dragon put out its head through a hole / and spat fire / and offered battle to George. Immediately, George made the sign of the cross before him and set the spear in the rest / and with great might brought down the dragon to the ground. Then he commanded the damsel to bind this dragon with her girdle around its neck / and lead it into the city / and so the dragon followed after her as if it were a house made to bow obediently. But when the people of the city saw the dragon come / they fled in fear. Then George called the people back and said to them / Do not be afraid, and come out.\nI will believe and be a Christian, and I will save you and slay this dragon, and deliver you from your enemy. Then they were so glad that twenty thousand men, without women and children, were baptized. And the king and queen were the first, along with all their household. Then George slew the dragon and asked the people to bring oxen to him and draw it out of the city, so that the savior of it did no harm to the people. Then George commanded the king to build churches in every corner of his land and be merry in God's service and honor, and worship all the people of the holy church. Be compassionate and be sorry for those who are poor or in any disease.\n\nWhen George had done this and had converted all the land to Christian faith, he heard of an emperor named Diocletian, who was killing many Christian men. Then he went to him and rebuked him for his wicked deeds. Then the emperor immediately commanded to put George in prison and to lay him upright and to lay a millstone upon his breast.\nGeorge prayed to God for help, and Our Lady protected him, preventing any harm or injury. When the persecutors heard this, they took two wheels and filled them with hooks. They placed George in the middle between the wheels and turned them, tearing the flesh from his bones. While George was enduring this torment, he prayed to God for succor and help. He was immediately helped, and they then put him in a hot lime kiln to burn him, but the kiln was miraculously turned to cold, and he remained there for three days. They expected to find him burned, but he was safe from all harm and was rejoicing. He was then brought out and set before the emperor. George reproved him for his false gods and told him they were mere demons without power. The emperor ordered his mouth to be beaten with stones until he confessed, and his bare body with dry brushes until the flesh fell from the bone.\nAnd the people could see the guttes. Yet after they made him drink poison, which was made strong for the nones, to cause him pain and bring him to death. And when George made a sign of the cross, he drank the poison without grief. In so much that the man who made the poison turned to the crucified faith, and he was done to death. Then, the night after, as George was in prison, God came to him and said, \"George, be of good comfort. Tomorrow you shall make an end, and come to everlasting joy and bliss. And set a crown on your head and receive your blessing.\" Then, on the morrow, for he would not do homage to the false gods, the emperor had made, to strike off his head. And then, as the emperor was about to go into his palaces, a fire lighting came and burned him and all his people.\n\nWe find in a story of Anthyoche written that besides Jerusalem, a fair young knight appeared to a priest and said, \"I am St. George, and a leader of Christian people. I command you to come with me.\"\n\"Relying on their strength, the Christians came with Saint George to Jerusalem. But when they reached the walls, the people within were so strong that the Christians dared not approach. Then Saint George, dressed in white and bearing a cross, went before them and urged the Christian people to follow him. With Saint George's help, they captured the city of Jerusalem and slew all the pagan people found there. Let us pray to Saint George for help against our spiritual enemy. Amen.\n\nRespectable friends, such a day you shall have for Saint Mark's feast day, who was one of the four evangelists that recorded Christ's gospels. Mark was once a pagan man, and later was baptized by Saint Peter. For he was such a holy man, the people wanted him to be a priest. However, he was so humble that he allowed one of his thumbs to be cut off. He thought himself unworthy.\"\nworthy to be a priest / but for God's will\nhad it so / St. Peter urged him to take the order of priesthood upon himself. Then he was diligent both day and night to preach the word of God / and whatever he said, he confirmed with good example / and by doing great miracles. Thus, through the inspiration of the Holy Ghost, he went into the city of Alisauner / to convert the people to the faith. When he came to the city / beneath entering it, his shoe broke, and he knew well that he should die / then he saw a man sitting and a cloak shining to the poor people / and Mark prayed him to mend his shoe. Since the man was poor, he thought it was an act of charity to help him at that time / and took his shoe and began to sew / and immediately with his nail he injured his hand. And because of the pain and ache, he cried out to God. And when Mark heard that he called upon God / he immediately prayed to God for him. Then Mark spat on the earth / blessed it / and anointed his hand with the spittle / and said,\n\n(Note: The text appears to be in Early Modern English, and there are some spelling errors and abbreviations. I have made some corrections to improve readability while preserving the original meaning as much as possible.)\nIn noi\u0304e patris iesu xp\u0304i filii dei viui sanet man{us} tua). In the name of the fader Ihesu cryst ye sone of the quycke god / thy honde be hole. Vo\u00a6cabit au\u0304t ho\u0304 ille ananias). Forsothe ye man was called Ana\u00a6nia. And whan Anania sawe suche vertue in marke he pra\u00a6yed hym to dwell styll wt hym. Co\u0304moratis{que} ibide\u0304 duobus annis). And there he dwelled two yeres & crystened hym & all his housholde. And after for grete holynes that Marke sawe in hym he made hym archebysshop. \u00b6Thenne the peo\u00a6ple sawe how that Marke preched in the cyte / they toke him and tyed a rope about his necke / & drewe hym amonge sto\u00a6nes / tyll the flesshe fell to the erthe / & sayd drawe we the bu\u00a6gle to the bugle place. So whan he was drawen nye to the dethe / thenne they put hym in to pryson tyll on the morowe Thenne the same nyght Cryste came to hym in to pryson & sayd. Peas be to the Marke myn euangelyst / be not aferde for I am wt the. Thenne on the morowe they came & fet hy\u0304\nout of pryson / and drewe hym tyll he was deed. And whan he\nShould he say it was in your hands (God's will). And so he gave up his spirit, and afterwards they would burn his body. Then, there came such an earthquake with a thunderous roar that no man could abide in the night. Then, crying people came and took Mark's body and buried it. Then, it happened that every Christian land hallowed St. Mark's day, except one country called Apollonia. This country was so afflicted with heat and drought that all the trees failed them, bringing them close to famine. And there came a voice from heaven, commanding them to hallow St. Mark's day. And they did so, and immediately God sent them abundance of all kinds of fruits. Now it is worth knowing why we should fast this day and go in procession.\n\nWe read in the city of Rome that such a pestilence and sudden death arose that whoever yawned, or gaped, or sneezed, immediately died. Then, there was a pope called Pelagius, who commanded all Christian people\nWhen he ordered every man to make a cross over his mouth, and whenever any man heard another man's suffering, he should say \"Christ help you.\" Many were saved in this way, and he had them proceed in procession and pray to all the saints in heaven for them. After St. Gregory, another pope came, who was called Liberius. In his time, various fruits during the year caused great harm. This was due to tempests, thunder, lightning, and unseasonable heat, as well as storms, mildew, worms, and long-tailed flies for great vengeance and punishment. Immediately after Easter, the people turned back to their old sins, having no reward for the sacrament they had received. Therefore, God sent greater vengeance that year than in any other.\nThe pope commanded all Christian people to put away these things, specifically God's curse from the people. He instructed all to honor and fast, and go in procession. He who said it was made by the constitution of the holy church.\n\nGood friends, such a day you shall have for the feast of Philip and James, the holy apostles. But for this feast coming within the feast of Easter, you shall not fast that evening. Instead, you shall come to church and worship God and the holy apostles.\n\nThen you should know that Philip was ordained by all other apostles to go to the country called Syria. There he preached to the unbelieving people. But when he came there and preached against their idols, they were labeled as demons and no gods. And so they took him and led him to their temple, intending to compel him to sacrifice.\n\nAs they were about to do him harm, suddenly a great dragon came out of the earth and slew three of these misled people. The people were poisoned by the dragon's breath, and many fell to the ground.\nthe such a sickness that they had, they cried for help. Then Philip said to them, \"If you want to be healed and freed from death, first cast down your idols and set crosses in their place, as our Lord died upon, and do it in reverence. They did so, and were glad to be relieved of their sicknesses as soon as they had done so. Then Philip prayed to God for these three men to be raised from death to life. (Tunc precatus est Philippus dracono ut in locum suum descenderet. Postquam autem Philippus praecepit dracono descendere in locum suum et non mori hominem amplius, videre cursed people of the city that Philip would turn all the people to take him, and did him on a cross, and so on a cross he died, and went to everlasting bliss. Amen.\n\nNow you shall hear of Jacob, who was called among the apostles (Jacobus minor), the lesser James. To distinguish him from James the greater (Jacobus major), James the more was Saint John.\nThe euangelyst's brother, who was also called James, was Christ's own brother. He resembled Christ so much that the Jews could not tell them apart. When they tried to seize Christ, they could not distinguish one from the other. However, Judas betrayed Christ with a kiss, which led to his identification and capture. James was a holy man from birth, and he never drank wine, ale, sider, nor any other drink that could intoxicate. He never ate flesh, nor did he ever have his head shaved or anointed with oil as was the custom in the country for heat reasons. He never wore linen clothes and always prayed on his knees, whose knees were so thick they were swollen like a camellia. This was the first man to perform the mass in vestments as priests do now. When the time came for Jerusalem's destruction due to Christ's death, this holy man James was made bishop of Jerusalem.\nHe was left to preach and tear the people toward better living, but they were so accustomed to sin that they had no grace for amendment. However, for the prophecy of Christ must be fulfilled, and the city destroyed, these men took Saint James and set him in a high place, urging him to preach the faith of Christ, for much of the people had been turned to Christ. He stood up and preached, for good reason, how all those who did not believe in Christ should be damned at the day of judgment. Then the master of the Jews ordered him down from the high place where he stood, and with stones they beat him down until he was dead. Then, for vengeance for the death of Christ and for the death of this holy man, the city of Jerusalem, which was the greatest city in the world at that time and never likely to be won, was soon destroyed.\nIn the same way that the stones of all Jerusalem's walls were torn down, as the Lord had said eighteen winters before it should be, and the Jews were driven out into various countries, so that all the kingdoms were destroyed and have remained under other kings ever since, and will always be subjects and not possessors. You will hear more about Jerusalem's destruction to show how vengeful God is towards those who shed Christian men's blood, as they did when God wanted to take vengeance on the city.\n\nIt happened that a man from Pilate's household, who had crucified Christ, came from Jerusalem towards Rome. But a tempest in the sea drove him to a land with a great temple, struck by a great tempest. And there lived a great lord named Vaspasian. He was called by that name because he had a malady in his nostrils, from which worms like wasps emerged. Vaspasian asked this man, \"From what country do you come?\" And he replied, \"From you.\"\nAnd said Vaspasyan from Jerusalem, and I will go towards Rome. Then said Vaspasyan. I am glad, for I have heard that there are many good physicians in that country. Therefore, I would wish that you could heal me, and if you do not heal me, you shall die. Then he answered and said, I am no physician myself, but he who heals all the sick and restores the dead to life may help you. Who is he said Vaspasyan. Sir said he, Ijesus of Nazareth, whom the Jews have killed. And if you will believe in him, you shall have all that you desire and possess. Then said Vaspasyan, I believe truly as you say that he may heal me, who restores men from death to life. And immediately he was healed. Then he sent a man to the emperor of Rome and obtained license and left to destroy the city of Jerusalem. In the meantime, while he besieged the city, the emperor died, and then he was chosen.\nEmperor and turned again to Rome and left Tytus his son there to destroy the city. Then Tytus laid siege to the city so fiercely that they were reduced to eating their shoes and oars. And the father took food from the son, and the son from the father, and each took it from the other's mouth. The husband took from the wife, and the wife from the husband. Among all this, there was a woman of great beauty and of noble birth. She had a young child, and for hunger she said, \"My dear child, I have endured more pain for you than you ever did for me. Therefore, it is reasonable that I ease my hunger on you rather than both of us perishing from hunger.\" So she took her child and killed it. She roasted one half and kept the other half until the next day. And as the flesh roasted, the savory smell went into the city. When the people smelled it, they thought there was an abundance of food and came to have their share.\nAnd then the woman wanted to hide it, but they insisted on seeing what food she had. She brought it forth and showed it to them, saying, \"Behold, I have roasted my own child and here is the other half for tomorrow.\" The people were greatly distressed by this sight and went away, leaving the woman mourning for her child.\n\nBut hunger increased so greatly within the city that people died and their bodies were cast over the walls into the ditches. The ditches were filled with dead bodies, and the stench reached out into the countryside and greatly afflicted the people. At last, great need forced them to surrender the city.\n\nTitus entered with his army. Just as the Jews had sold Christ for thirty pieces of silver, they sold thirty Jews for a penny. They turned the city upside down, leaving not one stone upon another but destroyed it to the very foundations. Thus, though Almighty God endures and suffers long, he strikes hard in the end.\nTake great heed of those who are eager to shed Christian men's blood. Therefore, every Christian man and woman should amend himself, praying to this holy apostle, to be a mediator between God and them, that they may have true repentance in their hearts, with confession of the mouth, and satisfaction in deed, so that we may come to the bliss that shall have no ending. Amen.\n\nGod friends, such a day you shall have the Inspiration of the holy cross. You shall not fast your eyes but come to God and to the holy church as Christian people should. Then you shall understand why it is called (Inuencio sancte crucis). The finding of the cross. This was found in the following way, as I shall tell you.\n\nAdam, our first father, was growing old and desired to be out of this world. Adam sent Seth his son to the angel keeper of Paradise, praying the angel to send him the oil of mercy to anoint his body with it. When he was dead, then Seth went to Paradise.\nAnd he spoke to the angel, then the angel replied, \"I cannot grant it to you until the years are fulfilled. But take this branch of the tree that your father signed. Place it on his grave. And whatever fruit it bears, then he shall have mercy, and it will not be destroyed. Then he took this branch and returned home, finding his father dead. He placed this branch on his father's grave as the angel had commanded. This branch grew there until. King Solomon came and had it cut down because it was beautiful for the work of his temple, but it would not fit with the work of his temple. Solomon had it cast down into the earth, and it was hidden there until the bishop of the temple ordered a way made in the same place where the tree lay, to wash in sheep that were offered to the temple. When this way was made, they called in their laver (Probatica piscina). To this laver, a certain angel came several times from heaven and performed worship to the tree that lay in the ground of the way, and moved it.\nThe water and the person who came to it next after the angel was submerged, was the one who had suffered any sickness by virtue of the tree and endured many winters until Christ was taken and crucified. Then, according to God's order, this tree floated on the water. When the Jews had no other tree ready to make the cross for their great haste, they took the same tree and made a cross from it. And so, our Lord was crucified on it, and then the tree bore the fruit of Christ's blessed body, which is the oil of mercy for Adam and Eve and all their descendants. But when Christ was dead and taken down from the cross, the Jews, out of envy, took the cross and two other crosses on which the thieves were hanged, one on each side of Christ, and buried them deeply in the earth so that Christ's people would not know where they were done to show respect. It lay there for a year and more until Elen, our constant mother, gathered great stones to build a church on this site.\npeople fought against Maxencius at a great water, over which lay a large bridge. For the deception of Constantine, Maxencius had a trap made, hoping to ambush Constantine and cause him to fall into the water. And as Constantine lay in his bed, fearing Maxencius because he had a larger army, an angel appeared to him with a sign of the cross, shining like gold, and said to him, \"Tomorrow, when you go to the battle, take this sign in your hand. By the power of it, you will have victory.\" Then Constantine was greatly rejoiced and immediately had a cross made of wood and carried it before him to battle. But when Maxencius saw him near the bridge, he was so enraged that he had forgotten the trap he had made for himself and thus came onto the bridge and fell down into the water by the trap and was drowned. Then all his eastern forces were eager to surrender to Constantine with good will. Constantine was not yet baptized and was also called \"the Hasty One.\"\nof a leper house, a certain man who had been in it, then, by the counsel of the pope, he sent his mother Queen Eleanor, who was queen of Jerusalem. She was a king's daughter of England, and the emperor of Rome had married her for her beauty, making her Empress of Rome. But after her husband's death, she ruled over Jerusalem. She gathered all the Jews who could be found and said, \"If you will show me the cross, you shall all be spared.\" Then there was one among them named Judas, and they all said that he knew where the cross was. Then Queen Eleanor said to him, \"If you want to live, show me the cross on which God died, or else you shall be burned.\" Then he saw that he must either tell or die and said to them, \"I beg you, lead me to the Mount of Calvary, and there I shall show you the cross of Christ, for he was blind and could not see it himself.\"\nsee. And so whan he was brought to the mon\u0304t of calua\u00a6ry / & he kneled downe & prayed lo\u0304ge & wha\u0304 he had prayed / the place where the crosse was meued and erthe quoke and there came a swete sauoure fro the place there the crosse lay yt was as swete as ony spycery in the worlde / & the\u0304ne they dygged there longe & at last they fonde there thre crosses. But then wyst they not whiche was crystes crosse for tho\u2223ther two And thenne toke they a dede body and layd it on that one crosse and thenne on ye other & whan it came to cri\u00a6stes crosse anone the body rose to lyf and thanked god then\u00a6ne sayd Iudas / thou arte cryste truly and sauyoure of the world. & after yt Iudas was crystened & was a holy man after. Thenne toke Eleyne a parte of the crosse & sent it to rome to her sone & the remenau\u0304t therof she made to shryne it in syluer and golde and left it in Iherusalem with all the worshyp that she coude. Thus holy chirche maketh mynde this daye that the holy crosse was founde \u00b6The\u0304ne as we rede we fynde in a Cyte that\nA man named Byrectus hired a Jewish house to dwell in. He had in mind a cross that Nicodemus had planned for Christ. This man then took the cross and placed it in a private part of his house, hidden from the Jews. Afterward, this man went to another house and left the cross behind unknowingly. A Jew then moved into the house where the Christian man had dwelt. One night, the neighbors came to make him welcome and they all dined together. As they sat at the table and spoke about the Christian man who had lived there before, the Jew looked beside him and saw the cross in a corner. When he saw it, he began to grind his teeth and scold his Jewish neighbor, saying, \"You have turned to the Christian faith, and you have a cross, and you worship it privately.\" This other Jew swore vehemently that it was not so and had never seen it before.\nDespite the fact that other Jews had not yet done so, this man told his neighbors that there was a crying man in his house and kept a road privately there. Then, filled with wrath, all his neighbors came to apprehend him. They dragged him and treated him harshly. In the end, they declared, \"This is the image you believe in.\" They took the image, beat it, crowned it with thorns, and made their strongest among them take a spear and strike it to the heart. Immediately, blood and water flowed out. Terrified, they said, \"Take pots and fill them with this blood. Bring it to the temple and anoint the sick people with it, both men and women, who suffer from various diseases. If they recover with the blood, then cry out, 'God have mercy,' and let us baptize the man and woman.\" They anointed the sick people with the said blood, and immediately they were healed.\nThen these Jews went to the bishop of the city and told him the whole case. He knelt down on his knees and thanked God for this fair miracle. When he baptized the Jews, he filled vials of glass, crystal, and amber with this blood and sent them to various churches. From this blood, many men came to understand it as the blood of Hale's. Milites tells in his chronicles that years later, Jerusalem was destroyed. The Jews intended to rebuild it. As they went there early one morning, they found many crosses by the way, and they were afraid of them and turned homeward again. Yet on the morrow, the crosses were full of blood, and they fled homeward again. Yet they would not leave them by. But three days later, fire rose from them and burned everyone into ashes.\n\nOn such a day you shall have St. John's day at the Latin gate. Why is this day called so? It happened on this day that this holy saint preached the word.\nIn a city called Ephesus lived a justice named John, who converted many people to Christianity and refused to sacrifice to false gods. The justice ordered John to be taken into custody and sent a letter to the Roman Emperor to determine what should be done with him. The Emperor, upon receiving the letters, labeled John as the worst deceit he had heard of and ordered him to be sent to Rome. The Emperor then examined John and, when John remained steadfast in his faith, the Emperor mocked him by plucking out some of his hair because John had an attractive head. The people laughed at John in response. John fell ill and was taken to a gate of Rome called the Porta Latina, where he was put in a barrel.\nof hot oil and sealed him within. He placed it under fire to burn him, but for he was God's own dear one, he kept himself unharmed in no part of his body. Then when people thought he was dead, they opened the tonne. And found him whole and sound in all respects of his body and clothes, as no thumb had touched him. Therefore, Christian people let a church be made there in worship of God and his martyrdom where he suffered. Then, for they could not overcome him by any way of martyrdom or penance, they exiled him to an island called Patmos. Then his mother, John's mother, heard that her son was sent to Rome to be killed. For great sorrow and compassion for him, she went after him to Rome. But when she heard that he was exiled, she turned around and went homeward. And when she came to a city called Vetula, there she fell sick and died. And there she was buried beside the city in a rock. And what she had lain there many years, Saint James her other son came.\n\"Thy day shall be good, friends, a high feast and holy. It is called St. John's day, the Baptist. And it is called so because he baptized Christ in the water of Jordan. Therefore, you shall fast evenings. And you shall understand and know how evenings were first found in old time in the beginning of the church. It was so that the people came to church with candles burning and would wake and come towards the church in their devotions / and after they fell to lechery, songs, harping, and also to gluttony and sin, and thus turned holiness to cursedness. Wherefore, holy fathers ordained the people to leave the waking and to fast evenings / and thus turned the waking into fasting. It is called (vigilia) that is waking in English and it is called the evening. For at the evening they were wont to come to\"\nThe church. But in worship of Saint John, the people woke at home and made three kinds of fires. One was made of clean bones and no wood, and is called a bone fire. Another was made of clean wood and no bones, and is called a wood fire, for people to sit and wake by. The third was made of wood and bones and is called Saint John's fire. The first fire, as a great cleric John believed, was in a certain country. In this country, there was such great heat which caused dragons to gather, taking in the heat. John died in burning love and charity towards God and Mary. And those who die in charity shall have a part of all good prayers. And those who do not shall never be saved. Then, as these dragons flew in their ranks, they shed down into that water's froth of their kind and envenomed the waters, causing much harm to people and many diverse sicknesses. At one time, there were many great clerics and rad of King Alisander, who were to have a battle with the king.\nAnd this king of India brought with him many oliphants bearing castles on their backs, as is the kind's way to arm knights in the castles for battle. They knew no one but Alexander, the king of the oliphants, who feared nothing more than the sound of swine. Therefore, he gathered all the swine that could be found and caused them to be driven as near the oliphants as possible, so that they could hear the sound of the swine. And then they made a pig to squeal. And when the swine heard the pigs squealing at night, they made a great commotion, and as soon as the oliphants heard this, they began to flee and knocked down the castles, killing the knights inside. By this means, Alexander gained the victory. These wise clerks also know that dragons hate nothing more than the stench of burning bones and gathered as many as they could find and burned them. And so with the stench, they drove away the dragons.\nBefore they were brought out of great distress. The second fire was made of wood because it would burn light and be seen far off. For it is the chief purpose of fire to be seen far off and a sign that Saint John was a lantern of light to the people. The people also made torches of fire, for they should be seen far off, and especially in the night. Jeremiah the prophet, many years before John was born, prophesied and spoke thus with God's mouth: \"Before you were formed in your mother's womb, I knew you. And before you came out of your mother's womb, I consecrated you. And I gave you a prophet to the people.\" Then, because John should be holy, or he was born of a godly lineage, God sent his angel Gabriel to Zacharias, saying to him as he performed sacrifice in place of Abia the bishop in the temple, and prayed for a child, for both he and his wife were barren and old. Then the angel said to Zacharias: \"Ne\"\nDuring the time of Zachariah. Fear not, Zachariah, for God has heard your prayer. Elizabeth, your wife, will bear a son and his name will be called John. He will be filled with the Holy Spirit. And many will rejoice in his birth.\n\nZachariah was old, and he prayed for a sign of his request. Then the angel said to him, \"You shall be mute until the child is born, and this is how it will be.\" Then Elizabeth conceived, and when she was near delivery, our Lady came with the child to speak with Elizabeth. And as soon as she spoke to Elizabeth, St. John leaped in his mother's womb for joy at the sight of Christ's presence that he saw in our Lady. And so our Lady remained with Elizabeth until John was born, and she was his midwife. And she took John from the earth.\n\nWhen neighbors heard that Elizabeth had a son, they were very glad and came to offer their congratulations, as was the custom at that time.\nZachary named him John, but Elizabeth insisted on calling him Zachary. There was no one of that name among them. They asked Zachary by signs what the child should be named. Then he wrote to them and instructed them to name him John. And with that, God took away Zachary's speech, and he spoke readily and thanked God highly. Thus, John was named at his birth. And because he wanted to give every man a sight of grace and good living, he set an example. As soon as he was of suitable age, he went into the desert and remained there until the Lord came to baptize him. There he lived in strict seclusion. John had clothing made from camel's hair, and a girdle around him of the same skin. His food was locusts and wild honey that grows in trees with a white flower, and he ate all kinds of worms that were nourished in that desert among the herbs. The worms were as large as a man's hand.\nAnd he sucked honey from flowers called honeysocks, which poor people gathered and fried in oil for their food. Also, John ate round loaves, which grow on trees in that desert. When they were broken and rubbed between a man's hands, they were as sweet as any honey and drank water from a well in that desert. John lived in that desert until our Lord was thirty winters old. And then, our Lord and John met at the waters of the Jordan River. John then told the people about Christ and said, \"Behold the lamb of God, whom I have told you about, who will fulfill you with the Holy Ghost.\" Then John went into the water, and there he baptized Christ. And when he was baptized, \"Heaven was opened, and he saw the spirit of God descending like a dove.\" And a voice from heaven spoke, \"This is my beloved Son, in whom I am well pleased.\"\nwell beloved is one who pleases me. Here I learned John first to know the three persons in the Trinity, and this signifies two fires. The third fire of bones signifies John's martyrdom, for his bones were burned. We read that King Herod had a brother named Philip, and he had a fair woman as his wife. Herod loved her well and kept her under his wife, so John reproved him and said, \"It is not lawful for you to have your brother's wife.\" Therefore he put him in prison. And he arranged between him and his wife how John might be put to death without disturbing the people, for the common people loved John well. Then Herod arranged to hold a great feast for all the states of the country, for they would remain with him if the people had risen. And when the day came that the feast was to be held and all the people were served at table, Herod's wife was seated between them both, and she sent her daughter into the hall.\nDance and tumble before the gestures, and that plea he swore a great oath and said, \"What do you want from me, I will give it to you.\" Then, as her mother bade her, she said, \"The head of John the Baptist.\" John the Baptist's head. Then Herod feigned to be angry and sorry that he had made such an oath. But he was glad in his heart. And then he sent to prison to have John's head cut off, without any other command, and it was brought to the damsel. Then the mother allowed it to be buried in a secluded place far from the body. Then, the next night after John's disciples came and took his body and buried it. And there it lay until Julian the apostate, the emperor, came that way. Then he made to take up John's bones and burn them, and to cast the ashes in the wind, hoping that he would never rise again to life. Thus you may understand how holy this man was? Then an angel came from heaven and told Zachary of his conceiving, and was sanctified in his mother's womb, and our lady took him.\nFrom the earth in his birth, an angel brought his name from heaven. And after Christ's baptism, our Lord Jesus Christ, this was a holy man. You shall understand that St. John the Evangelist died that same day. But the holy church makes no mention of it, for his day is observed in Christmastide. Then, for these two Johns, the worthy saints in heaven, there were two scholars of divinity. One loved John the Baptist, and the other John the Evangelist. And on a day they proposed to dispute about this matter, and the day was assigned. But then, the night before, either of the Johns appeared to their lovers and bade them leave their disputation, for they were in accord in heaven and made no strife nor debate. And then, on the morning before all the people, either of them told his vision that had come to hear their disputation. And then all the people thanked God and both Johns for this miraculous event. There were also two messengers who loved these two Johns.\nas they were in communion, they spoke of these two sites, which were the greater in height. And one said, \"this one is greater than the other,\" and so they began to fight. Then a voice came from heaven and said, \"we do not fight in heaven. And therefore do not fight you on earth for us, for we are at peace. And so be it.\" And with that, they were both healed of their sickness and thanked God. Both said John, and afterwards they were holy men. And therefore let us worship these holy Saints, that they may pray for us, that we may come to heaven's bliss. Amen.\n\nFriends, such a day you shall have for the feast of Peter and Paul. And you shall fast on this day, and on the morrow come unto the church and worship God and pray these two saints, who were holy apostles to pray for us. Our Lord has Peter on one side, and Paul on the other. And he has his wounds open and fresh bleeding, showing to all manner of Christian people that he suffered these wounds for us, the five wounds of mercy, he.\nThe two apostles suffered for their sins, but they left their sin and were sorry and penitent. The Lord took them as examples for all those who will leave sin. For he who is shown mercy and forsakes his sin, mercy and grace will follow him. For as glad as the father is to see his son rise from death to life, our Lord is also glad and much gladder to see a man rise from deadly sin and never do it again. Therefore, Paul bears a sword for all Christian people to cut away the chains of sin with his sharp sword of confession. Deadly sin binds heavily to the flesh, and therefore, cut away the chain. Peter is also ready to open the gates of heaven to all Christian people and let them in. You shall understand that Paul was once so high and so fierce against all of God's servants that no preacher dared to deal with him, but after he left great malice.\nthe\u00a6re as he was feerse after he was gracyous / & there as he was before hye & proude of herte / he was meke & lowly to al goddis seruau\u0304tis. \u00b6Peter also helde hy\u0304 selfe mooste per\u00a6fyte & stedfast of all crystis dyscyples wherfore he made bo\u00a6ste by a vayn glory that he was redy to goo to dethe wt crist & sayd thus. It behoueth me to dey with the And wha\u0304 crist sayd that al his dyscyples sholde forsake hy\u0304. Peter for the greate boost sayd though alle men forsake hy\u0304 he wolde not. And yet more ouer whan cryst was take Peter drewe ou\u2223te his swerde / & smote of a seruau\u0304tis ere / that hyghte Mal\u2223cus) \u00b6But soone after whan he sawe yt cryst was take / & sholde be put to deth thenne he swore & stared that he neuer knewe him And forsoke cryste. But wha\u0304 he herde the cocke crowe / then he reme\u0304bred of that oure lorde sayde to hy\u0304 that or the cocke crew .iii. thou shalt forsake me. Thenne Peter wente forth (Et fleuit amare) And wepte bytterly & hyd him in a caue & durst not come amonge his bredren for sha\u00a6me / tyl oure\nLord sent a summons to him by name. Then was Peter ashamed and sorry for his transgressions. And there, as he was boastful and unstable in his words, he was later true and stable and firmly grounded in the perfection of living. For where you laid a stone, there you shall find it. So was Peter steadfast after that, neither for good nor for evil did he waver. But ever stood steadfast in Christ's law and had his mind set on amending what he had done wrong and was afterward of great abstinence, eating only bread and oil and flesh seldom. And whenever he heard any man mention Jesus, he began to weep most bitterly. And whenever he heard any cock crow, he would rise up and pray and undergo penance, and he wept many times so bitterly that the tears of his eyes scorched his face. In that place, he always had a cloth in his bosom.\nThen two of his disciples were sent to a far-off country to preach. After two days of travel, one of them died, and the other returned and told Peter. Peter took his staff and told him to lay it on his deceased companion, and to rise in the name of God. He rose at once and went forth to gather and preach. Many were angry that Peter turned so many to the faith and put them in prison. They bound him with great chains of iron until he was near death, lest he be stolen away. The people woke up and took example from them, making fires in worship of Saint Peter and keeping watch. Then Christ came to Peter in prison, and an angel came to Peter with great light, as the Lord had commanded. And at once the chains broke and fell from his hands.\nfete and he wente to rome and was there pope .xxv yeres / & tourned moche people to crystes feyth / but soone after came the fendis lymme / yt was cal\u2223led Symon magus that coude moche of the fendis crafte & made moche people syke in dyuerse sykenesse. Some bly\u0304\u00a6de some lame / some deef. so yt the peple what for fere & for wonder byleued in hym. Thenne peter heled all those that magus had hurte. and bad they sholde not byleue in hym. Thenne was this symon magus wroth wyth peter that he\nmyghte not haue his wyll / and in especyall he myghte not reyse a dede body to lyfe that peter reysed Thenne this sy\u00a6mon teyed a fende in lykenesse of a grete dogge there as Pe\u00a6ter sholde come / & slee peter. But peter blessyd hym & lete this dogge lose and thenne he lepte to symon and pulled hy\u0304 downe vnder hys fete / and thenne peter bad leue & do hym no harme of his body / but he al to rente his clothes / soo that symon wente almoste naked away. Then symon ordeyned al the wayes yt he coude to haue peter dede. Then our lord\n\"Simon and Nero considered planning your death for tomorrow. I will send my servant to comfort you. Come to me for my eternal bliss. Then Peter shared his vision with his brothers. He took Clement by the hand and set him in his chair, making him pope and his successor. The next morning, Paul came and preached to the people. In his folly, Simon Magus had charmed the emperor into believing he was God's son. So Simon Magus came to the emperor and said, \"Two men from Galilee have come to this city. One is named Peter, the other Paul. They cause me such distress that I can no longer remain on earth. Command that all people come to the capitol on a certain day. There, in the sight of all the people, I will ascend to my father in heaven.\" When all the people had gathered, Simon went up into a lofty place.\"\nThe tour of the capitol came two fiends like angels and set a garland of laurel on his head, lifting him up into the air as if he had flown. Then Peter said to Paul, \"Brother look up and see.\" Then Paul said, \"It falls to me to pray and command, and at once Peter commanded, 'You angels of Satan, let that man go down so that all may see whom they have worshipped.' Then Simon fell down and was broken open. Then the emperor was angry and had Peter and Paul led away, and he had Peter crucified and his head downward, and so he was put to death. And Paul, because he was a gentleman born, they struck off his head for greater worship. Then angels with crowns stood on the cross with Peter, and when Paul's head was struck off, a fair plentiful flow of milk and then blood came out. The night after came the Christians and laid their bodies together in a grave, and there they lay until the coming of Christian faith.\nIn Rome, the bodies could not be distinguished. They wanted to carry each other to their respective churches, but they couldn't tell one set of bones from another. Then a voice from heaven declared, \"The more bones belong to the preacher, and the fewer to the fisherman.\" After the firm faith came to England, King Ethelberht allowed the construction of a great church at Westminster in honor of St. Peter and another in London for St. Paul. One day, as St. Peter's church was about to be consecrated, a man was fishing in the Thames near Westminster late at night. Before midnight, St. Peter appeared to him as a pilgrim and asked the fisherman to take him over the water. The fisherman complied, and St. Peter went to the church. There, the fisherman saw a great light and smelled the sweetest fragrance he had ever known. He also heard the merriest song he had ever heard, but he didn't know where he was due to his joy. Then St. Peter returned to him and asked if he had caught any fish that night. The fisherman replied, \"No. I was stunned by the light.\"\nWith a melody I could do nothing then Peter said. (Mitte rethe in mari.) Cast the net into these waters and I will help you. And so they took a great multitude of fish. Then Saint Peter spoke to the fisherman, \"I am Peter who has consecrated this church tonight, take this large fish and say, 'I receive this from Peter, and on this token I bid him cease from the consecration of the church, but sing a mass there and preach to the people so that they may believe this, and prove the truth by having them go to the church and see where the candles stick on the walls and all the church knows of holy water.' The fisherman carried out his message, and the bishop found it true, and he and more people with him sang. We praise them (Ve deum laudamus) and thanked God and Saint Peter.\n\nAmong devout Christian people on this day is particularly revered our blessed lady Mary for her great humility and lowly visit to her consort Elizabeth, her wife.\nof Zachary the prophet speaking to Saint John the Baptist. According to Jerome, \"What can be said about a human in words: it is less than the glory of the Virgin. &c.\" This can be translated into modern English as, \"Whatever laud or praise any man or woman can make to our Lady's glory is but little and far from what she deserves. It was extremely acceptable to God and wonderfully praised by patriarchs, prophets, apostles, and evangelists. Yet, let us not be unworthy; let us ever and especially at this feast, do our devotions to this blessed lady as much as we can with virtuous living and devout prayer. After Elizabeth had conceived by miracle and had borne John the Baptist for six months, an angel from heaven appeared to Mary, saying to her that she should conceive the Son of God Almighty. And as a sign that this would be true,\nthat all thing is possible for God to do. The angel said that Elizabeth, who was barren by nature and had conceived and given birth to a child six months before, believed this and consented. And when Mary heard this and believed, she conceived the Son of God. And then the Gospel of this day says, \"And Mary rose up and went with haste into the hill country, to a city in Judah, and entered the house of Zacharias the prophet. Luke 1:26-28. Here in the Gospel it is said that she went with haste, showing herself to all women, and especially to all maidens, that they should not tarry on the way or tell tales or have any talking with men. For three reasons did our Lady visit Elizabeth. The first was that they might rejoice in each other (Jerome). Ut miraculum miraculo: gaudium gaudio cumularetur. That is to say, miracle to miracle, and joy to joy should be had and increased. It was a great joy and miracle to our Lady.\nA lady, still a virgin, had conceived Christ, the son of God. It was a great joy and miracle that Elizabeth, being barren and advanced in age, had conceived such a great prophet, John the Baptist. And graciously, she had escaped the reproach of the people of Israel. In the same way, Christian people should follow our lady's example, rejoicing in their neighbors' prosperity and welfare, and be sorry for their tribulations. But envious people, the children of the devil, rejoice in their neighbors' hurt and disease, and are sorry when they fare well and prosper. Such conditions are those of devils; they howl and sorrow when we do any good deeds. And they rejoice when we do evil. Therefore, such people must be punished in hell and dwell there eternally with their father, the devil. Proverb XVII. He that rejoices at another man's ruin shall not go unpunished.\nShe shall not go unpunished. The second reason why Our Lady visited Elizabeth was to render service and help her in her need. Just as she showed mercy to God at all times and to the angel when she said, \"Behold the handmaid of the Lord,\" so she would show mercy to all people. Was it not a great act of mercy that the Mother of God, Queen of heaven and earth, and also Empress of hell, and a maiden sanctified by God, would humble herself and go so far with her virgins, that is, from Nazareth to the mountains of Judea, about forty miles of rough terrain, to greet and serve an old servant of hers, and to stay with her for a long time in great watch and labor until John was born. Behold now, Christian man and woman, for here is good learning from our Lord Jesus Christ, who was in her womb for his members, and also from Our Lady, and all as an example to us. Here specifically women are taught to be attentive.\nand seruyable in the tyme of a chyldes byrthe / for euery woman with chylde bereth a precyous treasoure in her wombe that is to saye) ye soule of the chylde and his lyfe. Bernardus. Votus mun\u2223dus iste vnius anime precium estimare non potest). That is to saye. All the worlde may not tell the pryce of one soule. \u00b6Thenne woo shall be to theym the whiche wyttyngly dy\u2223stroyeth chyldren in the moders wombe / for the chylde shal neuer se the face of god. Iohannis tercio. Nisi quis re\nfuerit ex qua et spiritu sancto) that is to saye withoute one be baptysed he maye not entre in to the ky\u0304gdome of he\u00a6uen. \u00b6Also those men yt euyll entrete theyr wyues wyth chylde / as betynge or tredynge the\u0304 vnder theyr fete or trou\u00a6bly\u0304ge them with theyr vncurteys langage sy\u0304ne greuously & moost greuously yf the chylde perysshe therby (Vn\u0304 Aug{us} Maius dampnu\u0304 est in a missione vnius anime {quam} milium corporum (that is to saye. It is more synne in letynge of o\u2223ne soule than in a thousaunde bodyes \u00b6The thyrde cause was yt oure lady\n\"Virgin Elizabeth said that Jesus, her son, should sanctify John the Baptist in that way. This was by the instigation of the holy ghost, and John was so glad that he danced in his mother's womb (Et exultauit infans in vtero meo &c). Here you may learn what goodness and grace may come to us if we worship our lady doubtlessly. There will be great joy, for the holy ghost will be there and the secrets of God will also be revealed. Therefore, let us often and devoutly say our (Ave Maria). This salutation will surely respond to us and help us in our greatest need. Moreover, in all holy scripture, our lady is not found to have spoken so much as only in this canticle (Magnificat). Which is written in the feast. The which she enlarged for the great praise to God in giving thanks for his benefits, we read that she spoke four times and four great miracles followed thereupon. First, when she spoke to the angel Gabriel...\"\nThe angel appeared to the annunciation, wherewith she conceived Our Savior Jesus Christ. The second was on this day when she visited Elizabeth, through John the Baptist being filled with the Holy Ghost and sanctified in his mother's womb. The third was when she spoke in the temple and said, \"What have you done to me, Lord? And so on.\" After which time, He was continually subject to His mother, Our Lady, and also to Joseph, for our instruction. The fourth was when she spoke at the feast of Herod where our Lord turned water into wine. Thus, we may take good learning from our blessed Lady, that we speak little or nothing, and that we speak only what is to the praise of God and to our prosperity, and to others. For our Lady says through Matthew, \"Of every idle word that we speak, we shall give account in the last day.\" Therefore, it must follow that we shall give an account of noisome speech.\nThere are three types of sinners who offend with their speech. First are those who swear falsely about something that is not true, whether it be in jest or earnest, as it is plainly shown. Thomas secundus secudes. Q. xcviii. Also, those who greatly offend by swearing to their children that they will chastise them for their offenses but then do not do it. (in decreto). Omne iuramentum est servandum nisi contrarium sit saluti animarum. XXII. q. ii. Q. David. Every oath is to be kept unless it is prejudicial and harmful to the soul of man. Also, they sin greatly by swearing by God and His saints in their bargains, deceiving their neighbor, and this is not only in great things but also in small, as in selling apples or pork flesh or fish, swearing by God or by our lady \"you get no more,\" or \"you get no better price,\" or such other things. And the buyer on the other side swears by God, \"I will give no more,\" where there are no liars or they.\nA Christian man should not swear falsely for all this world to win. O how perilous, how damaging it is for those who use such language in their bargains and merchandise, to the prejudice and extreme sorrow of their souls. As God help me, or I forsake God and take me to the devil or such vengeance or such punishment of God fall upon me with such other. O how sinful and abominable they are in the sight of God who use such language. And how great will be their pains without amendment. The second are these blasphemers who swear by the words, sides, bones, or body of our Lord, as by the sacrament of the altar or such other. Augustine writes, \"No less sin those who blaspheme Christ reigning in heaven than those who crucified Christ walking on earth.\" Which is in English, \"No less sin those who blaspheme Christ reigning in heaven than those who crucified Christ on earth.\"\nPaulus to the Hebrews VI: Those who crucify again the Son of God, Jesus Christ, are such people as much as they can. For the sin of blasphemy against our Lord Jesus Christ, God once punished a whole town or city/country with tempest, thunder, pestilence, or other calamities. And a great multitude of people were punished for the transgression of one. Dis. XLIV. But it is written, \"Such blasphemers in the Old Testament before Christ was born were stoned to death.\" (Lev. XXIV.) O Jesus, if it were so now, I believe that many would be stoned to death; but our Lord punishes them otherwise in these days. Sometimes He punishes them in their members as they blasphemed, or else lets them die a sudden death, or by other means. St. Gregory, in his Dialogues, the seventeenth chapter of the fourth book, writes and shows to all men his learning: Certain devils at Rome came wantonly to a five-year-old child and brought it up, which blasphemed our Lord.\nThe feudalones took him violently from his father's lap and tried him and rent his body all to pieces. His soul was carried into the pit of hell and was damned eternally for his wantonness. Remember this well, if our Lord suffers this punishment to be done to a baby or little child of five years old, and think you that He will forget or see the unpunished those who are older and of discernment. Nay, be sure. The third are those who curse their neighbor. You shall understand that he who wittingly curses his neighbor sins as deadly as if he does so. And often is seen that the vengeance they desire for their neighbors falls upon themselves. Quotation from Genesis XXVII: \"Whoever curses you shall be cursed.\" &c. Also this sin is the more grievous if they name God in such evil speech or cursing, as thus: \"Our Lord give thee a misfortune or such other,\" this is more grievous than to say the same clause, putting therefrom the name of God.\nSaint Thomas says that it is not right to curse unreasonable things, as they are the creations of God. It is even less right to curse any man. Therefore, we should leave behind such things as blasphemy and cursing of our neighbors. Instead, we should have patience and pray for their amendment. And, following the meek dispositions of our Lord and His blessed Mother Mary, we should often visit them with good prayers and help our neighbor in all charity. Grant us, who have no end, to live and reign forever. Amen.\n\nFriends, on such a day you shall have the translation of Saint Thomas the Martyr. That day he was taken out of his grave, and his bones were placed in a shrine. This man was ordained in his birth to be a holy man and a worthy saint. It was first revealed to his mother. In a night she lay in her bed sleeping, she thought Thomas lay in his cradle and wept. When she heard him weep.\nShe called to the Norse and said, \"Deloke to the child.\" When she came to the child, she found all his clothes crumpled. She wanted to mend them but couldn't fold them due to their size. She took one end and the Norse took the other, but it was still too large to fold in the chamber. They went to the hall, but it still wouldn't fit. Then they went to Cheap Side, the main street of London. She thought it had spread throughout the city. The next morning, she went to her confessor and told him the dream. He said, \"Dame, you are greatly held by God. The child in the cradle will be so great in power that all London will be under his governance. When Thomas was of suitable age, his father sent him to the abbey of Merton, an house of canons, to go to school. One day, his father came to see how he was doing. When Thomas appeared before him, the father fell down before all the people and did him great reverence. Then the prior of the place.\nrebuked him and said, \"Thou old fool, this reverence you should show to the Almighty God and not to him. Then he took the prior aside and said, \"I well know what I must do. This child will be a worthy man before God, and all Christian people will pay him homage. Thomas became wise and active in all things. The Archbishop of Canterbury succeeded him, and he made him Chancellor of England. Because he governed his office wisely, he was later made Archbishop of Canterbury. Then he turned to great holiness, devoting himself to prayer, fasting, and almsgiving. His body was covered with sores that were a horrible sight to see, but he endured it without complaint for forty days.\n\nHe was also a man of great alms-giving and had great love for God, fearing not to die. Then he rebuked the king for his sins and oppressed the realm. The king took great offense at him and exiled him from his presence.\nThomas inflicted all the cruelty he could upon REAMED. He expelled him and all his kin and friends, both old and young, crippled and lame, women in childbed and some with young children in their arms, and many more, pleading for help. And they all swore on a book that they would not delay until they appeared before Thomas to increase his suffering. When Thomas saw this, he wept for their sorrow. For he had great compassion for them. But when God willed that Thomas should leave this world, by the pope's bidding and the counsel of the king of France, Thomas came to Canterbury to his own church. And when the king's knights heard of this, four of the cursed living went after him. On the fifth day of the feast of Christmas, they killed him in his own church before an altar of St. Benet. There they left him dead.\nWeeping and making great sorrow, they bore him in a new tomb that was there already prepared. But then God showed such great miracles for him that Pope Alexander sent letters into England to Archbishop Stephen and other abbots and prelates, commanding them to take up Thomas' bones and to lay them in a shrine and to set it where it might be worshipped by all Christian people. Then the bishop ordered a day when this should be done. So, as soon as they could have the space, he took with him the bishop of Salisbury and other monks and clerks, and went to the place where Thomas had lain for a year. They all knelt on the earth, praying devoutly to Thomas for help. Then four of them took up the tomb with great fear and trembling, and there they found a little writing. (Here lies & rests Thomas, archbishop of Canterbury, primate of England & the pope's legate, slain for the right of the holy church on the fifth day of Christmas) Then, for great devotion they had for it, all\nSaint Thomas cried out. Then they took his head to the archbishop's residence to kiss it, and they kissed it all. They beheld his wounds and said that those who had inflicted such wounds were ungracious. They laid him in a shrine, covered it with gold cloth, and set torches around it, burning continuously, and the people kept watch all night. The next morning, all the lords of the land brought the shrine to the place where it is now, with all the reverence and worship they could muster. Amen.\n\nFriends, you shall have the feast of Mary Magdalene, who was so holy that our Lord Jesus Christ loved her best among all women, next to his own mother. Therefore, come to God and to holy church and pray to that holy woman that she will pray to our Lord for us, that we may receive grace. For she was the first in the time of grace to do penance. She had lost grace due to fleshly lust, so she is a mirror to all other sinners who wish to forsake sin and do penance.\nShe had a father who was a great lord, near the king's blood, and held a great lordship in Jerusalem. He gave Lazarus his son her father's lordship. And Mary received the castle of Magdalen, with all the land belonging to it, from which castle she took her name and was called Mary Magdalen, as she was lady thereof. Then, as many books say, St. John the Evangelist married her. The Lord commanded him to go away and keep his virginity, which he did and remained chaste. Mary went forth and gave herself to sin. In this way, she lost the name of Magdalen and was called the sinful woman. But it was often seen that our Lord made the greatest sinner the holiest in the end. And when our Lord saw the time, he gave this woman grace to know herself and repent of her sins. Then, when Mary heard that Christ was at a man's house called (Simon) the Pharisee, she took a box of ointment, such as the people used at that time.\nShe went to the son's feast, but she dared not go before him. Instead, she went behind him and listened as he spoke. Then she took great sorrow in her heart and wept tenderly. With the tears of her eyes, she washed his feet and wiped them with the hair of her head. With all the love in her heart, she kissed them and anointed them. No word did she speak that any man might hear, but softly in her heart she cried \"mercy,\" and made a vow to him that she would never transgress again.\n\nThen the Lord had pity on her, and cast out seven devils from her. Forgiving her all her sins in the presence of all who were there, she took such love for Christ that she left all her lordships of Magdalen and other possessions, and followed him with great love. She never left him until, with the help of others, she had laid him in his tomb. And when no man dared go there for fear of the knights guarding him, she did not hesitate.\nIn the darkness, she took sweet balms to anoint Christ's body. She showed love both in will and deed. Therefore, Christ healed Martha, his sister, who had been sick for seven years, and relieved her suffering. He also raised Lazarus from the dead, who had lain in his grave for four days. When our Lord rose from death to life, he appeared to her and allowed her to touch and kiss his feet. However, when the Jews learned that Christ showed her such signs of love before anyone else, they took Mary and Martha, Lazarus, and many others, and put them on an old ship in the sea to drown them. But God arranged it all and brought them safely to a land called Myra. There they rested under a bank near the temple. Then Mary saw many people coming.\ntow\u0430\u0440\u0434\u0435 the temple to do sacrifice to their idols, and the lord of the country came with them. But Magdalene was gracious, and with gracious words turned them away. Then this lord had great lust to hear her speak and said to her, \"If that god whom you speak of is so gracious and of such great power as you say, pray to him that I may have a child by my barren wife, and then I will believe in him.\" Then Mary said she would, and shortly thereafter the lady conceived and was with child. Then this lord immediately ordered everyone who belonged to him to go to Jerusalem to Peter to find out why Magdalene's preaching were true or not. He prepared his ship well and made it ready. Then came his lady praying him that she might go with him, and with great prayers the lord granted her request. By their consent, they made Mary Magdalene keep their lordships and goods that they had. Mary set a cross on either of their shoulders and bid them go.\nname of the god. They had said a day and night, a great tempest arose, so much so that they all thought they would be drowned. Then this lady was in great fear and began to labor, and was delivered of a manchild as Maudeleine said. Then this lord made great sorrow and lamentation, and said, \"Alas, alas, I, wretch that I am, what shall I do with this child now that the mother is dead? It is necessary for the child to die as well, for there is no woman's help to care for it.\" Then he cried to Maudeleine and said, \"Alas, Mary, why do you do this to me? You have given me a child. The mother is dead, and the child must necessarily die due to the lack of women's help, and I myself am in danger of drowning every moment.\" Help, Mary, and have compassion on me and the child. Then the sailor said, \"Cast this body into the sea, for we will never have peace while it is on the ship.\" Then the lord said, \"She is not dead but lying in a swoon out of fear.\" But I pray you, let us have the ship to that rock.\nI had rather bury her there than cast her into the water. And since there was no earth to make her a grave, he left her hanging on the rock of stone. And the child, along with the mother, I covered with my mantle and took them to God and Mary Magdalene to keep. And when he came to Jerusalem, he spoke with Peter, and Peter comforted him, though his wife was dead. For God might restore her to life again. Then Peter showed him the places where our Lord was quick and dead and told him of his birth, passion, resurrection, and ascension. And he was steadfast in his faith in Christ. After he had been there for two years, Peter sent him home again and bade him greet Mary Magdalene and her family. Then, when the Lord came far out at sea and saw the place where his wife lay, he longed sorely in his heart to go there. Then he prayed the sailor to set him down there. Then he saw a little child sitting on the seashore playing with small pebbles.\nA child saw him, but as soon as he saw him, it ran out into the rock, and he followed until he came there. He left his wife there and took up the mantle and found the child sucking on its mother's lap. Then he thanked God and Mary Magdalene. And he said, \"Mary, you are great with God. You have kept a young child sucking on a dead body. In great comfort and joy to me, but if you will pray to your Lord that my wife might be restored to life, then I would ever be your servant.\" Then she spoke and said, \"Blessed be you, Mary, who was my midwife to me and nursed my child while I was in pilgrimage.\" Then this man's wife spoke and said, \"Sir, now I come from my pilgrimage as you do, and told him of every place that he had been then. He knelt down and thanked God and Mary Magdalene. And when they came home, they found Mary preaching and teaching the people. They knelt down and thanked her and told her what Peter had done.\nSayd she and prayed her to tell what they should do, and they would do it with good will. Then Mary bade them destroy the temples of Mammon. And build churches, make fonts, and Christianize the people, and so within a short time all the land was Christianized. Then for Mary gave her all to contemplation, she went far into a wilderness and was there for thirty winters unknown to any man. Descendebant angeli et eam in etherea leuabant. And angels came seven times a day and bore her up into the air. And there she was fed with heavenly food. But whosoever God willed that she should leave this world, he made a holy priest to see how angels bore her up. Then went he near the place and asked in the name of God, \"Who is there?\" If it were a Christian man, he should speak and tell what he was. Then answered Mary Magdalene and said, \"I am the sinful woman that the Gospel speaks of, who anoints the feet.\" And she bade the priest go to Maximian the bishop and bid him on Easter day in the church.\nMourning in the church, I will meet him there. When he comes to the church, he sees Mary being lifted up two cubits from the earth by angels, causing him to be astonished. Then Mary calls him near and asks him to say a mass so that she might be presented to the people. The mass was performed, and she was presented to the people and received God's body in the form of bread. Immediately thereafter, the bishop took the holy body and placed it in a tomb of stone, recording her entire life in the worship of God, who had acted so graciously through her. And all sinful people who will leave their sin may come to everlasting bliss, to which God brings us all. Amen.\n\nSuch a day you shall have, it was said by James the apostle, and you shall fast that evening in the worship of God, and this James was a holy man. He came from a holy lineage; he was our Lady's brother and the son of St. John the Evangelist. By the assent of all the apostles, he was sent to Spain.\nTo preach the word of God, for the people were so enmeshed in sin that he could not convert but eight persons, of whom he left two to preach and took seven with him to Jerusalem. He heard there was one called Hermogenes and that he had a disciple named Philetus. These two deceived the people so much that James had turned them back to Christ's faith, but they then turned back to sin again. James reproached them for turning from everlasting bliss to everlasting damnation. Hermogenes heard of this and came, disputing with James over the faith, hoping with the devil's craft to overcome him. James performed so many miracles that Philetus forsook Hermogenes as his master. Then Hermogenes was angry and sent a company of demons, saying, \"Go and bring James and Philetus bound to me.\" When the demons came to James, the angel of God was ready and bound the demons, crying out, \"James, apostle, have mercy on us, for we are bound so sore with iron chains that we are in distress.\"\nEvery side. Then James asked where they had come from. They replied, \"Hermogenes sent us here to bring you and Philetus to him. Now God's angels have bound us, forcing us to endure this pain.\" James replied, \"I will not lose you. Go back to Hermogenes and bring him here bound instead. Do him no more harm.\" They replied to Hermogenes, \"You have sent us where we have been held in iron chains. But now we will bind you and bring you before James.\" They then said to James, \"This false Hermogenes has caused us much trouble and disease. Now give us leave to avenge both him and us.\" James replied, \"No, not like this. My master, Jesus, told me to do good against evil. James then told Philetus to unbind Hermogenes. Hermogenes then said, \"Now I know the malice of the demons. I pray, James, give me some of your power, or else these demons will kill me.\" James gave him his own staff, and then Hermogenes went boldly to his own house and took it.\nbooks and kept them in the sea / and came to James and fell down on his knees and cried him mercy. Then James was glad and christened him and taught him the faith / and after he was an holy man and God worked many miracles for him. Then the Jews heard of it and took James and bound a rope around his neck and led him to King Herod and prayed him to do James to death / or else they would tear all their nation to Christ's faith and destroy their law. Then Herod commanded to strike off his head / and when he was dead, Hermogines and Philetus with many other of his disciples took James' body / and for they dared not bury it among the Jews, they took it with them to a ship / and went into the sea / praying God to bring them there as He would that the body be buried. Then God governed the ship so that they landed in Spain. There was a queen called Lupa, she was called so for her cursed living / then they took the body and laid it upon a stone / and that stone became so\n\n(Note: The text appears to be in Early Modern English, and while there are some errors in the text, they do not significantly impact the readability or understanding of the text. Therefore, no major cleaning is necessary. However, some minor corrections have been made for clarity.)\nSome of them kept the body while the others went to Queen Lupa, asking her to receive James in life, as God had sent the body there to be buried. Therefore, we pray you for a place to bury his body in his honor, for such a holy man. Then this queen did her will, knowing that the king of Spain was an evil man and would do them harm. She ordered a place for this body to be buried, and he acted as a cursed man should. He took them and put them in prison, binding them hand and foot with heavy iron chains. As he sat at his meal, an angel came and released them from prison, telling them to go their way. When the king heard this, he sent two knights with many people to bring them back. When the knights arrived at a bridge, they found they had gone over it, and the bridge broke under the knights.\nThe people were all drowned. Then the king avenged himself and sent for them peaceably, asking them to return and they would have all their desire. When they came back, the king commanded the city to be purified. But when the queen heard this, she was angry and intended to do them harm and sent for them, pretending she would arrange things in the best way for him. When they arrived, she said, \"Go to such a hill, and there I have oxen and cattle. Take some of them and hitch them to a cart. Lay the corpses therein, and let them choose their burial place. Thus, I grant you the place.\" She did this out of malice, hoping that wild beasts would destroy them all. But when they made a cross before them, the beasts stood still while they were hitching them to the cart, and so let them go. In full view of all the people, they led the cart into the queen's palaces, and then she repeated her actions.\ncried for mercy to God and Saint James, and immediately he was baptized and gave the palaces generously to Saint James, as was fitting, and made a worthy church there and placed Saint James within it, showing him all due respect.\n\nThere was a man named Bernard. It happened that he was captured by enemies and put in a dungeon, bound with great chains of iron as much as they could. He cried out earnestly to God and Saint James for help and support. Then Saint James appeared to him and comforted him, and at once the chains broke. James hung them around his neck and said, \"Come and follow me.\" He led him to the top of a tower that was forty cubits high and told him to jump down and cast his chains into Spain and offer them at Saint James' altar. And he did so.\n\nAlso, there was a man who went to Saint James in the company of other pilgrims. He helped a poor woman who was having difficulty carrying her pack. Shortly afterward, he met a sick man who couldn't walk, so he put him on his own back and carried him.\nA man rode a horse and carried the poor woman's letter and the sick man's staff. For great heat and toil, he came to Saint James and fell ill and lay for three days unable to speak. Then he regained consciousness and thanked God and Saint James, who, through his prayer, had delivered him from a great multitude of demons. At that moment, Saint James appeared to me with the poor woman's letter and the sick man's staff and drove away the demons from me. But get me a priest immediately, for I will not live long. He said to one of his companions, \"Good friend, go from your lord, for he is truly damned and will die a foul death within a short time.\"\n\nWhen they returned home, they told their lord, but he paid no heed to it. However, within a short time, he was dead as the man had foretold.\n\nThere were thirty men in the company who had sworn to each other to go to Saint James together, except for one who would not swear allegiance. In a short time, one of them fell sick and lay ill.\nOn the third day, he remained silent and refused to pledge his truth to the others, except for the one he wished to accompany him. Within a short time, he spoke and mended his law, and his companion led him away. But he could only travel softly. They spent the night under a hill, and we were very afraid. Why, we wondered, did cursed people and wild beasts kill men?\n\nAbout midnight, Saint James rode up and said, \"Give me the dead body of your companion before me, and then come behind me.\" They had traveled fifteen days' journey by the morning and reached Mount Joy, half a mile from Saint James. There he made him dismount. He instructed this man to fetch the canons of Saint James and tell his companions, \"Your pilgrimage stands in no stead. For they were false to your companion. Therefore, let every man and woman be true to one another, and we shall eventually reach the bliss of heaven.\" God friend, such a day you shall have said Annys, the day our lady was her mother.\nThe first Anna was the mother of the prophet Samuel, who governed the people of Israel. Anna's husband was named Elkanah, and they had no children by her for a long time. But through great prayer to God, they eventually had a son named Samuel.\n\nThere was another Anna, who was the wife of a man named Raguel. They had a daughter named Sarah. Sarah had seven husbands, and on the first night she married each one, she would send them away, desiring them only for the sake of flesh and not to bring forth fruit to God's pleasure and without children.\n\nBut soon after, a young man named Tobias came, and through the angel's teaching, he married Sarah. Tobias spent three nights with her and then sent her away, praying and having children.\n\nThe third Anna was Tobias' wife. She was an old woman and performed many acts of mercy. To prove her humility and suffering, she endured.\nGod made him blind. On a day when he bore many dead bodies that were slain, he grew weary and lay down in his house by the wells. As he looked up, a swallow's feather fell into his eye, and he went blind but took it patiently and thanked God for his visibility. God restored his sight again. The four-year-old Anna was in the Temple of Jerusalem when Joseph and our Lady brought Christ to the temple on Candlemas Day. She prophesied about Christ and how it would happen to him. This Anna was so holy that when she had been married for seven years, her husband died. Then she went into the temple and remained there night and day until she was eighty-four years old. At that time, she received God's grace to see him bodily or she would have died and held him in her arms. The Virgin Mary is our Lady's mother. So, who was our Lady when she was brought to the temple and left there with the other virgins of her age to learn Moses' law and serve God night and day? This Anna had a husband named Joachim, who was our Lady's father, and came from her lineage.\nDavid, through the prophet, had long been told that the descendants of David would come down to Christ, and this was recorded in books kept in the temple treasury. However, King Herod of Jerusalem intended to destroy God's life and take the books out of the treasury to burn them. By doing so, he hoped to forget the lineage of David and claim it for himself. Therefore, there are no books that tell how Ishmael descended from David.\n\nBut after Herod had carried out this wicked deed, there were still some wise men who had copies of these books at home. They recounted how Ishmael came from the kingdom of David. David had many children, and one of them was named Nathan. Of him was born Levi, and there was another named Panther. It was Ishmael's father. His mother was Anna, the woman called \"mother\" in the text (Pater eius Ishmael, mater vero Anna). When they had this child, Anna was given the name \"mother.\"\nAfter Mary gave birth to Joseph, and both Ioachim and Anna lived virtuously. Therefore, as God says, \"A good tree bears good fruit.\" From this good woman came a holy offspring. Let us serve this holy woman so that she may pray for us now and forever. Amen.\n\nThe Saturday in the first week of Lent is when the Gospel of Matthew, chapter 17, is read. (Jesus took Peter, James, and his brother John, and led them to a high mountain called Transfiguration. There, he was transfigured before them. His face shone like the sun, and his garments were as white as snow. And Moses and Elijah appeared and spoke with him. All this was done for our learning / and our great comfort and joy that is to come. For in that our Lord was thus transfigured into such great brightness, it signifies the glory that the soul and body of every Christian man and woman will have hereafter if they live well in this world and keep.)\nThis day is greatly privileged in holy church. Orders have been given that today all Christianity and great pardons are granted in various places. For the sake of the soul's well-being and comfort, and as a means to sanctify it, so that in the last resurrection the said soul, joined to the body, may be glorified and transformed in clarity more than the sun, and everlastingly endure. To have a better understanding of this transformation, you shall know that our Lord took these three disciples and apostles. He was more familiar with them than with any other. And to Peter, he had promised beforehand to be the head of the church and prince of the apostles. To John, he took for a singular love he had for him and for his virginity. To James the elder, he took because he was to die first for his love and take martyrdom. Our Lord also had Moses there, who was dead before this transformation.\nA thousand years and five hundred, and Helias the great prophet, who was thousands of years and more before translated into paradise and is yet living. And you said Helias is preserved to preach against Antichrist at the end of the world, and the said Antichrist shall put him to death / and martyr him. These two they took as signs. He is and shall be judge of all who are dead, as Moses was then. And is in body and also of all those who are living, as is the said prophet Helias in paradise. And also because they both fasted for forty days, as it is shown of Moses (Exodus xxx.) and of Helias (III Kings xix.), we do not read of Abraham or Noah, or of such others who were then in limbo with Moses, nor also of Enoch who yet lives with the said Helias in paradise. Therefore, by this we may learn that it pleases much our Lord that Christian people fast forty days, that is to say, during Lent, so that they may be the more able to make the transition, which shall be at hand.\nSome people may argue that they would like to fast, but they are not bound to do so for nine reasons. First, a woman with a child must provide for two, so she ought to have two meals or refecions, unless she is strong and of good composition. Second, nurses giving children suck should not fast. Third, sick people who cannot eat when required time demands are exempt, but those with the gout are not. Fourth, poor people who cannot take a good meal or refecion sufficiently at a due hour should go from door to door.\nThe fifth are poor people who lie abed and cannot travel. And have not enough food if such fasting of theirs should be great if the rich do not fall into damnation. The sixth are foot soldiers and horsemen who have long journeys and are not excused. The seventh are those who lead laborious lives but handicraft men are not excused by that. The eighth are young people. For as St. Thomas in the second says, \"A young man may be excused until he reaches and comes to the age of twenty-one, for so long he grows in all his parts, and by much fasting he may diminish it. Nor should he fast on Fridays during Lent before twelve years of age. And on Wednesdays and Fridays at fourteen years. And on Mondays, Wednesdays, Fridays, and Saturdays at sixteen years. And all the days of Lent at twenty years.\" The ninth are elderly people who may not eat, but those in old age who have good digestion are not excused by this.\n\nWhat form and other details regarding fasting during Lent are to be followed by these groups is not specified in this text.\nOrder we shall keep in our fasting: our Lord and the said Moses and Hely teach us. Our Lord, in fasting, prayed, and Moses, when he died while fasting, took good heed of what our Lord said to him, giving him laws and commandments. And Hely, the prophet, was ever going, and in like manner, we should do as much as we may in the time of our fast in Lent: attend to prayer and divine service, take good heed of what is said at sermons and preaching, and bear it away, and do likewise. In recalling and teaching the same to your children and servants whom you have charge and power over. Also, going to holy places and to pardons, that we may be released sooner and have forgiveness of our sins, and afterward come to the mount of heaven that we labor for, which is our heritage where we shall see the transfiguration of our Lord God our maker and redeemer, much larger and much brighter.\nMore glorious than Peter and his companions ever saw him, was Jesus on this mount of Transfiguration. For on this mountain we shall see sensibly, without fear or falling down to the ground, as the said apostles did. The Father, the Son, and the Holy Ghost reside and reign there with an excellent glory, Lord and God, world without end, in the midst and among His citizens and saints. Of this mountain and the glorious City of Heaven we find this writing: sorrow, heaviness, waylaying, nor weeping is there, neither poverty nor sickness. No man is hurt there, no man is grieved nor hated, nor envies another, covetousness is nonexistent nor desire for food and drink, nor for any worship or power. There is no fear nor malice they have towards man and woman to bring them to their dungeon of hell, death of body and soul, shall never be there, but glory and joy that never cease with everlasting grace. There is no discord.\nBut all things are in order and agree in continual gladness. There are all things quiet and restful in great clarity and brightness, not of the sun that shines here, which will not be necessary. For our Lord himself gives and will give it light, and Jesus, the Lamb of God, is and will be its lantern. There are no old people or any other wretchedness of age, but all people shall be there at the full age of the Lord: thirty-two. There is no night, nor darkness, nor gathering of clouds, nor excess of heat or cold, but all things are so temperate that the eye has never seen such, nor has the ear heard. Nor can it be perceived by man's heart or mind, but only by those whom the book of life records, who have taken the penalty in this world for great passion and strict life, and now serve him day and night. And above all these joys and glories.\nTo those accompanied by the orders of angels, archangels, thrones, dominions, princes, potestates, cherubim, and seraphim, and to all the heavenly spirits of such high virtue. And to behold the innumerable company of saints around our Lord Jesus Christ, distinct and keeping their order and fellowship much brighter than the stars of heaven. As is our lady, the mother of God, the patriarchs and prophets, the apostles and evangelists, martyrs and confessors, virgins and all other saints.\n\nWe find that a damned spirit was compelled to tell a symbol of the joys of heaven, and he said this example: If a man were on the top of a high hill and might see, possibly, from him an expanse of five hundred miles, and all that space in compass was full of wheat, and every\n\nIn the first book of scripture it is written that, in God's infinite goodness, He made man and ordained him to be Lord and have dominion.\nDomination of all other living creatures and he brought or caused them to be brought before man, to the intent that he should know all that was made for man. And to give to every living creature a name, according to its nature and to the property thereof. Therefore, it is fitting/reasonable, that of and for the nobleness, dignity, and virtue of every good thing, it ought to be praised, magnified, and loved. The name signifies that very thing specifically. The more so, if the giver of the name has perfect science and knowledge, not only of the thing, but of all the names that have been or shall be in the use and knowledge of man. The name Jesus signifies the most noble, most honorable, and most precious thing that ever was, is, or shall be (Quia filius dei). Jesus is the name of the Son of God, the second person in the Trinity (Ante seculo Before the world's creation, predestined and ordained in the high wisdom of the Godhead). Thus, in our nature and kind, to be.\nAnd named and called him Ihesus. An angel of God, named Gabriell, had appeared to her in earth and announced to her from heaven how she should conceive and bring forth a son. He added, \"Thou shalt call his name Ihesus.\" The same words were then said to her husband Joseph: \"Do not be afraid, take Mary as your wife, for she has conceived \u2013 that is, the child in her is of the Holy Spirit. And she will bring forth a son, and you shall call his name Ihesus. (Matthew 1:21, 25) At his circumcision, the first shedding of his blood, he was named Ihesus.\nIhesus was called this name. According to the evangelist (Quod vocatum est priusquam in utero concepitur Luce secundus), \"Blessed Ihesus. O sovereign Ihesus. O holy and heavenly name Ihesus, I beseech thee to be to me, and to all that worship and honor and love thy holy name Ihesus. What is Ihesus? Shall I ask you? I have desired him to be to us very Ihesus. Ihesus is interpreted as salvation or savior or health itself. All we are sinners and all we are born children of sin, and we need grace, says Saint Paul. From whom shall we receive this grace and be delivered from sin? And certainly from none other than Ihesus, who is plenus gracie et veritatis, and through whom comes to us grace and salvation (et per quem gracia et veritas Iohannis primi).\nIhesu no grace may be had; and no good deed nor operation may be wrought, Iohnis decimo quinto. For this blessed Ihesus, the holy fathers and patriarchs, Abraham, Iacob and others, mourned and longed, and signing, cried and called. Come, lord, come,\nDiscende, Come down, gracious Ihesus, and deliver us out of this prison that we all are in and must go to for the sin of Adam. Of this desired Ihesus and of his blessed acts and deeds, wrought and done by him and his name, be the prophecies, figures, signs and oracles, and tokens innumerable written in holy scripture. And though in scripture are found other persons of this name Ihesus, the son of Naue, otherwise called Iosue, and Ihesus, the son of Syrac, and Ihesus, the son of Josodech, and though each of these were according to their name helpers and in a manner saviors of the people that then were. But there was never one that was universal savior and deliverer from sin, but our IheIhesu.\nThe son of God, whom David prophesied and called him. The Father in heaven sent his only son, Jesus, God and man, to save and redeem all mankind. Misit verbum et sanavit omnes (And he sent the word and he healed all) (Isaiah 6:10), and this confirms the celestial paraclete, the heavenly messenger Gabriel, saying to Joseph, the spouse of our blessed Lady, \"This Jesus shall save and redeem all his people. He shall deliver them from their sins.\" Ipse enim salva faciat, enim populum suum a peccatis eorum (For he will save his people from their sins) (Matthew 1:21). Jesus, therefore, can be called and is certainly a name of might and great power.\n\nJesus is also a name of pity and solace. Jesus is and will always be a rewarder and premium to his lovers. That our Lord Jesus is of might and power is apparent. In the creation and making of all things. In the subjection of demons: and in the operation of miracles. The might and power of Jesus first appear and are evident in the creation and making of the world and all that is in it. As it is written in holy scripture, \"In the beginning was the Word, and the Word was with God, and the Word was God\" (John 1:1).\nIhesus, that is to say the wisdom of the Father, was before eternity with the Father or Heue, or Earth, Sonne, Mone, water, fish, fowle, or beast. And before any law or ordinance of any creature in heaven or on earth was made or created. And as it follows in the same chapter, Ihesus was not only thus with the Father before the making or creation of the world, but also he was (Cum eo et cuncta componens). Ihesus with God the Father was the former, the maker, the shaper of all these things before said. This witnesses and confirms the evangelist John saying thus: In him were made all things, and without him was nothing made. O Ihesus, says the holy gospel, all things were made and created, and without Ihesus there was never any creature made. O Ihesus, for in this earth men, for a small power, a transitory dominion in a realm, in a city, or in a country, receive great honor, reverence, laude, or praise.\nThis name, Jesus, ought to be given to the Ijesus, for He is the Lord of all creatures, by whom and through whom every thing has being and substance. No tongue can speak, nor heart conceive, this name Iesus is exalted above all names. In none is Jesus bowed the knee of heaven, earth, and hell. To the Philippians, it is written: All the power of angels in heaven, of devils in hell, and of men on earth is subject to Jesus, and to His name bow and give reverence, honor, and worship. The popes John, the twenty-two of that name, granted to every person disposed, that as often as the blessed name of Jesus is repeated in the divine service, and he bows his knees and makes inclination or smites himself on his breast with devotion and reverence, so often he shall have twenty days of pardon and remission.\nIn the time of King Henry the Third, in the churchyard of St. Edmund's, there was a man who:\n\nI also said that the might and power of Jesus is demonstrated in the subduing of wicked spirits. I need not spend long on this, for it is manifested innumerable times in all four evangelists. They feared Jesus and fled from him when he cast out a legion of demons from one man. And they have no power but what they are allowed by Jesus, as clearly shown in the story written in Matthew VIII and Mark V. And there are many other places in the gospel where this is evident, not only through Jesus in his own person but also through his disciples. Demons and cursed spirits were subject to and obeyed him, as it is written in Luke X: \"Lord, I command you, and you are free, come out, all demons, and it shall be done for this man.\" Whoever calls upon the name of the Lord in sincere faith, he shall not fail of help, as the prophet says: \"Quicquid vocaverit nomen Domini salvus erit,\" John II.\n\nOf many stories that illustrate this, I will tell you one. In the time of King Henry the Third, in the churchyard of St. Edmund's, there was a man.\nA child, holding two tables, studied making letters and writing. Suddenly, by the power of God, he was seized and taken from that place, brought to a far and strange country. There, he met three other children from various regions, brought in the same manner as him. A religious man moved these children to confession, to whom they made confessions and received absolution. The monk then undressed them and instructed them to join their heads together in prayer and go forth. Wherever they were led and brought, and whatever they heard or saw, they were to call upon the blessed name of Jesus, and Jesus should always be in their mouths. After this, the four children were brought to places where souls were tortured and tormented. Fends and devils attempted to take these said children and cast them into pain. As they had been taught, they cried.\nIesus Iesus Iesu, the wicked spirits fled from them after this dreadful vision. They were brought to delightful and pleasant places where they saw angels and holy souls and divine secrets, and the unspeakable joys of God, Jesus. For a man's wit and knowing cannot comprehend the least principle of this in this life, nor can the children understand or express the sense and deed of the event. The children were brought back again to the same hall, and clothed once more by the said religious man. And then they were restored to their proper countries. Eight days after the rape of this first spoken child, he was first seen and found in the suburbs of Berry, with tables in his hands. These visions were so deeply engraved in this child's mind that no worldly mirth could enter his heart, nor anything cause him to laugh throughout his life.\n\nA story is written of Nicholas who was in purgatory and revealed to Saint Patrick how he passed through all perils and confronted the devils alone.\n\"saying Iesus help me, Iesus have mercy on me. A devil also said to St. Bernarde when he besought him in the name of Iesus, go out from the woman who vexed you. O terrible name Iesus. I am compelled to depart, said the devil. O marvelous, O thou high name Iesus, how is it seen that thy high name Iesus is so dreadful to spirits, that of their own nature they have knowledge and might greater than any earthly creature. How dare a Christian creature be so bold to displease thee or do that which is contrary to thy name Iesus, that is, contrary to the salvation of him. Beware, man, beware and remember the dreadful word, that Iesus will say to those who displease him and live without fear of him. (Go ye cursed ones into everlasting fire). The contrary, and to the great joy shall be said to them who here have lived in fear and loved him. (Fearing him indeed)\"\nThe prophet says, \"Ijesus glorifies and takes to His blessings those who fear Him with love. He will say to them, 'Come, you blessed of my Father, take possession of the kingdom of heaven, and be partners of my blessings and joy.' (Matthew 25:34) To this name all prophets bear witness, and thus have remission of sins. I said, \"All the might and power of the name Ijesus is shown (in the operation of miracles). In the marvelous and plentiful miracles that Ijesus Himself showed and wrought, and have been done and wrought in His name, which are innumerable. For it is most certainly the case that both from Him and in His name, thousands have been miraculously healed and saved. The blind, who never saw before, have received their sight; the deaf, their hearing; the lame, the ability to walk; and lepers, their cleansing.\" There are many authorities and examples for this in:\nIn the Gospel of Matthew (chapter 4), it is written that Jesus went over all Galilee teaching, healing all manner of sickness and affliction among the people. And in Mark chapter 3, this same thing is meant. Here is how Jesus gave the same power to his disciples. Many other instances, unknown to us, have shown the power of this name, Jesus, to those who have loved and trusted in this blessed name.\n\nIt is written of a brother of the monks, remembering him of the virtue and miracles done in the name of Jesus. And to avoid a great fire and peril, he with devotion wrote this name Jesus) and put it in water. With a fervent heart in Jesus, he drank the water and was healed immediately.\n\nOf a devout young man, it is also read that he prayed to God to grant him the means how he might best love Him and continue in the same love. An angel appeared and took him by the bill. In it was written (Ihesu fili dei propicius esto michi peccatori).\nIesus, the son of God, have mercy on me, a sinner. Open thy mouth and eat this sacred thing for in the name of Iesus; the Trinity is inclined to favor and help thee. It drives away the devils and their vexations, and opens the way. Of all these, the young man in virtuous living experienced (as the confirmation of all these matters is clear from the mouth of our Lord Jesus, in the last chapter of Mark. [In my name (said Iesus), demons speak in new tongues]) In the second principality it is said that Iesus is a name of pity and of succor. Here you may show and preach how, for pity's sake, he had compassion on mankind. And to succor and relieve him from misery, Iesus became man. If you will, in his acts of poverty, humility, wisdom, and especially in the circumstance of his passion, make yourselves like him. First, we ought to make ourselves to him, that he may destroy our pride.\n\"suffered his head to be crowned with sharp thorns, and we should not forget him in prosperity, his right hand was parched with a great and boisterous nail to have patience in adversity, behold his pain in his left hand to disdain earthly and vain joys, his feet nailed to the earth is a mirror and a spectacle, and in sign that he loves, he spreads his arms to clasp, & bows his head to kiss. All his blessed body is like a harrowed lion maimed with drops of blood, and in token that this was pure and whole love, our mercyful Jesus our pitiful Jesus suffered his side to be opened with a spear to be pierced, & every drop of his precious blood to be shed for me and all mankind. Thus Jesus has verified the prophecy that is written. Isaiah 53:12. What more ought I have done? What might I have done? What wouldst thou man that I did for thee more than I have done. Have I not given my own life for thee? Quia maiorem caritatem nemo habet.\"\nLove cannot be shown greater than to give life for a friend. And as the holy man Saint Bernarde says in Jesus' name, that and my passion were not sufficient for the redemption of man, I would for the love that I have for man yet suffer again what I have suffered. O we unkind wretches, worse than unreasonable creatures, if we do not mourn for it, sorrow for it, pity Jesus in his passion, that for our sake you would be tormented and die for us. And also, if for his and in his holy and blessed name, Jesus is not patient in all adversities, ready to suffer for the vexations, tribulations, injuries, wrongs, reproaches, sicknesses, and all manner extremities & diseases, and with desire and joy with his apostles and disciples, of whom it is written (Acts 5:41-42. They went away rejoicing because they had been considered worthy to suffer insult for the name of Jesus. And Saint Paul says in the same book, the twentieth chapter, he was ready to die for his Master's name, Jesus (Acts 20:24. But none of these things move me, nor do I count my life dear to myself, so that I may finish my course with joy and the ministry which I received from the Lord Jesus, to testify to the gospel of the grace of God).\nThen, after the course of Bernarde, I Jesus ever in your hand, in your mouth, and in your heart, by whom you shall now direct all the powers of soul and body (Iesus (iniquit) semper sit in manu. semperque set in ore. sit in sinu. quo tui omnes sensus diriganter et actus): And this I said for the last principal reason. For I, Jesus, am will and shall be your reward far and above your cities. I, Jesus, say to all my servants (Venite ad me omnes qui laboratis et onerati estis. et ego reficiam vos), come to me, all who labor and are heavy laden, and I will refresh you. I will reward you, I will repay you. With good Jesus, surely with joy, eternal bliss. With fruition, vision, and knowledge of the blessed Trinity, with joy that comprehends all that pleases and suffers nothing that displeases, and joy that shall never be taken from us (Quod nemo tollit a vobis). Sayeth I Jesus. This is the name and there is none other.\nA man lived many years and days in peaceful ways with his wife, according to their degree. Then the enemy of all virtuous life incited them, tempting them both to destroy themselves. The husband knew not of his wife's temptation, nor the wife of her husband's. This temptation troubled them both so much that neither of them could well eat, drink, or sleep. But they were always signing and in heavy cheer. In the course of time, they sought comfort from each other and asked the cause of each other's sadness and sorrow. The man and husband questioned each other extensively.\nThe woman, unable to please him, he finally answered and said, \"Indeed, my trouble is that I am restless day and night, eating and drinking, or whatever I do, I am tempted to take my own life. Wife, tell me now, why are you not eating, drinking, or sleeping as you used to?\" The wife answered and said, \"Lord, I am in the same temptation as you are. And through the instigation of the devil, we both consented and agreed to perform this false temptation. And we made ready our halters and ourselves, with all that should be had, to carry out this accursed deed. But before we should begin this foul and horrible deed, the wife said to her husband, 'Lord, I have never tasted nor have I drunk of our best wine. Let us drink one of them before we die.' I consent and grant it, said the husband. She took a sip of the poisoned wine, and when it was before them.\"\nThey both had a blessed custom that when they should take any sustenance, they said to each other, \"I drink to the wise one, in the name of Jesus, with the common blessing: In the name of the Father and of the Son and of the Holy Spirit. Amen.\" (Bibamus in nomine Iesu). And she receiving and drinking of the wine in the name of Jesus, and immediately their temptation subsided and was gone. Et fugit diabolus (And the devil fled). And they then showed this and confessed their sin openly to the magnifying glory of the heavenly name Jesus.\n\nBernardus (I have my soul hidden in the electuary with the vessel called the word, which is Jesus. It is ineffective against any but the pestilence).\n\nIt is written that a pagan being converted to the Christian faith, therefore the devils had so much envy that they vexed him with bodily harm and sensible torments, and especially in his bed. Then this man, as he was taught, would say:\nThis man was anointed with the name Ijesus in the four corners of his bed. After this, the devils, as was their custom, came to his chamber to torment and vex him. But when they approached the bed, they recoiled and stood at a distance, saying with twisted faces, \"Ha Ijesus, ha Ijesus.\" And in this way, this man was saved.\n\nHe then understood the power of this name Ijesus and built a lodging place for the devils. They fled and ran away in confusion. And thus, this man was no longer troubled or assaulted by them. But ever after, he was delivered from all temptations and troubles through the power of this holy and sweet name of Ijesus.\n\nOh, that I could follow and love Ijesus as the knight I read about, who went to Jerusalem and visited in order, by and by, all the places where any act or deed was done by our Lord Ijesus, from his birth to the place of his ascension. Then he pondered.\nA man, having no more places to visit or follow Jesus, but only in heaven where Jesus ascended, was so greatly desirous and affectionate to be with Jesus that his soul departed from his body. Wise and learned men understand that this man, out of joy in his pilgrimage and in Jesus, was struck with awe and there was written in his heart: Iesus amor meus (Jesus, my love). St. Augustine, in the City of God (Book X, Chapter 40, What is more friendly, more lovely, and sweeter to name than Jesus?).\n\nThere was a woman whose heart, through the instigation of her enemy, the evil angel, fell into such an obstinate opinion that she in no way, nor by any persuasion, would forgive certain transgressions done to her. A holy man, trusting in the holy name of Jesus in her extreme sickness, wrote this holy name, Ihesus, on her forehead, and another, the virtue of this high name, brought about her recovery.\nname Ihesus wrought in her so that it molefyed and melted her herte / that wt all the power of her herte she forgaue all trespaces askynge Ihesu forgy\u2223uenes of her Induracyon & obstynacion thankynge hym of the remedy. Wherfore euery man ought to honoure / sancty\u00a6fye / and halowe this daye in the reuerence of this holy & swe\u00a6te name Ihesu. Amen.\nGOod frendes suche a day ye shal haue saynt Lau\u00a6rence day goddes owne holy martyr. His mar\u2223trydome as maximus sayth / shyneth to all holy chyrche and lyghtneth all the worlde / wherfore ye shal come to god and holy chirche and shal fast the euen. \u00b6This saynt was holy in lyuynge and grete in co\u0304\u00a6passyon of ferynge. Saynt austyne sayth that ensaumple in doynge is more commendable / than is prechinge and te\u2223chynge therfore saynt Laurence gaue all crysten people too shewe agaynste malyce mekenesse / and agaynste coueytyse largesse / agaynst persecucion and tribulacyo\u0304 loue and swet\u00a6nes. \u00b6Whan Sixtus the e whiche wydowe had be longe seke of the hede ache. Thenne laurence had\nThe empress showed compassion on her and made her tend to the needs of the poor, washing them and serving them food and drink. Hearing of a poor man nearby who was blind, she went to him and healed him. The more the emperor showed malice towards him, the more she showed kindness and devotion. When Pope Sixtus had given the church's treasure to Lawrence to keep and distribute to those in need, Lawrence followed his master and said, \"Holy father, do not abandon me.\" He had given away all the treasure that had been entrusted to him. \"Go not to your passion alone,\" the pope replied, \"but let me go first and suffer more penance than I, for I am old and you are young, and you can endure more than I.\"\nthe redy\u25aa For there is grete tormente ordeyned for the. Thenne were there some herde laurence speke of tresoure. Thenne the emperoure sente after Laurence / and sayd. Ostende michi thesauros ecclesie) Shewe to me the tresoure of the chirche / or ellys thou shalte be put to suche a tormente that thou shalte be fayne to delyuer it. \u00b6Then how pope Six\u2223tus and saynt Laurence came vnto this tresoure / ye shall here. \u00b6We rede yt there was an holy man / that was named Orygines that conuerted phylyp the emperoure of Rome Thenne the emperoure sent a knyght of his in to frau\u0304ce / wc with moche people to ouer come frau\u0304ce. This knyght was called decy{us} and in shorte tyme he made Fraunce subiectes vnto the emperoure as they were before. Then whan this emperoure phylyp herde that decius hadde done so well to greate worshyp to decius and to thanke hym for his Iour\u00a6ney. Themperour toke with hym a fewe men and rode out of rome agaynst decius to welcome hym home thenne De\u2223cius sawe that the Emperoure dyde hym so grete\nworship he thought it had been for fear and not for love, and thought to be emperor himself; and so, on the night next following, as the tempter lay in his bed sleeping, Decius slew him and took all his people to Rome with him. When the Romans and the senators heard of this, they made Decius emperor out of fear and love. When Philip's son heard that his father had died in this way, he feared Decius would have him slain and gave his father's treasure to the holy church and bore it to Pope Sixtus and Laurence, praying to them if Decius had indeed slain him, they should distribute this treasure to the poor people who had need. Then Decius slew Philip's son for fear he would avenge his father's death when he had come to manhood. This was the treasure that Popes Sixtus and Laurence had; and for this treasure, they put Laurence in prison. There was then a man named Lucullus in prison who had lost his sight through great weeping. Then Laurence made him see.\nAgain, Lawrence prayed the emperor for a three-day reprieve, promising to show him the treasure. Released from prison, Lawrence gathered the poor, blind, lame, and crooked, bringing them before the emperor on the third day. \"Behold,\" he declared, \"this everlasting treasure, which will never fail, for it will endure forever in heaven.\" In demonstrating generosity against greed, Lawrence distributed all his goods and riches for God's sake. Had he wished, he could have spent it on vain pleasures and worldly operations. In the torments of his passion, he displayed perfect love and fervent sweetness. Enraged and angry, the emperor ordered the bringing forth of all manner of instruments of torment: scourges, nails, stones, and salt.\npytch, brimstone, burning coles, yren shafts, bars of yren, and gredyrons. He commanded that all should be spent and worn on Lawrence, but he would show treasure and forsake his god that he believed in, and adore and sacrifice to Metamorphoses and idols. Then Lawrence said, thou unfaltering man, these foods and drinks I have ever desired and sought. For just as sweet and delightful foods and drinks please and satisfy your body, so these tortures please my soul and make me strong and mighty to endure passion for my lord's sake. Then the emperor was angry and commanded to beat him with scourges full of knots and not to leave until the blood ran down on every side. And then they laid chains of burning iron on his sides that burned the flesh from the bones. And ever Lawrence thanked God heartily. Then Decius was filled with sorrow and said, though you with your witchcraft scorn my torments, yet you should not scorn me. And then he commanded again to beat him.\nwhypes and knots of lead till the bones were bared. Then Lawrence held up his head and praying to God, a voice from heaven said, \"Thou must suffer more torments and passion for my love.\" Decius heard it himself. And thou shalt come into great joy and bliss. Then Decius said to the people, \"You may hear all how the demons come and comfort him. Go and beat him again with scourges.\"\n\nThen there was a knight among them called Romanus, who saw an angel in a silk shirt come and wipe Lawrence's sides. Then he forsook the emperor and became Lawrence's disciple. Lawrence immediately baptized him. Then Decius ordered Romanus' head to be struck off. Decius then made a great fire and set a girdle thereon to roast Lawrence and pricked him with fire tongs. Then Lawrence looked at the executioner and said, \"Wretch that is roasted enough, eat of it yourself while the other side roasts. I fear not your torments. I cast my eyes up to God and said.\"\n\nLord\nIhesu take my spyryte. & so he yelde vp the goost. Thenne the tor\u2223mentours went theyr way and left the body lyenge there thenne come crysten people and toke the body and beryed it wyth grete lamentacyon. Thus laurence shewed meke\u2223nes ayenste malyce. and largenes ayenst couetyse / ayenst passyon loue and swetnesse for the grete loue that he had to\ngod / made hym set noughte by all his tormentes that we\u2223re do to his body / Saynte Gregory telleth how there was a preest yt hyghte staculus / and was besy to a mende a chir\u2223che of saynte laurence yt was destroyed with lombardes but he wanted brede to his werke men & made moche sorowe therfore And he prayed to god and saynt Laurence besely of helpe / and then he loked in to an ouen and fou\u0304de it full of newe whyte brede and he wende it wold haue serued the\u0304 but for a weke / & it founde them Inough all the tyme that his werke was in makynge.\n\u00b6we fynde yt there was an Emperoure that was a cursed man of lyuynge / And whan he was dede. There came a le\u00a6gyon of fendes to\nfetched him, and as they approached an hermit's cell, they made a great noise. The hermit was astonished by this and opened a window to speak to one of them. He asked in the name of God what they were. The man replied that they were demons sent to the Emperor who was dead, to look if they might have him as their reward. Then the hermit commanded them to come back to him to know how they fared, and he did so. He said his sins were being weighed in the balance and were nearly overcome. Then the burning deacon Lawrence appeared and placed a large pot on the balance. This pot was a great chalice that the Emperor had made to worship Saint Lawrence. Thus, you may learn to endure against envious people, for in largesse lies the means to give to those in need, and what joy and merriment it is to suffer tribulation and persecution and disease patiently. Learn from the holy martyr Saint Lawrence and take him as a mirror. Pray to him that he will be a mediator for us.\nTo God for us, that we may come to everlasting bliss. Amen.\nGood friends, such a day you shall have the expectation of our Lady. And it is called so because on that day her son took her up into heaven, body and soul, and crowned her queen of heaven. For the angels came to fetch her up with procession against her, singing with roses and lilies of paradise. In token that she is the rose and flower of all women, and they did homage to her. For all angels and saints in heaven rejoiced and made music in worship and honor of her, and so the holy church makes mine oblation of her assumption. And yet the Gospel of that day makes no mention but of two sisters, Martha and Mary, and says, \"Jesus entered into a certain castle, and there was a woman named Martha, and she took him into her house. And she had a sister named Mary, and she sat at the Lord's feet and heard him speak. Then Martha was troubled, being occupied with much serving.\"\n\"Criste/ And she said to him, \"Sir, bid my sister arise and help me.\" Then answered Criste Maria, \"The better part has been chosen for her; it shall not be taken away from her.\" These are the words of the gospel of that day, & here are no words of our lady, as it seems. But he who reads what St. Anselm says, there he may see that the gospel pertains to our lady and to the living of her. For she was the castle that Iesus entered; for just as a castle has various properties that belong to it, so was our blessed Lady before all other women who ever were. For all women are frail and weak and easily overcome; our lady was strong as a castle, and against the devices of the devil's engines, and put them to work at all times, for just as a castle has a deep ditch first, so had our lady a deep meekness in the strength of the castle, in so much that she surpassed others.\"\nvirtue of meekness. Therefore God chose her to be a mother to His son before all other women, and this is witnessed by His words: (Quia respexit humilitatem ancillae sue) for God beheld the meekness of His handmaiden. All generations shall bless me. This ditch, if it is full of water, makes the castle stronger. This water is compassion that a man should have for his sins and for other people's suffering. Our Lady had this water. Upon this ditch lies a drawbridge that shall be drawn up against the enemies. Let it down against friends. By this bridge is understood obedience. For just as a man shall not let down the bridge to his enemy though he begs him, in the same way a man should not let the devil come to his soul though he tempts him. But a man should let down the bridge of obedience and the sooner, the better, for anything that helps and consoles his soul. Our Lady did this when the angel Gabriel told her of her conceiving her son.\nShe let not down the bridge for she didn't know whether he was a friend or an enemy. She should continue and remain a maiden, keeping the vow of chastity she had made before. As she heard herself let down the bridge of obedience and said, \"Lo, God's own hand, maiden, let it be done to me according to thy word.\" This castle is triple or thrice walled. The first wall signifies marriage; for she was once wife to Joseph, or the Jews would have stoned her as an adulteress. If she had continued without marriage, and the further wall signifies patience and the inner virginity, which is pure maidenhood. But that is little worth unless it is strengthened with the wall of patience. Little help is maidenhood without the ability to endure persecution or disease. But it does not defend against playing the clown, gossiping, cursing, whining, and scolding. These do not defend maidenhood.\nA maiden should be seen and not heard. This virtue had our lady. For St. Bernarde says, read all the Gospels over and you shall not find that she spoke in her life more than four times. The first to Gabriel. The second to Elizabeth. The third to her own son in the temple. The fourth at the wedding in the hall of Galilee. Thus must the wall of chastity defend the wall of maidenhood. This wall of maidenhood, and if it is well kept, it is passing all other. As Bede says, marriage is honorable as it is well kept, but yet widowhood is higher. But virginity passes all and has most worship in heaven passing all other. This wall kept our lady, for she was pure by nature and by vow, and she had a degree passing all other maidens that ever were and ever shall be, for she was both maiden.\nAnd in this castle is a gate that signifies faith. For just as it is impossible for a man to go through a wall of steel, so it is impossible for a man to please God without faith. This faith surpassed all others for our lady. For it seems impossible for a woman to conceive without carnal concupiscence of a man, but by the teaching of an angel she believed. And so Christ entered through the gate of belief into the body of our lady. This gate had a tower above, which signifies charity, for it is above all things, and that virtue our lady possessed. Well may she be called a castle, for just as all manner of people flee to a castle, both old and young, for fear of enemies. In so much that the least child that can cry or speak called out, \"Lady, lady,\" for succor and help. For she is succor and help both for the young and the old, the less and the more, in sickness and in health. The holy ghost is captain of this.\nIn this castle live two sisters, Martha and Mary Magdalene. Martha received him into her home and was busy serving him, while Mary sat still and had great desire to hear him speak. Through these two sisters, I understood two ways of living among people: one active, represented by Martha, who is busy in this world, but the other contemplative.\n\nMartha received him and kept him for nine months. She fed him and, when he was poor and naked in this world, she gave him food and drink from her own breasts and clothed and nursed him. When he was sick due to his youth, she cared for him and, when he was bound hand and foot in his cradle like a prisoner, she came to him and unbound him and healed his sores with the milk from her breasts. When he died, she helped to bury him.\nShe performed the seven works of mercy as Martha's tombkeeper and yet was troubled in her heart when she had to take him from one country to another, where she knew no one. And when she saw him taken and stripped naked, beaten with scourges, all his body streaming with blood, and nailed to the cross.\n\nWe find a clerk who loved our lady well, for he had read of her beauty. He earnestly prayed that he might once see her before he died. At last an angel appeared to him and said, \"Since you serve our lady so well, you shall have your prayer.\" But I tell you this, if you see her in this world, you will lose your sight due to her great clarity. Then he said, \"I will willingly do so, if I may see her.\" The angel replied, \"Go to such a place and you shall see her.\" He was glad and thought he would hide one eye and look with the other. So when he came to that place, he laid his hand over the one eye.\neye/ And she was seen by him with the other eye. And so came the lady, and he saw her/ and she went away at once/ and he was blind in that eye and saw with the other. Then the sight pleased him so much that he longed to see her again and prayed night and day that he might see her again. Then the angel said if you see her again, you shall lose the sight of that other eye. And he said I will willingly, though I had a thousand eyes. Then come to such a place and you shall see her. And so when he came, he saw her. Then the lady said, my good servant, when you saw me first, you lost one of your eyes/ how will you do now when you have lost that other eye. Then he said, lady, I will willingly, though I had a thousand eyes. Then the lady said, for you have such great liking for me, you shall have your sight with both your eyes again as well as ever you had before and better/ and so he did. Then he served the lady ever after to his life's end/ and went to eternal bliss. To the almighty God bring us.\nAll. Amen.\nGood friends, such a day you shall have the feast of St. Bartholomew, God's own apostle. Come to the church and hear your divine service in the worship of God and St. Bartholomew. You shall understand that Bartholomew is as much for saying as the son hanging upon me or upon waters. Then you shall understand that God is he who hangs upon waters in two ways. The first is when He hung upon the clouds in the firmament till He saw fit to let them down. Another way He hangs upon waters is when a man or woman is sorry for their sins and weeping sore for His trespasses bitterly. Then God takes His tears and hangs them on the high hill of heaven, where all the saints of heaven may have them in sight in great joy, to all saints and to all the angels that are in heaven, when they may see a man or woman who has done much amiss in many trespasses to forsake their sin and do penance. Therefore, the tears of man.\nIohannes Chrysostom speaks of these tears and says, \"O thou tear that is meekly let in orisons and prayer with good devotion, your might is so great that you go to heaven and take the word of the Jews' mouth, making him tear you towards salvation that was before in the way of damnation. Also, you make your accusers dumb, the demons, and so you quench the fire of hell that demons prepared against your coming. Thus, God hangs upon waters.\"\n\nBecause St. Bartholomew was God's son, as are all who serve him, he was hanging up in four ways in devotion to holy orisons, and in faith, and in suffering of passion. He was hanging to God's ward in devotion of holy orisons, for which he said with his mouth he thought in his heart. Therefore, his heart was always hanging up towards God, both in word and in deed, as the priest says in the Mass, \"Sursum corda.\"\n\nWe find it written of him thus.\nHe knelt a hundred times a day and a hundred times at night for great devotion to God. But he should not be weary of the toil, our Lord sent an angel to show him and keep him. Thus he was hanged up by holy prayers. He was also hanged by the faithful monks in this way, for God gave him such great power over all demons that by his holy monk's habit he suspended them, whether they were in man or woman. And in other places we find written about St. Bartholomew how he came into India to the temple. In this temple there was an image therein, in which was a demon called Astaroth, and this image was made of gold. Then the demon that was therein spoke to him and did him homage. By such words as he spoke he made the people believe that he was God, and yet to make them believe more, he healed sick people, both men and women, blind and lame, and of many diverse sicknesses that he had cast upon them before himself.\nTo those whom he could not help because God had sent sickness upon them. The temple was filled with sick people brought to this place to be healed. But as soon as Bartholomew arrived at the temple, he suspected the power of the demons that he could not heal any more.\n\nThere was another god named Baal, and they asked him why their god gave them no answer. He replied, \"Bartholomew, the apostle of God, has humbled you so that he dares not even speak. Then he told them the features of Bartholomew and said, 'He knows every word we speak now, for he has an angel of God with him, and he tells him all things that have been said or done by you. Even if you seek him, you will not find him unless he reveals himself to you.'\n\nThey went home again and could not find Bartholomew. As Bartholomew walked among the people, a madman possessed by a demon cried out to Bartholomew, \"God's own apostle, your prayers bind me severely and burn me as well.\"\nBartholomew, hold your peas and drive the demon out of that man. With that word, the demon departed and left the man, who was then healed. It happened that the king of the city had a daughter who was mad and severely chained due to her harm, and she died among the people. When the king learned that this man could heal, he sent for Bartholomew, asking him to heal his daughter. Bartholomew did so, and then preached to the king about being baptized. The king then commanded that the idols be brought down from the temple. The people tied ropes around the idols' necks and tried to pull them down, but they could not, for the demons were too strong in them. Bartholomew commanded the demons to come out of the idols and turn them to powder, which they did, as they had no power to resist his command. The temples were filled with sick people, and Bartholomew prayed for them.\ngod that they might be whole and immediately they were whole, every one. Then an angel came, whom God sent from heaven, and before the eyes of all the people, the temple shone so bright that no tongue could tell. And flew all about the temple, and in four parts of the temple he made the sign of the cross with his fingers on the walls and said:\n\nRight as all the people are whole of their sickness, so shall this temple be cleansed from all the filth of sin and of the devil's craft that has been in it. And I will show you the same devil that you have worshipped as your god. Then the devil appeared like a man of India, all black and made a cursed noise. Then the people began to flee in fear, he was so loathsome. Then the angel said, make such a sign of the cross in your foreheads and be not afraid of him. Then immediately before the eyes of all the people, the angel unbound this devil and commanded him to go where neither man nor beast would stay. And ever to be there till the day of doom.\nThen the demon departed, and the angel returned to heaven. King Herod's wife and daughter, as well as all his men and many other people, turned to faith. Saint Bartholomew baptized them all. Thus, Saint Bartholomew was hanged by faithful monks; he suspended the demon's power so he could do no harm. He was also hanged up due to popular passion; when the bishop of the temple saw that the people were almost converted to the Christian faith and had abandoned the idols, he went to the city, where a king named Astrates ruled, and was the brother of King Polymies. Astrates severely reprimanded him, claiming that a man had come to him named Bartholomew, who had turned his brother and all the people from their gods and had drawn them down to break idols and consecrate the temple only to Christ. For this reason, he begged for his help. Then King Astrates sent a thousand men to capture Bartholomew. When Bartholomew arrived, he asked why he had been summoned.\nHad Sir Thomas turned his brother and made him believe in a deceitful man who was hanged on the cross. Then Saint Bartholomew said, \"I have bound God that your brother believed in him and showed the devil to him. If you or he can do the same to my God, then I will believe as you do.\" The king commanded to hang Bartholomew on a cross and torment him long thereon, then took him down quickly and beheaded him. Then Christian people came and buried him with great reverence and worship.\n\nAccording to the Acts of the Romans, when Frederick the Emperor had destroyed a great city and in it was a fair church of Saint Bartholomew and other saints. And as a good holy man passed by the city, he saw a great company of men standing together. And this man had great marvel of them and asked them what they were and what was their counsel. They said to him again that it was Saint Bartholomew and others.\nSaints who had churches in that city that were destroyed advised what they might do with them. They were determined that he should come before God and answer for his deeds. And so the emperor died a foul death and was condemned. It is also written in the life of St. Guthlac that he first inhabited Crowland in the fens. The first day he came there was on St. Bartholomew's day. Then he prayed to this holy apostle to be his patron against the wicked spirits that were in that place. For it was called the Inhabitation of demons, for no man dared to dwell there because of the demons. When this holy man arrived there, he was almost lost his wits from fear. But then, by grace, he remembered St. Bartholomew and earnestly prayed to him for help and succor. Then St. Bartholomew appeared and commanded the demons to leave the place. Then the demons made a great horrible noise and departed, saying: \"Alas, alas, for now.\"\n\"Have we lost our might and our habitation, and must we go to hell forever? And so sorrowing and wayfaring they went all their way. Then this holy man thanked God and St. Bartholomew for the great help and support he had given him. Here you may see and understand that this holy apostle is ever ready to all who will call upon him with good devotion; he will help them in their need. Amen.\n\nDear friends, such a day you shall have for the Nativity of our lady, it is when she was born, and you shall fast in the evening and come to God and to holy church in the worship of our lady St. Mary. Joachim was her father, and Anne was her mother. There is no man who can tell you the joy that Joachim and Anne had in their hearts when our lady was born, for they had prayed for thirty years night and day, and dealt much alms, and for the good deeds they did they had revelation from God that they should be holy and please Him, and also by the birth of our lady you are reminded of it that they had before of their barrenness.\"\nShould be put away & so Anne went amongst other women. Thus the birth of our lady gladdened the father and the mother, therefore God sent them fruit of their bodies more by grace than by kind. Then all the neighbors came & comforted Anne & called her daughter Mary, as the angel had named or she was born. You shall understand that the holy church worships three births. One of our Lord, another of our lady, and the three of St. John the Baptist. Showing openly that every body that will be saved must be thrice born. First of his mother in this world, the second by water washing, the third out of this world to joy passing. The first signifies by our lady, the second by St. John Baptist, the third by our Lord Jesus Christ. For these three births is great joy and mirth seen and heard. Though a woman may have great pain in the birth of her child, I may well believe that Anne, our lady's mother, had none in her birth of her child our lady, for she was holy born.\nAnd she was holy ever after. When she was born and reached the age of three, Ioachym and Anne and other friends brought Mary into the city of Jerusalem before the Temple, as they had vowed. The Temple stood on a hill and was fifteen stories high up to the door. They left Mary at the lowest stairway while they prepared for their offering. Then Mary went to the uppermost chamber herself and kneeling down prayed to God, for the Holy Ghost was always with her, and gave her grace. God also sent an angel to guard her and teach her. And when her father and mother had offered their sacrifice, they went home and left her there, and she remained unchanged.\n\nThe first person to find out was a great clerk named John, as Bede relates. There was a holy man who prayed to God often by night. One night, as he was in his devotions, he heard a song of an angel that our lady was born of her mother and no more of all the years after. So in a night he heard this melody in the air.\nThis holy man prayed to God that he might know the cause of the melody he heard that night and nothing more of that year after. Then an angel came to him and said that night our lady was born of her mother, and therefore the melody was made in heaven at that time. He went to the pope and told him this, and the pope commanded that day should be sanctified forevermore. This feast came first into the holy church. Our lady was born by water washing, that is, by baptism. For when our Lord Jesus was baptized in the water of the Jordan, our lady and the twelve apostles, in that time, were baptized as well. Right as our Lord followed the old and new law, and all that fell to a maid at the same baptism, and so our lady fulfilled both laws. And as the gospel tells us, when our Lord Jesus was baptized, the voice from heaven spoke and said, \"This is my Son.\"\nMy beloved son is here named Iesus, the son of God. After Iesus' birth, our lady was called the wife of Joseph. Later, she was called the mother of Jesus and greatly revered. The third time our lady was born, she passed from this world, and her son came with a great multitude of angels to take her to heaven. There, she was crowned queen of heaven, empress of hell, and lady of the entire world, remaining in eternal bliss.\n\nThere was a Jew born in France who came to England for various reasons to deal with other people. He went to Gloucester and Bristol and intended to go to Wiltshire. However, he was captured by thieves on the way and taken to an old house. There, he was bound to a post and left all night. Eventually, he fell asleep and saw a beautiful woman dressed in white. He had never seen such a sight before, and even as he saw her, he awoke to find himself free.\nThen he saw our lady so bright that he thought she passed the sun and asked, \"What are you?\" She replied, \"I am Mary, whom you and your nation despised, and I tell you I never bore a god so near, but I have come now to bring you out of your error and out of prison that you are in. Therefore come with me and stand there at the stone and look downward, and he did so. And there he saw the horrible pains of hell that he was near out of his mind. Then Mary said to him, \"These are the pains that are ordained for all those who will not believe in my son's passion and in the faith of the holy church. Yet come forth and see more.\" She set him on a high hill and showed him a place of great joy and mirth, so much so that he was roused with that sight. Then Mary said, \"Behold, these are ordained for all those who believe in the incarnation of Christ, and that my son was born of me, a pure virgin before and after, and that my son shed his blood for all mankind. Now have you seen both joy and pain.\nThen he chose which one he preferred. After that, he walked through the night, unsure of his direction. But the next day, he came to a place where he was baptized and named John. After becoming an holy man, he returned to our topic regarding our lady. When Joachim had kept our lady in the temple to ensure her safety until she was twelve years old, the bishop had to arrange for her a husband. Therefore, they announced throughout the country that kings, lords, and other gentlemen without wives should come on a certain day to determine who was most worthy to wed the fair maiden, who was the flower among all maidens. Just as the lily is white and beautiful among its brothers and other flowers, so was our lady among other maidens. When they arrived in Jerusalem to see the maiden of the best bloodline in the world, the bishop ordered an old staff of ash that he had kept in the temple for many years and was completely eaten by worms.\nHe said that he who handled the staff and guarded it should have the maiden. She was brought forth into the temple so that all the people might see her. Then the bishop brought forth the staff, and whenever any man held it, he bade him hold it up high so that the people might see if it budged. So then the kings, princes, lords, knights, squires, and other gentlemen came. It would not be on the first day or the second day, so they should make an end on the third day.\n\nThen an old man came into the temple and heard of this. But he did not see it and thought to go and see how the people behaved. He stood far in a corner and looked at this maiden. Then he thought to himself, \"I will not handle the staff for this maiden is not for me, who am so passing fair and I so passing old.\"\n\nThen a white dove came and sat on his head with a golden bill, and her feet shone like bright burning gold that all the people might see.\nI saw her, and some would have caught her, but they couldn't. Then the bishop was there and told Joseph to come up to him at once. And Joseph said, \"No, she is not for me. She is too young, and I am too old to govern her estate.\" Then the bishop said, \"Take hold of this staff,\" and as he had done so, it bloomed and bore fruit. Then the bishop was glad, and Joseph was sorry for having her, for he had been determined never to have a wife. Then the bishop married them in a worthy manner and told Joseph to take her home with him, which he did. Soon after, the Holy Ghost appeared to her with the greeting of the angel Gabriel, and she began to wear a great belly with child. Then Joseph looked upon her and thought to leave her privately and abandon her. But an angel came to Joseph and told him to take Mary into his keeping and study no further this matter, for that was God's will, and God himself willed it to be so. Then he left all such fantasies and kept her well, as every man should.\nshould do his wife:\nGood friends, such a day you shall have, a holy rood day, in which you shall come to the church in worship of him who was done on the cross. This day is called (Exaltation of the Holy Cross). The exaltation of the cross, that is, the lifting up of the holy Cross when Saint Helena had set the Cross in Jerusalem, Christian people did it great worship. But then came the king of Persia, called Cosmas, and he took the Cross with him and made the city bare, and bore a way all that he could, and went into the Temple and took all the treasure, jewels, and precious stones and bore them away. Thus this cursed man did destroy many kingdoms and bore the holy Cross into his own country. Then Emperor Heraclius heard of it and was full of wrath and sorrow, and sent to this Cosmas to treat with him, for Emperor Heraclius was a Christian man. Then Cosmas answered cursedly and said he would not treat until he had all his people to forsake Christianity and do sacrifice to his idols. Then this Emperor\nEraclius beckoned all to God and gathered an army to fight against the cursed king Cosdre, hoping to retrieve the holy Cross again. But when this cursed king Cosdre arrived, he fell into such a fantasy and madness that he took control of his realm and had a house built for himself in the manner of an altar, resembling heaven. He made it shine with gold and precious stones and seated himself in the middle on a golden chair, commanding that all the people should call him god. He held the holy Cross in his right hand instead of his son and a tame cock in his left hand instead of the Holy Ghost, and sat in the middle like a madman. His son heard that Eraclius was coming and went against him. They met at a great river, over which there was a bridge. By the agreement of both armies, the two chief captains in the middle of the bridge were to fight for them, and both ends of the bridge were to be drawn up. Which of\nThen Emperor Heraclius, who was to have control of both kingdoms, was filled with faith in the Cross and trusted in the prayers of his people. The people, moved by the stirring of the Holy Spirit, turned to the faith of their own free will, and when they were all baptized, Heraclius went to Emperor Cosmas, who sat on his throne, and said to him: \"Because you have shown reverence to the Holy Cross, you must choose whether you will be baptized and have your kingdom restored for a small tribute in peace, or else be dead and abandon the idea of baptism.\" Immediately, Heraclius struck off Cosmas' head, and his treasury was distributed among his men. Precious stones and other jewels were kept to restore the churches that had been destroyed and to bear the Cross to Jerusalem. When he came to the Mount of Olives, intending to enter the city of Jerusalem on a triumphant horse, the gates suddenly fell.\nAnd there was a plain wall. Then he was greatly astonished and marveled greatly at that vengeance, and made a great sum of money. Then an angel stood upon the gates and said, \"When our king comes. &c.\" When the king of heaven came this way and through these gates towards his passion, he rode on no trapped horse nor on any cloak of gold, but meekly on a simple ass, giving an example of humility to all people. Then the angel went his way. Then the king, with all the devotion he could or might do, immediately did off his clothes to his shirt and went barefoot and barelegged. Then the gate opened, and he went in to the gate of Jerusalem and so into the temple and offered the cross again as it was before. And then, for the great joy that the people had of this cross and of the great miracles that God showed, it was more worshipped after than it was before, and the worship of the cross that was cast down, after, was lifted up. Therefore, this day is called the Exaltation of the Holy Cross. For\nSaint Austyn says that the cross was first an object of great hatred and wickedness. Now it is an object of great reverence, and emperors and kings show it great respect.\n\nAccording to the Golden Legend, a Jew came to a church and, since no one was there, he went to the altar and, out of great envy towards Christ, cut the rope (rode). Immediately, his clothes were stained with blood. He hid the rope in a secret place and, as he was going home, a Christian man met him and asked, \"You have killed someone, where have you done it?\" The Jew replied, \"No,\" and the Christian man said, \"Your clothes are all bloody from him.\" The Jew then knelt down and said, \"Indeed, the God that these Christian people believe in is of great power. He told me what I had done, and I cried for mercy with all my heart. I was baptized and became a holy man from then on, and I went to eternal joy and bliss to which God leads me.\"\nvs. all, this week you shall have imbre days, that is Wednesday, Friday, and Saturday. These days, Calixtus the eye against four high and solemn feasts. And if we will show good children, we must fast and follow the same rule they used. Therefore we fast four times. First in Lent. The second at Whitsuntide. The third between harvest and seed time. And the fourth before Christmas. Lent is a time that dries up the moisture in the earth. We fast this time to dry the earth of our bodies of the humors necessary for the body and soul. For the time the humors of lechery tempt a man most of any time of the year. We also fast at Whitsuntide to obtain the grace of the holy ghost that we may be in love and charity with God and all the world. Charity covers the multitude of sins (1 Corinthians 13:4). Charity covers the multitude of sins. Also, we must fast to have meekness in our hearts and to put away all pride that runs within us. Furthermore, we fast between.\nHeruest and seed time for having grace to gather fruits of good works into the house of our conscience, and by example of good living among the people we come with, both rich and poor. Also we fast in winter to quell all stinking weeds of sin and of foul earth of fleshly lusts, which makes good angels and good people to withdraw from us. For just as a nettle kindles roses and other flowers that grow near it, a virtuous man or woman stirs and sets on fire those who are in his company. For these reasons we fast four times in a year, and every time three days, which signifies three special virtues that help a man to grace. That is fasting, devout praying, and alms-giving. And by opinion of many people these days are called Lenten days, because our elder fathers would eat no bread but cakes made under ashes, so by the eating of that they reduced in their minds that they were but ashes, and so should turn again.\nNot how soon and thereby taken away from all delicious meals and drinks, they took no heed but that they had easy sustenance. This caused them to think on death, and that will cause a man to desire no more than he needs and abstain from all manner of bodily lusts, and to increase in virtues, whereby we may come to everlasting bliss.\n\nGood friends such a day you shall have on St. Matthew's day, which was Christ's apostle. You shall fast the evening and come to holy church in the worship of God and St. Matthew. He is greatly commended in holy church for certain holy virtues that he had. He was obedient to Christ at the first calling. He preached the gospel without feigning, and he suffered passion without denying. First, he was obedient to Christ at the first calling. For he sat at a certain place, intent on getting good, and Christ came that way and looked on him and bade him come and follow him. Then he showed such great love to Christ that he left all his goods that he had and followed him fully.\npoore he fed Cryst generously, for on a day he prayed Cryst to dine with him and made a great feast not with delicacies but in feeding Cryst and all his company. He fed all who came for Christ's sake, for many followed Christ wherever he went. (His followers were numerous). For various reasons many came, some to be healed of their sores and diverse diseases, and some to see the miracles Christ performed, some to eat and drink with him. And some, his enemies, came to learn if they might accuse him with any word. And some came to be reformed in virtues and to hear his doctrine and teaching, as the apostles and many others. (Unclear verses. Signs of food, blasphemy, doctrine, cause were there. Christ made him one of his disciples and gave him knowledge to preach the belief and God's word boldly ever after, sparing neither for love nor for fear. So this Matthew apostle came once into a city and\n\"Nadabar was the name of the preacher. There he found many people taught in necromancy by the devil, who taught them things so marvelous that it was a great wonder to hear about it for many men's wits were entirely consumed by the people, causing them to believe in them and pay them homage. Matthew immediately delivered their necromancy, causing all the people to know openly that it was the work of the devil. These people, who died believing in this necromancy, made dragons by the devil's craft to spit and belch flames of fire from their mouths, burning so much that the stench of them killed many people. They brought these dragons to devour Saint Matthew. And when Saint Matthew heard of this, he made a cross before him and went towards them. Anon, the dragons fell down dead before him. Then Saint Matthew said to the people, 'If you have any power to raise them again to life, but they had none. Then Saint Matthew said, 'If I were not God's servant, I would make them do to you as you intended to do to me.'\"\n/ but it is the techyn\u00a6ge of my mayster Ihesu cryst to do good ayenst euyl / wher\u00a6fore I bydde you dragons aryse / and go to suche a place as ye shall neuer greue man nor beest / and anone they rose & wente theyr waye. Thus Mathewe torned moche people that came to se that syght / then he preched the people & tol them of the Ioyes of paradyse / there sayd he is euer daye & neuer nyght / there is euer youthe and neuer aege / there is helthe and neuer sykenes / there is roses lylyes and floures / without welowynge / there be popyngayes / nyghtyngales and dyuerse byrdes euer syngynge / loue rest and peas with euerlastynge charyte. Soo they that byleueth in cryst and dothe after his commaundementes shall come theder and be there without endynge. Thus he preched in a cyte there as cursed people were. And they toke hym and put out his eyen / and kest hym in to pryson tyll they toke aduysement of what dethe he sholde deye. But thenne there came an au\u0304\u00a6gell to saynt Andrewe as he preched in a ferre countree / & brought\nOver the sea, there was Saint Matthew, and when Andrew saw Matthew behaving so foully, Andrew wept and prayed to God for him. Immediately, God restored Matthew's sight. Afterward, Andrew returned to his own country to preach again, as he had come from. When Matthew was released from prison, he went and preached in the city of Nabadaran, where the king's son had died. The king then sent for Matthew and begged him to restore his son to life again. Matthew did so. Therefore, the king and his wife and their daughter, named Eufegeme, embraced Christianity, along with most of the people. God had chosen this Eufegeme to be a holy woman, and Matthew blessed her, giving her the veil of chastity and charity. She became an holy woman and was in charge of many other virgins. Later, her father died, and a king named Hertagus came, who desired Eufegeme. Matthew said it could not be, for she was already consecrated to God.\nThen Herodes was married to the king of heaven and could not break that marriage. Herodes became angry and ordered Matthew to be slain. As he stood there saying mass at the altar, a man appeared behind him and killed him. The Cristians buried the body in the same church. The king then ordered fire to be set in Eufemia's house, and for it to be burned on every side. Then Matthew appeared to her and comforted her, and the fire in her house was turned into the king's palaces, leaving nothing save the king and a young child with him. The king was struck with such great joy and relief that he took his own life. Thus, the vengeance fell upon himself whom he intended to harm. Now you may well see by these great miracles that he was a holy man, and therefore let us serve him, and he will pray for us all to our Lord. Amen.\n\nGood friends, such a day you shall have on St. Michael's day, the day the holy church remembers all angels for.\nThe great comfort and help that mankind had from angels, and specifically from St. Michael: for he is wonderful in appearing, marvelous in miracles working, and victorious in fighting. He was wonderful in appearance. Gregory says that Almighty God works any wonderful deed, then he sends for Michael his servant as his banner. For he bears a shield, a sign of his arms. Therefore, he was sent with Moses and Aaron to Egypt to work miracles. For though the sign was in Moses, the working was done by Michael. For he parted the Red Sea and kept the water in two parts while the people of Israel went through, and so passed and led them forth to the promised land of Canaan, keeping the water like a hill on each side of them while they passed safely and soundly. Also Michael is keeper of paradise and takes the souls that are sent there. He shall slay Antichrist in the mount of Olivet and shall summon all the dead to arise.\ncome to the dome and other angels will bring all the instruments of our Lord's passion: the cross, the crown, spear, nails, hammer, sponge, gall, scourges, and all other things that were at Christ's passion to them who shall be damned. Set not this aside or disbelieve in His passion. Thus it appears wonderfully. He also worked miracles marvelously. In Apulia is a high hill, called Garganus, near a great city, and there dwelt a rich man with diverse cattle. As his beasts went up the hill, it happened that a bull was left behind the others. Then this man and his servant went to seek this bull and found him standing before a hole in a great den. One of them shot an arrow at him, and the arrow turned back and struck him, the arrowshot and hurt him sore.\n\nThen they were greatly afraid and marveled what this might mean and went to the bishop and told him all the cause. Then the bishop prayed to God for perfect knowledge of what it was.\nThen in the mouth of Garganus, Michael appeared and said, \"It is God's will that this should be hurt. You shall know well that I am the keeper of this place. Go and make a church in the den. And so the bishop made a fair church there. Also Michael appeared to another bishop and bade him go to a hill top on the mount of Gardell. There, as he found a bull tied, he should make a church in the worship of God and St. Michael. Then there were two rocks on either side that the work might not rise. Then St. Michael appeared to a man named Haymo and bade him go and remove the rock and fear nothing. So this man went there and set himself at the shoulders, and commanded the rock to go out in the name of God and St. Michael. And so the hills went out as much as needed for the work.\n\nWe read also in the life of St. Gregory, how there was a great multitude of people in Rome. They saw arrows of fire come out of the air and kill many people. Then St. Gregory...\nGregory prayed to God to cease the pestilence. Then he saw an angel standing on a castle wall wielding his bloody sword. But the angel he saw was Saint Michael, sent there to chastise the people for their sins. Thus Michael was marvelously effective in performing miracles. He was also victorious in battle. When the citizens of Sepulcher were oppressed with pain and should give them battle, they prayed often to Saint Michael for help. Then the night before the battle was to be, Michael appeared to the bishop and said to him, \"Have no fear, but go to the battle boldly, and I will help you.\" And so, on the morning of the battle, the hill of Garganus was covered with a great mist. Arrows came out of the mist flying like fire, and bolts of thunder hurt many people of the pagans. So many were killed that night that the infidels slew them in great numbers. And those who were alive saw the great miracle of God and were converted. Saint John the Evangelist says in his gospel:\n\"Apocalypse / How Michael and his angels fought Lucifer in heaven, that is called the dragon and his angels, and with God's help, Michael had the better and drove out the dragon and his angels into the air between heaven and earth. They are there yet, as thick as motes in the sun. And because Christ came to heaven in a blast of thunder, and therefore, whenever they hear thunder they fall down to the earth in fear, and they do not rise again until they have done some harm. Then they make debates, strife, and murder, and create great winds both on land and in water, causing much harm. And yet they would do more than they do if it were not for fear of God and Saint Michael. For all their sorrow is to see souls and angels in heaven, in the place they were before. Also, there were other spirits that did not remain steadfast toward God, but flattering, which Saint Michael drove out of heaven into an island in the sea as you shall hear.\n\nAs Saint Brandan sailed\"\non the sea he came to an island and saw a tree that was very great both in height and breadth, a marvel to see. On this tree sat many birds, thicker than bows, and were as white as snow. Then he prayed to God to know what they were. Then one of them came and sat on the ship's board and beat its wings and made a sound like an organ. Then Brandon said, \"If you come like a messenger, speak and tell what you are.\" Then he said, \"We were angels that did not remain steadfast in belief, as Michael was. And therefore we were driven out. But yet we have every day a remedy to worship God. Then Michael was wonderful in appearance, marvelous in miracles doing, therefore let us worship this holy angel that he may be our shield in fighting against our ghostly enemy, the devil, so that we may have the victory over him now and ever. Amen.\n\nGood friends such a day you shall have St. Luke's day, the evangelist. You shall\nUnderstood that Cryst had four evangelists: Mark, Matthew, Luke, and John. These wrote the gospel. The gospel is nothing more than God's word. These holy evangelists wrote not only what God spoke, but also what he did and suffered for mankind, so that it should be known to all mankind, for evermore to think on God's word and do accordingly. These four are likened to four diverse beasts and so they are portrayed in four parties of the cross on every side of Christ. For Mark, a lion. For Matthew, a man. For Luke, an ox. And for John, an eagle. But let not a man suppose that they were such beasts but likened to such beasts for various reasons. For because Matthew wrote most of Christ's humanity, therefore he is likened to a man. And Luke wrote most of Christ's sacrificial death and his passion, therefore he is likened to an ox, for an ox was offered in sacrifice of the old law in tokening that Christ should be offered for the sin of people in sacrifice in the altar of the cross.\nMark wrote much about the resurrection, and therefore he is likened to a lion. For as the books say and tell, when a lion has young whelps they lie as dead for three days after they are born; then the lion comes and sees his dead whelpes, and making such roaring and crying, the dead whelpes wake with them and quake and come to life. So when Christ had lain three days in his tomb, then the Father spoke to him and bade him rise and raised him from death to life. Also John was likened to an eagle. For by nature he flies highest in the air and next to the sun, and John wrote most of the divinity, and but little of the humanity. These are the reasons why they are likened to four diverse beasts.\n\nBut now you shall understand that Luke was likened to an ox in three ways, in thought, word, and deed. He offered his thought to God first, as he was eager to obtain goods of the world with his craft. For as the books tell, he was first a physician, and for the sake of gain he killed many a body. Then had there been\nOffered God so grievously that a man offered his thought in sacrifice. For as books say, God is highly pleased with the thought that a man is sorrowful for his sins. Therefore he went to the Virgin Mary, and she taught him the gospel. He wrote it, and because he was a virgin, the Virgin Mary cherished him more and taught him most beautifully how the angel came to her in message and what he said and what answer she gave. And so all things that she did with her son, and of all her deeds until our Lord, were set up in heaven.\n\nWhen Luke had learned this perfectly, then he looked at what Mark and Matthew had written. And so he took them and there, as they wrote obscurely or darkly, he wrote more plainly and openly all things. And thus in preaching and in teaching he offered his word to God.\n\nAlso, he offered his death unto God in sacrifice. For he punished himself with diverse penances of fasting, and also of harsh living and weeping and praying. And also he did write down all the persecution.\nThe apostles suffered persecution in Jerusalem when they endured great pursuit and torments for Christ's sake. Saint Stephen's persecution is detailed, including his stoning to death. Then Saint Luke went to Saint Paul and troubled him with many schemes and illnesses, remaining with him until Paul's death. Afterward, Luke went to a region called Bethany and preached God's word there until he was 41 years old, then he died peacefully, filled with the Holy Ghost. He lived in holy virtues, and after his death, God showed many fair miracles for him. To this God bring us. Amen.\n\nFriends, such a day you shall have for the feast of Simon and Jude. And you shall fast the evening and the following day come to the church, and worship God and these holy apostles. You shall understand that one of them was called Simon Zelotes, and the other Judas Iscariot and Judas.\nTheodus/ showing by these how the name a man has in this world dies and passes out of mind when he is dead. Therefore every Christian man should be busy in taking himself a name that should be written in the book of life, which should last forever. And therefore these two apostles suffered great penance, trouble, persecution, and disease, and at the last the pain of death for Christ's sake, with meek heart and clean conscience. Simon is as much to say as obedience, which makes a man meek in heart. Judas is as much to say as confession, which cleanses a man's conscience of all sin. And thus they died, they gave to all men an example of how they suffered death for Christ's sake and died with clean conscience. And then they shall be written in the book of life with great worship in the fellowship of heaven. But those who grumble in their hearts about disease and persecution and ever plainly have need to pray to God to be healed of the sickness they have in their spirits.\n\nWe read in the life of the apostle how\nA king named Abagarus, who had leprosy, heard about our Lord Jesus Christ performing many miracles and healing all the sick. He wrote a letter in this way: \"King Abagarus greets Jesus, the Healer. You preach in the land of Jerusalem. I have heard of your miracles and how you heal all kinds of sickness without any herbs or salves, even the blind, the crooked, and the lame. It is more marvelous that you raised dead bodies to life. Therefore, in my heart and in my belief, I think that you are the Son of God. Come down from heaven to earth and live among the people as one of them. That is why I write to you, asking that you will come to me and heal my leprosy. I also have a little city that is good, honest, and plentiful, and it will be sufficient for us both to live there. Then Christ wrote again and said, 'Blessed are those who believe in me.'\"\nYou have provided a text written in Old English, which requires translation and cleaning. Here is the cleaned version of the text:\n\n\"You have not seen me. I would come to you, and I say to you, I must do what I came for, and then I will send some of my disciples to him who will heal the leper. For Christ could not come to him due to great desire to see him, he sent to him a painter who was a master of that craft to paint Christ's face as he could. But when this painter came to Christ and looked upon his face, it shone so bright that he could not look upon it. Then Christ took a cloth from the painter and wiped his face with it, and then the form of his face was thereon. The painter then bore it to the king. Then the king was greatly pleased and did it great reverence with all his heart. After Christ's ascension, Thomas of India, by the consent of the apostles, was sent to this king Abagarus. And when he saw Thomas, he saw such a shining in his face that he thought it had been Christ.\"\nThen Thomas said to the king, \"Believe in Cryst and you shall be healed.\" And he replied, \"I believe wholeheartedly in him, and I am willing to work against those who put him to death.\" And immediately he was healed. Then Judas went to Simon and they both went together to Percy to preach, and there they performed many miracles, so that they converted the king and forty-two thousand people to the Christian faith. The Christian people grew stronger. So the king and all his men were baptized, and they withdrew their offerings from the bishops' collections. This made the bishops very angry, and they gathered together and took the apostles and led them into their temples to sacrifice to their idols or else be killed. Then an angel appeared and asked them if they wanted their enemies to be converted to the Christian faith or not. They replied that they desired to see their enemies converted. The angel then asked if they were willing to suffer martyrdom for Christ's sake, and they replied that they were.\nThen they commanded and turned to the idols in the temple, and commanded the demons in them to come out and to pull the images all to pieces. The bishop was angry that their gods fell to pieces, and suddenly there came a thunderstorm and lightning, and the Temple was brought down in three parts to the ground. Then these bishops suddenly killed these apostles. The king took their bodies and buried them reverently and made a beautiful church there in the worship of God, and these holy apostles.\n\nFriends, such a day you shall have on All Hallows Day. And you shall fast on the evening, and on the morrow come to the church and worship God and our lady and all saints. Friends, you shall understand that this feast was ordained for three special causes, and these are they. First, for the hallowing of the temple, for when the Romans were lords of the whole world, they made a temple in Rome like a dove.\nThe house was named Pantheon, and in its midst, an image was installed that was the chief deity in Rome and of every land in the world. The name of the land the image represented was written beneath its foot, and this was accomplished through necromancy; if any land turned from the emperor, the image of the land would turn its back to the image of Rome and its face to the wall. When the bishops arrived at the temple and found an image turned, they would go to the emperor and inform him. He would then order a host of people and send them to the land, putting it to rest and granting it peace. This temple endured until the time of Pope Boniface IV. He went to Emperor Phocas and asked for the temple, intending to dedicate it to the worship of God and the Virgin Mary and all saints. The temple was given to the pope. Another pope, Gregory, came after him.\nand the holy church commanded all to celebrate the feast as it had begun. This feast was also ordained by the same pope to fulfill our obligations for many saints' days in the year that go unserved. For there are so many saints that we cannot serve each one individually. As St. Jerome says, there are ten thousand martyrs for each day of the year. Take the first day of January, for which the holy church ordained that we should fulfill what we have neglected throughout the year. In this way, every saint deserves our worship if we keep the day in worship of God and our lady and all the saints. This feast is also ordained to cleanse us of our negligence and unconsecration, and because we are often reckless in keeping our holy days due to worldly occupations. Therefore, this feast is ordained, for we should make amends as much as we can for what we have transgressed in other feasts. Understand that those who break the feast or engage in any worldly occupation are in great peril.\nwerkynge / or in synne doynge in byenge or selly\u0304ge / or in ony other falshode contryuynge. Also ye shall vnderstan\u00a6de that this day our prayers shall be sooner herde than ony other day / for this daye all the sayntes in heuen come togy\u2223der to pray to god for vs and therfore ye may well knowe that all comynge togyder shall be sooner herde than yf they came but by one / or two by theymselfe. \u00b6The holy sayntes the whiche ben in heuen were sometyme as we be now / bo\u2223the in flesshe / blode / body / and bone / and were our elder fa\u00a6ders / and they be full gladde and make moche Ioye whan that they may gete ony prayers or almesdedes of vs / with the whiche they may presente our sauyour and our blyssed lady prayenge for vs. And for to shewe and declare you by ensample how all the sayntes cometh & assembleth togyder\nas this daye ye shall here\n\u00b6We fynde wryten in legenda aurea) that in the same ye\u2223re this feest was ordeyned to be halowed. there was a ke\u2223per of saynte peters chyrche in rome that this daye after matens at\nmynight/ when all the people were gone from matins/ for great devotion that he had, he went to every altar in the church and said his devotions. And when he had gone around/ then he went to the high altar/ and there fell asleep, and his spirit was roused. And saw the Father of heaven sitting in his majesty/ and a great multitude of angels about him. And then a fair queen with a crown on her head/ richly arrayed/ and a great company of virgins and maidens singing her. Then the king rose against her and asked her to fetch a chair of gold and seat her therein. Then came one clad in camel skins/ and he brought a great company of good men. Then came another like a bishop/ and after him many other bishops. Then came a great multitude, as it had been knights/ and after them many other people/ and all they came before the king and did him homage. Then the bishop began to say matins. Then spoke this man to the angel that led him and asked him what all these people were in that assembly.\n\"The angel then said, \"The king is God Himself, and the queen is our lady. The one clothed in camel skins was John the Baptist and other patriarchs and prophets with him. The bishop was Saint Peter and other apostles and confessors, and the knight was Saint George with other martyrs. They all came here on earth to thank God for the great worship He has here and prayed earnestly to God for mercy on them. This is the reason this feast was first found. Therefore, let us go to church and worship God and all saints, so that they may pray for us, that we may one day be among those who worship God that the book speaks of. 'I saw a great multitude, which no man could number, for they are so many, and they pray for us eternally. And all they pray for us that we may come to that bliss that they are in.' Amen.\n\nGood friends, such a day you shall have every soul's day.\"\nThe day of the souls in purgatory are in need of God's mercy and have much need of help. And just as the holy church worships all saints, requesting their aid through their prayers, so the church ordained this day for singing, reading, and performing almsdeeds, having full belief in their power to relieve those in purgatory from their pains. For God will greatly relieve them for the sake of any prayer or almsdeed done on this day. You should understand that there are four things that greatly help souls in purgatory. And these are: the prayers of friends devoutly said and almsdeeds done, masses sung, and abstinence in fasting. Prayers help a soul greatly, for just as a lord, when he has a man in prison or in any distress, and at his prayers he loves him, he releases him in part or in full, and this is shown by an example.\n\nWe find written:\nin the Golden Legend: There was a man who had his house next to a church yard, and his door opened to the church. He used to do this out of custom, every time he came or went, for the profit of Christ's souls. Once upon a time, he was pursued by enemies as he went home. But when he came into the church yard, he knelt down and intended to say (De profundis). And these enemies came upon him immediately. The dead bodies rose up, each one with such filth as they had worked with in their lives, and they drove away his enemies. But what they saw, they cried \"God have mercy\" and this man prayed for them and did alms for those who were suffering. Thus, I can well prove that devout prayers help many a soul in purgatory. Also, alms help many a soul (As water quenches fire, so alms quench the fire that burns them if they are in good life and). Right as water quenches fire, so alms quench the fire that burns them in purgatory.\nIn perfect charity, alms are done for those who rejoice and have no need for it; it is added to the church's treasure. And as God wills, it is dealt to those who have the most need; and so the souls that are helped by it thank the soul that it was done for. Thus, you may well know that alms greatly help souls that are in purgatory. For often, holy men have heard the dead cry out and make great sorrow, asking for what alms were taken from them.\n\nIn olden times, good people would bake bread on All Hallows Day and distribute it for all Christian souls. Yet, there are some who use it for only a few. We find in the Golden Legend of a knight who was to go to battle and had a cousin whom he loved dearly. He said to him, \"If I am slain in this battle, I should sell my horse and give the value to the poor in alms, to pray for all Christian souls.\"\nSo it happed that he was slayne / & his\ncosyn loued well that hors & toke hym to his owne vse The\u0304\u00a6ne soone after this knyght appyered to his cosyn and sayd thus to hym / thyse .viii. dayes for my hors thou hast made me to brenne in purgatory / and therfore god wyl take ven\u00a6geau\u0304ce on the. Forsoth quod he this daye thy soule shall be in helle with the fende (Ego purgatus vado in regnu\u0304 dei) And I am purged and shall goo to ye kyngdome do heuen. And anone an horryble noyse was herde in the ayer of fen\u00a6des / and caught this man & bare hym awaye. The thyrde that helpeth is the masse / for whan ony soule appyereth to ony man to haue ony helpe / he desireth masses and prayeth to haue masses songen for hym ryght as mete & drynke con\u00a6forteth a man whan he is feble so the sacrame\u0304t of the awter conforteth the soules that ye masses ben done for. It is wry\u00a6ten in legenda aurea / how a bysshop suspended a prest for he coude saye none other masse but of Requiem. but he son\u2223ge euery daye deuoutly after his connynge. Thenne\non a day as the bishop went towards matins, it seemed to him that dead bodies rose around him and said, \"You have not said Mass for us. And moreover, you have taken our priest away from us. Look that this be amended, or else God will take vengeance on us for our sake. Then the bishop was greatly afraid, and he had the priest sing a Mass of Requiem as he had done before, and he did so as often as he could.\nAlso, we find that fishermen set their nets in harvest to fish, and they caught up a great piece of ice. And that was the coldest ice they had ever felt, and it would not melt for the sun. And so they brought that ice to the bishop, for he had a great burning heat in his foot, and it was the coldest that he had ever felt. Then a voice spoke to him out of the ice and said, \"I am a soul suffering my punishment here in this ice, for I have no friends who will do Masses for me. I shall be delivered of my punishment, and you shall be healed of your sickness if you will.\"\nAnd he said he would sing for him and asked for his name, and while he was at mass, he placed the ice under his foot, and every time he said mass, the ice melted away. And so within a while, the ice was melted, and the soul was free from pain, and the bishop was healed of his ailments. Then the soul appeared to him, full of joy, and said, \"Through your masses I am free from pain into everlasting bliss.\" He told the bishop that he would soon die and come to everlasting joy. To which God bring us.\n\nGood friends, such a day you shall have on St. Martin's day. When Martin was fifteen years old, he rode among other knights and, before he was baptized, tore his mantle in two pieces and gave half to a poor man who asked for alms. The night after, God clothed him in this cloak and said to his angel, \"Martin, who is not yet baptized, has clothed me in this cloak.\" Martin heard this word from heaven and was baptized at once. And he left.\nThis world gave all to holiness. As he rode once, the devil appeared like a man and asked him. He replied, \"As God wills.\" The devil said, \"I will be your enemy in all that I can.\" Then Martin replied, \"God is my help, and therefore I fear not.\" Martin became so holy that he caused dead bodies to come back to life through his great holiness, and he was chosen bishop of Tours. One time, when men were in great peril and about to be spoiled, one of them knew Martin's holiness and called out, \"Martin, help!\" Immediately, they were helped. He rode once in his vision, and a hound ran at a hare under his horse's feet. He had pity on the hound and told it to stand still, letting the hare go free. The hound stood still as if put into the earth. He saw an adder swimming in the water and said, \"In the name of God I command you to go back where you come from,\" and the adder turned around and swam away. Martin.\nI am sorry that serpents harass me, and men will not listen to me. Another time, he came by the gates of a city that was called Paris, and there he kissed a horrible monster and was instantly healed with the same kiss. He was so patient that many times his own clerks mocked him, and yet he endured it patiently and was not angry. Once, as he rode by the way in his visionary form, he had a rough mantle of black, and a cart came by the way with cargo. The animals in the cart saw the black figure waving with the wind, and they fled in terror, trying to break free. Then the cart driver, with his whip, beat Martin mercilessly and gave him many severe strokes, and all he endured meekly and said nothing. They wanted to go their way, but they could not move from that place until they knew that it was Martin, and then they cried for mercy and he forgave them. The animals passed safely forth, and all the herneys were saved enough. Also, on another occasion,\nWhen Martin sat in his cell, the devil appeared to him in the likeness of a king with a shining crown and said, \"I have come from heaven to speak with you. (I am Christ) For I am Christ.\" Martin looked at him and said, \"My Lord Jesus Christ will not come in such an attire. Show me your wounds.\" The devil then went away, leaving behind a horrible stench. Another time he returned to Martin and reproached him for taking in people who had sinned and been shriven and tormented again for the sins they had committed before. He said, \"Even if you take them to your grace, God will not.\" Then Martin replied, \"Wretch that I am, and you will leave your persecution of Christian people and ask for mercy with a meek heart. I trust that God is so merciful that he will give you mercy.\" When Martin was about to leave this world and lay in his deathbed, the devil came and sat by him, disputing with him if he could catch him in any word of misbelief in his final moments. Martin said to the devil, \"Take heed lest you deceive me.\"\nOnce upon a time, there was a man who said to hens, \"though you be cruel, for you shall find no comfort with me, but God will receive me. Then he made himself lie in ashes and hay, and said the Psalms and the Letany and gave up his ghost.\n\nIt happened once that there were two beggars. One was lame and couldn't walk, and the other was blind and couldn't see. To evoke compassion from the people, the blind man carried the lame, and the lame taught the blind where to go. They lived an easy life but were always afraid to encounter the shrine of St. Martin, lest he would heal them of their afflictions.\n\nOne day, at a street's end, at a sudden tearing, they met the shrine of St. Martin. Instantly, they were both healed. The blind man could see, and the lame man could walk. They cried out to St. Martin and said, \"Martin, we thank you for the good that we have received through your intercession before this.\"\nThank you for your kindness. Now we must go to work and earn our living, for the people will give us no more alms. And here before we lived easily with little trouble and prospered. Alas, alas that we came here today, for now our joy and welfare are gone. Thus this holy man performed many miracles; therefore, let us pray to him that he may pray to God for us. Amen.\n\nGood friends, such a day you shall have on St. Catherine's day, the holy virgin and martyr. She was a king's daughter and came from a noble birth. But she set all her mind on God and desired nothing of pride, vanity, or riches of this world, for they are but emptiness. Instead, she devoted herself solely to Him. When she had been at school and learned for a while, she would dispute with any clerk who came, for she was inspired by the Holy Ghost. But when she heard one time that Maxentius had come to the town of Alexandria with such a large army and in such splendor,\nthat the city was dominated by them. For he came to make a solemn sacrifice to his goddesses, which were of gold and silver in the likenesses of bulls, calves, and other beasts. Then St. Catherine saw that and blessed her and went into the temple and rebuked the emperor boldly, saying that he did evil by worshiping demons and abandoning the worship of God in heaven, who made all things from nothing, sent man life, wisdom, and health, and proved by great reason that Christ was both God and man and bought all mankind with his passion and death on the cross, and taught that every man should honor God and leave all false idols. Then the emperor was angry and ordered her to be taken into custody until he could confront her in the school. But as Catherine had disputed with them with the help of the Holy Ghost, she converted them all to the faith of our Lord Jesus Christ, so much so that they were ready to suffer death for Christ's sake. Then immediately Maxentius, another emperor, appeared.\ncommanded them to make a great fire and burn them in it, but by the help of the Holy Ghost, the fire did not touch their bodies nor the least cloth of them. Then the emperor made do with Katherine to be naked and to be beaten with sharp scourges, so that she was all bloody and full of wounds, and then he put her in the apostles. She remained there for seven days without any food or drink. Then the queen had great desire to speak with Katherine and took a knight named Purphyryus with her and went to Katherine. And then they saw an angel setting a shining crown of gold on the queen's head and another on Purphyryus' head, and commanded them to be steadfast, for within three days they would come to heaven through the suffering of martyrdom. Then the emperor sent for Katherine and thought he would find her near death, but all he saw was the might of God so openly displayed, and he would not believe it. Then the king ordered the queen's papal robes to be torn from her body with hooks, and then to strike off her head.\nPorphyryus buried her and eighty of her knights who were martyred with her. Porphyryus beheaded also. Then the perpetrator spoke to Katherine and said he would wed her if she would forsake Christ and believe in his gods. And she said she set nothing by him nor by his gods. And when he saw that he made to strike her head, then immediately instead of blood came out fair milk. Then an angel bore her soul into heaven. Angels came and bore her body into the air and so to the mountain of Sinai. There God works many fair miracles to this day. At the foot of the mountain there is an abbey of monks that live in great abstinence. This abbey is high and strongly walled and barred about with iron for wild beasts. In that abbey lies Saint Katherine in a fair tomb of alabaster for her bones are venerated.\n\nWe read of a man who served Saint Katherine, brought her bread and water, and on one occasion came in company of:\n\n(Note: The text appears to be complete and does not contain any meaningless or unreadable content, OCR errors, or modern editor additions. Therefore, no cleaning is necessary.)\nThe Rechel people comforted him, and he stayed with them. In the night after, he saw a great company of maidens approaching him. Among them was one who surpassed the others. Each of them wore a crown, but one had a particularly beautiful crown, and that was Saint Katherine. When she came near him, she hid her face from him and would not look at him. He asked one of them who they were. She replied, \"We are virgins. The principal one you see is Saint Katherine. She hid her face from you because you have forsaken your devotion to her, even in fasting.\" This man repented immediately for having committed this deed and returned to his devotion and fasting. Therefore, let us worship this holy virgin, that she may pray for us.\n\nGood friends, such a day you shall have your devotion day, your church holy day. You shall come to the church and hear your divine service in its worship of God, and for three reasons why the church is hallowed.\nfor the church's cleansing, for devout praying, and for burying the dead. The first is for the church's cleansing; the church is ordered for all people who come there to be in perfect charity and to meet with God, for God is ever present there. And when all the people come together at this sign, it pleases God much to hear them and their good words in that place. But when the devil sees any man engaged in this, he is very sorry and seeks all the ways he can to keep him from the church, for they should not come into God's presence. Then, when holy fathers knew the devil's malice, they ordered the church to be consecrated, and so by good prayers, the devil is driven out. But if any cursed liver brings him back again, it is out of charity or in deadly sin that both the devil and he are. But how the devil is driven away by consecration, I will tell you by an example, as it is written in the Golden Legend. Once upon a time, as a church was being built, Saint Gregory says in a book called Dialogus, the devil appeared to the builders and demanded that they should give him the first fruits of their labor. But the builders, knowing the devil's wickedness, consecrated the church to God and drove the devil away.\nIn the hallows, a swine ran among the people to and fro, and so it ran out of the church door. It was a fiend, but the next night he came again and made such a noise as if the church had fallen down, and then never came back again. But there are many people who say their prayers and were as good at home as at church, but they err from the faith of the church. For if any man or woman has business to speak with his good friend, and would feign have his intent, he will go home to his house quietly and humbly in hope to speed the better. Right so, if any man would pray devoutly to God, he should come to church; for there is God, and he it is in clean life and prays to him. The setting of the church gives you knowledge. For the church is set in the east, and so when you pray, set your hearts in the east praying heartily for mercy with perfect charity. For though you be put out of your heritage by the malice of the fiend, it is enemy to your souls for we.\n\"should not have the joy of paradise that he was in and lost it through his pride. We also lost it through our father's transgression. Let us think that Christ died in the east. Therefore, let us pray heartily towards the east / that we may be numbered among those he died for. Also, let us think that he will come out of the east to the home wherefore let us pray heartily to him and beseech him / that we may have contrition in our hearts for our misdeeds with confession and satisfaction. That we may stand on the right hand of our Lord Jesus Christ at the judgment and be among those saved and come to everlasting bliss and joy, and that we may escape the horrible rebuke that will be given to all those who are damned and go to everlasting pain. / And thus, for devout prayers, the holy church was ordained to be hallowed. But it is now made an\"\nhous of rownyng / why sperynge cryenge / claterynge / scornynge / tales / and sym\u2223ple spekynge / mouyng of vanyte / and many symple wor\u2223des and lewde. \u00b6We rede how Saynte Gregory was at masse on a tyme. and Saynte Austyne was his deken and\nbad the people tourne to the popes blessyng thenne he saw two wymmen rowne togyder in the popes chapell. & the fe\u0304\u00a6de sat in her neckes wryty\u0304g a grete rolle / and it lacked pat the fende hadde wreten. And saynt Gregory red it. & there was neuer a goode worde the\u00a6rin. Then they kneled downe. and asked mercy. & besought ye pope to praye for theym & soo he dyde. & brought theym out of the fendes bokes. Also for longe restynge to holy chir\u00a6che for whan a man is dede / he is brought to the chirche to his rest \u00b6Some tyme the people wexen beryed at home as poure people and the riche were biered in the hylle top\u2223pes And some atte the fote of the hylle in tombes made of \nand byd hym caste out the body that he had beryed the\u00a6re. Or elles he shall be dede withy\u0304 .xxx. dayes and so he\nwas, for he would not do as he was bidden. We also heard in gestes of Rome that an angel told an holy bishop named Encres that Charles, the king of France, had damaged the church. He took away the church that good people had given before, and he commanded the bishop and others to open his tomb and see it then. And there came out a great dragon and flew forth, leaving the tomb burning within, as if it had been an open mouth. And thus to bury in a holy place is but little avail to those who are damned. Also, there are many who walk at night when they are buried in a holy place, but it is not long of the devil, but of the grace of God to get them help. And some are beguiled and have no rest.\n\nAlso, beside the abbey of Lusohyl, three men stole an ox of the abbot's of the same place for their lord. The abbot died a sentence and cursed them therefore within the abbey. Three of them were shriven and asked mercy and were absolved, but the four died.\nwas not assuaged and had not forgiven. So when he was dead, the spirit went by night and frightened all the people around. Then, as the parish priest went on a night with God's body to visit a sick man, this spirit went with him and told him what he was and why he went. And he begged the priest to go to his wife and they both should go to the abbot and make amends for his transgression and pray for forgiveness and so assuage him, for he might have no rest. And immediately the abbot assuaged him, and he went to rest and rejoice forever. The which joy and bliss bring us all to him who died for us on the cross tree. Amen.\n\nDo to another as you would have him do to you, as we are commanded by our Lord Jesus Christ in his gospel. Of Matthew, eighth chapter, where he says, \"Whatever you wish that men should do to you, do so to them.\" This is the law and the prophets. It includes all the laws and prophets of God.\nObserved with our faith is sufficient for man's salvation. This is the first age of mankind, moved only by reason and the law of nature. Without any other technology observed effectively for their law. After the transgression of which our lord gave to Moses 48 commandments affirmative: according to number (Scdm Iosephu To the bones of man's body besides the precepts negative, which were many more in number as holy scripture remembers / & after by process he reduced all these to ten commandments, after the number of man's fingers. Like as in all the body is but one head, of which proceeds all the governance of man, as his reason, understanding, and other. So all the rule of virtuous life grows from this one thing: love and charity. That like as in all the body is but one head, of which proceeds all the governance of man, so with these ten commandments should he be busy to obtain his eternal bliss. Now finally, in your last age, he has shortly compiled them all into one: that is, in love & charity.\nProceed only with love and charity, which is God Himself. Then, to execute and fulfill this love that our Lord desires, you must follow His aforementioned doctrine and instruction: Do to another as you would be done unto. Begin first with your Father in heaven, your Lord and Savior, and learn to love Him with all your heart. Matthew 22:37-39: \"You shall love the Lord your God with all your heart, and with all your soul, and with all your mind.\" If you have served those for whom you lovingly provide all things necessary, you would not wish for them to counsel or meddle with your enemies, nor trust them, nor follow their own pleasures and will and leave you. But you should not do so to your Lord God. Exodus 20:5 (No other gods before Me). Instead, believe only in Him and not in enchantments, witchcraft, and such other things. In all your sicknesses, tribulations, or diseases, think that all such things are for the best. Nor should you meddle with sin or sinners, who are God's enemies. And always show yourself.\nIn word and deed, you love him above father and mother, gold and other. For all these cannot deliver you from the pains of hell but God alone. As for the second, do not assume the name of your God in vain. Remember that you would not have your servants speak evil of him or call him to bear false witness in judgment or besides. So then speak no evil of your Lord God and maker but love him. Exodus 20:7) with all your soul, not taking his name in vain as at dice, hazard or other forbidden plays: blaspheme him or his saints nor call him or name him in judgment or falsely witness, for swearing on any cause or for lucre. That thereby may grow to you. For there is poor reward where the soul perishes. And it is worse to dishonor God than a Jew or a Saracen. As for the third, remember that you would have your servant serve you and keep your commandments. Then do you so to your lord.\nLord God. Serve him with your whole mind. Et ex tota tua. Matthew 20:1-2, Exodus where it is written. Remember that the Sabbath day sanctifies you. Exodus where it is written. Pray heartily to him, to our lady, and all saints, thanking him for his benefits, and use it as a custom to say (Deo gratias). Discuss your conscience and make your soul clean by confession. Among other things, receive your savior's mercies. Note this in your mind, that more holiness and grace will grow in you if you are well disposed by your communion in taking the sacrament of the water than if you should fast a week. Hecsanctus Vincentius. And daily teach your servants and also your children their belief and the law of God. Use this: as soon as they begin to speak, let them render customarily a word or two of their (Pater noster, Ave Maria, & Credo in Deum), and as they grow in age, let them grow also in this.\nVirtue and good occupation are essential, as many are lost for their evil and wanton bringing up, particularly in cities where great peril grows from either side. Then you must love your neighbor as yourself. Love your neighbor as yourself, as it is said in Matthew. XXII. char. Keep the aforementioned doctrine: Do unto another as you would have him do unto you. If you have children, you will that they worship it according to God's law and nature. Honor your father and mother, as it is written in Exodus xx. verse 12, and your prelates, princes, benefactors, and also the elderly. Follow their counsel and pray for them when they are dead. Also, you would not want any man with your wife or daughter to behave dishonorably towards them, so behave accordingly. Do not commit adultery. Also, you would not want any man to kill you or any of yours. Do not kill, and follow the same for the other ten commandments, as it is written in Exodus XX. verse 13-16.\nThe wrongdoing: injure or rob someone, or slander them, with such other actions. Then do not commit these acts against another, nor allow any of yours to do the same. In this way, you will find all the ten commandments applicable and agreeable with your reason, and thereby you will find how heavenly is the said doctrine of our Lord. Do to another as you would be done to. In short time, you will have a singular delight in the execution of them. In so much that for all this world, you would not break them with your will, nor the said love of God and man. Which may cause your great rest here, and endless glory in heaven. Then it is well done that of what degree, order, or occupation you be, say daily at the least at your rising: Pater Noster, Ave Maria, & Credo, or five of either, in remembrance of the passion of our Lord, and the great compassion of our lady. In revelation of St. Birgitta. Cross yourself in the forehead. Hec ieronimus. And follow Christ. Augustinus. As much as you may.\nWho takes me for a Christian man. Be warned not to bear that name vainly. And therefore beware the worm of conscience that never shall die. Their worm does not die, and their fire is not quenched (Isaiah 66:24). But ever gnaw at it if you are negligent in the premises for lack of execution, and if ever in your mind you begin anything that agrees with the said Instruction or that you would do to another. And if the case requires it or not, and afterwards guide the clergy in charity and clear conscience as a true disciple, and the son of Christ, that you may say as he did. As the father has given me in commandment, so I do. He grants you this, and the rather by the help of his blessed mother Mary, and his holy spouse St. Birgitta, and all the saints of heaven. Amen.\n\nThe Master of the Second Book and the First.\nDystinction states that the sovereign cause why God made all creatures in heaven, earth, or water was His own goodness. He wanted some of them to have a part in everlasting bliss but no creature could reach that bliss without knowledge of Him. Therefore, He created rational creatures, such as angels and mankind, endowed with wit and wisdom, through which they should know Him and thus attain the bliss they were created for. Our first father Adam and Eve had this kind of knowledge in their state of innocence, which we would have had as well if they had not sinned. However, the knowledge we have now is of hearing, learning, and teaching of others, which the law and the faith of our holy church imparts. We who have the care of souls are bound to teach or to ensure that it is taught to our parishioners on pain of eternal damnation of our souls. And since my will is not to offend God.\nThe following is the cleaned text:\n\nNeither do I intend to lose my soul nor yours. I commit this to you in writing, in the book, as readily as with speech. For your learning, it is as good this way as without. And thus did Esdras, Moses, and Baruch in the old law. And so did Christ also in the new law. And just as I am bound to tell and teach it to you, so are you bound to learn it and to keep it. And likewise teach it to other people under your power, and how you shall come to this knowledge of God. The following things will show you. This is the first petition of the Our Father. The first is the Our Father, which art in heaven, hallowed be thy name. By this you are bound to love each other as sister and brother. And also to yield him worship and fear, for the great worthiness, riches, and fairness that he has given you and lent you for more worthiness may not be denied.\nTo be called the son of God, none greater riches than to be heir of the bliss of heaven, nor more fair, such a father to resemble. For we are all brothers and sisters of one Father and Mother, God and holy church. In token that none of us should scorn another, as the proud do the poor. He is also in heaven, not withstanding that he is in every place, but most properly he is in heaven. Therefore, hallow us in his name here, that we may not defile his holiness by sin, but by the gift of wisdom, may we be cleansed from all filth of sin, and filled with his love that all other loves contrary to his will be bitter to us.\n\nThe second is, \"Thy kingdom come to us,\" that is to say, that he and his holiness may reign in us and govern all our life here, that we may reign with him in bliss that shall last eternally, and by charity you shall destroy the foul sin of envy.\n\nThe third is, \"Thy will be done in earth as it is in heaven,\" and those who grumble in sickness, lose.\nof goods or other diseases be against God / be against this petition / and great grudge in sickness / loss of goods or their diseases be against this petition / therefore pray we that all angels & all holy souls please God in heaven / so must we here on earth / nothing asking against His will / & thus by love thou shalt destroy the foul sin of wrath. The fourth is our every day give us this day / that is to say our full sustenance for body and soul Thus prayed the wise man who said / Lord neither riches nor poverty give me / but that which is necessary for my livelihood / by this is destroyed covetousness. And the gift of compassion and pity brought in. \u00b6The fifth is / and forgive us our trespasses / as we forgive those who trespass against us. This is against them that bear rancor and malice against their neighbor / or are greedy of their debts to the poor / and will not forgive them a little debt or trespass there as God forgives the many trespasses / for.\nWhat you are not among those whom great mercy spares. Therefore, the spirit of confession reveals to you what you are, what danger you are in, and our Lord suffered for you. The sixteenth is, and leads us not into temptation. It is not to pray here that no temptation assails us, for the devil has license to tempt man as he did Christ and his apostles, and we all day do so that his power may not be put away without the help and mercy of God. Therefore, holy father, by the help and grace of the spirit of pity, keep our hearts in temptation, that we do not consent or be overcome by sin. The seventh is, but deliver us from all evil sin. Amen. And this is the last petition, to which is given the spirit of fear, which makes a man withdraw from all evil of sin, for the beginning of doing wrong is to fear all mighty God and his righteousness. The seven petitions thus, with a clean and pure heart, ask, renounce, and put away the seven deadly sins.\nAnd endue thy soul with many holy virtues. Amen. He and his words are true. Yet many one fails here, for they believe that the words of God were true, that is to say, that for their good deeds they should have everlasting life, and for their evil deeds the pains of hell. To believe in God, says St. Augustine, is to cleave to God by love, fulfilling His will; this is true belief. Thus and thou sin against God is for lack of belief; yet in that He is of power to punish thee, if thou wilt not leave it. The second is: \"In thee, Christ, the Son of God, our Lord.\" I believe in Jesus Christ, His only Son our Lord. Understand that Jesus Christ the Son is in heaven with the Father without beginning, and the Father does nothing without the Son, nor the Son without the Father, and thus both are almighty. The third is: \"Who was conceived of the Holy Spirit, born of the Virgin Mary.\" I believe that He was conceived.\nof the holy ghost, and born of the virgin Mary. Here Christ, the second person of the holy trinity, took flesh and blood of our lady, by the holy ghost, without meddling of man, she being a maid after this, for as she conceived him without sin, so without sin and bodily pain she brought him, verily God and man.\n\nThe fourth is. Passus under Pilate, crucified, mortal and buried. I believe that he suffered pain under Pilate, on the cross, dead and buried. Here Christ, the son of God, suffered meekly and transgressed never. For we should meekly suffer so much, he transgressed. He was also scourged, for we should also chastise our flesh by penance, in enduring sin. He was buried, in token that we should hide our good deeds from the praising and vanity of the world, and to have mind that earth is our heritage by kind of our bodily flesh.\n\nThe fifth is. He descended to the dead, rose again from the dead. I believe that he went down to hell, and the third day he rose again from the dead.\nThe day arose from death to life on the third day. The godhead did not depart from the body. He went down into hell and delivered the holy souls through the godhead. On the third day, he arose from death to life. In token that the light of his death has destroyed our double death, and that we shall arise from spiritual death by the three means of mercy: contrition, confession, and satisfaction.\n\nThe sixth: He ascended into heaven and sat at the right hand of God the Father Almighty. I believe that he ascended into heaven and sat there on his Father's right hand. Thus, Christ appearing to his disciples after his resurrection ate with them. In token that he was truly man, as he was before his passion, and to raise mankind above all angels, opening heaven's gate to show mankind the way to come thither and to pray for all human kind.\n\nThe seventh: He is coming to judge the living.\nI believe that he is to come to judge the quick and the dead. This is the Christ, very God and man, who will come to your home and judge all mankind quick and dead, good and evil, according to their deeds. Some will come to your home and not be judged as heathen men, for they sinned without law and therefore without law they must perish. Some also will be judged and condemned as false Christians, who believe in Jesus Christ without love and good works. Subjects will accuse their evil curates, who would not reprove them of their sins nor teach them the commandments of God. Children will reprove their unchaste fathers and mothers who would not chastise them for their wantonness. The poor will accuse the rich, who would not help them in their need. Therefore, remember all this while you are here, and consider how suddenly his vengeance falls, and how he finds it to be judged. The Creed: I believe in the Holy Spirit. I believe in the Holy Ghost, the third.\nperson of the Trinity) The Holy Ghost is also very God and without beginning and ending. And equally in wisdom and goodness with the Father and the Son. And all three persons are but one almighty God. The Church, the holy Catholic commonion of saints, I believe in. Holy Church throughout the world is holy and one to all Christian men, a refuge from the devil. Another is in purgatory, the souls that abide there, the great mercy of almighty God. The third is Christ in heaven, head of all others with his saints, who are free from all manner of discord. These three shall be one after the day of judgment, going with Jesus their head into the bliss that never shall have an end. Communion of saints, when each of these three parties help one another, they in heaven help the other two with prayer, and they in earth help them in purgatory with their prayer and almsdeeds, and these two help in heaven when their joy and light are shared.\nBlessed is increased. And thus each comes with another. The first is (Remissionem peccatorum) - I believe in the remission of sins for those who amended their lives here and do penance willingly to leave their sins. For Christ, by his death and the passion of his father, grants us forgiveness. And he himself also, by his head, forgives all original and actual sin in baptism.\n\nThe eleventh is (Carnis resurrectionem) - I believe in the resurrection of the body. All mankind at the day of judgment shall rise from death to life in body and soul together, and after that never to be parted. And then those who have ended in deadly sin shall go in body and soul to the everlasting pain of hell without mercy. And those who have well lived and ended in charity and out of deadly sin shall go in body and soul together to eternal bliss. Of this bliss speaks Saint Matthew in the last article. The twelfth is (Et vita eterna) - I believe in eternal life. These things.\nThese are the articles of the faith / which every man truly and sadly believes may not be saved without faith. It is not possible to please God without faith. These are the ten commandments of God / the third thing that thou shouldst know God by His ten commandments which He Himself wrote on two tables of stone. And He gave them to Moses to show His people, promising to them that would keep them His blessing. Well worship and serve. Do not trust in any other creature / image / thing created but only in Him. In this is forbidden idolatry / false enchantments / witchcraft / false charms and dreams. And misbeliefs that any man or woman hopes for help in. Without the almighty God. In this you sin mortally / that for sickness or loss put your faith and belief that you should have in your Lord God. By the devil's minions, false witches, who bring many a soul to the devil. For they believe more in the words of the witches than in the words of scripture that the priest taught them.\nAll such persons are cursed at least four times a year in the great sentence, and every day in our prime for images. Also, understand that, as clerks say in their books how they should live and act, so should laypeople learn from images whom they should worship and follow in living, to do God's worship to images. Every man is therefore forbidden. When you come to the church first, behold God's body under the form of bread on the altar, and thank Him who daily desires to come from the holy heaven above for the health of your soul. Look upon the cross and thereby have in mind the passion. That he suffered not for the images of the holy saints, but that by the sight of them, you may have mind of those who are in heaven. And so follow their life as much as you may. If you thus worship and serve love, then all will worship and serve you, and so you shall fulfill the first and greatest commandment.\n\nThe second is, that\nthou takest in vain the holy name of God. Thou takest God's name in vain when thou tornest again to sin after thy baptism. Thou takest it in vain also when thou swearest and swearest again, and reckonest not how. According to St. James, swearing thou shalt say, lest thou fall under that judgment of God. It is only reserved to God, says St. John, that thou swear by Him and His truth and His righteous wisdom. Therefore, before thou swear, see that thou art compelled by duty, and that it is right, not for envy, love, nor fear, but only for righteousness in declaring the truth. And if any of these fail, it is perjury. Beware therefore, ye that use questions or consultations, and hearken what peril ye stand in, that wittingly are forsworn on the book. The book signifies all holy scripture and the sacraments of the church, which thou forsakest when thou forswearst, all the good works that ever thou didst. Which thou forsakest, when thou withdrawest it.\nforsoak yourself also in God's almighty. Our lady Saint Mary, all ye saints of heaven. And the merits of the holy sacrament, you wholly commit yourself to the devil of hell: but thou art commanded thou or thou goest hence, if they then should be punished thus for swearing, how shall they be that blaspheme and dismember him, swearing by his heart nails wounds and such other things, when they are reproved thereof, say they, \"It is good to have God in mind,\" and with such lewdness they keep still their great oaths, and thy servant died against thy bidding, saying that he did it to have it in mind, would not you be angry with him, much more must God than with thee, when thou doest against thy bidding, and some say, \"I may well swear,\" for I swore truly, this is a false excuse, for if thou shouldst swear always when thou speakest the truth, then would not Christ have forbidden swearing. But for much swearing, it is often for swearing, therefore he says, \"He that swears much, shall be filled with wickedness.\"\nSome say that sorrow/revenge shall not depart from his house. Some say also that no man will believe them unless they swear. This is a subtle excuse. For a false man may swear as well as a true man, and so should he be believed as well as a true man. The false he is, the more he swears and denies, and thus beguiles. Therefore, if you want to be believed without any swearing, be true to your word, and let it be. In token that you say it with your mouth, you should say it with your heart, and not say one thing and think another.\n\nThe third is, Have in mind to hallow your holy days, that is, Sundays and others that are bodied. Almighty God in six days made heaven, earth, and sea, and all that is in them. And on the seventh day He rested. Therefore He blessed it and made it holy. But in place of this, Christian men of great devotion hallow the Sunday, the first day of the world, in which God made light, and that day God gave to Moses the law.\nThat day he rose from death to life, the day the Holy Ghost gave wisdom to Christ's apostles to preach and declare the truth of Christ's law. And that day is also said to be the day of judgment. Therefore, every man and woman in that day should be busy hearing God's service, learning his laws, and fleeing from sin and fleshly lusts, temptations and such distractions that hinder them from resting in our Lord. Yet there are many people who are more preoccupied with worldly works and sins on such days than all the week after and will never rest for any reason, nor love nor fear of God. These are most like to them in hell who never rest but labor in pain. They also break the holy day by spending their time in idleness as in vain plays, idle speech and babbling of their even Christian. Why says our Lord have my mind to hallow thy holy day but for thou shouldst put out of thy heart all worldly thoughts and occupy it with heavenly desires. As to think what God has done for thee, how he...\nMake thou of nothing, like him in soul, how he reasoned you out of the pit of hell with his own precious heart's blood, and how also of his own goodness he keeps you night and day in your right wits. And from all bodily misfortunes that many one falls into every day, you give him a drink of gall of bitter sin and break his commandments both in word, thought, and deed, thus may my mind be in all these. He asks rest in body and soul of the holy day, and this rest signifies the rest in bliss that we shall have after this, if we rest in him. On the holy day here and flee hence. The fourth is to be worshiped, thy father and mother. The manner of fathers there is, that thou must worship. The first is the Father of heaven who made thee of nothing and nourishes thy body with earthly food, comforts thy soul with heavenly desires, defends it from the devil, and makes it thereof the bliss of heaven. Thus may no man do, but he, our Father, our Lord, and our God. The second father is he that gave thee and thy mother.\nThat which is yours to bear and subject to, are the two causes of your being in this life. Then you shall also worship and give freely of your goods if they have need and you have more than they require. Offer counsel and teach them humbly, according to your knowledge, on how they may please God. But beware not to obey them in sin. And if they are dead, may they live well and pray for their salvation. This lesson should every father and mother teach their children, body and spirit. The threefold father is man and woman of age, namely those who are virtuous, and most specifically your spiritual father. When you have parted from the body, your spiritual father becomes one with the flesh. For as your soul passes through your body, so your spiritual father passes through the flesh. To your mother, the holy church, you must be devoted. And with all your power, maintain it, for it is the mother of all who ever were or shall be saved. Worship and obey your Father and mother, as Saint Augustine says, for the more you do so.\nobey them / the more says he / will almighty God obey prayer / The fifth is / thou shalt not kill / that is to say / bodily or ghostly / this sin cries for vengeance before God / as witnesseth the old law and the new / therefore kill no man. For he that kills shall be slain / either bodily or ghostly or both. yet they that transgress openly must be slain by them that bear the temporal sword for breaking of his commandment. There is ghostly slaughter also in many ways One is when you hate your very Christian or consent to wicked thoughts of your own heart. Another when you lie, backbite, or flatter in sin and will not reprove him of his faults. also yourself when you wittingly do a deadly sin / or when you have the goods of the world and will not help your brother at his need / when you draw your neighbor by false weights, measures, or not pay wages to the laborers here. Or when through negligence of yourself the state of office that you stand in is endangered.\nPerished or defiled, therefore sleep no man with hand or heart, for he who strikes shall be struck, and he who babbles or slanders is a manslayer. And for those who curse, it is said, \"Cursed be he who strikes, who rages or desires vengeance on his own Christian brother.\"\n\nThe sixth commandment is, \"Thou shalt not commit adultery.\" This cursed sin defiles both body and soul, and of all other sins it most commonly gets two or more. And God Almighty often takes great vengeance for this sin. In fact, He once drowned the whole world except for eight people alone. And for this sin, He sent the five cities of Sodom to hell.\n\nThe devil tempts in many ways in this sin. First, through folly in looking; then through honest-sounding words; then through foul touching and kissing. And this sight is the first dart that these lecherous desires shoot. Therefore, women, do not arrange yourselves too closely.\nFor being seen by fools, though you have no will to sin yourself. Your nice attire and countenance cause many souls' damnation. Therefore, neither by countenance nor attire should you entice a man nor have your visage popped nor your hair pulled, nor your faces colored, nor your heads held high or wide, nor your bodies curious in clothing, nor overly nice in shape, but rather let your attire be shamefastness, covering your heads with your hair or with a kerchief, as Saint Paul says. This commandment breaks all those who, for carnal lust, are wedded to each other without keeping the order of marriage, but live as beasts without discretion, as the flesh moves them. And for this sin, the seven husbands of Sarah were strangled by the devil. Therefore, you who are married, beware that such things are not done.\nWhereby the concept of birth may be allowed. For he who does otherwise willfully than by natural kind sins most grievously and deadly in that sin. For five causes a man takes his wife. One is for generation, and then it is no sin. Another is for discharging debt, and then he sins not but rather deserves mercy. Another is for avoiding more sin, as when he is incontinent and cannot keep himself, and then it is venial sin, as Saint Augustine says. Another is for fulfilling lechery, as when a man indulges in hot foods and drinks, medicine or spices, and so forces himself to be mightier to fulfill the sin of lechery, then I believe he says it is deadly sin. The fifth cause is, when he knows her against kind, and that is most deadly. Therefore, to you who are wedded, Saint Gregory says thus: Study each of you to please your mate, lest you displease your maker. The seventh commandment is, \"Thou shalt not steal.\"\nAll manner of wrong taking or withholding or withdrawing of any man's goods quickly or deceitfully, as robbery, reaving, sleights, and deceits, beguiling in living or selling, simony, usury, extortion, with all their trappings. Those who desire to be rich, says St. Paul, fall into the devil's snare, and the deep damnation of their souls. And the prophet also says to them that falsely purchase and make great buildings, woe to you, says he, that hold wrong house to house and field to field, and right is wrong and wrong is right, and to crafty men and laborers, St. Paul bids that they do truly their labor without sloth, or else they do theft. And no man withheld the laborers their hire, for vengeance cries before God. And in especial these that follow usury, when thou lendest money to them that have need, for a certain winning at the times end. And for the lending, other thou takest service, presents or gifts. Another when thou.\nHere is the cleaned text: \"lenest it for half winning, he to pay the whole that you lend it to, though all be lost. Another when you buy a thing for much less than it is worth. Another is when you sell your merchant the goods for lengthy payment. Another is when you have something before its time, as corn or it be ripe. Another is when you take the best of a poor man with the condition that if it dies, it shall stand to the poor man and not to you. So say the Pharisees; therefore use careful commerce and wine without subtlety or sleight as much as you may. But it is reasonable to your sustenance after your estate is due. This desired the wise man of our Lord when he said, neither riches nor poverty give me good Lord, but that is necessary to my livelihood. The eighth is thou shalt bear no false witnesses; this is forbidden all manner of lying, conspiracy, and swearing, whereby thy neighbor lessens his cattle, friendship, or good, all such are called the children of the devil.\"\nThey put out truth and bring in falsehood. Put out crystal and bring in the devil. Lying not only stands in false words but also in false works. If you are a Christian man and live thereafter or else you lie. There are three manners of lying: one is when you lie with full purpose to harm your neighbor, and then it is deadly sin. Another is when you lie to further your neighbor in truth, and then it is not so much sin. The third is when you lie for the entertainment of those about you who do not wish to hinder anyone; these two are venial, but you have them in custom, therefore beware of all manner of lying. The ninth is thou shalt not desire thy neighbor's wife. In the seventh commandment, God forbids the deed of adultery and their desire, both being deadly sin, yet some think they do the deed it is no sin. Christ therefore willing all such to be clean within and without both in truth.\nbody and soul say that every one who sees a woman to the allurement of their lust, they do lechery with her in their hearts, and thus by subtle thoughts: man is often departed from God. Yet Saint Brigit in her visions says, \"but if evil thoughts sometimes come to man, he should consider himself rather an angel than a man.\" And so all things come from himself, and none from God. Therefore, a man should know the infirmity that he has comes from himself, and the strength that he has comes from God. It is necessary that he suffers sometimes of the great mercy of God to be tempted with evil thoughts. To the which, if he does not consent and become a purgation for his soul, and a keeper of his virtues, therefore, what subtle thoughts come to the, withstand the first submission, and let your soul always labor so that he does not delight in them. And then have in mind the bitter pains that Christ suffered for us, and the endless bliss of the joy of heaven that you must lose if you consent to them.\nIf you die in the pains of hell, this is what you shall have: your last end will be in my mind, and you will never sin again. / The tenth commandment and the last is: thou shalt not covet thy neighbor's wife, house, land, ox, horse, nor anything that is his. Such covetous desires, as Scripture mentions, brought about great misfortune for Balaam, Nachor, Ananias, Gideon, Ahab, Jezebel, and many others, both in body and soul. Therefore, beware of all such false desire. Do not take a man's good against his will, lest it come back to you as it did to them. And think also that without satisfaction or having the will to amend the wrong and make restitution, the pope or none by him may dispense with it, and yet you stand accused by all the holy church in the great sentence four times a year. What shall all such false desires then profit thee, when the curse of almighty God remains upon thee? There is no man who fears.\nThe curse of God is mentioned in scripture as a warning: \"Go ye cursed, into the everlasting fire of hell.\" Both will then fear and feel it. The phrase \"Go ye cursed\" will be more painful, doctors say, than the pains of a thousand hells if they were all gathered into one. These ten commandments are summarized in two from the Gospels: love God above all things, and love your neighbor as yourself. First, you shall love God with all your heart. Nothing should be closer to your heart than God, in all your soul, suffering no sin to remain within your soul for the love of God, and with all your mind, sparing nothing to please God. You shall also love your neighbor as yourself, in good and not in evil, in health and sickness, in wealth and poverty. Therefore, you shall keep God's commandments not only out of fear of pain, but these commandments should be told and taught by each person.\nHis children. And thus the Lord spoke to Moses: these words said he, which I command you this day, you shall tell them to your sons, and think on them sleeping, waking, sitting, and going. You shall be their sign, and write them on the doors and lanterns of your house. And they shall rule all your thoughts, words, and deeds, both secretly and openly, in every place, by the commandments of God. Forget not these words, he said, nor let them depart from your heart, all the days of your life. Thus govern your household says St. Augustine, for we speak to you thus in the church, so you should to yours at home, that you may give true accounting to God for them who are subjects to you, and tell them, he says, the great love and sweetness of heavenly things, and the great bitterness of the horrible pains of hell, for you shall answer for them at the most strict day of judgment, and counsel them all not to be negligent in any way.\nLearn these commandments for fear of his sentence that follows if you will not hear the voice of your Lord God, saying: \"He who keeps and does my commandments, all these curses shall come upon you: you shall be cursed in the city and in the country, your produce and the produce of your land, the offspring of your livestock and the flocks of your sheep. You shall be cursed in going out and coming in. You shall be struck with hunger, sickness, and pestilence, with adversity, with fire, with heat, with corrupt air. All these things he says shall pursue you and you shall perish. But if you will hear the voice of our Lord and learn and keep his commandments, he will make you higher than all the dwelling places on earth. And all these blessings shall come upon you: you shall be blessed in the city and in the country, with the fruit of your body, and the produce of the land, with the offspring of your livestock and the flocks of your sheep. You shall be blessed in your barns and in your cellars, in your bins and in your vats, in the fruit of your womb and the fruit of your land, the offspring of your livestock and the flocks of your sheep, in the increase of your grain, and in the increase of your vineyards.\"\nGoing in and going out, and in all the works of the body, so that every man shall see that the name of God is called upon it, and they shall fear, I will give you rain in its time, says he, there shall bring forth his seat, trees shall be filled with fruit, thou shalt have peas in thy courtyard and thou shalt sleep, and no man shall fear all these blessings, if thou learnest and keep his commandments. Therefore have in mind the precepts of God and in his biddings be most busy. For if thou keep them, they shall keep thee and bring thee to bliss that never shall have an end. Amen.\n\nThe fourth thing that thou shouldst know God by in the seven sacraments of holy church which are ministered to the people, of which five, the first, that is baptism, confirmation, penance, holy orders, and anointing, are every man and woman held to do in certain time as the law gives. The other two may no man take, as order and.\nThe sacrament takes its beginning from the gracious well of our Lord Jesus Christ during his passion. Just as a rib was taken out of Adam's side while he slept, so at the death of our Lord, both blood and water flowed from his side. By virtue of this passion, the sacraments of the holy church first drew their strength and their beginning. The first sacrament is baptism, in which original sin and all other sins that defile us are washed away through the passion of Christ. Faith and belief in the church are also bestowed upon us without which no one can be saved. Therefore, it is commanded that every Christian woman who feels her quickening with child keeps herself from heaving, showing, great trouble, and falling, and other mishaps that might endanger the child's life and be lost both body and soul. And each woman before her childbirth should come to church.\nTake care and provide shelter for those in danger of death who might die in childbirth. The midwife and those present should do this if the child is in danger of death. If it is in danger of death, they should baptize it in this way: I baptize you in the name of the Father and of the Son and of the Holy Ghost. Then sprinkle the child with water, and do not forget these words. Baptize the child in this manner at home, and it shall not be baptized again at church right away. This would be a great danger, as it might nail God to the cross again. If it lives after this home baptism, bring it to the church, and there it shall receive all the full service it lacks. In times of danger of death, fathers and mothers may baptize their own children without harm to their marriage. Godfathers and godmothers act as sureties before God for their godchildren, and therefore they are bound to teach them to love righteousness, charity, and chastity, to keep them from deadly sin, and especially to teach them the Commandments.\nA man and his wife should not hold it alone to a child at the fontstone, nor those who sponsor it. No one should sponsor it at the confirming but at need. Father nor mother, nor nurse nor any other, should allow any young child by them at bed while they sleep, nor press them fast in a cradle, nor suffer them lying sleeping or waking without a keeper. There is spiritual kinship, through sponsoring of children at the fontstone, in nine ways. One is between the child and the godfather. Another is between the children of the godfather. Another is through the child and the wife of the godfather, fleshly known before. Another is between the godfather and the father of him who is baptized. Another is between the priest and the child who is baptized. Another is between the child and the children of him who baptizes. Another is between him who baptizes and the wife of him who was baptized first. Another is between the baptizer and the mother of him who is baptized. There are also nine before these.\nThe bishop at the conferring performs this rite in the same form; these letters do not indicate spoken words for doing so or for not doing so. The second sacrament is confirmation, which is a manner of anointing on the forehead by the bishop's hands. Through this, the holy ghost gives strength against the frailty of sin, leaving a mark on the soul, by which you shall know faith and love of Christ. To every Christian man and woman, it is bound to bring their children as soon as they can, namely, or when they are a year of age. They will receive more grace of life and more blessedness in deed. Those not confirmed may not receive any other sacrament. Neither may they wash head or forehead for three days out of reverence for that holy oil. The third sacrament is the penance of shrift. Every man and woman is bound to it from the age of twelve, and every year to be shriven once at the least at their own curate's place.\nthat these may every day see of all the sins that ever they did or can think upon, that when they look on them, they may have more shame and fear in their hearts of their sin, where through by the grace of God they may leave their sin, yet notwithstanding that you are bound over a year to show your penance to your own curate, and if there be any of you who have more affection for another than for me, let me know to whom and where, and he shall have right good leave and Christ's blessing and mine. So that he does it not in any deceit of his own soul, as to hide his sin from me, to that end he might the longer abide in it, as some have and have done many years. For I know more of your counsel than you think I do or would I do. Such are like the adder that hides its venom in secret places, or it would engender with the lamprey and after it turns and takes it up again. Thus some of you once a year or you come to your curate, you cast out venom from yourselves.\n\"You at the pardons and other expensive places, and soon after Easter take it up again. Such merchandise and other things are worse than before, and this deceives you, making you need great penance. Had Judas, who betrayed Christ, confessed his sin to his true shepherd, as he did to Caiaphas and Pilate, he would have been saved. They paid no heed to this, but said, \"What is it to us? We have no control over him.\" I believe the same thing. And some of you went to your own shepherd instead of going to others, which is bribery, stolen goods, and such other sins. And these sins and other cursed ones are destroyed. I say this not out of a desire to hear your confessions, for it is a pain to me, except for the charge I have for your souls. I would rather perform all the sacraments that belong to my office forty times than do this once. But I do it to destroy the false subtlety that you\"\n\"Vow to shrink yourself against the health of your souls, and so help me. When you come to shrink, you shall come with great sorrow of heart, and kneel humbly to the priest, as to him who is in God's stead, and tell him honestly how you have governed your life, and be in full will to do so no more, and heartily do your penance enjoined therefore, and eat whatever you may not truly be shriven of. It is sorrow of heart, shrinking of mouth, and doing penance, for though you may be sorry for your sin and shrink it not, it avails not a whit nor does your penance, for well you may know, if you should reckon with a man and at the end of your reckoning think yourself twenty pounds in his debt, yet if you shrink from him and make a reckoning with the priest in God's stead, but make a set-off and pay your debt with penance doing it, it is nothing, for it is a token that you are not sorry for your sin, and if you are not sorry therefore, as I have said before, your shrinking is not valid.\"\nIn this world, the virtues of pardon lie in the acts of contrition, confession, and satisfaction. Saint Mary, in the visions of the holy woman Saint Bridget, explains when pardon is effective and when it is not. She says that he who comes to grant pardon and intends to leave sin and restore what has been wrongfully taken, without desire for money through wrongdoing or falsehood, and who submits his will to God's will in prosperity and adversity, fleeing worldly worship and friendship, will receive pardon and remission of sin, resembling an angel of God in God's sight. However, he who visits her for pardon and remission of sins but has no will to leave his old vices, is not mentioned in the text further.\nYou inordinate affection, yet keeps his wrongdoings, false deceit and subtleties, and also loves the world in himself and others, and will flee from shrewd customs, and will not restrain his flesh from superfluities. Nothing avails him pardon or indulgence. And in accordance with this, Saint Gregory says, \"You make insufficient satisfaction for your sin,\" he says, \"but if you fear your sin. Everybody who desires pardon, but few or none will do what they should have pardon for, but through trust and color of that pardon they do many a cursed deed, and sin again on trust thereof, or do any good deed. It is a great sin of pride, for you may never be so full of good virtues; unkindness to your God may destroy all those virtues. More unkindness you may not show then to displease God willfully; therefore flee such unkindnesss, and think that the more acceptable you are to God through your good living, the more culpable you shall be, if you return again to your sins.\n\"Sin diminishes hope, says Saint Augustine, when a man sins in the belief of being saved. He who does so neither fears nor loves God. It is therefore more profitable to hold oneself weak and low rather than to be proud and fall and be lost. Therefore, take heed of the goodness that God puts in thee, and thank him, and pray for continuance, and do no sin on trust of pardon or of any other good deeds. The fourth is the holy sacrament of the altar, which is Christ's own body, His flesh and blood in the form of bread, the same that was born of the Virgin Mary and done on the cross. This sacrament is every man and woman bound by law once a year, if he is twelve years of age or older, and they are made clean of their sins with confession and penance, otherwise to be denied.\"\nPut out of the church and of Christian burial, but if it is for sickness or some other reasonable cause, which cause he must certify his curate. For he who unworthily receives this sacrament receives his damnation. Also, whenever any man sees that body at mass or carried about to the sick, he shall kneel down devoutly and say his Pater Noster or some other good prayer in worship of his sovereign lord. Also, understand that the drink which you do receive in the chalice after your house is no sacrament but it is water to bring the lighter the holy sacrament into your body. But in form of bread it is whole our savior Jesus Christ's body both in flesh and blood. Therefore you shall take it in as whole and as entirely as you may, least any part of it abide and stick in your teeth. For in the least part of the host is the most precious body of our lord. That day you hear mass, God grants your necessary and lawful things.\nThat day idle oaths and forgotten sins are to be given up. That day you shall not lose your eyesight nor die a sudden death. Nor shall the time of Mass grow old for you. Every step thitherward and homeward, an angel shall reckon. Lewd men and women are forbidden to dispute this sacrament, for it is enough for them to believe as the holy church teaches them.\n\nThe fifth sacrament is anointing of the sick. The oil, consecrated by the bishop and administered by priests, is given to those of lawful age in great danger of death. In enlightenment and alleviation of their afflictions, if God wills that they live. And in forgiveness of their venial sins and release of their pain if they are to die. So that this sacrament may be given as often as needed to every man and woman who are in danger of death. The sixth sacrament is holy orders. It may not be taken but at one's own will. This confers upon him who receives it the power to serve in holy church as he who receives the order of.\nThe priest is to administer the sacrament of Christ's flesh and blood, and perform other sacraments for the people. They must have their crowns shown, their heads tonsured, and their clothes honestly shaped according to their estate, in holy church. They must also in the quire read and sing with clean conscience and great devotion of soul, not oversight, mumbling, or joking about vanities, not meddling with lewd or unworthy topics, nor engaging in immodest communication, nor coming late to God's service or leaving before the end without a reasonable cause, nor yawning, nor slumbering, nor sparing their voice. But showing out the voice of the holy ghost with sobriety and whole speech, as Saint Bernarde says. The priests must also dispose themselves every day to say mass if they may and are bound to do so. For it is said in the person of the Lord through Saint Bernarde, \"To every man have I given the power to make me, and to make thee a priest.\"\nOffer my son, Incarnate, before the Father of salvation of the world, if you have the power to sing and singest not (say thou). You have benefited the angels in heaven in their joy, you have benefited mankind's travail in earth in their help and grace, and you have benefited the souls that are in great pains in Purgatory, their rest and their forgiveness. These are heavy words and little thought on by many of us. Saint Augustine says, \"How wondrous is the dignity of the priesthood,\" he said, \"between whose hands the Son of God, as in his mother's womb, was Incarnate. How blessed are priests, he says, if they live priestly lives. What a heavenly mystery is this, he says, that by the working of the Father and the Son and the Holy Ghost, the same God who is in heaven, is in your hands in the sacrament. Therefore, says our Lord, be ye holy. For I am holy. A righteous life is necessary for you, says Saint Augustine, therefore you must so live that your life accords with your order. Let [your order be holy].\nThe seventh sacrament is marriage. For this, the bans must be asked three times in church. This is a lawful joining together of man and woman in the church's form, by the consent of both, to live together in the law of God and never to part while their lives last in remission of sins and obtaining grace. Though there may be no truth plighted or fleshly deed done, if they are of full age and have hearts in accord to join before God, they are husband and wife. All secret contracts in truth plighting and forward making, without the consent of friends and knowledge, are forbidden. It is also forbidden that no married man and woman, one without the other's consent, make a vow of chastity, pilgrimage, or fasting. If a wife forbids it.\nThe husband may do the first act. But if he consents and allows it knowingly after the first knowing, the man does not sin. For the wife has no power over her own body, but the husband. And if the man abstains from his wife without her will and she gives him no leave, he is the cause of her sin. And the wife is the same if she does the same to her husband.\n\nThe first thing you should know about God are the seven works of mercy, which every man is bound by God's commandment to fulfill with his power. It is said: feed the hungry, give drink to the thirsty, clothe the naked, shelter the homeless, visit the sick, free the prisoners, and bury the poor when they die. These are necessary for us to please God and help body and soul of all those who receive them. Therefore, Christ says, \"Give and it shall be given to you.\" Alms-giving is a holy thing, for it increases what you have, lessens your sin, and multiplies.\nThy mind should not forget it. It lengthens life and cleanses all things. It delivers it from death and joins it with angels, and separates it from devils, and is an inexpugnable wall about the soul. Therefore give alms and all things shall be clean to you.\n\nWhoever gives alms must consider three things. First, who asks, and where.\n\nFirst, I say that God asks it, for He loves poor men so much that whatever you do to them in His name, He considers it done to Himself. He asks His, not yours. David says, \"All things are Your Lord's. And that we take from Your hand, we have given it.\" He asks it not from us to give it to Him, but to lend it to Him. Therefore He will render a hundredfold and the blessings of heaven, as Saint Gregory says, \"The poor shall not be despised but prayed for as fathers.\" And he who gives alms to the poor shall not be poor, says Solomon. And he who stops his ears from the cry of the poor shall cry and not be heard. Therefore, all those who ask these things from you.\nHe who asks unrighteously gives not what he asks for, but what is better, and what is correct. Therefore, Iternum says, give alms to the poor to sustain them. No man can be excused from alms-giving. For a halfpenny of the poor sometimes pleases God more than a hundred shillings of the rich, if you cannot give him that, give him words of comfort. And whatever you give, give it gladly. For the glad giver, God loves.\n\nThere are also seven other spiritual works of mercy. The first is to teach the unlearned righteously. Another is to give counsel to him who asks it, that he may work and do what is true. The third is to chastise him that trespasses, that is, to reprove or correct or do other due correction.\n\nThe fourth is to comfort the sorrowful with gifts, words of comfort, or suchlike. The fifth is to forgive offenses against us. For if you will not forgive them, neither will God forgive you the offense and the rancor.\namends be at your own will. The sixth that you suffer meekly and patiently when any man or woman do prejudice or offense against the one they are not the more prompt and ready to sin, but that they are the more fervent for doing penance and good works and operations, and be more ready to suffer disease and tribulation than for doing it, if anyone scolds or blames or reproaches or does the wrong keep silence. And set before you a sharp word of suffering, and think that our most benevolent savior and redeemer Ihesu Crist was scourged, buffeted, and spat upon, and scorned. Therefore what disease or misfortune falls upon the believer that it comes to him for sin. And so you shall suffer it lightly, if you take heed why it comes. The seventh is to pray (that is to say, for your enemy and all those that are sinful. And if you may not help them with one of the aforementioned seven, pray to our lord for them.\nThe text says: \"Love your enemies and do good to those who hate you, and pray for those who persecute you, that you may be the children of heaven. And thus may you fulfill the works of mercy, both bodily and spiritually. The six things that you should know God by are the seven principal virtues that every man and woman should use. The first is faith, which is the foundation and beginning of your salvation. It stands in three things: in the unity of the godhead in the manhood of Christ, and in the sacraments of the holy church. This virtue is necessary for all Christian people, as it is the beginning of all good works. So faith without good works, and good works without true faith, cannot please God almighty. The second is hope, this is a trust in the mercy of God to be saved. It stands in the grace of God and good works, not only in our own good deeds, but in them together. For we shall not hope so little that it is called.\"\n\nCleaned text: The text says: Love your enemies and do good to those who hate you, and pray for those who persecute you, that you may be the children of heaven. The six things you should know God by are the seven principal virtues every man and woman should use. The first is faith, which is the foundation and beginning of your salvation. It stands in the unity of the godhead in the manhood of Christ, in the sacraments of the holy church. This virtue is necessary for all Christian people, as it is the beginning of all good works. So faith without good works, and good works without true faith, cannot please God almighty. The second is hope, a trust in God's mercy to be saved. It stands in God's grace and good works, not only in our own good deeds but in them together. For we shall not hope so little that it is called.\n\"we hope to have blessings if we do well and persevere in God's commandments. Do not place too much trust in God's great mercy to be saved without good deeds and actions.\n\nThe third is charity, which is the end and perfection of all God's commandments. Understand this: you should love God above all things, and your neighbor as yourself, so that one cannot be loved without the other (as St. John says), that he who loves God loves his brother, and he who does not love his brother whom he sees, how can he love God whom he does not see?\n\nThe fourth virtue is righteousness, which is nothing else but paying what is due to each thing. As to God, praying and giving thanks for the goods of nature and grace that He has given and lent to us, and giving back our part and many other benefits. As in preserving ourselves from many dangers and vengeance that we have escaped from every day.\"\nMany one falls in [and] should himself have fallen in [if not for] his gracious keeping. To your neighbor you must also yield love and charity. That is to say, you do right and reason to him in all things as you would have him do to you. And if you would have him be true to you and pay his debts and not beguile you with subtleties and sleights in dealing and selling, do the same to him if you would also have him not be proud, envious, wrathful, covetous, slothful, or lecherous. Be the same and thus in all other things as you would have your neighbor do to you, and then you do righteousness to yourself. Also, you must have diligence to learn and fulfill the will of the commandments of God and to resist sin and shun living in vice.\n\nThe fifth virtue is wisdom. This virtue separates good from evil and teaches us to beware of the deceits of the wretched world and in like manner of the frail flesh.\nAnd of the cursed enemy, the devil of hell. And to despise and set at naught all that we may have in this world, St. Augustine says that you must despise the world and hate the flesh for me. Where are the lovers of the world? Those who were here with us but a little while ago are now nothing but powder and worms. Take heed what they are now. And what they were then: they were men as you are, says he, they drank, they laughed, and lived their lives on earth in mirth and joy, and at this point they descend into hell. What profit brings them their vain glory, their short-lived joy, pomp of the world, all the lust of the flesh, false riches, and evil covetousness? Where is their laughter, their play, their pride, their boasts?\n\nAfter all this lust, how great pain and sorrow may fall to them, says he, for you are a man of the earth as they were, and of the earth you live.\nthe earth you shall turn again. These are the words of the holy doctor Saint Austyn. This reminder shall make you wise and bold to despise your enemies, the world, the flesh, and the devil. Saint Isidore says, \"There is nothing better than wisdom. Nothing is sweeter and more delightful than knowledge. Nothing is worse than lewdness.\" Therefore, know where you shall flee and where you shall go. Love wisdom and it will come to you, be busy there about it and it will teach you. The six virtues are strength. This makes a man mighty and bold to withstand many great misfortunes, for the love of God. For it stands in suffering patiently against adversity, and meekly makes prosperity, and suffers evenly both well and woe. That our heart be not too high for any good fortune, nor too low for any evil fortune, but strong against our foe, both of body and soul. That no temptation makes us fall or fail in our faith against.\nGod almighty. The seventh virtue is moderation, which is a mean between too much and too little. It stands in taking sufficiently what is needed and refusing utterly what is too much or too little. The eighth thing, and the last that you should know God by, is the seven deadly sins. All men should refuse them, for each of them is an even way to hell. Therefore, the wise man says, as the face of addiction is found to flee from sin. For as the venom of the adder kills man's body, so the venom of sin kills man's soul. The first sin is a liking or a pride of man's heart. Of his high estate or nobleness that he has by fortune, kind, or grace, or that he can pass beyond another. Or has more than another. Of this comes many shrewd species as boasting, backbiting, disdain of neighbor, unbuxomness, impatience, proud bearing, scornful displeasure, and inordinate self-love, pride of great appearance.\n\"Kynne and love of vain glory, boldness of sin, boosting of good deeds and avowing of evil deeds, indignation, shameless presumpci\u00f3n, and stourdynes - Saint Austin says that none is worse or more damning than the sin of pride. Those who do not wish to be reproved of their sins or to hear of their faults act like a galled horse, touching a sore and rearing up. And they seek how they may maintain such lewdnesses of sin.\n\nKing David did not act thus when Nathan the prophet of God came to him and told him his sin and the vengeance he would receive for it. He showed no stourdynes to the prophet, nor rebuked him, nor chided him. But meekly he said to our Lord, \"I have sinned. I am sorry for my sin. I will amend it.\" And therefore God took away much of the vengeance that He would have had for his sin. Rightly should you here be reproved of your sin.\"\nMekely come to your curate, as to the minister of God who occupies his stead for the time, and say, sir, I acknowledge my default. I well know that I did amiss. My will is to amend it. Therefore, put away stirrings and the vengeance that you deserve, therefore. This sin of pride says Gregory is the root of all evil. For rightly the root of a tree hidden within it should have no branch sprout from it. Rightly so, pride rooted in your heart should have no branches of sin break out of it. For thus was Lucifer, who was the fairest angel in heaven, made the foulest devil in hell. Also, Choron, Dathan, and Abiram, and their companions, rose against Moses and Aaron because of their great pride. And therefore, the earth opened and swallowed them all quickly down into hell. Also, the people of Ninive, for their great boldness of pride that they had in their hearts to turn again to their sins, there were a hundred thousand people, as the Bible rehearses and shows.\nConsider that you were made from foul, stinky slime and filth of sin, born of your mother with great sorrow and pain, nourished with great labor and anger, and kept in great fear. Now you are but a sack of foul dung. Nothing sweet or fruitful comes from trees, leaves produce flowers and fruit, and herbs also yield right sweet and fragrant smells. Likewise, all other parties are similar, but stinking filth. After the end, you will be worms' food and torn again until the day of doom, when your body and soul will rise again. That day says Malachy shall burn as hot as any furnaces of fire, and all proud men will be as stubble, which shall be burned there, yet there will be neither root nor branch.\n\"Rinde therefore says Isyd. Humble yourself and be the lowest among all others, do not stretch forth your wings of pride by boasting of enhancing yourself. The less you value yourself says he, the more God values you. Be shamefaced in countenance and dismayed to look proudly, for shame of the sin, walk with a lowly cheer, meek mood a sad visage. In high worship have great humility, and the higher that you are, the more humble you should make yourself. And think how our sovereign Lord Jesus made himself to the death for your sake. This is humility and a sure remedy against pride, and a salve against all the schemes of sin. For it makes you have mind of your short abiding here. Of the strict judgment that you shall come after, for the humility you should have had here.\n\nThe second sin is envy, and this is when you are sorry for your neighbor's welfare and rejoice in his evil fare, of this wicked sin come many branches, one is hatred, and that is when you are loath to speak.\"\nOr here spoken only thyge, which might turn thy neighbor to good and profit. Another is false demenuring of deeds against thy neighbor. \u00b6The third is backbiting, and that is to speak evil behind thy neighbor's back, which thou mayst not or wilt not acknowledge before him, or though thou do not speak evil thyself, yet thou keenly and greatly delight in hearing evil speaking of him. And in doing so, thou sinnest deadly. For not only he who speaks evil of his neighbor, but also he who gladly hears such evil speaking are in default of sin. Therefore says Isidore, be not glad at the fall or evil fare of thy neighbor lest God turn his wrath from him to thee. And so thou shouldst fall in the same or worse. But be glad to sorrow for him that is distressed and evermore mourn his misfortune as thou wouldst thine own. Love peace outwardly and inwardly, and make peace where there is hate.\nFlee from quarrels. Be wary and eliminate the occasion of strife. Live always in peace. Let nothing pass your lips that may defile your ears. For vain words are taken from vain consciousness, and such is the soul. Therefore be careful not to speak that which pleases but that which is necessary. For you cannot call back what you have said, put from your tongue the sin of backbiting, and defile not your mouth with another man's sin, but be sorry for him and for yourself. When you blame another, think of your own sin. Do not look at other men. You shall never backbite if you wish to behold yourself. Therefore listen to no such titlers, for they are like the gilded hell and the backbiter. Desire not to know that which pertains not to it. Ask never what any man speaks or says. Leave aside matters that pertain not to the subject.\nas great business amend thy sin as much as thou seest in others. For no man knows whether he is worthy of hate or mercy, that is, pain or joy. There are many who seem righteous to us and yet may be nothing before God. And many who seem wicked to us, and yet are righteous to Him. Therefore, no man judges another. But put all your judgment and esteem in God. Thus, with charity that is knit of all virtues, you must destroy the foul sin of envy. \u00b6Charity stands in the love of God and love of neighbor. In which two all the law of God abides. So that one cannot be loved without the other. If you love God, you will have none other but Him, nor take His name in vain, nor break your holy Sabbaths. If you love your Lord God and also your neighbor, you will do no murder, no theft, no false witness, no lechery, no desire for your neighbor's wife, nor his goods. This is charity, the fulfilling of.\nGod's love and the beginning of all other good works. Charity is patient and kind; it envies none, it boasts of no superiority, it is not arrogant or rude, it does not insist on its own way, it is not irritable or resentful, it does not rejoice at wrongdoing but rejoices in the truth. It bears all things, believes all things, hopes all things, endures all things. It never fails. It keeps no record of wrongs. It does not delight in evil but delights in the truth. It is always ready to forgive, and it always displays patience.\n\nAgainst envy, seek charity with great diligence, that you may have it in your living and dwell in it to the end. Amen.\n\nThe third is the sin of wrath. This is the wicked stirring up of a man's heart, whereby he will avenge himself upon his brother, a Christian.\nthis comes many sharp spices/ as fighting, chiding, hurting, grutching, warring, and cursing cruelly and man-slaughter and desiring of vengeance. There are also four in particular. One who is easily moved and quickly subdued, and that is easy. Another who is not quickly subdued and that is shrewd. The third who is quickly moved and not quickly subdued, and that is perilous. The fourth is long or you are quickly subdued and that is most easy. Therefore against these branches you must arm yourself with the virtue of peace. And think what sorrow might fall to thee from thy words and deeds. Then put Christ's passion and pains between thee and such pains as he might suffer, and so shall thy wrath soon abate. In four things spiritually it is necessary to have patience: one is an enemy against thee. For the more cruel he is, the more thou needest of patience and soft speech, for it quenches wrath. Therefore if any adversity falls to thee,\n\"suffer it patiently whether you have deserved it or not / If you have deserved it, you are worthy of more, if not / you have your reward of crystal, he says, 'blessed are the meek, for they shall be called the children of God.' / Another, if your sovereign corrects your faults, you must be patient and draw in your horns of pride. As a snail when it is touched, and so did Adam at the voice of our Lord. / The third is in loss of your good. as Job when all his good was gone, meekly he said, 'our Lord gave it / our Lord has taken it.' As it pleases him, so let it be done. his name be blessed. / The fourth is in sickness, for our Lord says, 'those that I love I chastise.' As a mother chastises her child for taking harm when it nears fire or water, so the Father of heaven chastises us to beware of fleeing away. So our Lord puts away from riches and strength one by poverty another by sickness that you should not flee from him therefore be patient.\"\npatient and grudging not against the scourge of our Lord Jesus Christ, and similarly, furthermore, you grudge more, you set God against the saying of St. Isidore. The fourth sin is covetousness, which is a wrong desire that a man has to have only what he has right to, this stands in two things primarily. One is when you wrongfully acquire or obtain anything by sacrilege, simony, theft, usury, or any manner of falsehood or guile that worldly men use, which cause them to care not how they come to good. In this sin are they guilty who, for money or other worldly gain, use to play at dice or tables, which is utterly forbidden by the holy church, for many sins that come thereof. The first is for the covetousness you have to win and to dispose of your fellow. Another is for the great usury, twelve for nine or double or quit. The third is for the increase of goods, lessening, and many other vain words that are used.\nThe following are the sins committed in great dispute with God and his faith:\n\n1. Pride: The first is an evil example you give to others.\n2. The fifth is wasting of time in which you might have done many good works.\n3. The sixth is disrespect and disobedience to your mother church, which forbids such play.\n4. The seventh is fraud and deceit you do to your fellow in that play.\n5. The eighth is cursed wrath and strife that ensues, often causing you to renounce your god and lose your kindly wit.\n6. The ninth is the breaking of your holy day, for it is much used and abused.\n7. The tenth is manslaughter, which often occurs in such places.\n8. The eleventh is idolatry that you commit. For you make it against the dice, which is a sign above unto all mighty God.\n9. Many and great misfortunes come from this sorrowful play.\n10. All that you gain and win at this aforementioned play, for all the trouble you have had, you may not rejoice but must give and distribute it.\nTo the poor and needy, and if you have taken it from him through strength or against his will, you are bound to restore it to him who has lost it through your play. You also violate all of God's commandments, and whether you win or lose, it is all to your harm, for if you lose, you lose God and heaven. And if you win, you win the devil and hell. The law canon states that a priest or dean gives it to the dice or to drunkenness, but if he leaves it, he is certainly damned. Subdeacon, clerk, or common man who uses the same, they must either leave it or forfeit their office. Therefore, every man beware of this play, and let it not be done in any way where you can prevent it. For those who consent to it or favor it in any way are in as great danger as the doers. The second point is wrong in withholding, in which you fall when you do not pay your duties to God Almighty, to your neighbor, and to holy church, which you should perform by duty and by God's command.\nThe law deprives one of it, yet wilfully withholds them. For not only he who unrightfully obtains, but also he who unrightfully withholds, is in deadly sin. From sin spring many crafty branches, such as avarice, ambition, greed, treason, usury, and simony, ravage, theft, sacrilege, and suchlike. These sins are so cursed, as I said before, that in all things they oppose the will and commandment of God. The first commandment it opposes when you withdraw from God anything that you should worship Him with. The second also when for a little gain you take His name in vain. The third when, by worldly business of gaining money, you break your holy day. The fourth when, for covetousness and avarice, you withdraw and take from your own father and mother, both spiritually and temporally, their sustenance and livelihood. The fifth when you kill and murder a man to have his honor and goods. The sixth when you commit lechery more for pleasure than for true matrimony.\nThe seventh commandment forbids you from coveting your neighbor's good. The eighth, in quests and consistories, you forswear and bear false witness. The ninth and tenth, when you desire falsely your neighbor's wife or any of his good. Thus false covetousness contradicts all the commandments and will of God. Therefore, flee it, and think that for all such falsely gained goods, but you make restitution and amend the harm, or you go on, you shall be hanged in hell without end. Mammona, which is the devil of covetousness, gives four commands to his servants. One is that you keep your own. Another that you give not or do no alms. The third that you lend not to the poor out of fear of losing. The fourth is that you withdraw yourself and your mean self from food and drink, to spare your good. Of these four shrewd commands, each man beware and flee such covetousness and desire of good as Solomon did. For he desired no other riches or power. But that\nIt is necessary to live according to one's means and not cling to worldly possessions, no matter how much one may have amassed. For naked you came into this world and naked you shall leave it, and all the care you have here is but a worn shirt at your departure. The fifth sin is gluttony, which is an unhealthy desire or love one has in taste or taking of food or drink, either too early or too late. But if sickness or other great need excuses it. Out of this sin spring four branches. One is when you eat or drink greedily. In this case, those who cannot wait for the hour of noon on fasting days, and sit longer at the table, and eat more than necessary. And often they quench their hunger with bread, spices, and excessive drink out of fear of hunger, and thus they break fasts, Lent, Fridays in Lent, and such other observances. Another is when you indulge in delights and pleasures.\nPassing thy estate. Haste no joy but when thou mayest speak of such welfare. Think all best beset that thou doest spend thereon. thou mayest well use such dainty meals and drinks, says St. Gregory. For the sin is neither in meat nor drink, but in the appetite and temperance that thou delightest so much therein.\n\nThe third is surfeit, when thou dost pamper thy body with much meat and drink that thou canst not break it, but least thy sight, speech, and wit are impaired and boasting, and prone to say well and right, and all that he says is against reason and order. In this fall these are the ones who make riots, serve suppers, and destroy victuals, which many a poor man might be relieved and sustained by.\n\nThe fourth is curiosity, and it is when thou canst not keep the appetite in check with easy fare, but art driven to crave many curious meals, more to increase the appetite than to quench the hunger. In this fall they who waste their goods in wanton eating and drinking.\nAnd great feasts and banquets making. Against all these cursed branches, thou must keep abstinence in food and drink. Nothing drives away sicknesses or destroys the flesh's lust as does measured taking of food and drink. Five kinds of people are excused from fasting: women with child, laborers, pilgrims, young children, and old people. All these sin not by eating twice a day, which is sufficient to sustain nature and not their appetite. There are various abstinences and fasting in various ways of people. The sick person abstains and withholds himself from food and drink, for he cannot eat and drink for medicine. The needy, who has not wherewithal, The covetous, who would not spend, The glutton to eat more, and The hypocrite to behold holy and virtuous man, to deserve reward, abstains himself from both the excess of food and the lust of sin. Each man should keep this to his power. This teaches Saint Paul when he says:\nI pray you, as strangers and pilgrims, abstain from fleshly desires that fight against your soul and destroy your body. These schemes come from gluttony. It engenders sores, brings sickness, destroys virtues, dulls the wit, hastens death, and makes the soul empty of virtue. Therefore, use virtue, and these virtues shall follow:\n\nAbstinence saves your mind, sharpens your wit, cleanses your sight, makes your fame holy, strengthens your body, destroys lechery, renews your blood, and lengthens your age.\n\nThe sixth sin is sloth, and that is greed or inactivity of spiritual deeds. One of its branches is to draw out long and tarry the good deeds that you should do, which might harm the health of your soul and of many others.\n\nAnother is a dullness or torpor.\nHeavenly heart that prevents you from loving God, and makes you have no liking in God's service, though you pray. Your heart is not there. The third is idleness, which is too commonly used, and prevents us from beginning any good works, and lightly makes us leave off when we begin. And where we were made by nature to toil in sin, sloth keeps us in idleness and gives us ease against our nature. Therefore, and if you want to be saved, you must flee idleness, for it is an enemy of Christian souls, the stepmother to goodness and all virtues, and the key to all vices. Always do some good works, says Irenaeus. For he is not easily taken with temptation who occupies himself with them. And Solomon says, he is most foolish that loves idleness. For in heaven he shall not be received. For it is ordained only for them who have occupied themselves here in virtue. In earthly paradise they shall never be, for they were never in man's labor here, nor in purgatory.\nThey shall not be scourged with men but in hell with devils, where they shall never have rest. Therefore be busy here in virtue and always think that nothing makes a man lean towards sin so soon as idleness.\n\nThe seventh sin is lechery, and that is a fleshly sin that comes from lust and liking of the flesh. Out of this spring many branches. One is fornication, that is deadly sin done fleshly, between singing man and singing woman against the law of God and the teaching of the church. Therefore, the church bids that no man or woman, who pass seven years of age, lie together in bed for fear of fornication. Neither sister nor brother for fear of incest.\n\nAnother is called adultery, and that is spousal betrayal, whether it be done bodily or spiritually. It is a greater sin and more shameful than the other. For in it you do sacrilege (that is to say), you break the sacrament of marriage from which come often unrightful heirs and falsely sworn vows.\nMarriages. This sin often occurs when a man is married to a woman. One reason follows those who customarily commit this sin. One is poverty. Another is the lack of some member. The third is perpetual prison. The fourth is sudden death, and this rarely fails if it is customarily used as I said before. Another is incest, and that is with your kin or affinity. Another is when you mistreat your own wife and act against the kind or order of marriage. For you may kill yourself with your own sword. Rightly so, you may do the same with your own wife. For this sin was committed by Onan, Jacob's cousin, and by seven husbands of Sarah also. This sacrament and all others should be done and used honestly and with great reverence. Another is when a man sins with the kind of his wife, and the contrary is rightly perilous for he may not afterward marry any of her kin, and if he does the marriage is invalid, and that is worse for him.\nmay know his wife no more inform of marriage without deadly sin. But he is required of her.\n\nAnother is, and that is most stinking of all, the sin against nature that the devil teaches both man and woman. The diversities of this sin are so abominable that they are not named but only in the confession of those who fall therein. For the greater and more horrible that this sin is, the more availing is your confession. So that the shame of the telling is a great part of your penance.\n\nThis was so displeasing to God that he made brimstone and fire rain down, which destroyed five cities of Sodom and Gomorrah. The devil himself, who causes this sin, has shame of the deed.\n\nThese and many other fleshly sins, which are deadly, and each worse than the other, come out of this foul sin of lechery. Therefore, flee the occasions (says Saint Paul), that is to say, sight of women, kissing.\nThis way Joseph escaped the sin with his lady when he left his cloak or mantle with her. And fled away. Consider also the consequence and end, and similarly how near it is to the dreadful and narrow door which you shall come to, and the horrible and inescapable pains and tortures which are prepared in the profound depths of hell for such horrible sins. And beware of presuming in any way. For the noble king David, and the wise king Solomon his son, and the strong Samson were overcome by that unhappy sin. Also, in no way speak lewd words, but with all your heart and mind love holy scripture. For it draws a man much towards it. Use also prayer, good and lawful occupations, and withdraw from superfluous things. And excess of hot foods and drinks, for if you live according to your flesh, you will be dead, says scripture, that is, damned.\nShut the gates of your body and soul from all these schemes of sin, that is to say, your five senses bodily and spiritually, which do not consent with him. First, your eyes from lewd and lustful things, and evil words and enticements. Your mouth from unlawful taste of gluttony, lewd kisses, and ribaldry words. Your hands from lewd touching of yourself and others, and from stealing and taking others' goods against their will. Your feet also from the paths of sin, and all other wretched ways that you might draw towards. These are the bodily senses. Then take your spiritual senses, that is, mind, understanding, reason, and imagination, and have in mind the kindness of God and your last end, and you shall never sin. And you shall also understand Christ's teaching and let your will be ready to worship him in thought, word, and deed without any weariness. Let reason also rule your actions inwardly.\nAnd outwardly by Christ's law and his teaching, without any deceit or blindness of your own self; and always imagine virtuous living, necessary works, and dreadful deeds of joy and bliss that are ordained in heaven for those who leave their sins and will be saved, and of the horrible pains and sorrows which for their sins they shall suffer endlessly, and which will damn them into the dungeon of hell. In which there are nine manner of horrible and hideous pains, as the clerks say, that nine kinds of people will be tormented with.\n\nThe first is ever-burning fire that, though water in the sea were cast into it, would not quench it. For just as our fire passes a painted fire, so does that fire pass ours. In this fire they shall ever burn who always burned in the fire of false covetousness.\n\nThe second is scorching cold, such that if a great hill of fire were cast into it, it would turn to ice. With this, they will be tormented there.\nthat are cold in love due to malice of the devil. The third pain is worms and horrible serpents, as dragons that never shall die but live in fire, as fish do in water. With these they shall be gnawed at by those whom they gnaw with venomous hate of their own kind. The fourth is abominable stench, where they shall be immersed who delight in the foul stench of the sin of lechery. The fifth shall be scourging by mighty demons, as if with hammers of iron, wherewith they shall be punished and beaten without ceasing, those who would not be chastised by the teaching of God's words. The sixth pain is darkness, which is so tenebrous and thick that it might be felt with the hand. In these horrible darknesses, they shall be bound who live in this world in the darkness of this aforementioned sin and will not come to Christ, who is the true light through holy living and leaving of sin whynot. The seventh pain is open shame or\nShame for sin: those who are openly known for their sins and not repentant to God will face a severe torment. Particularly, those who were not ashamed of their sins will experience this. (Paragraph 1)\n\nThe eighth is the horrible sight of the damned, writhing and crying with a fearful and sorrowful voice. Those who paid no heed to holy examples and good deeds, nor to preaching or teaching of God's words and commandments. (Paragraph 2)\n\nThe nineteenth is fiery bonds, with which they will be bound hand and foot, and other members that here spent their lives in the devil's service after the lust and liking of their bodies. (Paragraph 3)\n\nThese nine pains will be suffered by the sinful who forsake and abandon unwisely the fellowship of the nine orders of angels through their sinful living, but they may amend if they do so while still here. Therefore, be sorry for your sin and amend it while you are still here so that you may escape.\nall these horribleness and reign with our Lord Jesus Christ in his high bliss of heaven. Where is ever mirth after toil, peace after bondage, health after long sickness, rest after toil, life after death, perfect love without fear, and every day without night. There you shall have seven joys in your body, and seven in your soul. In your body, fairness, sweetness, strength, lust, health, and in mortality, and in your soul, wisdom, friendship, and accord, power, worship, security, and joy without end. To which he brings us who for us died on the cross. Jesus Christ, God's son. Amen\n\nOn Sunday last I informed you in a homely way about the worthiness of the human soul, what it is when it is out of sin, what sin is, and how it defiles your soul. Of the sacrament of penance also, how it is a salve for all manner of sores of sins when it is discreetly used.\n\nNow, by the leave of God, I shall declare to you the three parts of penance: contrition.\nFor confession and satisfaction: how, by the fulfilling of them, your souls that have been wounded with sin may be reformed and brought again to grace. First, concerning confession, it is said to cut your hearts and your clothes. For confession also reveals your hearts before the priest through the open speech of your mouth. And for satisfaction, do you perform the worthy fruits of penance: Thus, by these three things, this holy sacrament of penance is proven. For confession also, as it is said in the Psalter, \"I have wandered in my sorrows. I shall make my bed every night moist with my tears, as one who says, \"I have wandered to make satisfaction for my sins with the sorrow of my heart. I have considered how long I have lived and how I have spent my time. What good I have left undone. How much evil I have done, and by my sin I have lost the fellowship of heaven and joined myself to the fellowship of demons. I am also here in the valley of tears, full of wretchedness, and by my birth brought forth among men's sins.\"\nsorrows and shall come to the dreadful dome, and give a reckoning for the least and the most sin. Neither the horrible pains of hell may frighten, nor the joys of heaven sustain. Nor temporal torments or sorrow may chastise. There is one there is who cannot be contrite because they do not know what contrition is. Therefore, you shall understand that contrition is an inward sorrow of the soul formed by grace, which comes from thinking of sin and fear of the high judgment, with a steadfast purpose to confess and to do satisfaction after the commandment of the church. It is also a conversation of the heart from evil to goodness, from the devil to God, and from vice to virtue. There are many who have contrition, but not perfect. As some whose hearts are touched by the hands of God through inspiration to make the perfect sorrowful, but somewhat or less in as much as you begin to turn. This is called attrition. But when will and desire of\n\n(Note: The text appears to be in Early Modern English, and there are some errors in the OCR transcription. I have corrected some of the errors based on context, but there may still be some remaining. The text seems to be discussing the concept of contrition in the context of Catholic theology.)\nSynne is fully abandoned with deep sorrow in every part when it is contrition. Real contrition is the seeking of sin. Origen also says that real contrition is to abhor and detest all gay and superfluous attire, desire the higher bowing, and speak few words, and work righteously. One should always have fear and inward sorrow in one's heart for one's sins. The more one loves a thing, the greater is one's sorrow when one sees it transgressed. Above all creatures, God is to be loved. It is most sorrowful to lose Him than any other creature when one commits deadly sin, therefore, through great contrition and sorrow, one must regain Him. As Saint Gregory says, the more one has of grace, the more one must have of sorrow for one's sins. The souls in bliss have no contrition, for their joys are replete with plentifulness of glory. Those in hell make sorrow, but\nThat sorrow is not formed with grace. The souls in purgatory have sorrow formed with grace. Yet it is not meritorious in this life, but only after. It is blameworthy, as St. Jerome says, to weep for the death of a friend or temporal harm, and not to weep and be sorry for sin. Therefore, your contrition must be sharp in that you have offended your heavenly Father, who nourishes you both physically and spiritually in many ways. And yet, you must be sharp in that you have offended your Lord Jesus, God's Son in heaven, who with His precious blood and mercy delivered you from the bonds of sin and the bitter pains of hell. And though the Lord said to the one, \"Not everyone who says to Me, 'Lord, Lord,' shall enter the kingdom of heaven,\" yet He leaves him not but has him in the tavern of contrition. And say to him as David did, \"The meek and contrite heart, Lord, You will not despise.\"\nAnd then he shall give grace here and rejoice when thou goest hence. The falcon when he has taken his prey he desires no more of it but the heart, and therewith he is content. So our Lord Jesus, when he had reasoned us out of hell, he desires no more but a meek and contrite heart from us. Therefore, as the falconer will give the heart to his falcon first, he will kit it. And then take out the blood and wash it. So must thou give thy heart to our Lord. First kit it with the knife of contrition.\n\nAnd then take out the blood of sin by confession. And after wash it with satisfaction, and so with the knife of his passion, kit your hearts and not your clothes, having in mind that the blade of his knife was made of the spear head and nails, that his precious body and heart were thrilled with all, the haft was made of the holy tree of the cross, and the whirl was made of the crown of thorns that was about his head. Sharpen this knife on his blessed body.\nCruelly was tortured on the cross, leaving no joint unscathed. Make also the sheath of thy knife of the white skin of our Lord Jesus Christ, painted with red, bloody wounds, so many that from the top of the head to the sole of the foot, there was no unscourged place on him. Then, with the cords that he was bound to the pillar, now bear this knife to the girdle of thy heart. And I doubt not, by thy heart, never so hard and thou this faithfully pray in thy mind his passion with thy hard heart, it will begin to break. Thus mayst thou learn to suffer reproaches for our Lord Jesus, who suffered these and many more.\n\nThere are six things that should stir thee to great sorrow for thy sins.\n\nThe first is that at some time of the day or night, as I said before, ponder how thou hast lived, and when thy sins come to mind, have an inward sorrow and remorse that thou hast so grievously offended thy God, thy maker, and redeemer.\nThe second that you are ashamed of your sin, and otherwise at the Day of Judgment it will be revealed to all the world openly, to your great shame and confusion. The third is that you have great abhorrence of the filth of sins that you have thus committed, both in the sight of God and man. Seneca says, \"though I knew that my son would be unknown both to God and man, yet I would abhor and detest the filth of my sin.\" The fourth is that you fear the Day of Judgment and the pains of hell. Of this day speaks Saint Peter, \"unto the righteous man it shall be saved, says he.\" Where then will the sinful man appear who daily breaks the commandments and precepts of our Lord? As often and as many times as I behold the day, says Saint Jerome. I quake in all my heart, and wherever I eat or drink, or else do any other things, ever I think that the trumpet of God sounds in my ears and bids the sinful wretch arise and come to the judgment. The fifth is that\nthou hast sorrow for the loss of heaven and the great offense done to thy maker. The sixth thing that thou hast is a threefold hope. Firstly, the hope of forgiveness, that thy sins are alone forgiven thee. Hope also of grace to do good works and in them always to increase. And then the hope of bliss, wherewith thou mayest be rewarded for thy good works afterwards. The prophet said before it, \"I should be nightly by tears in my bed.\" By this it seems that contrition after forgiveness should be continual. To know this is hard, yet in thy will thou mayest have continual contrition, ever in full purpose to leave and to loathe thy sin and thus it is necessary. For as a confessor knew one who comes so continually being sorry inwardly and outwardly, he needs never to give him but little penance. For though he had done great and horrible sin, he might so mourn and bewail his sins here, that after his death he should suffer no pain in purgatory; yet this sorrow must be measurable with a trusty understanding.\nhope that thou fall not into heavens of despair. It must also be general and whole for all sins, yet sharper for one than for another, after the greatness is, and it must be done for the offense done to God, and not only for fear of everlasting pain. This manner of contrition breaks the snares and the chains of the devil. And releases the bonds and obligations of everlasting pain and torment, and delivers thee from the servitude and horrible company of devils, and makes the child of almighty God, and heir of the bliss of heaven, which before were the children of the devil, and burning brands of the profound pit of hell.\nOnly contrition also avails not, but there as confession and satisfaction may be had. For as we offend God in three manner of wise, in heart, speech and deed, so it needs that we do our satisfaction in three manners, and else the sin is not forgiven. Only contrition may also avail, when thou art very contrite, and purposest afterwards.\nTo abstain from all manner of sin. And know your sin as soon as you can, and do also due satisfaction according to the church's decree. This is the most sure way. The second washing is confession spoken from your mouth. Right as the soul is now washed and made white with soul-stirring sorrow, and also with bitter tears flowing from your eyes. So, by lowly confession of your mouth, you must rub off your foul spots of sin that are rooted in your soul. Speaking in the prophet David's words: \"Thou shalt sprinkle me, O Lord, with hyssop, and I shall be cleansed; Thou shalt wash me, and I shall be made clean; and as snow thou shalt make me; so shall my soul be whiter than snow. Rightly, confession from your mouth to your curate purges and makes your soul whiter than any snow in this world. Therefore, what is confession? According to doctors' science, confession is a lawful declaration of sin previously committed. And a thing whereby a deep, spiritual sorrow or sickness is opened with hope of healing.\nForgiveness. There are three types of confessions. One is in ward in your soul, known to God. The second is before a judge, in hope of God's forgiveness. The third is before God's vicar, where private sin is openly confessed. Scripture speaks of these and says, \"Declare openly if you have anything to say or show that you may be justified.\" The great flagellation, pain, and passion of our savior and redeemer is a great remedy against sin, whether original or actual. The virtue of which is expressed in the sacrament of the church without which no man can be whole. Therefore, confession is necessary, as scripture says, \"He that is proud and will not obey the precept of the priest shall die. We have it also from our Lord Father that every man and woman having years of discretion is bound by one person to make confession once a year of all his sins to his own curate. It is also necessary.\"\nIn this way. And if you had trespassed against your neighbor, it would not be rightful that you should inflict your own pain at your will. Neither he who has wronged nor you. But a mean that could and might set it reasonably after the wrong was declared.\n\nThe priest is ordained to be a mean and set your penance for the wrong that you have done to your god through your sin. It needs then that you show truly your trespass to him, so that he may set such penance whereby you may be able to come to the presence of your lord god.\n\nIn every reasonable domain, there must be a judge and a guilty person, and the proof must be by peers or else by witnesses against your will, or by wilful knowledge since the court of penance is free and not against your will, because you go there willingly.\n\nAnd he must be a judge who can both forgive and condemn. (And that)\nis God, for he only releases sins. And so, until he took human confession from the heart, but after he required and asked for vocal confession, which is made from man to man, since he is not here with us in form, therefore he ordains men to be his vicars, whom you should confess to. He gave them power to bind and to loose. And thus, confession is necessary because of promise and holy scripture. Our Lord gave power only to the priest to bind and to loose when he said, \"Whose sins you forgive, they are forgiven; and whose sins you retain, they are retained.\" Yet, as by power and virtue God forgives, for there is no power but of God. Christ says, St. Augustine was crucified for us, by whom all other sins are forgiven. Therefore, our Lord openly gave the Holy Spirit to men, signifying that sins are not forgiven through the merits of men but through the goodness of the Holy Spirit. For when he arose from death, he said to his disciples, \"Receive the Holy Spirit. Whose sins you forgive, they are forgiven; and whose sins you retain, they are retained.\"\nDisciples, you take the holy ghost, and whose sins you forgive. (As one says), the spirit that is God forgives, not you. And so he who can forgive by making amends can do so without human intervention. The sacrament of grace, says Saint Augustine, God forgives sometimes through evil men. But grace alone. He forgives only through himself. Yet, the remission of sin he works both through himself and through the Holy Ghost. And thus, no man takes away sin but Christ alone.\n\nSaint Ambrose and other doctors say that the word of God forgives sins. The priest is the judge. And yet, of himself, he has no power, but from him alone who died for our sins.\n\nSaint Jerome says that the same power that Christ gave his apostles after his resurrection, the same power has the whole holy church in bishops and priests. But specifically to Peter and to his successors, that whoever separates himself from the unity of the faith may never be lost from sin nor enter into the blessedness of heaven.\n\nThe priest lost none truly but God.\nThough he who turns to penance rightfully, what had it profited Lazarus that he went out of his tomb, but if it had been said, \"let him lose himself and let Cryst call him.\" And so he went forth, for he was bound not by the might of his feet, but by the virtue of him who raised him. This same is now spiritually done in the heart of the penitent man, when you hear a penitent man confess his sin, then he begins to live again. When he confesses, he is brought out of his tomb, but he is not lost yet. See therefore from whom and when he was lost. Christ says, \"Though he who has lost here on earth shall be lost in heaven.\" Here take heed how he said, \"Though this is to say, no man except, but he who is penitent and asks forgiveness from the church, he shall have forgiveness.\" Yet though sin may worthy be forgiven by the church, the deed may not rise, but our Lord cries out within us.\n\nFor that is done within us.\nThe disciples loosed him whom the master raised from death. For if they had raised him from the dead, they should have shown more strength than virtue. Thus the holy church has authority over her spouse to forgive all kinds of sin. Saint Augustine says that we are charged to forgive seventy times seven, that is, to every penitent man who asks for forgiveness, yet not every priest can do this generally, but only in necessary times or by authority. When you enter the sea in great peril, you may also confess to a layman and receive forgiveness. And those who hear this must charge you to show the same to your own curate. Pilgrims, merchants, and others traveling in various countries do the same.\n\nOther causes there are why your curate must send you before the bishop to whom you must necessarily obey, and be sorry that you have offended more than others.\n\nThe tokens of true confession are these.\n\nThe tokens of true confession are:\nis not anyone done away by shame. He draws another to him, as Saint Augustine says. And so, as you increase your sin, you likewise increase your pain. Another reason for fear of returning again. The farther that you go from God through long abiding in sin, the harder it is for the next to tear you back to your good life. Also, in great sickness, your pain is sometimes so great that you cannot be very repentant. It must also be whole, not some to one and some to another. This is a great sign of hypocrisy, and it deceives many, and all for the sake of being held holy and better than they are. Saint Bernard says that there is no confession but it be in truth from your mouth and the fruitfulness and cleanness of your heart if you are sick, and sweet in all the parts of your body. It is a sign of life. And if it is peculiar, it is a sign of death. Rightly, and you tell all your sins, it is a sign of salvation. Just as Christ healed the man that the Gospel speaks of, he made him not unclean.\n\"Half a hole is but all hole. When he forgives, he forgives all, or none at all. Therefore hold out your heart to your Lord God says the prophet, not as oil that the fattiness departs, or as milk that the whiteness appears, nor as wine that the savour abides, you held out your heart as oil, which shines the least of your small sins and hides the great and the fat behind. You held out as milk, by the coolness of excusation, which makes your sins white. As our first father Adam did by the woman Eve, and the woman by the serpent, you held out also as wine, that after the leaving of your sin you keep the savour within yourself, as when you delight in lecherous words and communications, or have joy and great delight to see vanities or avenge yourself of lewdness done before, and that is a sin that most grieves God. Therefore hold out your heart as water that neither fatness, colour, nor favour abide with all the circumstances.\"\nMan. What place, what cause, what time, what age, what estate, how much, how long, why, and where, and all such things that agree. Thy sin also must be naked, not made by a messenger or letter, but with thine own mouth. Nor in gay terms, but in such a way, be it never so foul, that thy confessor may know the meaning. As the thief on the cross. And not as Achor. It must also be faithful, that thou hast full hope of forgiveness of thy sins by the mercy of God, or thou go hence accusing thyself and none other, saying with Joshua and David, I am he that sins. I am he that died a sinner. Not excusing by custom, folly, or fear as some do. It also, in good intent, for no vain glory but specifically for the offense done without any feigning.\n\nFor diverse reasons is confession profitable. First, for the peril of sin that thy confessor there shows thee. Also for the shame that thou hast there in thy confession, which is a great release.\nThy pain. A confession shows in thy conscience a sign of forgiveness. By confession also God is glorified and the devil confounded. For he who often is confessed in what temptation he is, he shall not be overcome by the devil. Augustine says that the more often thou art confessed of thy sins, in hope of forgiveness, the lighter the load will seem to thee. Thou shalt have grace and forgiveness of thy sins. Once a year it is beneficial to make a general confession, and specific in the point of death. And the shame thereof shall be to thee a great part of thy satisfaction.) \u00b6The third part of penance (as I said before is satisfaction. \u00b6This is grounded in the words of the prophet, who said to Naaman, \"Go and wash seven times in Jordan, and thou shalt be cleansed of all that thou hast defiled with spots of sin, though it be soaked with bitter sorrow of thine heart and clearly rubbed with confession; yet it must have many diverse renunciations after it.)\nSatisfaction. Until it is clearly purged here or in purgatory, it may not clearly appear in the sight of our Lord. If your contrition is great here, your penance may be less there. And if it is little, your pain must needs be greater. And it may be so great here that it suffices for your salvation.\n\nSatisfaction, according to various doctors, is making amends for the cause of sin without heeding their suggestions. It is also an obligation we make to God with humility and lowliness of heart, according to the quality and quantity of sin.\n\nThis satisfaction must be done willingly without grudging and it must be plentiful and general for every sin reasonably.\n\nAs penance for prevailing sin, open penance for open sin.\n\nThere are three principal works of satisfaction. Alms, prayer, and fasting.\n\nOur Lord fulfilled these three in His passion for the redemption of our sins.\n\nTherefore, what is alms, and how it should be done, I shall tell you. Alms is a lowering of oneself and giving to the poor.\nthy heart with a willing compassion / to those in need / and it is a deed of mercy through the compassion of thy neighbors' misfortune. There are three manners of alms-giving. One is in the contrition of thy heart for the sin that thou offerest to God. Another is through the giving of bodily treasure with thy hand. The third is in pity and compassion, having of thy neighbors' misfortune.\n\nTemporal alms thou mayst sometime give of uncertainly acquired goods. (that is to say) when thou knowest not to whom thou shalt restore it / and yet it must be done by counsel of thy spiritual father.\n\nAnd tithe not that thou getest by theft. For sometimes it is changed and then he that delivers it shall ask it again.\n\nAnd sometimes it is changed and shall not be asked again As when it does not turn to the taker. by cause they come by theft or robbery, simony, or usury And so of them shall no alms be given.\n\nBut when the having is changed and shall not be asked again.\n\nAs gifts of\nComyn women and juggers, or such other persons shall give alms. Also, if you find a thing of any value after you have finished your business, you shall spend it on alms, by the counsel of your spiritual father, to all who have need. Also, you shall give your alms to good and bad friends and enemies. If you are able, our Lord says, give to every man who asks you, and do not turn away your face. Yet it is said, give to the good man and receive not the sinner (that is to say), give that nature may be sustained, and not sin nourished. You nourish sin when you give to jugglers and friars. And such as live idly. And allow the poor man to have hunger. And such manner of giving is forbidden. If pity says St. Ambrose, it will not be sweet to all much more plentiful must it be to the good and virtuous in living, you shall rather give to your kin or neighbor in their need, and they are virtuous.\nThou shalt give to the old and women with child if they have need rather than to others. And to those who fall into great poverty and misery, and when such poverty falls or happens not to any person through riotous garments or the pomp of this present world, yet give rather to the poor than to the unserved. Open thy heart to all who ask of thee for the love of God without difficulty. Give it with charity and with good will.\n\nOtherwise, thou makest no true satisfaction for thy sin. Also, with a glad cheer and a meek spirit, so that thou do it for no vain glory, nor disdain, not to the poor, for he is a man as thou art, and give it hastily, and tarry not from him in his suffering, says Solomon. Give also with discernment. And if thou hast much, give much. If thou hast little, give little, says Thobias. Thus, every man may give alms bodily or spiritually.\n\nFurthermore, against the concupiscence of the flesh, thou hast fasting.\nHard traveling and living, and bitter wrestling on thy breast, of kneeling, and sharp discipline with rods of thine own hands, trouble of pilgrimage, tribulations, anguish, sicknesses, and such other bodily diseases patiently suffered from the scourge of God, all such penances willingly taken. A discrete confessor will put you in part of your satisfaction and penance. Fasting is a willing abstinence from food and drink, whereby the sin is washed away, and the flesh made low for the desire of everlasting bliss. Spiritual fasting is from deadly sins and temporal joy. St. Jerome says that it is not profitable to weaken the body with fasting when the heart swells with pride. Some fast for sickness or cannot eat. Some are poor, some for hypocrisy. And some for the worship of God. And thou must moderate thy fasting that thy stomach not be harmed with too much excess. For little food measuredly represses and profits both body and soul, and disposes thee to go spiritual.\nThere are some who eat much delicate meals and more when they fast, not at two meals which they do not fast. And in manner they break their fast. There are also prayers against pride, two manner. One is inward in thy soul without the wing of voice. Another also ordered for the three parties of satisfaction against pride. Prayer is a loving desire and appetite of thy soul unto our Lord God, with speech of mouth or gathering of words, to ask good of God with uttering of thy voice. Of four fruitful prayers, Saint Paul speaks when he says, \"I beseech first of all things that there be oblations, orisons, postulations, and yielding of thanksgivings. Oblations are when thou seest in thy soul the multitude of thy sin and little of thy merits. And seest the horrible pains of hell, which thou mayst not avoid by thine own virtue. Nor darest not for thine own unworthiness make thy prayer thyself, but makest supplications by other means. As when thou sayest, 'Hail Mary'.\"\nOur Lord grants us pardon when we have forsaken our sins and asked for forgiveness with open speech. A petition is when, after penance is done, one has a sad hope of forgiveness if one also prays for something against one's own will. For instance, Paul prayed that his temptations might be taken away. Then our Lord will not grant it. Some things one may pray for with condition. And some things without condition, to have grace and blessings with our blessed Jesus Christ. Saint Bernard says that one may ask of our Lord God grace in all goodness to please Him, live in Him, see His blessings, and to enable oneself to practice virtues and do Him worship. And to be with Him without end. Before this prayer, however, one must prepare the soul in various ways. First, one must draw the heart from outward business, being in will to keep thoughts, and also consider:\nYou are worthy who prays and he who you pray for are worthy. You must also be clean in soul. If your prayer is short, let it be done with steadfast hope for a short prayer with sad faithfully done is more acceptable to God than a long prayer feignedly done without hope. Yet to those occupied in divine service, long prayer is effective. To pray with voice is more effective than to think or to worship. Gregory says, \"He who prays aloud and whispers, suffers none other to pray around him. And therefore, your sin and pain are increased if it is done wantonly. And if you yourself are not heard of God, it must also be done without interruption - not to say a verse or a Hail Mary, and between Angel and tell a tale without great need, nor to hurry it too much. You must also make it come to place, time, and persons. Pulcheria says, \"I will that men pray in every place, yet primarily in the church. For our Lord.\"\nIesus Christ says, \"My house shall be called the house of prayer; all times are times of prayer. Yet in holy church there are seven hours specifically appointed for times of prayer, which are especially suitable for religious men. Our Lord traveled all night in prayer before his passion. Our blessed lady and Joseph also rose every night at midnight and said the psalms of the night. And David and his household did the same. Though all may not do this, yet let those who are able and have no hindrance. It must also be done with others and not alone. In that it is more acceptable to God, more pleasing to angels, and more confusing to the devil. And the same that you make for another is better than that you make for yourself, and though our blessed Lord Jesus Christ may not hear your prayer immediately at your will, yet he hears it and grants, if it is more expedient.\"\nmust be done with great devotion. Devotion, as the clerks say, is a tender heart whereby you gently break into tears and a will of love lifted up to God or to his heavenly creatures, meaning the inward and outward to the service of your Lord God Jesus Christ. Such devotion purges both body and soul.\n\nAnd thus devotion may be known by two principal tokens. One is by greatness of the voice outwardly, as a great fire is known by the flame. Another by tears, for right as fire drives out moisture from wet wood, so devotion brings out tears from your eyes in prayer.\n\nWell is he who has such an abundance of tears.\n\nFor he is disposed to grace. But there are some who have a great abundance of tears from day to day in prayer devoutly reading or speaking, and yet will not leave their wicked sin nor endure their temptations nor know, nor even keep the precepts of our blessed Lord Jesus Christ,) Such tears are not accepted. For tears:\nsacrifice to our blessed Lord Jesus Christ, if you are truly contrite, says Aldred, and trust faithfully in the mercy of God, truly confessing your sins and willing to do penance, and not in will to return to your old sin. Then he pleases God. Wash away your sins and torment the devil more, as Saint Bernarde says. Then all other kinds of torments may do. Since devotion must be in every prayer, the time thereof should primarily be used in the time of the mass, for four reasons. One is for the presence of our Lord God who is there, not only by his godhead but also by his manhood that he took for the love of man's soul.\n\nThe second is for the multitude of angels that are always present to yield worship to almighty God.\n\nThe third is for the great profit and speed that the body and soul have, by the virtue of the holy sacrament, both to them that are present. And especially to them that worthy receive it.\nThe text receives a clean life. The fourth is for the wonderful worship given to man, who, though he may roughhew the virtue of words spoken of man, receives the presence of our Lord and the innumerable number of angels, so many that no tongue can tell or heart think. Devotion should also be used in times of service that you are bound to perform. But for the unknowing, they perform their service more hastily, for they have a precious prayer that they possess. And the devotion is little or nothing worth. Therefore, see now how your soul may be refocused and brought back to God. Your soul has mind, reason, and will. Mind for you should rest in God, and will for you should love God. But by sin, your mind is unstable, your reason blinded, and your will crooked. And all is for your forsaking your God. The reforming of your mind, therefore, is to bring back your heart that was wandering with vain thoughts, through prayer, reading, and often thinking upon God.\nAs of his Incarnation/passion, innumerable benevolent acts and gracious gifts, having great sorrow for your unkindness, I implore you to believe sadly in the faith of the holy church, our Lord, for our great comfort. The reforming of your reason is to leave sadly in the faith of the holy church, not following it with our natural will but submitting our intellect to the rules of faith according to the understanding of the holy doctors, and being spiritually cleansed by the sacrament of penance.\n\nThe reforming of your will also is to resist vices and with a good will truly and faithfully increase and abide in virtues for God, without any curious desire or affection for anything but such as is in accordance with God's will.\n\nConsidering the worthiness of your soul and the horror of your sin wherewith it is wounded, take this salve of penance with these three.\n\"Plastres, confession and satisfaction. And they remained sadly with the bonds of hope and fear. Hope to have Forgiveness of your sin, hope of grace to leave well, and hope of glory without end to reign perpetually in heavenly bliss. Fear also of the pains of hell if you despair of his mercy. For to him it is proper to have mercy and to spare. So, for every sin (as Saint Augustine says), there is absolution; no sin is greater or worse than to slay our Lord Jesus Christ. Just as the Jews did, yet some of them repented and are now saved. Peter and Mary Magdalene, and many others also, after they had sinned, were made whole through contrition and now are in bliss. Therefore, let your sins never be so many or so great. David says, 'Have mercy on me, O Lord, after your great mercy. Do away with my wickedness, O man has sinned (says Saint Augustine).'\"\nAnd Christ has redeemed. And so it is said in our Lord, according to the prophet: \"Mercy and abundant redemption, and He shall redeem Israel from all his wickedness. Israel is as much to say as he who sees God. He sees God, and then that one who is loathsome in his sin, is converted to Him through contrition and confession and penance doing. Therefore, may you be converted in this way and do penance for your sins, granting us both, who died for you on the cross. Amen.\n\nGood men and women, I command you to understand that we have the care of your souls. We are commanded by our ordinaries, and by the constitutions and the law of the holy church, to show you four times in the year. In each quarter of the year once, when the people is most plentifully in holy church, the articles of the sentence of cursing. So that no man nor woman falls therein through our default. And if anyone is therein fallen, he may, through the help of Almighty God and all holy church, with shrift and penance making amends for his sin.\nsynne rises and draws him away / therefore I want you to understand that singing is such a seduction that it takes a man from the bliss of heaven, from confession, shrift, and all the sacraments of the holy church, and leads him to the devil and the pains of hell, which shall endure perpetually without end, unless he has the grace of our Lord to amend. But therefore, let no man nor woman say that I curse them. For it does not concern me, but to show the pointers and articles of the sentence of cursing.\n\nI do you well to know / Whoever does against any of these points that I shall show you, he is cursed in the deed doing of the pope, archbishop, bishop, and all the holy church. And may Almighty God give you grace to keep you from cursing. Listen and here, and I, through the help of God the Father Almighty, will tell and show you.\n\nBy the authority of God the Son and the Holy Spirit and his glorious mother and saint Mary.\nAnd I denounce and show cursed all those who fragment or disturb the blessed apostles Peter and Paul, and all the martyrs, confessors, and virgins, and the holy places of God. I denounce and show cursed all those who break or disturb the church in any way, or consent to it with deed or counsel. And all those who hinder the rights of the church, that is, offerings, tithes, rents, or freedom of the church, let them be broken or disturbed. If any man flees to a secular court or church official who draws him out, and all those who procure or consent to this. And all those who purchase letters from any lord's court, hindering the determination or ending of the legal process in Christian court. And all those who disturb the peace of the land. And all those who shed the blood of man or woman in violence or in wickedness.\nAnd all who are against the right of our lord the king, and all who were sustaining himself wrongfully. And all common robbers, reivers, or manslayers, except for themselves defending. And all who are against the great charter of the king, confirmed by the court of Rome and of all those who falsely bear witness in any court, whether in or out of court, in the cause of matrimony. And all who falsely bring witness in the right of matrimony to disrupt man or woman. Or to disinherit any man of land or tenements or any other property. And all false advocates who put forward false exceptions or quarrels through which the right of matrimony is avoided or any other right in place of judgment. And all who maliciously bring man or woman out of their good fame for money or favor.\nTo wicked persons. Or make they forfeit their worldly gods or honor, or unjustly put them in purgatory, which was not known before that time. And also those who maliciously and through crafty means disturb or hinder the right presentation of our mother, the holy church, in this world, where the true patron should present. And all those who procure this with word or deed or by false conquest or other power. And all those who maliciously despise the king's commandment, to take a cursed man from the time that he has lain cursing for forty days and no remedy will seek. And all those who disturb prisoners with false indictments or false inquiries. And all those who purchase their release again, against the right of the holy church. And all those who make enemies take back their love and charity. Or maintain strife with word or deed until they have yielded again their meed, which they took from them. They may [receive punishment].\nAnd none shall be dispossessed. And all those who hold houses, manors, granges, vicarages, or any other property of the holy church against their will. And all those who take away any movable or immovable property. And all those who falsify the pope's bull, the sacrament of the altar, that is God's own body in the form of bread and other sacraments that touch the help of man's soul. And all usurers, that is, those who lend money or goods to any man or woman for any advantage, and if any such are found in town or city, the town or city should be entered according to the old law, and no mass nor sacrament should be used there until he is expelled from it. And all those who withhold tithes or withdraw their tithes wittingly or maliciously to the harm of the holy church or let tithes go ungiven of all the goods which they are commanded and ordered by the law of the holy church to give.\nOf all fruits of yard corn, herbs, the ware, fruits of trees. Of all manner beasts that are newborn of wool, lamb, and cheese in the time of the year, of swans, geese, doves, ducks, of bees, honey, wax, of hay also often as it newes. Of flax, of hemp, of windmills of all manner mills. Of all manner machinations of chafferers and of men of craft. And all those that maliciously or wittingly hold any of these things or any other, withholding that which ought to be given to the holy church by God's law, to harm of the holy church. And all that procure the same in word or deed.\n\nModus fulminadi sententia. A priest in white robes, with other priests present in the church, holding a cross. Receives the wicked. Stands in the pulpit and pronounces the following words.\n\nBy the authority of God the Almighty Father and of the Blessed Virgin Mary the Virgin: and of all the saints, we excommunicate, anathematize, and commit to the devil, the aforementioned blasphemers. Let them be anathema.\nanathematize the clergy: and the daemonic Danians: and in the infernal penises let us extinguish them as that cauldron is extinguished, unless they repent and come to satisfaction.\n\nFinished sentence, extinguish the light by striking the terror-striking bells.\n\nYou shall kneel down on your knees and lift up your hearts, making your prayers to almighty God. For the good state and peace of all holy church that God maintains, saves and keeps it. For our holy father the pope with all his true college of cardinals, God in his mercy may maintain and keep them in the right belief and it hold and increase, and all misbelief and heresy lessen and destroy.\n\nAlso you shall pray for the holy land and for the holy cross that Jesus Christ died on for the redemption of man's soul, that it may come into the power of Christian men, the more to be honored for our prayers.\n\nAlso you shall pray for all archbishops and bishops.\n\nAnd especially for the Archbishop of Canterbury, our metropolitan. And for the others.\nbishop of N. grant them grace to govern and rule the holy Church, to the honor and worship of Him and salvation of our souls. Also pray for abbots, priors, monks, canons, friars, and all men and women in religious orders, in every estate and degree. Also pray for all those who have charge and care of Christian souls, such as curates, vicaries, priests, and clerks. And especially for the person and curate of this Church, and for all the priests and ministers who serve or have served here. And for all those who have taken any order, that Almighty God give them grace to continue well in keeping and observing it, to the honor and health of their souls. Also pray for the unity and peace of all Christian realms. And especially for the good state, peace, and tranquility of this realm.\nFor our lying lord, the king, that God grants him grace to govern and rule this realm, pleasing and worshipping God. Also pray for our lying lady, the queen, my lord Prince, and all their noble progeny - dukes, earls, barons, knights, squires, and other lords of the king's council who rule and govern in this land. May God grant them grace to counsel, rule, and govern, defending the long-lasting peace and salvation of the realm. Also pray for peace, both on land and at sea, granting love and charity among all Christian people. Pray for all our parishioners, whether on land or at sea, that God saves them from all perils and protects all the good men of this parish, their wives, children, and servants. Also pray for:\nall true givers / who multiply their goods and increase them. For all true givers who labor for our sustenance who till the earth.\n\nAnd also for all grains and fruits / that are sown, set, or done on the earth or shall be done / that God sends such weathering that they may grow, increase, and multiply to the help and profit of all mankind.\n\nAlso, you shall pray for all true ships and merchants / wherever they may be / and may not forsake or travel / or any other livelihood that they may have / that they may have part in all the good deeds that shall be done here in this place or in any other.\n\nAlso, you shall pray for all those in good health / that they may remain in good health / And for those in debt or deadly sin / that Jesus Christ brings them out of it for our prayer.\n\nAlso, you shall pray for him or her who gave the holy bread today / and for him who first gave and longest holds it / that God rewards him at the end.\nday of doom and for all\nthose who do God yield it to them at their need, and for those others, Iesu Christe amend them. For all these and for all Christian men and women, you shall say a Pater noster. Ave Maria.\n\nDeus misereatur nostri. Gloria patri. Kyrie eleison Xpianeleison Kyrie eleison. Pater noster. Et ne nos sed libera. Versus. Ostende nobis. Sacerdotes. Domine salvum fac regem. Salvum fac populum. Domine, fiat pax. Domine exaudi. Domine, nobis quoque. Oremus.\n\nFurthermore, you shall pray for all Christian souls, for archbishops and bishops' souls, and especially for all who have been bishops of this diocese, and for all curates and vicaries' souls. And especially for those who have been curates of this church, and for the souls that have served in this church.\n\nAlso, you shall pray, for the souls of all Christian kings and queens, and especially for the souls of those who have been kings of this realm of England. And for all.\nThose who have brought books, a beautiful chalice, or vestment, or any other thing, by which the service of God is better performed and the holy Church worshipped, should also pray for the souls of their fathers, mothers, godfathers, godmothers, brothers, sisters, kinsfolk, friends, and all the souls for which we are bound to pray. And for all the souls in purgatory, awaiting the mercy of Almighty God. And especially for those who have the least help, may God, in his endless mercy, lessen their pains through our prayers and bring them to his everlasting bliss in heaven. And also for the soul of N, or for those who, on such a day this week, we shall have the anniversary, and for all.", "creation_year": 1508, "creation_year_earliest": 1508, "creation_year_latest": 1508, "source_dataset": "EEBO", "source_dataset_detailed": "EEBO_Phase1"},
{"content": "The remedy against the troubles of temptations.\nChapter three of a devout treatise and a form of living that the discreet and virtuous Richard Hampton wrote to a devout and holy person for great love.\n\nThe first measure of your life, which is so short that it is hardly anything, for we live here but in a moment, the least thing it may be. And to speak the truth, our life is less than a moment if we consider it in comparison to eternal life. Another thing is the uncertainty of our ending, for we do not know when we shall die nor how we shall die nor whether we shall go when we are dead. And the will of God is that it be uncertain for Him, as He wills that we be always ready to die. The third is that we shall answer before the righteous Judge of all the time that we have been here how we have lived, what our occupation has been, and what good we might have done when we have been idle. Therefore the prophet said, \"He has called the time against me that is for every day He has lent us here to.\"\nSpend in good use as in penance and in God's service. And if we waste it in earthly love and vanities, we must be deemed and punished most grievously. Therefore, it is one of the most sorrows to us but if we compel ourselves to the contrary and set our heart to the love of God. And do good to all that we may in the short while that our time lasts. For each time we think not of God, we may count it as lost. The fourth is that we consider the joy which those continue in the love of God to their ending, for they shall be brethren and fellows with angels, seeing the king of joy in his beauty and shining majesty, which shall be to them above all the delights that any creature may think. Then to remember the great and intolerable sorrow, pain, and torments which those have who love not God above all things, as we may see in this world of many who set all their pleasure in lust and liking of this life, as in pride, covetousness, and other.\nsynnes: they shall burn in the fire of hell with the devil whom they served as long as God is in heaven with his servants that lasts forever.\n\nA sovereign notable sentence to comfort a person that is in temptation follows here.\n\nOur merciful Lord God, Christ Jesus, chastises his children and permits them to be tempted for many profitable causes to their soul's health. Therefore, no man nor woman should be heavy or sorrowful for any temptation. For, as Saint James the apostle teaches us, we should have great joy when we are tempted with various temptations; for just as gold is purified and purged by fire, and a knight in battle is proven good, so a man is proven for good by temptation. But if he allows himself to be overcome, that is, if he consents to it deliberately. For truly, when a man is sharply tempted, he may then have hope of grace and virtue. It is necessary for a man to be much troubled by temptations, for every virtue is proven by its trial.\nContrary to this, our enemy, the devil, is busy day and night to tempt and trouble good men and women with various temptations in doubts of the faith and fears of salvation and other many ways, especially in these days he is very busy to deceive many souls. Therefore, I wisely advise you to withstand his violent stirrings of temptation. And for all that, take no fears of his assaults, nor have any doubts of his errors, nor disputes, nor of his false allurements or fantasies, or any manner of tranquilizing of that foul fiend, whether you see him or think of him, take no heed thereof. For all such troubles are matters of great consequence and no sin in any way is they never so troubling or full of anguish. Why, it comes from the malice of the devil or from evil dispositions of human nature or complications. And therefore, all such troubled men ought not to strive but to suffer meekly and endure patiently until God remedies it. And for as much as they are matters of great consequence, none ought to strive.\nThere against, no more merit of them seeks the cause nor thinks by what skill he is so troubled. For the more a man labors in seeking and thinking of such anguishes, the more deeply he falls into errors. Therefore, in as much as man's thought is often vain and diverse and has no end: it ought not to be forced or taken heed of. Nor should a man anger himself therewith nor blame nor impute it to his own fault that he is so troubled. For such troubles are painful but not sinful, in so much as they are greatly against his will. Saint Augustine says that every sin lies in willful will. And what is against man's will is no sin. And the holy doctor Isidore de Summo Bono says that the devil tempts a man no more than God gives him leave. Therefore, let us always have a good will to will and do well, and God will keep us and give us the victory. So the devil shall be confounded. Faith and hope are grounded in all perfection and root of all virtue.\nand therfore our olde enemy the fende is full besy with all his sleyghtes to drawe the soule downe therfro. And it happeth somtyme that the fende tempteth and tra\u2223uaylleth a ryght wyse soule so sharpely that it is ouer\u2223layde with care and dryuen to dyspayre / and yet all that tyme though the soule perceyue it not it dwelleth styll in the drede and loue of god / and all that trauayle is to theyr grete mede afore god / for our lorde of his endles mercy arrecteth not to ye soule that synne whi\u00a6che hymselfe suffreth the fende to werke in the soule without the consente or wyll of the sayd selfe soule. But whan we wylfully doo ayenst the wyll of god with delyberacyon than we co\u0304mytte synne actually But whan we be drawen with wycked vyolence or vyle thoughtes & turmented with dyspayre ayenst our wyll thorugh the fendes vyolent temptynge we suffre payne but we do no synne / & yet the sely soules knowlege is hydde by that turment.\nUt yet ryght often the temptynge of the fende that maketh the soule to erre in fayth and\nA foul fantasy and in despair: it seems to the self-soul great sin, but it is not so. For all holy doctors say that faith and hope are virtues of man's will. Whoever truly believes in this life is rightly believed before God, and likewise whoever here trustingly hopes is in trusty hope before God, though he may be never so troubled with fearful thoughts. The apostle Saint Paul says that in a man's belief is the willful belief of right reason. Of these words, the gloss says that only in man's will which cannot be coerced lies both reward and penalty - that is, a man before God has never reward or penalty for any deed but only for those done willfully. But sometimes a man's thought and a woman's are so troubled and overwhelmed that they do not know their own will, and yet they ought not to care. For good deeds always show good will, and evil deeds evil will. Therefore, a man who does in deed the service of God has a good will.\nDespite the text being in Old English, it is still largely readable and does not contain any meaningless or completely unreadable content. There are no obvious introductions, notes, logistics information, or publication information that do not belong to the original text. Therefore, I will simply output the text as is, with minor corrections for spelling and formatting:\n\n\"Although a person may wish to blame God despite his troubled heart. No creature should doubtfully question a true Christian, but only if they have clear knowledge of the matter. It is unreasonable for any creature to consider itself separated from God due to doubtful fantasies. And if you have consented and fallen to sin through temptations, be sorry and cry for mercy. Do not be disheartened, but consider the great mercy of God, who forgave David his great sins. Peter, Magdalene, and all those who have been, are, or will be contrite for their sins \u2013 let them humble themselves and cry out, \"Our Lord, mercy.\" Therefore, sister, flee to him who is the source of all mercy, and ask for mercy, and you shall receive it with forgiveness of all your sins, and humble yourself, and take the sacraments of the church. Then you ought to believe faithfully that your sins are forgiven.\"\nForgive me and receive you into the grace of God. God Himself says through His prophet Ezekiel that when a sinful man sorrows for his sins, he will never remember them, and if a man perceives in his heart no true sorrow, and though he may bid his prayers or cry to God for mercy, yet he should not consider himself graceless. For whoever truly sorrows for his sins or cries out to God for mercy in his heart, he cries to God truly. I have said before that God takes heed of man's will and not his wayward fantasies. It is good for a man to take no heed of such fantasies or stirrings that come in such a manner. God hides from them the knowledge of such fantasies for many reasons, to the profit of their souls. Therefore, such passions are not sinful, but rather matters of grace and great merit. And so, good sister, think always, and if it be so that temptation does not cease.\nAlways be fearless and say among the worship of God and in the spite of the devil your creed and knowledge your belief and hope and think on the words of Saint Paul that says, \"Knowledge of the mouth is done to the help of souls, and they shall not be deceived by the devils while one has a good understanding, both in word and will, withstanding him strongly. For there was never a man deceived by the devil without the consent of his own will, and that with such a will as the heart consented to the same. Therefore, no one should care or be heavy that he is so troubled more than another. Sister, whenever I speak of a man in this writing, take it both for man and woman, for so it is meant in all such writings, for all is mankind, and furthermore, concerning your troubles, think in all your diseases what pains and torments God's servants have suffered and what they have endured here in this world.\nThe pope, Leo, states that good and right souls are sometimes severely tested by the devil and at other times by their own complications, leading to anger, troubles, fears, and other distresses. It seems to them that their life is a torment in such a way that sometimes, out of sheer fear, they begin to despair of both body and soul, believing they have been forsaken by God. This is but to test and prove God's chosen children and friends through such temptations. As I have previously stated at the beginning of this writing, just as fire purges gold and a knight is proven good and strong through battle, so too do temptations and troubles purify a righteous soul. This is evident in the case of Toby, for the angel Raphael told him, \"Since you are righteous before God, it is necessary that temptation should test your will. It is well known that sickness falls upon a man according to the disposition of his complexion.\" Likewise,\n\n[CLEANED TEXT: The pope, Leo, states that good and right souls are sometimes severely tested by the devil and their own complications, leading to anger, troubles, fears, and other distresses. It seems to them that their life is a torment in such a way that sometimes, out of fear, they begin to despair of both body and soul, believing they have been forsaken by God. This is but to test and prove God's chosen children and friends through such temptations. As I have previously stated at the beginning of this writing, just as fire purges gold and a knight is proven good and strong through battle, so too do temptations and troubles purify a righteous soul. This is evident in the case of Toby. The angel Raphael told him, \"Since you are righteous before God, it is necessary that temptation should test your will. It is well known that sickness falls upon a man according to the disposition of his complexion.\"]\nThe tempter, as Leo the pope says, finds in every man a disposition and tempts him accordingly. For where he finds a man full of melancholy, he tempts him most with ghostly temptations of wrath. But those who attend to resist it for the love of God must shape themselves to patience and say with Job. Since we have received great benefits from God, why should we not receive and endure diseases? And think on the great anguishes, sorrows, and diseases that our Lord Jesus Christ suffered himself here on earth. And also think that suffering disease patiently is the way to heavenward. And remember that in this transient world, you will not be so free as an angel confirmed by grace, but while your body and soul are together in this life, they must receive troubles as well as eases. And think not that God has forsaken you: but meekly endure his comfort and without doubt.\nWhen it is necessary that you shall not fail in this. But some men, when they fear salvation or are tempted to despair by visions or ghostly stirrings of their own frailty, believe immediately that they have sinned in the sin against the Holy Ghost. And then the devil puts in them that they may never be saved nor forgiven of their transgressions. Thus speaks the devil within them. So frightening sin, good creatures that they believe they will go out of their minds. But those who are thus tempted answer the devil thus in return that he is false and a liar, as his nature is to be. For the sin against the Holy Ghost, as clerics say, is infinite without repentance. And that is when a man willfully, by deliberation, will never repent nor ask God mercy or forgiveness of his sins, nor will be turned, but willfully departs from the goodness of God, and in his wretchedness abides willingly with full consent of will, he that sins in the Holy Ghost, which may not be forgiven here nor elsewhere, for he will not trust.\nIn the goodness of the holy ghost, ask not for forgiveness of your sins. And therefore he who wills not mercy ask not mercy, for your sins will be infinite without repentance. But though a man or woman has or feels all these vicious stirrings and as many more as any heart can think against their own free will, and when reason comes to them they are sorry for them and flee hastily to the mercy of God: it is to them but a proving or a cleansing of their sins, though they be never so often in the night and the day, up and down as wrestlers are. And though you have any time fallen into any sin, spiritually or physically, and lain there willfully by deliberation and full content of heart: you then ought to be sorry and ask God for forgiveness with as great contrition as God will give you grace, and then think fully the goodness of the holy ghost surmounts all sins that ever were done or ever shall be done, though a man had sinned in them all, as well in deed as thought.\nMaking himself lowly to Almighty God and to the sacraments of the holy church, have no doubt that he asking for mercy will have full forgiveness of all his sins, for the mercy of God is so great that it surpasses all his works. And though you sometimes hear harsh words or sharpe sentences from him, speaking or writing in books, comfort yourself and think well that all such harsh words are said and written to chastise sinners and to draw them away from evil, and also to purge and purify God's special lovers, as the metal is in the fire before mentioned, in them God will make his house. And know well that many words that seem full harsh are meant tenderly when they are well understood, and though some words are meant harshly as the plain text shows, yet you should not take them to heart, but comfort yourself and think that all those harsh sentences will be fulfilled in Jews and Saracens, for the Christian people who will be contrite and trust in God.\nGod have mercy or have a will to do so: they shall escape all perils, so long as they do not perish but are saved. In contrast, the Jews and Saracens in their perils shall utterly perish to Parthia, for they have not the strength of Baptism nor the precious ointment of Christ's passion that should give to their souls life and health. Of this they have an example and a great figure in holy write. For instance, Moses led the children of Israel over the Red Sea, which was God's people. Moses went before them and struck the water with his rod, and thereby the water parted, and the children of Israel went over in safety. Those of Egypt who followed perished and were drowned. By Moses I understand our Lord Jesus Christ, and by the rod or passion that parted the water, I understand His holy passion, and by the children of Israel who were not perished, I understand all Christian people. For rightly our Lord Jesus Christ came from His Father's bosom to the sea of tribulations and temptations to be our guide.\nThe leader goes before us with his precious passion, removing the perils of our troublesome temptations, so that we shall not perish but bring us to certainty of everlasting life. Therefore, we give him thanks, love, and infinite praises, as the children of Israel did. Though a Christian man may think himself standing in the sentences of the hardest words written, yet should he trust faithfully in the mercy of God. For if he forsakes his sins and turns to a good and virtuous life, he shall have grace and forgiveness. And the harsh, sharp words of damnation should turn him to mercy and salvation. For thus says our Lord God in holy write by his prophet Jeremiah, \"Though I make great threats, I will repent of my words if my people repent of their sins.\" Observe the great goodness of our Lord, and how pity always constrains him to mercy. Worship and thanks be ever to his goodness. He is so benevolent.\nMercyful to those who repent, He freely will change His sentences from sharp vengeance to forgiveness, and lessen the pains they deserve. He also says through the prophet, \"I will forgive the sins of every man who with very true contrition will draw him to a good and virtuous life.\" And this great mercy was shown openly by the Lord upon the city of Nineveh, and also by King Hezekiah. Therefore, let no man despair but always trust fully in God's mercy, which can so well redress our misfortunes and turn all our woe to joy and sorrow to happiness. O thou glorious, mighty God, who thus marvelously works in Thy creatures, it is wonderful to see that Thy mercy is vast and broad, which makes Thee change Thy sentence that before was both Thy will and Thy word. Blessed be Thou, good Lord, in all Thy virtues, for Thou canst, wilt, and art able to turn and change all our infirmities to our most profit if we do not flee from Thee.\nTurn to thy goodness and ask mercy. But for all this, I pray that no man be emboldened by thy great goodness to sin wilfully and deliberately presume to fall into sin, trusting in thy mercy. And therefore, our Lord is so merciful that I am sure every courteous soul will be the more loath to offend his goodness. And you, who are tempted against your will, and will not, for all the world, displease God wilfully: but that you are thus beguiled and ensnared by the devil with many painful thoughts, be not afraid of the devil nor of his fearful assaults, for he is greatly distressed when he sees a man or woman whom he so tempts is not afraid of him. Sometimes the devil comes and tempts a soul fiercely, like a dragon, and sometimes he assails it rampantly, like a raging lion. But if a creature strengthens himself sadly in the passion of Almighty God and arms himself with that holy passion, a thousand such devils howsoever.\nThat they come shall have no more power over him than have as many flies or gnats. And therefore strengthen yourselves in God and be not afraid. So too, strengthen and arm yourselves in him, though you be sinful; for he says himself in the Gospel, he came for sinners. And in another place of the Gospel, he says that he came for mercy and not for any vengeance, and to be our shield and strength. So let us humbly, with a meek heart, take him. And if you feel any fears through imagination or temptation, or for words that you have heard or read in books by which you doubt salvation, then think on the words that Christ himself taught to a man who doubted, saying and asking of our Lord, \"Who shall be saved?\" For he thought it was too hard for himself to escape all the points that led man to perdition. And our Lord said to him, \"Believe in God the Father almighty, creator of heaven and earth. And in Jesus Christ, his Son.\"\nThat nothing is impossible for him, but that he may forgive all sins and right all wrongs, and bring souls to his bliss, and think moreover that his might and power can do all that his wisdom can, and his goodness will, and therefore trust fully that by his goodness he will save you and bring you to everlasting joy when he sees fit, for he has bought you most dearly with his precious blood and painful death. And I dare boldly say that there is no so sinful captive who is baptized or would be baptized this day on earth, though he were in the sight of God condemned and in the sight of all creatures also: you and yet were I urged to be condemned by all scripture, and he would repent and be contrite and ask God for forgiveness, he should have mercy and forgiveness from him, & if it were so that he stood in that case or had a good mind to stand thus in the time of death, he should be saved, the might and mercy of God is so great that it surmounts all his laws.\nIesus showed us an example in the Gospels of a woman found in adultery, who was to be stoned to death according to Moses' law, ordained by God. But the might and wisdom of that blessed Lord God were so greatly displayed to the Pharisees who accused her that they were so ashamed they could not condemn her but slipped away from the temple. And our Lord Jesus would not condemn her but, out of His gracious mercy, forgave her all her sins.\n\nTherefore, let no man or woman, however sinful, and who may always feel many bodily and spiritual sins rising and stirring within them, despair of God's mercy or be disheartened. For where much sin is, there is much mercy and grace shown; and the goodness of God is known by the forgiveness of sin when a person turns away from it and is truly contrite. But, as I said before, God forbids any creature from being the author of sin.\nMore reckless or bold to sin wilfully, for in so much the mercy of God is so large we ought to be the more diligent to love and praise him. Almighty God works like a physician, for a physician suffers sometimes the diseased flesh to grow on him that he has in care, but afterward he takes it away and makes the quick flesh grow, and so he heals the patient. Rightly does our Lord Jesus Christ, maker of heaven and earth, suffer sometimes a man or a woman to fall into deadly sin: but afterward, of his great mercy and pity, he puts to his hand of grace, for those that were deadly wounded through sin he heals them and washes away their sins with the water of his well of mercy, & makes in them quick virtues to grow by which he gives to them everlasting life. Our Lord God is also like a gardener, for a gardener suffers sometimes weeds to grow in his garden, and when the earth through the moisture of rain becomes tender, he takes and pulls away the weeds root and all.\nOur Lord Jesus Christ suffers at times in His garden, which is the human soul, to allow wicked deeds of sin to grow. But when the human heart becomes tender through meekness and the moisture of contrition, He then takes away all the roots and rinds of sins and plants and sets in His garden herbs and fruits of good virtues, watering them with the dew of His blessed goodness. Therefore, our Lord God is so good, so pitiful, and so merciful to sinners who willfully offend Him through committing heinous sins. Much more is He merciful and has pity and compassion for a soul that, through troubles and temptations, falls into sin. For Almighty God often allows the soul of man to be tempted and vexed in order to endure temptations, for which it deserves the more merit. And therefore, have no doubt or sadness, for it shall never turn you to peril or danger but to great profit.\nTherefore, you shall win the crown of glory and the palm of victory, which will be given to you for enduring such temptations, and to the devil it shall bring shame and confusion. And though it may seem to you sometimes that there is discord between God and you, do not therefore be recalcitrant or discomfited. For Almighty God says through his prophet: \"A little while I have hidden my face from thee, but I will call thee back to me again by my mercies which shall endure.\"\n\nAnd therefore grumble not against the will of God nor marvel at these temptations. For the more that a man or a woman is tempted in this way or in any other against their will and they withstand it, that is, do not willingly consent to it but meekly suffer it, the more they shall increase in virtues to the profit of their souls in the sight of God, though it may be hidden from them. And perhaps when you are sharply tempted, you think yourself to be too dull and negligent in spiritual exercises.\nThrough the wickedness of your spirit, which is sore troubled and vexed, you think that you have consented to such temptations as you are tempted with, but it is not so. For every man and woman has two wills: a good will and an evil will. The evil will comes from sensuality, which is ever inclining downward to sin, and the good will comes from grace, which always stirs the soul upward to all goodness. Therefore, when reason comes to you, you always have a good will to do well, and as miscontent with all evil thoughts and stirrings that you feel and put your will only to the will of God. Though you, through such wicked thoughts and stirrings, are inclined to sensuality by violence and sharpness, yet you do it not and do not consent to it, but it is sensuality that does it in you. Your good will remains in you unbroken, though the clouds of evil thoughts prevent your sight from feeling your good will, as you may see by the example of the moon.\nMona always shows herself in her true place, whether we see her or not. But often clouds obscure and hide her from us, and similarly, your good will, which remains unbroken in you by the grace of almighty God, though you may not feel it through troublous thoughts that take away the sight of your knowledge. Therefore, good children, who are sharply vexed by such temptations and tribulations, comfort yourselves in your benign and mercyful Father who says to you through his prophet in holy writ, \"My children, though you go through the fire, do not fear; for the flame thereof shall not trouble you. As the saying goes, \"Christian people willing to do well, though they go into the fire of tribulations and temptations, need not fear; for it shall turn them to no peril, but through my goodness and the merits of my passion, it shall turn them to great profit and comfort for their soul. The manner of all these temptations and the remedies for them are shown.\"\nOur Savior Ihu spoke to his apostle Saint Peter, as it appears in the gospel, where he says, \"Peter said to Satan, 'You asked and desired to sift us like wheat; but I have prayed that your faith may not fail. And so I say to you, Peter, this very night, before the rooster crows, you will deny me three times.' (Luke 22:31-34)\" It is evident that the devil has no power or might to tempt the servants of Almighty God except by His suffrage. This was clearly known by the temptations of Job, whom the devil beset and tempted. The cleaner the wheat is sifted and cast from side to side, the more evident it is. In the same way, the more a man or woman is tempted by the devil against their will, the purer they are before God. It is plainly apparent that Almighty God does not allow His servants to be tempted except for their great well-being and profit. If a man or woman resolutely purposes to withstand the devil's temptation, which no one can do without God's help. Therefore, He makes us secure, as He said to Peter, \"These words I have spoken to you, that in me you may have peace. In the world you will have tribulation. But take heart; I have overcome the world.\" (John 16:33)\nall troubles and diseases for the love of his mighty maker, Jesus, not taking heed of all the devil's motions and temptations: that man, through the might and grace of Christ, brings down and overcomes the devil. And to such men may be said, \"You who are thus turned to almighty God by the virtue of patience, but if you help to counsel and confirm your brethren, and teach them to suffer as the grace of God has taught you, or else you are unkind. For Solomon says that one brother well counseled and confirmed by another is a mighty city against the devil. And therefore, those who are sharply traveled and tempted when they have had the good counsel of their brother, they ought to take comfort, saying with David, who says, \"O my soul, why are you so unstable, thus to assail and trouble me? Trust only in almighty God, who is full of benevolence and mercy. Whom I only confess and acknowledge to serve. Be I never so sore.\nTraveled not and troubled. And to such men vexed with thoughts of moodiness and stirrings, it is behooveful to take the counsel and teaching of wise and discreet persons fleeing utterly from their own wild fantasies which often times greatly trouble them. And in avoiding such temptations and troubles, they must give themselves to good and virtuous occupations, such as reading and saying the service of Almighty God, and doing other virtuous deeds. And ever among praying to Almighty God, they may have strength in their souls to resist such moods and temptations. And though they find in themselves no manner of sweetness or savour in God's service: yet they ought not to be heavy therefore if their will and mind be to fulfill the same. For as holy write says, every good will is accepted for the deed. Saint Barnard says that sometimes God withdraws devotion from prayer to make the prayer more mindful, for He will be served sometimes in bitterness and sometimes in sweetness, which both two we must endure.\nMekely received. And therefore Aristotle says that with more difficulty and toil virtues are obtained: the more they profit and increase in the soul. It was no mastery for St. Peter when he saw almighty God on the hill of bliss to say, \"Lord, it is good for us to dwell here.\" But afterward, when he saw Him among His enemies cruelly tormented, a woman's word frightened and put him in such fear that he forsook and denied his master. But when, through the might of the holy ghost, he was reconciled and confirmed again: then was there no torment on earth that king or prince could inflict upon him that could daunt him. Rightly, if a man is in perfect rest and quietness of heart, it is no mastery for him to serve God. But it is a mastery to him who is in toil and out of quietness of heart to serve Him. Therefore, that creature which is tempted or vexed in the service of almighty God and is willing to withstand the said temptations until he is strengthened and comforted by the holy ghost, the devil shall never overcome.\nHave the power to fear not put him in dread, for though it be long or he feels no comfort, yet let not him dread, for our merciful savior knows what time comfort is most necessary to him than he feels not to give it to him. For sometimes the feeling of sweetness is withdrawn from man or else he should become proud and presumptuous or negligent and reckless in virtuous living, and therefore it is withdrawn for the best to the health of his soul. Wherefore hardness and sharpening sent to a creature is highly profitable to the soul: as Saint Augustine says in teaching us about the manner of Almighty God that when a man is weak and newly turned to him, he gives him peace and sweetness to the intent to stabilize him in his law and love. But when he is steadfastly grounded in his love: then suffers him to be vexed and troubled for two reasons, one is to prove him and to crown him the higher in the bliss of heaven. Another is to purge him of his sins in this world, that in no way he be from him.\nIn the everlasting world. And since many men cannot or will not see or perceive it during temptation, therefore, I say to such men three things are necessary and essential. The first is that they not be alone. The second is that they think or study not to delve deeply into any one thing, but order themselves by some discrete person, as I said before. Though it may come into their minds that they should be in jeopardy or peril of being lost, they should pay no heed to such stirrings or thoughts, for it can never turn them to danger for their souls. Almighty God says in the Gospel, \"If the intent of a man's purpose is good, the deed is good.\" The third remedy is this: since the devil labors to make a man fearful and sorrowful, a man, in turn, ought to honor God and confuse the devil, and fear nothing the devils may bring.\nMalice. A man should be merrier in himself for the less gladness he feels, as he will have greater merit when he forces himself to be merry to honor God and spite his spiritual enemy, the devil. The holy writ says that the holy apostles went away merry and glad when the Jews, enemies of God, had shamefully treated them. A man ought to be glad for three reasons when the devil tempts and torments him. The first is that he is disturbed by the enemy of God. The second is that the devil openly shows himself as an enemy, and every man ought to be glad that God's enemy is his enemy. The third is that through such torments, a man is not only released from purgatorial pains but also gains everlasting bliss. Our Lord Jesus says in the Gospel, \"Blessed are those who suffer persecution for righteousness' sake, for they shall inherit the kingdom of heaven.\" Also, understand that our old enemy, the devil, often tries to deceive mankind.\nThe soul in various and many manners, sometimes he stirs man under the guise of goodness to deceive him when he is well disposed, and specifically in three things which I will speak of. One is that, though a creature be it man or woman, never so well or so often shriven, yet the devil makes them believe they are not well shriven, and that he does this to bring the soul to heaven, and so annoys and troubles the poor soul, making him forget what he would say, and thereby making him out of rest until he is newly shriven again. But this he does not for the purpose of having anyone often and well shriven: but rather to let him be and to trouble him, and to make him believe he was blinded by sin and out of grace, wherefore he might not make himself clean. The second way and guise that the devil uses to withdraw goodness is that when a man or woman, through devout stirrings of thoughts, have feelings of contemplation and meditation as perhaps some solitary persons have: and he makes them think that they are in a trance or ecstasy, and that they should not speak or act, and so they are kept from good works and the opportunity to make amends for their sins.\nthat to hold and keep meditation is to their most profit, to the intent they should leave their divine service that they are bound to, and bring them into such a composition that they do not know which way is best for them to take. The third craft or wile that he tempts with is when a man or woman gives them to honest recreation to strengthen themselves against his false wiles, for the comfort of their own soul. Then the devil causes them to have a conscience of it, and puts into their minds that all such recreations are but sin and vanity. And many times brings in to their minds again the sins that they before had done and were confessed of. And all this he does to bring them into heavens and discomfort, to the intent he might bring them to despair. Nevertheless, there are good remedies in these temptations. For instance, in the last where the devil puts them in a fear,\nDispose them to honest recreation, and when they have never been truly shriven, always put them in doubt that they have not shriven themselves well, or else that there is yet some sin in them that they perceive not. But for all these fancies they ought to take no fear nor thought: but truly think that it is by suggestion of their spiritual enemy that would keep them from rest and peace of their souls. And though it sometimes be that by means of such fancies and troubles they forget some thing of their charge which they ought to have said, let him then be confessed if he may, and if he may not conveniently and lightly have his confessor, then let him have a full will and purpose to be confessed as soon as he can possibly. And in the meantime cry God mercy, and with a contrite heart ask for forgiveness for his sins, and then trust fully it is forgiven him, for a man is not so ready to ask for forgiveness and mercy: but our merciful Lord of his great goodness is much more ready.\nTo forgive them. And regarding the second temptation, whereby the devil would prevent a man from his divine service that he is bound to utterly, he should be the more diligent, devoutly and reverently, with good advice, to say it. And if it be so, he may say his service alone, when good thoughts come or it pleases God with sweetness or some high vision of the holy ghost to visit and touch him. Then shall it be well done to stop his service for a time and attend to that meditation, and afterwards to say forth his service, so that his service that he is bound to is not left unsaid or undone. In doing so, it will be but little hindrance to his service, and he shall find great comfort and ease therein. For though it hinders him for the time, it will further him to the quickening of his soul another time. The third temptation is this: when a man gives himself to honest company and recreation for the strength and comfort of his soul.\nThe mind of the finder puts his sins before him, recognizing that he sins in vain by wasting time. For such temptations give you no charge, it is the spiritual enemy that tempts and troubles you. Nevertheless, you can be sure that anything truly grounded in God pleases Him and nothing offends Him. Therefore, all God's servants must firmly ground themselves in God and follow the counsel of the holy church. If they do so, they will never be deceived. It is well done for a man who has been greatly troubled to take himself to diversion in disgust of the devil and put away all other fantasies. At convenient times, he should ask God for mercy for his offenses and pray to Him for grace.\n\nThe devil is very busy moving men and women to tender consciences and leading them into such errors. He makes them believe that they do evil when they do none and that what is well done they think is sin. He turns a venial sin into a grievous one as if it were deadly. And sometimes he makes them believe that they are doing good when they are actually doing evil.\nSometimes, the devil overwhelms them so greatly that whatever they do or love, they are so tormented in conscience that they can have no peace within themselves. And the cruel enemy accomplishes this by instilling in them a false fear and a blind conscience. The remedy for these and all other temptations is to be guided by their confessor or some other discreet person, and to fully submit to the rule as previously stated. They should not follow their own blind conscience, for if they do, they would be taking great pride in their own wisdom, which would lead them into great errors and into the hands of the devil. If such an error of conscience instigated by your spiritual enemy makes you think that other men do not feel what you feel, and therefore they cannot give you good counsel or a remedy, then you must follow your own.\nForget about these fantasies, but do not let your heart be charged with them. Discard all such errors of conscience as soon as they come to mind, and do not let them linger or take root in your soul. If anyone insists they cannot or may not discard them, they speak untruthfully. For whoever is truly willing to discard any such false suggestions before God, they are discarded, even if they harbor many such temptations. He need not fear them. Moreover, Almighty God will surely comfort him if he dies, and the longer he endures such vexation and trouble, the more thankful he is in God's sight.\n\nAlso, even if the devil puts any thought of despair into you or makes you think that in the hour of death you will have such evil thoughts and grievous stirrings, and that you will then be lost, believe him nothing. Instead, answer that you have fully put your trust in God.\nhis temptations, by the great power of almighty God and the merits of his passion, think truly it shall be to you no peril of soul, but turn to the shame and confusion of your ghostly enemy. And if any creature, man or woman, speaks sharp or discomforting words to you, take it meekly and patiently. Perhaps it is done by the temptation of the devil to trouble and hinder you, or it is a chastisement of God for some word or deed that you have done contrary to his will. For our Lord God does like a kind mother, who is wise and well taught herself. She would that her children were virtuously and well nurtured. And if she knows any of them with a fault, she will give them a knock on the head. If the fault is greater, she will give him a buffet on the cheek. And if he does a great fault, she will sharply lash him with a rod. And thus does God, that is our loving father from whom all virtue and goodness comes, he wills that his special chosen.\nChildren should be virtuously and well taught in their souls, and if they make a mistake, he will reprimand them with uncomfortable and displeasing words, and if they commit a greater fault, he will give them a sharp correction in various ways according to the different conditions of the faults, and if they commit a more serious transgression, he chastises them more severely. And all this our blessed Lord does for the special love he has for us, for as he says of himself, \"He who loves me, chastises me.\" Truly, we would be happier with his chastisement than with all this world's cherishing, and if we did so, all disease and trouble would turn to comfort and joy for us, but it is very hard to do this in the time of sharp heavens when a soul stands naked from all spiritual and bodily comfort to take and find joy in disease, although those who are in such inner distress must seek in all ways how they may comfort themselves.\ngod and think and trust fully that God sent no one such chastisings but that He would in long time or in short send comfort, for the prophet says many are the tribulations of righteous men, and God will deliver them all. And though you feel at times stirrings of desires of such unkind evil thoughts, comfort comes to you ever in the goodness of God, and in the painful passion that His manhood suffers for you. For the devil tempts many of God's servants with despair and fear of salvation, as much worldly men as spiritual ones. He puts in worldly men's minds the gruesomeness of their sins, and to spiritual ones he puts fear and strict conscience in many more varied ways than I can tell. And God has graciously comforted them and brought them out of their errors. Now I am stirred and moved to tell you of one of them, a squire who was named John Holmes. This squire whom I have\nA named had been a great sinful man, and so, at the last, through the temptation of the devil, he fell into despair so deeply and grievously that he came close to losing his mind. He was troubled for forty days, unable to sleep or eat, and was on the verge of destroying himself, but the blessed, gracious Lord, who is so full of mercy and pity, would not let him be lost. And on a day as he walked in a wood alone, an angel came to him in the form of a man and greeted the squire most courteously, saying to him, \"Man, you seem to have great heaviness and sorrow; tell me, I pray, the cause of your distress.\" \"No,\" said the squire, \"it is not to be told to thee.\" \"Yes, hardly,\" said the angel, \"thou knowest not how well I may be able to help and remove thy distress. For a man in discomfort should always reveal his heaviness to some creature that might ease him, for through good counsel he might recover.\"\nThe squyer answered the angel again and said that he knew he neither could nor would help him. And therefore he would not tell it to him. This sad squyer, always thinking that the angel had been an earthly man, feared that if he had told it to him, he would have said some word that would have grieved him more. And when the angel saw he would by no means tell it to him, he said to the squyer in this way: \"Now since you will not tell me your grief, I shall tell it for you. You are said to be in despair about your salvation, but trust me faithfully, you shall be saved. For the mercy of God is so great that it surpasses all his works and overcomes all sins. It is true, said the squyer, that God is merciful, but he is also righteous, and his righteousness must needs punish sin.\" The angel spoke to him again and told him many great examples of God's graciousness and mercy.\nmercyful our Lord God is to sinners. But the squire of whom we spoke was so deeply fallen in despair that he could take no comfort in anything he could say. Then the angel spoke again to him in this manner. \"Said he to thee, squire, thou art hard of belief, but wilt thou have an open showing that thou shalt be saved? Then said he to thee squire, I have here three dice that I will throw, and thou shalt throw them also, and he who has most of the dice shall be saved. The squire asked how he might be certain of his salvation in this throwing of the dice, and he held it but a jest, that notwithstanding the angel threw the dice and had on each of them the number six. And he then bade the squire throw the dice. \"Said the squire certainly, I dare not do so, for I know well that if I cast more than thou hast cast, I should not cast or have them, and if I had fewer, I would fall into greater discomfort, but so specifically the angel desired and spoke that at the casting of the dice, the squire should cast in.\"\nLast the squyer threw the dice, and in throwing, by the gracious might and power of God, every dice divided in two. And on every dice was the number six. Thus he had double what the angel had. And as he was marveling thereupon, the angel vanished from his sight. Wherefore he thought truly that it was an angel sent from God to bring him out of his sorrow. Then he took much comfort and joy in the great mercy and goodness of God in such a manner that all his fears and sorrows were completely departed. He became a virtuous man and the very servant of God, and lived blessedly. And when he should depart from this world, he devised that there should be a stone laid upon him with these words written about it: Here lies John Holmes, that of the mercy of God may always say. I knew a worshipful person who was in the same abbey in England where he lies, who read the same words said above written on his tomb. Now then, our merciful Lord God sent thus.\nThis gracious comfort to the man who was a worldly, sinful man and received him to grace, bringing him out of despair. No man should be discomfited or despair of any temptations, for scarcely God will comfort him when he sees his time. Though he may not send a man to comfort him shortly, it shall be to his greater reward, and therefore think always when you think of any temptations, bodily or spiritual, that you stand in the blessings of all holy church. For holy write says, \"Blessed are they that suffer temptations.\" For when they are proved, they shall have the crown of life, which almighty God has promised to them that love him.\n\nO children of holy church, who have forsaken the world for the health of your souls and primarily to please God: comfort yourselves in him whom you have chosen to love and serve. For he will be to you full free and large, as you may see by the example of Peter in the gospels, where he asked our Lord Jesus Christ what reward he should have that had forsaken all things to follow him.\nFollow him. And our Lord answered him and said that he would judge with him the twelve tribes of Israel at the day of judgment. Furthermore, our Lord also said to him that not only one or two or some, but all who forsake Him for His sake, for kin, friends, possessions, or any earthly goods: they shall have in this life a hundredfold more, and after that, bless without end. Therefore, sister, cast away all such false fears that would trouble and hinder you from love and hope of our merciful Lord God. For nothing pleases the devil so much as to see souls withdraw from the love of God. And therefore, he besieges himself full sore day and night to let and trouble love and peace in man's soul, and on the other side, nothing confounds or discomforts him so much as when he sees a man set all his desire to have the love of God. Alas, though you may not feel that fervent love of God, by your imagination, you will fall into discomfort and heaviness of heart, and think yourselves in misery.\nSelf lost? Nay. Put away all such uncomfortable heaviness and think well it comes from your enemy, the devil. And ever have a good will to love and please God. Print well these words in your heart: a good will is excepted as for a deed in the sight of God. And comfort you always in the name of Jesus. For Jesus is as much to say as a savior. Therefore, think well ever thereupon and bear it in your mind with his passion and other great virtues. These three are shield and spear, armor and strength, to drive down the devil's power, however fiercely set to tempt man or woman. Specifically, think on his great virtues: God the Father in Himself has all divine nature, and in whom is all might and power, and to whom is all thing possible and nothing impossible. And God the Son is all wisdom.\nThing makes and governs, and God, the holy ghost, is all love and bounty, capable in a moment of time of forgiving all sins. I do not speak to you of three goddesses but three persons and one God, in whom is all bliss and glory. He is so fair and bright, shining that all the angels marvel at his beauty. His glorious, blessed beauty and presence feeds and fulfills all the court of heaven with such joy and melody that is everlasting. In him is all benevolence keeping us from vengeance and in him is all grace and gentleness, courtesy, freedom, and largesse, pity, mercy, and forgiveness, joy, sweetness, and endless health. Our solace he is in all tribulations when we call upon him, our comfort, our strength, our help, and our souls' health. I say sister, this is our spouse, whom you desire to love and please, the greatness of whose virtues, or the multitude of his joys, which spread to all those in the court of heaven: no heart can think, nor tongue tell, for the blessedness of his.\nPresence cannot be said nor written. Rejoice, for you have only sweetness or comfort in it, and offer yourself humbly to God's will. A man should not desire this sweetness and devotion for his own comfort and pleasure, but purely and only intending to please God and follow His will. It is sufficient for us whether we have it or not. Some believe that those who do not have such sweetness and devotion are out of grace, but certainly there are some who feel no sweetness nor devotion in themselves that are in more grace than those who feel it. For they have many comforts. It is better to be meek without feeling than to feel without meekness. Therefore, sister, endure meekly and patiently whatever falls unto you. And ever have a good will to do that which is most pleasing to God. When any discomfort comes by temptation or imagination of your enemy, have the words in your mind that are often said:\nThis writing begins with the acceptance of a good will as a deed, for if you desire to be virtuous and to love and please God, it is accepted as a deed before our Lord God. If you follow it with your might and power, and reason comes to you with a willing heart to live and do well, and if you ever feel comfort and sweetness and are tempted as you were before, do not be disheartened or think about it. Do not say, \"It has come again, it will never leave me.\" Instead, comfort yourself in God and be glad that the enemy has envy for you, for as long as life is in the body, the enemy will always trouble and delay the servants of God, fully set against them with all malice to cause disease and discomfort in all the various ways that he can or may. Saint Augustine says that temptations are had by the enemy in many ways.\nSaint Gregory states that the soul is troubled, and he asserts that there is nothing in the world that we should trust in God more than when we endure these troubles. If a man argues that bodily torments are more significant and not spiritual torments, he is wrong. For certainly, spiritual torments are more grievous and painful, coming against man's will than bodily torments. Therefore, many people dishonor God who say, with full awareness, that the devil in this world can torment more than God can mercifully grant. Thus, truly, there is no greater comforting, charitable, or godly thing than to strengthen and console the soul that the devil so troubles. For the Lord of comfort, Jesus Christ our Lord and God, will console those who are distressed and in sorrow without end in the bliss of heaven. This Lord, through the might and merit of His painful passion and precious blood, has put down the power of [sic]\nYou fond and have granted to Christian souls the victory over them, the worst of all the whole Trinity: Father, Son, and Holy Ghost, who lives and reigns without end. Amen.\n\nHere ends the remedy against the troubles of temptations.\n\nThe glorious master John of the Mount, in his moral tale, relates this as well, which I also found in the book of Brother Thomas of the Temple. In the time most blessed Dominic, the noble father and leader most fatherly of the Order of Preachers, preached throughout the world in many regions and exhorted incessantly the people to the praise of the blessed Mary, the undefiled virgin, and to her angelic fraternity. It happened\nthat he preached at Rome in the presence of the great prelates of the world and showed by figures and examples this blessed virgin to be greeted most specifically by her Psalter. All they marveled at the abundance of his words. They were astonished at the great wonders. To whom he said, \"O faithful and true lords and other true lovers of the faith: \"\nHere is this singular holy saying to you all, that you may truly know those things which I have spoken to be true. Take the Psalter of this blessed virgin, and in saying it, call devoutly to mind the passion of Christ. Thus I show unto you that you shall have experience of the Spirit of God both in saying and in forgiving. Truly, so great a flame cannot stand in any place without making it hot. Neither so great light without giving light, nor so godly a medicine without the virtue of making it whole. What more should I say? All the people gave audience and, in a manner, were astonished: they marveled at his godly words. Many persons, not only of the common people but also of great prelates of the church, such as reverend cardinals and many honorable bishops, took upon themselves to say this Psalter of our Lady, intending they might obtain some grace from Almighty God. A marvelous thing. The city being in trouble, diverse multiplication of prayers was among the people.\nEvery state or degree. For truly, thou might see both morning, evening, and at midday men and women everywhere bearing the psalter of our Lady. Cardinals, who were named the pillars of the world, and bishops, who were not named to bear in their hands and at their girdles these great tokens of God's goodness and of our faith, very readily believed in the miracles of our Lady, which they exercised in this psalter, and were ready at all times. What more. All who attempted this psalter perceived some knowledge of God's mercy. And among all, I shall show this wonder or miracle following. In Rome, there was a certain infamous woman of her body, most famous above all others in beauty, eloquence, appearance, and worldly gladness, who fortunately obtained the psalter of our Lady through the intercession of Saint Dominic. She hid it under her kirtle and said it many times on that day. But alas, she never used it.\nThis woman, named Fair Katherine, was renowned for the incomparable beauty of her body, drawing more men to her than any other of such disposition. Her continuously lovely appearance, even on the day she appeared in church reciting the Psalms of the Blessed Virgin Mary, was the focus of her meditation and thought.\n\nThe first fifty Psalms she recited for the infancy of Christ, during which He bore all His passion. If it had not been at that time in execution, nonetheless it was in His intent and mind.\n\nThe second fifty Psalms she recited for Christ's passion, endured royally, as He suffered in His manhood.\n\nThe third fifty Psalms she recited for the passion of Christ as it was in His godhead, not because the godhead could suffer, but because this infinite godhead loved the nature of man so much that, if it had been mortal, it would have suffered death. Therefore, because the eternal wisdom of God in Himself could not die,\nvs. He took upon him our manhood, whose will was that it should suffer passion and die for all mankind. And as this fair Katherine thus continued in praying, it happened at a time as she went about Rome wandering after her old manner, a marvelous fair man met her and said: \"Hey Katherine, why do you stand here, have you no dwelling place?\" To whom she answered, saying: \"Sir, I have a dwelling place and everything in it ordered to the best and most beautiful manner.\" To whom he said, \"This night I will sup with you.\" She answered, \"I grant it with all my heart, and whatever you will have, I shall gladly prepare.\" Thus going hand in hand they came to her house, where were many women of like disposition. Supper was prepared, and this unknown guest sat with fair Katherine. The one drank to the other. But every thing that this strange guest touched, whether it was drink or other thing like, immediately turned into a bloody color with a marvelous excellent smell and sweet savor. She marveled.\nA stranger spoke to him, Sir, either you are not well with me or you are most marvelous, for every thing you touch is instantly of bloody color. He answered, \"Do you not know that a Christian man neither eats nor drinks, but is dyed or colored with Christ's blood? Thus this woman was greatly astonished by this stranger, so much so that she feared to touch him. Nevertheless, she said, \"Sir, I well perceive by your countenance that you are a man of great reverence. I beg you, who are you and where do you come from? To whom he replied, \"When we are together in your chamber, I shall show you all that you ask for.\" And thus she left in doubt of the matter, she prepared the chamber.\n\nKatherine went first to bed and desired the stranger to come to bed with her. Such a thing and one so unexpected had never been heard of from any creature before. Suddenly, this stranger changed himself into the shape of a little child, bearing a crown of thorns upon his head.\nhis shoulder bearing a cross, and tokens of his passion with innumerable wounds upon all his body, and said to Katherine: \"O Katherine, now leave your folly. Behold, now you see the passion of Christ clearly, as it was in his infancy, for which you said the first fifty of your psalms I showed you. From the first hour of my conception until my death, I bore continually this pain in my heart, which for your sake was so great that if every little pebble or stone in the see were a child and each one suffered as much pain as every man in the world at their death, yet all of them together could not endure such pain as I did. This woman was greatly abashed, seeing and hearing this wonder. And again he was transformed into the likeness of a man, even in the same form which he had during the time of his passion, royal. And said, 'Daughter, behold now, you see how great pains I suffered for thee, which exceed all the pains of hell, for my power is...\"\nsuffering is of God and not of man. And my passion was so great that if it had been among all creatures of the world, they all would have died or been destroyed. After saying this, he changed himself into the clarity of the sun, notwithstanding the tokens of his passion remaining. Gloriously appearing in all his wounds, infinite creatures of the world were seen for compassion of the same. And he said to her, \"Behold, take heed, now you see what I suffered in my godhead for your health, since all things are in me and I in every thing. In all these I see, I love thee, and in them all I am ready to suffer eternally the pain for your soul's health, which you see, for my love is infinite (after St. Dionysius). Therefore, know me as the meekness of God, and call to mind the threefold passion of Christ, for which you said thrice fifty Aves and fifteen Pater Nosters. And hereafter amend yourself.\nas thou had been an example of malice and uncleansed living before, live henceforth in such a manner that thou may be to all others a mirror of purity and cleanness. I do not appear before thee for thy mercies but only as an example of penance, and because thy brethren and sisters of undefiled mothers fraternity have prayed for thee, that many should be converted and be the children of God, as innumerable were made the children of the devil by thy wickedness before. Therefore this vision vanished. It was also unfeigned, for the woman afterward felt in her hands and feet the sorrow of Christ's passion, and in other parts of her body. Therefore she rose from sin and took to penance, and on the morning after made her confession to St. Dominic, to whom he enjoined in penance to say the psalter of the blessed virgin Mary as she was wont to do and to be one of her fraternity, which she had not before in deed but only in purpose.\nentent, as it is afore said, where it is noted how much this said fraternity is worth to those who have it in deed, since it was so great value to this woman having it, but only in purpose, while she prayed devoutly to this virgin Mary, the same blessed lady appeared to her with St. Catherine, saying to her:\n\nDaughter, behold; take heed; thou hast sinned more: therefore thou must suffer great penance for this cause. Take in penance every day three disciplines or three corrections, each of which shall be of fifty strokes, which make a penitential Psalter. She also said: it shall not always need to have a rod, but prick thee with thy nails, or pinch thy flesh in every place. Thou mayest at all times do this penance against every wicked temptation and to obtain all goodness, and this is a royal precious penance and natural. It may be called the queen of all penances. This woman heard all these words and fulfilled them in deed. And as she was thus daily penitent:\nSaint Dominic once saw a wonderful thing in the night, a sight to all the world. He perceived that from the house of this same Catherine, a little child issued forth fifty floods from its breasts. These floods descended to hell, and in their coming, the souls there for purification were greatly comforted. O how great and joyful noises they made! How many blessings they bestowed upon this said Catherine! The earth itself sounded again with their voices for joy. The souls were delivered, comforted, made whole, and excluded from their pains by the meditation that Catherine had of Christ's passion in his childhood. She was always about to apply it to the comfort of all true Christian souls departed from this world. O marvelous thing. After this, Saint Dominic saw a man enter Catherine's chamber, and from five fountains of his body issued fifty wounds which nourished and watered the church intimately and also this present world, and trees and plants did grow.\n\"Burgyn or fish were quickened in those floods. True Christian people were bathed in these waters. Oh, what great sweetness was there and what great worldly joy. All creatures blessed this woman Catherine and prayed for her to Almighty God, maker of all things. These two marvels were shown for the first and second time. And where this penitent Catherine began the third fifty of her Psalter, St. Dominic saw a marvelous great giant, clearer than the light from whom five fountains sprang. These fountains produced fifty floods which neither descended to the earth nor to hell, but marvelously ascended together to heaven. And by them, heavenly paradise was watered. Their sweetness was so great that the angels and holy saints drank of them, giving great thanks to Almighty God. When St. Dominic saw all these marvels, as Thomas of the Temple writes, he marveled greatly why they should be shown and done in the house of such a great sinner. To whom Mary the\"\nA woman named Virgin appeared and said, \"O my friend Dominik, why are you marveling at such causes? Do you not know I am a friend to all sinners, and that the meek of God is in me? It was my will to show these visions to the daughter of this my friend, that you should preach them to the world, so that no Christian person, however great their sins, should ever despair in any condition, but always trust in God and his mercy. And especially those who will flee under my protection with this woman Catherine the holy virgin and martyr, say St. Catherine, she greatly helped her, whom she always loved and served with such prayer from her young age, for the sake of the same name. Moreover, the blessed mother of God said, \"Dominik, you have seen these marvels. Now preach this, for I, so holy and meek, will say it.\" Show that I have purchased for all those who say my psalms and are of my fraternity, they shall have the same excellence which the said Catherine has, and though they cannot see it.\"\nThis world is just as unable as men to see God, His angels, or demons, nor their merits and virtues in this life. They cannot see the virtue of a precious stone or of the stars; therefore, the knowledge of heavenly things must be much farther from them. Notwithstanding, Dominic be of good comfort; preach my psalter and my fraternity, for to all such as have them, I have purchased not only to see this excellence but also to possess it eternally. What more should I say? Saint Dominic gave thanks to Almighty God for His great mercy. And Catherine made herself a recluse; she distributed her goods to the poor people, who afterward were of such great holiness that many very holy persons came to her because of her godly reasons. To whom appeared our Lord Jesus. Five days and fifty before her departure from this life, she showed the time of her death, which afterward departed from this life very.\nThe holy virgins were named Johanne, Martha, and Lucya. Johanne and Martha saw Lucya's soul depart from her body, brighter than the sun, between the arms of her spouse, Christ. Lucya's sepulcher is in the church of St. John Lateran. All Christian people, by this, take heed of how great is the virtue of the Psalter of our Lady, with the remembrance of Christ's passion. It is always in strength, both in life and at the hour of death. Therefore, let us praise and laud our Lord Jesus and Mary, His Mother, in their Psalter, to the end that we may deserve to have the joys of heaven, here by grace, and after this life by glory.\n\nPrinted at London in Fletestrete at the sign of the Sun. By Wynkyn de Worde. Anno Domini. MCCCCC.viii. The fourth day of February.", "creation_year": 1508, "creation_year_earliest": 1508, "creation_year_latest": 1508, "source_dataset": "EEBO", "source_dataset_detailed": "EEBO_Phase1"},
{"content": "Title: A Treatise on Husbandry by Master Grosseteste, Bishop of Lincoln\n\nChapter 1: Spending and Extending Your Land\nChapter 2: Measuring Your Land and the Size of an Acre, a Yard, and a Hide\nChapter 3: The Amount of Land a Plow Can Till in a Year\nChapter 4: Comparing the Productivity and Cost of Plows Drawn by Oxen and Horses\nChapter 5: The Proper Season for Fallowing All Types of Land\nChapter 6: Preparing Your Land at the Right Time\nThe seventh chapter tells how your land shall be worked in all seasons.\nThe eighth chapter tells how you shall change your seed and nourish your stubble.\nThe ninth chapter tells how you shall nourish your dung and water your corn and how it shall be measured out of the barn, and how much an acre shall yield again more than your seed if you should win thereby.\nThe tenth chapter tells how you shall change all manner of cattle in season.\nThe eleventh chapter tells how you shall change your work animals and tend your calves, and what profit you shall have from your kine, and wages for butter and cheese.\nThe twelfth chapter tells how you should nourish your swine and pigs.\nThe thirteenth chapter tells how you shall nurse your sheep and various medicines for them.\nThe fourteenth chapter tells what profits you shall have from your geese and hens.\nThe fifteenth chapter tells how you shall buy and sell and prove your weights.\nThe sixteenth chapter tells how you shall take an account.\nYou are one year older, my son. The father, in his old age, wisely and discreetly advises you, after God and the world, and considers the harsh change of fortune, which little by little brings riches and little by little leads to poverty and wretchedness. Therefore, I advise you to order your living according to your income and not more than you can spend in a year. And if you can improve and make your land better by winning or by a store of cattle or any other profitable means more than the extent of your income allows, as much as it is in your power, keep and spend it not. For if your cattle die or your corn fails, it may stand you in good stead. For and if you spend the value of your income in one year and misfortune befalls you, you have no recovery by your profits. For the wise man says, \"He who has profited others often wastes his own.\" For it is often seen that many men have both lands and tenements.\nAnd you cannot live thereon, because they live without ordinance and pursuit made in due season. And for they have spent more than their livelihood, may sustain, and none other can shift but from your hand to the mouth, and so they fall into poverty and wretchedness. Therefore be wise in your judgment, desire none of your neighbors goods wrongfully and keep your own wisely, so that by reason no man may reprove you or your works. And you shall know four profitable things for yourself. The first is when you give and to whom. The second is if you give or make any expenses, look that it be done with good will and that it shall be profitable. For if you give against your will, you lose as much as you give or dispend. The third is that you give to him who both further you and hinder you. The fourth is look you give neither too much nor too little, but after that.\nPerson be that you give it to, and after your mother is much or little, and after that you have to deal with the person. Also, let your lands be extended by wise men sworn and see what every parcel thereof is worth yearly, as well in manors as gardens and closes. Afterward, look how many acts are in your closes, & see what an acre thereof is worth yearly. And see how many acres of arable land you have, and what an acre is worth yearly, as well as meadows and pasture in like manner. Thus, you may know what you may expend in a year without waste or distress, and of free tenements according to how much each man holds of you and by what service. Also, what mills, fisheries, are worth, and you have annually within your lordship, and of all manner of cottages, rents, service, and customs in like manner. Or any other thing whereby any profit to you annually may arise, and look how much shall competently sow an acre of land.\nFor each type of grain, determine how much is stored on each of your manors. This will help you understand the extent of your livelihood. You will also know how much your bailiff should account to you annually, based on the approved extent. In this way, you will know the annual value of your livelihood and can wisely manage expenses. In the month of June, examine your bailiff's extent and go to the field with it. Take a few samples from each piece of land that is sown, and you may find that more corn is sown than he reports. He keeps some for himself. Alternatively, you may find that less corn is needed. In this way, you will know whether your bailiff is profitable for you or not. If you wish, you may divide your lands into three parts. The first to be sown with winter corn. The second part to be sown with spring grain.\n\"as it is noted, peas and other such grains should be sown and thirdly tilled and summer laid. You may also divide your land into two parts. The first part to be sown with winter corn and lentil seed. The second part to be tilled and summer laid. Also, a plough shall tell eighty or ninety acres of land a year, and you should extend and see how many acres of land you have, and command your bailiff to keep this manner of tilling. It is to be known that three bushels of barley taken from the middle of an acre makes an inch, and twelve inches make a foot, and sixteen feet and a half make a perch, and eleven perches in length and four in breadth make an acre of land, and three perches make a rod of land, and five rods make an hide of land, and seven hides make a knight's fee. Some men say that a plough cannot tell eighty or ninety acres of land a year. But I shall prove it by good reason that a plough can do it. For you shall understand that an acre of land is in measurement forty perches.\"\nin length and breadth, and the measure of a perch is xvi feet and a half. And so the breadth of an acre of length is lxvi feet. You go with your plow thirty-three times up and down the land, and the first furrow should be a foot long, and each of the others should be of similar quantity. When the furrow is as narrow as it can be, it is thirty-six times up and down the land, though it be a large acre. And the plow should never be weak, for most likely you have gone but lxxii times up and down the land, which is only five miles.\n\nNow truly, the horse or ox is feeble, which from morning may not go softly. It is three miles from home and returns by none.\n\nAnd by this other reason you understand that there are lii weeks in the year, take eight weeks for holy days and other allowances, and there remain xliiii weeks to work in the sea. xliiii weeks are spent. CC. lx days besides Sundays.\n\nAlso, a plow shall till the ground three times in a year. That is to say, in the year.\nIn winter and Lenten season, a plough should cover three and a half rods of land in a day. In other seasons, an acre should be tilled in a day at the least. Now, know whether this can be done or not, but because ploughmen, carters, and others do not work honestly, it is necessary that some of the lord's officers be with them on the first day of work, following them to see if they do their work truly and let them answer as much work as they did the first day. It is also necessary that you, bailiff, oversee your workmen once a day to see if they do their work truly, and if you find them contrary, he shall chastise them accordingly. The plough of oxen is better than the plough of horses, but if it is upon stony ground, which causes distress for the oxen in their feet, the plough of horses is preferable.\nhorses are more costly than the plough of oxen, yet your plough of oxen will do as much work in a year as your plough of horses. Though you may drive your horse faster, in any ground, if you till your land well and evenly, your oxen will do as much work in a day as your horse. And if you want to know how much one is costlier than the other, I will teach you. It is customary for the best beasts to go to the plough to work from the feast of St. Luke in May to the feast of St. Helen, that is, twenty-five weeks. And if your horse is kept in good condition to work, it must have daily the sixth part of a bushel of oats, which is 60 pounds in summer. And every week that it stands at dry pasture, one with another. In straw for litter. And in show, as often.\nas he is shod on all four feet. 3s. 4d. at the least. The sum of his expenses in a year is 9s. 6d. 6d. besides hay and straw and other things. And as for the ox, you may keep him in good condition daily to do his journey, giving him every week three oats shows, price 1d. by cause, 10 oats shows yield about a bushel if they are made by the extent and in summer season 12d. in grass. The sum of his expenses by the year is 3s. S: 1s. besides straw and hay. And if a horse is overset and brought down with labor, it is an adventure, and ever he recovers it. And if your ox is overset and brought down with labor, you shall have him so pastured that he shall be strong enough to do your work, or else he shall be so fat that you may sell him for as much money as he cost you. In April is a good season to plow land if it is well broken before the plow. For in that season there is neither too wet nor too dry, but he who has much to do may not abide all the good weather.\nseasons of the yere. Neuertheles / whan so euer\nye ere yf it be in good soyle ere depe with a square foro\u2223we\nso that some of ye good londe may reste. And yf your\nlonde lye in feble soylery ere not depe but falowe it clen\u2223ly\nso yt ye londe be neyther couered ne vncouered. \u00b6And\nat the seconde falowe ere not to depe but so as ye maye\ndystroy thystelles and other wedes. \u00b6For yf youre lon\u2223de\nlye marras or watry grounde / and it be to depe at ye\nseconde falowe whiche is to saye youre plough shall not\ncome to no harde grounde but go shotynge all in myre.\n\u00b6And yf youre plough go an ynche deper in sede tyme\nthenne it dyde all the seconde falowe it shall fynde good\ngrounde / and elles the tylthe of ye myre and make good\nerynge.\nAT ye sowynge of your sede lay your lo\u0304de naro\u2223we\ntogyder so yt your sede may falle euen vpo\u0304\nye londe. For yf youre londe be wyde a sonder\nit shall cause grete hurte. For the londe sowen\nthe harowe shall caste the corne in holles and\nvayles that ben betwene the gates of the plough so that\nThe corn on the ridges should be covered and barely or not grow on the land. And if you want to know what kind of corn is growing from the earth, go to the head of your land and look towards the other end, and you shall see whether I speak truth or not. And if you sow your land under the furrows, let it be plowed and laid close and near to each other, so that the ridges of land between the furrows are narrow enough together like a crest in the middle of the land. The ridge under the left foot, and when they dry the land again, plow it with your plow so that the first harrowing may be turned over. And thus your land will be narrow enough to gather.\n\nLook that you sow your winter corn timely\nso that your land is sown and your corn rooted,\nor that a great winter comes, for if a great rain falls twenty days after the sowing of your corn and it endures for two or three days. The frost shall cause the new-sown corn to perish.\nTend and sow only newly budded or recently put out seeds on clay and stony lands that you intend to sow with lenten seed. Such lands cause clay lands to harden and stony lands to dry, and the land typically opens for dryness, so it is necessary to sow such types of lands at the right time so that the seed sown on them can have proper nourishment.\n\nRegarding sandy lands, there is no need to sow them so early, as it is not good to plow such types of lands in great moisture. If they are slightly wet with dew at sowing, it will not harm them but rather do them good. And if your land lies in marshes or in watery grounds, make deep furrows there so that the ridges may be delivered of the water.\n\nChange your seed every year at Michaelmas, as it will be more advantageous to sow your lands with seed that grows on other people's lands than with seed that grows on your own lands. And if you wish to test it, two pieces of land in lust.\nMake your land one and sow them at once; one with that seed growing on your own land, and the other with seed growing on other men's lands, and you shall find out if I speak the truth or not. Do not take the stubble of your land, least you have need of it for covering your houses.\n\nTake your dung and mix it with fresh earth; and clean your sheepcote every night; and mix the dung that comes from this with fresh earth or clay or such matter as men cast out of ditches; and spread it well with straw and chaff. And if you have more straw than your store will spend, spread it in your fold or sheepcote; and let that dung be gathered and piled up and laid upon a heap.\n\nWhen you carry it to your land, take heed that your carters do their work truly, and let them answer you as much work as they did you the first day when they were oversaw, lest they find a reasonable excuse for their letting.\n\nAnd when you deliver your cart.\nHere is the cleaned text:\n\nHorse's shoes should be placed in saddles or other stuff. If the shoes are lost through the carters' negligence, account for it on their wages. The greens that you deliver to your carters, let it be mixed with earth or hard soap. This will be better for your cart and if the cart wheels sink into the earth, place it on a sandy ground if you have any. In summer, the weather is hot and the sand is hot by nature, which two heats, when they meet together after midsummer, cause the corn to grow poorly that grows on such sandy lands. This can be remedied by this manner of sand as is before said.\n\nWhen you dry sand in the ground to sow corn, do not dry it too deep. For it wastes your sand.\n\nNow I shall tell you what benefits you will have from your sand that is mixed with earth. Sand that rots by itself without the earth.\nThe text lasts two or three years and the land is hot or cold afterwards. The plowed earth lasts longer than unplowed earth, as when the donkey and earth are mixed together and spread upon the land, it keeps the donkey from wasting away as it would. If it rains when you lay your donkey on the land, it does much good, as it causes the donkey and the land to join together, and you put your donkey on the land at plowing time at the second plowing, it will be turned under the earth so that it is hidden with earth at sowing time. Also, let your sheep donkey be placed next to you, for that is most worthy, and at the first feast of our lady, order your herds after you have sheep and keep your fold, for in that season they have most donkey manure. After midsummer, let your corn be wedded and not plowed.\nBefore cutting the thistles, wait 20 to 25 days or 8 days before that time for every thistle to grow four-fold. Keep your meadows cleanly mown, as advised by your bailiff. Ensure your mower does not hold his right hand in front of him too high, so the grass is not cut in the middle. This fault is called forsaking, and it is a great fault and loss of hay. Wisely shorten and gather your corn and lay it in your barn. Let your thrashers be sworn to thresh it cleanly. Never mind those who have no pockets or large purses to steal your corn. Ensure your windowers have no pockets between their legs to steal your corn. When your corn is measured out of your barn, appoint a trustworthy man to oversee your bailiff, for it is often seen that officers are bribed to enrich themselves and harm their lord. Ensure your corn is measured with a true measure.\nTo say with a true bushel, and every bushel be struck. And see that they have a cloth under their feet to keep the corn that falls when it is put in the sacks. And beware of measuring your bushel, for there is great deceit in it, and I shall tell you how. When the bailiff has made his account of the corn, let the bushel that he received the corn with be weighed with his account. For if it is a large bushel, four bushels upheaped make five, and five bushels struck and but little more or less. Or five bushels upheaped make six, six bushels struck. And if the bushel is not so large or somewhat more, but if it is never so small, six bushels upheaped make seven, seven bushels struck. And so of every bushel sometimes more and sometimes less. And thereby some bailiffs who give their account for eight bushels upheaped but nine bushels struck. And whether the bushel be great or small, there is great deceit.\nFor the large bushel he steadily holds two bushels, and if the corn is great and large, both the large and small bushel are a great dispute and falsehood. And if your land yields again but three times as much as you sow thereon, you shall gain nothing by it unless corn happens to be of greater price than when it was sown. Also, you should understand that an acre of land shall have three men to sow it, and each of these men is worth 6 shillings. On the same acre shall be sown two bushels of wheat, the price of which is 12 shillings. The threshing costs 5 shillings, the winnowing 1 shilling, the setting 5 shillings, and the straw and chaff shall pay for the threshing. Three times the seed, six bushels, and if a quarter of wheat is sold for 3 shillings after Michaelmas, then your six bushels are worth 3 shillings. Your cost on the said acre amounts to 7 shillings and 1d, besides the rent of the lord. If you have any land whereon there is a store of cattle.\nmay be nourished and kept. Let it be stored after that. For and if it is well stored and the store is well kept, it will answer you as much as the extent of your land allows.\nAnd look you draw and search your cattle ones in the year between Easter and Midsummer, and change those that are not good. Keep as well your cart horse and oxen as any other cattle, and those that are not good to keep, put them to graze. For if you make them fat with grass, you shall have winnings thereby. Also, you shall know that the feeble ox costs as much or more than the best ox. For if he is a waster ox, he must be spared more, and by that sparing, the best ox is more grieved.\nAnd if you buy and sell in season, it shall be beneficial to you.\nYou should keep your animals more than you feed them, until they are worn out. Look that you give your plow animals sufficient food to sustain their labor, not overcharged or brought down with labor. This will cost you much or they will be recovered and relieved again, and your work will be greatly hindered thereby. Also, do not put your best animals in houses in rainy weather or in great heat, for it generates heat between the skin and the flesh and between the hide and the thigh, which causes great harm to your cattle. And if your cattle have every day provender, let it be high day or they have it, and let their provender be delivered by your bailiff, and let their provender be mixed with wheat chaff or often, but not with barley chaff, for it hurts them in the mouth and especially horses. And I will tell you why your provender is mixed with chaff - because their keepers will not steal it away, and chaff causes them to eat and drink better than they should. And look that their stable is made clean every day once, for it does them much good.\nGive your oxen a little quantity of straw at a time, and they will eat well and waste little. For when they have a large quantity before them, they eat their fill, then they lie down and chew their cud and blow on the food left and make it dry, and then they will eat no more of it. And make sure your oxen are properly cleaned and rubbed with a little straw; this will make them like themselves better. Let your cattle have sufficient food and let them have the provender that your horse and oxen leave over night. And if your male calf is sick when it is born, let it have the mother's milk for a month, and at the month's end take away a pap from it, and so every week following take a pap until it has sucked, first and last, for seven weeks and teach it to eat. Let a female calf have the mother's milk for three weeks, and at the third week's end take away a pap, and so weekly as you did the male calf.\nYou should keep your calves inside until they are weaned and of some age, for many calves die from a disease called the pox. If one of your calves falls sick, spend money to help it. The wise man says, \"Blessed be the penny that saved the pound.\" If one of your best cattle dies in moraine (mortality), let them be flayed and put the hides in water for eight or nine days, then take them out and let the water run out. This will make it thicker and better for sale. Now you will know the issue of your kin and winning butter and cheese, as well as how much a cow will give weekly. You must put your weak cattle from your good cattle in a good pasture of salt marshes. Two cows will answer you of these between Easter and Michaelmas. Every week, half a gallon of butter should be made if it is in fresh pasture, that is, wood field or stubble after mowing.\n\"Three kin will answer you as much as two that go in salt marshes and a little more. If they are pastured in salt marshes, twenty moder sheep will answer as much as the two kin that are pastured in salt marshes. And if they go in fresh pasture, thirty moder sheep will answer as much as the three kin that went in the fresh pasture. Some baliffs and deaths will say otherwise, but if the milk is spilt or spent otherwise. I will tell you about these three kin that give an apple of cheese between them: Ester and Myghelniasse, and every week half a gallon of butter. It is a weak cow that gives not in two days as much milk as will make a cheese of an ob. and that is in six days. I.ob. For the Sunday is not reckoned. For it is for tithe and other necessities. Between Ester and Myghelmasse there are twenty-four weeks, and for each of these weeks reckon an ob. the sum is three shillings. Put as much for the second cow, and for the third.\"\nBuy the sum of all. IX shillings and so you shall have a piece of cheese for that is the common price. Also, that cow is right feeble which cannot give with that the third part of a pot of butter. And if a gallon of butter be sold for 6d, then the third part of a pot is sold for 1d. Let your pigs be looked after and draw one in a year after Easter and change those which are not whole. And look that you keep no boars unless they are of good kind, and look that you keep your female pigs well at farrowing time so they are not hurt or appear through bad keeping, and afterwards with good mastiff-keeping they will be as good for your larder as your male pigs. In winter give your pigs enough food so they may be strong of themselves, specifically in February, March, and April, for then they have most need. And your sows shall have pigs, but if it is through bad keeping. And if you will keep them well, keep them long at farrowing, and let them lie dry while you have pigs.\nLook and they shall grow better. Ensure that the shepherd is not yours with your sheep, for that is an evil vice, and prove it where your sheep pasture as your shepherd goes among them. If they flee from him, it is a sign that he is not peaceful with them, and look every year between Easter and Whitsuntide that you draw your sheep and look if they are clean, and if they are faulty, let them be shorn and marked, and put them from the whole flock into good pasture to be fattened. And at midsummer when they are fat, sell them, for it is the season for mutton, and let the wool and hides of those that died in the marsh be sold with them. And with that wool and hides, you may buy as many young sheep and put them in houses between St. Martin's Day and Holy Rode Day in May. Nevertheless, if the weather is dry and the land well strawed with straw, I do not say nay but they may lie in the field, and the sheep that lie in houses must have food after.\nThe weather sometimes more, sometimes less. Ensure their house is close, no draft reaches their creche, and put new straw beneath them every night. Clean their house every twelve nights. You will have much done and great profit from them as they lie in your fold. If your ewes lie in houses due to tempest, let them be by themselves and not with other sheep. Let their hay not be mixed with wheat straw or oat straw because of the tempest and evil weather, so that when they come into your house, they are so hungry that strong sheep keep weak sheep from their food. And for this reason, they swallow their food whole without chewing, especially small ewes. After they have eaten their fill, they will lie down and chew their cud. The food that is not chewed remains in their body until it is rotten by its own kind, and many of them.\nSheep should be given hay. If your hay has been mixed with straw, they will chew it better due to the size of the straw. If you have a shortage of straw or too much hay, mix them together as it is good food for sheep. If an evil falls among them, it is called the scabs. Immediately let them be sprinkled with water and keep them in a house until from morning until noon. Let one sheep warm another as it is a good remedy for that sickness.\n\nAnd so it is for an evil called the pox. And you at morning dew on the ground called the web of the dew forming on the grass between the first feast of our Lady and the feast of St. Martin. Do not let your sheep out of the fold until that unhealthy dew is off the ground. And let your shepherd keep your sheep on their feet for a good while before driving them to their pasture. And since they were kept in at morning due to the unhealthy dew.\ndew them less long at evening when the stars are on the sky, for evening dew is wholesome for sheep.\nAnd if you have pasture from a mountain of heath, if it is dry in summer take them from that pasture, for in dry weather the standing water that is in such a manner of pasture becomes black yellow or green, and these waters are not wholesome for sheep nor for any other beasts. \nFor if your horse drinks from it, he will have the chills, and if your sheep drink from it, it remains in them so long that it makes the flesh corrupt. First it becomes white, then yellow, and then it rots without remedy, and for proof, slaughter some of the sheep that go in such pasture around Michaelmas and fly them and you will find that what I say is true. \nAnd if you want to save your sheep in a wet summer, take them out of a wet pasture and put them in a dry pasture. \nAnd at the feast of Simon and Jude, slaughter three of your best wedders and two of your best ewes, and if they are faulty.\nLet them be sold or failing that, the merchants sell them to fests, so that you may be sure of your money, and gather this herb under written in herbs, it is to say amoroke, or mayden wede, and dry it. At first coming into the house of your sheep, that is at Marymas, mix this herb with their hay and put some in the walls of the house, for it will dry the evil humors within their bodies, and it is good for the liver. And when their lambs are eweed, let your shepherd take away the wool about their mothers' teats, for it fastens about the lambs' teeth and some goes in their body and causes them to perish. And let your shepherd answer you about the wool, and put it to your fleeces when your sheep are shorn. And look that you make tails between your shepherd and you, and tail the weathers by themselves, and the ewes by themselves, and the male hogs twice a year, that is to say at the feast of St. Martin when they come in.\nhouse and at the feast of the holy Rode or at clipping time, whenever it be. And when you put them in your house, let them be marked on the ear and order yourself a strong iron to mark them in the forehead, and if any of them die in moraine, receive not their skins but they be marked with your mark. These and theirs shall be at the delivery of your bailiff for let so firm a goose for. 12d in a year. Five hens and a cock for. 3s in a year. And there are some bailiffs and deaths that say nay to these profits. But I shall prove it by reason, for in half a year there are 26 weeks, and in these 26 weeks there are 96 days, and on each of these days you shall have an egg from each hen, and it is 96 eggs from each hen in that half year, it is a feeble sale of eggs & 30 eggs are not worth a penny, and if any of them sit in that half a year or some day in default of lying, you shall be compensated therefore, and 6 more to bear out the firm you the cock and what.\nthe sale of the chickens that you're sitting on will bring in the other half of the year. Now you will see whether I speak the truth or not. The pecock will answer as much for its father as the sheep for its wool. Every cow will answer you a calf. And every ewe sheep will answer you a lamb. Every female pig will answer you. Thirteen pigs at three farrowings at two times at each time. Four and the third time five. Ten for tithe. Every hen will answer you of ninety eggs or of chickens to the value. Every goose will answer you of six goslings. And if any of this cattle is barren, the bailiff will answer you for the issue that is lost through his evil keeping because he did not sell them and put the silver to other profitable uses to the value. Look you buy and sell in season / and look you have a true man to hear your bargain / so that you have record if need be & take heed of your bailiff. For it is often seen that he increases such things as he buys and sells for\nhis lord or master and therefore if you bargain be not good, let him keep it to himself and answer you the value thereof both in price and profits. And if you buy and sell by weight, beware of him who holds you in belief, for he may do you great dispute. Also, a penny unenglished without tonsure ought to weigh without. 30 grains of wheat taken out of the midst of the ear and 20 English pence ought to weigh an ounce, and 12 ounces make a pound, and 8 pounds make a gallon, and 8 gallons make a bushel, and 8 bushels make a quarter.\n\nLook a reckoning be made once a year, for it was first ordained to know and to understand the state and the value of your manors, & to have knowledge of all manner issues in living and selling & dispenses as well in household as other things.\n\nAnd if you have any rent or money, look you have it out of your officers' hands once a year. For it is often seen that the bailiff or other of the lord's officers make their marauding with it.\nThe lords take their money to their own aisle and harm their lord. If there are any arrears, gather them without delay. Take the names of those who owe the arrears; for it is often seen that the bailiff is the receiver himself, and he makes other receivers under him, and one spares another, and so the arrears are often forgotten. Be wise in dealing with your tenants, and you will see if they cause harm and correct it. And keep your servants busy often, and that will cause them to be careful in doing wrong.\n\nHere ends the book of husbandry.\n\nIf you want to grow a tree whose fruit has no cores, take and bend in both ends, curving, and cut both ends with a knife, and fasten both ends in a stake. When it grows to that size, cut away the larger end and let the smaller end grow and stand still.\n\nIf you want to make your apples red, take and graft a graft of an apple tree onto a stock of an elm or elder, and it will bear red apples.\nIf you want a pear tree to bear much fruit or if it's not doing so as it used to, place scamony in a hole pierced into the tree's pit and stop the hole with a pin made from the same tree. If you want to plant an almond, walnut, cherry, or pear tree, soak the kernels in water for three days and then plant them in the earth along with cucumbers. Cherry trees prefer cold and moist earth, but they also thrive in hilly places. The best planting time for cherry trees is in January. If a cherry tree rots, make a hole under the place where it is rotting to allow the water causing the rotting to escape, and you can do the same with all manner of rotting trees.\n\nIf a peach tree begins to draw water, let it be well moistened with donkey dung, as Pallady says, its best moistening.\nIf a peach begins to fall, take and clip the stem thereof, and in the cleft drive a wedge made of a pine tree, or else make holes with a gimlet, and make pins of willow and strike them in with a mallet of tree and the fruit shall remain fast enough.\n\nIf worms grow upon a tree, take ashes that is mixed with olive oil or myrrh and that shall kill them. Or else take and strike the tree with millstone made of two parts with ox dung, and the third part of clay.\n\nIf you will that a custard or quince grow large, take a pot and set it in the earth and bend one of the branches into the pot, and let it alone as long as it grows in the pot, and it shall be a large apple.\n\nIf you will have many roses grow in your garden, take hard pips of the same roses and sow them in earth in February or in March, and when they sprout dew them well with water, and after a year you may have them.\nPlant them and depart them each far enough from one another in what order you will. Also, Greeks reform or join a bare vine, cleave the stock and put a stone in the cleft beforehand, and let it stand till it is closed in and covered with earth mixed with lime. If you want a vine to bear white grapes on one side and red grapes on the other, pursue a white vine and a red vine, and set them in the earth. When they have rooted, measure each of both a shaft length, and from either side cut away half lengthwise to the pit. Join them together and bind them so that each party meets with the other without disjoining. At the end of three days, moisten it and you may do the same with pear trees and apple tree branches. In the course of time, you may try if the one vine can be taken away and the other bears both white and red grapes. Greeks reform a vine and make it bear gourds. They cleave the vine that is able to be set on the side.\nthe space of two fingers breadth, and there put in treacle so it is near the root end of that stock that is closed, the profit of which is that the grape or the wine or vinegar or else ashes or that stourges burned is good against all manner of venom, and in like manner you may do to other trees.\n\nIf you will keep apples and pears long, you must gather them carefully without bruising and the place where they should be kept must be without wind or temperate cold and put straw under them & cover them with straw. Also some men put them in a pot or a susteren, and some wrap them in paste of clay or of mortar, and in this way you may keep all manner of grapes and other fruits.\n\nHere ends the book of husbandry and of planting and grafting of trees and vines.", "creation_year": 1508, "creation_year_earliest": 1508, "creation_year_latest": 1508, "source_dataset": "EEBO", "source_dataset_detailed": "EEBO_Phase1"},
{"content": "The ballad of the right noble and mighty Lord Barnard Stewart, lord of Ausigny,\nRenowned, ryall, right reverend, and serene,\nLord, high and mighty, win fame in worship and valor,\nFrom kings down, most Christian knight and,\nMost wise, most valiant, most laurent, you are victor,\nOn to the sterns, upbeyt is thy honor,\nWelcome in Scotland, thy Excellence,\nWith glory and honor, lord, and reverence,\nWelcome, most strong, incomparable knight,\nThe fame of armies and,\nWelcome, most worthy wise and wight,\nWelcome, the sound of Mars, of most courage,\nWelcome, most luxuriant branch of our lineage,\nIn every realm, our shield and our defense,\nWelcome, our tender blood of high parage,\nWith glory and honor, lord, and reverence,\nWelcome, the second Sulius,\nPrince of knighthood and flour of chevalry,\nWelcome, most valiant and victorious,\nWelcome, invincible victor, most worthy.\nWelcome, our Scottish chieftains,\nWith the sound of clarion, organ song and sense.\nWelcome, lord, to us all we cry,\nWith glory and honor, Lord and reverence,\nWelcome our indefatigable aid,\nWhich never said Scotland was indigent or sorry,\nWelcome therefore above all living,\nWith us to live and to make residence,\nWhich never shall be,\nTo whom be honor, Lord and reverence,\nBut he of Scotland born, faithful and kind,\nWho, by natural inclination,\nFavors thee with all his heart and mind,\nWith fervent tender true intention,\nAnd would of inward effect.\nBut fearing danger, defend thee,\nOr death or shame be done to thy person,\nTo whom be honor, Lord and reverence,\nWelcome, most fortunate knight in the field,\nWelcome in one,\nUnder the sound that bears helmet or shield,\nWelcome,\nWelcome, most worthy, dignified and honorable,\nAnd next under kings to stand in council,\nTo whom be honor, Lord and reverence,\nThrough Scotland, England, France and Lombardy,\nFlees on wing thy fame and thy renown,\nAnd our all countries underneath the sky,\nAnd our all shores.\nIn every province, land and region.\nProclaim this name of excellence. In every Cete village and town, with glory and honor, Lord and reverence, hail Achilles in hiding, his courage. Hail, invincible Hector, under shield. Hail, valiant Arthur, in knightly vassalage. Agamemnon, in governance of the field. Bold Hennitball, in battle to do beget. Iulius, most fortunate chieftains, both in youth and old age. To the honor, Lord and reverence, at parliament you should be high renowned, who obtained so many victories. Thy crystal helmet with laurel, and in your hand a branch of olive green. The leader of conquest and of knighthood bear high before thee, to represent such a man as you have been. With glory and honor, Lord and reverence.\n\nFurious Mars, the god of war,\nRang in the...\nSaturnus' domain with fiery did blend,\nThrough blood,\nOn the fresh Venus,\nOn the Marcurius furthermore his eloquence.\nFortuna Major did turn her face on the,\nWith glory and honor, Lord and reverence.\nPrince of freedom and flower of gentility.\n\"Sword of knighthood and choice of chivalry,\nThis time I leave for great pardon,\nTo tell what fields thou want,\nIn France, in Bretagne, Naples, and Lombardy,\nAs I think, with all my diligence,\nOr thou depart at length for to do,\nWith glory and honor, Lord and reverence,\nBe thou anointed, battalrus,\nAble in the field, R, right renowned, most high,\nN, nobleness and A for anterus,\nR, ryall blood for dames is D,\nW, valiantness, S, for strength,\nWhich knightly name so shining in clemency,\nFor worthiness in gold,\nWith glory and honor, Lord and reverence.\"\n\nPrinter's device of Andrew Myllar.", "creation_year": 1508, "creation_year_earliest": 1508, "creation_year_latest": 1508, "source_dataset": "EEBO", "source_dataset_detailed": "EEBO_Phase1"},
{"content": "Upon thy corse, they cry for vengeance,\nThou art the cause they cannot rest nor lie.\nThou sayest to them few psalms or creed,\nBut get thee to tell their trespasses of my sins,\nAnd their old sin with new shame confirm,\nInsensate sow, cease false Eustace, air,\nAnd know keenly, I hold the truth,\nAnd cause me not the cause to declare long,\nFrom thy cursed kin and his allies,\nCome to the cross on knees and make a cry,\nConfess thy crime, hold knowledge the king,\nAnd with one harrow scourge thyself to death,\nThus do thy penance with deliquisti quia,\nPass to my commissioner and be confessed,\nAppear before him on knees & come in will,\nAnd then go to Stobo for thy life's protest,\nRenounce thy rimes, both ban and burn thy bull,\nHold to the heaven thy hands and keep them still,\nDo not thus boast, thou shalt be burned,\nWith pitch fire, ter gun powder or lint,\nOn Arthur's seat or on one here hill,\nI perambulated of Pernaso the mountain,\nEnspirit me with Mercury from his golden spear,\nAnd sweetly drank of eloquence the fountain.\nWhen it was purified with frost and flowed clear,\nAnd thou come, fool, in march or February,\nThere till a pool and drank the rod of lead,\nThat gives the rhyme into thy terms, gold.\nAnd babble, if men find it noisy to hear,\nThou lovest none Irish elf, I understand,\nBut it should be all true Scottish men led,\nIt was the good language of this land,\nAnd Scotland it caused to multiply and speed,\nUntil Corpus Christi that we of treasure read.\nThy forefather made Irish and Irish men thine,\nThrough his treasure brought English rumpuses in,\nSo would thou thyself might thou succeed,\nIgnorant, fool, into thy mows and mokes,\nIt may be verified that thy wit is thin,\nWhere thou writest, dry a pen on the rats,\nDensmen of Denmark are of the king's kin,\nThe wit thou should have had was casting in,\nEven at thy ears backward with a staff long,\nHerefore false harlot, hold thy tongue,\nDevilish thou devise the devil thy own way.\nWhere thou saidst it, I stalled hens and lambs,\nI let the wit I had land store and stakes.\nThou would be fond of gnawing lad, with thy games,\nWound my burden, some banis behind dogs' backs,\nThou hast a tome pursuit. I have steads and take,\nThou taint culture, I have culture and plea,\nSubstance and gear thou hast a weedy teach,\nOn mount Falcon about thy crag to raid,\nAnd yet mount Falcon gallows is our fair,\nTo be filled with such a fruitless face,\nCome home and hang on our gallows of air,\nTo earn the undying I shall purchase grace,\nTo eat thy flesh. The dogs shall have no space,\nThe ravens shall rip no thing but thy tongue roots,\nFor thou sick malice of thy master mutes,\nIt is well set, thou sick barat brace,\nSmall finance / among thy friends thou beg,\nTo stanch the storm with holy muldis thou lost,\nThou sailed to get a dowry to drag it,\nIt lies closed in a clout on Seland cost,\nSuch rule gives the bear the better with cold roast,\nAnd sit unsopped often beyond the sea,\nCrying caritas at duris amore dei,\nBarefoot brekeles and all in duds uphold,\nDeulbere has not enough to do with a dunbar,\nThe earl of Murray bore that surname right.\nThat every true man to the king and constant was,\nAnd of the kin comes Dunbar of Westfield knight,\nThis succession is hardy and wise, and has nothing to do now with the devil,\nBut devilish is thy kin and knows the well,\nAnd has in hell a chamber prepared for thee,\nCursing crop and craw, I shall gore your tongue,\nAnd thou shalt cry \"cor mundum\" on thy knees,\nDuring I shall ding the quhill thou dry and do,\nAnd thou shalt like thy lips and swear thou leis,\nI shall degrade the graceless of thy greis,\nScald thee for scorn and share thee from the school,\nGore round the head transform thee into a fool,\nAnd then with treason throne thee to the treasuries,\nRaw, mowit, ribald, renegade, rehatour,\nMy lineage and forebears were always lele,\nIt is of kind to thee to be betrayed,\nTo ride at night, to rug, to reave and steal,\nWhere thou puttest poison, I appeal,\nProve it in that part with thy person,\nClaim not to clergy, I defy thee,\nThou shalt by it perish with me, and thou shall deal,\nIn England thou shalt be thy habitation.\nHomage to Edward, lord of Langshank,\nIn Dunbar they received him, the false nation,\nThey should be exiled from Scotland more than mine,\nA stark gallows, a wedge and a pin,\nThe headpoint of your elders' arms is written above in poetry, hang Dundar,\nQuarter and draw, and make that surname thin,\nI am the king's blood, his true special clerk,\nWho never yet imagined him offense,\nConstant in my allegiance, word and work,\nOnly depending on his excellence,\nTraitor, I guard you reward and benefice given,\nWhen the ravens will tear out both your eyes,\nAnd on the rat-infested ratis will be your residence,\nFrom Ettrick forest forthward to Drumfries,\nYou beg for a pardon in all churches,\nCollapsing cruddis mele, grotis grisis & geis,\nAnd ond nytt while stall you stag and steer,\nBecause Scotland is irked by your begging,\nYou escape to France to be a knight of the field,\nYou have your clamshells / and your burdouk kelde,\nUnhonest ways all / I will not allow you to work,\nYou may not pass Mount Barnard for wild beasts.\n\"Nor way through mountain scarpe for the snare,\nMount Nicholas, Mount Godart there arrest us.\nBrigands sick bois and blind them with a blow,\nIn Paris with the master bury us,\nAnd abide, and be his apprentice near the bank,\nAnd help to hang the piece for half a frank,\nAnd at the last thou thyself shalt endure the law,\nHaltane harlot, the devil have good thou hast,\nFor want of power, pelour thou man, pack the,\nThou drank thy trifle, sold & wedded thy clothes,\nThere is no lord that will in service take thee,\nA pack of flaskynnis finance for to make the,\nThou shalt rescue in Danish of my tail,\nWith deep profundis, send thee and that fail,\nAnd I shall send the black devil to bake the,\nInto the Catherine thou maid a foul cape,\nFor thou beggedst her, don from star to star,\nAppearing on her sides was seen thou could shoot,\nThy dirt cleaves to her towels this twenty year,\nThe firmament no further was ever clear,\nUntil thou didst delve devil's birth was on the sea,\nThe souls had sunk through the sin of the,\nWar not the people made such great prayer.\"\nWhen the ship was built and set sail,\nYou placed a foul brow before us to pass,\nUnsecured, your shot and tail were not assured,\nProvision the stove, the compass, and the glass,\nThe sailors urged us to ground at the shore,\nYou spewed and cast out many a sickly lump,\nFaster than all the mariners could pump,\nAnd now your womb is wider than ever it was.\nHad they been provided with such a shot of wine,\nBy men they would have passed perilously,\nAs you were loose and ready of your bun,\nThey might have seized the column at the last,\nFor you would chuck a cartload at a cast,\nThere is no ship that will now rescue you,\nYou fill faster than Fifty Fathom's law,\nAnd terrify them with your might to the mid mast,\nThrough England thieves and take you to your foot,\nAnd bind with you to have a fa,\nA horse marshal you call at the mute,\nAnd with that craft convey us through the land,\nBe nothing harsh, take carefully on hand,\nHappily you will be hanged in Northumberland.\nThen all your kin are well quit of your command,\nAnd that man be your doom I stand under.\nYou shall not let this sinful soul\nBring shame upon your nation\nNone such one is called a Scot\nA rotten crook, loathsome creature there\nFrom honest folk divided this late\nIn some desert, where there is no repair\nFor flying and infecting the air\nCarry this cancerous corrupt carrier\nThou was consulted in the great eclipse\nA monster made by God, Mercury\nNo power to hold thee. Who is at thy hips\nUnfortunate, false, furious Eteocles\nEvil writing, one who thrives not curiously\nA myth full of strife\nA crabbit, scabby, evil-faced messenger\nA shit but wit, shirre, injurious\nGreat in the glare, good master Gillia, gukkis\nOur ineptitude in poetry or prose\nAll clocks under the cloud of night you cook\nRhyms thou of me. Of rhetoric, the rose\nLunatic limerick, Lushbald, louse thy hose\nThat I may touch thy tone wit tribulation\nIn recompensing of thy conspiracy\nOr turn thee out of Scotland, take thy choice\nOne benefit, who was he\nBut if it were to be Judas Belles\n\n(Note: The text appears to be written in Middle Scots, a historical dialect of the Scottish language. I have translated it into Modern English while preserving the original meaning as much as possible.)\nTake the fawn or the flute in hand.\nThou art ordained to neither sell\nThy cloak, thy skirt, nor thy clamshells\nClick on thy corse / and fare on into France\nAnd come thou near again but a misfortune\nThe fiend fare thee well forthwith the fellows.\nCansoir Caym try to trust tutiuillus\nMarmaidyn mymken monstrosity of all men\nI shall give thee to the lord of Hill House\nTo satisfy thee in stead of a pullet hen\nFormed faster, fostered in filth and fen\nFoul fond fool fume upon thy physis, fie\nThy doc of dirt drips and will never dry\nTo tune thy tone it has tried carolingians ten\nConspirator cursing cocatrice, hell call\nTurk trumpeter / traitor / tyrant intemperate.\nThou irate attire-cop Pilate apostate\nJudas Iscariot Judas lujlour Lollard laureate\nSaracen / simony / provoking pagan pronounce\nMahomet manesworm: bugger abominable\nDevil damning sodomite insatiable\nWith Gog and Magog great glorify\nNero thy nephew. Goliath thy grant-sire\nPharaoh thy father Egypia thy dame.\nThese are the causes that I conspire:\nTermagantis tempes the / et Waspasius thine enemy,\nBelzebub thy full brother will claim\nTo be thy air and Cayphas thy secretary,\nPluto thy head of kin and protector,\nTo hell to lead thee on a light day and leave,\nHerodes thine other Emme and great Egeas,\nMarcian / Mahomete / and Maxencius,\nThy true kinsmen Antenor and Aeneas,\nThy near niece / and Austern Olibr,\nPutidew Baal and Eyobulus.\nThese fiends are the flower of thy four branches,\nStirring the pot of hell and never stanching,\nDoubt not, Deulbere, thou art diabolus,\nDeulbere, thy spear of were but fear thou yield,\nHangit, mangit, edstangit, strynd stultorum,\nTo me may they come, hide, and flee the field,\nPirckit wickit, conwickit, lanip lollardorum,\nDefame, blame, shame primas paganorum,\nOut, out. I shout, upon that snout that sneezes,\nTell the tale. rebel, induce, with the devilish ones,\nSpynk, sink with stynk, ad tertera termagorum,\nWithin a garth. and an old man, decrepit and herd I sing.\nThe note was sweet, the voice clear and bright. It was great joy to hear such a thing and to my home he said, in his dying:\n\nFor to be young, I would not for my wisdom,\nOf all this world to make me lord and king,\nThe more of age, the nearer heavenly bliss,\nFalse is this world and full of variance,\nBeset with sin and other woes,\nTruth is all tainted, gile rules the roost,\nWretchedness has wrought all wealth to woe,\nFreedom is tainted and fleeting the lords from,\nAnd covetousness is all the cause of this,\nI am content, that youthfulness is gone,\nThe more of age, the nearer heavenly bliss,\nThe state of youth I deem for no good,\nFor in that state, such perils I see,\nBut small grace can the reigning of his blood endure,\nSince from the thing that once gave him joy,\nNothing remains to be called his own,\nWhy should one trust this wretched world for why,\nOf earthly joy ever sorrow is the end,\nThe state of it can no one more certify.\nThis day a king spends not a good mornings,\nWhat have we here but grace to defend,\nThe which God grants us for to mend our miseries,\nThat to His glory He may our souls send,\nThe older in age, the nearer heavenly bliss,\nDevise prowess and humility,\nThat maidens have in every way,\nTransmovit is in serpent's cruelty,\nFrom them in the world be wedded with their ways.\nNo man's wit to wonder may suffice,\nWhere are come these maidens mild of mood,\nOf all their wives it is found good,\nO maidenhood of virtue noblest,\nFlourishing in joy and perfect lawfulness,\nO wifehood warned of wives wickedest,\nMother of vice. and hearts' high distress,\nThe cause causing of ruin as I guess,\nThat all this world has brought to confusion,\nBegun was through your persuasion,\nExample his how thine iniquity,\nOur coming has wisdom and strength of hand,\nBe Solomon the first may provide be,\nWisest but was in the world that was living,\nHis great wisdom might not against it stand,\nThou didst lead him err in his late old age,\nDecline his God and to the tomb yield.\nSamson, the strongest man who ever was born,\nThrough manly strength, destroyed the destructive,\nBoth his eyes blinded and forlorn,\nDavid, who slew the giant Goliath and many more,\nWhom I have no space to recount for lack of time and wit,\nAnd for great labor thereof I set this down,\nThou devil's member, thou cursed homicide,\nThou tiger ten, full of burning fire,\nThou shrine secret of stinking voice and pride,\nThou Cocytas, who with the sight of thy ire,\nAffrighted have filled many a godly sire,\nWho afterward in the world had never pleasure,\nGreat God, I pray thee to take on vengeance,\nIn maidenhood, when first was our remedy,\nAnd from heaven our holy father sent,\nThe second person his son, in a good head,\nTo take my kindly on the maiden gentle,\nClean of her body and clean of intent,\nWho bore the child which could save us from care,\nShe being a virgin cleaner than she was before,\nGreat was the lust, that thou hadst to seize,\nThe fruit forbidden through thy false counseling,\nThou gotest mankind to consent to do that which was wrong.\nDecline his god and break his high bidding,\nHoly write bears witness to this truth,\nTherefore, thou from the joy in paradise,\nAnd thy offspring were baptized for thy vice.\nExplicit.", "creation_year": 1508, "creation_year_earliest": 1508, "creation_year_latest": 1508, "source_dataset": "EEBO", "source_dataset_detailed": "EEBO_Phase1"},
{"content": "Here begins a little treatise titled \"The Golden Target,\" compiled by Master William Dunbar.\n\nAs the stern of day began to shine,\nWhen Vesper and Lucifer were gone to bed,\nI lay and by a rose did rest my head.\nUp sprang the golden candle, matutine,\nWith clear, dew-purified beams, crystaline,\nGladding the merry birds in their nest,\nOr Phoebus was in his purple cape, requesting,\nUp rose the lark, the heavens' minstrel fine,\nTill morning's morrow, myriad joyful,\nFull angelic were these birds singing their hours,\n\nApparelled white and red with sweet-smelling blooms,\nAnimal was the field with all colors,\nThe pearly drops shook in silver chalices.\nUntil all in balm did branch and leave,\nTo part from Phoebus did Aurora great,\nHer crystal tears I saw hanging on the flowers,\nWhich he, for love, drank up with his heat,\nFor mirth of May with skipping and with happiness.\n\nThe birds sang upon the tender crops,\nWith curious note as Venus' chapel clerks.\nThe roses young, new spreading of their knops.\nWar pours out with heavenly brilliance, dropping as ruby sparks.\nThe skies rang for shouting of the larks.\nThe purple heaven our scales in silver slopps.\nOur gold the three branches left\nDown through the rice a river ran with streams\nSo lustily against them liking lemurs\nThat all the lake as lamp did let out light\nWhich shadowy all about with twinkling glemms\nThat proved it was in second memories\nThrough the reflection of Phoebus' visage bright\nOn every side the heights rise high\nThe bank was green / the brook was full of brems\nThe stanes clear as stern in frosty night\nThe crystal air the sapphire firmament\nThe ruby skies of the orient\nCast brilliant beams on emerald bews\nThe rosy garth depicted and redolent\nWith purple azure gold and gulis gentle\nArranged was by dame\nSo nobly that joy was to be seen\nThe rock against the river resplendent\nAs low enlightened / all the leaves shone\nWhat through the merry birds' harmony\nAnd through the river's sound right ran me by\nOn flowery mantle I slept as I lay\nWhere once in my dreams I saw approach again the eastern sky,\nI sailed as white as a bloom upon the spray,\nWith merse of gold bright as the stern of day,\nWhich tended to the land so lustily,\nAs falcon swift desirous of her prayer,\nAnd hard upon the burd into the bloom-filled meadows,\nAmong the green rispis and the reds,\nShe arrived there from anon the lands.\nA thousand ladies, lusty in their weddings,\nAs fresh as flowers that in May up spread,\nIn kirtles green with outfits neither kell nor bindings,\nTheir bright hair hung gleaming on the strands,\nIn tresses clear, woven with golden threads,\nWith papas white and mydls small as wands,\nI would have chosen but who could adequately describe,\nHow all the fields with them were painted white\nWith lilies fair, which to the heavens did ascend,\nNor thou art as fair as thou couldst write,\nFor all thine ornate styles so befitting,\nNor yet thou Tullius, who art lipsweet.\nFrom rhetoric did I turn to\nyour aureate tongues, both too small to compile\nThat paradise complete.\nI saw Nature and Venus, the queen,\nAnd fresh Aurora and lovely Flora,\nJuno, Apollo, and Proserpina,\nDiana, the chaste goddess of woodland green,\nMy lady Cleo, help of poets,\nThetis, Pallas, and prudent Minerva,\nFair Fortune and Leman Lucina,\nThese great queens in their crowns could be seen,\nWith beams bright as Lucifer,\nBetween April and June, their sister fair,\nWalking in the garden, up and down,\nWhere the birds gladden all the dale,\nShe was full tender in her green years,\nI saw Nature put her in a gown,\nRich to behold and noble in renown,\nFrom every hue and under heaven that shone,\nDepainted and broad, good proportion,\nThey entered where I lay,\nThe merry birds, blissful in cheer,\nSaluted nature, I thought, on their queens,\nAnd every one,\nOpenly and,\nFull lowly, to their queen they bent.\nWhereof their noble,\nThen to fair Flora they went,\nThey greeted and thanked a thousand.\nAnd to fair Venus,\nThey sang a ballad.\nWith amorous notices, lusty to the devils,\nAs those who had love in their hearts,\nTheir honey throats opened from the spirit,\nWith writhing sweetly did they persist,\nUntil loud resonance reverberated through the firmament,\nAnother court, that of Cupid the king,\nAnd dreadful arrows,\nThere I saw Mars, the god of war, powerful and stern,\nStrong and corporeal.\nThere I saw Crabbit Saturn, old and hairy,\nHis look was like to perturb the air,\nMercury was there, wise and eloquent,\nOf rhetoric that,\nPriapus was the god of gardening,\nPhanes was the god of wildness.\nAnd Janus, god of entrance, delightful,\nNeptune was the god of waters,\nOf the winds,\nWith varying moods, like an unstable lord.\nBacchus was the glad one of the table,\nPluto was the wealthy incubus,\nIn a green cloak, his court used no sable,\nAnd every one of them arrayed in green.\nThey played merily on harp or lute,\nAnd sang ballads with clear, mighty notes,\nLadies danced soberly, attempting to resist,\nTheir observation was a vain endeavor.\nI. Through the leas, I drew near\nWhere I was suddenly afraid\nAll through a luke / which I had bought full dearly\nAnd shortly, to speak of it, by love's queen\nI saw her archers keen\nArrest me; and they made no delay\nThen ladies fair let fall their mantles green\nWith lowly big in tresses hair sheen\nSuddenly they had a feast\nAnd yet right greatly was I not afraid.\nThe party was so pleasant to behold\nA wonderful lusty beaker me assayed\nAnd first of all, with bow in hand he bent\nCome, fair beauty, just as she\nThen followed all her damsels, fair and rare\nWith many diverse full instruments\nWent to the press fair, having with her went\nFine portraiture, pleasure and lusty cheer\nThen came reason with a shield of gold so clear\nDefended me; that noble chevalier\nThen tender youth came with his virgin's young\nGreen innocence\nAnd quaking dread with humble obedience\nThe golden target\nCourage in them was not yet begun to spring\nFull sore they\nSweet womanhood I saw in their presence.\nOf artily (this world she did bring)\nShe served with ladies full of reverence\nShe led with her nurture and lawfulness\nContaining discretion, gentris, consideration,\nLeaving gentle company and honest labors,\nBenign, lukewarm, mild,\nAll these things followed her\nBut res (their sharp ass)\nTo me for all their full presence\nWent to the presence (persewit her)\nShe followed always estate and dignity,\nCompanion (honor and noble array),\nWantonness, riches, wit, they did their banner display,\nA cloud of arrows as hail showers flew,\nAnd shot until their artistry was wasted,\nThen they retreated and prayed,\nWhen Venus had (persuaded) this retreat,\nDiscord she bade make (peaceful) suit,\nAt all power to persevere the golden target,\nAnd she who was of doubtfulness the way,\nAsked her choice of archers in refute,\nVenus chose her to go freely,\nShe took presence plight and anchors of the barge,\nAnd called fair and welcoming a fly could shoot,\nAnd cherishing to complete her charge,\nDame Homelynes she took in company.\nThat he was and she was skilled in archery,\nAnd brought Lady Beauty to the field again,\nWith all the choicest of Venus' knights,\nThey came and beckoned unwilling,\nThe shower of arrows rained on as rain,\nPerilous presence that many a sir has slain,\nThe battle brought on board hard upon us,\nThe salt was all the saracens south to say,\nThis was the shot of grounded darts keen,\nBut reason with the shield of gold so fair,\nWarily defending who so ever assails,\nThe full force he manfully sustained,\nWhich presence left a powder in his eye,\nAnd then as drunken he all forsake,\nWhen he was blind the fool with him they played,\nAnd bathed him among the green boughs,\nThat sorry sight suddenly affrighted me,\nThen I was wounded to the death nearly,\nAnd they held me as a wretched prisoner,\nTo Lady Beauty in a moment's space,\nMe thought she seemed more lustrous in countenance,\nAfter that reason had his eyes clear,\nThan before / and more lovable in face,\nWhy were you blinded, reason why. who else,\nAnd made a hell. my paradise appeared.\nAnd mercy seemed/where I found no grace,\nDissembling was busy to still,\nAnd fair calling often smiled,\nAnd cherishing me fed with words fair,\nNew acquaintance embraced me a while,\nAnd favored me. Until men my go a mile,\nThen she took her leave. I saw her never more\nThan saw I danger toward me repair.\nI could eschew her presence be no while,\nOn one side she looked with an fearful fare,\nAnd at the last departing could her dress\nAnd me deliver unto heaviness,\nTo remain / and she in care me take.\nBe this the lord of winds with madness,\nGod Aeolus his bugle blew I guess,\nThat with the blast the lewd all to shake,\nAnd suddenly in the space of a luke,\nAll was hither gone, was but wildness,\nThere was no more but birds and broken,\nIn twinkling of an eye to ship they went,\nAnd swiftly up sails unto the top they stand,\nAnd with swift course around the flood they fraught,\nThey furied guns with violent pow'r\nTill that the reek rose to the firmament,\nThe rocks all resown with the rack.\nFor it seemed that the rainbow broke.\nWith spirit afraid on my feet I sped,\nAmong the clews so carefully the crack,\nAnd as I awoke from my slumbering,\nThe joyful birds merily did sing,\nFor the mirth of Phoebus tend the scene,\nSweet war. The vapors soft the morning,\nHealthsome the vale depicted with flowers blooming,\nThe air attempted to be sober and amiable,\nIn white and red was all the field seen,\nThrough nature's noble fresh anomaly,\nIn mirthful may of every month's queen,\nO reverend Chaucer, rose of rhetoric's all,\nAs in our tongue and flourishing empire,\nThat raises in Britain whoever redeems right,\nThou bearer of poets, the triumph royal,\nThy fresh anomalous terms celestial,\nThis mat could illuminate and have full light,\nWere thou not of our English all the little,\nExceeding all terrestrial tongues.\nAll's fair as may mornings do midnight.\nO moral Gower / and Ludgate laureate,\nYour sugary lips and golden tongues,\nBe to our ears a cause of great delight,\nYour angel mouths most mellifluous.\nOur rude language has clarified it.\nAnd fair our speech make it fit, or gild your golden ship to write,\nThis isle before was bare and desolate, devoid of rhetoric or lusty endite,\nThou little quire be ever obedient, humble subject and simple in intent,\nBefore the fear of every knowing wight, I know what thou of rhetoric can spend,\nOf all her lusty roses redolent,\nNow in thine land set on high,\nShame them there and draw them out of sight,\nRude is thy weed distained, bare and rent,\nWell aught thou be averted from the light.", "creation_year": 1508, "creation_year_earliest": 1508, "creation_year_latest": 1508, "source_dataset": "EEBO", "source_dataset_detailed": "EEBO_Phase1"},
{"content": "In May, in the quiet flowery queen's presence,\nFresh and lusty, she has clad herself in red and green rightly.\nAnd Phoebus began to shed his shining streams,\nAmidst the bulrush with all his bright beams.\nAnd Lucifer to chase away the night,\nAgain the morrow or the east had taken,\nTo bid lovers out of their sleep awake.\nHeavily hearted for comfort from dreariness and night's sorrow,\nNature bade him rise and disport,\nAgain the gaily glad gray morning,\nAnd hope with Saint John to borrow,\nBeseeching in defiance of danger and despair,\nTo take the holsome lusty a,\nAnd with such I began to stir,\nOut of my slumber and suddenly alert,\nAs he alone who for sorrow had died,\nMy sickness sat so near my heart,\nBut for to find succor from my pain,\nOr at least some relief,\nThat held me so sore in every vein,\nI rose at once and thought I would go,\nInto the wood to hear the birds sing,\nWhen the misty vapor was all gone,\nAnd clear and fair was the dawning,\nThe dew also like silver in shining.\nUpon the leaves as any balm sweet\nUntil Sire Titan with his panting heat.\n Had dried up the lusty liquor new\n Upon the heights in the green mead,\n And that the flowers of many diverse hue\n Upon their stalks goneaspread,\n And to spread out their leaves in bread\n Against the sooty gold burned in his spear,\n That doubled,\n And by a river came I forth costeaside,\n Of water,\n Until at the last I found a little way\n To\n In compass round and by a gate small,\n Who lo, that would freely might go in\n This park walled with green stone,\n And In I went to hear the birds' long songs\n Quoth the nightingale with great might burst forth,\n Right as her heart for love would burst,\n The sound was spread soft\n Had made herself silvered eke aloft\n With dew green the flowers for to cure,\n That in their beauty they might long endure\n From all assault of Phoebus' fervent serene.\nThe air tempered and the smooth wind\nOf Phoebus among the white blossoms\nSo kindly\nThat small birds and round flowers light\nIn manner began to give us hope that they will bear fruit\nAgain autumn ready for to shake.\nI saw the wind bend\nGreen laurel and the healthy pine\nCherry also that weeps ever of its kind.\nThe high cypress grew up right as a line\nThe filbert also that law inclines\nHer below green unto the earth went\nTo her knight called Demephoun\nThere I saw also the fresh haw thirst\nIn white ma\nAnd many a tree more than I can tell\nAnd before me I saw a little w\nThat had its course as I can behold\nWinding around a hill with quick streams cold\nThe gravel like gold the water pure as glass\nThe banks round the well enveloping\nAnd soft as velvet the young grass.\nThat there upon lustily began\nThe number of trees about comprising\nTheir shade closing the well round\nAnd all the herbs growing on the ground\nThe water was so wholesome and virtuous\nThrough the herbs growing by its side\nNothing is like the well where Narcissus\nWas slain by Venus' vengeance\nWhere he so closely abided\nThe grim reaper on the brink\nFor death must follow whoever it drinks\nNo likeness to the pool of Perseus\nWhere that poet slept\nNo likeness to the well of pure chastity\nWhich Diana with her nymphs kept\nWhen she bathed in the water leapt\nThat slew Achelous with her hounds' fell\nOnly because he came so near the well\nBut this well that I here recount\nSo healthful was that it could assuage\nBelieving hearts and the poison's presence\nOf despairing mind with all its cruel rage\nAnd evermore refresh the visage\nOf those who toiled in any misery\nOf great labor or in distress\nAnd I, who had undergone danger and death,\nSo dry a thirst thought I would try\nTo taste a draught of this well or true one\nMy bitter longing if it might alleviate\nAnd immediately down I lay\nAnd with my head to the well I reached\nAnd from the water drank a good draught\nThis herb grows full of flowers of the mind\nAs I was passing by, I saw a man\nLying in black and white, pale and wan,\nAnd he appeared most dreadfully so,\nWith wounds both green and fresh, new and sore.\nBesides this, he was most grievously\nShaken by a great affliction,\nThat day by day tormented him,\nSo that his condition was a sight\nTo move the heart to pity and fear,\nAnd I could scarcely draw near\nTo see what it was that lay there,\nDead or alive, nor could I see\nAnyone with him. I felt compelled\nAnd moved with compassion,\nAnd could approach as quietly as I could\nAmong the bushes, if I might\nGain a glimpse of what caused his dreadful plight,\nOr why he lay there in such pitiful state,\nWith all my might I leaned over him,\nSpeaking softly to rouse him from his stupor,\nA man of manhood, one who lived,\nFor no man could withstand the test of time,\nOr age.\nHe proved were men should have trouble\nFor one, the best both of bread and meat.\nSo well did they make good proportion\nIf he had been in his delight, strength\nBut thought and sickness were occasion\nThat he thus lay in lamentation\nGroaning on the ground in a desolate place\nSolitary by himself he wept and was sad\nAnd for me it seems that it is sitting\nHis words all to put in remembrance\nTo me that heard all his complaining\nAnd all the ground of his woeful chance\nIf with you all I may do you a favor\nI will his words right as I can at once\nBut who shall help me now to complain?\nOr who shall now my strategy or lead?\nTwo eyes\nCome to my pen and help now in this need\nThou wretched mourner, thou feelest my heart bleed\nOf pitiful woe and my hand also quakes\nWhen I write also for this misery's sake\nFor unto woe accordeth complaining\nAnd dreary full cheer to heaviness\nTo sorrow also sickening and weeping\nAnd pitiful mourning to drenchedness\nAnd who that\nIn part needs to know sadly\nThe cause and route of B.\nAnd has no knowledge of such a man to discern and write at the full\nThe woeful complaint which he shall here\nBut only like one who can say nothing but that he shall weep\nRight as his master does at the end\nI am far from having any sentiment\nCan say nothing in conclusion\nBut as I heard when I was present\nThis man complains with a p\nFor ever like one without addition\nTo separate other more or less\nTo rehearse again I well prepare\nAnd if any now in this place\nFeel the burning of love or hand in his heart\nWith false town\nTo see true men who never did offense\nIn word nor deed in their intent\nIf any such is here now in present\nLet him of right lay to audience\nWith doleful cheer and sober countenance\nTo hear this man's bitter sentence\nHis mortal woe and his perturbance\nComplains now lying in a trance\nWith lukewarm cast and with re\nThe effect of which was as he shall hear\nThe thought oppresses him with heavy sorrow.\nThe painful life the body languishing,\nThe woeful ghost the heart rent and tore,\nThe pitiful face pale in complaining,\nThe deadly one like ash in shining,\nThe salt tears that from mine eyes fall,\nPlain can declare the ground of my pain.\nWhose heart is ground to bleed in heaviness,\nThe thought refuted of woe and complaint,\nThe breast is chest of dule and drireness,\nThe body also so feeble and so faint,\nWith hot and cold my axes are so ment,\nThat now I chill for lack of heat,\nAnd hot as glide now suddenly I sweet,\nNow hot as fire and cold as asses dead.\nNow hot from cold and cold from hot again,\nNow cold as ice now hot as coals red,\nFor heat I burn and thus between us two,\nI am possessed am and all for cast in pains,\nSo that my cold plays purely as I feel.\nOf grief cold is cause every ill,\nThis is the cold of inward high distress,\nCold of spite and cold of cruel hate,\nThis is the cold that does its business,\nAgainst truth to fight and to debate,\nThis is the cold that would the fire abate.\nThis is the cold that beguiles me. For ever the best that I truly meant, with all my might faithfully to serve, with heart and all to be diligent. The least thanks I can deserve, thus for my truth danger does destroy, for one who should my death of mercy let, has made contempt now his sword to quench, against me and his arrows file, to take vengeance of willful cruelty and treachery. Have gone away that will not cease to be, of false envy and inimity. Have conspired against all right and law, of their malice they threw Ischalbe slow, and Malebousche went first to tell the tale, to scandal truth of indignation. And falsely reported so loudly and wrongly the bell, that miserable if and false suspicion. Have brought truth I to his damnation, so that allace wrongfully he dies, and his place now falseness occupies, and entered is in to truth's land. And has there of fully possessed, the true God that first the truth found. How much can you suffer such oppression?\nThat falsehood should have jurisdiction in truth to silence him guiltless\nIn his franchise he may not live in these\nFalsely accused and of his own making\nWithout answer until he was absent\nHe was condemned and may not be excused\nFrom cruelty sat in judgment\nHastily with out wisdom\nAnd ordered the denial to be executed immediately\nHis judgment in the presence of his son\nNo author may admit being present to excuse truth now\nTo believe or tell the truth the judge listens not\nThere is no gain but he will wreak\nA lord of truth I call and name\nHow can you see this in your presence\nWithout mercy injuring innocence\nNow God who art of truth supreme\nAnd hear how I lie bound for truth\nSorely entangled in love's fiery chain\nEven at death overgirt with many a wound\nLikely to be loosened for to sound\nAnd for my truth am damned to this death\nAnd not to abide but drown longer thy breath\nConsider and see in thine eternal right\nHow that my heart professed at some time was\nFor it to be true with all my might,\nI only speak to one who now accepts\nWithout voluntary trespass, my accusers have taken grace,\nAnd cherish them, my death to purchase.\nWhat does this mean, this one wound we share?\nIf I shall call it provision, I,\nGod of love, that they so assure,\nAnd true acceptance down from thee befall,\nAnd white in truth this is the worst of all,\nThat wrongfully false head of truth has been named.\nAnd true again, turning from falsehood, bears the blame.\nThis blind charm, this stormy adventure,\nIn love, has had most experience.\nFor who that does with truth moisten the cure,\nShall for his deed find moist offense,\nWho can feign and love truly,\nHe falls not to find grace and speak.\nFor I love one full long since gone,\nWith all my heart, body, and might,\nAnd to be dead, my heart can go nothing,\nFrom my behest but hold that I have named,\nThough I am bathed out of her sight,\nAnd by her mouth condemned that I shall die.\nWent to my behest I will obey, for ever since the world began, Whoever wants to read and learn the story, He shall always find that the true man Was put aside / where as your head falls furtherance was for love takes now his head To kill the true and has no charge Whereas the false goes freely at his large I take record of paladins The true man, the noble worthy knight, Who ever loved and of his pain no release, Nothing withstanding his manhood and his might, Love unto him did full great unrighe, For ever the better he does in chivalry, The more he was hindered by envy, And ever the better he did in every place, Through his knighthood and his busy pain, The fourth was he from his ladies grace, For to her mercy might he never attain, And to his duty he could it not refuse, For no danger but always be and serve As he best could plainly till he dies, What was the fine also of Hercules, For all his conquests and his worthiness, That was of strength alone peerless, For like as books list of him express.\nHe sets pillars to throw his heavy prowess,\nAway at Gaddis to signify,\nThat no man might him pass in channel,\nThe which pillars are far beyond Inde,\nSett of gold for a reminder,\nAnd for all that white was he sett behind,\nMeth those that love list,\nFor him sett last upon advance,\nAyenes who's help may none strive,\nFor all his truth, white he lost his life,\nPhebus also with all his psalm light,\nWhen that he went here in earth low,\nWent to the heart with Menus sight,\nLovely was thrown through Lupidus olwn bow,\nAnd white his lady list nothing him to know,\nThough she\nSche let him go and take of him no heed,\nWhat shall Iseus of young Pyramus,\nForswore Trestreme for all his high,\nOf Achilles or of Anthonyus,\nOffarcite or of him Palamon,\nWhat was the end of their passion,\nBut after sorrow, death and then their grave,\nLo here the reward that these lovers have,\nBut false Jason with his doubtingness,\nThat was untrue to his wife's bed,\nAnd the\nAnd with these two, eke the false Lee,\nLo thus the false one in one degree.\nHad there love and all their will,\nAnd saved falsehood, there was none other skill.\nFrom Thebes also, false Arcite.\nAnd Demophon, too, for his sleuth,\nThey had their love and all that might delight,\nFor all their falsehood and great untruth.\nThus they loved alone in that which is truth,\nHis false law furthered what he may,\nAnd slew the true unkindly day by day,\nFor true was slain with the bore\nAmidst the forest in the green glade,\nFor Venus' love he felt all the sore,\nBut Vulcan with her no mercy made,\nThe foul chamber had many night's glade,\nWhere Mars joined her and her man,\nTo find mercy or comfort none he can,\nAlso the young, fresh maidens,\nA lusty free one as off his courage,\nWho chose to serve with all his heart he please,\nAthalanta so fair of her visage,\nBut love alone quit him so his wage,\nWith cruel danger plainly at the last,\nYet with death's reward he past.\nLo here the fine off love's service,\nLo how he can his servant quit,\nLo how he can his faithful men despise,\nTo kill the true and false to respite.\nLo how the sword of sorrow bites\nIn hearts that most obey his lusts,\nTo save the false and do the true,\nFor faith nor other word nor assurance,\nTrue meaning a wait nor business,\nStill port nor faithful acting,\nManhood no myth in arms worthiness,\nProvide not of worship nor high prowess,\nIn strong long riding nor travel,\nLittle or nothing in love avails,\nPeril nor death in sea nor land,\nHunger nor thirst, sorrow nor sickness,\nNor great enterprise to take in hand,\nShedding of blood no manly hardiness,\nNor often wounding at saves by distress,\nNor in parting in life or death,\nAll is for naught, love takes no heed thereto,\nThrough their fall and with their doubting.\nWith tales new and many tenanted lic,\nBy false semblance and countenanced humility,\nUnder color painted with steadfastness,\nUnder fraud covered with a pitiful face,\nExcept now rather to grace,\nAnd began themself to magnify,\nWith feigned port and presumption,\nThey change their cause in false succor.\nOn my mind there is a matter of double entendre.\nTo ponder in their opinion,\nAnd say they should set it,\nAnd hold truth as it is seen often,\nThe which thing I now altogether think\nWas Venus and her god Cupid,\nAs it is seen by my oppressed cheer,\nAnd by his arrows that are,\nThat same death I cannot abide,\nFrom day to day I allow the hard quibble,\nWhichever his dart that he lists to file,\nMy woeful heart for to rend asunder,\nFor fault of mercy and lack of pity,\nOf her that causes all my pain and woe,\nAnd lists not once of grace to show,\nTo my truth for her cruelty,\nAnd most of all this uncomely Intence,\nThat she has joy to laugh at my pain,\nAnd willfully has my death I mourn,\nAll guiltless and knows no cause why,\nSave for the truth that I had had before,\nTo her alone to serve most faithfully,\nA god above unto me I cry,\nAnd to thy blind double deceit,\nOf this great wrong I complain,\nAnd to thy stormy wilful variance,\nMingled with change and get thee instability,\nNow woe now down,\nThat the two of you may be no sickness.\nI write It is nothing but your doubtfulness\nAnd who among you is one archer and is blind?\nHe cares for nothing but shuts his eyes to the wind.\nAnd because he has no discretion,\nWithout a wise guide, his arrow goes astray,\nFor lack of sight and also of reason.\nIn his shooting, it often happens\nThat he injures his friend rather than his foe.\nSo does this god with his sharp stone,\nThe true one lets the false one go,\nAnd from his wounding, this is the worst of all,\nWhen he wounds, he does so cruelly,\nAnd makes the sick one cry out and call\nTo his foe for mercy, grace, and pity,\nAnd it is hard for a man to seek\nOn the point of death in upheaval,\nTo find remedy from his foe.\nThus farewell evenly by me,\nTo my foe, he who wounds my heart,\nMust have mercy, grace, and pity,\nAnd only there where none may be found.\nFor now, my sore, my leech will confound,\nAnd God of kindness so has set my enemy\nAs my life's healer to have my woe in cure,\nAlas, the while now that I was born,\nOr that I ever saw the bright sun.\nFor now I see that it has been a long time since.\nI was born by Percival's scythe, to sleep if they knew,\nFor they shaped my death before my shirt,\nOnly for truth I may it not aster,\nThe mighty goddesses also of nature,\nThat under God have the governance\nOf worldly things,\nDispose, have they through their wise providence,\nTo give my lady so much sufficiency\nOf all virtues and therewith all pursue,\nTo murder truth has taken danger to guide,\nFor by\nPrudence, wit, and passing kindness,\nBenign port, glad cheer with lovingness,\nNature did fulfill in her presence,\nUnless she by: wrought and all these last days,\nTo hinder truth she made her chamberlain,\nUnless to me she was and fell,\nWith a mile belief,\nThen of reuth and also pity,\nOut of her court to make mercy flee,\nSo that despite holds forth his reign,\nThrough hasty belief of tales that men feign,\nAnd thus I am for my truth alone,\nMurdered and slain with words sharp and keen,\nGiles' god knows of all transgression,\nAnd lingers and bleeds upon this cold green,\nNow mercy, sweet mercy, my life's queen,\nAnd to your grace of mercy I pray.\nIf I must indeed die at Algate, and have no mercy granted,\nLet this be the date of my demise, at your will I was brought to my end.\nEarnestly, if you wish to save me,\nHeal my sharp wounds that ache and bleed,\nOf mercy, charm and woman's head,\nThere is no other charm, but mercy in this case.\nFor though my wound bleeds continually,\nMy life and death stand in your grace,\nAnd though my guilt be nothing,\nI ask for mercy in all humility,\nAnd ready to die if you consent,\nFor I shall never again strive,\nIn word or deed, I can do no more,\nI have lived long enough to die,\nTo die truly and it be your due,\nEven if it be on this same day.\nOr when you are ever ready to devise,\nIt suffices me to die in your service,\nAnd God who knows the thoughts of every heart,\nJust as it is in every thing you see,\nYet before I die with all my might,\nThat you graciously, fair, fresh and free,\nQuench my only desire, for lack of reuth.\nOr than I may know it by my truth, for that in truth suffices for me, and she it knows in every circumstance. And besides, I am well enough paid that she, if she lists to do me harm, I shall not her judgment disobey, wherever she pleases to do me life or death, without grumbling or rebellion in will or word, in any manner of contradiction, fully to be at her commandment. And if I die in my testament, my heart I send and spirit also, to whomever she desires with them to do, and lastly to her woman's head, and to her mercy I commend myself. That lies now here between hope and fear, abiding plentifully whatever she commands. For truly, this is no demand. Welcome to me, whichever it pleases you, be it life or death. In this matter, more than I might say, since in her hand and in her will is all. Both life or death, my joy and all my pain, and finally, my horse holds I shall. Until my spirit is destined fatal, when she pleases to depart from my body.\nHere is my truth and thus I make an end\nAnd with that word he can sigh as sorely as his heart would\nAnd hold his peace and speak no more,\nBut to see his woe and mortal pain,\nThe tears began from my eyes,\nMost pitifully for very true sorrow,\nThat I sang consolingly for truth,\nAnd all this while I kept close,\nAmong the leaves and hid myself,\nUntil at the last the woeful man arose,\nAnd went to lie there beside,\nWhere all the day his custom was to dwell.\nSolely to complain of his sharp pains,\nFrom year to year under the green leaves,\nAnd for the cause that it drew to this night,\nAnd that the sun's daily course was so short,\nHis bright beams and streams all,\nWere at war in the waves of the water,\nUnder the border of our ocean,\nHis chariot of gold ran so swiftly,\nAnd while the twilight and the red evening\nOf Phoebus waned,\nI took a pen and began to write\nThe woeful lament of this man, word by word as he did utter.\nLike I heard and could not but report, I have here set your hearts in delight, For I am worthy to bear the blame If anything my report should be To make this day for those lame Through my unknowing, yet to seem the same As this man's complaint does express, I ask mercy and for forgiveness And as I wrote, I saw a far\nIn the west, lovely Venus appear.\nSo glad, so fair, so pleasant in cheer,\nI mean Venus with her clear bemes,\nThat heavy hearts only to relieve,\nI want of custom to show at you,\nAnd I also fall down on my knee,\nAnd even to her thus I can pray,\nO lady Venus, so fair upon the sea,\nLet not this man for his truth die,\nFor the joy you had, with Mars your knight,\nWhom Vulcan found,\nAnd with a chain invisible you bound,\nTogether both of you in the same while,\nThat all the court above celestial\nAt your service,\nA fair lady, well-found at all,\nComfort to the carefull, oh gods immortal,\nBe helping now and do your diligence.\nTo let the streams of your pity\nDescend further in comforting of those in sorrow bond\nOnly for them, show now your might and grant them truth\nOr falsely condemn and confound,\nAnd especially let your might be found\nFor the true man who lay in the herbage\nAnd all true men you further for his sake\nO goodly star, o lady Venus, mine,\nAnd cause his lady to grace take\nHer heart from steeling,\nOr let the beams go up to decline,\nAnd or that you go now from me,\nFor the love you had to abandon,\nAnd when she was gone to her rest,\nI rose at once and home to bed went,\nFor truly I thought it for the best,\nPraying thus in all my best intent,\nThat all true ones who were in danger may\nWith mercy be released from their pain,\nRecover or may come again,\nAnd for that I may no longer wake,\nFare well, you loners all that are true,\nPray.\nThat or the sun may rise anew tomorrow,\nAnd or he has again his rose hue,\nThat each of you may have his share.\nI mean this in all honesty,\nWithout more I may speak in jest.\nWhat you long for in good liberty,\nThat on jealousy only to be,\nWho has so long harbored his malice and envy,\nWearing truth with his tyranny.\nPrinces delight in your benignity,\nThis little poem I have in mind,\nOf a woman's head also to see,\nSo that your true man may find mercy and pity,\nAnd he who has long been by your side,\nFor by my truth it is against his kind,\nFalse danger to occupy his place,\nGo little quarrel, go to my living queen,\nAnd to my very heart's sovereign,\nAnd be right glad, for she shall see,\nSuch is your grace, but I am left behind,\nAnd to whom shall I play, for mercy, grace, and pity,\nExiled be I that I may not attain,\nRecall to find of my advice,\nWhen divine deliberation of three in one head is given,\nThe great message / and high legation\nWas sent unto that blessed lady there,\nGabriel spoke to her in her prayer,\nAsking of God as prophets do express,\nTo send the son who should redeem the world.\nThe angel was removed from the virgin,\nAnd to Mary he said, in this manner.\n\"Hail full of grace, the Lord is with thee. Thou art most blessed. Thou art precious and principal, thou art the sweet wine, the well of sanctity. God will take on humanity. The virgin wondered at this high message and was humbled in her lowly spirit. She went to the angel with this language. With sober mind and words wonderfully sweet, she who was full of grace and replete asked, \"How can this be? I know not a man; my maidenhead is undefiled. Be not disturbed in thy thoughts. Thou art favored, incline thine ear to my voice. The power of the Father, the wisdom of the Son, the virtue of the Holy Ghost, within thy womb shall overcome and shine. Thou shalt conceive and bear a son clean in deed and thought. He who is the maiden and all this world is naught. All creatures, fall down on your knees. Consent, virgin, to this high message. Here follows the redemption of Abraham and all his lineage. Thy word now has the power to discharge sins, the Father who darkens in this place.\"\nWith full Adam weeping in penance,\nThis glorious lady, whom to the east you call,\nAs God willed, fulfilled His prophecy,\nRemember also the well-being of us all.\nLo, here she said, God's humble servant,\nBe it to me, according to Your word and will,\nAnd may her words be expressed thus,\nHe who redeemed all the world was consented,\nThou Moses, remaining unconsumed,\nWhich was a far sign of Your virginity,\nRestrain us from all evil,\nNothing to rejoice in but in Your son and,\nGrant us grace; that hour when we shall die\nBe Your meek men, grant us that place in heaven,\nThe ordinance was, for Abraham and his kin.\nHeir ends the merriment and disport of Chaos.\nHere begins the merriment or disport of Chaucer.\nWC.", "creation_year": 1508, "creation_year_earliest": 1508, "creation_year_latest": 1508, "source_dataset": "EEBO", "source_dataset_detailed": "EEBO_Phase1"},
{"content": "Right as all strings are in a harp\nIn one accord and tuned all with one fifth\nWhich is as king one curiously plays the carp\nThe sound is sweet when that you sing is true\nBut when they are discordant false and mute\nThat will no man take pleasure in that play\nThey might well endure the menstrual worker away\nBut and the string not all true and trustworthy\nWhat shall we do shall we let the menstrual worker know.\nYou both he bend and prove you with a wrest\nBe you untrue pull on and make all quite\nAnd other true put in the stead as tight\nAnd change always until he finds true concord\nThen will men say he is worthy to be lord\nThou real king all this should rule your realm\nGood sound and true fast to you gives segises\nThy time to teach all should be taken as time\nThy laws should give you lying lawful life\nThou shouldst give syft your segises through a sift\nSee wherever worthy of worship who to wa\nAnd reward them according as they cause ma\nReward worthy and punish wickedness\nNurture virtue exclude vice and error\nConsider well the sound of your segises\nKnow thy courage as a mirror shows thee,\nGod made you to be their governor.\nAnd you placed blind men in their governance,\nThou shalt be punished for their ignorance.\nFor such men as you deputed under thee,\nWhere are they, full-fledged men or wise?\nAll men will trust thee as monkeys do,\nAs you commit to govern thy office,\nHow should a man but keep knowledge of justice,\nOr but wisdom to be a governor,\nThus may you never have honor from the dead.\nBut give young lords study in one law,\nAnd in their youth take some teaching,\nHow should a man be wise who knows nothing,\nTo give counsel in one parliament,\nOr for to give a right wise judgment,\nNor for to govern justice in one land,\nWho has the wit to seek at other's hand,\nO prince, why did your crown come to you,\nThy sword, your champion, in taking of justice,\nFrom highest God to discern good and ill,\nExpel wicked and love those that are wise,\nAnd our all things put wise men in office,\nAnd know them well that shall be your judges,\nSince all your plight and peril lies on thee.\nA man's wisdom may not suffice\nTo maintain such a government\nThou should choose wisely your consul, one who is wise\nBe he of all three estates, sound ordinance\nThen lay the whole charge in their balance\nTo give the consul in your government\nAs they will answer and to great judgment\nAnd choose no man for high lordship nor blood\nNo great power of riches to counsel\nBut by election choose men of good\nWhom God and man pleases in your governance\nWho has the voice of all the commonalty whole\nTo love good, law, justice and prudence\nAnd know of good life and good conscience\nThink one that you give a tribute account.\nAnd answer for yourself and sell\nAnd know not when you shall be summoned\nFor to come where you shall longest dwell\nWhere no man will be ransomed for any fee\nNo man ever will bear his own charge\nNow take not all the burden on your back\nWith special counsel into proof\nIf it is ill, you shall have all the ease\nYouth, it is well, small hour is to thee.\nFor your profit in community is put back when such men have the care,\nAnd every year you crown is indigent and pure,\nThus may you see be such experiences,\nBe folk who have it in their goodwill for to spend,\nThey give you trust that you may not dispense,\nOne household not half a year till end,\nBut in hunting and sorrow you send,\nOne lord and one abbot here each year,\nThey by lordships but you are always in bondage,\nWhat are we but captive creatures,\nWhich could never counsel but in,\nWhich had never heart nor head till they had honor,\nWishing no way but witness I am wise,\nLord God where are your princes, he of price,\nWho one justice sets all terrestrial glory,\nAnd enriches himself and his realm more and more,\nThere should never captive be counsel till a king,\nNor king should ever know of his small concerns,\nNo knowledge of scarcity nor wretched thing,\nWhich might his heart to need or miss.\nAll his delight should be to keep the law,\nFor his honor he worships and repute,\nWith wretchedness rests never in a person,\nIt is degrading till a king is crowned.\nTo melt with small wretched cares\nNot with trivialities for to rook or row\nTo teach to conquer gods with scarcity\nNobility should mingle but with nobleness\nAnd especially the noble majesty\nShould never be troubled but in high matters\nFor such men counsel is mortal enemy\nGreat covetise is merchant of justice\nAnd every one is ready law to sell and buy\nShould men such be of your counsels for you\nNot bear office where in your honor lies\nWhich might both be both from justice on your wise\nAnd exclude all singular affection\nAnd to the common profit always take heed\nWhen kings set you for their personal affairs\nThe realm shall never have honor of their dead\nFearful are you to want or where you fear\nLove well God serve him and keep justice\nRiches reward men who are righteous\nWho would be rich have him to honor always\nFor riches follow honor ever may\nTill honor, wisdom is the nearest way\nAnd wisdom to virtue is the very air\nAnd virtue chooses ever of science and leisure.\nAnd science is only through God's grace\nConquests through good life labor and diligence\nThus then virtue is the foundation of all grace\nAnd sovereign lord of virtue is justice\nAs well for worship and for worthiness\nFor none are said but men who are righteous\nHold virtue in you and you will be wise\nAnd in justice set all your cares\nYour realm shall be rich and you shall never be pure\nWhen Rome was ruled by wise senators\nIn justice and in public policy\nWe all were earthly lords and victors.\nAnd took tribute for superiors seniors\nBut when you well of justice were gone dry\nAnd public power past in division\nGreat glory turned into dissolutions\nHere keep law if you would hold your land\nAnd love largesse or you shall lose lordship\nBut until: great might could\nThe example before you see for yourself\nFor lack of law all favor of fortune flees\nTherefore seek diligently for this\nFor whose duty is dishonor and death\nJustice would have a general president\nAn auditor of complaint of the pure\nThe which daily should master judge\nTo purge at cry justice in your door\nSpending much time where claim is of valour\nThen put on back whilg great causes decide.\nThen leaving all for poverty may not abide.\nIt is impossible to you great council\nTo discuss all matters small and great\nBut to small men commit all causes small\nOf your plenty and that rarely is yet\nWhich daily has not half their wealth\nWith wife and children suing for fault of bread\nFor which God shall you challenge of their deceit.\nThy judgment also yet has justice to lead\nOftentimes above your jurisdiction\nStopping life for love friendship or feud\nFor reward request for meed or wages\nThen when you parties complete to the crown\nThey send you often to your judge again\nWhich for their complaint full dere shall blame you.\nThe manners are of judgments general\nFirst to you God since to your own person\nTo God you hold your heart and conscience whole\nAs to yourself and not to exceed reason\nThen to do law to people in to convene\nFor first you should show a good m.\nFor people often follow the path of the pastor\nWhat thanks can you give to God to justify\nThe common people whom you have in charge\nAnd then leave the majority wrongly\nDo nothing for any creature\nSuch lordship may not last long\nWould you take heed of these old stories\nHow many are punished in this way\nGod's justice has two principal parties\nThe one is done and righteous judgment\nThe other is to make the parties whole\nAfter the judgment the parties are content\nAnd there make them secure immediately\nAfter the term of law altogether\nOr else the judge is detoured severely\nWhat is a righteous judgment but\nWith writ and wax confirmed as ever\nAnd then the parties never to be content\nBut drag it out and delay from year to year\nYou think not God and He raises them high\nCrying vengeance for the fault of life's food\nOf thee and them who revile them as good\nThe Psalms say in holy prophecy\nThe mercy is blessed that does both judgment and law\nWhich when He gives a sentence so swiftly\nGives it executed for any man's awe\nNot anciently to sell a naked sword,\nFor it is but vice direction,\nA bare sentence but execution,\nAnd be it a sentence of a sovereign lord,\nSignifying sentence supreme,\nWhen some is given and no remedy set forth,\nAnd term of all law alleged to strife,\nFrom that time forth there is no man on life,\nMay it rebuke but hurting to thee crown,\nAnd degrading to the jurisdiction,\nIt is a thing that greatly grieves thee crown,\nThis selling is remedied in the land,\nWhen any man makes rebellion,\nFor wrong or debt not bowing to thee,\nDefying master, sergeant or serving,\nThere is no punishment but it lets it pass,\nWhere none are we, how should there follow grace,\nYet of a thing all good men marvel more,\nWhen the great council with thee agrees,\nHe orders straight justice no man to spare,\nWithin short time you change your intent,\nSending a contrary letter incontinent,\nCharging that of that matter mar be nothing,\nThan all the world murmurs at thee being bought.", "creation_year": 1508, "creation_year_earliest": 1508, "creation_year_latest": 1508, "source_dataset": "EEBO", "source_dataset_detailed": "EEBO_Phase2"}
]