THe holy & blessed doctour saynt Ierom sayth thys auctoryte / do alweye somme good werke / to thende that the deuyl fynde the not ydle / And the holy doctour saynt austyn sayth in the book of the labour of monkes / that no man stronge or myghty to laboure ought to be ydle for which cause whan I had parfour­med & accomplisshed dyuers werkys & hystoryes translated out of frensshe in to englysshe at the requeste of cer­teyn lordes / ladyes and gentylmen / as thystorye of the recuyel of Troye / the book of the chesse / the hystorye of Iason / The hystorye of the myrrour of the world / the xv bookes of Meta­morpheseos in whyche been conteyned [Page] the fables[?] of ouyde / and the hystorye of [...]froy of boloyn in the conqueste of Iherusalem / wyth other dyuers werkys & bookes / I nyste what werke to begynne & put forth after the said werkys tofore made / & for as moche as y­delnesse is so moche blamed / as sayth saynt bernard the myllyfluous doctour that she is moder of lyes / & stepdame of vertues / & it is she that ouerthro­weth stronge men in to synne / quen­chyth vertue / nouryssheth pryde / & ma­keth the waye redy to goo to helle / and Iohan cassyodore sayth that the thouȝt of hym that is ydle thynketh on none other thynge but on lychorous metys & vyandes for his bely / and the holy saynt bernard aforesayd sayth in an epystle / whan the tyme shal come / that it shal behoue vs to rendre and gyue acomptes of our ydle tyme / what reson may we rendre / or what answer shal we gyue / whan in ydlenes is none excuse / & prosper sayth that who someuer lyueth in ydlenesse / lyueth in manere of a dombe beest / and by cause I haue seen the auctorytees / that blame & des­pyse so moche ydlenes / & also knowe wel that it is one of the capytal and dedely synnes moche hateful vnto god Therfore I haue concluded & fermelye purposed in my self no more to be ydle but wyl applye my self to laboure and suche ocupacion as I haue be acustomed to do / & for as moche as saynt austyn aforesayd sayth vpon a psalme / that good werke ought not be doon for fere of payne / but for the loue of rightwysnesse / & that it be of veray & souerayn fraunchyse / and by cause me semeth to be a souerayn wele to Incyte & exhorte men and wymmen to kepe them from slouthe and ydlenesse / and to lete to be vnderstonden to suche peple as been not letterd / the natyuytees / the lyues / the passyons / the myracles / and the dethe of the holy sayntes / & also sōme other notorye dedes and actes of tymes passed / I haue submysed my self to translate in to englyssle the legende of sayn­tes / which is callyd legenda aurea in latyn / that is to say the golden legende for in lyke wyse as golde is moste noble aboue al other metalles / in lyke wyse is thys legende holden moost no­ble aboue al other werkys / ageynst me here myght somme persones saye that thys legende hath be translated tofore and trouthe it is / but for as moche as I had by me a legende in frensshe / another in latyn / & the thyrd in englysshe whiche varyed in many and dyuers places / and also many hystoryes were comprysed in the two other bookes / whiche were not in the englysshe book and therfore I haue wryten one oute of the sayd thre bookes / which I haue ordryd otherwyse than the sayd en­glysshe legende is / whiche was so tofore made / besechyng alle theym that shall see or here it redde to pardone me where I haue erryd / or made fawte / whyche yf ony be / is of ygnoraunce and ageyn my wylle / and submytte it hooly of suche as can & may to correcte it / humbly bysechyng them so to doo / and in so doyng / they shal deserue a syngu­ler lawde and meryte / & I shal praye for them vnto almyghty god that he of his benygne grace rewarde them &c̄ And that it prouffyte to alle them that shal rede or here it redde / and may en­creace in them vertue / and expelle vyce and synne / that by the ensaumple of the holy sayntes amende theyr lyuyng here in thys shorte lyf / that by their merytes / they and I may come to euer­lastyng lyf & blysse in heuen amen /

My Truste Is

ANd for as moche as this sayd werke was grete & ouer chargeable to me taccomplisshe I feryd me in the begynnyng of the translacyon to haue contynued it / by cause of the longe tyme of the transla­cion / & also in thenpryntyng of ye same & in maner halfe desperate to haue ac­complissd it / was in purpose to haue lefte it / after that I had begonne to translate it / & to haue layed it aparte ne had it be at thynstaunce & requeste of the puyssant noble & vertuous erle my lord wyllyam erle of arondel / whiche desyred me to procede & contynue the said werke / & promysed me to take a resonable quātyte of them when they were achyeued & accomplisshed / and sente to me a worshypful gentylman a seruaunte of his named Ioh̄n Stan­ney whych solycyted me in my Lordes name that I shold in no wyse leue it but accomplisshe it promysyng that my sayd lord shold duryng my lyf yeue & graunte to me a yerely fee / that is to wete a bucke in sommer / & a doo in wynter / with whiche fee I holde me wel contente / Thenne atte centempla­cion & reuerence of my sayd lord / I haue endeuoyred me to make an ende & fynysshe thys sayd translacion / and also haue enprynted it in the moost best wyse that I haue coude or myght / and presente this sayd boook to his good & noble lordshyp / as chyef causer of the achyeuyng of hit / prayeng hym to take it in gree of me Wyllyam caxton hys poure seruaunte / & that it lyke hym to remembre my fee / & I shal praye vnto almyghty god for his longe lyf and welfare / & after this shorte & transy­torye lyf to come in to euerlastyng ioye in heuen / the whiche he sende to hym & me / & vnto al them that shal rede and here this sayd book / that for the loue & feythe of whome al these holy sayntes hath suffred deth and passyon amen /

And to thende eche hystoryy lyf & passyon may be shortely foūden I haue ordeyned this table folowyng / where & in what leef he shal fynde suche as shal be desyred / and haue sette the nom­bre of euery leef in the margyne /

¶ Thaduent of our lord
folio primo
The natyuyte of our lord
The circumcysyon of our lord
The feste of thepyphanye
Sexagesme folio
The ymbre dayes
The passyon of our lord
The resurrexyon
The letanyes more & lasse
The ascencion of our lord
The feste of whytsontyde
The feste of corpus xpristi
The feste of dedycacion
two & thyrty
The hystorye of adam
seuen & thyrty
The historye of Noe
nyne & thyrty
The hystorye of abraham
The hystorye of ysaac & his two sones Esau & Iacob
four & fourty
Thystorye of Ioseph
eyght & fourty
Thystorye of moyses
foure & fyfty
The ten commaundementes
Of Iosue
thre score and thre
The fyrst feryal sonday after trynyte sonday is redde thystoryes of samuel the prophete & of saul the first kynge of Israhel
folio thre score and thre
Thystorye of dauyd kyng
Of Salamon
Of Roboas
thre score & fourtene
Of Iob
thre score & fourtene
Thystorye of thoby
thre score & fyftene
Thystorye of Iudyth
four score
¶ Of sayntes
Saynt andrewe
four score and thre
Saynt nycholas
four score & seuen
The concepcion of our lady
Saynt gencyen Fulcyen and victrice
four score and twelue
Saynt lucye
four score & thyrtene
Saynt nychase
four score & fourtene
Saynt Thomas thappostle
Saynt anastase
four score & seuentene
Saynt eugene
four score & seuentene
Saynt stephen prothomarter
Saynt Iohan theuangelist
an hondred
The Innocentes
an hondred & thre
Saynt thomas of caunterburye
Of saynt syluester
an hondred viii
Saynt paule the first hermyte
Of saynt Remyge
Of saynt hylarye
a hondred & twelue
Of saynt fyrmyn
a hondred & twelue
Of saynt machayre
Of saynt felyx
a hondred & thyrtene
Of saynt marcel
a hondred & fourtene
Of saynt anthonye
a hondred & xiiii
Of saynt fabyan
a hondred & syxtene
Of saynt sebastyen
a hondred & xvi
Of saynt agnes
a hondred & xix
Of saynt vyncent
Of saynt basylle
Of saynt Iohan thamener
The conuersyon of saynt poule
Saynt paulyne the wydowe
Saynt Iulyen the bysshop
Of saynt Ignacyen
The purificacion of our lady
Of saynt blase
an hondred xxxiiii
Of saynt agathe
an hondred xxxv
Of saynt amande
an hondred xxxvii
Of saynt vedast
an hondred xxxvii
Of saynt valentyn
Of saynt Iulyan virgyn
Of saynt peeter in cathedra
Saynt mathye thappostle
Saynt gregory pope
Saynt longyus
Saynt maure
Of saynt patryke
Of saynt benette
Of saynt cutberde
Thanunciacion of our lady
Of saynt second
an hondred li
Of saynt marye egypcyen
Of saynt ambrose
Of saynt alphey
Of saynt george
Of saynt marke
an hondred lix
Of saynt marcellyn
Of saynt Vytal
Saynt peter of melane
Of saynt phelyp
an hondred lxv
Of saynt Iames the lasse
Thynuencyon of tholy crosse
Of saynt Iohan portlatyn
Of saynt gordyan
an hondred lxix
Of sayntes nereye & achilleye
Of saynt pancrace
an hondred lxx
Of saynt vrban
an hondred lxxj
Of saynt parnel
an hondred lxxj
Of saynt dunston
an hondred lxxj
Saint austyn that brought crystendom in to englond
an hondre lxxiii
Of saynt germayn
an hondred lxxv
Of saynt Peter deaken
[Page]Sayntes pryme & felycyan
Of saynt bernabe thappostle
Saynt vyte and mo [...]este
Saynt quyryne & Iulytte
Of saynt maryne
Saynt geruase & prothase
Saint edward kyng & mar
Saynt albon & amphiabel
The natyuyte of saynt Iohan baptest folio
an hondred four score & seuen
Of saynt loye
Of saynt wyllyam
an hondred lxxxx
Of saynt eutrope
Of saynt marcyal
Of saynt geneuefe
Of saynt maturyne
Of saynt vyctor
Saynt Iohan and paule
Saynt leon
Saynt peter thappostle
Saynt paule thappostle
The seuen brethern
two hondred x
Saynt theodora
two hondred x
Of saynt swythyn
The translacyon of saynt Thomas of caunterburye
Of saynt kenelme
Of saynt margarete
Saynt marye magdalene
Of saynt appollynare
Of saynt cristyne
Saynt Iames the more
Saynt cristofore
The seuen slepars
Of saynt nazaryen
Of saynt felyx pope
Sayntes symplycyen faustyn and [...]eatry [...]e
two hondred xxix
Of saynt martha
Saynt abdon and sennen
Saynt germayn
Of saynt Eusebe
The seuen machabees
Of saynt peter ad vincula
Saynt stephen the pope
Saynt stephen prothomar
Of saynt domynyk
Saynt syxte pope
Of saynt donate
Of saynt cyryake
Of saynt laurence
Of saynt ypolyte
Thassumpcion of our lady
Of saynt Rocke
Of saynt bernard
Of saynt thymothe
Of saynt symphoryen
CC [...]xi [...]
Of saynt bartylm [...]we
CClx [...]
Saynt austyn doctour
Decollacyon of saynt Iohan [...] folio
two hondred lxxvij
Of saynt felix preste
Of saynt sauyen
Of saynt lowe or lupe
CC [...]xxxj
Of saynt mamertyn
CClxxx [...]j
Of saynt Gyles
CClxxx [...]ij
The natyuyte of our lady
Of saynt adryan marter
Of saynt gorgone
two hondred [...]xxx [...]x
Of saynt pro [...]he and Iacyncte and eugene
two hondred lxxxix
Thexaltacyon of the holy crosse folio
two hondred lxxxx
Of saynt Iohan crisostom
Of saynt cornelye and cypryan folio
two hondred four score & xiij
Of saynt Eufemye
Of saynt Lambert
CC [...]xxxxv
Of saynt mathewe
Of saynt mauryce
Of saint Iustyn
thre hondred & one
Of saynt cosme and Damyan folio
thre hondred and thre
Saynt forsyn
thre hondred & foure
Saynt mychel
thre hondred & fyue
Saynt Iherome
thre hondred ix
Saynt remyge
thre hondred xj
Saynt logyer
thre hondred xij
Saynt Fraunsoys
thre hondred x [...]j
Saynt pelagyen
thre hondred xvij
Saynt margarite otherwyse sayd Pelagyen
thre hondred & eyghtene
Saynt Thaysys
thre hondred xix
Saynt denyse
thre hondred xx
Saynt calixte
thre hondred xxij
Saynt edward kyng
CCC [...]xij
Saynt luke
thre hondred xxxij
Saint crisant & daria
[...] vrsula
thre hondred xxxvj
Saynt cryspyn and cryspynyan folio
thre hondred & xxxviij
Saint symond & Iude
Saynt quyntyn
thre hondred xlj
Saynt eustace
thre hondred xlj
Alle halowes
thre hondred xlv
Cōmemoracion of sowles
Saynt wenefrede
thre hondred liij
Saynt Leonard
thre hondred & liiij
The iiij crowned marters
Saynt theodore
thre hondred lv
[Page]Saynt martyn
Saynt bryce
Saynt elysabeth
Saynt edmund bisshop
Saynt hughe
Saynt edmund kyng
Saynt cecyle
Saynt clemente
Saynt grysogone
Saynt katheryne
Saynt saturnyne
Saynt Iames the marter
The venerable bede
Saynt dorathe
Saynt brandon
Saynt erkenwolde
Saynt pastour
four hondred
Abbot Iohan
foure hondred
Abbot moyses
four hondred & one
Saynt arsenyen
four hondred & one
Aabot agathon
four hondred & two
Balaam & Iosaphat
Pelagyen and thystorye of the lom­bardes
four hondred and eyght
Saynt symeon
Saynt polycarpe
Saynt quyryace
Saynt thomas dalquyne
Saynt gayus
Saynt arnolde
Saynt Turyen
Saynt fyacre
Saynt Iustyne
Saynt demetryen
Saynt rigoberte
Saynt laudry
Saynt mellonyn
Saynt yues
Saynt moraunt
Saynt lowes of fraūce
Saynt lowes bysshop
Saynt audegonde
Saynt aulbyne
Thystorye of the masse
The twelue artycles of the feythe folio
four hondred & thre & fourty

¶Another table by letter

Aduent folio
Ascencyon of our lord
seuen and thyrty
fo [...] score and thre
four s [...]re & seuentene
an ho [...]red & fourtene
an hondred and nyntene
an hondred xxxvii
Anūciacion of our lady
Austyn that brought in to englonde crystendom
an hondred lxxiij
Albone and Amphyabel
an hondred lxxxiij
two hondred xxxj
Assumpcion of our lady
Austyn the doctour
Adryan marter
Alle halowes
four hondred & one
Agathon abbot
four hondred & two
four hondred and twenty
Artycles of the feythe
Brethern seuen
Corpus xpristy
Commaundementes ten
Concepcyon of our lady
Conuercyon of saynt poule
CC [...]
Cornelye & cypryan
CClxx [...]
thre hondred & thre
CCCxxi [...]
CCCxx [...]v
Cryspyn & cryspynyan
[Page]Commemoracion of al sowles folio
thre hondred xlviij
Crowned martes four
thre hondred lv
thre hondred lxxviij
thre hondred lxxix
two & thirty
Dauyd kyng
an hondred thre score xj
two hondred xxxviij
two hondred xlv
Decolacion of saynt Iohan
thre hondred iij
thre hondred xx
thre hondred xxxv
thre hondred four score xiij
four hondred and xxiiij
Epyphanye folio
four and fourty
four score and xvij
Edward kyng & marter
an hondred four score & ten
two hondred and xxxiij
Exaltacion of the crosse
two hondred lxxxxiiij
Edward kyng & confessour
thre hondred and xl
thre hondred thre score xj
Edmund bisshop
thre hondred lxxiiij
Edmund kyng
thre hondred lxxvij
thre hondred lxxxxix
foure score & twelue
an hondred and twelue
an hondred and thyrtene
an hondred and syxtene
an hondred lxxvij
Felix pope
two hondred xxix
two hondred xxix
Felyx preest
two hondred lxxix
thre hondred and foure
thre hondred & twelue
four hondred & xxiij
Gencien folio
an hondred xlij
an hondred & seuen & fyfty
an hondred thre score ix
an hondred thre score xv
Ger [...]se
an hondred four score & one
an hondred lxxxxiiij
two hondred xxxj
two hondred lxxxiij
two hondred lxxxix
thre hondred lxxxiij
Ga [...]us
four hondred & twenty
thre hondred lxxvj
Iacob folio
Ioseph folio
thre score and thre
Iob folio
thre score and fourtene
Iudyth folio
foure sco [...]e
Iohan theuangelist
an hondred
an hondred & thre
Iohan thamener
an hondred xxiiij
Iulyen the bysshop
an hondred xxx [...]
Iulyane vyrgyn
Iames the lasse
an hondred lxv
Inuencyon of the crosse
Clx [...]ij
Iohan portlatyn
an hondred lxviij
an hondred & four score
Iohan the baptyst
Iohan & Paule
two hondred v
Iames the more
two hondred xxj
Inuēcion of saynt stephen
two hondred lxxxix
Iohan crisostom
thre hondred & one
thre hondred ix
thre hondred xxxviij
Iames the marter
Iohan thabbot
foure hondred
four hondred & foure
four hondred & fourtene
thre hondred lxxxiiij
Letanies more & lesse
Lucye vyrgyne
an hondred xliiij
an hondred four score & ix
two hondred and one
two hondred fourty & v [...]
Lowe or lupe
two hondred lxxxj
two hondred four score xvj
thre hondred and twelue
thre hondred xxxi
thre hondred & four & fyfty
four hondyed xxvi
Lowes kynge of Fraun [...]e folio
four hondred and thyrty
Lowes bysshop
four hondred xxxij
Moyses folio
Mathye appostle
Marye egypcyen
Marye magdalene
Margarete alias pelagyen
Moyses thabbot
Masse thexposycyon
Natyuyte of our lord
Natyuyte of saynt Iohan baptest
Natyuyte of our lady
Passion of our lord
Paule the fyrst hermyte
Purifycacyon of our lady
Peter in cathedra
Peter of melan
Phelyp thappostle
Peter deken
Peter thappostle
Peter ad vincula
Pastour thabbot
Pelagyen pope
Resurrexion of our lord
four hondred xxv
Saul folio
Stephen prothomarter
an hondred lj
Seuen brethern
two hondred x
two hondred xj
Seuen slepars
two hondred xxvj
two hondred xxix
two hondred xxxj
Stephen the pope
two hondred xxxvj
Syxte the pope
two hondred xliiij
two hondred lxix
two hondred lxxx
Symond thappostle
thre hondred lxxxx
Symeon marter
four honred xv
Thoby folio
Thomas thappostle
Thomas of caunterburye
two hondred x
Translacion of hym
two hondred xij
two hondred lxviij
thre hondred xix
thre hondred lv
Thomas dalquyne
four hondred xviij
four hondred xxij
Ymber dayes folio
Ysaac folio
Ypolyte folio
Yues folio
¶ Explicit

THe tyme of thaduēt or comyng of our lord in to this world is halowed in holy chirche the tyme of iiij we­kes in betokenyng of iiij dyuerse comynges / The j was whan he cā & apierid in humayn nature & flessh The ij is in the herte & cōscyence / The iij is at the deth / The iiij is at last Iugemēt / The last weke may vnnethe be accō plissed / For the glorye of the sayntes whiche shal be yeuen at the last comyng shal neuer ende ne fynysshe / And to this signyfyaūce ye first responce of the first weke of aduent hath iiij verse to reke­ne Gloria patri & filio for one / to the reporte of the iiij wekis / and how be it that there be iiij comynges of our lord / yet ye chirche maketh menciō in especial but of tweyne / yt is to wete of that he cā in humayne nature to the world / & of yt he cometh to the Iugemēt & dome / as it apperith in thoffyce of the chirche of this tyme / And therfor the fastynges that ben in this tyme ben of gladnes and of Ioye in one partie / & that other partie is in bitternesse of herte / By cause of the comyng of our lorde in our nature humayne / they ben of Ioye & gladnes / And by cause of the comyng at ye day of Iugemēt / they be of bitternes & heuynes As towchyng the comyng of our lord in our bodyly flessh we may considre thre thynges of this comyng That is to wete thoportunyte / the necessyte / & the vty / lyte / The oportunyte of comyng is takē by the reson of the man that first was vaynquysshyd in the lawe of nature of the defaulte of the knowlege of god / by whiche he fyll in to euyll errours / & therfore he was cōstrayned to crye to god Il­luīa oculos meos / yt is to saye lord gy­ue lyght to myn eyen After cam the la / we of god whiche hath gyuen cōmandement in whiche he hath ben ouercome of Impuissance / as first he hath cryed / ther is non yt fulfilleth but that comādeth for ther he is only taught / but not delyuerd fro synne ne holpē by grace / & therfore he was cōstrayned to crye / ther laketh non to comande but ther is none that accōplisheth the cōmandement / Thēne cam the sone of god in tyme whā mā was vaynquysshid of ygnorance & Impuissaūce / to ye yf he had so comē to fore / ꝑauenture man myght saye yt by his owne merites he myght haue be saued / & thus he had not be boūde to yeld thankes to god / The ij thynge yt is shewd vs of this co­myng is the necessyte by reson of the tyme / of whiche thappostle poul speketh / ad galatas the iiij chapitre / At vbi ve­net plenitudo temꝑis / whan the pleni­tude or ful tyme of the grace of god was ordeyned / thēne he sente his sone yt was god & sone of the virgyne & wyf / whiche was made subget to the lawe / To that yt they be subget to ye lawe he bought hem agayn & were receyued sones of god by grace of adopcion / Now saith saynt au­styn yt many demande why he cam not rather / he answerth that it was by cause that the plenytude of tyme was not co­me / whiche shold come by hym that all thynges were ordeyned & made / & after whan this plenitude of tyme cam / he cā that of tyme passed hath delyueryd vs To that we shal be delyueryd of tyme we shal come to hym / where as no tyme passeth / but is perpetuite / The iij thyng that is shewde to vs of this comyng is the vtylyte & proufit that cometh for the cause of the hurte & sekenes generall / For syth the maladye was general / the medecyne must be general / wherof saith saynt Austyn / that thenne cam the grete medecyn / whan the grete maladye was thurgh all the world wherof the holy chirche remembreth in vij Antemmis yt ben songen to fore the natyuyte of our lord where the maladye is shewd in di­uerse maners / And for eche demādeth remedye of his maladye of the phisicyen For to fore the comyng of our lorde we were ygnorant / & blynd bounden to payne ꝑdurable / bonde to the deuyll / Alyed to hym by euyll custome of synne / ywrapped in derkenes / & dryuen out of our contrey and therfore we haue grete nede of a doctour or techer / of ayenbyar of a delyuerer / of a conduyter / of a lighter or Illuminer and of a Sauy­our / ¶Therfore thenne that we were ignorant / we had nede that we were of hym taught and lerned / ¶And therfore we crye in the first Antheme O sapiencia que ex ore altissimi pro­disti et cetera ¶O sapience souerayne / [Page] whiche art descended fro the mowthe of the most hye / Come to vs / & teche vs the waye of prudence / And for as moche as it is ouer lytyl to vs for to be taught / we demāde in the secōde Anthe­me to be agayn bought & saye / O adonay & dux domus israhel &c̄ / veni ad redi­mendum nos in brachio extenso / O thou souerayn syre & prynce of the hous of ysrahel come & ayenbye vs by thy puyssan̄ ce wyth armes stratched but lityl shold it prouffyt vs for to be taught & ayen­bought / yf yet we were holden in pryson fast shette / And therfore we demande to be delyuerd sayeng / O radix iesse veni ad liberandum iā noli tardare / O Rote of Iesse come & delyure vs & tarye not And what auaylleth vnto prysoners to be bought agayn & delyueryd yf they were not vnbōden / & fre to goo where they wolde / lytyl shold it prouffyte / & there fore we demaunde that we may be vnboūd & losed fro all bonde of synne whan we crye in the fourth Antheme / O clauis dauid &c̄ O keye of dauid that closeth that noman may opene / and openest that noman may shytte / Come to vs / & cast the prisoner out of the pryson that sytteth in derkenes & shadowe of deth / For they that haue ben longe in pryson & derk places may not se clerly but haue theyer eyen dym / Terfor after we be delyueryd fro pryson it behoueth that our eyen be made clere & our sight illumyned for to see whyder we shold goo / & therfore we crye in the fyfth an­theme / O oriens splendor lucis eterne veni & illumina sedentes in tenebris et vmbra mortis / O Oryent that art the resplendour of theternal lyght come and Illumyne them that sytte in derkenes & shadowe of deth / & yf we were taught / lighted / vnbounde & bought / what shold it auaylle to vs / but yf we shold be sauyd / And therfore we requyre to be sauyd / & therfore we saye in the two last Anthemes / the vj & the vij we demande to be saued / whan we crye / O rex gēcium veni et salua hominē / quem de limo formasti / O thou kynge of peoples / come & saue the man / that thou hast fourmed of the slyme of therthe / & in the seuenth / O emanuel rex et legifer nos­ter / ueni ad saluandum nos domine de­us noster / o emanuel that art our kynge & berar of our lawe / our lord our god / come and saue vs / The proufyte of his comyng is assigned of many sayntis / in many maners / For luke saith in the fourth chapytre / that our lord was sent and came to vs for vij prouffytes where he saith the speryte of our lord on me whiche he reherseth by ordre / he was sente for the comfort of the poure / to hele theym that were seke in synne / to delyuere theym that were in pryson / to teche theym that were vncunnyng / to foryeue synnes / to bye agayn al mankynde And fore to yeue reward to theym that deserue it / And saynt Austyn putteth here iij prouffytes of his cō myng & seyth / In this wretchid world what haboundeth / but to be born / to laboure / & to deye / Thyse ben the marchādyses of our region / and to this marchādyses / the noble marchant Ihūs descended And by cause / all marchans gyue & take they gyue that they haue / & take yt they haue not / Ihesu Cryst in this mar­chandyse gaf & toke / he toke that / whiche in this world haboūdeth that is to wete to be born / to laboure / & to deye / he gaf agayn to vs to be born spirituelly / to aryse / & to regne pardurably / And / he hym self cam to vs to take vylōnyes / & to gyue to vs honour / to suffre deth / & to gy­ue vs lyf / to take pouerte / & to gyue vs glorye / Seynt Gregore putteth iiij. causes of the prouffyte of his comyng sayeng / Studebant omnes superbi de eadē stirpe progeniti▪ prospera vite presentis appetere: Aduersa deuitare: ob probria fugere: gloriā sequi: They of the world in their pryde descēded of the same lignage / studyed to desire the pros­perite of this present lyf / teschue thad­uersites / to fle the reproefs and shames & tensiewe the glorye of the world / and our lord cam encarnate emong them as­kyng & sechyng the aduersitees / despytyng the prosperitees / embrachyng vy­lōnyes / fleyng all vayne glorye / And he hym self whiche descēded frō glorye / cā & he comē taught newe thynges / And in shewyng merueylles / suffrid many euyll / seynt bernard putteth other cau­ses / & saith yt we trauayll in this world for iij maner of maladyes or sekenes / For we bē lyghtly deceyued Feble to doo well / & frayll to resiste ayens euyll / [Page ij] yf we entende to doo wel / we faylle / yf we doo payne to resiste the euyll / we ben sourmounted and ouercome / & for this / the comyng of Ihesu Cryst was to vs necessarye / To that he enhabiteth in vs by faith / he enlumyneth our eyen of the herte / And in abydyng with vs / he helpeth vs in our maladye / & in beyng with vs he deffendeth our fraylte ayenst our ene­myes / Of the secōde comyng whiche shal be atte last Iugemēt / Two thynges ben to be seyne / that is to wyte / that whiche cometh to fore the Iugement / And that whiche shal be atte Iugement / As fore the first / thre thynges shal be to fore the Iugemēt / First the terrible cōfusion of signes & tokenes / Secōdly the malyce & the deceyte of Antecryst / and the thirde of the uehemēt & merueyllous operaciō of the fy [...]e / As touchyng the signes saynt luke saith in the xxv chapitre / Erūt signa in sole luna & stellis &c̄ / Ther shal be grete signes in the sonne / in the mone / & in the sterres & in therthe oppression of peple anguysshous for the confusion of the sowne of the see & of the wawes / The in first signes bē determined in the booke of thapocalips in the vj chapitre / Sol factus ē niger tanquā saccus cilici­nus / & luna facta ē sicut sanguis / & stelle ceciderūt suꝑ terram / Thēne shal be the tyme / that the sonne shal be black / as a sacke groos & rude / & the mone shal be as blood / & the sterres shal falle on therthe / The sonne is said derke for as mo­che as he is depriued of his lyght / as though he wepte for the deyeng of men For saynt Austyn saith / yt the vengeāce of god shal be so cruel at the day of do­me / that the sonne shal not dar beholde it Or as for to speke of the propre signy­ficacion spirytuelly to be vnderstōden / is that the sonne of Iustice Ihū Cryst shal be thēne so derke / yt noman shal dar knowe hym / The heuē is here takē for thayer And the sterres be called of this heuen whiche haue symylytude & semblaūce li­ke sterres / And after the comyne lan­gage / men saye that they falle fro heuen / whā they descende vnder the heuē / and in that / the scripture cōfermeth to the maner comyne of spekyng And thēne shal be made suche oppression / For the qualyte of the fyre shal haloūde strongly / & this shal our lord doo for the terrour & f [...]re of the synners / Or the sterres shal be said to falle / for by cause they caste out Rayes of fyre / Or by cause ther be many that seme clere as sterres / & thēne shal fal fro the faith / Or that they witthdra­we theyr light / that they ne may be seen lytil or nought / Of the fourth signe / the whiche shal be the pressure & thāguysshe that shal be vpon therthe saith seynt Mathew in the iiij chapitre / yt thēne shal be suche tribulaciō / that neuer was none so grete seen vpō therthe / syth the world begā / ne neuer shal be / The v signe shal be / the cōfusion that shal be on the see / & herof saye sōme & ymagyne / that the see shal perysshe / by a grete brekyng of his first qualite / that is to saye of his puis / saūce & vertue / accordyng to that saynt Iohn̄ saith in / thapecalips in the xxj cha­pitre / Et mare Iā nō est / And as touchyng to his qualites of his wawes / of rysyng & other accidens / And af­ter this that some other saye / the fown shal be moche grete / For it shal gyue out a merueyllous grete noyse & bruyt / For the see shal be lyft vp xl cubites aboue the montaygnes And after shal aswage & goo doun / Or to speke af­ter the lettre / playnly after the sentence of saynt gregore / Thēne / shal the see be made newe / And troublyng of the wa­wes that neuer were herd lyke / Now we haue that saynt Iherome sheweth to vs / in ye yerly historyes of thebrews xv signes & tokenes / the whiche shal come byfore the Iugemēt / but he declareth not yf they shal shewe contynuelly / or yf ther shal be space bytwene them / The first signe is that the see shal aryse fyftē cubytes aboue ye heyght of ye mōtaynes / in beyng in his place as a wall / The ij day the see shal descēde so lowe that vnnethe it shal be seen / The third signe / the gre­te fysshes as whales & other shal appiere a boue the water / & shal crye vnto the heuē / And god only shal vnderstonde their crye / ¶ The fourth signe shal be that the see and water shal brenne / The fyfte signe that the trees and her­bes shal gyue dewe of blood and in the v day diuerse clerkys afferme / yt all the byrdes of thayer shal assēble in a felde / euerych kynde by them self & shal not ete ne drynke / but shall abyde the comyng of the Iuge in grete feer / The [Page] [...] [Page ij] [...] [Page] vj signe the edefices & byldyngig shal falle doun / & in this vj day thondres & tempestis ful of fyre shall growe in the west where the sonne goth doun / ayenst the firmamēt in rennyng to the eest / The vij signe the stones shal smyte & hurtle to gydre / & shal cleue in foure parties / & eche partye shal smyte other ne none shal vnderstande ne here the sowne / but god only / The eyght signe shal be the moeuyng & general tremblyng of ther­the / whiche shal be so grete as it is said that noman ne beste shal not mow stōde theron / but falle to the ground / The ix. signe / Alle the erthe shal be euē & playn And all the montaygnes and valeyes shall be brought in to pouldre & be all lyke / The tenth day the mē shal yssue out of the caues / & shal goo by the wayes & feldes / as men alyened & out of their witte / And shal not conne speke one to another / Te xj day the bones of dede men shal yssue out of their beryels & places & shal hold theym vpon their sepulcres / & fro the sonne rysyng vnto it goo doun the sepulcres shal be open to thende that the deede bodyes may all yssue / The xij· signe all the sterres shal fall fro the heuē & shal sprede out Rayes of fyre / & thēne grete quantyte shal growe / In this xij. daye it is said that alle the beestes shal come to the felde howlyng / & shal not ete ne drynke / The xiij. signe alle lyuyng shal deye / to thēde that they shold aryse with the dede bodyes The xiiij. day / the heuen & therthe shal brēne The xv. day shal be a new heuē / & new erthe / & all thing & all dede mē shal aryse / The ij thyng / yt shal be a fore Iugemēt shal be ye folye & malice of ātecryst / he shal payne hym to deceyue all men by iiij. maners / The j maner shal be by suasion & false exposicion of scripture / For as moche as he may he shal gyue theym to vnderstāde that he is Messyas / whiche was promysed in the lawe that he sold come / whom we saye Ihū Cryst / & he shal destroye the la­we of Ihū Cryst / & shal ordeyne his la­we / in allegyng dauid the prophete that saith / Cōstitue dn̄e legislatorē suꝑ eos / Thus shal he saye / that it was said for hym as he that was ordeyned of god for to sette lawe vpon his place / After this that is seid in the scripture of da­nyel / danielis xj dabūt abhominacionē & desolacionē tēpli &c̄ / Antecryst & his cō plices shal gyue abhominacion & desolacion to the tēple of god in this tyme as saith the glose / Antecrist shal be in the tēple of god as god / for that he shal destroye the lawe of god / The seconde ma­ner shal be by merueyllous oꝑacion of myracles / wherof saith thappostle saynt poule in his secōde epistle ad thesalonicē ­ses in the seconde chapitre / where he saith Cuius aduentus erit secundū operatio / nem sathane ī (oī (bus))omnibus verbis et prodigijs mendaci (bus) / Of Antecryst it is said that the comyng shal be after the operaciō of sathan / in all his signes in all his mer­ueylles / and false lyeng dedes / wherof saynt Iehan maketh menciō in thapoca­lips the xiij: chapitre / Fecit signa vt etiam ignem faceret de celo in terram descendere Antecryst shal make suche signes that is to seye / he shal make suche toke­nes / that he shal make the fyre descende fro heuen / The glose saith / yt lyke as the holy goost descended in likenes of fyre / In lyke wyse shal Antecryst gyue the euyl spirite in lykenes of fyre / Te thyrde maner that he shal doo for to deceyue / shal be in gyuyng of yeftis / of whiche is wreton in the booke of daniel the prophete / in his xj chapitre / dabit eis potestatem in ml̄tis / & terrā diuidet gratuito / Antecryst shal gyue puissance to his seruauntis in many thynges / And shal departe therthe to them after his will / The glose saith / that Antecryst shal gyue many yeftes to them that he shal deceyue / And to his disciples he shal deuyde therthe / & them that he may not subdue by terrour & fere / he shal subdue & ouercome them by auarice & make them therby tobeye hym / The iiij maner for to deceyue them shal be by tourments that he shal gyue to them / wherof daniel saith in his viij chapitre / Supra qd credi po­test / vniuersa vastabit / Noman shal bileue how he shal destroye & tormente thē that will not bileue in hym / For to drawe thē to hym by force / And saynt gre / gore saith of hym Robustos quippe iter­ficiet & cetera he shal slee the grete and strong meen / whan he may not wynne ne ouercome thē by herte ne will he shal ouercome them by torment The thirde thyng that shal goo to fore the Iuge­ment / shal be the right vehement fyre [Page iij] fyre / the whiche shall goo to fore the face of the Iuge / And god shal sēde this fyre for foure causes / Fyrst for the renewyng of the world / for he shal pur­ge & renewe the elemētes / And lyke to the fourme of the deluuye / It shal be xl. cubites hyer thā alle the mōtaynes / lyke as it is wreton in thystorye scolastyque For the werkes of the peple may moūte so hye / Secōdly for the purgatiō of the people / For thēne that fyre shall be in stede of the fyre of purgatorye to them that thēne shall be on lyue / Thirdely for to to gyue more gretter tormente to thē that be dampned / Fourthly for to gyue more clerenes & light vnto the seyntes / For after the sayeng of saynt basylle / our lorde god whā he shal make the purgaciō of the world / he shal departe the hete of the fyre fro the resplendour & bryghtnes And all the hete he shal sende to the place of dāpned people by cause they shold be the more turmented / And all the resplendour brightnes he shal sende to the place of seyntes / to thēde that they be the more conforted / Of thies that shal ensiewe & folowe the Iugemēt ther ben many the first shal by the descenciō of the Iuge The Iuge shal descēde in to the vale of Iosaphat / & shal sette the good on his right honde / & the euyll on the lift honde in an hye place in thayer / by cause other shold see them / And it ought not to be byleued that within that lyte v [...]leye / all myght be enclosed / after that / whiche saynt Ierome saith / but many shal be there / & the other ther aboute / Neuertheles in a lytil space of lōde / may be men with out nombre by dyuyne puissaūce & ordynaunce / & yf it be of necessite / the chosen people shal be in thayer for the agilite & lightnes of theyr bodyes & also in soule / And thenne the Iuge shal despute & repreue the wicked men of the werkes of mercy / whiche he ordeyned to vs / And they shal not mowe replye / but shal thē ne wepe vpon thē self & vpō theyr dedes lyke as saynt Iohn̄ Grisostō saith vpon the gospell of seynt Mathew / in sayeng that the Iewes shal wepe their lyf / whā they shal see their Iuge / and hym / that gyueth lyf to all men / whō they estemed & trowed a dede man / & shal blame thē self for his body hurt & wounded by thē And they may not denye theyr cruelte but shal wepe in grete distresse / The paynems whiche by the vayne disputaciōs of the philosophres were deceyued / & supposed to haue ben folye to worshipe god crucyfyed / The Crystē mē synnars shal wepe / that haue more louyd the world than god / The heretyques shal wepe by cause they holden fals opynyons ayens the faith of Ihū Cryste / whom thēne they shal see the souerayn Iuge / whom the Iewes crucyfyed / and so shal all the lynages of the world wepe / for they shal haue no force ne power ne strengthe to re­siste ayenst hym / ne they may not flee to fore his face / ne they shal haue no tyme of space to doo penaūce for theyr synnes ne to make satisfaction of the grete anguissh that they shal haue of al thynges ther shal nothyng abyde to thē but wepyng / The seconde thynge that shal folo­we atte Iugement is the difference of the ordres / For thus as saynt gregory saith / at the day of Iugement shal be iiij thynges / two on the partye reproued / & two on the partye chosē / The first shal be dāpned & perrisshyd to whom he shal saye / Esu [...]ui & nō dedistis michi mādu / care / I had hongre / & ye haue gyuen to me no mete The other shall not be Iuged & perysshe / of whom it is wreton. Qui nō credit iā iudicatus ē / he that beleueth not is now Iuged / for they shal not perceyue the wordes of the Iuge / whiche wold not kepe the wordes of god / The other of the partye of the good shal be Iuged / & shal reygne as they to whom shal be said / I haue hadde hungre / & ye / haue gyue me mete / The other shal not be Iuged / and yet shal regne / That is to wyte the parfyght men that shal Iuge other / not that they shal gyue the sentence of the Iugement / For the souerayn Iuge shal only yeue the sentence but they be said Iuges / by cause they be present approuyng the Iugement / And this assistence shal be first to the honour of sayntes / For it shal be grete honour to them to haue theyr seetes & sytte with the Iuge / lyke as Ihū Cryst promysed to them / that they shold be syttyng vpō xij. seetes Iugyng the xij lignages of Israhel Secōdly to the cōfirmaciō of the sentēce / For the syhal aproue the sentēce yeuē of the Iuge / as don the assistētis in Iugemēt wiche approue [Page] the sentence of the Iuge that is good & Iuste / And with their hādes they sette to theyr names in wytnesse / lyke as dauid saith / Vt faciāt ī eis Iudiciū con­scriptū &c̄ / To thende that they make vpon the dampned / Iugement wreton with the Iuge / Thirdly that shal be to condēpnacion of the euyl peple / whom they shal condempne by the werkes of their good lyf / The thirde thyng that foloweth the Iugemēt that shal be then­seygnes & tokenes of the passyon of Ihesu Crist / That is to wyte / the crosse / the naylles / & the woundes / The whiche signes shal be fyrst for to shewe his gloryous victorye / And by that they shal ap­pere in thexcellēce of his glorye / Wherof saith saynt Iohn̄ Grysostome that the Crosse & the woundes shall be more shynyng than ony Rayes of the sōne / now then saith he / cōsydere ye what the vertue is of the crosse / The sonne thēne shal be derke / and the mone shal gyue no lyght here by thēne may ye vnderstonde / how moche the crosse is more shynyng than the mone / & more clere than the sonne / Secondly for to shewe his mercy / by whiche he shal saue the goode / Thirdly for to shewe his Iustice / how Iustly he hath dampned thē that be euyll / by cause they haue despysed so noble pryse as his blood / & sette not therby / And therfor as saith seynt Iohn̄ Grisostome / he shal saye to thē harde wordes by maner of re­preef / For your sake I made my self a man / for you I haue ben beten / bounden scorgyd and crucified / where is now the fruyt that I haue suffred so many Iniuries fore / lo see the prys of my blood that I haue gyuen to redeme you / where is the seruyse / that ye haue don to me for the prys of my blood that I haue gyue for you / And where I was god in my glorye I cam doun & was made mā for you / And ye haue made me more vyle than ony thyng / For alle maner thynges of fylthe ye haue more loued than my Iustyce & my faith / The fourth thynge that foloweth the dome or Iuge­memt / is the straytenesse & the Rygour of the Iuge / For it may not bowe ne le ne for nothyng / For he is all myghty / ne noman may doo ony thynge ayenst hym ne by yeftes ne otherwyse / For alle ri­chesses be in hym & all tresour / And he­rof saith seynt bernard / The day shal co­me / that clene & holy hertes shal be more worth than wordes aourned / & good cō science better than a sacke ful of moneye For this is he that shal not be deceyued by wordes / ne shal bowe for yeftes / & herof saith seynt Austyn / we awayte vpon the day of Iugement / & that day shal be right ful of equyte / The Iuge thē shal yeue no fauour to none be he neuer so p [...]yssant / ne do ayenst Iustice / ne noo bysshop / none Abbot / ne no prnyce may corrupte hym for gold ne syluer / ne for hate / For all goodnes is in hym / Ther­fore none hate may be in hym / wherof Salomon the wyse saith capl̄o xj / Odisti eo (rum) que fecisti / God hated neuer thynge that he made and created / For he is right Iuste / & so Iuste / that they / that he calleth his brethern / they be false cristen men / whom he shal not delyure after this that dauid saith / fratrem non redimet / Also he shal not be deceyued by errour / For he is right wyse / Of him saith seynt leon the pope of this Iugement whiche is the sentence of the souuerayn Iuge / that is that hys regarde & lookyng makyth all thyng to tremble / to whome all ferme & stable thyng in cōparison / is mouable / And alle secrete thyng / opene / to whom all derkenes is clere / alle thyng without voys answereth / Silēce cōfes: seth & wytnesseth / And without voys thought speketh / And for as moche as his wysdom is so grete / Ayenst his wy­sedom aduayle none allegaciōs of aduocates / ne sophym of philosophres / ne the fair wordes aourned of thyntercessours ne moyens / ne the malices of them that be cautelous / And of thise fooure here saith seynt Iherome / Quāti illic elīgues & muti / feliciores loquaci (bus) erūt. quo ad primum / Quanti pastores / philosophis quo ad secundum / Quanti eustuci / oratoribus / quo ad tercium / Quanti hebetes / argucijs preferendi sunt cicero­nis / quo ad quartum / how many shal ther be at this Iugement / that shal ha­ue no tongue / by whiche they shal not speke / whiche shal be more eurous and blessyd than the fair & grete spekars And the herdemen and shepherders more happy / than the philosophers / And how many rude and symple men / more than the wyse men / And [Page iiij] how many foles & Innocens more than the shewers of the doctrynes of Ciceron / than of other ful of vayne science / They shal be sette to fore and receyued at that day / lyke as he wold saye / the fyrst shal be taken / & the other shal be putte away / The fyfthe thynge that shal be atte day of dome / shal be thorrible accu­sacion / For thenne shal be there accu­seurs ayenst the synner / The first accu­ser shal be the deuyll / Of whome seynt Austyn saith / that thenemy thēne shal be redy whiche shal recite the wordes of our profession / And shal shewe to fore vs / alle that euer we haue don / and in what place / and what tyme we haue synned / And what good thēne we shold haue don / & he shal saye to the Iuge / right trewe Iuge / deme & Iuge this synnar to be myn / for his trespaas whiche wold be thyne by grace / he is thyne by nature / he is myne by his myserye / he is thyne by thy passyon / he is myne by monycion / To the he hath be in obedyent / To me he hath be obedyent / he hath receyued of the the vesture of In­mortalite: Of me he hath taken this penyble cote / wyth whiche he is clad / he hath lefte thy vesture / and is comen to myn Ryght Iuste demer / Iuge hym to be myne for to be dampned with me / Alas / Alas / how may the mouthe of them open that shal thus be foūden / whā they shal be Iustly dampned to be with the deuyll / [...] The second accusement is oure owne trespaas / For oure owne propre synnes shal accuse vs / As the wyse salomō saith / sapiētie quarto / ve­nient in cogitatōem pccō (rum) suo (rum) timidi / & traducēt illos ex aduerso īiqitates eo (rum) To the Iugement they shal come in the thought of their synnes in grete drede / And their wyckednesses shal caste them out afterward: Thēne theyr werkes shal saye to gydre / Thou hast made vs: we ben engendred of the / we shal not leue the / But alleway we shal be with the / And [...]ith the we shal goo to the dome / Thus in many thynges & crymes they shal accuse the synners / The thirde accuse [...] shal be all the world / wherof sayth seynt gregorye / yf thou demande who shal accuse the I saye the world whiche is offended And saynt Iohn̄ grisestome seyth that at that day there we shal answere nothyng / but the heuen / the erthe / the water / the sonne / the dayes / & the nyghtes / shal be in wyt­nes of our synnes / And yf we speke not / oure werkes & our thoughtes shall be moeued / and all the world shal be ayenst vs to fore god / And shal accu­se vs strongly / The sixth thyng that ensieweth the dome / shal be witnes trewe without fayllyng / The synnar shal ha­ue iij wytnessis ayenst hym That one that is aboue hym that is to wete / that shal be Iuge & wytnes / lyke as he saith by the mouth of Ieremye the prophete / I am Iuge and witnes saith our lord / That other witnes is within hym / that is to wete his conscience / therfor saith saint Austyn yf thou dredest the Iuge comyng / correcte thy conscience / For the worde of thy mouth is the wytnes of thy conscience: That other wytnes is by hym / that is his propre angele deputed to his kepyng. the whiche by cause that he knoweth his conscience / shal be­re witnes ayenst hym / wherof it is said in Iob / The heuenes that is to saye the angeles thēne shall shewe thynyquytees of the synners / The seuenth thyng that shal be atte Iugement is the constraynt of the synners: wherof saith saynt gre­goire / O how strayte shall be the wayes to synners / all aboue shal the Iuge sytte ful of wrath / And vnderneth thorri­ble & cōfused region of payne / on their ryght side theyr synnes / whiche shal accuse theym / On their lyft syde theyr enemyes deuylles without nōbre drawyng them to torment / within theym theyr cō science shal be brennyng / And with out forth the world brennyng / The caytyf and myserable synnar thus taken: whyther shal he flee / or whyter shal he goo / he shal not mow hyde hym / For it is Impossible / And to shewe it is In­tollerable / so moche that he shal not conne bere it / The eyghte that he shal haue the sentence inreuocable / This sentence shal neuer be repelled / ne it may be appeled / For thappellacion shal not be re­ceyued for thre causes: as it shold be in Iugement the first cause is for thexcellē ce of the Iuge / As of a kynge. yf he ye­ue a sentence / it may not be appelled in his royaume / For ther is none therin aboue hym souerayn


and in like wise of themperour / and of the pope / Secondly for theuydence of the cryme / wiche is notoryly kno­wen / Thirdly whan the thynge of whiche the Iugement is yeuen may not be differred / And that it haue not dila­cion / And for thise thre causes / ther maye none appele be fro the dyuyne sentence / First for thexcellence of the Iuge For god hath none aboue hym / but he is aboue all other in eternyte / in dig­nyte / and in auctorite / And somme wise / may be appelled fro the Empe­rour to god / But fro god may nomā appelle / for he hath none aboue hym / Secondly for the crime / For alle tres­paas and synnes shal be there openly shewd / wherof saith seynt Ierome / that in this daye alle our dedes shal be shewd / like as they were writen in a table & noted / Thirdly for the thyng whiche may not suffre dilacion / For alle thynges that shal be don atte Iugement shal be don in a twynkelyng of an eye / Thēne late vs pray that we may in this holy tyme so to receyue hym that at the day of Iugement we may be receyued in to his euerlastyng blisse


¶Thus endeth thystorye of thaduente

¶ Here foloweth the Natiuite of our lorde ihesu Crist

Whan the world had en­dured fyue thousand & nyne hondred yere af­ter eusebe the holy saynt Octouian themperour cō manded that alle the world shold be descriued / so that he myght knowe / how many cytees / how many townes / & how many personnes he had in alle the vniuersal world / Thēne was so grete peas in therthe that alle the world was obeyssaunt to hym And therfore our lorde wold be born in that tyme / that it shold be knowen that he brought peas fro heuen / And this emperour cōmanded that eueri mā shold goo in to the tounes / cytees or villages frowhens they were of / and shold brynge with hem a peny in kno­wlechyng that he was subgette to thempyre of rome / And by so many pens as shold be founden receyued / shold be knowen the nombre of the personnes / Ioseph whiche thēne was of the lignage of dauid / And dwellyd in Nazareth / wente in to the cyte of Bethlem [Page v] And ladde with hym the virgyne ma­rie his wyf / And whan they were comen theder / by cause the hostryes were alle taken vp / they were constrayned to be with oute in a comyn place where alle peple wente / And ther was a stable for an asse that he brought with hym and for an oxe / In that nyght our blessid lady and moder of god was delyuerd of our blessyd sauyour vpon the heye that laye in the racke / At whiche Natiuite our lord shewd many mer­uaylles / Fo by cause that the world was in so grete peas / the Romayns had don mad a tēple / whiche was named the temple of peas / On whiche they cō ­seylled wyth Appollo / to knowe how longe it shold stond and endure / Appollo answerd to them that it shal stōd as lōge / tyl a mayde had brought forth and born a chyld / And therfore they dyde do wryte on the portal of ye temple / loo this is the temple of peas that euer shal endure / For they suppo­sed wel / that a mayd myght neuer bere ne brynge forth a chyld / This tem­ple / that same tyme that our lady was delyuerd and our lord born / ouerthre­we & fylle alle doun / Of whiche Crys­ten men afterward mad in the same place a chirche of our lady whiche is callyd scā maria rotunda / that is to saye the chirche of seynt marie the Round / Also the same nyght as recordeth Innocent the thirde whiche was pope / that there sprange and sourded in rome the same nyght a wel or a fountayne / and ran largely alle that nyght & alle that day vnto the ryuer of Rome called Ty­bre / Also after that recordeth saynt Iohn̄ Grisostōme / the thre kynges were this nyght in theyr orysons and prayers vpon a montayne / whan a sterre appered by them whiche had the forme of a right fayr chyld / whiche had a crosse in his forhed / which sayd to these thre kynges / that they shold goo to Iherusalem / And there they shold fynd the sone of the virgyne god and man whi­che thēne was born / Also ther appered in thorient thre sonnes / whiche lytil & lytil assembled to gydre / and were all on one / As it is sygnyfyed to vs / that thies thre thynges / is the godhed / the soule / and the bodye / whiche ben in thre natures assembled in one persone / Also Octauian themperour / like as In­nocent recordeth / That he was moche desyred of his counseyll and of his people / that he shold doo men worshippe hym as god / For neuer had ther be to fore hym so grete a maistre and lord of the World as he was / Thenne themperour sente for a prophetesse named Sebyle / for to demand of her / yf ther were ony so grete and lyke hym in therthe / Or yf ony shold come after hym / Thus atte hour of mydday she behelde the heuē / and sawe a cercle of gold aboute the sonne / And in the myddle of the cercle a mayde holdyng a chyld in her armes Thēne she called thēperour amd shewd it hym / whan Octauien sawe that / he merveylled ouer moche / wherof Sebyle sayd to hym / hic puer maior te est / ipsum adora / This Chyld is gretter lord than thou art / worshippe hym / Thēne whā themperour vnderstod that this chyld was gretter lord thā he was he wold not be worshipped as god / but worshipped this child that shold be born / wherfore the Cristen men made a chirche of the same chambre of themperour / and named it Ara celi / After this it happed on a nyght / as a grete maistre whiche is of grete auctorite in scripture whiche is named bartilmew recordeth that the Rodde of eugaddi whiche is by Iherusalem whiche berith bame flowred this nyght and bare fruit and gaf liquour of bame / After this cam the angelle and apperid to the shepher­des that kepte their sheep / and said to theym / I anounce and shewe to you a grete Ioye / For the savyour of the world is in this nyght born / in the cyte of Bethleē / there may ye fynd hym wrapped in clowtes / And anon as the Aungell had said this / a grete mul­titud of angelis appered with hym / & began to synge / honour glorye & helth be to god on hye / And in therthe peas to men of good wyll / Thenne said the shepherdes late vs goo to bethleem and see this thyng / And whan they cam they fonde lyke as the angele had said And it happed this nyght / that all the sodomytes that dyde synne ayenst nature were deed and extynct / For god hated so moche this synne / that he [Page] myght not suffre / that nature humayne whiche he had taken / were delyuerd to so grete shame / wherof saīt Austī saith / that it lackyd but lytil / that god wold not become man for that synne / In this tyme Octouian made to cutte and enlarge the wayes / and quyted the Ro­mayns of all the dettes that they ought to hym / This ffeste of Natyuyte of our lord is one of the grettest feestes of all the yere / and for to telle alle the myracles that our lord hath shewde it shold conteyne an hole booke / but at this ty­me I shal leue and passe ouer / sauf one thynge that I haue herde ones pre­c [...]yd of a worshipeful doctour / that what persone beyng in clene lyf / desire on this day a bone of god / as fer as it is rightful / and good for hym / our lord atte reuerence of this blessyd & hie feste of his natyuyte wyll graūte it to hym thēne lete vs alway make vs in clene lyf at this feste that we may so plese hym / that after this short lyf we may come vnto his blysse Amē

¶ Here endeth the natyuyte of our lorde

Ande here foloweth his circumsicion

The day of the circūsicion of our lord ther ben four thynges that make and shewe it to be holy and solempne / The first is the vtas of the Natyuyte / The secōde thymposicōn of a newe name beryng helth / The thirde theffusion of his precious blood / The fourth the sig­nes of the circumcision / As for the first it apperith / For the vtas of sayntes ben solempne / by moche more Reson ought it to be of hym that is the sayncte of all saynctes / Now it semeth that the Natyuyte of our lord ought not to haue no­ne vtas / For the natyuyte tendeth to the deth / And the decees of sayntes haue their vtas / by cause they be born of the natyuyte that stratcheth to lyf ꝑdurable for to be after gloryfyed in body / And by the same waye it semeth that the Natyuyte of the glorious virgyne Marie And of seynt Iohn̄ baptiste / and of the resurrexiō of our lord ouhgt not to haue vtas / For the resurrexiō was thē don / herto we ought to consydre lyke as saith a doctour that in this vtas we shold fulfylle suche thinges / as we accōplisshyd not in the prīcypal day that our lord was born in / of whiche of aū cyent tyme men were wonte to synge atte masse / Vultum tuum domine / &c̄ / to the honour of our lady seynt marie / The other octaues or vtases / as of pa [...]ke whitsōtyde / the Natyuytees of our lady & seynt Iohn̄ baptist ben of deuociō as of other sayntes / that men will honoure for singuler cause or affection / And they may be said the octaues of figuracion / For they signyfye and figure the octa­ue of the last resurrection perpetuell / whiche is the eyght eage / And as to the seconde / this day was his name Imposed to hym / and was named with the newe name that the mouthe of god named / This is the name / of whiche ther is n [...]ne other vnder heuē by whiche we may be saued / that is Ihesus / After seynt bernard this is the name / whiche in the mouthe is hony / In the eere melodye / and in the herte Ioye / This is the name / after that he saith it lyghteth & shyneth lyke oyle / whan it is prechyd it fedeth the soule / whan it is in the mynde of the herte / it is swete and it enoynteth whan it is called / And as the euangelist sayth / he had thre names / that is to wete / the sone of god / Ihūs / and Cristus / He is called the sone of god / in somoche as he is god of god the fader / Cristus in so moche as he is a man taken of a per­sone dyuyne vnto nature humayne / and Ihesus in as moche as he is god vnyed to our humanyte / And of this thre manere of names sayth seynt bernard / ye that lye in duste and pouldre arise out of your slepe and awake ye / and gyue preysyng to god / loo here that our lord shall come vnto your helthe / he cometh wyth oygnement / he cometh with glorye / Ihūs cometh not without helthe ne Crist cometh not wythoute vnction / ne the sone of god without glorye / For he is oure helthe / our vnction / and our Ioye / and as touchyng this treble name / to fore his passion he was not [Page vj] parfyghtly knowen / as touchyng the fyrst / he was somwhat knowen by coniectyng / as of his enemyes whiche saide Ihū Crist to be the sone of god / And as to the seconde of lasse or fewer he was knowen for Ihesu Crist / And as to the thirde vocally / for as moche as by the voys he was callyd Ihūs / But as to the reson of the name / he was not knowen / For Ihesus is asmoche to saye as savyour / And this vnderstoode not they / After the resurrec­tion / this name treble was clarefyed and declared / The fyrst to the certaynte / The second to the publycacion / The thirde to the reson of the name / The first name is sone of god / And that / thyse names ben appropred to hym / seynt hillarye in his booke that he made of the trynyte saith thus / Vere filium dei vni­genitū / In diuerse maners / this name sone of god is knowen / as it is witnessid of god / God the fader witnessith it / that he is his sone / Thappostles preche it / The religyons bileue it / The fendes our enemyes confesse it / And Therfore we knowe our lord Ihesu Crist in his maners / by name / by nature / by natyuyte / by puyssaunce / and by his passion ¶ The seconde name is cristus whiche is interpreted vnction / For he was enoynted wyth the oylle of gladnesse / to fore all them that to hym were partye / And by that he is said en­oynted / it is shewed / that he was a prophete / A champyon / a preste / & a kynge Thyse four persones somty­me were wonte to be enoynted / Ihesu Crist was a prophete techyng the doctryne dyuyne / A champiōn in the batayll agayn the deuyll whom he ouercam / a preest in recōcylyng thumayne lynage to god the fadre / And a kynge in dystrybutyng & rewardyng euery man Of this second name we ben all named For of this name Criste / we be called Crysten men / Of whyche name seynt austyn saith thus / Euery Crysten man ougth to be Crysten of right & Iustice / of bounte / of entyerte / of pacyence / of Chastete / of clennesse / of humylite / of Innocence / And pyte / And thies names here / ben of Crysten men / and thou how defendest thou this name / & reteynest for thy self so many thynges of whiche thou hast habundance / and none appetyte / knowe thou that he is not cristen only that berith the name / but he that doth the werkes of Cryste / ¶ The third name is Ihesus / And this name after that seynt bernard saith is mete / fontayne / medecyn / & lyght / And it is mete to many vertues / For it is confortatyf / it nourisshith / it is enforsyng & strengthyng / and it augmenteth & encreaceth / Of thyse he saith hym self / This name Ihesus is mete / For as ofte as thou remembrest it / thou art comforted / what is that whiche as­sailleth so moche the herte of hym that is thouthful / who is that whiche exerciteth the wytte thus repayred in vertue / The vertues comforten / encreace good ma­ners and honestees / who is that nou­rissith thus the chast affectiōs / nothyng of the world so moche as this name Ihe­sus / Secondly he is said a fontayne / wherof saynt bernard saith Ihesus is the fontayne of lyf sealed / the whiche spre­deth in to foure stremes / For it gyueth to vs / wysedom / Ryghtwisnes / sanctificacion / and redempcion / wysedom in predicacion / in gyuyng to vs of our synnes / absolucion by ryghtwisnes / sanctificacion in oure conuersacion / And by his passion / our redempcion / And in an other place he saith / thre stremes renne of this name Ihūs / that is to wete / worde of sorowe / by whiche is vn­derstond confession / Spryngyng of precyous blood / by whiche is sygnyfyed affliction / water of clensyng whiche sygnefyeth compunction / whiche of god is smeton to the herte / Thirdely it is medecyne / wherof saith seynt ber / nard / This name Ihesus is suche a me­decyne / that refrayneth the strength of wrathe / it appeaseth the swellyng of pryde / it heleth the woundes of enuye / it restrayneth the fyre of lecherye / it des­trayneth the flamme of Couetyse / it at tempreth the thurst of Auarice / And it dryeth al rotyn wretchidnes / Fourthly it is lyght / wherof saith seynt bernarde / wenest thow that so grete a light / And so sodeyn clerenes may be preched and shewde thurgh out the world / but by this name Ihesus / This is the na­me that seynt poul bare to fore the peple and to fore kynges / as a lyght sette [Page] vpon a candelstyl or chaundeler for to lyght to alle / Also this name ihesus is of grete swetenes / wherof saith saynt bernard / yf thou be Cryst / it hath no savoure in me but yf y rede this name Ihesus / yf I dispute or argue / I am not assured but yf this name Ihesus be herd Also Rychard of saynt victor saith thus Ihesus is a swete name / A name delec­table / a name confortyng the synnar / and a name of holy hope / Thēne Ihesus is to me swete Ihesus / that is to saye my savyour / Secondly that Ihesus is of gre­te vertue / wherof saith peter rananensis uocabis nomen eius Ihesum / Thou shalt calle this name Ihesus / this is the name that hath gyuen to blynde their sight / to deef men heeryng / To croked goyng / to dombe speche / to dede men lyf / And all the strēgthe of the deuyll is chaced away and taken out of the body that he possessyd / Thirdly this name Ihesus is of grete excellence / And of grete hyenes / whe­rof saith saynt bernard / The name of my savyour / of my brother of my flessh and of my blood / this is the name that is hyd fro the begynnyng of the world but in thende it is reueled & shewd / this is the name that can not be expressid / & of so moche as it may not be expressyd of so moche it is more merueyllous / & of somoche as it may not be estemed / so moche is it of more grete grace / And this name was Imposed to hym first by thangel / And of the fader putatyf Io­seph / Ihesus is said savyour / And it is said savyour in thre maners or by puissaunce to saue / or of habituacion / or of dede & of werke / the first / puissaūce or myght is to hym perdurable / The secō de of myght of habituacion is to hym syth the begynnyng of his conception / lyke as the aungelle shewde / and after that he hath puissaunce of dede and werke after that the name was Imposed to hym of Ioseph by cause of hys passyon that was to come / wherof the glose saith vpon this word / vocabis nomen eius ihesum / And here thou shalt Impose to hym this name / whiche was gyue to hym by thangele to fore begynnyng of this world / whan thēne he sayde thou shalt Impose to hym this name / he she­weth the denominacion made by Ioseph And whan he said that of the angelle or of the souerayn it was made / he tow­ched the ij other domynaciōs / And ther­fore was this Circumsicion establyssyd in the heed & begynnyng of the yere at Rome / whiche is chief of the world / and ennobled with the first lettre of the chief of the A.b.c. sette in the first place thus fourmed / Ihesu Crist the hede of the chirche is this day circūcided / the name is gyue to hym and Imposed / And the vtas of the natyuyte is halowed / The thirde thynge that is considered of this holy day / is theffusion or shedyng of the blood of Ihesu Cryst / For on this day fyrst he began to shede his bloode / the whiche after dyuerse tymes he shedde / Fyue tymes he shedde his blood for vs / First atte his circumsicion / And this tyme was the begynnyng of oure redēp­cion / Secondly in oryson / And in this tyme he shewde the desire that he had of our redempcion / Thirdly wan he was bound to the pyler and beten / and this was the merite of our redempcion for by his woūdes we were saued / Fourthly whā he was crucyfyed / And this tyme was the prys of oure redempcion / And thēne he payed that whiche he had not taken / Fyfthly whan his syde was ope­ned And this tyme was of our redempcion the sacrement / For thenne out of his syde yssued blood & water whiche signefyeth that we ought to be puryfyed by the water of baptesme / the whiche water ought to haue vertue and effect of the precious blood of Ihesu Cryst / The sixthe thyng of this holy day / is the signacle of the Circumsicion / the whiche Ihū Cryst on this day of his benygnyte daygned to take / And ye ought to knowe that for many resons he wold be circuncised / First for the cause of hym self / that he wold shewe that he had takē our uery flessh humayne / For he knewe wel / that ther shold somme come after that shold saye / that he had not taken body real of the virgyne Marie / And therfore wold he be circumcised really in flessh humayne / for to destroye theyr erroure / And to shede his naturel blood / For a body fantastyque shal shede no blood / Secondly for the cause of vs / for to shewe to vs / how we shold be circuncised spirituelly / After that saynt ber­nard saith / Ther be two maner of [Page vij] circumsicions that we ought to doo / that is to wete withoute forth our flessh / & within our herte / The circumsiciō of our body / is in thre thynges / in habyte that it be not noyeful / In operacion that it be not repreuable / in worde that it by not despytous / The circumsicion of the herte within forth is also in thre thyn­ges / in thought that it be holy / in af­fection that it be pure / in encencion that it be rightfull / Item for the rightful cause of vs / to that he wold saue vs in this maner that he was cutte in one mē bre for to saue all the body / In lyke wyse wold Ihū Cryst suffre the cuttyng of his circumcision for to saue all the spyrituel body of the chirche / They ben the mē bres of the chirche that byleue in hym / whiche by the faith of the chirche shall be saued / Of whiche circumsicion saith saynt poul ad Colocenses secundo / ye ha­ue taken the circumcison not made with the honde to despoylle & cutte the flesshe / but the spirituel circumsicion of Ihesu Cryst is that all vices be cutte of & take away / Thirdly he wold be circumcised by cause of the Iewes / that they shold haue none excusacion / but for to byleue in hym / For yf he had not be circumsi­sed / they myght saye / they ought not to receyue hym by cause he folowed not the fadres of the lawe / Fourthly by cause the deuyl shold haue no knowleche of the mystery of thyncarnacion / As the circumsicion was gyuen ayenst orygynal synne / the deuyl wende that he that receyued it were a synnar / & had nede of the remedye of circumsicion / And for this cause Ihesu Cryste wold that his moder beyng all way a virgy­ne shold be maryed / by cause that by the sacrament of matrymonye / his In­carnacion shold be hyd from the feende / Fyfthly for to fulfylle parfyght Iustice and parfyght humylyte / the whiche is to submytte hym to one lower than hym selfe / therfore wold he thus be circumcised / for to shewe to vs this humylite / as he that is lorde and maistre of the lawe / submysed hym selfe to the lawe / Sixthly for tapproue and fulfyll the lawe of Moyses / the whiche was good & holy For he was not comen for to destroye the lawe / but for to fulfylle and kepe the lawe / Thus saith saynt poul the xv chapytre / I saye to you that Ihesu Cryst was mynystre of the circumsicion for the trouth of god / to conferme the promesses that he had mad vnto the fadres of tholde lawe / And the cause why the circumsicion was made the viij / day / ther ben assigned many reasons / The first is for to vnderstonde the sence of the lettre as it lyeth / For lyke as Raby moyses whiche was a right grete philosophre in theologye how wel that he was a Iewe / whan a chylde in the state of vij dayes after he is born / is also tē dre / as he were yet in the wombe of his moder / And atte vij day he is fortefyed and affermed / Therfor as he saith / our lord wold that the lytil children atte viij day shold be circumcised / by cause they shold not be hurte by the grete ten­drenes yt they haue yet / And he wold not that they shold abyd aboue the viij day for iij causes that he assigneth / The first is fore to eschewe the peryll of deth / that he shold not deye within the viij dayes / The seconde is for teschewe the pay­ne of the chyldren For in the doyng of the circumsicion is a grete payne / And therfore wold our lord god / that they were circumcised whylis they had lytyl ymagynacion / For whan they haue lytil vnderstōdyng / they fele not so moche payne / The thirde cause / for teschewe the heuynes of the parentes / For by the circumsicion many chyldren deyed / And yf they had abyden til they had be gret­ter / And thēne deyed / the fader and moder shold haue ben more soroufull / than they shold be atte age of viij dayes The second cause is vnderstande in spiri­tuel dede / that is to wyte / that the viij day is taken for the resurrexion / whiche is the vtas of our lyf / For thenne shal we be circumcised fro alle payne and fro all myserye / And thus / thies viij dayes shall be vnderstod by the viij ages / The first is fro Adam to Noe / The secōd fro Noe to abraham / The thirde fro abrahā to Moyses / The fourthe fro moyses vnto Dauid / The fyfte fro Dauid to Ihesu Cryst / The vj fro Ihesu Cryst vnto thēde of the world / The vij of the deyeng on therthe / And the viij of the general resurrection to heuen / Or by theis viij ben vnderstande viij thynges the whiche we haue in the lyf perdurable / the whiche [Page] seynt Austyn reherceth / in recityng that our lord saith / what other thynge is it that he saith / I shal be theyr god / that is that I shal be to them all that / wherof they shal be ful / And al that whiche by reson they may demaunde / that is to wete / lyf / helth / mete habondance of all glorye / honour / and peas / and all goodnes / Or otherwise we may take by the vij dayes a man in body & in soule / of whiche the iiij dayes ben vn­derstande by the iiij elementes of whiche the body is composed / And iij dayes / they ben iij vertues naturell that ben in the soule / for to desire or coueyte For to be angry or moeued / For to vnder­stonde reason & to conceyue it / The man thēne that now hath vij dayes / whan he shal be ioyned to god / fro whom the Ioynyng shal neuer be deffeted / thēne shal he haue the viij day / And in this viij day he shal be circumcised fro all synne and from alle payne / The thirde reason is taken after the sens morall / And after this / the viij dayes may be taken in dyuerse purpos / The first may be said knowlege of his synne / lyke as dauid saith Quoniam iniquitatem meam ego cognosco / I haue knowlechyng of my synne / The seconde pourpos / is for to leue synne / and take the good / the whiche is shewd vs by the sone that dispended his good folyly / And whan he had perceyued that he had don euyll & folisshly / he aduertised hym self / and saide I shal departe and retourne to my fader / And shal praye that I may ser­ue hym / and that he receyue me to mercy / & make me as one of his seruaūtis The thirde is shame of synne / wherof saith seynt poul to thē that for their synnes be in peyne and in torment / what fruyt haue ye founden in tho synnes in your lyf / of whiche now ye be ashamed The fourth is drede of the comyng Iu­gement and dome / wherof Iob saith / I haue fered and doubted god / as men drede the wawes of the see in their grete rage and tempest / And seynt Iherome saith thus / Siue comedam siue bibam &c̄ As ofte as I ete or drynke / or that I doo ony other thynge / alway me semeth that I here the soun & the voys cryeng / Aryse ye dede mē / and come to the dome and Iugement / The v is concricion / wherof seynt Iherome saith / gyue thy wepyng & bytternesse / of that whiche yu hast angryd thy god by thy synne / The vj is confession / wherof dauid saith / dixi confitebor &c̄. I haue said & purposed in my herte / that I shal confesse me to god and make knowleche of my synne / The seuenth is hope of pardon / For yf Iudas had had very repentaunce & hope / and had confessid his synne / he had had foryeuenes & pardon / The viij is satisfaction and sacrefyse / And then is the mā veryly circumcised / not only fro the synne / but also fro payne / where the ij first dayes ben for the sorowe of synne that hath be don / and the will for tamende it the thirde day we shold confesse the euyll that we haue don / and the good dedes that we haue left / The other iiij dayes ben oryson / effusion of teres / Afflictiō of body / And almesse gyuen / Or other wise by these viij dayes may be vnderstā de viij thynges / of whiche the consideracion cutteth of and taketh awey all euyll wyll of synne / And who that shal cō sidere it / shal haue made a grete Iorney / Of whiche seynt bernard nameth vij of them / sayeng that vij thinges ben in thessence of a man / that yf a man wel considere them / he shal neuer synne / And they be thies / the vnite of our nature / the vilte and fylthe of our werkes / The sorowe of our yssuyng / The mutabylite of our estate / Thangnyssh of the deth / The myserable and vnsurete of our nature of body and of soule / The dampnacion detestable and horrible / & the consideracion of the glorye of heuene / whiche may not be recounted / the fourth reason is taken to the vnderstandyng espirytuell / And after this / the fyue dayes shal be the fyue bokes of moyses / in whiche the lawe is conteyned / And the two other / ben the prophetes & the the psalmes of dauid / And / the viij shal be the doctryne of the gospellis / but in the first vij dayes / the circumcision parfyght was not made / but on the viij daye was parfyght / circumcision of syn­ne and of payne now it is made in ho­pe / After it shal be don in dede / And of the flessh of the circumcision of Ihesu Cryst / it is said that the āgel [...] brought it to Charlemayn & he bare it to Amcon And sette it there honourably in the [Page viij] chirche of our lady And after as it is said that he bare it to Chartres / And now it is said / to be at Rome in the chirche that is called scā sancto (rum) / And there it is wreton / yt the precious flessh of Ihū Cryst is there right clere / and the nauyll also / Also it is said that it is in the chirche of our lady at ādwarp in braband / And there I knowe Well yt on trynyte sonday they shewe it with grete reuerēce / And is there born abowte with a grete and a solempne procession and that though I be vnworthy haue seen dyuerse tymes And haue rede and herd there of many myracles that god hath shewd there for it / And as towchyng I haue herd saye there / that there was a Cardynal sente fro Rome for to see it / And as he was at his masse solempnly / it was leyd [...]n the corporas at whiche tyme it bled thre dropes of blood on the said corporas / There they worshippe it as fore the flessh of our lord whiche was cutte of at his circunsicion & named it there prepucium dn̄i / yf it be trewe / to somme it semeth merueyll by cause it is so that the flessh that was cut of / was of the very flessh that was cutte of his body humayne / ¶Somme hold that whan Ihesu Cryst aroos fro deth to lyf / that he retourned with the body gloryfyed to his place / Of the vtas of the natyuyte of Ihesu Cryst / that is callid the day of circumsicion / we fynd that / Ihesu Cryst sayde by the mouthe of his sayntes / Non v [...]ni legē soluere / sed adimplere / I cam not said Ihū Cryst to breke the lawe / but to fulfylle it / And he was that day circcum­cised and named Ihesus / whiche is as moche to saye as sauyour / And at the circumcision / must be cutte a litil of the skynne at thende of the membre or yerde / And that is sygnysyrd and shewde that we ought to be circumcised / and cutte and takeen away fro vs the synnes and euyll vices / that is to wyte Pryde / wrath / enuye / couetyse / slougth gloute nye / and lecherye / and all syn­nes / and purge vs by confession / by contrycion / by satisfaction by almesde­des and by prayers / and to gyue for goddes sake of the goodes that he hath lente vs / For we haue nothyng pro­pre / but Ihesu Cryst hath lente to vs all that we haue / thēne it is wel reason / that we doo gyue for hym to the poure of suche goodes as be his / For we ben but seruauntes / And we ought to gy / ue to the hungry mete / to the dursty drynke / to the naked clotyng / vysyte the seke And to fore al thynges to loue god / and after our neyghebours as our sylf / And despoylle our self fro synne / And clothe vs with good werkes and vertues / And folowe the co / mandement of Ihesu Cryst / And in this manere we shal fulfyll the wyll of our fader Ihesu Cryst / yf we ben so purged and thus circumcised / Thenne la­te vs pray vnto the lord of heuene / that saith that he cam not to breke the lawe / but to fulfyll it / that he gyue vs grace / In suche maner to fulfyll the la­we and his wyll in thys world / that we may come in to his holy blysse in heuen


¶Thus endeth the fest of the circumcision of oure lord

Here foloweth the fest of the Epiphanie [...] the thre kynges


THe fest of thepiphanye of our lord is aour­ned of foure myracles / & after them it hath foure names / On this day the kynges worshipped Ihesu Cryst / / And saynt Iohn̄ baptyst baptysed hym / And Ihesu Cryste chaunged this day water in to wyn / And he fedde fyue thousand men with fyue loues of brede / Whan Ihesu cryst was in the age of xiij dayes the thre kynges cam to hym / the way lyke as the sterre ledde them / And therfore this day is callyd Epiphanye / or the tiephanye in comyn langage / And is said of this terme ephi / whiche is as moche to saye as aboue / And of this terme phanes / whiche is as moche to say as apparicion / For thenne the sterre appierede aloue them in thayer / where the same Ihesus by the sterre that was seen aboue them shewde hym to the kynges / And that day xxix yere passed / that whas at thentre of xxx yere / For he had xxix yere and xiij dayes / and began the xxx yere as saith seynt luc / Or af­ter this that Bede saith / he had xxx. yere complete as the chirche of Rome holdeth / And thenne he was baptysed in the flood or ryuer of Iordan / & therfore it is callyd thiephanie / said of theos / whiche is as moche to saie as god & phanes / Apparicion / For thenne god / that is the trynyte appierede / god the fader in voys god the sone in flessh humayne god the holy goost in lykenes of a dou­ue / After this that same day a yere whan he was xxxj yere old and xiij. dayes / he torned water in to wyn / & therfore it is called bethania / sayd of beth / that is to saie an hows / and phanes / that is apparicion / And this myracle was doon of the wyne in an hows by whiche he shewde hym very god / and this same day [...] yere after yt was xxxij yere he fedde fyue thousand men with fyue loues / lyke as bede saith / And is also songen in an hympne wiche begynneth Illuminans altissimus / And therfor it is called phagiphania of phage / that is to saye mete / And of this fourth myracle some doubte yf it were don on this day / For it is not wreton of bede expressely / And by cause that in the gospell of saynt Iohn̄ is red that it was don nyghe vnto paske / Therfore the foure apparicions were sette on this day / The first by the sterre vnto the crebbe or racke / The second by the voys of the fader on flo [...] Iordan / The thirde [Page ix] of the water in to wyne at the hows of archedeclyn ¶The fourth by the multiplicacion of fyue loues in deserte / Of the first apparicion we make solempnyte on this day pryncipally And therfore poursiewe / we thisto­rye suche as it is / whan our lord was [...]orn / the thre kynges cam in to Iherusalem of whome the names ben wreton in ebrewe / That is to wete Appelyus / Ameryus / and D [...]mascus / ¶And in greke / Galagalath / Magalath / and Tharath / And in latyn / Iaspar / Melchior and Baltasar / ¶ And it is to we­te that this name Magus hath thre significacions / It is said illuseur or de­ceyuour / Enchaunteur / and wyse / They ben sayd illuseurs and deceyuours by cause they deceyued herodes / For they retorned not by hym whan they departed fro the place where they had honoured and offred to Ihesus / but retorned by another way in to theire cō tre / ¶ Magus also is said enchaun­teur / And herof ben said thenchauntours of pharao Magi / whiche by their malefice made their merueylles by thē chauntyng of the craft of the deuyl / And saynt Ioh̄n Grisostom calleth this kynges magos / as wycked and euyldoers /

For fyrst they were ful of malefices / but after they were conuerted / to whō god wold shewe his natyuyte / and bryng them to hym / to thende that to synners he wold doo pardon Item ¶Magus is said wise / For Magus in hebrewe is said doctour in greke philosopher / and in latyn wy­se / wherof they be sayd magi / that is to saye grete in wisedom /

And thies thre cam in to Iherusalem with a grete companye and grete es­tate / But wherfore cam they to Ihe­rusalem whan the chyld was not born there / Seynt remyge assygneth foure reeasons /

¶ The first reson is that the kynges had knouleghe of the natyuyte of the chyld that was born of the virgyne marye / [...] But not of the place / And by cause that Iherusalem was the most cyte Ryall /

And there was the See of the souerayn preest / they thought that so noble a chyld so nobly shewd [...] ought to be born in the most noble cyte that was ryalle / The seconde cause was / For in Iherusalem were the doctours and the wyse men by whome they myght knowe where the sayd chyld was born / The third cause was to thende that the Iewes shold haue none excusacion / For they myght haue sayd that they had knowleche of the place / where he shold be born / but the tyme knewe they not & therfore they myght saye w [...] [...]eleue it not / [...] And the kynges shewde to them the tyme / and the Iewes shewde the place / The fourth to the doubte of the Iewes & their curiosite / for thise kynges byleued one only prophete / And the Iewes byleued not many / They sought a straunge kynge / And the Iewes sought not their owne kynge / Thise kynges cam fro ferre contrees / And the Iewes were neghbour [...] fast by / These kynges were successours of balaam / [...] And cam at the visyon and sight of the sterre / by the prophesie of their fader whiche said / that a sterre shal be [...] or sprynge out of Iacob / and a man shal arise of the lignage of Israhel [...] That other cause that me­ueth theym to come to Iherusalem put­teth saynt Iohn̄ Crisostome whiche saith That ther were somme that affermeden for trouthe / that there were grete clerkes that curiously studyed to knowe the secretes of heuen / And after they chosen xij of them / to take hede / And yf ony of thyem deyede / his sone or next kynnesman shold be sette in his place / And thise xij euery yere / ascended vpon a montayne whiche was called victoryal / and thre dayes they abode there / and weesshe them clene / and prayed our lord that he wold shewe to theym the sterre that balaam had sayd and prophesyed be forn / Now it hapened on a tyme / that they were there the day of the natyuyte of Ihesu Cryst / and asterre cam ouer theym vpon this mōtayne / whiche had ye fourme / of aright fayr child & vnder his [Page] [...]ede was a shynyng crosse / whiche spack to thise iij kynges sayeng Goo ye haste­ly in to the londe of Iudee / And there ye shal fynde ye kynge yt ye s [...]che whiche is born of a virgyne / Another cause putteth seynt Austyn / For it myght wel be that the angele of heuene appiered to theym whiche sayde the sterre yt ye see / is Ihesu Cryst / Goo ye anone and worshippe hym / Another cause putteth seynt ly­on / that by the sterre whiche appiered to theym / whiche was more resplendis / shyng & shynyng than the other / that it shewde the souerayn kynge to be born on therthe / Thenne anon departed they for to come to that place / Now may it be demanded / how in so lytil space of xiij dayes / they myght come from so ferre as fro the eest vnto Iherusalem / whiche is in the myddle of the world / whiche is a grete space and longe way / Therto answerith seynt remyge the doctour and saith that the chyld tho whom they wente / myght well make them to goo somoche way in that while / Or after this that saynt Iherome saith / that they cam opō dromedaries / whiche ben beestis yt may goo as moche in one day as an horse in thre dayes / And whan they cam in to Iherusalem / they demaunded in what place the kynge of Iewes was born / And they demaūded not yf he was born For they byleuyd it fermly / that he was born / And yf ony had demaunded of them / wher by knowe ye / that he is born they wold haue answerd / we haue seē his sterre in thoryent / And therfore we come to worsshippe hym / This is to vnderstond / we beyng in the oryent sawe his sterre / that shewde that he was born in Iudee / And we be come to worship- hym / And therfore saith this doctour Remyge that they confessid this child veray man / veray kynge / and veray god veray man whan they said / where is he that is born / veray kynge / whan they said kynge of Iewes / veray god / whan we be comen to worshippe hym / For ther was a comaundement / that none shold be worshipped but god / And thus as saith saint Iohan Crisostome they con­fessyd the chlyd / veray god / by worde / by dede / And by yeftes of their tresours that they offred to hym / and whan herode hade herd this / he was moche troubled / And all / Iherusalem with hym herode was troubled for thre causes / Fyrst by cause he dredde that the Iewes wold resseyue the chyld born for thier kyng / And reffuse hym as a straūger wherof saith saynt Iohn̄ crisostōe in suche wise as the bowes of a tree that ben hye be soone moeuyd ▪ with the wynde / so they that ben in hye estate of the world a lyght renomee troubthle them / Secondly lest he shold be blamed of the Rom [...]ynes / yf ony were kyng but yf he were ordeyned by themperour / For so had the Romayns ordeyned / that no­ne shold be callyd lorde ne kynge / but yf it were by the cōmandement of them­perour / ¶ Thirdly he was angry / as saynt gregory saith / whan the kynge of henen was born / the kynge of therthe was troubled and not without cause / For the erthely lordshyp is counfounded whan the hyenes of heuene is declared and perceyued / And all the contree of Ierusalem was troubled with hym for thre causes / Fyrst by cause that the euyll enioye them not / of the presence ne the comyng of the ryghtfull and iuste / Secondly for adulacion and fla­teryng / that they were sory of his angre Thirdly for lyke as the wyndes that ben contrarye in the see as longe as the wawes be moeued / In lyke wyse the contraryte of prynces and wrath falleth on the people / And therfore they doub­ted and feered leste they shold be tormented ¶ Thenne herode called alle the prestes of the lawe / and doctours / and demaunded of theym / where Ihesu Cryst shold be born / And whan he had vnderstonde of theym that he shold be born in bethleem the Cyte of Iuda / he called the thre kynges a parte / and demaunded of theym dylygently the tyme that the sterre appiered to theym / For to knowe / what he shold doo yf the kynges retorned not agayn to hym / And he said to theym / assone as ye shal haue founden the chyld / and ha­ue worshipped hym / that they shold retorne and shewe it to hym /

In faynyng that he wold worshippe al­so hym / ¶ And thought that he wold goo sle hym / ¶And it is to wyte that assone as they were entred in to Ihrl̄m / the sight of ye sterre was taken frō [Page x] thē / and for thre causes / First that they shold be cōstreyned to seche yt place of his natyuyte lyke as they were certefyed by ye appieryng of the sterre / And bye the prophesye of the place of his byrthe / and so it was don / Secondly / that they that sought the helpe and the world / had deserued to lese the ayde dyuyne / The iij. by cause that the signes by gyuen to mescreauntes / And prophesyes to them that byleue well lyke as thappostle saith And therfore the signe whiche was gy­uen to the thre kynges / whiche yet were paynems / ought not tappere to them as longe as they were with the Iewes / and whan they were yssued of Iherusalem the sterre appered to them wiche wente to fore them / and brought them / til it cam aboue the place were the chyld was / & ye ought to knowe yt ther ben thre opynyons of this sterre whiche Remyge ye doc doctour putteth sayeng / that some saie that it was the holy goost whiche appie­red to the thre kynges in the fourme of a sterre whiche after appiered vpon the hedeof Ihesu Cryst in the lykenes of a douue / Other saye / lyke to saynt Iohn̄ Crysostom / that it was an angele yt apperyd to the shepherdes / and after appered to the kynges / but to the shepherdes Iewes / as to them that vse reason / in fourme of a resonable creature / And to the paynems as to vnresonable / in lyk­nesse of nature vnresonable / that is to saye of a sterre / Other say more resona­ble and more veritable / that it was a ster newe created & made of god yt whiche whā he had don his offyce / was brought agayn in to ye mater wherof it was first fourmed / And this sterre was this yt fulgencius saith / it differenced fro the other sterres in thre thinges / First in situacion / for it was not fyxed in the firmament / but it henge in thayer nygh to therthe / Secondly in clerenes / for it was shynyng more than the other / it appiered so that the clerenes of the sōne myghy not hurte ne appale hir light but at playn mydday it had right grete light and clerenes / ¶ Thirdly in moeuyng / for it went allway to fore ye kynges in maner of one goyng in the way / ne it had none tornyng as a cercle tourneth but in suche maner as a ꝑsone gooth in the way / And whan the kynges were yssued out of Iherusalem / and sette in their waye / they sawe the sterre / wherof they had lost the sight / And were gretly enioyed / And we ought to note / that ther ben v maners of sterres that thise kynges sawe / The first is material / The seconde spirituel / The thirde Intellectuel / The fourth resonnable / The fyfthe substancyall / The first that is material they sawe in theest / The seconde that is spirituell / They sawe in hert / and that is in the faith / For yf this faith had not be in their hertes that had lighted theym they had neuer seen the sterre materiall / they had fayth of thumanyte / whan they said where is he that is born and of his Ryall dignyte / whan they called hym / kyng of Iewes / And of his deite whan they said / they wente to worshippe hym / The thirde / Intellectuell / wiche is that the aungele that they sawe in vysion / whan it was by than­gele shewde to theym / that they shold not retorne by herode / how be it / that after one glose / it was our lorde that warned theym / The fourthe / that was resonable that was the vyrgyne marye whom they sawe in the stable holdyng her chyld / The fyft that is substancyal / that is to saye that he had substance aboue all other singuler / And that was Ihū Cryst whō they sawe in the crybbe / And herof is it said in the gospel / that they entred in to the hous / and fonde the chyld wyth marie his moder / And thenne they worshippid hym ¶ And whan they were re entred in to the hows secretely / And had founden the chylde they kneled and offred to hym thies thre yeftes / that is to wete / Gold / Encence / And myrre And this saith seynt Austyn O infancia cui astra subduntur et cetera O infancie or chyldhode to whom the sterres ben subgette / to whos clothes Angellis bowe / the sterres gyuen vertue / the kynges Ioyen / And the folowers of wysedom bowen theyr knees / O blessyd tygurye or lytyl hows / O holy sete of god / And saynt Iherome saith / this is an heuene / wh [...] re is no light but the sterre / O palays celestyall in whiche thou dwellest / not as a kynge [...]ourned with precyous stones / but encorporat / to whom for a softe bedde was duresse & hard cribb. [Page] For curteyns of gold and sylke / the fume & stenche of donge / but the sterre of heuene was clerely embelysshed / I am abasshed whan I beholde thise clothes and see the heuene / the herte brenneth me for hete / whan I see hym in the cryb be a poure mendiuaūt / and ouer hym the sterres / I see hym ryght cleer / ryght noble and right riche / ¶ O ye kynges what doo ye / ye worshippe the child in a lytyl foul hous wrapped in foule clowtes / is he thenne not god / ye offre to hym gold / and wherof is he kynge / & where is his ryall halle / where is his trone / where is his court ryall frequen­ted & vsed wyth nobles The stable / is that not his hall / ¶ And his trone yt racke or crybbe / They that frequente this court / is it not Ioseph and marye / they ben as vnwetyng / to thende that they become wyse / of whom saith hillarye in his seconde boke that he made of the try­nyte / the virgyne hath born a chylde / but this that she hath chylded is of god the chyld is lyeng in the racke / and thangeles ben herd syngynge and preysyng hym / the clothes be foul and god is worshiped / The dygnyte of his puissaunce is not take awey / though thumy lite of his flesshe is declared / lo how in this child Ihesus were not onely the humble and smale thynges / but also ye riche & / the noble and the hye thynges and herof saith saynt Iherome vpon the epystle ad hebreos / Thou beholdest the [...]ake of Ihesu Cryst / See also the heuen / Thou seest also the chyld lyeng in the crybbe / but take hede also how the aungelles synge and preyse god / herode is persecuted / And the kynges worsshippe the chyld / The pharysees knewe hym not / but the sterre shewde hym / he is baptysed of his seruaūte / but the voys of the fader is herd aboue thondryng / he is plonged in the water / but the ho­ly goost descended vpon hym in lyknes of a douue / and the cause wherfore thise kynges offred thise yeftes / many rea­sons be assygned / One of the cause is as saith Remyge the doctour / that thaū cyent ordenaunce was / that nomā shold come to god ne to the kynge with a voyd hand / but that he brought hym some yefte / And they of caldee were acoustomed to offre suche yeftes / They as scolastica historia saith cam from thend of perse fro the caldeyens where as is the flood of saba / of whiche flood the regyon of saba is named / The seconde reason is of saynt bernarde / For they offred to marye the moder of the chyld gold for to releue her pouerte / Encence ayenst the stenche of the stable and euyl ayer / ¶ Mirre for to comforte the ten­dre membres of the chyld and to putte away vermine / The thirde reason was that they offred gold for to paye the trybute ¶ Thencence for to make sacrefice the myrre for the sepulture of dede men / The fourth for the gold sygnefyeth dilection or loue / Thencence oroyson or prayer / ¶ The myrre of the flesshe mortyfycacyon / And thies thre thinges ought we offre to god / Te fyfthe by cause by these thre / ben sygnefyed thre thinges that ben in Ihesu cryst / The precyous deyte / The soule full of holy­nes / And thentier flessh alle pure and withoute corrupcion / ¶ And thise iij thinges be signefyed / that were in tharke of moyses / The Rodde whiche florisshid / that was the flessh of Ihesu cryst that Roos fro deth to lyf / The tables wherin the comandementis were wreton that is the sowle / wherin ben all the tresours of sapience and scyence of god hydde / The manna signefyeth the god­hede whiche hath all swetenes of suaui­te By the gold whiche is most precy­ous of alle metallis is vnderstand the deyte / by thencence the sowle right deuoute / For thencence signifieth deuocion & oroyson / by the myrre wiche preserueth fro corrupcion / is vnderstonde the flesshe whiche was without corrupcion / And the kynges whan they were ad­monested and warned by reuelacion in theyr slepe / that they shold not retorne by herode / and by an other way they shold retorne in to their contre / lo here thenne how they cam and wente in their Iourneye / For they cam to adoure and worshippe the kynge of kynges in their propre personnes / by the sterre that led them / and the prophete that enseygned & taught them / And by the warnyng of thangele retorned / And rested at their deth in Ihesu Cryst / of whom the bodyes were brought to melane / where as now is the conuente of the freres [Page] precho [...]s / And now ben at coloyne in seynt peters chirche whiche is the cathedrall / and see of tharchebisshop / Then ne late vs pray vnto almyghty god yt this day shewed hym to thise kynges / And at his baptesme / where the voys of the fader was herd & the holy ghoost seen / And at the feest torned water in to wyn / and fedde fyue thousand men besyde wymen and chyldren with v. loues and two fysshes that at the reuerence of this hye and grete feste / he forgyue vs oure trespaces and synnes that after this short lyf we may come tohis euerlastyng blysse in heuen /


Thus endeth the fest of Epy­phanye & of the thre kynges

Here begynneth Septuages­me

AT Septuagesme be­gynneth the tyme of deuiaciō or goyng out of the way of the world / whiche began at Adam and dured vnto moyses / And in this tyme is redde the book of genesis / The tyme of septua­gesme representeth the tyme of deuyaciō that is of transgression / The sexages­me sygnefyeth the tyme of reuocacion / The quinquagesme signefieth the tyme of remyssion / The quadragesme signefieth of penaunce and satisfaction / The septuagesme begynneth whan the chir­che syngeth in thoffyce of the masse circūdederunt me / and endureth vnto the saterday after ester day / The sep­tuagesme was institued for thre rea­sons / lyke as mastre Ioh̄n beleth put­teth in thoffyce of the chirche / The first reason was for the redempcion / For the holy fadres somtyme ordeyned that for thonour of thascencion of Ih̄u cryst In the whiche our nature ascended in to heuen / And was enhaunsed aboue thangeles / yt this day shold be halowed solempnly / And shold be kepte fro fastyng / And at the begynnyng of the chirche also solempne as the sonday / And procession was made / in representyng the procession of thappostles / which they made on that day / or of thā gellis that cam to mete hym and ther­for comenly the prouerbe was / that the thursday and the sonday were co­syns / For thenne that one was as solempne as that other / but by cause yt the festes of sayntes cam and ben multeplyed whiche were greuous to halowe so many festes / therfore the feste of the thursday cessed / And for to recompence that / ther is a weke of abstynence ordeyned lyke to lente / and is called septuagesme / That other reeason is for the sygnyficacion of the tyme / For by this tyme is signefyed to vs the tyme of deuiacion / of goyng out of the way of eyxle / and of tribulacion of thumayne lignage / fro syth Adam vnto then­de of the world / Whiche exile is halo­wed vpon the reuolucion of vij dayes / & of vij.M. yere / vnderstōdē by lxx dayes or lxxC. yeris / For fro the begynnyng of the world vnto thascencion / we a­counte vj thousand yere / and of the rest that we rekene it for the seuenth thousand / of whiche god knoweth only the terme / Now it is so that Ihesu cryst bought vs out of this exile in the vj age / in hope of perpetuel lyf / of all them that be reuested with the vesture of Innocence / by bapteme we ben re­generate / And whan we shal haue passed the tyme of this exyle he shal clothe vs of double vesture / that is to wete of body and soule in glorye / and in the tyme of deuyacion and of exyle we leue the songe of gladnes / that is alleluya / but the saterday of ester we synge one alleluya / In enioyeng vs & thankyng god of the vesture perpetuel whiche by hope we abyde for to recouure in the sixth age / And in the masse we sette a tracte / In fyguryng the labour that yet we ought to doo and in fulfyllyng the comandemens of god / And the double Alleluya that we synge af­ter ester / sygnefyeth the double vesture tht we shaal haue in body and in soule The thirde Reson is for representacion / For the septuagesme representeth lxx▪ [Page] yere / in whiche the chyldren of Israhel were in babilone in seruytude / And in suche maner that they caste away / and lefte their vsage of songe of gladnesse sayeng / Quomodo cantabimus canti­cum domini &c̄ ¶ Thus leue we the songe of preysyng and of gladnes / After licence was gyuen to them to re­torne / in the tyme of Sexagesme / and begonne thenne to Ioye and so we doo the satirday of ester / as in the yere of Sexagesme we synge Alleluya / in representyng their Ioye and gladnesse how wel in the retornyng / they had payne and sorowe to take their thyn­ges and bere with them / therfor we synge anon after the tracte whiche foloweth the alleluya / And in the saterday after ester in whiche Sptuagesme is complete we synge double Alleluya / in fyguryng the playn gladnesse that they had / whan they were retorned in to theyr contree / And this tyme thus of the seruytude of the chyldren of Israhel representeth the tyme of our pylgremage of the lyf of this world / ¶ For thus as they were delyuerd in the syxtyth / so we­re we in the syxte age / And as they had payne in gadryng & assemblyng theyr thynges for to bere with them / So haue we in fulfyllyng the comandements of god / And like as they were in reste whan they cam in to their contre / and in gladnes and in Ioye / in lyke wyse we synge double alleluya / yt betokeneth double Ioye / that we shal haue / as wel in body as in sowle / In this tyme thēne of exile of the chir­che full of many tribulacions / and as throwen out in to the depenesse of desperacion almost and despayr sigheth for sorowe in sayeng thoffyce of the masse Circundederunt me gemitus mortis / &c̄ And sheweth many demonstracions that she suffreth / as well for the myse­rye yt she had deserued by synne As for the double payne that she is ronne in / & as for the trespas to her neyghbour / but all way for as moche as she falle not in despayr / is purposed to her in the gospell and epystle thre maner of Re­medyes / The first is / that yf she will yssue of thyse t [...]ybulacions / that she laboure in the vygneyerde of her sowle in cuttyng and pullyng out the vyces and the synnes / And after in the waye of this present lyf she seche the werkys of penaunce / And after that in doyng spyrytuel bataylle / she defende her strongly ayenst the temptacions of thenemye / And yf she doo thyse iij. thynges / she shal haue threfold reward For in labouryng god shal gyue her ye peny / and in wel rennyng the prys / And in well fyghtyng the crowne / And by cause that septuagesme sygne­fyeth the tyme of our captyuyte / the remedye is purposed to vs / By the whiche we may be delyuerd / in fleyng the myserye by rennyng / by vyctorye in fyghtyng / and by the peny in vs ayen beyng /

¶Here endeth the mysterye of Septuagesme

¶Of Sexagesme

THe Sexagesme be­gynneth whan is songe in the chirche at office of the masse Exurge domi­ne / And this endeth the wednesday after ester day / And was instytued for redempcion / for sygnefycacion / and for representa­cion / For redempciō it was instytued For Melchisedech the [...] and sylues­tre Institued that men shold ete twyes on the saterday / to thende that they yt that had fasted the fryday / whiche shold all way be fasted / were not greued / And in rechaet them of the sa­terdayes of this tyme / they adiousted and Ioyned a weke of the lente ther­to / And called it sexagesme / That other reson for signeficacion / For that tyme sygnefyeth the tyme of wedow­hed of the chyrche / and the wayl­lyng of the same for thabsence of [Page xij] here spouse / Wiche was rauishid in to heuē Ther be ij wynges gyuē to ye chirche The j is thexercitaciō of vj werkis of mercy & ye fulfyllyng of ye x cōmademēts of ye lawe / for sixti make six sithes ten. And by six be vnderstond the vj werkes of mercy / and by ten / the n comandementis of the lawe / The thirde reson is for representacion / For the sexages­me representeth also the mysterye of re­demption / For by ten. is vnderstond the man / whiche is the tenth peny / whiche is made & formed to that / that he be the reparacion of ix ordres of angellis / or for that he is fourmed of foure qualy­tees / to the body / And to the soule / he hath iij powers that is to wete / me­morye / vnderstondyng / and wyll / whiche ben made that he serue the blessyd trynyte / to thende that we byleue ferm­ly in hym / and loue hym ardantly and dylygently we haue & holde hym in our mynde / By sixe / ben vnderstonde vj mysteryes / by the whiche the man is redemyd by Ihesu cryst / the whiche ben / the Incarnacion / the Natyuyte / the passion / his discencion in to helle / his re­surrexion / And his ascencion in to he­uene / And by cause that the sexages­me stratcheth vnto the wednesday after ester / that day is songen venite benedicti &c̄. For they that fulfylle the werkes of merci shal here in thende / venite / as Ihesu cryst witnesseth / And thenne shal the dore be opened to the spouse / And embrace god her spouse / And it is warned in a pystle / that she shold beere paciently tribulacion as seynt poul dyde / in thabsence of her espouse / and in the gospell / that she be alway ententif to sowe good werkes / And that she that had songen as despayred / Circundederunt me gemitus mortis / Now retorne for to demaunde that she be holpen in her trybulacions / and require to be delyuerd in say­eng / Exurge domine adiuua &c̄ whiche is the begynnyng of thoffice of the masse And this doth holy chirche in thre ma­ners / For somme ben in holy chirche that ben oppressed of aduersite / but they ben not cast out / And some that ben not oppressed / ne caste out / And somme that ben oppressyd and caste out / And by cause that they may not bere aduersitees it is to drede / and grete perill lest the prosperitees all to breke theym / wherfor holy chirche cryeth that he aryse / as to the fyrst in confortyng them / for it semeth that he slepeth / whan he delyuereth them not / She cryeth also as to the seconde / yt he aryse in conuertyng them / fro who­me it semeth / that he tourneth his face fro them in puttyng them fro hym / She cryeth also as to the thirde / that he arise in helpyng them in prosperite / And in delyueryng them /

Here endeth the mysterye of: sexagesme

Of quinquagesme

tHe quinquagesme dureth fro the sonday / in whiche is songē in the chirche in thof­fyce of the masse / Esto mihi &c̄: And that endeth on ester day / and is Iustitued for supplecion & fulfyllyng for signeficacion / and for representacion for fulfyllyng and accomplysshyng / by cause that we shold faste four [...]y dayes after the fourme of Ihesu cryst / And ther be but xxxvj dayes to faste but mē fast not the sondayes / for the gladnesse and the reuerence of the resurrexion / and also for thensaunple of Ihū cryst whiche ete two tymes with his disciples on the day of his resurrexion / whan he entred in where his discples were / and the do­res or yates shytte / And they brought hym parte of a rosted fyssh and of an hony combe / And after that with his ij disciples whiche wente to Emaus / He ete also as some saye / And therfore ben foure dayes put to for acōplysshyng of the sondayes whiche be not fasted / And after by cause the clergye goon by fore the comyn peple so shold they goo in deuocion and holynesse / therfo they begynye to faste two dayes byfore / and absteyne them fro etyng flessh / And thus is one weke putto / whiche is called the qunquagesme after this that saynt ambrose saith / that other reason is for the signeficacion for ye [Page] [...] [Page xij] [...] [Page] quynquagesme signefyeth the tyme of remyssion / And of penaunce / in whiche the synnes ben pardonned and foryeuē The fyftythe yere was the yere of remyssyon / For thenne the dettes were quy­ted / The bonde men were fraunchised & lete goo free / And eueryche cam agayn to his heritages / by whiche is vnderstande / that by penaunce our synnes be for­yeuen / And fro the seruitude & bondage of oure enemye we be delyuerd / And so we ben retourned to the mansion of our heritage of heuen / The thirde reason is for representacion / For the quynquagesme representeth not to vs only the tyme of remyssyon / But also thestate of the beatitude of heuene whiche is to vs represented / For in the fyftyth yere seruauntes were made free / And in the fyftyth day that the lābe was sacrefyed the lawe of moyses was gyuen / And the fyftyth day after the holy goost was gyuen / And therfore this name fyfty representeth the beatitude of heuen / whe­re as was taken the possession of liberte the knowleche of verite / and perfectiō of charite / Now it is to wete / that thre thinges ben necessarye whiche be conteyned and sette in thepystle / and in the gospell / that is that penaunce / that is to saye the werkes of penaunce ben per­fyght / That is to wete / charite / whiche is purposed in the epistle / And the memorie of the passion of Ihesu cryst / and faith whiche is vnderstonde / by the sight gyuen to the blynde man / whiche ben cō teyned in the gospell / For fayth / maketh the werkes acceptable to god / For without faith noman may plese god / & the mynde of the passiō of god maketh tho werkes lyght / wherof saith saint gregory / yf the passyon of Ihesu cryst be well had in mynde / ther is nothyng but it may be born and suffred easely For the loue of god may not be ydle / this saith seynt gregorye / yf it werke it is grete / And if it refuse / it is no loue / And thus as the chirche at the be­gynnyng / as despayrede had cryed / Circundederunt me gemitus mortis / & after retornyng to hym demaunded to be holpen / Thus now whan she hath take affyaunce and hope of pardon / for hope of penaunce she prayeth and saith / esto mihi in deum protectorem / Or she demaundeth iiij thynges / that is to we­te protection / confirmacion / refuge & conduyte / All the chyldren of the chirche / or they ben in grace / or they ben in synne / or in aduersyte / or in prosperite / They that ben in grace demande for to be confermed / They that ben in synne demaunde refuge / They in aduersyte demaunde protection / that they fro their tribulations may be defended / & they in prosperite demaunde conduyte / that they [...]ay be of god ledde and conduyte And thus as it is said quynquagesme termineth And endeth at ester by cause that penaunce maketh them to ryse to newe lyf / And in signeficacion herof / the psalme of miserere mei deus / whiche is the fyftyth psalme / And the psalme of penaunce is in the tyme of lente oft vsed and sayd

¶Thus endeth the mysterye of quanquagesme

¶Of quadragesme

THe quadragesme whiche we calle now in englyssh / lente / bygynneth the sonday in whiche is songen in thoffyce of the masse / Inuocauit me &c̄ / And the chirche whiche was moche troubled to fore by so many trybulacions and had cryed / Circundederunt me / And after in respyryng & syghyng had axyd helpe in sayeng / Exurge domine / Now she sheweth that she is herd / whan she saith he hath called me / and I haue herd / Now it is to vnderstonde / that the quadragesme conteyneth xlij dayes / For to acounte the sondayes / And yf they be not rekened / ther ben but xxxvj dayes for to faste / whiche ben the thenthe part of the dayes of the yere / But the foure dayes to fore ben put to / by cause the nombred sacred by the quadragesme be accomplysshyd / the whiche our saueour Ihesu Cryst halowed by his holy fastyng And by cause we faste in this nombre of fourty / ther may be assygned thre reasons / The fyrst reason putteth seynt Austyn whiche saith / that seynt mathew [Page xiij] setteth xl generacions / to thende thē that our lord by his holy quadragesme dessē ded to vs / we shold assende to hym by our quadragesme / That other assigneth the same sayeng / To that we may haue the quynquagesme / We must put to xl ten / For vnto that / that we may com to the blessed glorye and rest in heuen / it behoueth vs to laboure alle the tyme of this present lyf / And therfore our lord alode xl dayes with his dissiples after his resurection / and after the tenth day he sent to them the holy ghost / The third reson assigneth maister prepositiuus in ye sōme of thoffice of the chirche whiche seyeth / The world is deuided in to iiij par­tyes / And the yere in to iiij tymes / and the man of iiij elementis & iiij complexions is composed / And we haue the newe lawe whiche is ordeyned of foure euangelistes / And the x cōmaundemen­tis that we haue broken It behoueth thēn that the nombre of ten by the nombre of iiij be multiplyed / that thus we make the quadragesme / that we fulfiyll the cōmandementis of the olde lawe & newe Our body as sayd is / is composed of iiij elementis / lyke as they had iiij se­tes in oure body / That is to wete the fy­re whiche is in the eyen / thayer in the tongue and eeres / the water in the natural membres named genitoires / And the erthe hath dominacion in the hondes and other membres / Then in the eyen is cu­riosite / in the tongue and eeris is scuri­lite / In the naturel membres that is to saye genitoires / voluptuosite / And in the handes and other membres / cruelte / & thise iiij thynges confessid the publicane whan he prayed god / he held hym a ferre in confessyng his luxurye / whiche is stynkyng / lyke thus as he sayd / Sire I dare not approche to the / For I myght stynke in thy nose / and by cause he durst not lyfte vp his eyen / he confessed curi­ocite / And in that he smote hym self on the brest / he confessed cruelte / And whā he sayd deus ꝓpicius esto michi peccatori he confessed the cryme and glotonie whiche we ought to represse / Saynt gregorye in his omelyes putteth also thre reasons / wherfore in abstinence is holden the nombre of xl / For the vertu of the x comaundementis in the lawe / And for thaccomplysshement of the iiij bokes of theuangelistes / And also in this world we that ben in mortal body be compo [...]d of the iiij elementis / And by the wyll of the mortal body / we gaynsay the commaūdementes of god therfor then we yt haue disobeyed the cōnaūdemētis of god by ye desire of ye flessh / it is cordyng yt ye same flessh by iiij tymes x We put to penaū ce & affliccyon / fro this present day vnto ester vj wekes comyng that ben xlij dayes / Yf the sondayes be taken away / Ther abyde in thabstynence but xxxvj dayes / And the yere is demened by iij hondred sixty and v dayes / we gyuen the tithe of them to god whan we fast / And this saith seynt gregorye / wherfore kepe we not this fastyng / in the tyme that Ihū cryst fasted whiche was anon after his baptesme / But we begynne so that we continue vntil ester / herof ben assyned iiij reasons in the sōme of thoffice of master Ioh̄n bethel / in thoffice of the chirche Tle first is that we wyl aryse with Ihū Cryst / For he suffrid for us / And we ought to suffre for hym / The second is To that we shold folowe the chyldren of Israel whiche first yssued out of egipte / And in this tyme yssued also out of ba­bylone / the whiche thyng appiereth / For as wel that one as that other / anon as they were retorned / halowed the solemp­nyte of ester / Andthus we for to ensue them in this tyme we faste to thende that fro egipte and fro babilone that is to vnderstond from this mortal world in to the contraye of our heritage of he­uen we may entre / The thirde reason is / by cause that in the prym temps the hete of the flessh meueth and boyleth / to thend that we may refrayne vs / ther in this tyme we fast / The fourth is / for asmo­che as anon after oure fastyng / we ou­ght receyue the body of Ihesu crist / For in lyke wise as the children of Israhel to fore they had eten the lomb / they put them in afflicion by penaunce / in etyng wylde letuse & bitter / right so we ought to withdrawe & put vs in affliction by penaunce / to thende that the more worthily we may take and receyue the lombe of lyf Amen

¶Thus endeth the misterye of the quadragesme

¶ The ymbre dayes

THe fastyng of the quatee temps callyd in englyssh ymbre dayes / the pope Calixte ordeyned theym / And this faste is kept iiij tymes in the yere / and for dyuerse reasons / For the first tyme whiche is in marche / is hote and moyste The second in somer / is hote and drye The thirde in heruest / is cold / & drye The fourthe in wynter / is cold & moy­ste / Thenne late vs faste in marche / whiche is prymtemps / for to represse the hete of the flessh boylyng / and to aquē che luxurye or tattempre it / In somer we ought to faste / to thende that we chastyse the brennyng and ardour of auarice In haruest for to represse the drought of pryde / and in wynter for to chastyse the coldnesse of vntrouthe and of maly­ce The second reason why we faste iiij tymes for thyse fastynges here begynne in marche in the first weke of the lente / to thende that vices wexe drye in vs / For they may not all be quenchid / Or by cause that we caste them away / And the bowes and herbes of vertues may growe in vs / And in somer also in the whitson weke / For thenne cometh the holy goost / And therfore we ought to be feruent and esprysed in the loue of the holy goost / They be fasted also in Septembre to fore mychelmas / And thise be the thirde fastynges / by cause that in this tyme / the fruytes ben gadred / & we shold rendre to god the fruytes of good werkes / In decembre they ben also And they ben the fourth fastynges and in this tyme the herbes deyen / And we ought to be mortefyed to the world / The thirde reason is fore tensiewe the Ie­wes / For the Iewes fasted foure ty­mes in the yere / that is to wete to fore ester / to fore whitsontyde / to fore the set tyng of the tabernacle in the temple / in septembre / And to fore the dedicacion of the temple in decembre / The fourth reason is by cause the man is composed of iiij elementis touchyng the body / and of thre vertues or powers in his sowle that is to wete the vnderstondyng / the wyll / & the mynde / To this thenne that this fastyng may attempre in vs iiij tymes in the yere / at eche tyme we faste thre dayes / to thende that the nombre of foure may be reported to the body / and the nombre of thre to the sowle / Thise ben the reasons of maister beleth / The v reason as saith Iohn̄ damascenus / in marche and in prymtemps the blode groweth and augmenteth & in somer colere / In septembre melancolye / And in wynter flewme / thenne we faste in marche for tattempre and depresse the blode of con­cupiscence / disordynate / for sanguyne of hys nature is ful of flesshly cōcupis­cence / In somer we faste / by cause that colere / shold be lessed and refreyned / of whiche cometh wrath / And thenne is he ful naturelly of yre / In heruest we fast for to refrayne melancolye / the melancolyous man naturelly is cold couetous and heuy / In wynter we fas­te for to daunte and to make feble the flewme of lyghtnes and forgetyng / For suche is he that is fleumatyke / The sixte reason is for the prymtemps is lykened to the ayer the somer to fyre the heruest to therthe / and the wynter to water / Thenne we faste in marche to thende that the ayer of pryde be attemperat to vs / In somer / the fyre of concu­piscence & of auaryce / In septembre the erthe of coldenesse and of the derknes of Ignorance / In wynter the water of lightnes and Inconstaunce / The vij re­son is by cause / that marche is reported to Infancye / Somer to yongthe / Septembre to stedfast age & vertuous / And wynter to auncyente or olde age / We faste thenne in marche that we may be in thynfancye of Innocencye / In so­mer for to be yonge by vertu and constā ce / In heruest that we may be ripe by at tēperaunce in wynter yt we may be auncient & old by prudence & honeste lyf / or atte leste that we satysfye to god of that whiche in thise iiij seasons we haue offended hym / The viij reson is of maystre guylliam dancerre / We fast saith he in thise iiij tymes of the yere / to thende that we make amendes for all that we haue faylled in all thise iiij tymes / and they be don in thre dayes eche tyme / to thende that we satisfye in one day / that / whiche we haue faylled in a moneth & yt whiche is the fourth day that is wednesday / is the day in whiche our lord was betrayed of Iudas / & the fryday by cause our lord was crucifyed & ye saterday / by cause he lay in ye sepulcre / & thappostles were for [Page xiiij] of herte and grete sorowe /

Thus endeth the ymbre dayes

THe Passyon of our lord was bytter for the sorowe that he suf­fred in derysions despi­tuous / And of many fylthes fructuous / The sorowe was cause of fyue thynges The first by cause it was shamefulle / for the place of the mount of caluarye where as malefactours and crymynel persones were put to execucion / And he was there put to deth right foull / the crosse was the tormente of theues / And yf the crosse was thenne of sha­me and of vylonye / she is now of glo­rye and of honour / wherof saith saynt Austyn / Crux latronum qui erat supplicium &c̄ / The crosse whiche was the Iustice of theuys / is now become the sygne of glorye in the forhedes or frontes of emperours / And yf he had suche honour at his tormente / what dyde he to hys seruant / for the shame­ful felawshp that he dyde to hym / for he was sette with malefactours / but the one of them was conuerted / whiche was called dysmas / lyke as it is said in the gospell of Nychodemus And he was on the ryght syde of our lord / And that other on the lyfte s [...]de was dampned whiche was callid gesmas / To that one thenne he gaf the royame of heuene / and to that other helle / wherof saith saynt Ambrose / Auctor pietatis in cruce &c̄ / he saith / the auctour of pyte hangyng on the crosse deuyded offyces of p [...]te in scculyer erandes / that is to saye / The persecucion to thapostles / peas to his disciples / hys body to the Iewes hys spyryte to the fader / to the vyrgyne the messages of the weddyng of the souerayn espouse / To the theef pera­dys / To synners helle / And to the Crysten penytent he comanded the crosse / Loo this is the testament that Ihesu cryst made hangyng in the crosse / Secondly the sorow was caused Iniustly / For none iniquite was founde in hym / And pryncypally Iniustly they accused hym of thre thynges / The first was / they said / that he def­fended to paye the trewage / and for he [Page] said that he was a kynge / and he said hym to be the sone of god / ¶ And ayenst thyse thre accusacions we saye on the good fryday thre excusacions in the persone of Ihesu crist / Whan we synge popule meus / Where Ihesu crist repreued them of thre benefetes that he dyde and gaf to them / that is to we­te the delyueraunce of them fro Egypt the sustentacion and the gouernaūce in deserte / And the plantacion of the vigne in a londe propyce / lyke as Iesu cryst wold saye / thhou accusest me / by cause that I deffende to paye thy trewage / And thou oughtest more to thāke me of that I haue delyuerd the fro the trewage and fro the scruytude of pharao / and of Egypte / Thou accusest me / that I calle my self kynge and thou oughtest better to yelde me thankynges / of that whiche I gouer­ned the in deserte with mete royalle / Thou accusest me of this that I saye me to be the sone of god / And thou oughtest more to thank me that I haue chosen the to be in my vygne yerde / and in a ryght good place / I haue planted them / The thirde cause is / by cause he was despyted & forsaken of his fren­des / whiche semed a thyng more tol­lerable to be suffred of his enemyes / than of them whom he helde to be his frē des / And alleway he suffred deth for his frendes / and hys neyghbours / that is of thē of whos lignage he was born Thys said he by the mouth of dauid / Amici mei & proximi &c̄. My fren­des & my neyghbours haue approcheed ayenst me and so haue contynued / wherof said Iob capitl̄o xxx. Noti mei quasi aliem recesserunt a me / My neyghbours that knewe me as straun­gers haue lefte me / Item he suffred of thē to whom he had don moche good lyke as saynt Ioh̄n recordeth Iohānis viij / I haue wrought many good thynges to you / & herto saith saynt bernard O good Ihesu how swetely hast thou conuersyd wyth men ¶ And how grete thynges in the most haboun­daūt wyse hast thou graūted to them / how hard & sharpe / thynges hast thou suffred for thē / hard wordes / harder strokes & betynges / & most hard tormētes of the crosse / neuertheles they rendre & yeld to the the contrarye The fourth cause is for the tendrenes of his body / wherof dauid saith in figure of hym in the second book of kynges / he is lyke as ye most tēdre worme of the wode / wherof said saynt bernard / O ye Iewes ye be stones / but ye smyte a better stone / wherof resowneth the sowne of pyte / & boyl­leth the oyle of charyte / and saynt Ihe­rome saith / he is delyuerd to knyghtes for to [...]e beten / and their betyngis haue cruelly woūded & torne the most precy­ous body in whos breste ye godhed was hydd / The fyfth cause was by cause she was generall for it was ouerall / that is to saye oueral his body / & in all the naturell wyttes of his body / And first the sorow was in his eyen / For he wept tendrely as saynt poul saith in his epistle ad hebros / twyes he ascended on heyght that he myght be ferre herd / he cryed strōgly / by cause none shold be excused / he added therto wepyng that we shold haue cōpassion / & to tēdre our hertis / & he had wepte to for ij tymes also one tyme whā he reysed lazare / & that other tyme whā he approchyd Ihrl̄m he wepte / the first teres were of loue / wherof is said in ye gospel / beholde how he loued hym / The secōde were of cōpassion / vpon Ihrl̄m / But this thirde wepyng teres were of sorow / Secōdly the sorow was in heeryng with his eeris yt repre­ues & vylonyes that was said to hym & blasphemyd / Ih̄u crist in especial had iiij thynges in which he herde blasphemyes & repreues / for he had right excellēt noblesse / as to ye nature dyuyne / he was sone of the kynge ꝑpetuell souerayn / and as to the nature humayne he was born of the lygnage ryall / & as to this he was also kyng of kynges / & lord of lordes / he was also souerayne trouthe / For he is the waye / the lyf / and the trouthe / wherof he said hym self Thy worde is trouthe / The sone of god / that is the word of god the fader / he hath also souerayn power aboue all other / For none may surmounte hym / For all thynges ben made by hym / & nought is made without hym / he hath also syn­guler bounte / For ther is none good of hym self / but god only / And in thyse foure thynges here / Ih̄u cryst had opprobryes and blasphemyes [Page] First as to his noblesse wherof is said in saynt mathew capl̄o xiij / Is not this the sone of the smyth said they And we know wel his moder called marye / Secondly as to his power / wherof is said also in saynt mathew / This same casteth out the fendes of the bodyes in the power of the prynce of deuellis / And in an other place of mathew the xxvij chapitre he hath saued other / and he may not saue hym self / And neuertheles wyth his only voys he made his persecutours falle doun to the erthe / whan he demaū ded them in the gardyne whom seche ye / They answerd / Ihesu of nazareth / and whan he said / I am / they fyll doun to therthe / wherof saith saynt austyn / One only voys without ony darte smote a cruel companye ful of hate / dredfull by armes doun to the ground and put them aback / by the vertue of the god­hede hyd in hym / what shal he doo whan he shal Iuge / hym that hath don so that he ought to be Iuged what shal he mowe dooo whan he shal regne / that hath don this / whan he shold deye / Thirdly he suffrid obprobryes as to the veryte / whefro is sayd in saynt Iohn̄ / Thou bereft wytnes of thy self / and thy wytnesse is not trewe / lo how they said hym to be a lyar / when it is so that he is waye trouthe / and lyf / This verite & trouthe pilate deserued not to knowe ne to vnderstond / For after trouthe he Iuged hym not / he began his Iugemēt wyth trouthe but he perseuered not / For he made his questyon sayeng / what is trouthe / but he abode not the solucyon / ne he was not worthy to here it / saynt austyn saith that he abode not the solucion / by cause that so sone as he had made the question / It cam in his tought that the custome was of the Iewes / that one shold be delyuerd to them at paske / And therfore he wente out anon and abode not the solucion The thirde cause is after seynt Iohn̄ crysostome For the questiō was so grete and of so grete difficulte / that he had nede of longe tyme to aduyse and to discusse it / And he laboured for the delyueraunce of Ihū Cryst / And therfore he yssued out anon / Neuertheles it is redde in the gospel of nicodemus that Ihesu crist answerd / veritas de celo est / And pilate saide in erthe is no trouthe / & Ihūs said to hym how may be trouthe in erthe whiche in erthe is Iuged of thē that haue power in erthe / Fourthly he suffred blasphemye as to his bounte and good­nes / For they said that he was a man synnar and deceyuor in his wordes luce xij / he hath moeuyd the comyn peple with his doctrine in begynnyng from galyle hether / And hath broken the cōmandemens of the lawe / for he kepeth not the sabat day / Iohannis nono / Thirdly the sorowe was in smellyng of thordure & fylthe / For he myght smell grete stenche on the mount of caluarye / where as were the bodyes of deede men stynkyng wherof is said in scolastica historia / that Caluarye is the bone of the hede all bare / And by cause that many were there byheded / and many skulles of heedes were there sparteled all openly they said that it was the place of caluarye / Fourtly the sorowe in tastynge / wherof he cryed Scicio / I am a thurste / Ther was gyuen to hym vynaygre med­led wyth myrre and galle / to thende that he shold the sonner deye and the ke­pars myght the sonner departe / and goothens / For it is said by vynaygre men deye moche soone / And with this also they gaf to hym myrre / For to haue the more payne for the byternesse of the myrre and of the galle / wherof saith seynt Austyn / his purete was fulfylled wyth vynaygre in stede of wyn / his swetenes with galle / thynnocent is sette for gyl­ty / and the lyf deyeth for deth / Fyftly the sorowe was in towchyng / for in alle the partyes of hys body / he was towched and wounded / fro the plante of his foot / vnto the toppe of his heed was none hole place / And how he suffred so­rowe in all his naturel wyttes / saynt bernard telleth / that saith / The hede that made angelis to tremble is perced and prycked with the qualite of sharp thor­nes / the visage whiche was most fayr of all other membres / is fowled byspette and hurte with the thornes of ye Iewes The eyen more shynyng than the sonne ben extynct in the deth / The eeris heere not the songe of thangellis / but thassaultes of the synners / The mouthe that techeth and enseygneth thangelis is made drynke vynaygre & galle / The feet of whom the stappes ben worshipped / ben atached [Page] with nayles to the crosse / The handes that fourmed the heuenes ben stratched on the crosse and naylled with nayles The body is beten The syde is perced wyth a spere / And what may more be said / ther abode nothyng sauf the ton­gue for to praye for the synners / And for to recomende his moder to his disci­ple / Secondly his passyon was despited of mocqueries and derysions of the Ie­wes / Fore foure tymes he was mocqued Fyrst atte hous of anne / where he recey­ued spyttynges / buffetes and blyndfellyng of the Iewes / werof saynt bernard sayth Ryght swete and good Ihesu / thy desyrous vysage / whiche angellis desyre to see the Iewes / wyth theyr spyttyn­ges haue defoylled / wyth theyr handes haue smeton wyth a veyl for torn they haue couerd / ne they haue not spared to hurte it with byttyr woundes / Secondly he was mocqued in the hous of herode / whiche reputed hym for a fool and alyend fro his wytte / by cause he myght haue of hym none answere / And by derysyon he was clad with a whyte vesture wherof saith saynt bernard / Tues homo &c̄ / he saith thus ¶ Thou art a man and hast a chapelet of flow­res / And I am god / and haue a chapelet of thornes / Thou hast gloues on thyn hondes / And I haue the naylles fyxed in myn hondes / Thou daunsest in white vestures And I god am mocqued And vilipended / and in the hows of herode had receyued a whyte vesture / Thou daunsest and playest with thy feet And I with my feet haue laboured in grete payne / Thou lyftest vp thyn armes in Ioye / And I haue stratched them in grete repreef / Thou stratchest out thyn armes a crosse in carollyng and gladnes / And I stretche myn in the crosse in grete obprobrye and vylonye / Thou hast thy syde & thy breste open in signe of vayn glorye And I haue myne opened with a spere / Neuertheles retorne to me / and I shal receyue the / But why and wherfore Ihesus in the tyme of his passyon to fore herod / pilate / and the Iewes was thus stylle and spack not / ther ben thre reasons and Causes / The first was by cause they were not worthy to hiere his answere / The seconde was by cause eue synned by spekyng / and Ihesus wold make satisfaction by beyng stylle & not spekyng / The thirde is by cause / that all that euer he answerd / they peruerted it / Thirdly Ihesus was moqued in the hous of pylate / For they clad hym with a rede mantel / And in his honde they toke hym a reed / And sette vpon his heed a crowne of thornes / And kne­led on their knees to fore hym sayeng / hayll kyng of Iewes / This crowne was of Ionkes of the see / And we hold & saye that the blood sprang out of his hede / wherof saith saynt bernard / Caput illud diuinum &c̄ / The heede precious & dyuyne was percyd with thornes vnto the brayne / of the soule / Ther ben thre opynyons in what place pryncipally the soule hath her place / or in the herte / for the scripture saith / Cut of the herte comē the euyl thougthes / Or in the blode / by cause the scripture saith / the soule of eue­rych is in the blode / or in the hede / by cause theuangeliste sayth / whan he enclyneth his hede / he rendred his spyryte / and this treble opynyon it semeth that the Iewes had knowen / For whan they wold make the sowle yssue out of the body / they sought it in the hede whan they thrested the thornes to ye brayne / They sought in the blood / whan they opened his vaynes in the feet and handes / And they sought it in the herte / whan they perced his syde / Ayenst thise thre Illusions / on gode fryday to fore the crosse is shewed / we make thre adoracions in sayeng / Agyos / Otheos / yskyros &c̄ in honouryng hym thre tymes / lyke as he was for vs moqcued & scorned on the crosse Fourthly he was scorned on the crosse The prynces of ye preestes with thold men & maistres of the lawe clerkes and doctours sayd to hym / yf he be kynge of Israhel late hym descēde fro ye crosse now to thende that we byleue in hym / wherof saith saynt bernard / In that Ihesu shewde the more grete vertue of pacience / he comanded humylyte / he accomplissyd obedyence / he performed charite / And in signe of thise iiij vertues / the iiij corners of the crosse ben a [...]urned wyth precyous gemmys / & stones / And In the most apara [...]te place is charite / And on the right syde is obedyence / And on ye lyft side is pacience / And bynethe is humylyte the Rote of all vertues / And alle [Page xvj] thise thinges that Ihū Cryst suffred saynt bernard gadryth to gydre sayeng / I shal said he as longe as I shal lyue remēbre the labours / that he had in prechyng / of the trauaylles that he had in gooyng fro one place to a nother by londe / and fro Cyte to cyte / Of his wakynges in prayeng / of his tēptacions in fastyng of his wepinges and teres in hauyng cō passion / of the awaytynges on hym in spekyng / in assayeng hym & temptyng And at laste / of the vylonyes / of the spyttynges of the mocqueryes / of the obprobryes / And of the naylles / Thirdly his passion was proufytable & fructuous the whiche may be proufytable in thre maners / That is to wete in re­mission of synne / In yeftes of grace / And in demonstracion of glorye / And thies thre thinges ben shewd in the tytle of the crosse / The first is Ihesus / The second nazarenus / And The thirde rex in deorum / For there shal we all be kyn­ges / of the prouffyt spekyth saynt Austyn sayeng / Our lord Ihesu cryst hath put away the synnes passed / present & to come / the synnes passed in pardonyng them / the present / in withdrawyng men from them / them to come / in ye­uyng grace to esschewe the synnes / yet the same doctour saith thus / we ought to preyse / to thanke / to loue / and to honoure hym / For by the deth of our savyour and redemer we ben brought to lyf / fro corrupcion / to incorrupcion / from exyle vnto our contree / fro wepyng to Ioye we ben called agayn / And how wel the maner of our redempcion was prouffytable / it appiereth by v reasons / that is to wete / by cause it was right acceptable tappese god / right helpyng to saue vs / right effectuel / to drawe to hym thumayne lignage / Ryght wyse to fyght ayenst thenemy of humayne ly­nage / And to reconcyle vs to god / for After this that saynt Ancelme saith / Ther is nothyng more sharp ne more stronge that a mā may suffre by his propre wyll / without it be of god / than to suffre deth with his owne propre will for thonour of god / ne noman may bet­ter yeue to god to his honour / tha [...] gyue hym self to deth for hym / And this is that thappostle saith ad ephesi [...]e [...] iij / Our lord hath gyuem hym self in to oblacion and sacrefice for vs in to the odour of swetenesse to god the fader / And how he was sacrefyed / that was in vs appeasyng god / Seynt Austyn in the boke of the Trynyte saith thus / what thyng may be more gr [...]ciously & playsantly receyued / than the flesshe of our sacrefyse / whiche was maad the precyous body of our preest / Therfor iiij thynges ought to be considered in all sacrefise / First hym to whom is offred / that whiche is offred / hym that offreth And hym for whom the offrynge is of­fred he hym self is / the moyen of bothe two / that is to saye god and man / he was hym self that dyde offre / And he was hym self / that was offred / And the same doctour saith yet of this sacr [...]fyse / how we be to god reconcyled / Ihū Cryst is the preest / And the sacrefyse / he is god and also he is the temple / he is the preest by whome we bē reconcyled God to whom we ben reconcyled / And ye temple in whom We be recōcyled / The sacrefyse of whom we ben reconcyled / & saynt Austyn saith / consideryng them yt despyse this reconciliacion / And sette nought therby / he saith in the persone of Ihū Cryst in repreuyng thē / whan thou were enemy to my fader I haue reconcy­lyd the / whan thou were ferre / I brought the agayn / whan thou were taken / I cam for to redeme the / whan emonge ye montaynes and the forestes thou were out of the waye I sought / the / to thende that of the vulues ne of the euyll bestes thou were not eten ne all to torn̄ / I ga­dred the / And bare the in myn armes and delyuerd the to my fader / I labou­red / I swette / I put myn hede ayenst the thornes / stratched myn hondes vnto the naylles / opened my syde to the spe­re / haue shedde my blood / And haue gyue ouer my sowle and lyf for to Ioyne the to me / And thou hast departed thy self fro me / Secondly Ihesu crist was right couenable and necessarye for to saue vs and to hele and cure vs of our maladye and sekenesse / for by cause of the tyme and of the place / And of the maner of the tyme as it apperith For Adam was made and synned in ye moneth of marche / and on the fryday whiche is the vj day of the weke / and therfor god in the moneth of marche & [Page] on the fryday wold suffre deth / and at at mydday whiche is the vj hour / Se­condly For the place of his passyon / ye whiche myght be considerid in thre ma­ners / for one place / eyther it is comyn or especyal / or singuler / The place comyn where he suffred / was the londe of pro­myssyon / The place especyall the moūt of caluarye / The place singuler the crosse / In the place comyn the first man was there fourmed / that was in a feld aboute or nygh damas / where it is said in a place specyall he was there beryed For ryght in the place where Ihesu cryst suffred deth / it is said that adam was buryed / how wel that this is not autē tyque / For saynt Iherome saith yt adam was buryed in ebron / And also in the book of Iosue is wreton the xiiij chapitre / In a place singuler he was deceyued yt is to wete in ye tre not in this on whiche Ih̄s suffred deth / but in an other / tre Thyrdly he was right couenable by cau­se of the curyng / the whiche by manere was semblable to the preuaricacion / by lyk and contrarye / For thus as saith saynt Austyn in the booke de doctrina cristiana / By a woman he was deceyued And by a woman he was born a man / And the man delyuerd the men / one mortal / delyuerd the mortall / and the deth by his deth / And saynt ambro­se saith / Adam was of therthe a virgi­ne / Ihesu cryst was born of the virgine Adam was made to thymage of god / Ihesus was thymage of god / by a woman folye was shewde / by a woman wysedom was born / Adam was naked Ihesu cryst naked / The deth cam by the tre / the lyf by the crosse / Adam in de­serte / And Ihesus in deserte / but by the contrarye / ¶ For after saynt gregorye Adam synned by pryde / by mobedience and by gloutonye / For he coueyted the hyenes of god / for the serpent said to theym / ye shal be semblable to god / he brake the comandement of god / and / desired and coueyted the swetenes of the fruyt by gloutonnye / And by cause the maner of the sauour ought to be by the cōtrarye / therfore this manere was right couenable by the humyliacion / by the fulfyllyng and affliction / or of the dy­uyne volente / And herof sayth thappostle ad philipenses / humiliauit sepisum Thirdely Ihesus was right proufitably to drawe to hym thumayn lynage / For one of ye world his frewil saued myhgt neuer haue drawen mankynd to hys loue And how he draweth vs to his loue / saynt bernard saith / Aboue alle thyng o good Ihesu gyue me grace to loue the And by this thyng he drewe vs most to his loue / That is the chalys good lord that thou hast dronkē / whiche was the werke of our redempcion This ch [...]lys is thy passyō whiche lightly may appropre our lord to the / this is that draweth most playsantly oure deuocion and Iustly reyseth it / and sonnest streyneth and most vehemently taketh our affection / And where thou lamentest and there as thou despoyllest the of thy rayes naturell / there shyneth most thy pyte / there is most clere thy charyte / And there habundeth most thy grace / & how also we ought to retorne to the affy­aunce of hym / saynt poul saith ad romanos viij / he spareth not his owen sone / but for vs alle / he delyuerd hym / wherof saynt bernard saith / who is he that is not rauysshid to hope of affyaū ­ce / whiche taketh none hede to the disposicion of his body / he / hath his hede enclyned to be kyssed / the armes stratched tembrace vs / his hondes perced to gy­ue to vs / The syd open to loue vs / The feeet fixed with nayles for to abyde with vs / And the body stratched all for to gyue to vs / Fourthly he was right wyse and right wel aduysed for to fyght ayenst thenemy of thumayne lygnage / Iob xxv / His wysedom hath smeton the prowde man / ¶ And after / may ye not take the fende wyth an hoke / Iesu Cryst hath hydd the hoke of hys dyuynyte vnder the mete of our humanyte / and the fend wold take the mete of the flesshe / and was taken wyth the hooke of the godhede / Of this wyse takyng sayth saynt Austyn Oure redemptour is comen / and the deceyuer is vaynquysshed / And what dyde our redemptour / he leyd out his bayte to our deceyuour and aduersayre / he hath sette forth his crosse / And within he hath sette his mete / that is his blood / For he wold shede his bloode / not as a dettour And therfore he departed fro ye dettours And this dette here thappostle calleth [Page xvij] Cirographe / or oblygacion / the which Ihesu Cryst bare and attouchyd it to the crosse / Of which saynt Austyn saith / Eue toke of the fēde synne by borowyng by vsure / and wrote an obligacion / she leyde it for pledge / ¶And the vsure is augmented and grewe vnto alle the re­menaunt of the lignage / ¶ Thenne toke Eue of the fende synne / whā ayenst the comandement she consented to hym / She wrote thobligacion / whan she put h [...]r hande to the tree ayenst the deffēce of god / She delyuerd pledge / whan she made Adam to consente to the synne / And thus thusure grewe / and augmentid vnto the remayne of alle the lignage Ayenst them that retche nothyng of this redempciō / Seynt bernard saith in the ꝑsone of Ih̄u cryst / My peple saith Ih̄u what myght I haue don for the yt I haue not dō to the / what cause is ther that ye serue sonner the deuyll our aduersary / than me For he hath not created ne hath nouris­shid you / but this semeth a lytyl thyng to them that be ful of Ingratitude / I haue redemed you / and not he / and for what prys / not with gold ne siluer / ne of the sonne / ne of the mone / ne with ony of the angellis / but with my propre blood / And after / Considere yf of right for so many benefices ye ought to chese to haue my companye / And yf ye will alle leue me / atte lest come wyth me for to wynne a peny a day And by cause they delyuerd Ihesu cryst to deth / that is to wete Iudas for auarice / the Iewes for enuye / And pylate for drede / And therfore it is to see what payne was delyuerd to them of god for this synne / But of the payne and of the birthe of Iudas / thou shalt fynde in the legende of saynt mathye / Of the payne and ruine of the Iewes in the legende of saynt Iames the lasse / And of the payne of pylate and his byrthe thou shalt fynde in one apocryfum where as it is said in this manere / Ther was a kyng callyd tyrus whyche knewe carnelly a mayde called pilam / whiche was doughter of a myllar named atus / And of this doughter he engen­drid a sone / she toke her name / and the name of her fader whiche was callid Atus / and composed thus of their na­mes one name to her sone / and named hym pilatus / And whan he was thre yere old she sente hym to the kynge And the kynge had a sone of the quene whiche semed to be of the age of pylate / And thise two sones whan they were of age of discrescion / ofte they fought to gydre and with the slynge they pleyed oft / And the kynges sone also which was legytyme / was more noble / And in all feates he knewe more / and more was sette by by cause of his birthe And pylat [...] seeyng this / was moeued of enuye and wrath / and pryuely slewe his brother / the whiche thyng the kyng herd saye / and was moche angry / And demaunded of his counseyll what he myght doo and make of this trespaas and homycyde / ¶ The whiche all with one voys / said that he was worthy to suffre deth / ¶ And the kynge wold not double the payne and pugnycion / but by cause he ought to the romayns yerly a trybute / he sente hym in hostage to the Romayns / as well for to be quyte of the deth of his sone / and that he shold not be constrayned to put hym to deth / as wel as for to be quyte of the trybute that he ought to Rome /

In this tyme was at Rome one of the sones of the kynge of fraunce / whiche also was sente for trewage / ¶ And whan pylate sawe hym / he anon accompanyed with hym / ¶ And sawe that he was preysed to fore hym for the wytte and for the maners that were in hym / pylate slewe hym also /

And whan the Romayns demāded what shold be doon in this matere / They ans­werd that he whiche had slayn his bro­ther And estraunglyd hym that was in hostage / yf he mygt lyue shold be yet moche prouffytable to the comyn wele / And shold daunte the neckes of thē that were cruel and wood / And thenne sayd the Romaynes / that syth he was worthy to dye / he shold be sente in to an yle of the see named ponthus / to them that wyll suffre no Iuge ouer them / to thende that his wyckednes may ouercome and Iuge them / or ellys that he suffre of hem lyke as he hath deseruyd /

Thenne was pylate sente to this cruelle peple & wylde / whiche tofore had slayn their Iuge / And it was told to hym to what peple he was sent / [Page] And that he shold considere how his lyf was hongyng / And in grete Ieopar­dye / he wente consyderyng his lyf / & thought to kepe it / dyde so moche what by menaces and promesses of torment as by yeftes / that he subdued them alle and put them in subiection / And by cause he had victorye of this cruel pep [...]e he was named of this yle of pontos / pounce pilate / And whan herode herde his Inyquytees and his fraudes / he had grete Ioye therof / And by cause he was wycked hym self / he wo ld haue wyc­ked with hym / And sente for hym by messagers and by promyse of yeftes yt he cam to hym / And gaf hym the power vpon the Royame of Iudee & Iherusalem / & whan he had assēbled & gadred to gy­dre moche moneye / he wente to rome with out knowyng of herode / & offred right grete sommes of moneye to themperour / for to gete to hym self / that whiche herode so helde / And so he gate it / And for this cause herode & pilate were enemyes vnto the tyme of the passiō of Ihesu cryst whom pilate sente to herode / Another cause of enemyte is assigned in scolasti­ca historia / Ther was one that sayd hym self to be god / and had deceyued many of galylee / and brought the pe­ple in to garizain / where he had said / that he wold goo vp to heuen / And pi­late cam vpon them / And whan he hath knowleche of the dede / he slewe hym & all his peple by cause he doubted that he wold haue deceyued them of Iudee / And therfore were they enemyes to gy­dre / For herode regned in galylee / And whan pilate had delyuerd Ihesu Cryst to the Iewes for to be crucyfyed / he doubted themperour / that he shold be reproued of that whiche he had Iuged an Innocent / And sente a frende of his for texcuse hym / and in this whyle Tyberius thēperour fyl in to a greuous ma­ladye / ¶ And it was told to hym that there was one in Iherusalem that cured al maner maladyes / ¶ And he knewe not that pilate and the Iewes had slayn hym / he said to volusien whiche was secrete with hym / Goo in to the parties ouer see / And saye to pylate that he sende to me the leche or maistre in medecyne / for to hele me of my maladye / And whan he was come to pylate / And had said his message / pylate was moche abasshyd / and demaunded xiiij dayes of dylacion / with in whiche tyme volusien fonde an old woman named veronica / whiche had be famylyer and deuoute with Ihesu Cryst he demaūded of her / where he myght fynde hym that he sought / She thenne escryed and sayd Alas lord god / my lord / my god was he / that ye axe fore / whom pylate dampned to deth / and whom the Iewes delyuerd to pylate for enuye / & comaunded that he shold be crucyfyed / Thenne he complayned hym soroufully / & sayd I am sory by cause he may not accō plyssh that / whiche my lord themperour hath charged me / To whō veronyce said my lord and my maistre whan he wente prechyng / I absente me ofte from hym I dyde do paynte his ymage / For to ha­ue alway wyth me his presence / by cause that the figure of his ymage shold gyue me somme solace / And thus as I bare a lynnen keuerchief in my bosome oure lord mette me / and demaūded whyther I wente / and whan I had told hym whyther I wente and the cause / he demaunded my keuerchief / And anone he enprynted his face and fygured it therin / And yf thy lord had beholden the fygure of Ihesu Cryst deuoutly / he shold be anon guarisshed and heled / And volusien axid is ther nether gold ne siluer that this fygure may be bought with / She answerd nay / but stroonge of corage / deuoute / and of grete affeccion / I shal goo with the / and shal bere it to themperour for to see it / and after I shal retorne hether agayn / Thenne wente volusien with veronike to Rome / and said to themperour / Ihesus of nazareth whom thou hast longe desired / Pylate & the Iewes by enuye and with wronge haue put to deth / and haue hanged hym on the crosse / and a matrone a wydowe is come with me / whiche bryngeth thy­mage of Ihesu / the whiche yf thou with good herte and deuoutly wylt beholde & haue therin contemplacion / thou shalt anon be hole / And whan themperour had herd this / he dyde anone make re­dy the waye With clothes of sylke / & made thymage of Ih̄u to be brought to fore hym / And anone as he had seen it & worshiped it / he was all guarisshed [Page xviij] and hoole / Thenne he comaūded that pylate shold be taken and brought to Rome / And whan themperour herd that pylate was come to Rome / he was moche wroth and enflammed ayenst hym And bad that he shold be brought to fore hym / Pylate ware alway the garment of our lord which was with­oute seem / wher with he was clad whā he cam to fore thēperour / And assone as themperour saw hym / all his wrath was goon [...] & the yre out of his herte / he coude not saye an euyl word to hym & in his absence he was sore cruell to­ward hym / & in his presence he was alway swete & debonair to hym / & gaf hym lycence and departed / And / anon as he was departed / he was as angry & as sore moeued as he was to fore / and more by cause he had not shewd to hym his fureur / Thēne he made hym to be called agayn / & sware he shold be ded / And anone as he sawe hym hys cruelte was all goō / wherof was grete meruaylle / now was ther one by thyn­spyracion of god or at the persuasion of som crysten man / caused themperour to despoylle hym of that cote / and anon as he had put it of / The emperour had in his herte as grete yre and fureur as he had to fore / wherof themperour meruaylled of this cote / And it was told to hym that it was the cote of Ih̄u Thēne themperour made pylate to be sette in pryson / tyl he had counseylled what he shold doo with hym / And sen­tence was gyuen that he shold dye a vylayns deth / And whan pylate herd the sentence / he toke a knyf and slewe hym self / And whan themperour herde how he was deed / he said certaynly he is deed of a right vylaynous deth and fowl / For hys owne propre hand hath not spared hym / Thenne his body was taken and bounden to a mylle stone & was caste in the ryuer of tyber for to be sonken in to the bottom̄ / And the yll spyrytes in thayer began to moue grete tēpestes & merueyllous wawes in the water & horryble thondre and lyght­nyng / wherof the peple was sore aferd & in grete doubte / And therfor the Ro­mayns drewe out the body / & in derysi­on sente it to vyane / & caste it in to the ryuer named Rosne / viane is as moche to saye as helle whiche is said Iehenna For thenne it was acursid place and so ther is his body in the place of malediction / And the euyl spyrites ben as wel there as in other places / And made suche tempestes as they dyd byfore / in so moche yt they of that place myght not suffre it / And therfor they toke the vessel / wherin the body was & sente it for to berye it in the terroir of the cyte of losane / The whiche also were tempes­ted / as the other / And it was taken thens and throwen in to a depe pytte alle enuyronned with montaynes / In whiche place / after the relacion of som­me / ben seen illusions / and machynacions of fendes ben seen growe and bo­ylle / And hether to is thistorye callyd ypocryfū redde / They that haue redde this lete them saye and byleue as it shal plese them / Neuertheles in scolas­tica hystoria / is redde that pylate was accused afore themperour Tyberius / by cause he dyde put to deth by vyolence thē that were Innocent by his myght And that maulgre the Iewes he sette ymages of paynems in the temple / And that the moneye put in corbanam he toke and dyde with all his prouffyt and was preuyd in his vysage that he made in his hows / alleyes and conduytes for water to renne in / And for thyse thynges he was sente to lyon in exyle for to deye emōg the people of whome he was born / And thys may be wel supposed that this Istorye be trewe / For to fore was the edicte gyuen that he shold be put in exyle to lyons / And that he was exyled er volusien retorned to themperour / But whan themperour herd how he made our lord Ihesu to deye / he ma­de hym fro hys exyle to come to Rome / Eusebe and Bede in theyr cronycles say not that he was enprysoned & put in exyle / But by cause that he fyll in many myseryes / by despayr he slewe hym self wyth his owne hand /

Thus endeth the Passyon

¶ Here begynneth the [...]

HEre to fore we haue made mencion of deuyacion of thumayne lygnage which dureth fro Septuagesme vn­to Ester / here after we shal make mencion of the tyme of reconsiliacion / whiche dureth fro Ester vnto the vtas of whitsontyde / lyke as holy chyrche hath ordeyned /


THe Resurrection of our lord Ihesu cryst was the third day after his deth / And of this bles­syd resurrectcon / seuen thynges ben to be consy­derid / Fyrst of the tyme that he was in the sepulcre / that be thre dayes and thre nyghtes he was in the sepulcre / And the thirde day he aroos Secondly wherfore he aroos not anon whan he was deed / but abode vnto the thirde day / Thirdely / how he aroos / Fourth­ly / wherfor his resurrection taryed not vntyl the generall resurrection / Fyftly wherfore he aroos / Sixtly how ofty­mes he appyered in his resurrection / And the seuenth / how the holy faders whiche were enclosed in a partye of hel­le / he delyuerd / & what he dyde &c̄ / As to the first poynt / it ought to be knowen that Ih̄us was in the sepulcre iij dayes & iij nyghtes / But after saynt austyn the first day is taken by synodoche / that is that the last part of the day is taken The secōd day is takē all hool / the thir­de is taken after the first part of the day / thus ther bē iij dayes / & euery day hath his nyght goyng byfore / & after bede the ordre of ye dayes was chaūged & ye cours ordeyned / for byfore / ye dayes wente byfore / & the nyghtes folowed / after the tyme of the passyō / that ordre was chaūged / for the nyghtes goō by­fore & this is by mysterie / For mā first ouerthrewe in the day / & fyll in to the nyght of synne / And by the passyon & resurrection of Ih̄u cryst he cā agayn fro the nyght of synne vnto ye day of grace As touchyng the secōd cōsideracion / it ought to be knowen / yt it is accordyng to reson that anō after his deth he ouht not to aryse / but ought to abyde vnto ye third day / & that for .v· reasōs / the first for the signyfycacion / to that / that the lyght of his deth shold cure our double deth / & therfore .j. day hool & ij nyghtes he laye in ye sepulcre / that by the day we vnderstande the light of his deth / & by the ij nyghtes our double deth / and this [Page xix] reason assigneth the glose vpon saynt luc luce vicesimo / vpon this text / Oporte­bat xpristum pati &cetera /

The second for certayn probacion / For right so as in the mouth of tweyne or of thre is the wytnes establysshyd / right so in thre dayes is proued all dede and fayt veritable / And to thende to preue that his deth was veritable he wold lye therin thre dayes / The thirde / for to shewe his puissaunce / ¶ For yf he had arysen anon / it shold seme that he had not suche myght / for to gyue his lyf as he had to reyse hym / And this reason toucheth thappostle ad Corintheos xv· Therfore is ther first made menciō of his deth / lyke as his deth was veryly she­wed / so his very resurrection is shewed and declared / ¶ Fourthly for to fi­gure the restauracion / ¶ And this rea­son assigneth Petrus rauenensis / Iesu cryst wold be thre dayes in his se­pulcre / in fygure in benefete doyng / that is to wete to restore them that ben falle / to repayre them that ben in therthe / And to redeme them that were in helle / The fyfthe for the representyng of treble estate of ryghtful men / And this reason assigneth seynt gregorye vpon ezechiel sayeng / The sixth day of the weke Ihesus suffred deth / The saterday he laye in the sepulcre / The sondaye he aroos / The present lyf is yet to vs the sixth day For in anguisshes and sorowes we ben tormented / The saterday also is that we rest vs in our sepulcre / For after the deth we shal fynde the rest for our soule / The sonday is the eyght day / that day we shal be free of the deth and of all so­rowe in body and in sowle in glorye / Thenne the sixth day is to vs sorowe / the seuenth reste / and the eyghte glorye / As to the thirde cōsideraciō how he aroos it appiereth veryly that he aroos myghtyly / For by his propre myght he aroos Iohannis nono / Potestatem habeo &c̄ / I haue said I haue power to delyuer my soule / and I haue power to resume it agayn / that is to saye / to deye whan I will / [...] And to ryse agayn whan I will / Secondly he aroos Ioyously / For he toke awaye all myserye all in­firmyte and all seruitud / wherof he saith in the goospell of Ioh̄n / Iohannis xxvj he said whan I shal aryse agayn I shal auaunce me and goo to fore you in to galylee / where ye shall see me free and delyuerd / Galylee is as moche to saye as transmygracion / that is to saye dey­yng / Ihesu cryst thenne whan he aroos wente to for vs / For he wente fro my­serye to glorye / and fro corrupcion to in­corrupcion / wherof saynt lyon the pope saith / After the passion of Ihesu Cryst the bondes of deth broken / he was trans­ported from Infirmyte to vertu / fro mor­talite to perpetuite / and fro vylonnye to glorye / [...] Thirdly he roos prouffy­tably / for he caryed wyth hym his proye wherof saith Ieremye the iiij chapiter / Ascendit leo de cubili &c̄ / The lyon is resen out of his bedde / Ihesus ascended on hye vpon the crosse / And the robbour of the peple enhaunsed hym self Ihesu Cryst robbed helle wherin was thumayne lygnage / As he had said / Cum exaltatus fuero &c̄ / Whan I shal ascende on hye I shall drawe to me alle myne / of whom helle hath holden and kept the soules / whiche were enclosed in derknes and the bodyes in sepulture / Fourthly he aroos merueylously / For he aroos without openyng of the sepulcre whiche abode fast closed / For lyke as he yssued out of his moders bely / And to his disciples the dores closed and shytte so he yssued out of his sepulcre / wherof is red in scolastica historia / of a monke of saynt laurence without the walles / in the yere of thyncarnacion of our lord M.jCxj / whiche meruaylled of a gyrdle / with whiche he was gyrt / that with out vndoyng or openyng / it was cast to for hym / wherof whan he sawe it he m erueylled / and he herd a voys in thayer sayeng / Thus may Ihesu cryst yssue out of his sepulcre / & the sepulcre all cloos Fyftly he aroos trewly / For he aroos in his propre body / And by sixe maners he shewed that he was veryly rysen First by the Angele whyche lyed not / Secondly by many and oftymes appye­ryng / Thirdly by etyng openly / and by no art fantastyke / Fourthly by palpaciō of his very body / Fyftly by ostēcion of his woūdes / by whiche he shewde that it was the propre body / in whiche he had veryly suffred deth /

Syxthly by his presence in comyng in to the hows the gates shytte / whan he [Page] ent [...]ed sodanly / and Invisibly / by whyche he shewde that his body was gloryfyed / Seuenthly he aroos Inmortally / For he shal neuer after deye / Ioh̄is vj / xpūs resurgens &c̄ / And seynt denys in an epistle that he made to demophilum saith that Ihū cryst after his assencōn sayd to an holy man named Carpo / I am alle redy yet to suffre for to saue man / by which it semeth that yf it were nede that yet he were redy to suffre deth as it is conteyned in the same epistle / This holy man Carpo tolde to seynt denys / that a paynem peruerted a Crysten man and brought hym out of the faith / And this Carpo toke suche angre therfore in hys herte / that he was seke / and this Carpo was of so grete holynes that as ofte as he song masse / an heuenly vision appe­red to hym / But whan he shold praye for the conuersion of them bothe dayly he prayd god / that both tweyn myght be brent in a fyre / ¶ And on a ty­me abought mydnyght he made this pra­yer vnto god / And sodanly the hous in whiche he was in / was deuided in two partyes / And a right grete fornaysse appiered there / And he loked vp and behelde the heuen and saw it open & Ihū Cryst whiche was enuyronned wyth a grete multitude of angellis / and beside the fournays thise two men were trem­blyng for grete drede that they had / the whiche men were byten of serpentes that yssued out of the fournays / whiche drew them by force in to the fournays / & also of other men they were repreued and vylonnyed / And this holy man Carpo in beholdyng them had grete delyte and toke pleysaunce in theyr pugnycion in suche wise / that he lefte the vision of heuē and sette not ther by / but was angry that they fyll not sodenly in to thefour­nays / and thenne as he loked vp in to heuen / he sawe the vision that he had to fore seen / And Ihūs Cryst whiche had pyte of thise two men / a roos vp out of his trone / & cam vnto them with a grete multitude of angellis / And put forth his hond and delyuerd them / And Ih̄s sayd to Carpo / smyte me from hens forth I am redy to suffre for to saue man / This ensample recyteth saynt denys / As to the fourth article / wherfore he abode not vntyl the generall resurrection / Thre reasons ben assygned / ¶ The first for the dignyte of his body / For he was deyfyed and cam fro the deyte / And therfore it was no reson that his body shold so longe lye in therthe / wherof dauid saith / Non dabis sanctum tuum videre corruptionem / Thou shalt not suffre thyn holy body see corruption / The secōd reason is for the stedfastnes of the fayth / For yf he had not thenne arysen / the faith had perisshyd / men wold not haue byleued that he had be very god And that appiereth wel For in his passiō sauf our lady / alle lost fayth / But whan they had knowleche of his resurrection / they recouerd it agayn as saith seynt poul Si xpristus non surrexerit / vana est fi­des nostra / yf Ihesu Cryst had not ry­sen / our fayth had be vayn or none / The thirde cause / For thexemplar of our resurrection / Ther shold be but fewe / that shold byleue the resurrection to come / yf Ihesus Cryst had not rysen / And this is our example and our hope / And therfore sayen thappostles / Ihesu Cryst is arysen / And we shal aryse / For his resurrection is cause of oures / wherof saith saynt gregorye / Our lord by example hath shewed that he promysed in reward / as that we shold knowe hym to haue rysen / ¶ Thus in our self we shold haue hope of the reward of his re­surrection / And we ought to knowe that Ihesu Cryste wold not prolonge his resurrection / aboue thre dayes to thende that desperaciō shold not be in the world As to the fyfthe Article it is wherefore he aroos / he aroos for foure thynges moche proufytable to vs / ¶ For his resurrection made the Iustyficacion of our synnes / she enseyneth new lyf of maners she engendrith the hope of reward / and ordeyneth the resurrection of all / Of the first saith saynt poul ad Romanos / Ihesu Cryst deyed for our synnes / and aroos for to Iustefye vs / ¶ Of the se­c [...]nde / lyke as Ihesu Cryst aroos by the glorye of the fader / whiche is a new glo­rious lyf / So ought we in spyrituell lyf take newe maners / Of the thirde By his grete mercy god hath reysed vs in hope of lyfe by the resurrection of Ihesu Cryste / ¶ Of the fourth it is said to vs in scripture / Ihesu Cryst aroose fro deth / For by man / is deth come to men / [Page xx] And by man / that is Ihesu Cryste / the lyf is come to men / Thus ben they ye fyrst of dede mē / Adam of thē that deyde / & Ih̄u cryst of thē that ben a lyue by his resurrection / And thus it appiereth that Ihesu cryst had iiij propretees in his re­surrection / The first is that our re­surrection is differed vnto the last resur­rection / And Ihesu cryst aroos the third day / As saith the glose vpon this psal­me Ad vesperum demorabitur fletus &c̄ At euensongetyme shal be wepyng / And on the morn gladnes and Ioye / The glose saith that the resurrection of Ihesu Cryst is cause sufficient of ye resurrectiō of sowles in this present tyme / And of the bodyes in tyme to come /

The seconde proprete is that we ryse by hym / And he aroos by hym self / wherof saith saynt ambrose / how myght he seke helpe to reyse his body / whiche reysed other The thirde proprete is that we become duste or asshes / And his body myght not be torned in to asshes / ¶ The iiij proprete is that his resurrection is cause sacramental of our resurrection / ¶ As touchyng the sixte article / hou ofte he appiered the day of his resurrection / he appiered fyue tymes / ¶ First to marie Magdalene / marci vltimo / After his resurrectiō he appiered first to marie mag­dalene / whiche is fygure of penitentes And for fyue reasons he appiered to her First for she loued hym most ardantly / by cause she loued so moche / god foryafe and pardonned her many synnes / Secondly for to shewe that he deyde for synners / Mathei ix / Non veni vocare &c̄ I cam not for to calle rightful men but synners to penaunce / ¶ Thirdly for to veryfye his word / Mathei xxi Amē dico quia meretrices &c̄ / ¶ To the ypocrites and phariseys he sayd / that co­myn wymen and the publicā shold goo to fore them to the kyngdome of heuen / Fourtly for by cause / that lyke as a woman was messager of deth / so a woman shold he messager of lyf / after the glose / [...] Fyftely lyke as synne habounded / so shold grace more habounde lyke as thappostle saith ad romanos v. The seconde tyme he appered to the thre maries whiche retorned fro the monumēt whan he said to theym auete / god gre­te you / And thenne they approched hym And helde his feet / And that is the figure of humble prayers / to whom our lord appered / as wel for the reason of the nature / as for the reason of thaffectiō For they helde his Feet / whiche sygne­fyeth thaffection of the herte / Thirdly he appered to saynt pieter / but whan ne in what place / it is not knowen / but yf it were by auenture / whan he retorned fro the monument wyth saynt Iohn̄ / For it myght wel be / that saynt peter in somme place torned fro saynt Iohn̄ / where god appiered to hym / or by auentu­re whan he was allone in the monument lyke as it is sayd in scolastica historia or parauenture in a Caue or a fosse / For it is redde in thistoryes / whan he renyed and forsoke our lord / that he fledde in to a Caue / where as the mon­tayn is / whiche is called the montayne of the cocque / or ellis after that it is said that he wepte thre dayes contynuelly after that he had renyed god / And there Ihesus appered to hym / and com­forted hym sayeng / [...] Peter bere the vertu of obedyence / to whome our lord sheweth hym / Fourtly he appiered to his disciples / whiche wente to Emaus wiche is as moche to saye / as desire of coū seyll / and signefyeth / to vysyte the poure membres of Ihesu cryst and to helpe them as it is said in the gospell / Goo and selle all that thou hast / And gyue it to poure people / Fyftly he appiered to his disciples / whiche were to gydre in a place closed / and this signefieth relygyous men that ben in the world / with the yates of theyr v wyttes closed / Thyes fyue apparicions weren the day of his resurrection / And thyes fyue representeth the preest in his masse whan he tourneth hym fyue tymes to the peple / but the thirde tornyng is in silence / whiche signifyeth tapparicion made to saynt peter whiche is not knowen when it was made ne in what place / Sixthly he appyered the eight day to his disciples / whan saynt thomas was there / whiche had said / that he wold not byleue it / til that he had seen the woundes / the naylles / and that he had put his hande in his syde / The seuenth tyme he appiered to his disciples fysshyng / Ioh̄is vltīo / And that signyfieth prechers / whiche ben fysshers [Page] of men / The viij tyme he appered to his disciple in the mount Thabor / Mathei vltimo / And that signifyeth them that ben contemplatyf / For in the said hylle was our lord transfygured / The ix tyme he appered to xj disciples where they satte atte table / where as he repreued their incredulite and hardnes of herte / By whiche we vnderstonde the synnars in the xj nombre of transgressyon sette / whome our lord by his mercy somtyme vysiteth / The tenth tyme he appiered to to his disciples in the mount of olyuete by whiche is sygnefyed thē that ben ful of mercy / and that loue compassion / to whom our lord appierith / whiche is fader of mercy and of pyte / fro this place he ascended vp in to heuen / Ther ben thre other maner of appariciōs of whiche is made mencion / whiche were made the day of the resurrection / but they be not had in the texte of the gospel / The first was that he appered to saynt Iames the lasse / whiche is named Iames alphei of whiche thou shalt fynde in his legēde The seconde that he appered / was to Io­seph / as it is red in the gosppell of Ny­chodeme / For whan the Iewes had herde that Ioseph had demanded the body of Ihesus of pylate / And that he had put it in his monument / They were angry and had indignacion on hym / And toke hym and put hym in a secrete pla­ce / where diligently they closed hym and kepte hym / and wold haue slayn hym after their sabbat day / And Ihesus the nyght of his resurrection entred in to the hows where he was in / and ouer lyft vp the iiij corners of the hows / and wyped & clensid his visage & kyssed hym / And without brekyng of ony locke or seall he brought hym in to his hous in Arimathye / The thirde is / after that it is byleued / he appered vnto his mo­der marye / the gloryouse virgyne / and how be it / that the holy euangelystes speke nothyng herof / the chirche of Rome appproueth it / For the same day is ma­de stacion at our lady the maiour And yf we shold not byleue by cause theuuā ­gelistes make no menciō therof / it shold folowe that after his resurrection he appiered not to her / but that ought not to be byleued / that suche a sone shold not le­ue his moder without vysytyng / and doo to her so lytyl honour / And perauē ture the euangelystes speke no worde of her / by cause it apperteyneth not to them but to sette wytnes of the resurrection / And the virgyne marye ought not to be sette in for no wytnes /

For yf the wordes of straunge wymen were reputed for lesynges / moche more shold the moder be / by cause of the loue that she had to hym that was her sone / And thaugh the euangelistes ha­ue not wreton it / yet they knewe wel for certayn / that it is right / that first he shold enhaunce and comforte her that had most payne and sorowe for his deth And that witnesseth saynt ambrose in the thirde book of virgynes / Vidit ma­ria &c̄ / / Marye sawe the resurrection / and she byleued it parfyghtly / Marye magdalene sawe it / and yet she doubted it / ¶ Of the seuenth / how Ihesus crist drewe the holy fadres out of helle / and what he made there / The euangelist tel­leth not clerly / Neuertheles saynt Austyn in a sermon / and Nichodemus in his gospell shewe it somwhat / and saynt Austyn saith / Anone as Ihesu Crist had rendred ye spyrite the soule yt was vnyed to his godhed / was quyk and lyuyng in the depnes of helle descended / And whan he was atte deppest of the derkenes lyke as a Robber shynyng and terrible to the tirantis of helle / They behelde hym and began to demaunde and enquyre / who is he that is so stronge / so terryble so clere and so shynyng / ¶ The world whiche is to vs subget / sente to vs ne­uer suche one deed / ne he sente to vs ne / uer suche yeftes in to helle / who is he thenne that is so constant / that is en­tred in to the ferthest ende of our parties and he doubteth not only our tormentes but yet he hath vnbound them / of their bondes / whom we helde and kepte / And they that were wonte to waylle & wepe vnder our tormēts assayllle vs now by theyr helthe / And now not only they fere vs but now threten and manace vs And they sayd to their prynce what prynce art thou / all thy gladnesse is peris­shed / and all thy Ioyes ben conuerted in to wepynges / whan thou hengest hym in the crosse / thou knewest not what domage thou sholdest suffre in helle / After thise cruell wordes of them of helle / Atte [Page xxj] commandement of our lorde / all the loc­kes / alle the barres / and shyttynges ben broken and to frusshed / And loo the peple of sayntes that come knelyng to fore hym in cryeng with pytous voys sayeng / Oure redemptor thou art comen for to redeme the worlde / we haue aby­den the euery day / thou art descended in to helle for vs / And leue vs not / but that we be with ye / whan thou shalt retorne to thy brethern / lord swete god / shewe that thou hast despoylled helle / And bynde the auctour of deth wyth his bondes / rendre to the world now glad­nes / And quenche the paynes / And for thy pyte vnbynde the caytyfs fro seruitude / whyles thou art here / and assoylle the synnars whan thou descēdest in to helle them of thy partye / this saith saynt Austyn / And it is redde in the gospell of nychodemus / that Carinus and lencius sones of old symeon aroos with Ihesu Crist / And they were adiured and sworn of anne / of Cayphas / of Nichodeꝰ of Ioseph & of gamaliel that they shold telle and saye what Ihesus dyde in helle And they rehersed and sayde / whan we were wyth our faders in the place of obscurte and derknes / sodenly it was al­so lyght and clere as the colour of the sonne lyke purple gold and lyght ryall whiche enlumined alle thabitacion vpon vs / And anon Adam the fader of thumayne lygnage begā to enioye Sayeng This lyght is the lyght of the creatour of the lyght sempyternel / whiche promysid to sende to vs hys lyght perpetuell / And ysaye cryed / This is the lyght of god the fader / lyke as I seide lyuyng in therthe / the peple that were in derknes sawe a grete lyght / Thenne cam our fader Symeon / And in Ioyeng sayde / gloryfye ye our lord / For I re­ceyued Cryst a chyld born in the world in to myn hondes in the temple / And I was constrayned by the holy goost to saye / Nunc viderunt oculi mei saluta / re tuū / I haue now seen with myn eyen thyn helth whiche bryngeth and hath made it redy to fore the face of all thy peple After come one whiche semed to be an heremyte / And whan we demaunded hym what he was / he answerd that he was Ioh̄n that baptysed Cryst / and he that am goon to fore hym / for to ma [...] redy his waye / And shewde hym with my fyngre / whan I saide / Ecce agnus dei / and am descended for to shewe to you that he cometh sone to visyte you / Thenne said seth / whan I cam to the gate of paradis for to praye our lord to sende me hys angelle / And that he wold gyue to me of the oylle of mercy for tenoynte ye body of adam my fader which was seke / The angel mychel appered to me and said / laboure not in prayeng by wepyng for the oylle of the tre of mercy / For by no waye thou mayst gete it / tyl that v thousand and v.C. ye­res ben accomplisshed / And whan the patriarkes and the prophetes herd this they enioyed and demened grete feste / Thenne Sathan prynce and demener of deth said to helle / make you redy to receyue Ihesu whiche gloryfyeth hym self to saye / I am the sone of god / and he is man that dred the deth for he said my soule is sorouful vnto the deth / And many that I haue made lame and croked he thath heled / and made them goo right / Thenne answerd helle and saide / yf thou art myghty and so grete as thou saist / who is this man Ihesus that thou dredest not / and is aduersarye to thy puissaunce / yf he saith that he dredde the deth / he wyll take the / And woo shal be to the / perpetuelly as longe as ye world shal dure / & Sathan answerd I haue tempted and haue moeued the people ayenst hym / I haue made redy the spere / I haue medled the vynaygre and the galle to gydre / and haue made redy the tree of the crosse / and anone he shal dye / to thende that I may brynge hym hyther / Thenne helle answerd / is not this he that reysed lazare / whom I reteyned / And Sathan said / that sa­me is he trewly / And helle said to Sathan / I coniure the by my vertue and by thyne / that thou brynge hym not hyther whan I herde the myght of his word & his commandement I trembled for fere / I myght not kepe lazare / but he escaped fro me / And lyke an angele he spran­ge on hye and departed fro vs / And thus as they spaken / ther cam a voys lyke a thondre / whiche sayde / Attollite &c̄ Take away your gates ye prynces And lyfte ye vp the yates perdurable / and the kynge of glorye shal entre in [Page] At this voys the deuyllis ran thyder and shytte fast the gates with barres of yron / And then said dauid haue not I prophecyed this that I see / whan I said / Confiteantur domino quia contri­uit portas ereas &c̄ / is not this he that hath broken the yates of helle of strong mater / and hath broken the barres / & thēne after cam a grete voys whiche said agayn Attollite &c̄ / And whan helle sawe that he had cryed twyes thus / and knewe hym not / thenne he saide / who is this kynge of glorye / to whom dauid answerd / this is our lord stronge and myghty in bataylle / whiche is kynge of glorye / Thenne cam in the kyng of glorye / And enlumyned the derknes and put forth his right hand and toke the right honde of Adam and said / peas to the / And to all thy sonnes that ben Iuste / and thenne our lord departed fro helle / and all the sayntes foloweth hym / And our lord holdyng the hōde of Adam delyuerd hym to Mychel tharchangele / and he brought them in to paradis Thenne cam two honourable men and auncient and they demaunded them and saide / who be ye that wyth vs haue not be yet dede / and in body and in sowle ye be sette in paradys / One of them spack and answerd I am Enoch whiche am hyther translated / And this is helye whiche by the will of god is comen he­ther in a chariot enflamed of fyre / yet haue we not tasted the deth / But we be kept vnto the comyng of Antecryst for to fyght with hym / & of hym we shal be slayn / And after thre dayes and an half we shal be receyued in the clowdes in thayer / And thus as they spak / ther was another yt bare vpon his sholdres the tree of the crosse / the whiche whan he was demaūded what he was he saide / I am a theef and was crucyfied with Ihesu and I beleued on hym that he was ye creatour of the world / And I prayed hym sayeng / lord haue mynde on me / whan thou shalt come in to thy Royame And he said to me / this day thou shalt be with me in paradys / and gaf to me this signe of the crosse / and said to me bere this / and goo forth to paradys / And yf the angele that is kepar of paradys / will not suffre the to entre / shewe to hym this signe of the crosse / and saye / that Ihesu cryst whiche is crucyfyed sente the thyder / And anon as I had said yt he bad me saye / The angele opened the gate to me / and sette me in the right sid of paradys / And whan Carinus & lencius had recounted thies thynges here Anon they were transfygured / and were nomore seen / And heerof speketh gre­gory Niceus And saynt Austyn / lyke as is founden in somme bookes / Anon as Ihesu cryst descēded in to helle / ye nyght began to wexe clere / And anon the por / ter black and horrible / emong them in sylence began to murmure sayeng / who is he / that is so terrible / and of clere­nes so shynyng / Our maistre receyued neuer none suche in to helle / ne ye world caste neuer none suche in to our cauerne / This is an assayller / and not dettour / a brekar and destroyer / And no synner but a despoyller / we se hym a Iuge / but no bysecher / he come for to fyght / & not to be ouercomen / A caster out and not here dwellar / /

Thus endeth the Resurrection

¶ Here begynne the letanyes the more and the lasse /

THe letanyes ben don twyes in the yere / The first be don on saynt markes day and that is called the more leta­nye / And the second be don on the thre dayes byfore thascencion day / and is called the lasse letanye / and letanye is as moche to saye as supplicaciō or prayer / The first letanye is named in thre maners / First it is called the more le­tanye / Secondly the procession of vij ordres / Thirdly the black crosse / Thenne this letanye is said the more / for thre reasons / The first reason is for hym that Institued it / that was saynt gregorye the pope / and that was at Rome / whiche is lady and heed of the world / by cause that the body of the prynce of thappostles is there and the holy see / And also for the reson of the cause wher fore it was Institued / and that was for a right grete and greuous maladye For as the Romayns had in the lenton [Page xxij] lyued sobrely and in contynence / and after at ester had receyued theyr sauy­our / After they disordred them in etyng in drynkyng / in playes and in lecherye A nd therfore our lord was meuyd ayenst them / and sente to them a grete pestelence / whiche was called the botche of impedymye / and that was cruell & sodayne / and caused peple to dye in goyng by the waye / in playeng / in beyng atte table / and in spekyng one with another sodeynly they deyed / In this manere somtyme fnesyng they deyed / so that whā ony persone was herd fnesyng anone they that were by said to hym / god helpe you / Or Cryst helpe / and yet endureth the custōme And also whan he fneseth or gapeth he maketh to fore his face the signe of the crosse and blessith hym / And yet endureth this custome / And how that pestelence begā it is foun­de in the lyf of saynt gregorye / Secondly this letanye is said procession of seuen ordres / by cause that whan they were made / seynt gregorye ordeyned them by vij ordynances / For in the first ordre was all the clergye / in the second were the monkes and relygyous men / In the thirde were alle the nonnes / In the fourth alle the children / In the fyfthe all the laye peple / In the sixthe alle the wydo­wes And in the vij alle they yt were maryed / But by cause that nowe we may not fulfylle in nombre of personnes / we ought to fulfylle it in nōbre of letanyes For it ought to be said vij tymes / or the procession be left / Thirdly this letanye is said the black crosse / For thenne in signe of pestylence / of wepyng and of penaunce / they cladde them wyth black clothes / And parauenture for that same cause / they couerd the crosse and the aulters wyth blessyd hayres / And thus we shold take on vs clothyng of penaūce Ther is an other letanye / whiche is called the lasse letanye / the whiche is made the thre dayes tofore thascēcion / And this Instituted seynt Mamertyn bisshop of vyane / in the tyme of themperour lyon whiche regned the yere of our lord iijClviij / to fore the Institucion of the first / And is said the letanye the lasse / the rogacions and processions / For it is The lasse letanye to the difference of the first / by cause that this lasse letanye was Institued of a lasse whiche was a sym­ple bisshop / in a lasse place / and for lasse maladye / And the cause of the institucion was this / For thenne at vyane were grete erthe quaues / of whiche fyl doun many chirches and many houses / and ther was herde grete sownes and grete clamours by nyght / And thenne happed a terrible thyng on ester day / For fyre descended fro heuen that brente the kynges palays / yet happed more mer­ueyllous thyng / For lyke as the fendes had entred in to the hogges / right so by the suffraunce of god for the synnes of the peple / the fendes entred in to wulues and other wylde bestes / whiche euerych doubted / and they wente not only by the wayes ne by the feldes / but also by the cytees ronnen openly / And deuoure den the chyldren & olde men and wymen And whan the bisshop sawe that euery day happed suche sorouful aduentures / he cōmanded and ordeyned / that the peple shold faste thre dayes / And he instituted the letanyes / and thenne the tribulaciō ceassed / And fro than forth on the chirche hath ordeyned & confermed that this letanye shold be kept and obserued ouer all / It is said also Rogacions / For thenne we praye and demaunde the suf­frages of alle the sayntes / and we thus haue good cause for to kepe this ordenaū ce / and faste in thise dayes / And for many reasons it is institued / Fyrst by cause it appeaseth the bataylles / that co­mynly begynne in prymtemps / Secōdly by cause that the fruytes whiche be thēne tendre / that god will multeplye / Thirdly by cause that euery man shold mortefye in hym self the moeuynges of hys flessh / whiche in that tyme boylle / Fourtly by cause yt euerich dispose hym self to receyue the holy goost / For by fastynges / by orysons / and by deuocion / is one more able and more worthy / But two other reasōs assigneth maistre will̄m dancerre / by cause than whan Ih̄u cryst wold ascende vnto heuen / he sayde / Aske ye duely and ye shal haue / And we may the more faithfully demaunde / whan we haue the promesse of god / Secondly by cause ye holy chirche fasteth & prayeth / that she haue but lytil flessh / that is to make the body lene by absty­nence / and to gete wynges by prayer / [Page] For prayer is the wynge of the sowle / by whiche she fleeth to heuen / to thende that she may folowe Ih̄u cryste ascēdyng vp to fore vs to shewe vs the waye / And knowe ye that the foule that ha­boundeth in plente of flessh / and hath but fewe pennes or fethers / he may not wel flee / Thus this letanye is called pro­cession / For thenne the chirche maketh generall procession / And in this pro­cession the crosse is born / the clockes and belles ben sowned and rongen / the ba / ners ben born / And in somme chirche a dragon with a grete taylle is born / And ayde and helpe is demaunded of alle seyntes / ¶ And the cause why the crosse is born and the belles rongen / is for to make the fēdes and euyll spyrites aferd and to flee / For lyke as the kyn­ges haue in bataylles tokenes and sig­nes royall / as her trompes and baners right so the kynge of heuen perdurable hath hys signes mylytaunt in the chirche he hath belles for busynes and for trōpes he hath the crosse for baners / And lyke as a tyraunt and a malefactour shold moche doubte / whan he shal here the busy­nes and trompes of a myghty kynge in his lande and shal see his baners / In lyke wyse the enemyes the euyll spyri­tes that ben in the regiō of thayer / doubte moche whan they here the trompes of god whiche ben the belles rongen / And whan they see the baners born on hye / And this is the cause why the belles be rongē whan it thondreth / and whan grete tem­pestes and oultrages of wether happen / to thende that the fendes and wicked spyrites shold be abasshed and flee / and ceasse of the moeuyng of tempest / how be it also / that ther is another cause ther with / that is for to warne the crysten peple / that they put them in deuocion and in prayer for to praye god that the tempest may ceasse / Ther is also the baner of the kynge / that is the crosse / whiche the enemyes dred moche and doubte / For they drede the staf / with whiche they haue ben hurte / And this is the reason wherfore in somme chirche / in the tyme of tempest and of thondre / they sette out the crosse ayenst the tempest / to thende that the wycked spyrites see the baner of the souerayn kynge / & for drede therof that they flee / And therfore in procession the crosse is born / And the belles rongē for to chace and hunde away the fendes beyng in thayer / and to thende that they leue to tempest vs / The crosse is born for to represente the victorye of the resurrectiō and of thascencion of ihesu cryste / For he ascēded in to heuē wyth all a grete praye And thus this baner that fleeth in the ayer signefyeth Ihesu cryste assendyng vnto heuene / And as the peple folowe the crosse / the baners and the procession Ryght so whan Ihesu Cryste styed vp in to heuen / a grete multitude of seyntis folowed hym / And the songe that is songen in the procession / signefyeth the songe of angellis and the preysynges / that cam ayenst Ihesu cryste / and conduyted and conueyed hym to heuene where is grete Ioye and melodye In som chirches and in especiall in them of fraunce is ac­customed to bere a dragon with a longe taylle fylled ful of chaff or other thynge The two first dayes it is born to fore the crosse / And on the thirde day / they bere it after the crosse with the taylle all voyde / by whiche is vnderstonden / that the first day to fore the lawe / or the seconde vnder the lawe / the deuyl regned in the world / And on the thirde day of grace by the passyon of Ihesu cryste he was put out of his Royame / After in this pro­cession singulerly we calle the suffrages of alle the sayntes / And why we calle to ye sayntes / dyuerse reasōs ben assigned here to fore / But yet ther be of the generall wherfore we praye the sayntes / Fyrst for our pouerte / and for the glo­rye of sayntes / and for the reuerence of god / For the sayntes may well knowe the vowes and the prayers of the sup­plyauntes / For in the myrrour perpetuel that is Ihesu cryste / they vnderstonde how moche it apperteyneth to theyr Ioye and to our prouffyt / Thenne the first reason is for our pouerte / and for our myse­rye / or for our defaute / we haue somme merite to thende that where our merites be not suffycient / the suffrages of sayntes may auaylle vs / or for deffaute that we haue in contemplacion of god / And that we may see parfyghtly the lyght so­uerayn that we see and beholde in his sayntes / or for the deffaulte that we haue in louyng god / For we see that some she­we more gretter affection to a saynt / than [Page xxiij] they doo to god / And suche peple be in perfyght / The second reason is for the glorye of sayntes / For god wyll that we call ye sayntes / by cause that by their suffrages that we requyre / we gloryfye them / & the more gretly we preyse them The thirde reason is for the reuerence of god / to thende that the synners that ha­ue offended god / the which dar not ap­proche to god in theyr persones / they approche hym by the frendes of god in demandyng their suffrages / And in thyes letanyes / we ought to repete this songe of angellis / Scē deus / Scē for­tis / Scē et inmortalis miserere nobis / Item Ioh̄n damascene recordeth in his fourth book / that in Constantynoble for a trybylacion that happed there / there were letanyes made / it happed that a chyld amydde the peple was rauysshed to heuen & this cantycle he lerned there / And after thenne he retorned to the people / And in the mydde of the peple he songe it / And anon that tribula­cion ceassed / and after at the Ceene of Calcidone / this cantycle was approuued / & the cause concluded / we knowe that it is so that the fendes ben put out by thys cantycle / Sancte deus / Of this cantycle and praysyng the auctorite is approued by iiij reasons / Fyrst by cause that an angele taught it first / Secondly by cause at the prolacion and repeticion of this cantycle / that tribu­lacion ceassed / Thyrdly by cause that the sene of Calcydone approuued it / And fourtly by cause that the fendes and enemyes so moche drede and doubte it /

¶Thus enden the Letanyes the more and the lasse

¶ Here begynneth next the Ascēcion of our lorde


THascencion of our lord Ihesu cryst was the fourty day after his re­surrection / for whiche to declare / vij thynges ben to be consydered Fyrst thenne he ascen­ded / Secondly / why he ascended anon after his resurrection / Thyrdly how he ascended / Fourthly what companye ascended with hym / Fyftly by what meryte he ascended / Syxtly where he ascēded / & seuēthly werfore he ascended [Page] As to the first / he ascēded fro the moūt of olyuete by bethanye / the whiche mō ­tayne / after another relacōn / is said the mōtayne of thre lyghtes / For by nyght on the side of the west it is lyghted of the fyre that brēneth in the tēple / which neuer is put out ne quenchyd / On the mornyng it is light of thoryent / for she hath first the rayes of the sonne / byfore it shyneth in the cyte / and also it hath grete haboūdaūce of oylle yt nourissheth the lyght / & therfor it is said the hylle of iij lyghtes / vnto this hylle Ih̄u crist cōmanded his disciples that they shold goo / For on the day of his ascēcion he appered ij tymes / one tyme / to xj disci­ples that ete in the hall where they had souped with hym / Alle the appostles & the disciples / & also the wymē abode in ye partye of Ihrl̄m / which is said Mel­los / in the mōtayne of Syon / where da­uid had made his palais / & there was the grete hall arayed & ordeyned for to souppe / where as Ih̄u crist cōmanded yt they shold make redy to for ete the pas­ke lābe / & in this place the xj apostles abode / & the other disciples & the wymē abode in dyuerse mansyons there aboute and whan they had eten in this halle our lord appiered to them & repreued them of their Incredulite / And whan he had eten with them / & had comā ­ded them that they shold goo to the moūt of Olyuete / on the syde by beta­nye / he appered agayn to them / and answerd to them of the demaūdes that they made to hym indiscretly / and with his handes lyft he blessyd them / & anō to fore them he ascended vnto heuen / Of the place of this ascencion saith supplicius bisshop of Ih̄rm / & it is in the glose / For there was edyfyed a chirche in the place where were made ye signes of his ascenciō / neuer syth myght be set­te there ony pamēt / it coude not be leyde ne sette / but anone it yssued out / And the stones of the marble sprange in to the vysages of them that sette it / And that is a signe that they be stones on which cryst passed vpon whiche lye in the pouldre & duste & abyde for a tokene & signe certayn / As to the second poynt werfor he ascended not anon af­ter his resurrection / but abode xl dayes / that was for iij reesons / Fyrst for the certificacion of his resurrection / And more stronge it was to proue his resurrection than his passion / for fro the first day vnto the thirde / the passyon myght be wel preued / but to preue the veray resurrection / it required moo dayes / & therfor a gretter tyme was requyred bytwene the resurrection & thascencion / than bytwene the passyon & resurrectiō And herof saith lyon the pope in a ser­mon of thascēcion / This day the nōbre of xl dayes is complete / & dispensed by right holy ordenaunce / & to the prouffyt of our ensegnemēt & techyng / to then­de that in the space of his presence cor­porell / the faith of techyng was neces­sarye / & we ought to gyue thankynges to the dyuyne dyspensacion / for the tar­dyue creaūce of holy fadres to vs ne­cessarye / for they doubted of that / which we doubte not / Secōdly he abode for the cōsolacion of thappostles / For the cōso­lacion dyuyne surmounte the tribulaci­ons temperall / And the tyme of the passyon was the tyme of trybulacyon to thappostles / And therfor ther ought to be moo dayes vnto thascencion / than to the resurrection / Thyrdly for the mys­terye of the comparacion / for to gyue to vnderstonde / that the consolacions dyuyne ben compared to trybulacions as the day vnto an hour / and the yere vnto a daye / ¶ And that this be trew it appereth by the wrytyng / of the pro­phete ysaye / ¶ I shal preche a yere playsaunt to our lord / and a day of vengeaunce to god / ¶ Loo for one day of trybulacion / he rendrith a yere of consolacion / And that is by com­parison as the day to an hour it appie­reth by that / that our lord was deed and laye in the sepulcre xl houres / whiche was the tyme of trybulacion / And by xl dayes after his resurrection he appiered to his disciples / Whiche was the tyme of consolacion / And this saith the glose / by cause that he was fourty houres deed / After he was xl dayes lyuyng er he ascended in to heuen / As to the thirde poynt / how he ascended it appierith how that he ascendeth myghtyly / For by hys puyssaunce and vertue saith Ysaye / he ascēded in to heuen / Ysaye lxvij / And also Saynt Iohan saith / [Page xxiiij] Noman ascended in to heuen by his oune puissaunce and myght / but the sone of man that is in heuene / And how be it that he ascended in a clowde / he had no ne ned / but by cause that he wold shewe that euery creature is redy to serue his creatour / he ascended in his propre ver­tue / and in this is the difference / After that scolastica historia saith / of Ihesu crist / of Enoch and helye / For Enoch was translated / helye was born but Ihesu cryst by his owen myght is ascen­ded in to heuen after saynt gregorye / The first that is to wyte Enoch was en­gendred of a man / And he was engendryng / The seconde that is to saye Helye was engendred / & not engendryng The thirde that is to wyte Ihesu Cryst he was born / not engendryd of a man ne engendryng / Secondly he ascended openly / For seeyng his disciples he as­cended wherof is said Ioh̄is xvj / Vado ad eum qui me misit &c̄ / I goo to my fader / & none of you demaundeth / whyther gost thou / the glose saith I goo so open­ly / that noman demanded of that they sawe atte eye / And therfore he wold ascende in theyr presence / by cause they myght bere wytnesse / And that they shold enioye of that they sawe nature humayne ascende to heuene / and that they shold desire to folowe hym / Thyrdly he ascended Ioyously / For the aūgellis syngyng and enioyeng he ascended in to heuene in gladnes / wherof saith saynt Austyn / Ascendente xpristo pauet &c̄ / Ihesu cryst ascēdyng / the heuene abasshed the sterres merueylled / the companyes of heuene enioyed / the trompe sowned And alle the syeges of the playsaunt place made melodyes / ¶ Fourthly he ascended lightly wherof dauid saith / he styed vp as a gyaunt with a grete paas and moche hastely and lighly he ascēded whan he passed so grete a space in a momente / Raby moyses whiche was a gre­te philosopher reherceth that euery cercle or euery heuen of eche planete hath the thyknes and the waye of vC yere / that is to saye as one may goo in a playne waye in vC yere / And that is the distaunce by twene heuen and heuen / and bytwene cercle and cercle / after / that whiche is said so grete / and as ther bē seuen heeuenes after his sayeng fro the centre of therthe vnto the concauite of the heuen of saturne / whiche is the vij waye of vijM yere / And vnto the concauite of the eyght heuen vijM and vijC yere / that is as moche space as one shold goo in playn waye in vijM and vijC yere / yf a man myght lyue so longe / And that euery yere be of iijClxv dayes / And the way of euery day be of x [...] myle & euery myle be of two thousand paas or cubytes / And this saith Raby moyses whiche was a grete philosopher / yf it be trouthe or no / god knoweth / For he that all hath made & created in certayn nombre / in certayn poys and weyght / and in certayn mesure / he knoweth all Thenne this leep or spryngyng was gre­te that Ihesus cryst made fro therthe to heuene / Of this leep and dyuerse other leepes of Ihesu cryst / seynt ambrose saith Ihesu cryst cam in to this world to make a leep / he was with god the fader / he cam in to the virgyne marye / And fro the virgyne marye in to the crybbe or racke / he descended in to flom Iordane / he ascended vpon the crosse / he descended in to his tombe / Fro the tombe he aroos / & after ascended vp in to heuen and syt­teth on the right honde of the fader / As to the fourth poynt / is wyth whom he ascended / he ascended with a grete praye of men and grete multitude of aūgellis / And that he ascēded vp with the praye of mē it appereth by this that dauid saith Ascendisti in altum cepisti captiuitatem &c̄ / Lord thou hast ascended on hye / And hast taken them that were captiues enprisonned / and the seruytude thou hast affranchysed / And also that he ascēded with a grete multitude of angellis / it appereth by the Interrogacions that thange­lis made of the desputacions to them by­nethe / whan Ihesu cryst ascended in to heuen as ysaie recordeth ysaie lxiij / Quis est iste qui venit de edom &c̄ / Who is he that come fro edō with his clothes dyed where as saith the glose / that somme of thangellis that knewe not playnly the mysterye of thyncarnacion / of his passion and of his resurrection / that sawe our lord ascende with all a grete multi­de of angellis and of sayntes by his owen vertue / merueylled and said to thangellis that accompanyed hym / who is this that cometh fro edom / And yet [Page] they said who is this kynge of glorye &c̄ Saynt denys in the booke of gerarchye of holy angellis in the vij chapytre saith Thus semeth it that he said / that thre questions were made to thangellis whan yt Ihesus ascended / The first were the firste to them self / The second were the pryncipalis to Ihesu Cryst / that ascended / The thirde were the lasse to the grettest / Of whiche they demaunded emong them who is this that cometh fro Edom / his clothis dyed of bosra / This worde Edom is as moche to saye as ful of blood / & this word bosra is to saye anguisshe and tribulacion / Thus as they wold haue said / who is this that cometh fro the world ful of blode / by the synne of the world / and of malyce ayenst god / And our lord answerd I am he that speketh in Iustice / ¶ And saynt denys saith thus / that he said / I am he that disputeth Iustice and rightwisnes of helthe in the redempcion of humayne lignage / he was Iustice in as moche as he that was creatour brought agayn his creatures / fro the straunge Iurisdiction / And he was rightwisnes in as moche as the enemye whiche had assaylled vs / he put & cast out of the domynacion that he had in thumayne lignage / And after this / maketh saynt denys a question / Syth the pryncypal angellis ben nyghe to god / and ben without moyen enlu / myned of god / wherfore demaunded they the one of the other / lyke as that they wold haue lerned eche of other / but he saith that gyueth this solucion / that in that they demāunde eche of other / it sheweth that they desire to knowe / And in that first emonge them they had collacion / it sheweth that they durste not auaunce them to fore the dyuyne progression / And for this first they ought to axe echeone other / by cause that paraduenture their interrogaciō were not ouer hasty vpon the illuminaciō that they had receyued of god without moyen / The second question is / And that was the first and souerayn aungele sayeng to Ihesu Cryst / Why is thy clothyng rede and thy vestymentis as troden or fulled in a presse / Our lord hath his clothyng and his body rede all couerd with blood by cause that yet whan he ascended / he had his woundee in his body / after this that bede saith / he must kepe his woundes in his body / for v reasons / and he said thus Our lord kepeth his woundes / And to the day of Iugement he shal kepe them / to thende that it conferme his resurrection / And for to praye the fader for vs / he presenteth them / to thende that the goode see the grete merci / by whiche he hath redemed them / ¶And that the wycked peple may knowe / that rightwisly they be dampned / And that eternelly / he bere with hym the signes of his gloriouse victory perpetuell / And to this question answereth our lord / Torcular calcaui &c̄ / The presse I haue torned & fowled all allone / And of all men ther was not one that wold helpe me / the presse is the crosse / in the whiche he was pressid in suche wyse that the blood sprange out / ¶ Thus Ihesu cryst called the enemye the pressour / whiche that thus had wrapped thumayne lygnage with cordes of synne / and quenchid hym so clene / that he had nothyng spi­rituel / but that it was without expressyd / And only he shewd it in the vyrgyne marye / but our champion fought so strongly / And defowled the pressour so foule / that he brake the boūdes of synne / And ascended into heuen / And after this h [...] opened the tauerne of heuen and poured out the wyne of the hooly goost / The thirde question / is the which [...] the lasse angellis made to the gretter & more in sayeng / who is this kynge of glorye / They answerd and sayde / The lord of vertues he is kynge of glorye / And of this question of thangellis and of thanswere of the other / saith saynt Austyn / Al the ayer is halowed in the companye dyuyne / ¶ And alle the tourbe of deuellis fleyng in thayer fledde bacward whan Ihesu cryst ascended / to whome thaungellis that were in the company of god ranne / And demaunded / who is this kynge of glorye / And they answerd / this is he that was whyte and colourd as a rose / the whiche was seen without colour / and wythoute beaute / Seke in the tree / stronge in his despoylle Fowll reputed in his body / wel armed in the batayll / styngyng in his deth / Fair in his resurrection / whyte born̄ of the virgyne / Rede in the crosse / pale in repreuys / / And clere in heuene / [Page xxv] As to the fyfte / it is for what merite he ascended / And we ought to vnder­stonde that he ascended in treble meryte / wherof saith saynt Iherome / Ihesu cryst ascended in meryte of trouth / For that which had be promysed by prophetes / he fulfyllyd in merite of humylyte & debonayrte / For lyke as he was sacre­fyed lyke a lombe / for the lyf of the peple in meryte of Iustice / But by Ius­tyce / and not only by puyssaunce / but by Iustyce and by ryght thou hast delyured man / and I haue withholden of thy puyssaunce / And thy vertue shal brynge the to heuen / this said god the fader to the sone / As to the sixthe that is whither he ascended / it ought to be knowen / that he ascended aboue alle the heuenes / as thappostle saith ad ephesi­os quarto / He that descended fro heuen that is he that ascended aboue alle the heuenes / by cause he fufylled all thyn­ges / he said aboue alle the h [...]uenes / by cause ther be many heuenes aboue whiche he ascended / ¶ There is an heuene materiel / an heuene racionel / an he­uen Intellectuel / and an heuene substā ­cyall / Ther ben many heuenes materyel The heuē of thayer / which is called ae­reū / one other called ethereū / Anothe [...] ol [...]imperiū / another igneū / another side­reū / another crystallinum / and another empireū / The heuē resonable is the man Iuste / whiche is said Iuste by cause of the dyuyne habytacion / For lyke as heuene is the sete of god as the prophete ysaye sayth Clū uiichi sedes est / our lord saith that the heuene is his sete / reght so is the soule of a rightwis man lyke as salomon saith / The soule of a rightwis man is the sete of sapyēce / by reason of the holy cōuersacion / For the sayntes by holy cōuersacion and desyre dwelle in heuen as saith saynt poul our cōuersacion is in heuē / by cause of cōtynuell oꝑacion in vertue / For lyke as the heuenes moue contynuelly with­out restyng / in suche maner the seyntes moeue alway by good werkes / The heuen intellectuell / bē thaūgellis / & thaū ­gellis bē called heuē / by ye reasō of dyg­nyte & of their vnderstondyng / wherof saith saynt denys in the boke of dy­uyne names in the iiij chapitre The dy­uyne spirites & the aungelles bē aboue the creatares which bē & lyue aboue all thynges that lyue & vnderstonde / and knowe aboue alle other wittes / & rea­sons / & more than alle other thynges yt been in beyng / they desire wele & good / of which they be ꝑticipaūt / that is god Secondly they ben right fair by cause of thir nature / and of their glorye / of which beaute sayth saynt denys in the boke tofore alleged / Thangel is the manyfestacion of dedes & wyll of god by whom they be shewd / and he is the cle­renes of derke light / he is a myrour pure & right clere / without receyunyg of ony fylth or spotte in hym / yf it be leef­full to saye he is the beaute & the com­formyte of the bounte of god / Thirdly they be right stronge / by cause of theyr vertue & myght / of which strenght / saith Ioh̄n damascene in his second bo­ke the viij chapytre / where he saith / Fortes sunt et parati &c̄ / The angellis of god ben stronge and alway redy to fulfyl the wyll of god / And they be found alleway anon where god wille haue them / The heuen hath iij cōdicions It is right hye / ryght fayr / and right strōge / Of ij the first saith salomō / eccle­siastici xliij / The firmam̄t is the beaute of the height / & the beaute of heuē is in ye sigght of glorye / The heuene is substā ciall / that is the qualite of the dyuyne exellence of Ih̄u crist cā / & after this he ascended / wherof dauid saith / A summo celo egressio eius &c̄ / Fro the hye & souerayn heuē the sone of god descended / & ascēded agayn vnto the soue­rayn heyght / the qualite of the dyuyne excellence / & that he ascēded aboue all ye heuenes materiell / dauid sayd it clerely whiche said / Eleuata est magnyficen­cia tua suꝑ celos / lord god thy magny­ficēce is left vp & eleuate aboue all the heuenes / materiell / he ascēded vnto the heuen where god the fader sitteth / not lyke vnto helye / which ascendeth in a chare of fyre vnto a hye regiō / Fro whens he was translated in to pa­radis terrestre / he wente no ferther / but Ih̄u Cryst ascended in the hyest heuē / that is callid celum empireum / whiche is the propre habitaciō of god of than­gellis / and of the sayntes / And this habitacion properly apperteyneth to dwellars / for this heuene aboue [Page] alle other heuenes hath excellence in dyuinyte / in priorite / in situacion / and circumference / ¶And thefore it is conue­ment / of Ihesu Cryste / whiche all the he­uenes of intelligence and rasonable sur­mounteth in dyuynyte / in eternite / in situacion / of inmobylyte / and in circū ­ference / of puissance / semblably it is thabitacion of sayntes / of good congruite / For that heuen is wythout difformy­te / vnmeuable of parfyght lyght / and of capacite without mesure / And ryght­fully it apperteyneth vnto angelis and vnto sayntes / whiche were alle one in operacion / vnmeuable in dilection shynyng in the fayth and in knoweleche of grete capacite in receyuyng the holy ghoost / / It appiereth by this scrypture that saith in the cantycles / Loo this is he that comyth lepyng in the montaynes and ouerpassyng the hylles / And who that ascended aboue all the heuenes of intelligēce / that is to saye aboue thangellis appyereth by dauid that saith he ascended aboue the cherubyn-whiche is as moche to saye as the plenytude of scyence / and flewe vpon the pennes of the wyndes / And who ascended aboue vnto the heuen substancyall / that is to thequalyte of god the fader / it appiereth by the gospell of marke / Marci vltimo / Dominus qui dem Ihesus xpristus &c̄ / ¶ Syth that our lord had spoken to his disciples he was sette in heuene on the ryght side of god / wherof saith saynt bernard / to my lord Ihesu cryst it is said syngu­lerly / and gyuen of my lord god the fader / that he sytte on the ryght side of his glorye / In glorye in essence consub­stanciall by generacion / semblable of mageste / and nothyng vnlyke and of eternyte semblable / Now may we saye that Ihesus in his ascencion was right hye of iiij maners of heyght / that is to wyte of place / of remuneracion of reward / of knowleche / and of vertualyte or strengthe / ¶ Of the fyrst saith thappostle ad ephesios / He that descended / hyther doun / that is he that ascended aboue alle the he­uenes / Of the seconde ad ephesios secundo He was made obedient vnto the deth / Where saynt Austyn saith / The humy­lyte of clerenes is the meryte / and the clerenes of mekenes is the mede or re­ward / mekenes is the merite of clerenes And clerenes is the reward of meke­nes / Of the thyrde saith dauid / Ascendit super cherubin / he ascended aboue cherubyn / that is aboue the plenytude of science and of knowleche / / Of the fourth it appiereth / for as it is wreton / he ascended aboue Seraphin / whiche is in­terpreted the strengthe of god / And we ought to knowe / that of his Ascencion / we haue nyne fruytes prouffytable / Tle fyrst is thabytacion of the loue of god / wherof is said in the gos­pel / Iohannis xvj / Nisi enim abiero &c̄ / But yf I shal goo / the holy ghoost shal not come to you / where saith saynt Au­styn / yf ye seche me by flesshly loue ye may not cōprehende the holy ghoost which is spyrituelle loue / The seconde is the more gretter knowleche of god / wherof saith saynt Ioh̄n in the gospel / yf ye lo­ue me wel / ye shal haue grete Ioye / For I goo to my fader / For he is gretter than I am / where saith saynt austyn / I shal withdrawe this forme of huma­nyte / in whiche my fader is more gretter than I / as to that ye may see god / The thirde fruyt is the meryte of the faith of whom saith saynt lyon the pope in a sermon of thascencion / Thenne began the fayth more certayn tapproche / whiche techeth vs the sone to be egall to the fa­der and semblable / and as to the body substancyall of Ihesu cryst / of whiche he is lasse than the fader / and wherof he had no nede / And this vigour is of grete courage and ferme without doubte for to byleue that / whiche is not seen at eye / and to affyxe the desyres that may not be beholden / And saynt austyn saith He ascended as a gyant to renne in his waye and taryed not / but he ranne cry­eng by voys / by wordes / by dedes / by deth / by lyf / by descendyng / and by ascendyng in cryeng that we shold retorne to hym by good he [...]te / that we may fynde hym / The fourth is oure surete therfore ascended Ihesu cryst in to heuen for to be oure aduocate to god the fader And we ought to holde vs wel assured whan we haue suche aduocate to god the fader / and this witnesseth to vs saynt Ioh̄n that saith in his canonne / we haue aduocate the fader / Ih̄ū Cryst whiche is mercyful to vs for our synnes / and of this surete saith seynt bernard / O man [Page xxvj] saith he we haue a sure goynge or a co­myng to god the fader / where the moder is to fore the sone / to whome she she­weth her breste and her pappes / And the sone sheweth to the fader his side and his woundes Thenne we may not be put away / where we haue so many signes of loue and of charite / ¶The fyfte is our dygnyte / a grete dygny­te haue we goten / whan our nature is lyfte vp vnto the right side of the fader / wherof thangellis of heuen consi­deryng that / deffended for to be wor­shyped of man / Apocalipsis xix / Saynt Iohan wold haue worshippid thangele that spack to hym / and thangele deffended hym in sayeng / Beware the that thou doo not so / For I am thy brother and thy seruaunt / where as the glose saith / that in the old lawe / he defended not to be worshipped of mā but after thascencion whan he sawe mā lyft vp aboue hym / ¶ And of this saynt lyon saith in a sermon of thascen­cion / This day the nature of our hu­manyte hath be born aboue the heyght of all puyssaunces vnto where as god the fader sitteth / as that it shold se­me more merueyllous / whan it is se­en that it is moche ferre fro men / so mo­che more shewe they the reuerence and thonour that they haue /

And herof the faith mystrust not / ne hope slaketh not ne charyte amynys­shith not / The syxthe is the stedfastnes and fermete of our faith / wherof saith saynt poul ad hebreos sexto / To Ihesu cryst we renne for refuge / for to kepe the hope that hath be delyuerd to vs / as an ancre / whiche is ferme to the sowle and sure / whiche ledeth to wythin he­uen / where Ihesu cryst byfore vs en­tred / And saynt lyon saith thus / the Ascencion of Ihesu cryst / is our mountyng and lyftyng vp / And where the Ioye of our hede is / there abydeth the hope of our body / [...] The seuenth is the shewyng of the waye of heuen / wherof sayth Mychee the prophete he ascended to shewe vs the way / And saynt Austyn saith / Thy sauy­our hath made the way to the / Aryse thou / and goo thyder / For thou hast that thou entendeste be not now slouth­full / The viij is the openyng of the yate of heuen / for lyke as adam opened ye yate of helle / in lykewise Ih̄u crist opened the yate of heuene as the chirch syngeth Lord god Ihesu cryst / thou art he that hast ouercome the pry [...]k of deth / that is the deuyll / and hast ope­ned the royame of heuen to them that byleue in the / The ix is the preparaciō of the newe place / wherof Ihesus saith in the gospell of Ioh̄n / I goo for to make redy your place in heuene / And saynt Austyn sayth / Lord araye that thou hast made redy / Thou arayest vs lord to the / and thou arayest the to vs / whan thou makest redy the pla­ce / to thende / that to the in vs / and in the to vs may be the preperacion of the place / and the mansion of the euer lastyng helth /


Thus endeth thystorye of Thascencion

Here begynneth of the blessyd holy feste of pentecost or of the holy gost


THe holy ghoost / as wytnessheth saynt luke in thystorye of thactes of thappostles / on this day was sente to thappostles in the fourme & lyknes of tongues of fyre / And of this sen­dyng & comyng / viij thynges ben to be considered / Fyrst fro whō he was sente Secōdly in hou many maners he was sēte / Thirdly in what tyme he was sēte Fourtly how ofte he was sēte to thap­postlis / Fyftly in what wyse he was sente / Syxtly in to whō he was sente / Seuently wherfor he was sente / And eyghtly by whome he was sente / As to the first / it is to wete / that he was sente fro the fader / & fro the sone he was sente & he also hym self the holy goost gaf & sente hym self / Of the first saith saynt Ioh̄n Ioh̄is xiiij / The holy ghoost which is said paraclitus / whō god the fader shal sende in my name / This is he that shal teche vs alle / Of the secōd saith saynt Ioh̄n / yf I goo saith Ih̄us / I shal sende hym to you / Now it is to wyte / that the sendyng is cōpared in thre maners to the sendar / First as he that gy­ueth beyng in his substaūce / & in this maner the sonne gyueth his rayes or bemes / Secōdly as in gyuyng vertu or strengthe / and so is the darte gyuen by the vertue & str [...]engthe of hym that cas­teth it / Thirdly to hym that gyueth his iurisdictiō to another / & thus the messager is sente frō hym / of whoō he hath ye comandem̄t / & after thyse iij maners the holy ghoost may be said to be sente / For it is said sent of the fader & of the so­ne / as hauyng vertu & auctorite in his operaciō / not withstondyng hym self gyueth & sendeth hym / The whiche thyng semeth to be verytable after this that the gospel of Ioh̄n saith / Iohannis decimosexto / Cum venerit ille spiri­tus veritatis &c̄ / ¶ Whan the spyrite of trouth shal come / whiche procedeth fro the fader / he shal bere wytnes of me that he cometh fro me / Now sayth saynt lyon in a sermō of the pentecoste / The Incomutable deyte of the blessyd trynyte / is wythout ony chaungyng one in substaunce / not dyuyded in operacion alle one in wylle / lyke / in omnypotencye / egalle in glorye and in hys mercy / he hath taken to hym self the werke of our redempcion that the fader be to vs mercyful / the sone to vs proufytable / and god the holy ghoost enflawme vs / ¶ And by cause that the holy ghoost is god / therfore he gyueth hym self / And that this is trewe / Saynt Ambrose in the booke of tholy ghoost sayth thus / The glorye of the diuynyte is approw­ued by iiij reasōs / or for he is without [Page xxvij] synne / or for that he leueth the synnes / or for that he is creatour / & not creature or for that he worshiped none / but he is worshippid / & in that is shewed to vs / that the blessid trynyte was all gyuen to vs For the fader hath offred all that he had / as saith saynt austyn / he hath sente to vs his sone in prys of oure redēpcion / & the holy ghoost in signe of our adopciō / Semblably the sone of god / hath gyuē hym self vnto vs For thus saith saynt bernard / he is our pastour / he is our pasture / & he is our redēpcion For he gaf his soule in pris of our re­dēpcion / his blood in to drynk / his flesh in to mete / & his dyuynyte in to fynal reward / Sēblably the holy ghoost gaf hym self alle to vs / lyke as thapostle saith / by ye holy goost is gyuē the word of sapiēce to one / to another of sciēce / & thus of all graces particuler is gyuen by the same holy ghoost / and herof saith saynt lyon the [...] / The holy ghoost is thynspyrer of the faith / gyuer of sciēce techer of chastete / & cause of all helthe / As to the secōd / he is sente in iiij ma­ners / that is to wete / that the holy ghoost in ij maners / Inuysebly & vysebly As touchyng in to the hert [...]s pure and chast he descended vysybyly / whan by somme signe vysyble he is shewed / ¶ Of the sendyng Inuy­syble saith saynt Ioh̄n / Iohannis iij. Spiritus vbi wlt spirat / The holy ghoost where he will he Inspyreth the hertes / but thou knowest not whens he cometh / ne whither he wille goo / And it is no merueylle / ¶ For as saynt bernard saith of this word niuysyble / he is not entred by the eyen for he is not couloured / ne by the eeres for he sowneth not / ne by the nose­threlles / ¶ For he is not medled with the ayer / ne he entreth not by the conduyte of the mouth / For he may not be swolowed ne by the felyng or attouchyng / For he is not manya­ble ne may not be handlyd Thou demaundest thenne yf he hath sought ony place naturelle or humayne by whiche thou mygktest knowe that he be comen in to the / Knowe thou saith saynt benrard / that of the [...] moeuyng of the herte / I haue vn­derstande by his presence / And by the fleyng of vyces / I haue felte the vertu of his puyssaunce And by the discuscion & repreuyng of my synnes hydde I am amer­uaylled of the depnesse of sapyence And of thamendement of my ma­ners how lytyl and smale that they be / I haue experience of the bounte of his mansnetude and of the reformacion and renouacion of the spirite of my herte / I haue perced the thyk­nes and the noblenes of his beaute / And of the regard and consideraciō of all thise thynges / I am abasshid of the multitude of his gretnes / The sendyng vysible / whan it is in ony signe visible it sheweth / And it is to wete that in fyue sig­nes visible / the holy ghoost is sente & shewed / First in signe of a douue vpon Ih̄u cryst whā he was baptised / luce iij ye holy ghoost descēded in bodyly lykne [...] of a douue vpō hym Secōdly in lyk­nes of a fair clowde & clere vpon Ihesu crist at his trāsfiguraciō mathei xvij / [...] he ye tspekyng a bryght clowde shado­wed them / this was vpon ye moūt thabor / where Ihesu cryst spack with saynt Petir Iames and Iohan And thus as he spack ther descended a clere clowde that couerd hem alle / whe­re as the glose saiththus / ¶ Whan Ihesu cryst was baptysed / and also whan he was clarefyed the mysterye of the trynyte was shewde / The holy ghoost was shewed atte baptesme in lyknes of a douue / & in the hylle in lyknes of a clere montaygne & clowde Thyrdly he was sheewde in lyknes of a blowyng or a blaste / as saith saynt Iohan / Iohannis vicesimo / He brethed and blewe on them and said Take ye the holy ghoost in yow / of whom ye foryeue the synnes / they shal be foryeuen / ¶ And of whom ye re­teyne the synnes / they shal be re­teyned / ¶ Fourthly in lyk­nes of fyre Fyftly in lyknes of tongues / And in thyse two maners he appiered to vs to gyue vs to vn­derstonde / that the propretees of the tongue and of fyre he putteth in the hertes / where he descendeth / The douue hath wayllyng for his [...]nge / she hath no galle / she maketh her [Page] hows in an hole / or in a walle of stone / And thus the holy ghoost / them that he replenessheth / he maketh them to waylle for theyr synnes / Wherof saith Ysaye the prophete / Ysaye lix / we all shal rore ly­ke beres / and waylle lyke dowues in thynkyng humbly and bytterly how we haue erred ayenst the scripture / And for this comforteth vs thappostle seynt poul / ad Romanos viij / The holy ghoost ceasseth not to praye for vs / in moe­uyng vs to wayllynges without nom­bre / for our synnes whyche ben without nombre / Secondly the douues ben with­out galle / And the holy ghoost maketh them suche / where he descendeth / ¶ For that is his nature / Wherof saith the wyse man / Sapiencie xij / O quam bonus et suauis &c̄ / O lord god how moche good and swete is this spyrite in vs Item in the same place / he is called swete / benygne / and humayne / of that he maketh vs benygne and humayn that is to wete swete in worde / benygne in herte and humayne in werke / ¶ Thyrdly the douues dwelle within the holes of walles of stone / that is to saye / in the woundes of Ihesu cryst / he maketh them dwelle / that he fulfylleth / wherof it is said in the cantykes / Cantico (rum) ij / Aryse thou my spouse / my loue / and my douue my spouse and loue / that is a deuoute soule / & come my douue / for to nourysshe smale pygeons in the holes of the walle that is in the woundes of our lord / whe­rof saynt Iherome saith / Spiritus oris nostri &c̄ thus as he wold saye / the spi­rite that is of our mouthe / that is Ihesu cryst / For he is our mouth / and our flesshe maketh vs saye to cryst / In thyn vmbre / that is in thy passion in whiche Ihesu cryst was obscure. derke: and despyted / we shal lyue by contynuel me­morye / Secondly he was shewd in lyknes of a clowde / The clowde is lyft vp fro therthe / by vertue of the sonne / And nourysshith and engendryth rayn And refresshyth and coleth thayer and therthe / ¶ Thus the holy ghoost / them that he replenesshith he lyfteth fro therthe for to despyse therthely thynges / as saith the prophete / Ezechiel / ¶ The holy ghoost hath lyft me in to the ayer by­twene heuene and erthe / and hath brought me in to Iherusalem in the vysiō of god Secondly he refressheth therthe that is the hertes / ayenst the dryenesse of brennyng of vices / ¶ And of this was said to the virgyne marye / Spiritus sanctus superuemet in te: etc̄ The holy ghoost shal come in the / And the vertu of hym that is hyest shal sha­dowe the / and fro alle ardour of vices shal cole the / ¶ And the holy ghoost is called water / by cause that water hath the vertue and nature to refresshe & cole / wherof saith saynt Ioh̄n theuan­gelyst / Fro the holy ghoost the flodes of lyuyng water shal renne / ¶ And that same saith he of the holy goost / whiche thappostles receyued and of them that receyuyd hym / ¶ For the ryuers ran thurgh all the world vpon them that byleuyd in god / ¶ Thyrdly he engendryth rayne / the whiche descendeth by dropes / ¶ And this is that dauid saith / The holy ghoost shal blowe / and make waters to flowe / that is to saye by the teeris comyng fro the herte droppyng fro the eyen / ¶ Fourthly he is shewd in lyknes of breth / whiche is a spyrite of the herte / whiche is cast out by the mouth / whiche is lyght / hote / Swete / and necessarye to brethe with Thus the holy ghoost is lyght to be shedde / in to a man / he is most swyf­te of ony thynge that is moeuable / as the glose saith vpon this worde / factus est repente de celo sonus et cetera / At the comyng of the holy ghoost / he made moeuyng as of thondre / and of wynde / vehement and sodayn and fulfyllyd alle the hows / where thap­postlis saten / whyche abode hym in gre­te deuocion / ¶ For the grace of the ho­ly ghoost / wrought not in his operaciō of space / ne of tyme / but he had sodeyn mocyon / ¶ Secondly he is hoote for to enflamme the hertes / wherof Ihe­su cryst saith / I am comen to [...]ast fyre in therthe / but this is that brenneth and enflammeth the hertes / And is compared to wynde whiche is hote / whe­rof is said in the canticles / Vem au­ster et perfla ortum meum / ¶ Come wynde of the south and blowe in my gardyn / that is my sowle / Thyrdly he is swete / for to make swete the hertes and therfore he is named by the name of vnxyō ye swete vnxion of hym techeth vs [Page xxviij] whiche apperteyneth to our helthe / And it is named by name of dewe / wherof syngeth holy chirche / Et sui roris as percione fecundet / where she prayeth that the asperciō and spryngyng of the dewe make our hertes to growe in vertues and also by space of tyme stylle and calme / After the stroke of the fyre descended a swete sowne of ayer softe and smalle / And ther was our lord / Fourthly it is necessarye to brethe in suche manere / that yf it myght not yssue out of the mouthe / that he myght not brethe / anon̄ the man shold deye / And thus shold we vnderstande of the holy ghoost / after this that dauid saith Auferes spiritum eorum et deficient / et in puluerem etc̄ / lord god as sone as thou shalt take awaye theyr spyryte / they shal faylle / And therfore saith he / Emitte spiritum tuum &c̄ / Lord god sende thy spiryte in to thē and they shal be created by spyrituel lyf and be renewed / For the holy ghoost is he that gyueth lyf / Fourthly he was shewed in the lyknes of fyre /

Fyftly in lyknes of tongues / And the cause for whyche he appiered in thyes two maners / I shal here after saye / As to the thirde pryncypal in whiche tyme he was sent / he was on the fyfty daye sent after ester for to gyue to vs knowleche that the holy ghoost cam / And it is the perfection of the lawe / the remuneraciō perdurable / and the remyssion of synnes it appiereth of the perfection of the lawe For fro the daye that the lābe was sacre­fied in that old lawe / the lawe was delyuerd the fyfty day after yt / as the chirche saith in fyre And also in the newe testamēt / fyfty dayes after ester descended the holy ghoost on the mount of syon in lyknes of fyre / lyke as the lawe was gyue in the hyest of the mount of Synay / so the holy ghoost in the solier where ye soup­per of Ihesu cryst and of his appostles was made / ¶ In this appiereth that the holy ghoost is the perfection of all the lawe / ¶ For in that is the plenytude of dilection / Secondly the perdurable re­muneracion is in the holy ghoost / wherof the glose saith thus / that the fourty dayes in whiche our lord conuersed with his disciples / signfeye the holy chirche / also the fyfty day / on whiche the holy ghoost was gyuen expressheth the peny of the last retrybucion / and reward perdurable / ¶ Thirdly of the holy ghoost is the remyssyon of synnes / as saith the glose / Therfore it was gyuen in the fyfty day / by cause in the fyfty yere was the Iubylee / and alle thyng pardonned And by the holy ghoost the synnes ben pardonned / ¶ And it foloweth in the glose / In the Iubylee spyrytuel / the prysonners ben delyuerd / the debtes ben quyted / the exyled ben repelled and called home / therytages ben ren­dryd / And the bonde men ben rendred from theyr seruytud and made free / And the gylty of deth ben made quyte and delyuerd / wherof saith scynt poul The lawe of the spyryte of lyf in Ihesu Cryst hath delyuerd me fro the lawe of synne and of deth / ¶ After the dettes of synne be left / for charyte couerith & quenchith grete multytude of synnes / The exiled men ben callyd home / And the prophete saith / Spiritus tuus bonus &c̄ / Lord thy / good spirite hath brought me in to the right londe of my contree / that is in to heuen /

The herytage lost is rendrid / wherof saith saynt poul / The holy ghoost had gyuen wytnes to our spyryte that we ben the sones of god / ¶ And yf we be sones we be heyres / whiche were seruauntes to synne we be made free to god / For where the holy ghoost is / there is fraunchyse and lyberte / As touchyng the fourthe / how ofte he was sente to thappostles / after that the glose saith / he was gyuen to them by thre tymes / that is to wete to fore the passion of Ihesu cryste / after the resurrection / and after thascencion / Fyrst [...]o doo myracles Secondly to relece the synnes / And thyrdly to conferme the hertres /

Fyrst whan he sente them to preche / and to caste fendes out of bodyes / and to hele the seke malades / he gaf to them the puissaunce / ¶ And thise meruaylles dyde they by the holy ghoost / Neuertheles it is not consequent that who som euer haue the holy ghoost doo myracles / For / saynt gregory saith the myracles maketh not a man holy / but shewe hym holy / ne also euery man that doth myracles hath not the holy ghoost /

For euyl peple auaunte them to haue don myracles sayeng / lord lord saye [Page] they haue not wel prophesyed in thy name / thou hast gyuen to vs the spyryte of prophesye / God doth myracles by his angellys by mater amyable that they haue / And the fendes by vertues natu­rall / whiche ben in thynges created na­turelly / And thenchaunter by helpe of fendes / The good crysten man by Iusty­ce publyque / The euyl crysten man by signes of Iustyce / Secondly they had the holy ghoost / whan he brethed on thē sayeng / take ye the holy goost in to you to whome ye loose their synnes they shal be loosed / and of whome ye reteyne / they shal be reteyned / Neuertheles none sauf god may foryeue synnes / as to the synne that is in the soule / and whiche is thobligaciion to payne pardurable or as to thoffence of god / the whiche is only foryeuen by the Infusion of the grace of god / and by the force and vertue of c [...]ntricion / neuertheles we saye that the preest assoylleth of synnes / as for that he is Insynued or sheweth that the syn­ner is assoylled of god / as to that / that the payne that shold be perpetuel / he chaū geth in to temporal of purgatorye / and also for that the payne temporal is dewe he releceth partye / Thyrdly the holy gho­ost was gyuē to them on this day / whan he confermed so theyr hertes / that they dredde no tormente / by the vertue of the hooly ghoost whiche all ouercometh / wherof saith saynt Austyn / Suche is the grace of the holy ghoost / that yf he fynde heuynesse in the herte / he breketh it yf he fynde desyre of euyll / he destroyeth it / yf he fynde vayne drede / he caste it out / And Saynt lyon the pope saith / the holy gho­ost was hoped of thappostles / not for thē fyrste he had enhabited in them / but by cause that the hertes to hym sacred and dedyed more shold vysite them / and more habundantly by grace shold abyde in encreacyng his yeftes not thenne bygon of whiche he was not newly shewyng his operacion / For hys largesse passed all habondaunce / As to the fyfthe / that is to wite how he was sente / it is to be knowen / that he was sente / wyth grete sowne in tongues of fyre / the whiche tongues appiered syttyng / And the sowne was sodeyn fro heuen vehement / and shynyng / It was sodeyn / For he had no nede of space temporell / It was fro he­uen / For he made them celestyall that he re [...]lenesshyd / vehement / For he gaf drede of loue / or for that / that he toke away the sorow perdurable / whiche is maledic­tion / or for that / that he bare the herte out of carnall loue / also he was replenesshyng / Fo [...] he fulfyled all thappostles as saith saynt luc / Repleti sunt omnes spiritu sancto / And it is to wete that ther ben iij signes of replenyssyng that were in thappostles / The first is that the place where he is yeueth no sowne / lyke a tonne of wyn that is full / to this purpoos spekyth Iob / Shal not the oxe crye and rore / whan the racke is ful / The oxe shall not bowe ne crye whan the cryb­be shal be full / lyke as he wold saye / Whā the herte is ful of grace / hym ought not grudche by impacience / This signe had thappostles / For in the tribulacion that they had / they resowned not ne grudched by Impacience / but Ioyously wente to the presence of the tyrauntes to pryson and to tormentes / The seconde signe is that he may receyue nomore / ellis he were not full / In this maner he that is all fylled demandeth nomore / In lyke wyse the sayntes that haue plenytude of grace / may receyue none other licour of erthely delectacion / ¶And by cause they haue tasted the swetnes of heuen they haue none appetyte to the erthe­ly delectacions / wherof saith saynt Au­styn / who so drynketh one drope of delyces of paradys / the whiche one drope is gretter / than all the see occean / whiche ought to be vnderstōde / that all the thurst of this world is in hym extyncte / And this signe had thappostles / whiche wold haue none of the goodes of this world in propre / but put it all in comyn The thirde signe / is for to renne ouer out / as it appierith by a Ryuer whiche aryseth and renneth ouer his bankes / As salamon saith / whiche fyllyth as phison wysedom / This flode or ryuer phison / of his nature ariseth and spryngeth ouer / and watreth and arrouseth the bonde aboute hym / In lyke wyse thappostles began to sprede abrode / For after they had receyued the holy ghoost they began to speke dyuerse langages / where the glose saith / that / that was the signe of plenytude / For the vessell full shedeth ouer / as it appiereth of saynt [Page xxix] Peter / For anone as he began to preche he [...]nuerted thre thousand / Secondly he was sente in tongues of fyre / And here be thre thynges to be considered / First for whom he was sente conioynctly in the tongues of fyre / Secondly wher­fore he was sente in tongues of fyre more than in another element / ¶Thirdly wherfor he was sente in tōgues more / thā in another membre / As to the first / for thre reasons he was sent and appiered in tongues of fyre / to thende that their wordes shold enflamme the hertes / Second­ly that they shold preche the fyry lawe of god / Thirdly that they shold knowe that the holy ghoost whiche is fyre spack in them / And that they shold doubte nothyng / And by cause alle men shold here the wordes of god / And they shold attrybue ne take to them self that they conuerted by theyr predicacion / but by the wordes of god / ¶ Of the second we ought to knowe that he was sent in lyknes of fyre for many reasons / The first is taken after the seuen vertues of grace / The holy ghoost cam in the maner of fy­re for to make meke hyghe thynges by the yefte of drede / he amolyfyeth and softeth hard thynges by the yefte of pyte he illumyneth hard thynges by ye yefte of sciēce / he restrayneth the flodes of vices by the yefte of counseyl / he affermeth and consolideth softe thynges by the yefte of str [...]ngthe / he clereth the ruste of synne by the yefte of vnderstandyng / he draweth vp the creatures by the yeft of sapience / The second reason is taken after his dignyte and excellence / the fyre surmounteth and excedeth all other elementes in beaute / in ordre / and in vertue / In beaute by cause of the fayrnes of lyght / In ordre by cause of his situacion / In vertu / by cause of vigour in operacion / In lyke wyse the holy ghoost in thyse iij thynges excedeth all For the first he is said the holy ghoost pure without fylthe / For the second / holy ghoost whiche compriseth all other spyrites of vnderstondyng / by his incomprehensibilite / For the thirde he is said holy goost hauyng alle vertue for he is Invyncyble For he hath all strength seeyng all thynges fro ferre / The third reason is taken as to hys manyfold ef­fecte And this reason assigneth Rabanus sayeng that the fyre hath iiij vertues or natures / It brenneth / it purgeth / it chauffeth / and it lighteth / In lyke wyse the holy ghoost brenneth the synnes / he purgeth the hertes / he casteth away alle coldnes and drede of the hertes / And he enlumyneth theym that ben ignoraūt Of the first saith zacharye the prophete / He broyleth and brenneth the h [...]rtes / as the fyre brenneth the syluer / Also dauid sayd / Lord I praye the brenne my reynes and my herte / and drye them fro all synne / he purgeth also the hertes / after that as saith ysaye / Whan our lord had wasshe away the fylthes of the dough­ters of syon / & hath purged the blood of Iherusalem fro the myddle of hym / in the spiryte of Iugement / and in the spyryte of brennyng / thenne shal they be in sauete and surete / and kepte ayenst all tempeste / And the prophete speketh of the purgacion that shall be made atte laste / whan all shal be purged pure & clene that shal goo in to heuen / he casteth out also all coldenes and pusyllanymyte of the hertes / wherof thappostle saith / Be ye feruent in spyryte / that is of her­te / the whiche thyng the holy ghoost maketh / whan he espriseth hym of hys loue And herof saith saynt gregory / The holy goost appyered in fire for alle the her­tes whiche he replenessid / and voyded the coldnes of fere / and enflamed them with desyre of the glorye perdurable / He enlumyned also the ygnorauntes / whe­rof sayth the wyse man / Lord god who shal knowe thy sciēce / yf thou gyue not thy sapience and sende to vs thyn holy spyryte from aboue / that is he that all enseyneth and techeth / The fourthe reason is taken after the nature of hys loue / Loue is sygnefied by the fire for iij cau­ses / The first cause is / for the fire is al­way moeuyng / So is it of the holy goost / For them that he replenesshith / he maketh them to be in contynuel moe­uyng of good operacion / wherof saith saynt gregory / The loue of god is neuer ydle / as longe as it is in the herte of a deuoute persone / it fructyfyeth / And it fructyfyeth not / it is a signe that it is not there The seconde is / For the fyre emonge al the other elementis hath but lytle matere / but stronge vertue in operacion it hath in his qualite / Thus the holy ghoost whom he replenesseth maketh [Page] them to haue but lytle ne lot [...] erthely thynges / and gretly to spyrituel thynges in so mochethey loue not worldly thynges more wordly / but spyrytuelly / Saynt bernard putteth iiij maners of loue / yt is to wete to loue ye world flesshly / the spyrite flesshly / the flessh spyrituelly / & the spyryte spyrytuelly / The thirde cause is for that the fyre abassheth and meketh the thyn­ges hye / he hath tendede on hye thynges despercled to vnye them / and them despercled to beynge to gydre / And by thyes thre thynges ben vnderstonden thre ver / tues of loue / For as saith saynt denys in the book of the names dyuyne / the fyre hath iij vertues ¶ For he enclyneth the hye thynges doun / he lyfteth the thynges lowe in heyght / he ordeyneth the thynges egall to theyr ordenaunce / And thyse thre thynges maketh the holy ghoost in them that he replenesshyth / For he enclyneth them by humylyte / he lyfte them vp in desyre of hye thynges / And ordey­neth them to gydre by vnyte of maners Thyrdly he apyered in lyknes of a ton­gue more than in an nother membre / And for iij reasons / The tongue is the membre that is enflamed of the fyre of helle / and is of grete dyffyculte to go­uerne / And proufytable whan it is wel gouerned / And by cause that the tongue was enflamed of the fyre of hel­le / she hadde nede that the holy ghoost shold come tenflame it / as saith saynt Iames / It is the fyre of the holy gho­ost / and by cause it is euyl and lyght­ly gouerned / she hath the more nede / For after that / that saynt Iames saith in his cronycle / ¶ All nature of bestes of byrdes and of serpens ben maystryed and ruled by man / but the tongue may not be maystryed / And by cause it is a membre proufytable whan it is wel go­uerned Therfore he had nede of the ho­ly ghoost that shold gouerne it / he appiered also in a tongue whiche is moche ne­cessarye / To prechours he is necessarye For he maketh them to speke feruently withoute drede / and therfore he was in that lyknes / as saith saynt bernard / The holy ghoost descended vpon the disci­ples in tongues of fyre / to thende that they shold preche and speke the lawe of the tongues of fyre / ¶ The holy glooost also maketh them to speke and preche hardyly and constan [...]ly / as saynt luc saith in thactes of thappostles / They were alle replenesshyd with the holy ghoost / and begonne to speke wyth hardynesse the word of god / he maketh them also to speke in many maners / for the grete and dyuerse multytude of hierers / And therfore it is said / they began to speke wyth dyuerse tongues / in suche wyse as the holy ghoost admynystred to them / he made them also to preche prouffytably to the edyfycacyon of the peple / wherof saith ysaye / The holy ghoost is descended vpō me and hath enoynted me with his grace / wherof he had made my wordes play­saunt and prouffytable to thelthe of creatures / ¶ Thyrdly the tongues appiered syttyng / in signefyeng that he was necessarye to prefidentes and Iuges / For he gyueth auctoryte for to pardone & to foryeue synnes / as saith saynt Ioh̄n / take ye the hooly ghoost / by whom ye shal take away the synnes of them that wil repente them / he yeueth also wyse­dom for to deme and Iuge / wherof saith ysaye / I shall put saith god my spyrite vpon them that shal Iuge & deme truly / he gyueth also debonnayrte and swetnes for to supporte and molyfye the Iugemēt as it is said Numeri x. I shal gyue to my peple of my spyryte that is in the / for to supporte the burthen of my peple / The spyryte of moyses was the spyryte of benygnyte and of swetnes that was in hym / for to Iuge the peple / Moyses was most meke and most debonayr / and therfore god delyuerd to hym his peple for to gouerne / The holy ghoost gyueth also aournement of holynes for tenfor­me / as saith the scrypture / ¶ The holy ghoost hath aourned the heuenes / that ben the hertes wherin he descendeth / And as to the sixth in to whom he was sent in to thappostles / that were vessellis cle­ne and pure and disposed to receyue the holy ghoost / And that for vij causes that were in them / first they were quyete and paysyble in herte / And this segnefieth that is songen / Dum complerentur dies pentecostes &c̄ / The day of the pentecost they were alle to gydre in one place styl be assembled / The day of the pentecost is the day of reste / after that ysaye saith / vpon whom shal my spyryte descende / but vpon an humble herte and beyng [Page xxx] stylle / Secondly he was herde by dy­lection / And this is that the scrypture saith / Erant omnes parit [...]r / They were alle to gydre for they were all of one herte and of one wyll / ¶ And thus the spyrite of man gyueth not lyf to the membres / but that they be to gy­dre / in lyke wyse the holy ghoost gyueth not spyrituel lyf but to the mēbres unied spyrituelly / And as the fyre quenchith and goth out whan the brondes ben ta­ken away soo the hooly ghoost goth away whan the membres by dyscorde ben deuy­ded / and therfore it is songen of thappostles / that the holy ghoost fonde them all of one accorde by loue and by charyte / & enlumined them wyth clernes shynyng in them of the dyuyne deyte / thyrdly they were in a secrete place / ¶ For they were in the place / where Ihesu cryste ma­de with them his maundey / or soupper / wherof is said Ozee ij / I shal lede mannes soule in to a solytarye place / & shal speke to it in secrete / ¶ Fourthly they were in oryson and prayer / contynuell wherof is songen / Orantibus appostolis deum venisse &c̄ / whan they were in prayer thenne cam the holy ghoost vpon them whiche prayer is necessarye / to receyue the holy ghoost / lyke as the wyse man saith / I haue prayed god / and the holy ghoost is comen in me / wherof saith Ihesu cryst / Ioh̄is xiij / I shal praye god my fader / And I shal sende to you in my stede the holy ghoost that shall comforte you / Fyftly they were garnys­shyd with humylite and mekenes / And that is / that they were syttyng whan the holy ghoost cam / And herof saith dauid / lord god thou art he that sendest the fontaynes / in to the valeyes / that is the holy ghoost whiche is the fontayne of grace / whiche he sendeth in to the humble hertes / ¶ Syxtly they were in peas to gydre / in that is to be vnderstande / that they were in Iherusalem / whiche is as moche to saye / as the vysion of pees / And that pees is necessarye to receyue the holy ghoost / our lord shewde whan he cam to theym after his resurrecti­on sayeng / Pax vobis / Peas be with you / and after sayde / take ye the hooly ghoost / Seuently they were lyft vp in contemplacion / And this is to vnder­stond that they receyued the holy ghoost in an hye place / wherof saith ye glose / who that now desireth the holy ghoost in hys herte / late hym put the hous of his flessh vnder hys feet / by lyftyng vp his herte by contēplacion / And as to the seuenthe wherfore he was sente / it is to be noted For vij causes he was sent / that ben vn­derstonden in this auctorite / Paraclitus autem spūssanctus: quem mittet pater in noīe meo. ille vos docebit omnia / The first cause is for to conforte the soroufull / whā is said paraclitus / whiche is as moche to saye as comfortour / as god saith by ysaye / The spiryte of god vpon me and it foloweth / to thende that I shold com­forte the wepars of Syon / that ben the doughters that sawe god / wherof saith saynt gregore / The holy ghoost is said comfortour / to them that he fyndeth wayllyng for theyr synnes that they haue cō mysed / he maketh redy hope of pardon in lyftyng theyr hertes fro affliction of sorowe / ¶ The seconde is for to quykene the dede whan he saith spiritus / for the spyrite is he that quykeneth / as it is said in ezechiel / Ye bones that be drye and with­out lyf I shal sende in you my spyryte / & ye shal lyue / ¶ The thyrde cause is for sanctefye and make clene the synners / in this that he said Sanctus as it is said spirite by cause he gyueth lyf / Also he saith Holy by cause he sanctefyeth and maketh clene / and it is said pure and clene / therfore saith dauid / The grace of the holy ghoost whiche is aflood pure and clensyng / he gladeth the cyte of god / that is holy chyrche / and by this flood our lord hath sanctefyed his tabernacle / The fourthe cause is / he is sente for to conferme loue emong them that ben in discorde and hate / whiche is noted in this word Pater / he is said fader / by cause that naturelly he loueth vs as saith saynt Ioh̄n in the gospel / Iohannis xiij / Ihesu cryst saith my fader loueth you as his sones / ¶ And yf ye be hys sones thenne be ye brethern eche to other / And bytwene brethern ought alleway to perseuere loue and frendship / The fyfte cause is for to saue the Iuste and trewe men / in this that he saith In nomine meo / that is Ihesus / that is to saye sauyour / In whos name the fader to the holy ghoost to shewe that he cam to saue the peple / The syxte cause is for forme [Page] the ignoraūtes / in this that he saith / Ille vos docebit oīa / The holy ghoost whā he shal come he shal teche you all thynges As to the seuenth / that he is gyuen or sent first in the begynnyg of the chirche by prayer / as thus whā he cam thappo­stlis praid god & were in prayer / whe­rof is songen / Orātibus applis deū ve­nisse / thappostlis praiēg the holy ghoost cā / & luce .iij. Ih̄u prayeng ye holy ghoost descended / Secondly he cam by heeryng attentyfly and deuoutly the word of god actuū x / As saynt peter was pre­chyng the holy ghoost descēded vpon them / Thirdly he cam by holy & besy operacion / that is by this that is said / Imponebāt manus super eos & accipie­bant spm̄ scm̄ / Thappostlis put their hō des on them that byleued / & anon they receyued the holy ghoost / and this Im­posicion of thandes sygnefyeth thabsolucion of the preest / whiche absolucion gyue vs the holy ghoost / Amen /


THe grete largesse & benefayttes that god hath distributed to cristē peple gyue to the said peple grete dygnyte for ther is no peple ne neuer was so grete a nacion / yt their goddes had approched so nyghe them / ae our lord god is vnto vs / The blessid sone of god wold make vs partyners vnto his dyuynyte & godhede / & therfore toke our nature / to thende yt makyng hym self man / he wold make men as goddes / And all that he toke of vs / he gaf all agayn to vs for our sauacion / he gaf his propre body in of­fryng vnto god the fader in the aulter of the crosse for our recōciliacion / & shedde his blood in pris & wasshyng our synnes to thēde yt we myght be redemyd fro the myserable seruytude wherin we were & that we shold be also clene and clēsid of our synnes / & also to thēde / yt this excellēt benefice abide to vs in perpetuell memorye / he hath vnto deuoute hertes & faithful gyuē his owen body in mete / & his precious blod in drynk in lyknes of brede & wyn / O precioꝰ feste & conuyne / & verayly ful of grete wō dre / ye feste helthful & replenesshid of all swetnes / what thyng may be more pre­cious / than ye noble cōuynye or feste / in which / not only ye flesshe of calues ne of oxen lyk as was gyuē in thold la­we for to taste / but the ꝓpre body of Ih̄u which is very god is presented for re­ceyue and assauoure deuoutly / what thyng myght be more full of grete ad­miraciō / than is this holy sacram̄t in which the brede & wyn ben cōmyxted substācyelly in to the ꝓpre body of Ih̄u And therfor Ih̄u crist there is contey­ned vnder the spece & lyknes of brede [Page xxxj] & wyn / he is eten & receyued of ye good & trewe cristen men / but for that / he is not departed in pyeces ne asondred in his mēbres / but abydeth all hoole & en­tier in euerich of his partyes / For yf this holy sacram̄t were deuyded or deꝑ­teed in a M. partyes / in euerich partie / shold remayne [...] propre body of our lord hool & entier / None other sacremēt is not of somoche merite / ne so full of helth as this sacram̄t is / for by this be purged the synnes / the vertues ben encreaced / & the thoughtes be engrassed & fulfylled with thabundaunce of alle good vertues / he is in holy chirch offrid for the lyuyng & them that ben deed / to thende that he may prouffite to all that which is for their saluaciō / of all them that ben ordeyned & institued to consa­cre it / ye swetnesse of this holy sacram̄t may none expresse / by the which swetenesse is spirituelly tasted & remembred thexcellēt charyte that god shewde in his gloryous passyon / & to thende that it myght be the more feruētly impressed in ye hertes of deuoute & faithful peple / of the grete largesse of his charite whā he shold deꝑte out of this world & goo to god his fader / & wold ete his paske lambe with his disciples / thēne he insti­tued this holy sacram̄t lyke a memoire perdurable of his passion / as thaccom­plyssem̄t of aūcyent fygures / & of the myracles that were don by hym / And also to thende that they that were sorouful & heuy for his absence / shold therby haue som̄ solace synguler / This is a thyng thēne rihgt conuenyent & conue­nable vnto the deuocion of deuoute her­tes to remēbre solēply thynstitucion of so helthful & meruayllous sacram̄ [...]t / to thēde that the ineffable maner of thor­naūce & thought dyuyne / vysyble be honoured & worshipped / & that the myght & puyssaūce of god be loued & thanked which in this sacram̄t werketh so mer­ueyllously / & also of so helthful & of so swete & gracious benefyce be gyuē and rendred to god due thankynges & gra­ces / ¶ And how wel that the day of the Cene or souper / in which this noble sacramēt was institued is specy­all memoire made of this sacram̄t / how be it the surplus of the seruyce of the same day apparteyneth to the passyon of our lord / In the which passyon our mo­der holy chirch is occupied all that day deuoutly / & by cause this intusticion of so noble sacram̄t may be halowed more solempnly / the pope vrban ye fourth by grete affection that he had to this holy sacram̄t moeued of grete deuocion / he ordeyned the feste & remēbraunce of this holy sacram̄t the first thursday after the octaues of pentec [...]ste / for to be halowed of all good cristen peple to thende that vse thurgh out all the yere this holy sacrem̄t to our saluacion / may doo our de­uoyr to this holy Institucion specyal­ly in the tyme / whan the holy ghoost enseyned & teched the hertes of the disci­ples to knowe the mysterye of this ho­ly sacram̄t / For in that tyme there / the trewe faithful disciples begā to frequē ­te it It is redde in thactes of thappostles that they were ꝑseueraūt in the doctryne of thappostles / & in comynycacion / of ye brekyng of the brede in deuoute orysōs after the sendyng of the holy ghoost / & to thēde that the holy instituciō of this amerous sacram̄t shold be the more ho­nourably halowed on the said day & by the vtas or octaues folowyng / in stede distribucion material that ben distributed in cathedral chirches / the forsaid pope vr [...]an hath gyuē of his power & largesse apostolyque / wages spirituell & ꝑdon speciall vnto all thē / that shal be personelly in clene lyf atte houres dyurnelle and nocturnel ¶ Of this holy solempnyte / to thēde that euery good chatholyque ꝑsone shold haue ye more desire to come to one / so grete a so­lempnyte / ouerall where it shal be halo­wed / / That is to wyte at matynes an C. dayes of ꝑdon / atte masse as moche atte first euensong as moche / & atte se­cond euensong on the day / also an .C. dayes / atte houres of pryme / of tierce / of sixth / of none / & of cōplyne at euerich of thies houres xl. dayes / On the other dayes duryng ye octaues / for eue­ry day to thē that shal be atte matynes atte masse / at tierce / at sixthe / none euē song / & cōplyn / an C· dayes of par­don / & all thise pardons of ye tresour of the chirch by the myserycorde dyuyne he hath gyuen thē & institued tendure perpetuelly / This sacram̄t fygured our lord Whan he sente Māna fro heuen / vnto ye [Page] olde fadres in deserte / where they were fedde with mete celestiall / & it is said that the mē had eten brede of angellis / but alleway all they that had eten the­rof they deyden in deserte / But this mete that ye now receyue is the lyuyng brede which descēded fro heuene / that admynystred the substaūce of the lyf eter­nell / & therfor who someuer receyue this brede here worthyly / he shal neuer deye eternelly / for this is the propre body of Ih̄u crist / now cōsidere here thēne / which is most excellente & most proufytable / the brede of thangellis / or the propre body of Ihesu crist / which is lyf ꝑdurable The manna aforsaid cā fro heuen / This precious flessh is aboue ye heuene / This māna is celestyalle / This flessh here is god the creatour of heuenes / the māna was kept vnto the morn / & was corrupte this brede may fele no corrupciō / To them in deserte abouesaid sprāge water out of a stone / to vs is sprongen the blood of thamerous Ih̄u crist / The wa­ter refresshith them for an houre / but the precious blood of Ih̄u crist wessheth vs ꝑpetuelly / The Iewes drank / & alwaye were a thurst / but thou cristen man whā thou hast drōken of this beuurage here yu mayst neuer after haue thurst / That other was gyuen to thē in a shadowe & vmbre / but this was gyuen in trouthe now ye shal vnderstōde this that was in ye shadow / they dranke of the water yt yssued out of the stone / this stone was Ih̄u cryst / & yet they plesed not alway in their werkes to god / & therfore dey­ed they in deserte / All tho thynges ther were don in figure / for to gyue knowleche of thynges more grete and more notable / It is moche gretter thyng of the lyght / than of the shadow / semblab­ly of verite / than it is of fygure / And also moche gretter of ye body of our cra­tour & maker / than it is of the manna that cam fro heuen / Thou shalt demande ꝑaduenture how thou affermest & assurest me that I receyue the body of Ih̄u crist whah I see another thyng / we ha­ue many exāples / by the wich we may wel preue / that it which thou receyuest is not that thyng that nature hath fourmed / but it is wel that yt the benedicti­on hath consecrated / the benedictiō hath gretter myght than nature / for by bene­nedictiō oftymes nature hath ben chaū ­ged / Moyses that helde a rodde in his honde / whā he caste it to the erthe / it becā a serpente / Anone he toke it vp / and it torned in to the nature of a rodde / Thou seest thēne how by the grace of the pro­phete / the nature hath be chaūged twies of the serpēt / & of the rodde / the ryuers of egypte ranne somtyme their cours naturell / but sodaynly by ye vaynes of th [...] fōtaynes blood begā to yssue / & ren­ne so longe that the peple wist not for to drynke / after at the prayer of the prophete / the ryuer of blood cessed / & cam agayn to his nature of water / as it was afore / the peple of the ebrews was on a tyme all enuyrōned & enclosed of thegipciens bytwene the see & them / Moyses lyft vp his rodde / & thēne the water departed / & assambled vnto the lyknes of a walle / & there appiered to them a way for to goo on foot / And the flood of Iordan in his propre place ayenst his nature / retorned ayenst the hyll / The old faders that were in deserte also on a tyme had grete thurst / moyses toke his rodde & smote a stone out of ye which yssued grete habūdance of water Is not ye grace of benedictiō which hath we ought aboue nature / whan the stone gyueth water / which he may not by nature / ¶ Marach which was a Ryuer right bytter in such [...] [...]yse that the peple that had grete thurst / myght not drynke it / Moyses put a staf in the water & sodaynly by the grace of benediction which there wrought / it loste his bitter­nes & becam swete / Semblably in the tyme of elysee the propheete / one of the sones of the prophetes lete falle the yrō of his axe in the water / the which yrō after his nature sāck doū to the bottom of the water / Thēne he cā to helysee prayeng hym for his axe / helysee put hys bourdon in the water / & anon the yron begā to swymme aboue ye water / which is a thyng aboue nature / for the weiht of the yron is heuyer than the lycour of the watre / by all thise thynges & by the blessynges of prophetes we see cler­rely how grace or benediction hath thus wrouht aboue nature / & thēne sith that benedictiō humayne dyuerse tymes hath thus cōuertid thynges ayenst nature / what shal we saye of [Page xxxij] the consecracion dyuyne / where the wor­des of god werke / For this holy sacre­ment here that thou receyuest / is consecra­te of the worde of Ih̄ū cryst / Thenne yf ye worde of helye was of so grete effecte that it made fyre to descende from heuen / of moch [...] more valewe and effecte is ye worde of Ihesu cryst for to torne the lyknes of elementes / ye haue redde of the werkes of the world / as god said and cōman­ded so was it made / he comanded and it was made / And the worde that made alle thyng of nought / may not the same chaūge the thynges / that haue ben made in to other spece and lyknes / It is not lasse to hym to create thynges than to chaunge thynges / we shewe also the mysterye of thyncarnacion of our maker Ihesu cryst / was not that aboue nature that Ihesu cryst was born of the vyrgyne marye / yf thou demande of thordenaunce of nature / thou knowest that the womā hath acustōme to conceyue by the seed of man / But the vyrgyne marie engen­dryd and conceyued aboue thordenaūce of nature & alleway remayned a vyrgy­ne / And this holy sacrement / that we nowe consecrate / is the propre body of Ihesu cryst / that was born of the vyrgyne / Wherfore thenne sechest thou of thor­denaunce of the precious nature / of Ihe­su cryst / whan he is aboue all nature / He that was born of the vyrgyne is the propre flessh of Ihesu cryst / the whiche was crucyfyed and buryed / And veryly this propre flessh is in thys sacramēt Our sauour Ihesu cryst saith Lo this is my propre body / to fore the benedictiō of the celestial wordes it is another especie / but after the consecracion it is the propre body of our lord / ¶ For assone as the consecracion is preferred and said the substaunce of the brede is conuerted in to the blessid body of Ihesu cryst / and in lyke wyse of the wyne and water in the chalys / after the wordes of consecra­tyon said is the veray body of our lord also hool in flessh and blood / All the remenaunt that is said in the masse ben praysynges and lonynges / to our lord and also prayers for the chirche / for the kynges and for the peple But whan this holy sacrament is consecrate the pres [...]e vseth not his owen worrdes / but he speketh the propre wordes of Ihesu cryst & so consacreth the sacrement / the whiche worde of Ihesu cryst is it / by whiche alle thyng was made / the heuen / the erthe and the see / thenne mayst thou see what a werker is the word of Ihesu cryst / ¶ And syth that so moche myght and power is in the word of Ihesu cryst / that it whiche neuer had ben / began to be / ¶ Thenne by moche more rea­son may he make that is / to be conuer­ted in to other substaunce / And thus that whiche was brede to fore the conse­cracion / is the propre body of Ihesu crist after the consecracion / And thus hath our blessyd lord lefte to vs his bles­syd body for to be honoured and wor­shyppyd here in erthe / ¶ And by rea­son me thynketh he myght doo no lasse / consyderyng our Instablenes / and how prone the people haue ben to worshipe fals godes / and ydolles / ¶ And how ofte his owen chosen peple the Iewes / de­parted fro his lawes and toke to them fals goddes / notwithstondyng the gre­te myracles & merueyllous that he dyd and shewd for them / than to leue his owne propre body here emonge vs dayly to be remembryd in eschewyng of all ydolatrye for the saluacion of our soules / Whom we byseche that we maye receyue vnto our perpetuall / saluacion Amen /

¶ Thus endeth the feste of corpus xpristi

The Dedicacion of the Temple or of the chirche


THe Dedicacion of the chirche is solempnly halowed emonge the o­ther feestes of the chirch And by cause that it is double chirche or Temple that is to wete materiall and spyrytu­ell / And therfor it is to be seen shorth­ly of the dedicacion of this double tem­ple / As to the dedicacion of the temple materyall / iij thynges ben to be considered / first wherfor it is halowed or de­dicate / Secondly how it is halowed / Thirdly by whom it is halowed / And by cause that ij thynges ben in the chir­che that ben halowed / that is the aul­ter and the temple / therfor it is first to be seen how the aulter is halowed / The aulter is first halowed for thre thynges / First to make sacrefise to god as it is said genesis viij. Noe edyfyed first an aulter to our lord / & toke of all the birdes & of all the beestes of the world & offred them vpon the aulter / & the sacrefise that we make vpon ye aul­ter is the body & blood of Ih̄u crist that we sacrefye in memoire of the passiō of our lord after yt he cōmāded vs & said Doo ye this in my memorye / we haue iij memoryes of the passion of our lord yt one is the mynde of the passiō hym of that we haue in wrytyng / & that other ymagyned in figure / & yt is to the sight for thymage of Ih̄u crist / & of the other ymages that bē in the chirche for the remēbraūce of Ih̄u crist & of his sayntes is for to moeue ye deuociō of the people Thise ben also as ye bookes of the laye peple / & thise ij memoryees ben but one / The secōd memorye is in worde / that is the passiō of our lord prechid / & this mynde is as to the heeryng / The thirde mynde is the passion of our lord trāsfi­gured in to this sacrem̄t / which is veri­ly the soule / body / & blood of Ih̄u crist / & this mynde is as to ye tastyng / and yf the passiō of Ih̄u crist whiche is wreton enbraceth ye talēte / & that which is prechid ēbraceth it yet more / Moche more ouht this sacrem̄t enflāme in whiche it enprynted so signyficatly / Secondly as for to calle ye name of our lord / wherof is said genesis xij / abrahā edefyed an aulter to our lord / & this inuocacion or-callyng ought to be made / after yt thap­postle saith to thymothee / or by prayers made by admyraciō for to take away ye euyllis fro vs / Or by orysons made to gete the goodes / or by requestes made tē creace the goodes & to kepe them / The first that is made vpon the aulter is said ꝓprely a messe by cause that Ih̄u crist is sente fro heuen / And this worde messe ꝓprely is said of sendyng / and to the messe Ih̄u crist is sente from his fa­der / and sacreth the same h [...]ste / [Page xxxiij] For first we haue hym fro hys fader sent to vs by his incarnacion / And after sent of vs to his fader by hys passyon / And first he began to be with vs by sacrefyeng And we with hym by this oblacion that he praye for vs / And it is to wete that the messe is songen in thre langages / that is in greek / in hebrew / and in latyn / And is for to represente the tytle whiche was sette on the crosse in his glo­ryous passion / whiche was in greek / hebrew / and latyne / And also for to signefye that alle maner langage ought to preyse god / The tongue latyn is thoffyce gospell and pystell / And the songe in greek is the kyryes whiche ben said ix tymes that we may come to the ix or­dres of Angellis / ¶ The hebrew is Alleluya / Sabaoth / and Osanna / Thirdly it is halowed for to synge on / And herof saith the book of ecclesiaste the xlvij chapitre / he ordeyned them power ayenst theyr enemyes / and made them to be put away fro aboute the aulter / and made the syngers to synge and to gyue swete melodyes in theyr sowne / and said melodyes in plurel nombre / after that hugo de sancto victore saith ther ben thre sownes that make thre melodyes / For ther is a sowne by smytyng / by wynde and by songe / the touchyng or smytyng apparteyneth to the harpe / And the wynde to thorganes / And the voys to the songe And this concordaunce of songe / and touchyng of tharpe may be ass [...]gned to the concordaunce of good maners / For as to the touchyng of tharpe / it may be reported to the werke of the handes / and blowyng of thorganes / to the deuocion of the thought / ¶And the songe of the voys to the prechyng of the word of god but in this what proufyteth the swetnes of the voys wythout the swetnes of the herte / She breketh the voys / but the wyll kepeth the concordaunce of the voys and of good maners / so that by ensample he accorde hym to his neghbour / and by his good wylle he accorde hym to god / and by obedyence to his maistre / and this is the treble maner of musyke / whiche is reported to the treble difference of thoffyce of the chirche / For thoffyce of the chirche is made in psalmes in lessons and in songe The first maner of musyke is made by touchyng of fyngres / as in the sawtrye and semblable instrumentis / The second is the songe as of the voys / and that aparteyneth to the lessons / And therof saith / Synge ye to hym in deportyng your voys / The thirde that is by blowyng / ap­parteyneth to the songe of a trompe / And herof saith dauid / Prayse ye hym in the sowne of the trompe / The temple or the chirche is halowed for fyue reasons / The first is by cause that the deuyl and all his power be put oute / Wherof saynt gregorye recounteth in his dialogue / that as a chirche of theretyques Arryens was yelden to good crysten men And they halowed it / and had brought in reliques of seynt fabyen and sebastyen / and of saynt agathe alle the peple were there assembled and they herde sodenly an hogge crye & renne hyther and thyder emonge their feet se­chyng the doores of the chirche / And he myght not be seen of noman / wherof the peple had grete meruaylle / But our lord shewed to them / that it was the foule spiryte that dwellyd to fore in that place / And that nyght was a grete noyse vpon the coueryng of the chirche / lyke as they had ronne vpon it / ¶ And the second nyght was yet a gretter noyse / And the thirde nyght was so ferdful and so horri­ble agrete noyse as that the chirche shold haue be thorwen doun vnto the foūdemēt / And thenne the wicked spirytes depar­ted and cam nomore there / The hydows sowne signefyed that for certayn the f [...]nde yssued by constraynt / the whiche he had longe holden / Secondly it is halo­wed by cause that they that flee to the chirche shold be sauf / wherof somme chirches after the dedicacion be preuyleged of prynces / that they that ben culpable & fle to the chirche that they may be sauf / wherof the Canone saith / The chirche de­fendeth the culpables fro blood / that they ne lese lyf ne mēbre / And therfore Ioab fledde to the tabernacle / & toke the aulter Thirdly it is halowed by cause that the orysons be enhaunsed there / And it is signefyed in the book of kynges the viij chapitre / whan the temple was dedicate / Salomon saide / who someuer shal praye in this place / thou shalt here hym lord in heuene / And whan thou hast herde hym thou shalt be to hym debonayr / And we worshippe god in the chirches toward the cest / for thre reasons / after that danyel [Page] saith in the fourth book the first chapitre First by cause that we shewe / that we re­quyre our peas / Secondly that we behol­de Ihesu crist crucyfyed / Thirdly that we shewe that we abyde hym a Iuge to come And danyel saith / God plāted paradys in the hous of the eest / Fro the whiche he exyled man / by cause he brake his comandement / and made hym to dwelle to fore paradys toward thoccydent / er he wente ony other part / and therfore we loke now in the chirche toward thoryent / And our lorde crucyfyed beheld toward thoccydēt And thus loke we worshyppyng hym toward thoryent / he was born an hye / and so worshippe hym thappostles / ¶And so shal he come as they sawe hym gooyng to heuene / And so worshippe we hym to­ward thoryent in abydyng tyl he come / Fourthly the chirche is halowed by cause that there lou ynges and preysynges be rendred and gyuen to god / ¶And this is doone atte vij tymes or houres canony­calls / at matyns at pryme / at tierce and so atte other / And how be it that god is to be preysed in all the houres of the daye / but by cause our infirmyte suffyseth not therto / it is ordeyned that at thise houres we prayse god specyally / by cause that thies houres in som thynge ben more pre­uyleged than the other / for at mydnyght whan matyns ben songen Ih̄u cryst was born / & also was taken & despysed of the Iewes / And atte same hour he despoyl­led helle / takyng mydnyght largely that is to saye afore day he aroos fro deth to lif And he appiered atte hour of pryme / & it is said that he shal come to the dome at mydnyght / wherof saynt Iherome saith / I wene that tho thynges that thappostles haue said shal be by fore day /

For the day of the vygylle of ester byfore mydnyght it hehoueth not to leue maty­nes / For the people abyde the comyng of Ih̄u cryst And whan this tyme shal co­me men ought to haue surete that all men make feste that daye / And we synge at that hour praysynges / by cause that we yeue hym thankynges for his natyuyte / for his takyng / & of the delyueraūce of ye holy apostlis / so that we may besyly aby­de his comyng / and the lawdes ben adiousted to the matynes / by cause that in the morow tyde he drowned thegypciens in the see and created the world and aroos / & at this hour late vs gyue thākynges to god that we be not drowned in the see of this world with the egipciens / And that We rendre louynges to god for our [...]racion / and for his resurrection / Atte our of pryme Ihesu crist cam in to the temple / and the people assēbled there to hym as lucas saith the xxj chapitre / he was at that hour psented to pylate / And at this hour after he was rysen he appiered first to the wymē / & this is the first hour of the day / And therfore late vs rēdre our thā ­kynges to god and praysyng / by cause that we may folowe Ih̄u cryst that we may yelde to hym the first fruyt of alle our werkis / At the hour of tierce Ihesu cryst was crucifyed in the tongues of the Iewes / and was bounde to a stake and beten to fore pilate / And as it is said the stake or pyler that he was boūde to she­wyth yet his blood / And this same houre was the holy ghoost sente to thappos­tles / In the syxte houre he was naylled to the crosse & derknesses were thurgh out all the world / so that the sonne bywept the deth of his lord / & couerid hym with black / in suche wyse that he gaf no lyght to them that crucyfyed his lord / And at this hour was he atte dyner ye day of his ascencion with his disciples / Atte hour of none Ih̄u cryst gaf vp his spyrite / and the knyght percyd his syde / And the companye of thappostles had a custome for tassemble thenne for to praye / And Ihesu cryst ascended that hour in to heuene / And for thise honours prayse we our lord at alle oures / At euensonge tyme Ih̄u cryst made the sacrement of his body and of his blood to gydre / he weesshe the feet of his appostles / and disciples / he was ta­ken doun of the crosse and born to the se­pulcre / he manyfested and shewed hym self vnto his disciples in habyte of a pylgryme / And for thyes thynges the chir­che gyueth thankynges to god at this hour / Atte complyn Ih̄u Crist swette water & blood / his monumēt was delyuerd to be kept / and there he rested / And whā he was rysen / he shewyd hym self peas to his appostle [...] / And of thyse thynges gy­ue we louynges and thankes to god / And herof saith saynt bernard / hoew w owe to rendre and gyue thankynges to god / My brethern saith he / whā ye sacrefise to god with praysynges & thankynges / [Page xxxiiij] Ioyne your mynde to your wordes and thy talente to thy wytte / and gladnes to thy talente / and demeurte to thy gladnes / And humylyte to thy demeurte And to humylyte fre wyll / Fyfthly the chirche is halowed / for tadmynystre there the sacramentes of the chirche / lyke as on the table of god in whiche the sa­cramentes ben comunyed and admynys­tred and somme sacramentis ben admy­nystred & gyuen to them that entre / as baptesme / And somme be gyuen to them that yssue out / as is the last vnction or enelyng / And somme be gyuen to tha­byders and dwellars / as is ordre / And somme fyghte and falle / to them is gyuen penaunce / Somme other con­traryen / and to them is gyuen hardynesse of courage for tenforce them / and that is by confirmacion / And to other is gy / uen mete for to susteyne them / And this is for to receyue the sacred body of Ihesu cryste / And somtyme is taken away the lettyng that they falle not in to synne / and that is b [...] conionction of maryage Secondly it is to wyte how she is halowed / and it ought first be knowen of thaulter and after of the chirche / And many thynges apparteyne to the halowyng of the aulter / ¶ And first ben made on the foure corners of the aulter / foure crosses of holy water / ¶ and enuyroned aboute vij tymes / and vij tyme aroused and besprenct wyth tholy water styck or spryncle / After then­cence is brent on the aulter / And after it is enoynted with crysme / And thēne it is couerd with black cloth / and this representeth them that goon to the aultre For they ought first to haue charite in iiij maners / that is that they loue god and them self / theyr frendes / and theyr enemyes / And this signefyeth the iiij cros­ces on the iiij corners of the aulter / and of thise iiij corners is said in genesis the xxviij chapitre / ¶Thou shal stratche to thoryent / to thoccident / to the north / & to [...]he south / Or the iiij crosses ben made in the iiij corners ben signefyed that Ih̄u cryst saued by the crosse the iiij partyes of the world / Or for this that they sig­nefye that we ought to bere the crosse of Ihesu cryst in iiij maners / that is in the herte by thought in the mouth by confes­siō in the body by mortifycacion / And in the vysage by contynuel impression / Secondly to haue cure and owe to wa­ke / and this signefyeth by thenuyron­nyng or goyng aboute the aultre / For they synge thenne / the waytes of the cyte haue founde me / For they ought haue cure and watche vpon them that ben to them commysed / And for this cause putteth gylbert the necglygence of prelates emonge the thyngys dysordynate / this foule thyn­ge and moche perillous that is to wy­te a blynde archyer / and haltyng mes­sager / a prelate neclygent / a doctour not connyng / and a dombe cryer / thi­se ben a peryllous felausship / Or by the seu [...]n goynges aboute / of the aulter / ben signefyed seuen considera­cions that we ought to haue vnto the seuen vertues of the humylyte of Ihesu cryst / ¶ And to goo ofte aboute them The first vertue is / that he that was riche be made poure / The seconde that he was putte in the racke or the in crybbe The thirde that he was subgette to his parentes / The fourth that he encly­ned his heed vnder the power of his seruaunt / ¶ The fyfthe that he sustey­ned the disciple theef and traytre / The sixthe / that tofore a fellonous Iug [...] he held his pees and spack not / The seuenth that he prayd pytously for them that crucyfyed hym /

Thyrdly they ought to haue mynde of the passyon of Ihesu cryst / and that is signefyeed by the spryngyng and cas­tyng of the water / whiche signefyed seuen effusions of the blood of Ihesu crist The first was in the circomsicion / The seconde was in the oryson / The thirde whan he was beten atte pyler / The fourth whan he was crowned with thor­nes / The fyfth in percyng his hondes The sixthe in naylyng his feet / And the seuenth in openyng of his syde / And thyse arousemens or spryngyng of blood / were made with the spryncle of humylyte and of charyte without estimacion / And the aulter is enuyronned vij tymes for to signyfye that the vij yef­tes of the holy ghoost ben gyue in the baptesme / Or by the vij goynges aboute ben signefied the vij comynges of Ih̄u cryst The j was fro heuē in to the bely of his moder / The ij fro the bely vnto the crybbe / [Page] The thirde fro the crybbe in to the world / The fourth fro the world vnto the galous of the crosse / The fyfte fro the crosse vnto the sepulcre / The sixth fro the sepulcre to helle / The seuenth fro helle / whan he aroos and ascended vnto heuen / Fourthly they shold haue ardant prayer amorous and devoute / And this is signefyed by the encence whiche is brent vpon the aulter / And thenne it hath vertue / tascende by the lightnes of the fume / and to comforte by his qualite / and to conioyne by the gumme / and to conferme by that it is aromatous or wel smellyng / And all in lyke wyse i [...] the orison or prayer / whiche ascendeth to the mynde of god / It conforteth the soule as to the synne passed in axyng medecyne / It estrayneth as to that whiche is to come for to be ware therof / It confermeth / as to that is presente in ge­tyng defence and kepyng / or it may be said that deuoute orison is signefyed by thencence / that it apparteyneth that it as­cende to god And herof saith ecclesiastes Oryson of humylite gyueth to god swe­te sauour whan it yssueth out of an herte enflammed / And thappostle saith moche encence is gyuen to hym / Fyftly they ought to haue resplēdour or bryghtnes of conscience / and the odour of good renommee / And this is signefyed by the crys­me or creame / they ought to haue a pure conscience / so that they myght saye wyth thappostle / Our glorye is the wytnes of our conscience / and also is good renom­mee / wherof thappostle to timothee / it be­houeth that he haue good wytnes / of them that ben out / And crysostome saith that the clerkes ought not to haue no fyl [...]he / ne in worde / ne in dede / ne in thought / ne in opynyon / For they ben the vertue and beaute of the chyrche / And yf they be euyll / they make foule all the chirche / Syxthly / they ought to haue clennes of good werke / whiche / is signefyed by the whyte clothes and clene of whiche the aulter is couerd / Thusage of couerture & of vestements were foūde for to couere / For to chauffe and kepe warme / and for to araye ordynatly / And the good werkis coueren the na­kydnes of the soule / wherof thappostle saith / clothe the with white vesture / that the conffusiō of thy nakednes appere not they araye the soule with honeste / wherof thappostle saith to the Romayns / Clothe you with vestymentes of lyght they enchauffe and enflamme vs in cha­ryte / wlerof it is sayd / Be not thy vestementes hoote / For it auayleth lytil to hym that gooth to the aulter / yf he haue souerayn dygnyte / and a lyf defamed / it shold be an horryble thynge to see hym in an hye sete / and a lowe lyf / souerayn degre and lowe estate / A sad visage and lyght in werkis ful of wordes / and nothyng of dede / Noble of auctoryte and fleyng corage / ¶ Secondly it ought to be seen how the chirche is sacred and halowed / And to that apparteynen many thingis / For the bisshop gooth all abou­te thre tymes / And at euery tyme that he cometh to the gate / or dore / he knocketh wyth his croys sayeng / Prynces opene your yates / And the chirche is wasshen within and withoute / with holy water And a crosse of asshen is made on the pauement / and of sonde a trauers / the Angle fro thorient vnto that Whiche is ayenst thoccydent / And the A. B. C. is wreton within of lettres of greke and of latyn / Crosses ben made on the wallis of the chirche / and they be en­oynted with creme / ¶ And it is to wete / that the thre first goynges aboute signefye thre goynges aboute / that Ihe­su cryst made for the halowyng of this chirche / The first was whan he cam fro heuen in to the world / the seconde was whan he descēded fro the world in to helle The thirde was whan he cam agayn fro helle and ascended in to heuen / Or the thre gooyng [...]s aboute / shewe that the chirche / is halowed in thonoure of the trynyte / or for to signefye the thre estates of them that ben to be saued of the chirche / That ben virgynes continentis / and maryed folke / whiche be signefyeed in the disposiciō of the chirche materyall / lyke as hugo de sancto victore sheweth / For he saith that the sanctuarye signefieth the ordre of virgyns / the chore or quyer signefieth the continentes / And the body sygnefyeth thordre of them that ben maryed For the sayntuarye is strayter than the chore or quyer / and the quyer strayter than the body For thordre of vrgyns is more worthy than the contynētes / & thordre of the contynētys is more worthy than they that be maryeed / [Page xxxv] The seconde knockyng atte dore signefieth the treble right that Ihesu cryst hath in the chirche / wherfore it ought to be opened to hym / ¶ For it is his by creacion and swete by redempcion / and by pro­messe of gloryfyeng / And of this thre fold right saith Anselme / Certaynly lorde for somoche as thou hast made me I owe my self al to the / by cause thou redemyst me / I owe my self al to the / by cause thou hast promysed to me so grete thyngis I owe my self vn to thy loue / & by cause thou art gretter than I / for whō thou gauest thy self / and to whom thou promysest thy self / I owe to the more thā my self / And this that the bysshop cryeth thryes / opene your yates &c̄ sygnefyeth the treble power that he hath in heuen / in the world / and in helle / And this that the chirche is thryes wasshen within and withoute / sygnefyeth thre causes The fyrst is for to put out the deuyll / And therfore is said in the blessyng of the water / that it be blessyd to chace away all the power of thenemye the fende with his angellis cursed and shrewd And thou oughtest to knowe that this holy water is made of four thynges / that is of water / of salt / of wyne / and of asshes / whiche thynges put out the deuyll / and chacheth hym away / By the water is signefyed theffusion of teeres / by the wyn is signefyed spyri­tuel gladnesse / and by the salt is shewd mewre distrecion / And by thasshes is parfonde humylyte / Secondly it is dedi­cate for to make her self clene from all erthly thynges / whiche were corrupt by syn­ne / And therfore by cause it shold be clene from all ordure / it is wasshen wyth holy water / so that it be clene and pure And this was signefyed in tholde lawe that all shold be clensed by water / Thirdly it is halowed for to take away all malediction / For therthe atte begynnyng was cursyd with his fruyt / by cause man Was deceyued by fruyte / and and the water was not cursed / And therfore it is said that our lord ete fysshe / but it is not fonden that euer he ete ony flesshe by name / sauf the p [...]ske lambe / And that was in ensample for taccomplysshe the commandement of the lawe / And by cause that all malediction and cursynges shold be take awaye / is the chirche wasshen wyth holy water / Fourthly the A.B.C. is wreton in the pauement in latyn and in greek / and thys signefyeth the comunion of that one and of that other / people / Or it sygne­fyeth that one and that other testament / or thartycles of our faith / For thescrip­ture of the lettres greekes and latyn / that were made on the table of the crosse / representeth thassemble of the faith made by Ih̄u crist on the crosse / & therfore is this crosse leyde & made trauers fro thā ­gle of thoryent vnto thangle of thoccident for to signefye that it that was first on the right syde / was made the lift syde / & that whiche was atte heede was made at­te ende / & thus to the contrarye / And it representeth the scripture of that one and that other testament / whiche was accom­plisshid by Ih̄u crist / on the crosse / For he said whā he deyde / all is accomplisshid And the crosse is made trauerse / by cause that ye one was chaūged in to that other For all the lawe is in a rolle / Thirdly the crosses ben paynted in the chirche / & that is for thre causes / The first is to fe­re the deuyll / For whan they see the sig­ne of the crosse there / by whiche they haue ben put out / they ben aferde / & dar not en­tre / For they doubte and drede moche the signe of the crosse ¶ / And herof saith Crysostome / In what place they shal see the signe of the crosse / they shal flee / For they drede the staf of whiche they haue bē hurte / Thirdly it representeth the arty­cles o [...] the faith / For the pauement of the chirche is the fondement of our faith the lettres that ben within wreton ben tharticles / of our faith / by the whiche the rude peple and newe ben introduced And they of the one and other peple whiche ought repute them for asshes and for pouldre / after this that abraham saith in genesis / I shal speke to my lord / as that I were asshees / and pouldre / Secōdly for to shewe the signe of the victorye of Ih̄u crist / For thise crosses ben signes & baners of Ih̄u crist and of his victorye / & therfore ben there paynted the cros­ses for to shewe that the place is dyuyne subgette to god / And also it is of custo­me to emperours / & to other prynces that Whan a toun or cyte is takē or yoldē / for to sette vp within the baners and then­signemens of the lordes / to signefye that [Page] it is subgette to them / Thyrdly for to represente thappostles it is vsed for to sette vp xij lyghtes tofore the crosse / for to represente the xij Apostles / whiche by the faith of god crucefyed / they enlumy­ned all the world / And enoynted with creme / in baptesme / For oylle signefieth clennesse of conscience / and bame signe­fyeth thodour of good lyf / ¶And it is to knowe that the chirche or the tēple was as it is said assallyed by thre persones / By Ieroboas / by nabuzarde and by Anthiocus / For as it is redde in the book of kynges / Ieroboas dide do make two calues gylte / And dyde do sette that one in Iudee / and that other in beleth / whiche is said the hows of god / And this dyde he by couetyse / And therfore it is signefyed that the couetyse of cler­kes maketh moche fowle the house of god / the whiche auaryce regneth moche in them / wherof saynt Iherome saith / that fro the leste vnto the grettest they folowe all auaryce / And saynt bernard saith the same / whome wilt thou gyue me of thise preuostes that entende not more to empte the purse of his subgettis / than to take away from them theyr synnes / The calues ben theyr neuewis and theyr sones / whiche they sette in bethel the hous of god / And the chirche is assaylled by Ieroboas after this that is said / The chirche is assaylled whan it is ede­fyed and bylded of thauaryce of thusu­rers / and of theuys / wherof is red that an vsurier had founded a chirche / And thenne he prayed the bysshop for to dedye and halowe it / And as the bysshop & his clerkes made thoffyce of the dedicaciō he sawe the deuyll whiche was in a chay­er by the aulter in thabyte of a bysshop / And said to the bisshop / Why halowest thou my chirche / cesse ye / For the ryght therof aparteyneth to me / by cause it is made of vsure / and of ra­vayne / And thenne the bysshop and his clerkes were sore aferd and fledde And anon the deuyll destroyed the chirche with grete storme and grete noyse Nabuzardan as is red in the xxv chapitre of the book of kynges / that he brente the hous of god for he was prynce of the cokes / and signefyeth them that serue to glotonnye and to luxurye / and make of theyr bely theyr god / And after this that thappostle saith / that theyr bely is theyr god / And hughe of saynt vyctor sheweth how theyr bely is theyr god and saith / Men were wont to make temples to the god­des / and dresse aultres / ordeyne my­nystres / for to serue them / to sacrefyse beestes / and to brenne encence / But now the bely and the kechyne is the temple / the table is the aulter / the cokes ben mynystres / the beestes sacrefyed ben the flessh soden and rosted / thencence is thodour of the sauour /

The kynge Anthiocus was the most proud man and the most couetous / and assaylled the chirche of god as it is red in the makabews / ¶ And by hym ben signefyed pryde and couetyse / whiche coueyte not to prouffyte / but to serue / And they defowle moche the chirche of god / ¶ Of whiche couetyse and pryde / saynt bernard saith / They goon worshipfully of the goodes of our lord / And yet they gyue hym no worship / they goon euery day as goliardes in ha­byte shynyng and ryall apparayll / they bere gold on theyr brydles / on their sadles / and on theyr spores / theyr harnoys shyne more than the aulters / And thus as the hows of god was dishonoured by thies thre / right so was it dedycate by other thre / And moyses made the first dedicacion / And salomon the seconde / and the thirde Iudas machabeus By the whiche is signefyed that we ought to haue in the dedicacion of the chirche / the humi­lite that was in moyses / the wysedom and discrecion that was in salomon / & the very confession of faith that was in Iudas machabeus / ¶ And after it apperteyneth to see of the dedicacion of the temple spirituel / whiche temple we be / that is to wyte thassemble of good crysten men / And this temple is ma­de of lyuyng stones / as saynt peter saith late vs edeffye whiles the stones ben quyck / it is said of stones polys­shed / wherof is songen / the Ioyntures ben made of polysshyd stones / it is made of square stones four cornerd / yt is to saye of spūtuel stones that haue iiij squares / that is to wyte fayth / hope charyte & good werke whiche bē all egall / as saynt gregory saith / as longe as thou byleuest / thou hast hope / and louest as moche [Page xxxvj] as thou bileuest / and hopest / and louest to werke in them / ¶ In this temple the aulter is the herte / And vpon this aulter thre thynges ought to be offred to god / the first thyng is the fyre of loue perdurable / lyke as thappo­stle saith / the fyre of dilection shal be per­durable / and shal neuer faylle at thaul­ter of the herte / ¶The seconde thyng is thencence / of oryson and prayer wel smellyng / as it is said in paralipomenon / Aaron and phynees brente encence vpō thaulter of sacrefyses / that is to seye where were brente the thynges precious and wel smellyng / ¶ The thirde thynge is sacrefise of ryghtwysnesse / and this is thoffryng of penaunce / in sac [...]fyse of parfyght loue / and in calues of [...]orte­fyeng of the flesshe / and herof sait dauid Thou shalt accepte the sacrefyse of right­wysnesse thoblacions and holoca [...]stes / This temple spyrituell that we ben / is of god in the maner as the temple materyel / For first the souerayn bisshop / whā he fyndeth the dore of the herte shytte / he gooth aboute thre tymes / whan he bryn­geth to our mynde / the synne of the mouth / of the herte / and of the werke / And of this treble goyng aboute saith he / as to the first / I haue goon aboute the cyte / that is to wete of the herte / And to the second saith ysaye / take thy harpe / And as to the thyrde / the comy [...] woman is forgoten / ¶ Secondly he smyteth thre tymes the dore of the herte whiche is closed to thende that it shold be opened to hym / And he smyteth by the stroke of benefyce / of counseyl / and of playeng / Of this [...]ble stroke / it is said in the prouerbis / I haue strratched out myne hand &c̄ / as to the euyll / & as to the benefices gyuen / he saith / thou despysest all my counseyll / And as to counseyll espyred / thou despysest my coū ­seyllis / And to the blamyng / that is for the playes to the gyuen / or this treble goyng aboute / is doon whan he me­ued vs to resonable knowleche of synne / and to sorowe for them / and tauenge and blame our self for synne / Thirdly he arouseth or watreth the temple spyri­tuel iij tymes with water / and so ofte it ought to be watred or bespreynct / And this wateryng signefyeth thre maners of shedyng of teres / For as saynt gregoore saith / the thought of an holy man shold be confused in sorowe / in cō sideryng / where he was / where he shal be And were he is / or he was said in synne / or he shal be in Iugement / or he is in maleurte / And there as where is no Ioye / whan he shedeth thenne his teres of the herte consyderyng that he was in synne / and shal be in Iugement for to gyue a rekenyng for synne / Thenne is this temple watred ones of water And whan he is contryte to wepe for his vnhappynes / and maleurte Where he is / the temple is watred the second tyme / And whan he wepeth for the Ioye where he is not / he arouseth or watreth the temple / the thyrd tyme / And thou oughtest to knowe / that wyne / salt / and asshes ben medled with this water / For with the other sacramentis we ought to haue wyn of spyritue [...] gladnes / Salt of rype wysedom / or wyn wyth water is vnderstonde the humylyte of Ihesu cryst / that he had in takyng flessh humayne / the w [...]ne Wyth water is the word humayne And by the salt is vnderstonden the holynes of hys lyf / whiche is sauyour to all of hys religyon By thasshis is vnderstoden his passyon / And of thyse thre thynges we ought to water our herte / the whiche ben the bles­syngis of hys incarnacion by whiche we ben called to humylite / thensample of his conuersacion by the whiche we ben enformed to holynes / and the mysterye of his passyon / by the whiche we ben moeued to charyte / Fourthly in this tem­ple of the herte spyrituel is wreton the A.B. C. Or the scripture spyrituel and this scripture is treble / That is to wyte the euyllis of thyngis / the wytnessis of dyuyne benefetes / and thaccusac [...]on of his propre trespaces / And of thyse thre thynges saith thappostle to the Ro­mayns / The peple that haue lawe doo naturelly the thynges that ben of the la­we / They that haue no lawe / make lawe to them self They that shewe the wer­ke of the lawe wretō in theyr herte / that is the first / The wytnes of their consci­ence is the seconde / and he that thynketh taccuse hym self is the third / Fyftly the crosse ought to be paynted in this chirche / that is to vnderstonde that it ought to haue the sharpnesses of penaunce / [Page] And thyse sharpenesses ought to be en­oynted / and haue lyght of the fyre For they be not only to be suffred in paci­ence / but with good will and by charite And herof saith saynt bernard / he that is thretened and menaced with the dre­de of Ihesu Cryst / he bereth the crosse in pacience / he that prouffyteth in hope / berith it gladly and with good will / but he that is parfyght in charyte / enbraceth it ar­dantly / and moche peple see our crosses / that see not our enoyntyngis / And he that shal haue alle thise thyngis in hym shal be the tēple of god / to his honour & shal be playnly worthy / that god enhabi­te and dwelle in hym by grace / so that he may dwelle in god by glorye / the whiche he gyue vs that lyueth and regneth god in heuen world without ende / Amen

¶Thus endeth the feste of dedicacion of the chirche / ¶Here folowen the storyes of the byble /

The sonday of Septuagesme be gynneth the storye of the byble / In whiche is redde the legende and storye of Adam whiche foloweth /

IN the begynnyng god made and created heuen and erthe / The erthe was ydle & voyde and couerd with derknes And the spyrite of god was born on the watres / And god said / Be made lyght / And anon lyght was made / And god sawe that lyght was good / And dyuyded the lyght fro derknes / & called the lyght day / and derknes nyght And thus was made lyght with heuen and erthe fyrst / and euen and mornyng was made one day / ¶ The seconde day he made the firmamente / and dyuyded the watres that were vnder the firmament fro them that were aboue / And called the firmament heuen / ¶ The thyrde day were made on the erthe herbes and fruy­tes in theyr kynde / ¶ The fourth day god made the sonne and mone / and [Page xxxvij] sterres &c̄ / The fyfth day he made the fisshes in the water / and byrdes in thayer ¶ The sixthe day god made the beestis on the erthe eueryche in his kynde and gen­dre / And god sawe that all thyse wer­kes were good and said / Faciamus hominem &c̄ / Make we man vnto our si­militude and ymage / here spack the fa­der to the sone and holy ghooste / or ellis as it were the comune voys of thre perso­nes / whan it was sayd make we / & to oure / in plurel nombre / Man was made to the ymage of god in his sowle here is to be noted that he made not only the sowle without the body / but he made both body and sowle / as to the body / he made Male and female / ¶ God gaf to man the lordship and power vpon alle lyuyng beestis / whan god had made man it is not wreton Et vidit quod ess bonū quia in proximo sciebat eum lapsurum / For yet he was not parfyght til the wo­man was made / And therfore it is red it is not good / the man to be allone / Thus in sixe dayes was heuen and erthe made and alle the ornacion of them / And thenne he made the vij day in whiche he rested / not for that he was wery / but cessyd of hys operacion / and shewd the vij day whiche he blessyd / Thus ben shortly shewd the generacions of heuen and erth / ¶ For here ben determynat the werkis of the vj dayes / And the seuenth day he sanctefyed and made holy / God had planted in the begynnyng paradyse a place of desyre and delyces / And mā was made in yt felde of damaske / he was made of the slyme of the erthe / Paradyse was made the thyrde day of creacion and was bysette With herbes plantes / and trees / And is a place of most myrthe And Ioye / In the myddes wherof ben sette two trees / that is the tree of lyf / And that other the tree of knowyng good and euyll / And ther is a welle whiche casteth out water for to watre the treeis and herbes of paradys / This welle is the moder of alle watres / whiche welle is deuyded in to iiij partyes / One parte is called phison / This goeth aboute ynde / The second is called gyon other­wyse called Nilus / & that renneth aboute Ethiope / ¶ The other two ben called tigris and Eufrates / -Tigris renneth toward assiryens / ¶And eufrates is called fruytful whiche renneth in Chaldee Thise iiij flodes comen and spryngen out of the same welle / and departe / and yet in somme place / somme of them mete agayn Thenne god toke man from the place of his creacion and brought hym in to paradys for to werke there / not to laboure nedely / but in delytyng and re­creacyng hym / and that he shold kepe paradys / For lyke as paradys shold refresshe hym / so shold he laboure to serue god / And ther god gaf hym a coman­dement / Euery comandement standeth in two thyngis in doyng or forbedyng / In doyng he comanded hym to ete of all the trees of paradys / In forbedyng / he comanded that he shold not ete of the tree of the knowleche of good and euyll This comandement was gyuen to the mā And by the man it wente to the woman For whan the woman was made it was comanded to them bothe / And herto he setted a payne / Sayeng what someuer daye thou etest therof / thou shalt dye by deth / God said / it is not good a man to be allone / Make we to hym an helper lyke to hym selfe for to brynge forth children / Adam supposed that somme helpar to hym had ben emōg the beestis whiche had ben lyke to hym / ¶ Therfore god brought to Adam alle lyuyng beestis of the erthe & ayer / In whicle ben vnder­stande thē of the water also / whiche with one comandement alle cam to fore hym / they were brought for two causes / One was by cause man shold gyue to eche of them a name / by whiche they shold kno­we that he shold domyne ouer them / And the second cause was by cause adā shold knowe that there was none of thē lyke to hym / And he named hem in he brews tonge / whiche was only the lan­gage and none other atte begynnyng / And so none beyng founde lyke vnto hym / god sente in Adam a luste to sle­pe / whiche was no dreme / but as is supposed in a extasi or in a traunse in whiche was shewd to hym the celestial courte / wherfore whan he awoke he pro­phecyed of the coniunction of crist to his chirche / And of the flode that was to come / And of the dome and destruction of the world / by fyre he knewe / whiche afterward he told to his chyldren Whiles that adam slepte god toke [...] [Page] of his Ribbes / both flesshe and bone / and made that a woman And sette her to fo­re Adam / whiche thenne saide / this is is now a bone of my bones and flessh of my flessh / And Adam gaf here a name lyke as her lord / and said she shal be called virago / whiche is as moche to saye / as made of a man / And is a name taken of aman / And anon the name gyuyng he prophecied sayeng by cause she is taken of the syde of aman / therfor a man shall forsake and leue fader and moder and abyde and be adherent vnto his wif / and they shal be two in one flesshe / And thaugh they be two perso­ne yet in matrymony and wedlok they be but one flesshe / and in other thyngis tweyne / for why neyther of them hath power of his owne flessle / They were bothe naked and were not asshamed / they felte nothyng of meuyng of theyr flessh / ne to refrayne them as we now doo / For they stode bothe in the state of Innocensye / Thenne the serpente whiche was hotter than ony beste of therthe / & naturelly deceyuable for he was ful of the deuyll / lucifer whiche was deiecte and caste out of heuen / had grete enuye to man that was bodyly in paradys / and knewe wel yf he myght make hym to trespace and breke gods commandement / that he shold be cast out also / yet he was aferd to be taken or espied of the man / he wente to the woman not so prudent / & and more prone to slyde and bowe / & in the forme of the serpente / for thenne the serpente was erecte as a man / Bede saith that he chace a serpente hauyng a maydens chere / For lyke ofte aplye to lyke / and spake by the tonge of the serpente to Eue and said / why cōmanded you god that ye shold not ete of alle the trees of paradys / this he said to fynde occasyon to saye that he was come fore / Thenne the woman answerde and said / Ne forte moriamur / leste happely we dye whiche she saide doubtyng / For lightly she was flexible to euery parte / wher vnto anon he answerd / Nay in no wyse ye shal dye / but god wold not that ye shold be lyke hym in science / and kno­wyng / that whan ye ete of this tre / ye shal be as goddes / knowyng good & euyll / he as enuyous forbade you / And anon the woman elate in pryde willyng be lyke to god accorded therto / And byleuyd hym / The woman sawe that the tree was fayr to loke on and clene and swete of sauour / toke and ete therof / And gaf vnto Adam of the same happyly desiryng hym by fayr wor­des / but Adam anon agreed / for whan he sawe the woman not deed / he supposed that god hath said that they shold dye to fere hem with / And thenne ete of the fruyt forboden / ¶ And anon theyr sight was opened that they sawe theyr nakydnes / ¶ And thēne anon they vnderstode that they had trespaced / For anon their flesshe began to meue and stire to concu­piscence / for to fore that they had eten of the forboden fruyt / tho meuynges were repressed and closed as in yong children And thenne after they had synned they were opend lyke spryngys of water and began to meue / and then they were ex­perte and knewe them / And lyke as they were inobedyent to theyr superyor ryght soo theyr membres began to meue ayenst theyr superior / whiche is reson / & they felte theyr first meuyng in theyr preuy membres / and therof they were assha­med / And thus they knewe then that they were naked / And they toke figge leuis and sewed them to gyder for to co­uere theyr membres in maner of brechis / And anon after they herde the voys of our lord god walkyng / and anon they hyd them / Our lord called the man and said / Adam where art thou / callyng hym in blamyng hym and not / as not kno­wyng where he was / but as who said Adam see in what myserye thou art / whiche answerd / I haue hydde me lorde for I am naked / our lord said who tolde the that thou were naked / but that thou hast eten of the tree forboden / he thenne not mekely confessyng his trespas / but leyde the fawte in his wyf and in hym as gyuer of the woman to hym and saide ¶ The woman whom thou gauyst to me / as a felawe gaf to me of the tree / and I ete therof / And thenne our lord soid to the woman / why dydyst thou soo / Neyther she accused her self / but leyd the synne on the serpente / and pryuely she leyd the faute in the maker of hym / The serpente was not demanded For he dyde it not of hym self but the de­uyl by hym / And our lord cursyng thē [Page xxxviij] began at the serpente kepyng an ordre & congrue nombre of curses The serpente was the first and synned most / for he synned in iij thyngis / The woman next and synned lesse than he / but more than the man / for she synned in two thyngis The man synned last / and leest / for he synned but in one / ¶The serpente had enuye / he lyed / and deceyued / For thyse thre he had thre curses / by cause he had enuye at thexcellence of man / it was sayd to hym / thou shalt goo and crepe on thy breste / by cause he lyed / he is punysshid in his mouth / whan it was said thou shalt ete erthe alle the dayes of thy lyf / Also he toke away his voys and put venym in hys mouth / And by cause he deceyued it was said / I shal put enemyte bytweyne the and woman / and thy seed and her seed / She shal breke thy heede &c̄ / In two thyngis the woman synned / In pryde / and etyng the fruyte / by cause she synnyd in pryde / he meked her seyeng / Thou shalt be vnder the power of man / And I shal haue lordship ouer the and I shal put the to affliction / ¶ Now is she subiecte to a man by condicion and drede / whiche to fore was but subiecte by loue / And by cause she synned in the fruyt / she is punysshed in her fruyt whan it was said to her / thou shalt brynge forth chil­dren in sorowe / In the payne of sorow standeth the curs but in bryngyng forth of chyldren is a blessyng / And so in punysshyng god forgate not to haue mercy / whiche is to be noted &c̄ / And by cause adam synned but only in etyng of the fruyt / therfore he was pu­nysshed in sechyng his mete / as it is said to hym / Acursed be the erthe in thy werke / that is to saye for thy werke of thy synne / for whiche is made / that the erthe that brought forth good and hol­som fruytes plentyuously / fro hens forth shal brynge forth but seld / and also none without mannes laboure / and also somtyme wedes breres and thornes shal growe / ¶ And he added therto / thou shalst ete herbes of the erthe / as wo saith thou / shalt be lyke a beeste or Iumente / he cursyd the erthe / by cause the trespaas was of the fruyt of the erthe and not of the water / he added therto to hym of labour / In the swete of thy chere thou shalt ete thy brede vnto the tyme thou retorne agayn in to therthe that ie to saye til thou dye / for thou art erthe / And in to erthe thou shal goo agayn / Thenne Adam wayllyng and sorowyng the myserye that was to come of his po­steryte / named his wyf Eue / whiche is to saye moder of all lyuyng folke / Thenne god made to adam and eue two letheren cotes / of the skynnes of dede be­stes / to therde that they bere with them the signe of mortalite / And sayde loo Adam is made as one of vs knowyng good and euyl / Now leste he put his hande and take of the tree of lyf and lyue euer / As who saith beware and caste hym out lest he take and ete of the tre of lyf / And so he was cast out of paradys and sette in the felde of damask where as he was made and taken fro / for to werke and laboure there / And our lord sette Cherubin to kepe paradys of delyte with a brennyng swerde and plyaunt / to thende that none shold entre there ne co­me to the tre of lyf / After thenne that Adam was caste out of paradys and sette in the world he knewe his wyf & engendryd Cayn / the xv yere after he was made and his suster Calmana / They cam out of-paradys virgynes / as Methodius saith / And whan adam was made / he was made a parfyght man as a man of xxx yere of age / whan he was but one day old / and he myght wel haue goten many chyldren to fore Cayn / but After other xv yere was abel born And his sister delbora / whan Adam was an Cxxx yere of age Cayn slewe abel his brother / Trouthe it is after many dayes Cayn and Abel offrid sacrefyse and yeftes / vnto god / it is to be byleuyd that Adam taught his sonnes to offre to god theyr tythes and first fruytes / Cayn offrid fruytes / for he was a ploughman and teliar of erthe / And Abel offrid mylke and the first of the lambes / Moyses saith of the fattest of the flocke / And god behelde the yeeftes / of Abel For he and his sacrefyses were accepta­ble to our lord / And as to Cayn and his sacrefyses god behelde hem not / for they were not to hym acceptable / he of­fryd wethes and thornes / And as somme doctours saye fyre cam from heuen and lyghted the sacrefyse of Abel / and [Page] the yeftes of Cayn plesed not our lord For the sacrefyse wold not belight ne brenne clere in the light of god / Wherof Cayn had grete envye vn to his brother Abel / Wiche roose ayenst hym and slewe hym / And our lord said to hym / where is Abel thy brother / he answerd and said / I wote neuer / Am I kepar of my brother / Thenne our lord said / what hast thou doo the voys of the blood of thy brother cryeth to me fro therthe / wherfore thou art cursyd / and acursyd be ther­the that receyued the blode of thy broder / by his mouth / of thyn hondes / whan thou shalt werke and laboure therthe it shal brynge forth no fruyt / but thou shal be fugytyf vacabunde and voyde / on therthe / This Cayn deseruyd wel to be cursyd / knowyng the payne of the fyrst trespaas of Adam / ¶ Yet he added therto murdre and slaughter of his bro­ther / Thenne Cayn dredyng that beestis shold deuoure hym / or yf he wente forth he shold be slayn of the men / or yf he dwelled with hem / they wold sle hym for his synne / dampned hym self and in despayer sayd / My wyckednesse is more / than I can deserue to haue foryef­nes / who so fynde me / shal sle me / this he saide of drede or ellis wesshyng as who said / wold god he wold slee me / Thenne our lord saide / Nay not so / thou shalt dye but not fone / For who some­uer sleeth Cayn shal be punysshed vij sy­thes more / For he shold delyure hym fro drede / fro labour / and myserye / and added that he shold be punysshed / perso­naly / vij fold more / This punicion shal endure to hym in payne vnto the seuenth lameth / Who someuer shal sle Cayn shal loose vij vengeancis / Some holde that his payne endured vnto the vij generacion / For he comysed vij synnes he departed not truly / he had envye to his broder / he wrought gylefully / he slew his broder fasely he denyed it / he despayred And dampned he dyd no penaunce / And after he wente in to the eest fugytyf and vacabunde / Cayn knewe his wyf which bare Enoch / and he made a cyte / and named it Enoch after the name of his sone / Enoch / here it sheweth wel that this tyme were Many men / thaugh their generacion be not said / whom Cayn called to his cyte by whos helpe he made it / whom he enduced to thefte / and ro­roberye / he was the fyrst that walled or made cytees / dredyng them that he hurted for seurete / brought his peple in to the townes / Thenne Enoch gate Irath And Irath Manahel / and he gate Ma­tusale / and Matusale / Lameth / whiche was the seuenth fro Adam and werst / For he brought in fyrst bygamye / And by hym Was comysid first aduoultrye ayenst the lawe of god and of nature / and agayn the decree of god / This lameth toke two wyues ada and sella / of Ada he gate Iabel whiche fonde first the crafte to make foldes for shepherdes / and to chaunge their pasture / and ordey­ned floekes of sheep and departed the sheep fro the gheet after the qualite the lambes by them self / and the older by them self / And vnderstode the fedyng of hem after the sceason of the yere / the name of his broder was Iubal / fader of syngers in the harpe and orga­nes / not of thynstrumentis / for they were founde longe after / but he was the fyndar of musyke / that is to saye of cō ­sonantes of acorde suche as shepherdes vse in their delyces / and sportes / And for as moche as he herde Adam prophecye of two Iugementis by the fyre and water that all thyng shold be destroyed therby / and that his crafte newe founde shold not perisshe / he dyde doo wryte it in two pilers or colompnes / one of Marble and another of claye / of therthe to thende that one shold endure ayenst the water / and that other ayenst the fyre / ¶ Iosephus saith that the piler of marble is yet in the lande of siriac / Of Sella he begate Tubalcam / whiche fonde first the crafte of smytherye and werkyng of yron and made thynges for warre and sculptures and grauynges in metal to the playsir of the eyen / whiche he so werkyng / In bal to fore said had delyte in the sowne of his hamers / of whiche he made the consonantes / and tunes of acorde in his songe / Noema suster of tubalcam fonde first the crafte of dyuerse texture / Lameth was a shoter / and vsed to sho­te at wild beestis / For none vse of the mete of them but only for to haue the skynnes for their clothyng / And lyuyd so longe that he was blynde / and had a chylde to lede hym and on a tyme by [Page xxxix] auenture / he slewe Cayn / For Cayn was alway aferde and hid hym emong busshes / and breres / and the child that lad lameth had supposed it had ben som wild beest & directed lameth to shote ther at / and so wenyng to shote at a beest / slewe Cayn / And whan he knewe that he had slayn Cayn he with his bo­we slewe the chyld / and thus he slewe them bothe / to his dampnacion / therfor as the synne of Cayn was punysshyd vij sythes / so was the synne of lameth seuenty sythes and vij / that is to saye lxxvij sowles that cam of lameth were perysshyd in the deluuye and noes flode also his wif dyde hym moche sorowe / & euyl entreted hym / And he beyng wroth said that he suffred that for his double homycide and manslaughter / yet neuer theles he fered hym by payne sayēg / why wil ye sle me / he shal be more and sorer punysshed that sleeth me / than he that slewe Cayn / After that abel was slayn strabus saith that Adā auowed nomore to haue to doo with his wif / but by an angel he brake the vowe / by cause a so­ne shold be born to god / yet neuertheles Iosephus said that whā abel was slayn And Cayn fled away Adam thought of procreacion of chyldren / And so whā he was Cxxx yere old he engendrid seth lyke to his simylitude / & he to the ymage of god / This seth was a good man / & he gate Enos and Enos Caynam / And Cynam begate Malael / and Malael Iareth / And Iareth Enoch / and Enoch Matussale / And matussale Lamech / And Lamech Noe / And lyke as in the generacion of Cayn the seuenth was the werst / so in the generacion of Seth the seuenth was the beste / yt was Enoch whom god toke and brought hym in to paradys vnto the tyme that he shal come with hely for to conuerte the hertes of the faders in to the sones / And adam lyuyd after that he had begoten Seth viijC yere and engendrid sones and doughtres Somme hold opinyon xxx sones and xxx douhgtres and some .l. of that one / and .l. of that other / we fynde no certenyte of thē in the bible / But alle th­dayes of adā lyuyng here in erthe amoūete to the somme of ixCxxx yere / And in thende of his lyf whan he shold dye / it is said but of none auctoryte / that he sente Seth his sone in to paradys for to fetche the oyle of mercy / where he receyuyd certayn graynes of the fruyt of th­tree of mercy by an angel / And whan he come agayn / he fonde his fader adam yet alyue and told hym what he had don And thenne Adam lawhed first / and thenne deyed / and thenne he leyd the greynes or kernellis vnder his faders tonge and buryed hym / in the vale of ebron / and out of his mouth grewe thre trees of the thre graynes / of whiche the crosse that our lord suffred his passion on / was made by vertue of whiche he gate very mercy and was brought out of derknes in to veray lyght of heuen / to the whiche he brynge vs that lyue [...]h and regneth god world with oute ende /

Here endeth the lyf of Adam /

Hre begynneth the hystorye of Noe the first sonday in Sexagesme /


AFter that Adam was deed deyd Eue / and was buryed by hym At the be­gynnyg in the first age the peple lyuyd longe / Adam lyuyd ixCxxx yere / And Matussale lyued ixClxix yere / Seynt Iherom said that he deyde the same yere the flood was / [...] Thenne Noe was the tenthe [Page] fro adam in the generacion of seth / in whō the first age was ended / The lxx Inter­preters saye that this first age dured ijMijCxliiij yere / Seynt Iherom saith not fully ijM and Methodius full ijM &c̄ / ¶ Noe thenne was a man perfight and rightwys and kept goddes comandement / And whan he was vC yere old he gate Sem Cham and Iafeth This tyme men began to multeplye on therthe / and the chyldren of god / that is to saye of Seth / as religious sawe the doghters of men that is to saye of Cayn / And were ouercome by concupiscēce / and toke them to theyr wyues / This tyme was somoche synne on therthe in the syn­ne of lecherye / whiche was mysused agayn nature wherfore god was displesid / and determyned in his prescience to destroye man that he had made & said I shal put mā away that I haue made And my spiryte shal not abide in man for euer / For he is flessh / as who saide I shal not punyssh man perpetuelly as I doo the deuyll / For man is frayll / And yet er I shal destroye hym / I shal gyue hym space and tyme of repentance and tamende hym yf he will / the tyme of re­pentance shal be / Cxx yere / Thenne noe rightwys and perfyght walked with god / that is in his lawes / and the erthe was corrupt by synne and fyllyd / whan god sawe therthe to be corrupte / and that euery man was corrupte by synne vpon therthe / he said to noe / the ende of all peple is come to fore me exepte them that shal be sauyd / And the erthe is reple­nesshyd with theyr wickednesse / I shal destroye them with therthe id ē wyth the fertilite of therthe / Make to the an arcke of tree hewen / polysshyd and squared / And make ther dyuerse places And by me it with cleye and pitche within and with out / that is to wete with glewe whiche is so feruēte that the tymbre may not be losed / ¶And thou shal make it iijC Cubytes of lengthe / Fyfty in brede / and xxx of heyghte / And make therin dyuerce distynctions of places and chambres / and of warderops / And the Arcke hath a dore for to entre in & come out / And a wyndow was made theron whiche yt the hebrews saye was of crystall / This Arcke was on makyng fro the begynnyng that god comanded first to make it Cxx yere / In whiche tyme Noe ofte desired the peple to leue their synne / And how he had spoken with god and that he was comanded to make the shippe / For god shold destroye hem for their synne but yf they left it / And they mocked hym and said that he raued and was a foole and gaf no faith to his sayeng / and contynued in theyr synnne and wickednes / Thenne whan the Arcke was parfyghtly maad god bad hym to take in to it of all the beestis of therthe / and also of the fowles of thayer of eche two male and female / that they may lyue and also of all the metes of therthe that ben comestible / that they may serue and fede the and them / And Noe dyde all that our lord commā ­ded hym / Thenne said our lord to Noe entre thou and all thy houshold in to the Arke / that is to saye thou and thy wyf and thy thre sones & theyr thre wiuys I haue seen that thou art rightful in this generacion / Of all beestis that ben clene thou shalt take seuen / and of vnclene beestis but only two And of the byrdes seuen and seuen male and female / that they may be saued on the face of therthe Yet after vij dayes / I shal rayne vpon therthe / xl dayes and xl nyghtis and shal destroye all the substance that I made on the erthe / And Noe dyde all thyng that our lord comāded hym / he was vjC yere old whan the flod began on the erthe / And thenne Noe entryd in and his sones / his wyf and the wyues of his sones / all in to the arke teschewe the watres of the flood / Of all the beestis and the fowles and of all that meuyd and had lyf on erthe male and female Noe toke in to hym as our lord had bo­den / And seuen dayes after they were entred the water began tencrete / The welles of the abysmes were broken / And the cataractes of heuen were opened / that is to saye the clowdes / and it rayned on therthe xl dayes and xl nyghtes / And the arke was eleuate and born vpon the watres on height aboue the mō taynes and hylles / For the water was growen hyer xv cubites aboue all the mō taynes / that it shold purge and wasshe the fylthe of thayer / Thenne was consu­med all that was on therthe lyuyng mā woman and beest / and byrdes / And [Page xl] alle that euer bare lyf / so that nothyng abode vpon therthe for the water was xv cubytes oboue the hyest montayne of therthe / And whan Noe was entrid / he shitte the dore fast without forth and lymed it with glewe / And so the watres abode eleuate in highte an Cl dayes fro the daye that Noe entred in / And our lord thenne remembred Noe and all thē that were in the arke with hym and also on the beestis and fowles / and cessed the watres / And the welles and catha­ractes were closid / And the raynes were prohybyted and forboden to rayne no­more The vij moneth the xxvij day of the moneth the arke rested on the hylles of Armenye ¶ The x moneth the first day of the moneth the toppes of the hyl­les appiered first / After thise xl dayes after the lassyng of the watres / Noe opened the wyndowe / And desired sore to haue tydynges of cessyng of the flood And sente out a Rauen / for to haue ty­dynges / And whan she was goon / re­torned nomore agayn / For parauentu­she fonde somme dede carayne of a beest swymmyng on the water / and lighted theron to fede her and was lefte there / After this he sente out a douue whiche flewhe out / And whan she coude fynde no place to reste ne sette her foot on / she retorned vnto Noe And he toke h [...]r in / yet thenne were not the toppes of the hil­lis bare / And vij dayes after he sente here out agayn / whiche at euē retorned beryng a braunche of an olyue tree burgyng in her mouth / ¶And after other vij dayes he sente her agayn / whiche cam nomore agayne Thenne in the yere of Noe vjC·j the first day of the moneth Noe opened the coueryng of the arke and sawe that the erthe was drye / but he durst not goo out but abode the commandement of our lord / The second moneth the xxvij day of the moneth / our lord said to Noe / Goo oute of the arke thou and thy wyf thy sones and the wyues of thy sones / he cōmanded them to goo coniunctly out / whiche disiunctly entred / And late goo out with the alle the beestis and fowles lyuyng and all the reptyle euerich after his kynde and gendre / to whom our lord saide growe ye and multiplye vpon therthe / Thenne Noe yssued out and his wyf & his sones with their wyues and all the beestis the same day a yere after they entryd in / euerich after his gendre / Noe thenne edefyeed an awter to our lord and toke of all the beestis that were clene and offrid sacrefise vnto our lord / And our lord smellyd the swete­nes of the sacrefise / and said to Noe / from hens forth I shal not curse the erthe for man / for he is prone and redy to fall fro the begynnyng of his yougthe / I shal nomore destroye man by suche vengeance And thenne our lord blessid hem and said growe ye and multeplye the erthe And be ye lordes of all the beestis of therthe of the fowles of thayer and of the fisshes / I haue gyuen alle thynges to you but ete not flessh with the blood / I com­mande you to slee noman ne to shede no­mans blood / I haue made man after myn ymage / who som euer shedeth his broders blood / his blood shal be shedde / Go ye forth and growe and multeplye and fylle the erthe / this said our lord to Noe and his sones / Lo I haue made a couenaunt with yow and with them that shal come after yow / that I shal nomore brynge suche a flood to slee alle peple / And in token therof I haue sette my rayne bowe in the clowdes of heuen / For who that trespaceth I shal doo Iustice otherwyse on hym / Noe lyuyd after the flood iijCl yere / Fro the tyme of Adam vnto after Noes flood the tyme And season was alle way grene and tempryd / And alle that tyme men et [...] no flesshe / For therbes and fruytes were thenne of grete strengthe and effecte they were pure and norisshyng / But after the flood the erthe was weyker & broght not forth so good fruyte wherfore fflesshe [...]as ordeyned to be eten / And thēne [...] began te laboure for his lyfelode with his sones / and began to tyllye therthe de­stroye breris and thornys / And to plante vignes / And so on a tyme noe had dronke so moche of the wyne that he was dronke / and laye and slepte / And his prevy mēbree laye bare and open / Cham his myddelest sone espied it / and lowhe and stornyd his fader and called his brethern to see / whiche cam hackward for to couure her fader and wold not [...] ­ke on hit / and rebuked cham of his folye and synne / & whan Noe was couured with the mantel / anon he awoke & whan [Page] he vnderstode how cham his sone had scorned hym / he cursid hym / And also his sone Canaan / And blessyd Sem and Iaphet by cause they couerd hym / Alle the dayes of Noe were ixC.l. yere And thenne deyed / And after his deth his sones deled alle the world bytwene hem Sem had all asye / Cham affryke / And Iaphet all Europe / Thus was it depar­ted / Asye is the best part / and is as moche as the other two and that is in the eest / Affryke is the south part and ther­in is cartage and many ryche contre / ther in ben blew and black men / Cham had that to his parte Affrica / The thyrde parte is Europe whiche is in the north & weste / therin is grece / Rome and Ger­manye / In Europe regneth now moste the crysten lawe and faith wherin is many ryche Royame And so was the world departed to the iij sones of Noe /

Thus endeth the lyf of Noe

Here foloweth the lyf of abra­ham /


THe sonday called quiquagesme is redde in the chirche thystorye of the holy patriarke Abraham whiche was sone of Thare / This Thare was the tenthe fro Noe in the ge­neracion of sem / Iaphet had vij sones / & cham four sones / Out of the generaciō of cham Nembroth cam whiche was a wicked man and cursid in his werkis And began to make the tour of babylone whiche was grete and hye / And at the makyng of this tour god chaunged the langages / in suche wyse that noman vnderstode other / For tofore the byldyng of that tour was but one maner speche in all the world / And ther were made lxxij speches / The tour was grete / it was x myle aboute and vMlxxxiiij / steppes of height / This Nembroth was the first man that founde mawmetryee & ydolatrye / whiche endured long and yet doth / Thenne I torne agayne to Thare whiche had thre sones / whiche was abram / Nacor and Aram / Of nacor cam vs / bus / and batuel / Of vs cam Iob of bus cam balam / And of batuel rebecca and laban / Of aram cam loth and ij doughtres melcha and sara / Now I shal speke of abram of whom our blessid la­dy come / he weddyd Sara doughter of his broder aram / Abram was euer faithful and trewe / he was lxv yere old whan his fader deyde / For whom he morned tyl our lord comforted hym / whiche said to abram / Abram make the redy & goo out of thy lande and kynrede and also fro the hows of thy fader / and co­me in to the lande that I shal shewe to the / I shal make the growe in to moche peple / I shal blesse the and shal magnefye thy name and thou shalt be blessyd and I shall blesse them that blesse the & curse them that curse the / ¶ And in the shal be blessyd Alle the kynredes of the erthe / Abram was lxx yere olde whan he departed from the lond of Aram / And he toke with hym Sara his wyf and loth the sone of his broder and their meyne and his catell and substaunce and Cam in to the londe of Canaan and cam in to the vale of Sichem / in whiche were ylle peple whiche were the peple of Ca­naan / ¶And our lord saide to Abram I shal gyue to the this lande and to thyn eyres / Thenne Abram did reyse an aul­ter on whiche he dide sacrefise / ¶ And blessid and thankyd our lord / Abram beheld all the londe toward the south / And sawe the beawte therof and fonde hit lyke as our lord told hym / But he [Page xlj] had not be longe in the lande but that ther fylle grete hungre therin / wherfore he lef­te that contre & wente in to egypte And toke with hym Sara his wyf / And as they wente by the way Abram said to his wif / I fere & drede sore that whan we come to this peple which ben lawles / that they shal take the for thy beaute / and sle me / by cause they wold vse the wherfore saye that thou art my suster and I thy brother / And she agreed therto / And whan they were comen in to that cō tre / the peple sawe that she was so fayr anon they told the kynge / whiche anon cōmanded that she shold be brought vn­to his presence / And whan she was co­me / god of his good grace so pouruey­ed for her that noman had power to vse ony lecherye wyth her ne to doo her vyla­nye / Wherfore the kynge was ferd that god wold haue taken vengeaunce on hym for her / And sende for abram / And said to hym that he shold take his wyf / and that he had euyl don to saye that she was his suster / And so delyuerd her agayn and gaf hym gold and siluer and bad that men shold worshyp hym in al his londe / And he shold frely at his playsyr departe with all his goodes / Thenne after this Abram toke his wyf Sara and wente home agayn / ¶ And cam in to Bethel and sette there an aul­ter of stone / And there he adoured and worshipped the name of god / his store and beestis began to multeplye / And Loth with his meyne was also there / And theyr beestis began so sore to encre­ce and multeplye that vnnethe the con­tre myght suffyse to theyr pasture / in so moche that Rumour and grutchyng be­gan to sourde and ryse bytwene the herd men of Abram / And the herdmen of loth / ¶Thenne Abram said to Loth / Lo this contee is grete and wyde / I praye the to chese on whiche hande thou wilt goo and take it for thy meyne & thy beestis / And late no strif be by­twene me and the / ne bytwene my herdmen ne thy herdmen / Lo beholde all the contrey is to fore the take whiche thou wilt yf thou goo on the right side I shal goo on the lyft side / And yf thou take the lyft / I will goo on the right side / ¶ Thenne loth byhelde the contrey and sawe a fair playn toward flom Iordan / whiche was playsaūt & the flode ran toward Sodom and Gomor / whiche was lyke a paradys / and toke that parte for hym / And Abram toke toward the weste / whiche was beside the peple of Canaan at the foot of Mount mambre / And Loth dwellid in Sodo­mys / the peple of Sodom were worst of all peple / Our lord said to Abram lyfte vp thyn eyen and see directly fro the place that thou art now in / fro the north to the south and fro the eest to the weste Alle this londe that thou seest I shal gyue the and to thy seed for euermore / I shal make thy seed as pouldre or dust of therthe / who that may nombre the dust of the erthe / shal nombre thy seed / Arise therfore and walke the londe in lengthe and in brede for I shal gyue it to the / ¶ Abram meuyd thnne his tabernacle and dwellyd in the valey of mambre whiche is in Ebron / and sette there his tabernacle / It happed sone after that ther was a werre in that lande that foure kynges warred agayn other fyue kynges whiche were of Sodom Gomor and other / And the iiij kynges ouerthrewe the fyue and slewe them / and spoylled and toke alle the substaunce of the contre / And toke also with hem loth and alle his good / and a man gate a way fro them and cam to Abram and told hym how that loth was taken and lad away / And thenne anon Abrā dyde do gadre his peple to gydre the nombre of iijCxviij / ¶ And folowyd af­ter / and departed his peple in to two partyes / by cause they shold not esca­pe / And Abram smote in emonge them and slewe the kynges and Rescowed Loth and all his goodis and delyuerd the men of Sodom that were taken and the women / ¶ And they of Sodom cam agayn hym / and Melchisedech cam and mette with hym and offrid to hym brede & wyn / this melchisedech was kynge and preest of Ihrl̄m & all the contree / And blessid abram / & there abram gaf to hym the tythes of all that he had / & the kynge of sodō wold yt abrā shold haue had suche pray as he toke / but he wold not haue as moche as ye lachet of a shoo / & thus gate abrā moche loue of all ye peple / After this our lord apperid to abrā in a visiō & saide Abrā drede the nothyng I am thy ꝓtector [Page] And thy reward and mede shal be gre­te / Abram answerd / lord god what wylt thou gyue me / thou wotest welle / I haue no children / and sith I haue non I wil wel that eleazar the sone of my baily be myn heyr / Nay said our lord he shal not be thyn heir / but he that shal yssue & come of thy seed shal be thyn heyr / our lord ledde hym out & bad hym beholde the heuen & nombre the sterres yf thou mayst & said to hym / so shal thy ofspryngyng & seed be / And abram byleuyd it & gaf faith to our lordes wordes & it was reputed to hym to Iustice / And our lord said to hym I am the lord that ladde yt out of the londe of hur of the chaldeeis for to gy­ue to the this londe in to thy possession / and abram said lord how shal I knowe that I shal possede it A voys said to abrā thy seed after the shal be exiled in to egipte by the space of iiijC yere / and shal be there in seruitude / & after I shal brynge thē he [...]her agayn in the fourthe generaciō thou shalt abyde here vn to thy good age & shal be buryed here & goo with thy fa­ders in pees / sara was yet with out childe she had an handmayd named Agar an egypcian & she on a day sayd to abram her housbond / thou seyst I may bere no chyld / wherfore I wold thou toke Agar my maide & lye by her that thou myght gete a chylde whiche I myght kepe & holde as for myn / & x yere after that Abraham had dwellid in that londe / he toke agar & gate her with chylde / & anon as she felte her self with chylde / she despised her mai­stresse / thenne sara said to abrā thou dost euyl I gaf the licence to lye with my ser­uant & now syth she is conceyued by the she hath me in despyte / god Iuge this by­twene the & me / to whom abrā answerd thyn hādmaid is in thyn hādes chastise her as it pleseth ye / after this sara chastised agar & put her to so grete affliction that she wente away / and as she wente an aū gel mette with her in the wildernes by a wel / and said / agar whens comest & why ther goost yu / She answerd I flee away fro the face of my lady sara / to whom the angele sayde / Retorne agayn & submytte the by humblenes vnto thy lady / and I shal multeplye thy seed / & so moche peple shal come of it that it can not by nōbred for multytude / & he said forthermore / thou haste cōceyued & shal bere a child & shalt calle hym ysmael / he shal be a fiers man / he shal be agayn alle men / and alle men agayn hym / Thēne agar retorned home and seruyd her lady / and sone after she was delyueryd of ysmael / Abram was lxxxvj yere old whan Ismael was born / whan abram was lxxxxix yere our lord apperid to hym & saide / Abram loo I am the lord almyghty walke thou bifore me & be parfyght / and I shal kepe couenaūt bitwene me & the / And shal multeplye thy seed gretly / And abram fyll doun lowtyng lowe to therthe & thā ­ked hym / Thēne our lord said I am & my couenaūt I shal kepe to the / thou shalt be fader of moche peple / Thou shalt nomore be called abram / but abraham / For I ha­ue ordeyned the / fader of moche peple / I shal make the tencrece most habondantly kynges & prynces shal come of the / and shal stablisshe my couenaūt bytwene me & the / & thy seed in thy generaciōs / I shal gyue to the & to thy seed after the / the londe of thy pylgremage / all the londe of ca­naan in to their possession / & I shal be theyr god / yet said god to abrahā And thou shalt kepe thy couenāt to me & thyn heyres after the in theyr generacions / and this shal be the couenaūt that ye shal kepe / and thyn heyres after the / Euery man chyld and male shal le circūsiced in his preuy membre that it be a tokē bytwene me & you / Euery chyld masculyn that shal be born / shal be circūcysed whan he is viij dayee old / And I Wyl that this signe shal be in your flesshe / And see that the men in your generacion be circūcised begynne at thy self & thy chyldren & alle that dwelle in thy kynred / who of yow that shal not be circūcised in his flesshe shal be caste & put out for euer fro my peple by cause he obeyeth not my statute & ordenaūce / And thy wyf Saray shal be callid nomore Saray / but she shal be cal­led Sa [...]a / and I shal blesse her / and shal gyue to ye a sone of her / whom I shal bles­se also / I shal hym encrece in to nacions And kynges of peples shal come of hym / Abrahā fyl doun his face toward therthe and lawhed in his herte sayeng / may it be that a woman of lxxxx yere may cōceyue & bere a chyld / beseche the lord that Ismael may lyue to fore the / Our lord said to abraham sara shal brynge forth a sone whō yu shalt name ysaa [...] [Page xlij] and I shal kepe my couenaūt to hym for euermore and to his heyres after hym / And I haue herd thy request for ysma­el also I shal blesse hym & encrece & shal multeplye his seed in to moche peple / xij dukes shal come of hym / I shal kepe my couenaūt to ysaac / whom Sara shal brynge forth the next yere / whan thise wordes were fynysshed abrahā toke Ismael his sone / & all the men smale and grete straūgers & other that were in his hows & circūcised the / Ismael was xiij yere old whan he was circūcised / & abraham was .99. yere whā he hym self was circū cised / And thus that same day he & his sone Ismael & all the men in his hows as wel straūgers of what degre they were receyuyd this newe lawe of circūcision wherby they were knowen from other pe­ple / After this on a tyme as abrahā satte beside his hous in ye vale of mambre in the hete of the day / & as he lifte vp his eyen / he sawe iij yongmen comyng to hym & anon as he sawe thise iij standyng by hym / he ran to them & worrshipped one allone / he sawe thre / and worshippid but one / That bytokeneth the tryuyte / & pra­yd thē to be herberowed with hym / & toke water & wesshe their feet / & prayd hem to tarye vnder the tree / and he wold brynge brede to them for to cōforte hem / And they bad hym doo as he had said / he wente & bad sara to make iij asshy cakes and sente his child for a tēdre fat calf / which was soden & boylled / and he seruid hem with butter & mylk / & the calf & sette it tofore them / he stode by thē / whan they had eten / they demāded hym / where is sara thy wyf & he said yonder in ye tabernacle And he said I shal goo & come agayn and sara thy wyf shal haue a child / and she stode byhnde the dore & herd it / & loughe / And seyde softly to her self how may it be that my lord is so olde & I also that I shold bere a childe / She thought it imppssible / Thēne said our lord to abrahā why law­heth sara thy wyf / Sayeng in scorne Shal I bere a chlid / but as I said to the to fo­re / I shal retorne & come agayn & she shal haue a child in that tyme / And he axid sara why she smylyd in scorne / & she sayd she smylid ne lawhed not / And our lord said / it is not so / for thou lawhedest / whā they had restid abraham cōueyed hem on the way / And our lord said to abrahā / I shal not hyde fro the that I purpose to doo The crye of Sodome & gomor is multeplied & theyr synne is moche greuous / I shal descēde & see yf the synne be so grete the stenche therof cometh to heuē I shal take vegeāce & destroye them / Thēne abra­ham said / I hope lord thou wilt not des­troye the Iuste & rightwis man with the wicked synnar I beseche the lord to spare thē / Our lord said yf ther be fyfty good & rightwis men emong them / I shal spare them / And abrahā saide good lord yf ther be found xl I praye the to spare thē our lord said yf ther be xl / I shal spare them / & so fro xl to xxx / & fro xxx to xx & fro xx to x & our lord said yf ther be foūd x good men emong thē I shal not destroye them / And thēne our lord wēte fro abrahā / & he retorned home agayn / That same euentyde cam ij Angels in to sodom / & both sat at his gate / and whā he sawe hem he wente & worshippid them & prayd thē to come & reste in his hous & a­byde there & wesshe your feet / And they said nay we shal abide here in the strete / & loth cōstrayned them & brought hem in to his hous & made a feest to them / But er they shold goo to bedde ye synful & cursid peple of the toun yong & old bisette & enuyroned loths hous / & called loth & saide wher hen the mē that thou tokest in to thi hous this nyght / brynge them forth that we may knowe & vse thē / and loth anon shette the dore and stode byhynde & saide to them / O ye my brethern I beseche you yt ye wyll not doo ne cōmyse thise wicked synne on them / I haue ij doughtres vir­gyns which yet neuer knewe mā / I shal brynge them out to you / & vse ye thē / but thise men I pray you to spare / they ben entrid vnder the shadowe of my ꝓtection / They said agayn to hym goo forth & fet­che them / Thou art entred emong vs as a straūger / shalt thou rewle & Iuge vs / we shal put the to more affliction than them / Loth withstode them myghtily they had al most broken vp the dores but the men sette hand to & dide helpe loth and brought hym in & dyd shette fast the dore And smote thē that were with out with blyndenes yt they myght not see / ne fynde the dore / Thēne said the angels to loth / yf yu haue here of thy kynred sones or douch­tres all thē that longe to ye lede out of this cyte / we shal destroye this place / For the [Page] crye therof is comen to our lord whiche hath sente vs for to destroye them / loth wē te vnto his kynnesmen & saide aryse & take your chyldren and goo out of this cyte / For our lord shal destroye it / And they supposed that they had raued or Ia­ped / And as sone as it was day the an­gels said to loth aryse & take thy wif & thy ij doughtres & goo out of this toun leste that ye perisshe With thē / yet he dyssi­mylyng they toke hym by the hand and his wif & ij doughtres by cause that god shold spare hem / & ladde thē out of the cyte / And there they said to hym / Saue thy sowle / and loke not behynde the / lest thou perysshe also / but saue the in ye montayn / loth said to hem / I beseche the my lord for as moche as thy seruaūt hath foūde gra­ce byfore the / & that thou hast shewde thy mercy to me / & that perauēture I myght take harm on the hille that I may goo in to the lytyl cyte here by & may be sauyd there / he said to loth / I haue herd thy prayers / & for thy sake I sal not subuerte this toun for whiche thou hast prayd / hye the & saue thy self there / For I may do no­thyng tyl thou be theryn / Therfore that toun is called Segor soo loth went in to Segor / And the sonne aroos / ¶ And our lord rayned fro heuē vpon Sodom & Gomor sulphur & fyre / & subuerted the cytees & all the dwellers of the townes aboute that regiō / And all that was there growyng & burgenyng / lothis wif torned her & loked toward the cytees & anō she was torned in to a statue or ymage of salte / whiche abideth so in to this day / Abrahā arose in the mornyng erly / & lo­ked toward the cytees & sawe the smo­ke ascendyng fro the places / lyke as it had be the layte of a fornays / what tyme our lord subuerted thise cytees he remem­bred abraham / & delyueryd loth from the vē geaunce of the cytees in whichhe duellid Thēne loth ascended from segor & dwel­lid in the mōtayne / & his ij doughtres with hym / he dredde to abyde ony lenger in the toun / but dwellid in a caue he and his ij doughtres with hym / Thēne the el­der doughter said to ye yonger / Our fader is old / And ther is nomā lefte on the erthe lyuyng that may doo haue a doo with vs after the maner of the world / come & late vs make hym dronke & late vs slepe with hym that we may haue som seed of hym / They gaf their fader wyne to drynke that nyght & made hym drōke And the elder doughter wente to hym & conceyued of hym he not knowyng of it And the second nyght in lyke wyse con­ceyuyd the yonger doughter / & loth was not knowyng therof / they cōceyuyd bothe of theyr fader / The more had a sone & cal­lyd hym Moab / he is fader of the moabites vnto this day / The yonger brought forth a nother sone & callid hym amon / he is fader of the amonytes vnto this day Abrahā departed fro thens & wēte south ward / & dwellid bytwene cades & Sur & wente a pilgremage to geraris / he said that his wif was his suster / Abymelech the kyng of geraris sente for her & toke her / God cam to abymelech iij his slepe & said Thou shal be deed for the womā that thou hast taken / she hath an husbonde / Abymelech towched her not / & said lord wilt thou sle a mā ygnoraūt & rightful She said that she was his suster / In the symplen [...]s of my herte & clennes of my handee I dyde this / And god said to hym I know [...] wel that with a symple herte thou dydest it / And therfore I haue kep­te the fro hauyng to doo with her / Nowe yelde the woman to her husbond / And he shal pray for the / he is a prophete / & thou shalt lyue / and yf thou delyuer her not / thou shalt dye & all they that ben in thy hows / ¶Abymelech aroos vp the same nyght & called all his seruaūtes & told them all thise wordes / all they dredde so­re / also abymelech called abrahā & said to hym / what hast thou don to vs / that we haue trespaced to the / Thou hast cau­sed me & my Royam to synne gretly / thou hast don that thou sholdest not haue don / what sawest thou for to [...]o so / Abraham saide / I thought that ye drede of god was not in this place / & that ye wold sle me for my wyf / & certaynly o [...]herwyse she is also my suster / the doughter of my fader / but not of my moder and I haue wedded her / & after that I wente fro the hows of my fader I saide to her / where someuer we goo / Saye thou art my suster / Thēne abymelech toke sheep & ox [...]n / & seruaūtes & maydens & gaf to abrahā and delyuerid to hym sara his wif & said / lo the londe is here to fore the whersomeuer yu wilt dwell & abyde / & he said to sara / lo I haue gyuē to thy brother a .M. peces of syluer / [Page xliij] this shal be to the a veylle of thyn eyen / & whersomeuer thou goo remembre that thou were taken / Abrahā prayde for abymelech & his meyne / and god heled hym his wyf & all his seruauntes & concey­uyd / Our lord had closed the place of engendrng of alle the hows of abymelech for Sara the wyf of abraham / Our lord thēne vysyted Sara & she cōceyuyd and brought forth a sone in her old age / that same tyme that god had promysed / Abraham called his sone that she had born ysaac / and whan he was viij dayes old he circūcised hym as god had conmā ded & abraham was thenne an honderd yere old / Thēne said Sara / who wold haue supposed that I shold gyue souke to my chyld beyng so olde I lawhed whā I herd our lord saye soo / And all they that shal here of it may wel lawhe / The chyld grewe & was wened fro the pap­pe / And abraham made a grete feste at the day of hys wenyng / After thys on a day whan Sara sawe the sone of agar her handmayde playe with her sone ysaac she said to abraham / Caste out this hand mayde and her sone / The sone of the hand mayde shal not be her with my sone ysaac Abrahā toke this word hard & greuously for his sone / thēne god said to hym late it not be harde to the for thy sone & handmayde / what someuer Sara saye to the here her voys / ¶ For in Isaac shal thy seed be called / yet shal I make the sone of the handmayd growe in to grete peple for he is of thy seed / Abrahā arose erly in the mornyng & toke brede & a botell of water and leyd hyt on her sholdre & gaf to her the chyld & lete her goo / whiche whan she was departed er­ryd in the wyldrenes of bersabee / And whan the water was cōsumed that was in the botel / she lefte the chyld vnder a tre that was there & wente thens as ferre as a bowe shote and sette her doun / and said I shal not see my sone dye and there she wepte / Our lord herde the voys of the chyld / And an angele callyd Agar sayeng / what doest thou Agar / be not aferd / our lord hath herde the voys of the chyld fro the place whiche he is now Inne / Aryse & take the chyld & holde hym by the honde / for I shal make hym tencrece in to moche paple / God opened her eyen / And she sawe a pytte of water and anon she wente & fylled the botell and gaf the chyld to drynke / and abode with hym which grewe & dwellid in the wildernes / and becam there a yong man & an archer / & dwellid also in the deserte of pharam / And his moder toke to hym a wyf of the lond of egypte / That same tyme said Abymelech & phicol the prynce of his oost vnto abraham / Our lord is with the in all thynges that thou doest / Swere thou by the lord that thou greue not me ne them that shal come after me ne my kynrede / but after the mercy that I haue shewd to the / so doo to me & my londe in whiche thou hast dwlled as a straunger / And Abrahā said I shal swere / And he blamed abymelech for the pytte of water whiche his seruaūtis had taken away by strengthe / Abymelech answerd / I know not who hath don this thynge / ¶ And thou toldest me not therof / and I neuer herd therof tyl this day And then after this they made coue­naunt to gydre / & promysed eche to other to be frendes t [...]gydre / After alle thyse thynges god temptyd Abraham and said to hym / ¶ Abraham / abraham / he answerd & said I am here / & he said to hym Take thou thyn only sone that thou louest ysaac & goo in to the londe of vysy­on and offre hym in sacrefyse to me vpon one of the hilles that I shal shewe to the Thenne Abraham arose in the nyght and made redy his asse & toke with hym two yong men & ysaac his sone / And whan they had hewen and gadred the wood to gydre to make sacrefyse / they wente to the place that god cōmanded hym / The thyrde day after he lyft vp his eyen and sawe from ferre the place / and he said to his children / Abyde ye here with the asse I and my sone shal goo to yonder place and whan we haue worshipped there / we shal retorne to you / thēne he toke the wode of the sacrefise & leyd it on his so­ne ysaac / & he bare in his hondes fyre and the swerd / And as they wente bothe to gydre / ysaac said to his fader / fader myn what wilt thou my sone said abraham / & he said loo here is fyre & wode wher is the sacrefise yt shal be offred / abrahā answerd my sone god shal ꝓuide for hym a sacrefi­se wel ynough / They wēte forth & cam to the place yt god had ordeyned / & there made an awter / & leyd the wode therō / And [Page] toke ysaac & sette hym on the wode on the awter / and toke his swerde and wold haue offred hym vp to god / And lo the angele of god cryed to hym fro heuen sayeng / Abraham / Abrahā / whiche answerd I am here / & he said to hym / Extende not thy hande vpon thy chyld / & do nothyng to hym / Now I knowe that thou dredest god And hast not spared thyn only so­ne for me / Abraham loked behynde hym & sawe emonge the breres a Rāme faste by the hornes / whiche he toke & offrid hym in sacrefyse for his sone / He called that place / the lord seeth / The āgele called Abraham the second tyme sayeng / I haue sworn by my self saith the lord / By cause thou hast don this thing / and hast not spared thyn only sone for me / I shal blesse the and shal multeplye thy seed as the sterres of heuen & lyke the granel yt is on the see syde / Thy seed shal possede the yates of theyr enemyes / And in thy seed shal be blessyd all the peple of ther­the for thou obeydest to me / Abraham thē ne retorned to his seruantes & wente vnto bersabee and dwellyd there / Sara ly­uyd an Cxxvij yere & deyed in the cyte of Arbee whiche is hebron in the londe of Canaan / For whom abrahā made sorow and wepte / And bought of the children of heth a felde and buryed her worship­fully in a dobble spelunke / Abraham was an old man and god blessyd hym in all his thingis / he said to the eldest & vpperist seruaunt of all his hows / I charge and coniure the by the name of god of heuen & of erthe / that thou suffre not my sone ysaac to take no wyf of ye doughtres of Canaan emonge whom I dwelle but goo in to the contre where my kynre­de is / and take of them a wyf to my so­ne / And the seruaunt answerd / yf no womā there wil come with me in to this contre / shal I brynge thy sone in to that cōtre fro whens thou camest / Abraham said / beware that thou lede not my sone theder / The lord of heuen & of erthe that toke me fro the hows of my fader and fro the place of my natyuyte hath said and sworn to me sayeng / to thy seed I shal gyue this londe / he shal sende his angele to fore the / and thou shalt take there a wyf for my sone / yf no woman wil come with the / thou shalt not be boū ­den by thyn oth / but in no wyse lede my sone thyder / his seruaūt thēne swore and promysyd to hym that the wold soo doo / he toke x cameles of the flock of his lord / and of alle his goodes bare with hym & wente in to mesopotany vnto the toun of Nachor / And he made the cameles to tarye without the toun by a pytte syde at suche tyme as the women ben wonte to come out for to drawe water / And there he prayd our lord sayeng / lord god of my lord abraham / I beseche the to helpe me this day / and do mercy vnto my lord Abraham / Lo I stonde here nyhe by the welle of water & the doughters of the dwellers of this toun come hether for to drawe water / Therfore the mayde to whō I saye sette doun thy potte that I may drynke / and thēne she sette doun her potte and saye I will gyue to the drynke and to the camelis that I may vnderstande therby that she be the mayde that thou hast ordeyned to thy seruaunt ysaac / and thou shewest thy mercy to my lord abra­hā / he had not fully fynysshid these wor­des with in hym self / but that Rebecca doughter of batuel sone of melche wyf of Nachor brother of Abraham cam out of the toun hauyng a potte on her sholder whiche was a right faire mayde and moche beautevous and vnknowē to the man She wente doun to the welle and fylled her pot with water and retorned / The seruaunt of abraham ranne to her and saide / I praye the to gyue me a lytil of the water in thy potte for to drynke / whiche said drynke my lord / and lyghtly toke the potte fro her sholdre and helde it and gaf hym drynke / and whan he had dron­ke she said yet / I shal gyue to thy camels drynke and drawe water for them tyl alle haue dronken / And she poured out the water in to a vessel that was there for beestis to drynke and ran to the pytte and drewe water that eueriche dranke his draughte / he thenne thought in hym self secretly that god had made hym to haue a prosperous Iourney / After they had dronke he gaf her ij rynges to hange on her eeris weyeng ij sycles & as many armyllis weyeng x sycles & asked her whos doughter she was / & yf ther were ony Rome in her faders hous to be lodged & she answerd I am doughter to bathuel nachors sone / and in my faders hows is place ynough to lodge the & thy camels & [Page xliiij] plente of Chaf & heye for them / And the man enclyned doun to the groūde / And worshipped god sayeng / blessid be the lord god of my lord abraham which hath not take away his mercy ne hys trouthe fro my lord / and hath brought me in my Iourney right in to the hous of my lordes brother / The mayde Rebecca ran and tolde at home alle that she had herd / Rebecca had a brother named [...]abā whiche hastely wente out to the man where as he was / whan he had seen the ryn­gis in his susters eeris & her poynettis or armylles on her handes and had herd her saye alle that the man saide / he cam to the man that stode by the welle yet and said to hym / Come in thou blessyd of god / why standest thou withoute / I haue made redy the hows for the and haue or­deyned place for thy camels / ¶ And brought hym in & strowed his cameles & gaf them chaf and heye / and water to wasshe the camels feet / & the mens feet that cam with hym / And they sette forth brede to fore hym / whiche saide / I shal not ete tyl I haue don myn erande and said wherfor I am comen / & it was answerd to hym / saye on / & he saide / I am seruaunt of Abraham / And god hath blessyd & magnefyed hym gretly / and hath gyuen to hym Oxen & sheep / syluer and gold seruauntes men & wymen Cameles and asses / And Sara his wyf hath brought hym forth a sone in her olde age / and he hath gyuen to hym alle that he had / And my lord hath charged and adiured me sayeng / In no wyse late my sone ysaac haue no wyf of the doughters of canaan in whos londe he dwelleth but goo vnto the hows of my fader and of my kynrede & of them thou shalt take a wyf to my so­ne / wherfore I am comen hether and told alle how be prayd god of som token and how rebecca dyde to hym / And in conclusion desired to haue Rebecca for his lord ysaac / & yf he wold not that he myght departe and goo in to some other place on the right side or the lyft to seke a wyf for his lordes sone / Thenne bathuel and laban said to hym / This worde is comen of god / agayn his wille we may no­thyng do / Lo Rebecca standeth to fore the take her and goo forth that she may be wyf vnto the sone of thy lord as our lord hath said / whiche wordes whā Abrahams seruaūt had herde fylle doun to the groūd & thanked our lord / And anon toke forth syluer vessell & of gold and good clothis and gaf them to Rebecca for a yefte / And to her brethern & moder he gaf also yeftes / And anon made a feste & ete and were Ioyeful to gyder On the morn betymes the seruaūt of abraham aroos / And desyred to departe and take Rebecca with hym and goo to his lord / Thēne the moder & her brethern said / late the mayde abyde with vs but only x dayes & thenne take her & goo thy waye I pray you said he Reteyne ne lette me not / our lord hath adressyd my way / and achyeuyd my erand wherfor late me goo to my lord / and they saide / we shal calle the mayde & knowe her wille / and whan she was demanded yf she wold goo with that man / She saide / ye I shal goo with hym / Thenne they lete her goo and her noryce wyth her / And so she departyd & they sayd to her thou art our suster we pray god that thou may encrece in to a thousand thousand / And that thy seed may possede the yates of theyr enemyes / Thenne Rebecca and her maydens ascen­ded vpon the cameles & folowed the ser­uaunt of Abraham whiche hastely retorned vnto his lord / That same tyme whā they come / Ysaac walked by the way without forth and loked vp & sawe the cameles comyng fro ferre / Rebecca espyed hym & demanded of the seruaūt who that he was that cam in the felde ayenst them / he answerd & saide / that is my lord ysa­ac / And anon she toke her palle or mātel & couerd her / The seruaūt anon tolde vnto his lord ysaac alle that he had doon / whiche resceyuyd her & lad her in to the tabernacle of sara his moder and wedded her & toke her in to his wyf / and somoche louyd her that the loue attēpered the so­row that he had for his moder / Abraham after this wedded another wyf / by whō he had diuerse childrē / Abraham gaf to ysaac alle his possessyons / And to his other chyldrē he gaf meuable goodes / & departed the sones of his cōcubynes fro his sone ysaac whyles he yet lyued And alle the dayes of the lyf of abraham were Clxxv yere / And thēne deyed in good mynde and age / And ysaac & Ismael buryed hym by his wyf Sara in a dou­ble spelunke


Here begynneth the lyf of ysaac with thistorye of Esau and of Iacob whiche is redde in the chirche the second sonday of lente

YSaac was xl yere olde whan he wedded rebec­ca / and she bare hym no children / wherfore he besought our lord that she myght cō ceyue & brynge forth fruyt Our lord herd his praeyr that she con­ceyued of hym And had tweyne sones attones / whiche two er they were born fought ofte in their moders bely / ¶For whiche cause she prayd god to coūseylle her and to gyue her comfort / whiche ap­perid and said to her / two maner peple ben in thy bely / and two maner folke shal be deuyded fro thy wombe / peple shal ouercome peple / And the more shal serue the lasse / Thus said our lord to her / After this whā tyme cam that she shold be delyuerd / ther were tweyne to be born The first that yssued was rough fro the heed to the foot & he was named Esau And forthwith folowed that other hol­dyng the plante of his broders foot in his hond / And he was named Iacob Ysaac the fader was lx yer old whan thise children were born / And after this whan they were growen to resonable age Esau becam a plowhman and a telyar of therthe / And an hunter / And Iacob was symple and dwellyd at ho­me with his moder / Ysaac the fader lo­ued wel Esau / by cause he ete ofte of the venyson that Esau toke / And rebecca the moder loued Iacob / Iacob on a tyme had made good potage / And Esau his broder had ben an huntyng al day and cam home sore an hungrid & fonde Iacob hauyng good potage / and prayd hym to gyue hym some For he was wery and moche hungry / to whom Iacob said yf thou wyllt selle to me thy patrymony and heritage I shal gyue the somme potage / [...] And Esau answerd / Lo I dye for hungre / what shal auaylle me myn enheritaunce yf I dye / and what shal proufyte me my patrymonye / I am contēte that thou take it for this potage Iacob thēne said / Swere that to me that thou shalt neuer clayme hit / & that thou art content that I shal enioye it / And Esau sware it / and so sold away his patrymony / And toke the potage and ete it and wente his waye / settyng no­thyng therby that he had sold his patremony / This aforsaid is for to brynge in my mater of thystorye that is redde / For now foloweth the legende as it is redd in the chirche /

Ysaac began to wexe olde & his eyen faylled and dymmed that he myght not clerly see / and on a tyme he called Esau his oldest sone and said to hym / Sone n [...]yne / which answerde / ¶Fader I am here redy / to whom the fader saide / beholde that I wexe olde / and knowe not the day that I shal dye and departe out of this world / wherfore take thyn har­neys / thy bowe and quyuer with takles and goo forth an huntyng / And whā thou hast taken ony venyson / make to me therof suche maner mete as thou knowest that I am woned to ete / And brynge it to me that I may ete it / and that my sowle may blesse the or I dye / whiche all thise wordis Rebecca herde / & Esau wente forth for taccomplyssh the comādement of his fader / & she saide thēne to Iacob / I haue herde thy fader saye to Esau thy brother / brynge to me of thy venyson and make therof mete that I [Page xlv] may ete and that I may blesse the to fore our lord er I dye / Now my sone take hede to my conceyll / and goo forth to the flock & brynge to me two the beste kyd­des that thou canst fynde / And I shal make of them mete suche as thy fader shal gladly ete / whiche whan thou hast brought to hym & hath eten he may blesse the er he dye / to whom Iacob answerd knowest thou not that my brother is rowhe and heery / and I smothe / yf my fader take me to hym and taste me and fele / I drede me that he shal thynke that I mocke hym / and shal gyue me his curse for the blessyng / The moder thenne seid to hym / In me said she be this curse my sone / Neuertheles here me go to the floc­ke and doo that I haue said to the he wē te / and fette the kyddes and delyuerd them to his moder / And she wente and ordeyned them in to suche mete as she knewe wel that his fader louyd / And toke the beste clothes that Esau had and dyde hem on Iacob / And the skynnes of the kyddes she dyde aboute his necke and handes there as he was bare / And delyueryd to hym brede and the pulmente that she had boyled / And he wente to his fader and saide / fader myn / And he answerd I here / who art thou my so­ne / Iacob saide / I am Esau thy fyrst be goten sone / I haue don as thou comaundest me / Aryse / sitte and ete of the ve­nyson of myn huntyng / that thy soule may blesse me / Thenne said ysaac agayn to his sone how myghtest thou said he so soone fynde and take it my sone / To whom he answerd / it was the wyll of god / that suche thyng as I desired cam sone to my hande / Ysaac said to hym / Come hether to me my sone that I may touche and handle the / that I may pre­ue whether thou be my sone Esau or not he cam to his fader / And whan he had felte hym / ysaac saide / the voys truly is the voys of Iacob / but the handes ben the handes of Esau / And he knewe hym not / For his handes expressyd the lyknes and symylitude of the more bro­ther / Therfore blessyng hym he said to hym / thou art thenne my sone Esau he answerd & said / I am he / Thenne said Ysaac brynge to me the mete of thyn hū ­tyng my sone / that my sowle may blesse the / whiche he offrid and gaf to his fader / and also wyn / And whan he had eten & dronken a good draught of the wyn he said to Iacob / Come hether to me my sone and kysse me / & he wente to hym and kyssed hym / Anone as he felte the swete sauour and smelle of his clothes / blessyng hym he said / Lo the swete odour of my sone / is as the odour of a felde ful of flowres / whom our lord blesse / God gyue to the of the dewe of heuen and of the fattenes of therthe habū daunce of whete / wyne / and oyle / And the peple serue the / and the trybus worshipe the / Be thou lord of thy bre­thern / And the sones of thy moder shal bowe and knele to the / who someuer curse the be he accursed / and who that blessyth the with blessynges be he fulfyl­led / vnneth ysaac had fulflled thyse wordes / and Iacob gon out / whan that Esau cam with his mete that he had go­ten with huntyng entred in and offred to his fader sayeng / Aryse fader myn and ete of the venyson that thy sone hath ordeyned for the / that thy sowle may blesse me / Ysaac said to hym / who art thou to whom he answerd / I am thy fyrst be­goten sone Esau / Ysaac thenne was gretly abasshid and astoned / And meruaylled more than can be thought credyble / And thenne he was in a traunce as the mayster of historyes saith in whiche he had knowleche / that god wold that Iacob shold haue the blessyng / And said to Esau / who thenne was he that ryght now a lityl to fore thy comyng brought to my venyson / and I haue eten of alle that he brought to me er thou camest / I haue blessyd hym / and he shal be blessyd whan Esau herde thise wordes of his fader / he cryed wyth a grete crye and was sore astonyed and saide / fader I praye the blesse me also / to whom he said Thy brother germayn is comen fraude­lently / and hath receyuyd thy blessyng Thenne said Esau certaynly and Iustly may his name be called wel Iacob / For on another tyme to fore this / he supplanted me of my patrymonye / and now secondly he / hath / vndernome fro me my blessyng / And yet thenne he said to his fader / hast thou not reseruyd to me one blessyng / Ysaac answerd / I haue ordeyned hym to be thy lord / I haue subdued alle his brethern to his seruytude / [Page] I haue stablysshed hym in whete / wyne & oyle / And after this / what shal I doo to the my sone / ¶ To whom Esau said hast thou not fader yet one blessyng / I beseche the to blesse me / Thenne with a grete syghyng & wepyng ysaac moued said to hym / In the fattenes of therthe and in the dewe of heuen shal be thy blessyng / thou shalt lyue in thy swerd / and shalt serue thy brother / Thenne was Esau woo begoon / And hated Iacob for supplantyg of his blessyng that his fader had blessyd hym wyth / And seid in his herte / the dayes of sorowe shal co­me to my fader / For I shal slee my bro­ther Iacob / This was told to Rebecca whiche anon sente for Iacob her sone and sayd to hym / lo Esau thy brother threteneth to slee the / Therfore now my sone here my voys and doo as I shal counseyl Make the redy and goo to my brother in Aran / And dwelle ther with hym vnto the tyme that his angre and furye ben ouer passed and his indignacion cessed and that he forgete suche thynges that thou hast don to hym / and thenne after that I shal sende for the and brynge the hether agayn / and rebecca wente to ysaac her husbond and saide / I am wery of my lyf by cause of the doughters of heth / yf Iacob take to hym a wyf of that kynrede I wyll no lenger lyue / ¶ Ysaac thenne callid Iacob and blessyd hym & comanded to hym sayeng / I charge the in no wyse to take a wyfe of the kynred of Canaan / but goo and walke in to mesopotamye of Syrye vnto the hows of Bathuel fader of thy moder / And take to the there a wyf of the doughtres of laban thyn vncle / God almyghty blesse the and make the growe and multeplye that thou may be encreced in to tourbes of peple / And gyue to the / the blessyn­ges of abraham and to thy seed after the that thou may possesse and owe the lon­de of thy pylgremage / whiche he graūted to thy grauntsyre / whan ysaac had thus said and gyuē hym leue to goo / he depar­ted anon and wente in to mesopotamye of Sirye to laban sone of bathuel brother of Rebekke his moder / Esau seeyng that his fader had blessid Iacob / And sente hym in mesopotamye of syrie / for to wedde a wyf there / Ans that after his blessyng cōmanded to hym sayeng / Take thou no wif of the doughtres of Canaan / And he obeyeng his fader wente in to Syrye / prouyng therby that his fader sawe not gladly the doughtres of canaan / he wente to Ismael and toke hym a wyf besyde them that he had taken to fore / that was melech doughter of Ismael sone of abra­ham / Thenne Iacob departed fro bersa­bee / wente forth on his Iourney toward Aran / whan he cam to a certayn place after goyng doun of the sonne / and wolde reste there alle nyght / toke of the sto­nes that were there and leyed vnder his heed and slepte in the same place / And there he sawe in his sleep a ladder standyng on therthe / And the vpper ende therof touched heuen / And angeles of god ascendyng and descendyng vpon it / and our lord in the myddys of the ladder sayeng to hym I am the lord god of abraham thy fader and of ysaac / The londe on whiche thou slepest I shal gyue to the and to thy seed / And thy seed shal be as duste of therthe / thou shalt sprede a brood vnto the eest and to the weste / and north and south / And alle the trybus of therthe shalle be blessid in the and in thy seed / And I shal be thy keper whersomeuer thou shalt goo / And shal brynge the agayn in to this londe / And I shal not leue tyl I haue accom­plysshyd alle that I haue said / whan Iacob was awaked fro his sleep and dremyng he said / verely god is in this place / and I wist not of it / And he said dredyngly / how terryble is this place / None other thynge is here but the hows of god and the yate of heuen / thenne Iacob arose erly / and toke the stone that laye vnder his heed / and rey­sed it for wytnes / pouryng oyle theron And callid the name of the place betel / whiche tofore was callid luza / ¶ And there he made a vowe to our lord sayeng yf god be wyth me and kepe me in the waye that I walke and gyue me brede to ete / and clothes to couer me / and may retorne prosperously in to the hows of my fader / the lord shal be my god and this stone that I haue reysed in wytnes this shal be called the hows of god / And good of all thynges that thou gy­uest to me / I shal offre to the the tythes and teenth part / Thenne Iacob wente forth in to the eest / and sawe a pytte [Page xlvj] in a felde and thre flockes of sheep lyeng by it / For of that pytte were the bees­tis watred / And the mouth therof was she [...]te and closed with a grete stone / For the custom was whan alle the sheep we­re gadred they rolled away the stone / and whan they had dronken they leyde the stone agayn at the pitte mouth / and thēne he saide to the shepherdes / Brethern whens ar ye / whiche answerde of Aran Thēne he askyng them saide / knowe ye not Laban sone of Nachor / they saide / we knowe hym well how farith he said he is he al hool / he farith wel saide they / And loo Rachel his doughter cometh there with her flocke / Thenne saide Iacob it is yet fer to euē / it is yet tyme that the flockes be ledde to drynke / and after be dryuen to pasture / whiche answerd / we may not so doo til alle the beestis be gadred / and thēne we remeue the stone fro the mouth of the pitte and watre our beestis / And as they talked Rachel cam with the flock of her fader / For she kepte that tyme the beestes / And whan Iacob sawe her and knewe that she was his emes doughter and that they were his emes sheep / he remeuyd the stone fro the pittes mouth / and whan her sheep had dronkē he kis­sed her and wepyng he tolde her that he was brother to her fader and sone of Re­becca / Thenne she hyed her and told it to her fader / which whan he vnderstode that Iacob his suster sone was come / he Ran ayenst hym and enbracyng kissed hym / and lad hym in to his hows / And whan he had herde the cause of his Iourney he said / thou art my mouth and my flessh And whan he had ben there the space of a moneth / he demaunded Iacob yf he wold gladly serue hym by cause he was his cosyn / and what hyre and Reward he wold haue / he had two doughters / the more was named lya / and the lasse was called Rachel / but lya was blereyed / and Rachel was fair of visa­ge and wel fauoured / whom Iacob lo­ued and saide / I shal serue the for Rachel thy yonger doughter vij yere Laban ans­werd / it is better that I gyue her to the than to a straunge man / dwelle and abyde with me / and thou shalt haue her / And so Iacob seruyd hym for Rachel vij yere / and hym thought it but a lytil while / by cause of the grete loue that he had to her / And at thende of vij yere Iacob said to laban gyue to me my wyf for the tyme is come that I shold haue her / Thenne laban callid all his frendes and made a feste for the weddyng / and at nyght he brought in lya the more doughter / and delyuered to her an hand mayde named zelpha / Thenne wenyng Iacob that it had ben Rachel wente to her as the maner is / & whan the mornyg cam & sawe that it was lya / he said to laban her fader what haste thou don haue I not seruid the for Rachel why hast thou brought lya to me / laban answerd / hit is not the vsage ne custome of our cōtre to gyue the yonger first to be wedded / but fulfylle and make an ende of this coplement and maryage this weke / and thēne shal I gyue to the Rachel my doughther / for other vij yer that thou shalt yet serue to me / Iacob agreed gladly / and whan that weke was passed / he wed / ded Rachel to his wyf / To whom laban her fader gaf an handmayde named Bala / Neuertheles whan the weddyng of the yonger was fynysshyd by cause of the grete loue that he had to her / hym thought that the other vij yere were but shorte / Our lord sawe that he despysed lya / he lete lya conceyue / and Rachel her suster abode bareyne whiche thēne lya bare a sone & named hym Ruben sayeng Our lord god hath beholden myn humy­lite and mekenes / Now shal myn hus­bonde loue me / She conceyued yet and bare a nother sone and saide / by cause our lord sawe me despysed he hath gyuē to me this sone / And she called hym Symeon / She conceyuyd the thyrd and brought forth another sone and said / Now shal my husbonde be conpled to me by cause I haue born to hym thre sones / And she called his name leuy / She con­ceyuyd the fourth sone and was delyue­ryd of hym & saide / Now I shal know­leche me to our lord / And therfor she named hym Iudas / And thenne she cessed of beryng of chyldren / Rachel [...]yng her self bareyn had / enuye to her suster / and said to Iacob her husbond / Make me with child or ellys I shal deye / To whom Iacob was wroth and answerde what wenest thou that I were god / and hath pryued fro the the fruyt of thy bely / Thēne she said I haue my seruaunt bala [Page] Goo vnto her and late her conceyue of the on my knees that I may haue of her somme sones / She gaf bala vnto her husbond to knowe her / whiche whan Iacob had knowen she conceyued and bare a so­ne / Thenne sayde Rachel / Our lord hath herde my peticion gyvyng to me a sonne & she named hym dan / After that bala conceyued agayn and bare another sone For whom Rachel saide / Our lord hath compared me to my suster / & haue a vay­led / and she named hym Neptalim / Then de lya felyng that she conceyued nomore she gaf zelpha her handmaide to her hus­bonde whiche conceyued and bare a sone whom lya named Gad / After Zelpha conceyved another sone / For whom lya sayde / This is for my blessidnes / and certaynly alle generations shal saye that I am blessyd Therfor she called hym aser Hit happed that ruben wente out in har­vest tyme in to the felde / And toke there a mandrake whiche he brought and gaf to his moder / Thenne Rachel said to her suster lya / Gyue me somme parte of the mandrake of thy sone / lya answerd is it not ynough ta take fro me my hus­bonde / but that also thou wilt haue par­te of the mandrake of my sone / Thēne said Rachel he shal slepe with the this nyght for the mandrake of thy sone / At euen whan Iacob cam home fro the felde lya wente ayenst hym & said to hym / Thou shalt this nyght slepe with me / for I haue bought the for the mede of the mādrake of my sone / he slepte with her that nyght / ¶ And our lord herde her prayers / She conceyuyd and brought forth the fyfthe sone / and she said / God hath rewarded me / by cause I gaf my handmayde to my husbond / she called his name ysachar / yet lya conceyuyd & bare the sixthe sone and said / God hath endowed my with a good dower / yet shal my husbond abyde with me by cause I haue born to hym vj sones / And she called his name zabulon / After this she cōceyuyd and bare a doughter named dyna / Thenne our lord remembryd Ra­chel and herde her / and opende the place of concepcion whiche conceyuyd and bare a sone sayeng / ¶ Our lord hath taken away myn obrobrye and shame And named his name Ioseph sayeng I praye god to sende me another / Whan Ioseph was born Iacob saide to laban his wyuys fader / Gyue me leue to de­parte that I may goo in to my contre and my londe / gyue to me my wyuys and chyldren for whom I haue seruyd the that I may goo hens / ¶ Then knowest what seruyse I haue seruyd the / Laban said to hym I haue foūden grace in thy sight / I knowe it by experience that god hath blessyd me for the I haue ordeyned the reward that I shal gyue to the / thēne Iacob answerd / Thou knowest how I haue serued the / and how moche thy pos­session was in my handes / Thou haddest but lytyl whan I cam to the / And now thou art ryche god hath blessyd the at myn entre / hit it now right that I pro­uyde somwhat toward myn hows / Labā saide what shal I gyue to the / ¶Iacob answerd / I wyll nothyng but that thou doo that I demaunde I shal yet fede and kepe thy beestes / and departe a sondre all the sheep of dyuerse colour / And alle that euer that shal be of dyuerse colours and spotty as wel in sheep as in gheet / late me haue them for my Reward and mede / And Laban graunted therto / Thenne Iacob toke Roddes grene / and toke part of the Rynde away and made tho Roddes to be of ij colours and sette them to fore the sheep and beestis whan they shold engendre and the bestes con­ceyuyd seeyng the Roddes of varyable colour In lyke wyse all the lambes that cā forth that yere were whyte and black & of dyuerse colour / Thenne Laban sawe that Iacob hath the most parte / and chaunged the couenaunt the next yere & wold haue all them of variable colour / and Iacob shold haue all them that were of one colour / And Iacob thenne sette Roddes / of one colour afore them whan the sheep and beestis conceyuyd / Thenne atte tyme of departyng Laban to­ke them of two colours / and Iacob thē that were of one colour / Thus was Iacob made moche ryche ouf of mesure / and had many flockes / seruauntes bothe men and wymen Camels and asses / After that Iacob had herde laban sones saye / Iacob hath taken all that was our faders from hym and of his faculte is made ryche / he was abasshed / And vnderstode wel by Labans lokyng / that he was not so frendly to hym ward as he [Page xlvij] had ben to fore / and also our lord said to hym that he shold retorne in to the lon­de of his faders and to his generacion and that he wold with hym / he thēne called Rachel and lya in to the felde where as he fedde his flockes & said to them I see wel by youre faders visage yt he is not toward me as he was yesterday or ye otherday Forsothe the god of my fader was with me / & ye knowe wel how I haue seruyd your fader with alle my myght and strength / But he hath deceyued me and hath chaunged myn hyre & mede .x. tymes / ¶ And yet our lord hath not suffred hym to greue me / whā he said the beestis of party colour shold be myn / thenne alle the ewes brought forth lambes of variable colours / And whan he said the contrarye / they brought forth all whyte / ¶ God hath taken the substaunce of your fader and hath gyuē it to me / And now god hath comaun­ded me to departe / wherfore make you redy and late vs departe hens / Thenne answerd Rachel and lya / Shal we haue nothyng ellis of our faders faculte & of theritage of his hows / Shal he repute vs as straungers / and he hath eten and sold our good / Sith god hath taken the goodes of our fader and hath gyuen it to vs and to our chyldren / wherfor all that god comandeth to the doo it / Iacob aroose and sette his children and his wyues vpon his camels & wente his waye and toke all his substaunce and flockes and alle that he had goten in mesopota­mye / and wente toward his Fader ysa­ac in to the londe of Canaan / That tyme was laban goon to shere his sheep / And Rachel stale away the ydollis of her fa­der / Iacob wold not lete laban knowe of his departyng / whan he was depar­ted with all that longed to hym of right he cam to the mount of galaad / it was told to laban the thirde day after that Iacob was fled and goon / who anon to­ke his brethern and poursiewed hym by the space of vij dayes / and ouertoke hym in the mount of galaad / he sawe our lord in his sleep sayeng to hym / Beware that thou speke not āgerly ne hard wordes to Iacob / that tyme Iacob had sette his tabernacle in the hylle / and whan he cam theder with his brothern he said to Iacob why hast thou don thus to me to take away my doughters as prysoners taken by swerd / why fleddest fro me and woldest not lete me haue knowleche therof / thou hast not suffred me to kysse my sones and doughtres thou hast don folyly / Now may I doo the harm and euyll / but the god of thy fa­der said to me yesterday / Beware that thou speke no hard wordes ayenst Ia­cob / Thou desirest to goo to the hows of thy fader / why hast thou stolen my god­des / Iacob answerd that I departed the not knowyng / I dredde that vyolently thou woldest haue takē fro me thy doughters / and where thou repreuest me of thefte / who someuer haue stolen thy god­des late hym be slayn tofore our brethern Seche & what thou fyndest that is thyn / take with the / he sayeng this knew not that Rachel had stolen her faders goddes Thenne laban entred the tabernacle of Iacob and lya and soughte and fonde nothyng / And whan he cam in to the tabernacle of Rachel / she hyed her and hydde the Idollis vnder the lytter of the the camel and satte vpon it / And he soughte and fond nought / thēne said Rachel late not my lord he wroth / for I may not aryse to the / For now suche sekenes as wymen ben wonte to haue is fallen to me / & so she deceyuyd her fader / Thēne Iacob beyng angry & grutchyng said to laban / what is my trespaas and what haue I synned to the that thou thus hast pursiewed me / and hast ser­ched eueri thyng / what hast thou nowe foūden of all the substaunce of thy hous leye it forth to for my brethern and thy brethern that they Iuge bitwene me and the / I haue seruyd the xx yere and haue ben with the / thy sheep and thy gheet we­re neuer barreyn / I haue eten no wethers of thy flock / ner beste hath destroyed no ne / I shal make alle good / what was stolen / I prayd therfore / day and nyght I laboured bothe in hete and in Colde / Slepe fled from myn eyen / Thus I ser­uyd the in thy hows xx yere xiiij for thy doughters / and sixe for thy flockes / Thou hast chaūged myn hyre & reward x tymes / but yf god of my fader Abra­ham and the drede of ysaac had ben with me / happely thou woldest now haue lefte me naked / Our lord god hath be­holden myn affliction and the labour of [Page] myn handes / and repreuyd the yesterday / Laban answerd to hym my doughters & sones / and thy flockes & all that thou beholdest at thyn / what may I doo to my sones and neuews / late vs now be frendes & make we a faste leghe and confedersy to gydre / Thenne Iacob rey­sed a stone & reysed it in token of frend­ship and pees and so they ete to gydre in frendship / and sware eche to other to abide in loue euer after / And after this laban rose in the nyght and kyssyd his doughtres and sones and blessyd them and retorned in to his contre / Iacob wente forth in his Iourney that he had taken / Angels of god mette hym / which whan he sawe / he saide thyse ben the cas­tellis of god / and called that place manayin / he sente messagers tofore hym to Esau his brother in the londe of Seir in the londe of Edom / and bad them saye thus to Esau / This said thy broder Iacob / I haue dwellid with laban vnto this day / I haue oxen ande asses seruaūtes bothe men and wymen I sende now a legacion vnto my lord that I may fynde grace in his sight / Thise messagers re­torned to Iacob / and saide / we cam to Esau thy brother / And lo he cometh for to mete with the with iiijC men Iacob was sore aferde thenne / and deuyded his companye in to tweyne turmes say­eng / yf Esau come to that one & destroye that / that other shal yet be saued / Thēne said Iacob O god of my fader abraham and god of my fader ysaac / O lord that saydest to me retorne in to thy londe and place of thy natyuyte and saidest I shal do wel to the / I am the leste in all thy mercyes & in thy trouth that hast graunted to thy seruaunt / with my staf I ha­ue goon this ryuer of Iordan / And now I retorne with ij turmes / I beseche the lord kepe me fro the hondes of my bro­ther Esau / For I fere hym gretly leste he come and smyte doun the moder with the sones / Thou hast sayde that thou shol­dest do wel to me / And sholdest sprede my seed lyke vnto the grauel of the see and that it may not be nombred for multytude / Thēne whan he had slept that nyght he ordeyned yeftes for to sende to his brother / goodes ijC kyddes xx / sheep ijC and Rāmes xx / xl kyen / and xx bulles / xx asses and x fooles of them And he sente by his seruauntes all thise beestis / And bad them saye that Iacob his seruaunt sente to hym this presente and that he foloweth after / And Ia­cob thought to plese hym with yeftes / The nyght folowyng hym thought a mā wrastlyd with hym all that nyght tyl the mornyng And whan he sawe he myght not ouercome hym / he hurted the synewe of his thye / that he halted the­rof / and said to hym / late me goo and leue me for it is in the mornyg Thenne Iacob answerd I shal not leue the but yf thou blesse me / he said to hym / what is thy name / he answerd Iacob / Thēne he said / Nay said he / thy name shal no­more be called Iacob / but Israhel / For yf thou hast ben stronge ayenst god how moche more shalt thou preuaylle ayenst men / Thēne Iacob said to hym what is thy name telle me / he answerd / why demandest thou my name whiche is mer­uayllous / And he blessyd hym in the same place / Iacob called the name of that same place phanuel sayeng / I haue seen our lord face to face / and my soule is made sauf / ¶ And anon as he was passed phanuel the sonne aroos / he hal­ted on his foot / therfore the chyldren of Israhel ete noo synews by cause it dryed in the thye of Iacob / Thēne Iacob lyftyng vp his eyen / saw Esau comyng and iiijC men with hym / and deuyded the sones of lya and of Rachel and of bothe her handmaydens / & sette eche handmaid & their children to fore in the first place / lya and her sones in the seconde and Rachel and Ioseph al behynde / And he gooyng to fore knelid doun to groūde and worshippyng his brother approched hym / Esau Ran for to mete with his brother / and enbraced hym straynyng his necke and wepyng kyssyd hym / & he loked forth and sawe the wymen and theyr chyldren and said / what ben thy­se and to whom longen they / Iacob ans­werd They ben chyldren whiche god hath gyuen to me thy seruaūt / and his handmaydens and their children appro­ched and kneled doun / and lya with her chyldren also worshippid hym / And laste of alle Ioseph and rachel worship­pid hym / Thēne said Esau / whos ben thise turmes that I haue mette / Iacob answerd / I haue sente them to the my [Page xlviij] lord vnto thende that I may stande in thy grace / Esau said I haue many my self / kepe thyse and lete them be thyn / Nay said Iacob I praye the to take this yefte whiche god hath sent me / that I may fynd grace in thy sight / For me semeth I see thy vysage lyke the vysage of god / and therfore be thou to me mercyful and ta­ke this blessyng of me / vnneth by cōpel­lyng he takyng it saide / late vs goon to gyder I shal accompanye the and be fela­we of thy Iourney / Thenne said Iacob / thou knowest wel my lord that I haue yong children and tendre and sheep and oxē whiche yf I ouer laboured shold deye alle in a daye / wherfore plese it yow my lord to goo to fore and I shal folowe as I may with my chyldren and beestis / Esau answerd / I pray the thēne late my felaws abyde and accompanye the what someuer nede thou haue / Iacob said it is no nede / I nede nomoo but one that I may stonde in thy fauour my lord / And Esau retorned thenne the same way and Iourney that he cā in to seir And Iacob cam in to Sochot and bylde there an hous And fro thens he went in to Salem the toun of Sychymys whiche is in the londe of Canaan / and bought there a parte of a felde in whiche he fixed his tabernacles of the sones of Emor fader of Sychem for an hondred lambes / And there he rey­sed an awter / and worshipped vpon it the strengest god of Israhel / Hyt happed that dyna doughter of lya wente out for to see the wymen of that regyon / whiche whan Sychē sone of Emor prynce of that londe / sawe / anon louyd and rauysshed and slepte wyth her / oppressyng her / by strengthe / And was assotted on her in suche wyse as he wente to his fader Emor and said / gyue me this damoyselle in maryage that she may be my wyf / whiche whan Iacob knewe & herde how his doughter was rauyssed / his sones thenne beyng absente in occupacion of fe­dyng of theyr beestis in the felde / he helde it secrete til they retorned / thenne Emor wente for to speke of this mater to Iacob and that tyme his sones cam fro the felde and herde what was happend and don & were passyng wroth and angry by cause he had so defowled theyr suster / Thenne said Emor to them / Sychem my sone lo­uyth your doughter / gyue her to hym in maryage / and late vs alye eche wyth other / late our doughters be gyuen to you and youris to vs and duelle ye with vs Alle the contre is in your power / exer­cise and occupye it / bye and selle and take ye it / ¶ Thenne said Sichem to his fader and brethern / what someuer ye ordeyne I wyl doo / and what ye de­mande / yeftes or dower I shal glad­ly gyue it so I may haue this damoyselle vnto my wif / Thenne answerd the sones of Iacob to sichem and his fader in gyle / dissymilyng as they had not knowen the rauysshement of theyr suster / we may not doo that ye desyre / ne gyue our suster to a man incircumsiced / it is a thyng vnlauful and grete synne to vs / yf ye wyl be circumsiced in euery man emong you and man child and be lyke as we be / we shal take your doughtres & ye ouris and shal dwelle to gydre and ben one peple / yf ye wyl not be circūsiced we shal take our suster and goo hens / This offre plesed to Emor and Sychem his sone / and ther was no yong man but anon was a­greed to that they asked / he loued somo­che the damoyselle / that anon he wente in to the cyte and told al this to the peple / & that these men were pesible peple & wille dwelle emong vs / and that ther was no lette but that we be not circūsiced as they be / to whiche they assented and forth with were circumsiced / And the thirde day after whā the most payne of the woū des greued them / Thenne tweyne of Iacobs sones Symeon and Leui brethern of Dyna drewe out their swerdis & entred in to the cyte hardely and slewe alle the men / both Emor and Sychem / and to­ke Dyna theyr suster with them fro Sy­chems hows / and this don the other so­nes of Iacob fylle on the remenaūt and slewe all that they fond in auengyng the shame and Rauysshement of theyr suster / wastyng oxen and sheep / asses & other beestis / And toke theyr wyues & chyl­dren in to captyuyte / whiche thyngis thus don Iacob saide to Symeon and Leui / ye haue troubled me / and haue made me hateful to the cananees & phereseis dwel­lars in this contre / we ben but a fewe / they shal gadre them to gydre & destroye me and my hows / They answerd / shold we suffre our suster to be holden as a co­myn womā / After this our lord apperid [Page] to Iacob and said / Aryse and goo vp to Bethel & dwelle there / and make the­re an awter to the lord that apperid to the in the way / whan yu fleddest fro thy broder Esau / Iacob thenne called alle them of his hows and sayde / Caste away fro yow alle your straunge goddes that ben emonge yow / and make yow clene and chan­ge your clothes / Arise and late vs go in to bethel / and make we there an awter to our lord that herde me in the day of my tribulacion / and was felaw of my Iour­ney / Theenne they gaf to hym alle their straunge goddes and the golde that hen­ge on their eeris / And he dalfe a pit be­hynde the cyte of Sichem and threwe hem therin / And whan they departed / alle the contrees thrr aboute were aferd / & durste not pursiewe them Thenne Iacob cam to a place called luza whiche is in the londe of Canaan & all the peple with hym whiche otherwise is called bethel / he edefyed there an awter to our lord and named that place the hows of god / Our lord appe­rid to hym in that place whan he fledde fro his broder Esau / that same tyme dey­de delbora the noryce of Rebecca and was buryed at the Rote of Bethel vnder an Oke / Our lord apperid agayn to Iacob after that he was retorned fro mesopota­mye of Syrye / and was come in to Be­thel / and blessyd hym sayeng / Thou shalt nomore be called Iacob / but Israhel shal be thy name / and called hym Israhel and said to hym / I am god almyghty / growe and multeplye / Folkes and peples of nacion shal come of the / Kyn­ges shal come of thy lendes / the londe that I gaf to abraham and Isaac / I shal gy­ue to the and thy seed / And vanysshed away fro hym / he thenne reysed a stone for a remembraūce in the place where god spack to hym and enoynted it with oyle / Callyng the name of the place Bethel / He wente thens & cam in veer tyme vnto the londe that goth to effratam / in which place Rachel trauaylled and began for cause of chyldyng to deye / the mydwyf said to her be not aferd for thou shalt ha­ue a sonne / And the deth drawyng nere she named hym bennom whiche is as mo­che to saye / as the sone of my sorowe / The fader called hym Bemamin / that is saye / the sone of the right hand / Ther Rachel deyde and was buryed in the way toward Effratam / that is Bethleem / Iacob reysid a tytle vpon her tombe / this is the tytle of the monumēte of Ra­chel vnto this present day / Iacob wente thens And cam to ysaac his fader in to Mambre cyte of arbee / that is ebron In whiche dwellyd Abraham & ysaac / & all the dayes of ysaac were complete whiche were an honderd & foure score yere / And he consumed / deyd in good mynde / and Esau and Iacob his sones beryed hym /

Thus endeth thystorye of ysaac and his two sones Esau and Iacob

Hyer begynneth thystorye of Ioseph and his brethern whiche is red the thirde sonday in Lente /


IOseph whan he was xvj yere old began to kepe and fede the flock with his brethern / he beyng yet a child / And was accom­panyed with the sones of bala and zel­pha wyues of his fader / Ioseph cōplayned on his brethern and accused them to their fader of the most euylle synne / [Page xlix] Israhel louyd Ioseph aboue all his so­nes for as moche as he had goten hym in his old age / And made for hym a motley cote / his brethern thēne see­yng that he was byloued of his fader more thā they were / hated hym & myght not speke to hym a pesyble worde / It happed on a tyme that Ioseph dremed & sawe a sweuene & told it to his brethern / whiche caused hem to hate hym ye more / Ioseph saide to his brethern / here ye my dreme that I had / Me thought that we bonde sheuys in the felde / And my sheef stoode vp / & youres stōdyng roūde aboute & worshipe my sheef / his brethern answerde / Shalt thou be our kyng / And shal we be subgette & obey thy comandement / Therfor this cause of dremes & of thyse wordes mynystred the more fume of hate and enuye / Io­seph sawe another sweuene and told to his fader and brethern / Me thought I sawe in my sleep the sonne the mone and xj sterres worshipe me / whiche whan his fader and his brothern had herd / the fader blamed hym and said what may betokene this dreme that thou sawest / Trowest thou that I. thy moder. and thy brethern shal worshipe the vpon therthe / his brethern had grete enuye here at / The fader thought and consydered a thynge secretly in hym self / ¶ On a tyme whan hys brethern kepte theyr flockes of sheep in Sichem / Israhel said to Ioseph / Thy brethern fede their sheep in Sichem Come and I shal sende the to them / Whiche answerd I am redy / and he saide / goo and see yf all thynge be wel and prosperous at thy brethern and beestis and come agayn and telle me what they doo / He wente fro the vale of Ebron and cam vnto Sichem there was a man fonde hym erryng in the felde / and axed hym what he sought And he answerd / I seche my brthern telle me were they fede their flockes / The man said to hym / They ben depar­ted fro this place I herde them saye / late vs goo in to Dothaim / whiche thenne whan his brethern sawe hym come fro ferre to fore he approched to them they thoughte to slee hym / and spack to gydre sayeng / Loo see the dremer cometh / Come and lete vs slee hym and put hym in to this olde cisterne / And we shal saye that som wilde euyl beest hath deuoured hym / And thenne shal appere what his dremes shalle proufyte hym / Ruben heeryng this thought for to delyuer hym fro their handes and said / Late vs not sle hym ne sh [...]de his / blood / but kepe your hondes vndefowled / This he said willyng to kepe hym fro theyr handes / and rendre hym agayn to his fader / Anon thenne as he cam they toke of his motley cote / and set­te hym in to an olde cisterne that had no water / As they satte for to ete brede / they sawe ysmaelites come fro Galaad and theyr camels bryngyng spyces and Reysyus in to egypte / Thenne said Iudas to his brethern / What shold it pr [...]ffyte vs / yf we [...] our brother and shedde his blood [...] better that he be sold to [...] / and our handes be not [...] / he is our brother and our flessh [...] brethern agreed to his wordes / And drewe hym out of the cysterne solde hym to the Madyanytes marchantes passyng forth by to Ismalytes for xxx pecis of syluer / whiche [...]ad hym in to egypte / At this tyme whan he was sold Ruben was not there but was in another felde with his beestis / And whan he retorned & cam vnto the cysterne and fonde not Ioseph / he ta [...]e his clothes for sorow and cam to his brethern and said the chyld is not yonder whyther shal I goo to seche hym / he had supposed his brethern had slayn hym in his absence / they told hym what they had don / and toke his cote and besprenklid it wyth the blood of a kyd which they slowe / and sente it to their fa­der sayeng / See whether this be the cote of thy sone or not / this we haue foūden / whiche anon as the fader sawe it saide / This is my sones cote / an euyl wylde beeste haue deuouryd hym Sōme beste hath eten hym / & rēte his clothis & dyde on hym a sacke cloth bewayllyng & sorowyng his sone a long tyme / Alle his sones gadred them to gyder for to comforte their fader and aswage his sorowe / but he wold take no comforte but saide / [Page] I shal descende to my sone in to [...]elle for to bewaylle hym there / ¶ And thus he abydyng in sorow the madianytes caryed Ioseph in to egypte / & solde hym to putiphar eunuche of pharao maister of his knyghtes / thus was Ioseph ledde in to egypte / & putiphar prynce of the oost of pharao an egypcian bought hym of the handes of Ismaelites / Our lord god was alway with Ioseph / and he was wyse redy & prosperous in alle maner thynges / he dwellyd in hys bor­des hous / & plesed so wel his lord that he stode in his grace yt he made hym vp­perist & aboue all other / & betoke hym ye rule & gouernaūce of alle his hows / which wel & wysely gouerned ye houshold & alle that he had charge of / Our lord blessyd the hows of egypte for Iosephs sake & multeplyed as wel in be­estis as in feldes all his substaūce / Ioseph was fair of vysage & wel fauou­red / after many dayes ye lady his maisters wyf behelde & caste her eyen on Io­seph & said to Ioseph / come & slepe with me / which anon refused that / & wold not attende ne listē vnto her wordes / ne wold not consente to so synful awerke / & said to her / Lo hath not my lord dely­ueryd to me all that he hath in his hous & he knoweth not what he hath / & ther is nothyng therin but that it is in my power & at my cōmandem̄t / exepte the which art his wyf / how may I doo this euyl & synne to my lorde / suche maner or sēblable wordes he saide dayly to her / and the womā was the more desirous & greuous to the yong mā / & he alway forsoke & refused the synne / hit happed on a day that Ioseph ētred in to the chā bre aboute certayn nedes that he had to doo / & she caught hym by hys mantel / & helde it faste & said to hym / come & lye with me / who anon wold not agree to her but fledde forth out of the doores / & lefte hys mātel behynde hym in her hā de / and whan the lady sawe yt she was refused & his mantel in her hande / She cryed & called the mē of the hous & said to hē / Loo this ebrewe is comen to my chābre & wold haue enforced & haue leyn by me / & whan I cryed he fledde out of the chābre and lefte for hast his mantel that I helde behynde hym / & in to witnes of trouthe she shewde to her hus­bond the mantel whan he cam home & saide / Thy seruaūt hebrew whom thou hast brought in to this hous is entred in to my chābre for to haue leyn by me And whan I cryde he lefte his mātel that I held & fledde away / whan the lord herde this anon he gaf faith & byleuyd hys wyf / And beyng sore wroth / sette Ioseph in pryson / where as the prysoners of ye kyng were kept / & he was ther faste sette in / Our lord god was with Ioseph & had mercy on hym and made hym in the fauour & grace of the chief kepar of the pryson in so moche yt he delyueryd to Ioseph the kepyng of all the prysoners / & what he dyde was doon & ye chyef gayler was plesid with all / Our lord was with hym & directed all his werkis / After this it fylle so that ij offycers of the kynges trespaced vnto their lord / wherfor he was wroth with hem & comanded thē to the pryson where as Ioseph was / That one of thē was the boteler / & that other the baker / and the kepar betoke them to Ioseph to kepe / & he seruyd them / After a whyle that they had ben in pryson they bothe sawe on one nyght a dreme / of whiche they were astonyed & abasshed / & whan Ioseph was comen in to serue them and sawe thē heuy / he demāded thē / why they were heuyer than they were woned to be / which answerd / we haue dremed & ther is none to Interprete it to vs / Io­seph said to them / suppose ye yt god may not gyue me grace to interprete it / Tell to me what ye sawe in your slepe / Thē ­ne the boteler tolde first / & said / me thought I sawe a vyne had iij brāches & after they had flowred ye grapes we­re rype / & thēne I toke the cuppe of pha­rao in my hande & toke the grapes and wrange out of thē wyn in to the cuppe that I helde & presented it to pharao to drynke / Ioseph answerd / The iij braunches ben yet iij dayes after which pha­rao shal remēbre thy seruyse / & shal res­re the in to thy formest offyce & gree / for to serue hym as thou were woned to doo / Thenne I pray the to remembre me when thou art at thyn aboue and be to me so mercyful to sue vnto pharao that he take me out of this pryson / For I was stolen out of ye lōde of hebrews / & am innocētly sette here in pryson / thēne [Page l] the maister baker sawe that he had wysely Interpreted the botelers dreme / he saide / Me thought that I had iij basket­tes of mele vpon my heed and in that one baskette that was hiest me thought I bare all the mete of the bachows / & birdes came & ete of hit / Ioseph answerd / This is thynterpretaciō of the dreme / ye iij baskettis ben iij dayes yet to come after which pharao shal smyte of thy heed & shal hāge the on the crosse / & the byrdes shal tere thy flessh / & the thyrd day after this / pharao made a grete feeste vnto his children / & remembrid hym hym emōg the meles on the maister bo­teler & the maister baker / he restored his boteler vnto his office / & to serue hym of the cuppe / And that other was han­ged that the trouth of the interpretour was byleuyd & proued / Notwithston­dyng the maister boteler in his welth forgate Ioseph his interpretour / Two yere after pharao sawe in his slepe a dreme / hym thought he stode vpō the ryuer fro which he sawe vij oxen ascēde to the lande which were fair & right fatte & were fedde in a fatte pasture / he sawe other vij come out of the ryuer poure & lene & were fedde in places plenteuous & bourgenyng Thise deuoured the other that were so fatte & fayr / here with he sterte out of his slepe / & after slepte agayn & sawe another dreme / he sawe seuen eeris of corn standyng on one stalke ful & fayr of cornes / & as ma­ny other eeris voyde and smeton with drought which deuoured the beaute of the first vij / in ye mornyng pharao awoke & was gretly aferde of thyse dremes / & sente for all coniectours & dyuynours of Egypt & wyse men & whan they were gadred he told to thē his dreme / and ther was none that coude interprete it / Thēne at laste the maister boteler re­mēbryng Ioseph said / I knowleche my synne / on a tyme the kyng beyng wroth with his seruaūtis sente me & the maister of the bakers in to pryson / where we in one nyght dremed bothe prodyges of thynges comyng / And ther was a chylde of thebrewes seruaūt to the gayler to whom we tolde our dremes / & he expowned thē to vs & said what shold happene / I am restored to myn offyce & that other was hanged on the crosse / Anone by the kynges cōmandem̄t Io­seph was taken out of pryson & shauē bayned / and chaūged his clothes and brought to fore pharao / to whom he saide I sawe a dreme which I haue shewd vnto wyse men / & ther is none yt can telle me thinterpretacōn therof / to whom Io­seph āswerd god shal answere by me thynges prosperous to pharao / Thēne pharao told to hym his dremes like as is to fore wret [...] ̄ of the vij fatte oxen & vij bene & how the lene deuoured ye fatte & in lyke wyse of the eeris / Ioseph ans­werde / the kyngis dreme one thyng with god hath shewde to pharao / The vij fatte oxen & ye vij eris fulle / betoke­ne vij yere to come of grete plente & co­modyous / & the vij lene oxen & the vij voyde eeris smeton with drought / beto­kene vij yere after thē of grete hungre / & scarcete / Loo ther shal come first vij yere of grete fertilite & plēte / in all the londe of egypt / after whom shal folow other vij yere of so grete sterilite / barey­ne & scarcete / that thabundaūce of the first shal be al forgotē the gret hūgre of thyse latter yeres shal cōsume alle the plēte of the first yeris / the latter dreme ꝑteyneth to the same by cause god wold that yt shold be fulfyllid / Now therfor late ye kynge prouyde for a mā that is wyse & wytty / that may comāde & ordeyne prouostis & officers in all places of the Royame that they gadre in to gar­ners & barnes the fyfthe part of all the corne & fruytes yt shal growe thyse first vij plenteuous yeres that ben to come / & that all this whete may be kepte in barnes & garners in townes & villages that it may be made redy ayenst the co­myng of the vij scarse yeris that shal oppresse by hūgre all egypt / to thēde yt the peple be not ēfamyned / This coūseil pleysid moche to pharao & to all his mynystris Thēne pharao said to his seruā ­tes / where sholde we fynde suche a man as this is which is fulfyllyd with the spirite of god / & thēne he said to Ioseph For as moch as god hath shewd to the all that thou hast spoken / trowest thou that we myght fynde ony wyser than thou or lyke to the / Thou shalt be vppe­rist of my hows / & to the cōmandem̄t [...] thy mouth all peple shal obeye / I on [...] shal goo to fore the and sytte but [...] ­sete [Page] aboue the / ye said pharao to Ioseph Lo I haue ordeyned the aboue & maister vpon all the londe of egypte / he toke a rynge fro hys hande & gaf it in to his hande / & cladde hym with a double stole furryd with byse / & a golden coler he put aboute his necke / and made hym to ascēde vpon his chare / the second trom­pet cryeng that all mē shold knele to fore hym / & that they shold knowe hym vpperyst prouoste of alle the londe of egypte / Thēne said ye kynge of egypte to Ioseph / I am pharao / without thy co­mandemēt shal nomā meue hande ne fote in all the lāde of egypte / he chaūged his name / & called hym in the tōgue of egypte the sauyour of the world / he gaf to hym a wyf named Assenech doughter of putiphar preest of Eliopo­leos / Ioseph wēte forth thēne in to the lōde of egypte / Ioseph was .xxx. yere olde whan he stode in the fauour & grace of pharao / And he wēte round aboute all ye regyone of egypte / The plēteuos­nes & fertylyte of the vij yere cā / And sheues & shockes of corn were brought in to the barnes / Alle the habūdaunce of fruytes was leyde in euery toun / Ther was so grete plēte of whete that it myght be compared to the grauel of the see / & the plēte therof excedeth mesure / Ioseph had ij sones by hys wyf er ye fa­myne & hūgre cam whiche assenech the prestes doughter brought forth / of whom he callid the name of ye first Ma­nasses sayeng / god hath made me to forgete alle my labours / & the hous of my fader hath forgotē me / he callid the name of the secōd sone Effraim sayeng / god hath made me to growe in the londe of my pouerte / Thēne passyd the vij yeris of plēte & fertylyte that were in egypte And the vij yeris of scarcete & hungre began to come which Ioseph had spoken of tofore / and hūgre began to wexe & growe in the vnyuersal world / also in alle the londe of Egipt was hungre & scarcete & when the peple hungred they cryed to pharao axyng mete to whom he answerd goo ye to Ioseph / & what sō ­euer he saye to you / doo ye / dayly grewe & encresyd the hūgre in all the londe / thē ne Ioseph openyd the barnes & garners & sold corn to thegipciēs / For the hūgre oppressid thē sore / all prouynces cā in to egypte for to bye mete to thē / & teschewe the hungre / Iacob fader vnto Ioseph herde telle that corn and vytayllis were sold in egypte / & saide to his sones / why be ye necglygēt / I haue herd saye that corn is sold in egypte / Goo ye theder [...] & bye for vs that is necessarye & behoefful / yt we may lyue & consume not for nede / Thēne the x brethern of Ioseph descēded in to egypte for to bye whete / & beniamyn was left at home with the fader / by cause what someuer happed to the brethern in her Iourney / thēne they entrid in to the londe of egypte with o­ther for to bye corn / Ther was grete fa­myne in the lōde of Canaan / & Ioseph was prynce in ye lōde of egypte / also by his comandem̄t whete was solde vnto ye peple / Thēne whan his brethern were comē & had adoured & worshiped hym he anon knewe thē / & spack to them as to strangers harde wordes / demādyng them sayeng / whens be ye whiche ans­werd / of the lōde of Canaan & come hether to bye that is necessarye for vs / & though he knewe his brethern / yet was he vnknowen of thē / he remēbryd the dremes that he somtyme had seen & told them / & saide ye be spyes & be comē hether for tespye the weykest places of this lōde / whiche said to hym / it is not soo lorde / but we thy seruaūtes ben co­men for to bye vytaylles / we ben alle sones to one mā / we come pesybly ne we thy seruaūtes thynke ne ymagyne no­ne euyll / to whō he answerd / it is alle other wyse / ye be comē for to espye & considere the secretest places of this Roya­me / Thēne they saide / we were xij bre­thern thy seruants sones of one mā in the londe of Canaan the yongest is at home with our fader / & that other is deed / That is said he that I saide / ye be spyes / Now I haue of you thexperyence I swere to yow by thelthe of pharao ye shal not departe tyl that your yongest brother come / Sende ye one of you for hym for to brynge hym hether / ye shal abyde in fethers in pryson tyl the trou­the be prouyd wether tho thyngis that ye haue said be trewe or false / Els by thelthe of pharao ye be spyes / ¶ And delyueryd them to be kepte thre dayes / The third day they were brought out of pryson to whom he sayde / [Page lj] I drede god yf ye be pesible as ye saye / doo as ye haue said / and ye shal lyue late one brother be boūden in pryson / & goo ye your waye & lede home the whe­te that ye haue bought in to your hou­ses / & brynge to me with you your yongest broder / than I may preue your wor­des yt ye deye not / They dyde as he saide & spacken to gydre / we ben worthy and haue wel descruyd to suffre this / For we haue synned in our broder / Seeyng his anguyssh whan he prayd vs & we herd hym not / Therfor this trybulation is fallen on vs / Of whom Ruben saide / Sayde not I to you / In no wyse synne not ye in the child & ye wold not here me / Now his blood is wroken / They knewe not that Ioseph vnderstode them for as moche as he spack alway to thē by an interpretour / Thenne Ioseph tor­ned hym a lytyl & wepte / After he re­torned to hē / & toke symeō in their pre­sence & bonde hym & sente hym to pryson And cōmanded to his mynystris to fil their sackis with whete / and to put eche mans money in their sackis / and aboue that to gyue thē mete to spende in their whiche dyde soo / And they toke theyr whete & leyde it on theyr asses & depar­ted on theyr way / After one of them on the way opened his sack for to gyue his beest mete & fonde his money in the mouth of his sack and saide to his bre­thern / me money is gyuē to my agayn lo I haue foūde it in my sack / & all they were astonyed / what is this that god hath don to vs / Thēne they cam hom to their fader in to the londe of Canaan & told to hym all thynges that was fallē to thē sayeng / The lord of the contre hath spoken harde to vs / & had supposed that we had ben spyes of that prouynce / To whō we answerd that we were pesible peple ne were no suche espyes / and that we were xij sones gotē of one fader / One is deed / & the yongest is with our fader in ye londe of canaan / which thēne saide to vs / Now shal I preue whether ye be pesible or no / ye shal leue here one broder with me / & lede home that is ne­cessarye for you / & goo your waye / and see that ye brynge with yow / your yongest broder that I may knowe that ye be none espyes / and that ye maye Rsseyue this brother that I hold in pryson / and thēne forthon what that ye wil bye ye shal haue lycence / And this said / eche of them poured oute the whete / & euery man fonde his money bounden in the mouth of euery sack / Thēne saide Iacob their fader / ye haue made me without chyldren / Ioseph is goon & lost / Symeō is boūden in pryson / and Beniamyn ye wil take away fro me / In me comen all thyse euillis / To whom Ruben answerd S [...]ee my two sones yf I brynge hym not agayn to the / delyuer hym to me in my hande & I shal restore hym agayn to the / the fader saide / my sone shal not goo with you / his brother is deed / & he is lefte now allone / yf ony aduersyte shold happe to hym in the way that ye goo vnto / ye shal lede my olde heres with sorowe to helle / In the mene while famyne & hungre oppressid alle the londe gretly / And whan the corn that they brought fro egypte was cōsumed Ia­cob said to his sones / Retorne ye in to egypte & bye for vs som mete that we may lyue / Iudas answerde / That man said to vs vnder sweryng of grete othes / That ye shal not see my face ne come to my presence but yf ye brynge your yongest brother with you / Therfor yf thou wil sende hym with vs / we shal goo to gyder and shal bye for vs that shal be necessarye / & yf thou wilt not we shal not goo / The man saide as we ofte haue said to the / that yf we brynge hym not we shal not see his vi­sage / Israhel said to them / This haue ye don in to my myserye / that ye tolde to hym that ye had another brother / And they answerde / The man demanded of vs by ordre our progenye yf our fader lyued and yf we had ony brother / And we answerde hym consequently after that he demanded / we wiste not what he wold saye ne yt he saide brynge your broder With you / Sende the child with vs that we may goo forth / and lyue / and that we ne our chyldrē deye not for hungre / I shal resseyue thy sone And requyre hym of my hande / yf I lede hym not thedre & brynge hym agayn I shal be gylty to the of the synne euer after / yf ther had ben no delaye of this we had ben there and comen agayn by this tyme / Thēne Israhel their fader sayde to thē / yf it be so necessarie as ye [Page] saye / doo ye as ye wyll / take with you of the best fruytes of this londe in your vessellis / and gyue ye & presente to that man yeftes a lytyl Reysyns & hony / Storax scacten / therebinthe & dates & be­re with you double money / & also the same money that ye fonde in your sackes lest ther by ony errour therfore / and take with you beniamin your brother My god that is almyghty make hym plaisan̄t vnto you / And that ye may retorne in saefte with this your brother and hym also that he holdeth in pryson I shal be as a man barayen ther whiles wythout chyldren / Thēne the brethern toke the yeftes & double money & beniamyn / And wente forth in to egypte & cam & stode to fore Ioseph / whom whan he had seen & beniamyn / he cōmanded to ye steward of his hows / that he shold do slee sheep & calues & make a feste / For thyse brethern shal dyne wyth me this day / he dyde as he was cōmanded & brought the mē in to his lordes hous Thēne were they all aferd & said soft­ly to gydre / by cause of the money that we had in our sackis we be brought in that he take vs with the defaulte / and shal by violence brynge vs & our asses in to seruytude / wherfor they said to the steward of the hous in the yate of the hows er they entrid sayeng / we praye the to here vs / the laste tyme that we cā to bye vitaille / whiche whan we had bought & departed & were on our way for to gyue our beestis mete we openyd our sackes & we fonde in the mouth of our sackis our money that we had pa­yd / whiche we now brynge agayn of the same weight / & we haue more other for to bye to vs that shal be necessarye it is not in oure conscience to haue it / we wete neuer who put it in our sackis he āswerd to hym / pees be emōge you Fere ye nothyng / the god of your fader hath gyue to you ye tresour yt ye fōde in your sackes / for the money yt ye paid to me I haue it redy / & thēne he brought in symeon to them / & brought them in to the hous & wesshe their feet / & gaf me­te to their asses / they made redy & ordeyned theyr yeftes & presentes agayn the comyng of Ioseph / Tey herd saye that they shold dyne & ete there / Thēne Io­seph ētrid in to the hows / & they offred to hym the yeftes holdyng thē in their handes & worshiped hym fallyng doun to the groūde / And he debonairly sale­wed them / & demanded thē sayeng / Is your fader in good helth of whom ye told me / lyueth he yet / They answerd / thy seruaūt our fader is in good helth & lyueth yet / & kneled doū & worshipid hym / Thēne he castyng his eyen on his brother beniamyn that was of one mo­der & said / Is this your yonge brother of whom ye told me / & also said god be mercyful to the my sone / he hyed hym fro them ward / for he was meuyd in all his spirites & wept on his broder & wē te in to his bedde chābre / After this he wesshe his vysage & cā out makyng good contynaūce & comāded to set brede on ye borde / & after yt he set his brothern in ordre eche after their age & ete to gydre / & Ioseph sat & ete with thegipciens For it was not lauful to thegipciens to ete with thebrewis / & eche of thē we­re wel seruyd / but beniamyn had the beste part / & they ete & dranke so moche that they were dronken / Thēne Ioseph comāded the styward of his hous to fille their sackes with whete as moche as they myght receyue / & the money of the whete put it in to euery mannes sack / & take my cuppe of siluer & the money of the yongest & put that in his sack / & all this was doon / & on the morn by tymes they were suffred to departe with their asses / And whan they were goon out of the toun & a lytyl on their way thēne Ioseph said to his steward / make the redy & ride after & saye to thē why haue ye don euyl for good / the cuppe that my lord is acustmed to drynke in ye haue stolen / ye myght not doo a werse thyng / he dide as Ioseph had comāded & ouertoke thē & said to them all by ordre like as he had charge / which ans­werde / why saith your lord so / & doth to vs his seruaūts suche lettyng / the mo­ney that we fonde in our sackes we brought agayn to ye fro the londe of Canaan And how may it folowe yt we shold stele ony gold or siluer fro ye hous of thy lorde / loke at whom it be foūde of vs alle thy seruants / late hym deye / whiche saide to them / be it after your sentence / At whom that it euer be founden he shal be my seruaunt / & the other [Page xlix] shal goo free and be not gylty / Thenne he hyed and sette doun all their sackes begynnyng at tholdest vnto the yon­gest / and at last fonde the cuppe in the mouth of the sack of Beniamin / Thēne they alle for sorowe cutte and rented their clothes and laded their asses a­gayn and retorned alle in to the toun agayn / Thenne Iudas entrid first with his brethern vnto Ioseph / And alle they to gydre fille doun platte to the grounde / To whom Ioseph saide / why haue ye doo thus / knowe not ye that there is noman lyke to me in the science of knowleche / To whom Iudas ans­werd / what shal we answer to the my lord / or what shal we speke or right­fully desyre / God hath founden and remembrid thiniquite of vs thy seruaun­tes For we all be thy seruantes / ye we and he at whom the cuppe was foun­den / Ioseph answerd god forbede that I shold so doo / who someuer stale the cuppe shal be my seruaūt / And go ye your waye for ye shal be free and goo to your fader / Thenne Iudas appro­chyd ner hym and spack with a har­dy chere to hym and saide / I beseche the my lorde to here me thy seruaunt that I may saye to thyn audyence a worde / & and that thou wilt not be wroth to thy seruaunt / Thou art nexte to pharao my lord / Thou demandest first of vs thy seruauntes / haue ye a fader or brother / And we answerd to the my lord / Our fader is an old man / and we haue a brother a yonge childe whiche was born to hym in his old a­ge / whos brother of the same moder is deed / and he is an only sone / whom the fader loueth tenderly / Thou saidest to vs thy seruauntes / brynge hem he­ther to me / that I may see / we told to the my lord for trouthe / Our fader may not forgoo the childe / yf he forgoo hym certaynly he shal deye / And thou saidest to vs thy seruants / but yf ye brynge hym with you ye shal nomore see my vysage Thēne when we cam to our fader & tolde hym all thyse thynges and our fader bad vs to retorne & bye more corn / To whom we saide / we may not go theder but yf our yongest bro­ther goo with vs / For yf he be absente we dar not approche ne come to the pre­sence of ye man / And he answerd to vs ye knowe well that my wyf brought to me forth but ij sones / That one wēte out & ye said that wild beestis had de­uoured hym / & yet I herd neuer of hym ne he apperid not / yf now ye sholde ta­ke this my sone / & ony thyng happend to hym in the waye ye shold brynge myn hore here with sorowe to helle / therfor yf I shold come home to my fader / & brynge not the child with me sith the sowle & helth of my fader dependeth of this child / & see yt he is not come with vs / he shal deye / and we thy seruantes shold lede his old age with wayllyng & sorowe to helle / I my self shal be thy propre seruan̄t / whiche haue receyuyd hym vpon my faith & haue promysed for hym sayeng to my fader / yf I bryng hym not agayn / I shal be gylty of the synne to my fader euer after / I shal a­byde & contynue thy seruaūt for ye child in the mynystery & seruyse of the my lord I may not departe the chyld beyng absente / leste I be witnes of the sorow that my fader shall take / wherfore I be­seche the to suffre this child to goo to his fader / & receyue me in to thy seruyse Thus said Iudas with moche more as Iosephus ātiquitatū reherceth more py­tously / & saith more ouer that the cause why he dide do hyde the cuppe in benia­myns sacke was to knowe whether they louyd bēiamin or hated hym as they dide hym what tyme they sold hym to thismaelites / Thēne this requeste made Io­seph myhgt no lēger forbere / but comā ded thē that stode by to withdrawe them & whan all men were goon out / sauf he & his brethern / he began to saye to them wepyng / I am Ioseph your brother / ly­ueth yet my fader / The brethern were so aferd yt they coude not speke ne answe­re to hym / Thēne he debonairly saide to them come hether to me / And whan they cam nere hym he saide / I am Ioseph your brother that ye sold in to egypte / Be ye not aferde / ne thynke not harde vnto you that ye solde me in to thise regions / God hath sente me to fore you in to egypte for your helth / It is ij yere sith the famyne began & yet ben v yere to come in which men may not ere sowe ne repe /

God hath sente me to fore you / [Page] you / that ye shold be reseruyd on ther­the / and that ye may haue mete to lyue by / It is not by your coūseyl that I was sente hether / but by the wyll of god / whiche hath ordeyned me fader of pharao / And lord of alle his hows / and prynce in all the londe of egypte / Hye you and goo to my fader and saye ye to hym / This worde sen­deth to the thy sone Ioseph / God hath made me lord of the vnyuersal londe of egypte / Come to me lest thou deye / & thou shalt dwelle in the londe of Iessen Thou shalt be next me / yu & thy sones & the sones of thy sones / & I shal fede thy sheep thy beestis & all that thou hast in possessiō Yet resten fyue yere to come of famyne / therfore come lest thou perysshe thy hows & all that yu owest Lo your eyen and the eyen of my brother Ben­iamyn see / that my mouth speketh thy­se wordes to you / Shewe ye to my fa­der alle my glorye and alle that ye ha­ue seen in egypte / Hye ye and brynge hym to me / This said he enbraced his brother Beniamyn aboute his necke & wepte / And he also wepte on hym / Ioseph thenne kyssed all his brethern and wepte vpon eche of them / After this they durste better speke to hym / Anon it was tolde and knowen alle aboute in the kynges halle / that Iosephs brethern were comen / And pharao was Ioyeful and glad therof and alle his housholde / and pharao said to Ioseph that he shold saye to his brethern / lade ye our beestis and goo in to the londe of Canaan / and brynge fro thens your fader and kynred / and come to me / And I shal gyue you alle the goodes of egypte that ye may ete the mary of therthe / Comande also that they take cariage of this londe of egypte for the cariage of their chyldren and wyues / and saye to them / Take your fader & come assone as ye may & leue nothyng behynd you / For alle the beste thyn­ges shal be youris / The sones of Israhel dyde as they were cōmanded / To whom Ioseph gaf caryage after the cō mandement of pharao and mete to ete by the way / he comanded to gyue to euerich two garmentis / To Benia­myn he gaf iijC pieces of siluer with fyue garmentis of the beste / and also he sente clothyng to his fader / addyng to them ten asses which were laden all wyth Richesses of egypte / And as many asses laden and beryng brede & vytayll to spende by the way / And thus he lete his brethern departe fro hym sayeng / Be ye not wroth in the waye / Thenne they thus departyng cā in to the londe of Canaan to theyr fa­der / and shewde al this to their fader and saide / Ioseph thy sone lyueth & he lordeth in alle the londe of Egypte / whā Iacob herde this / he awoke as a man had ben awaked sodenly out of his slepe / yet neuertheles he byleuyd them not / And they tolde to hym al the or­dre of the mater / Whan he sawe the caryage and alle that he had sente / his spyrite reuyued and saide / It suffy­seth to me yf Ioseph my sone yet lyue / I shal goo and see hym er I dye / Thenne Israhel wente forth with alle that he had and cam to the pytte where to fore he had sworn to god / and sle­we there beestis to make sacrefises to ye god of ysaac his fader / he herde god by a vysion that same nyght sayeng to hym / Iacob. Iacob. To whom he ans­werd / I am here al redy / God said to hym / I am strengest god of thy fader ysaac / drede the not / but descende doun in to egypte / I shal make the to growe there in to grete peple / I shal descende with the theder / and I shal brynge the agayn whan thou retornest / Ioseph sothly shal putte his handes vpon thyn eyen / Iacob thenne aroos on the morn erly And his sones toke hym with their children and wyues & sette them on the caryages that pharao had sente to brynge hym and alle that he had in in the londe of Canaan / And so cam in to egypte with all his progenye so­nes and children &c̄ Thyse ben the na­mes of the sones of Israhel that entrid with hym in to egypt / The first bego­ten Ruben with his children foure / Symeon with his vij sones / Leuy wyth his iij sones / Iudas and his sones iij / Ysachar and his iiij sones / Zabulon & his sones iij. Thyse were sones of lya that Iacob gate in mesopotamye and dyna his doughter / Alle thyse sones and doughtres were xxxiij / Gad al­so entred with his chyldren vij / Aser [Page lvj] with his children v / and of his chil­dis children ij / Thise were sones of zelphe / in nombre xvj / The sones of Rachel were Ioseph and beniamyn / Ioseph had two sones in the londe of egipte by his wyf assenech / manasses & Effraim / the sones of Beniamyn were .x. / Alle thyse chyldren that cam of Rachel were in nombre xiiij / Dan entrid with one sone / and Neptalim with iiij sones / Thise were the childrē of Bala / they were in nombre vij / Alle the Sowles that were yssued of his seed that entrid in to Egipte with hym withoute the wyues of his sones were lxvj / The sones of Ioseph that were born in egypte tweyne / Sūma of all the sowles of the hows of Iacob that entrid in to egypte were in all lxx Iacob sente thēne to fore hym Iudas vnto Ioseph to shewe to hym his co­myng / And he cam to Ioseph in Iessen / And anon Ioseph ascended his chare wente for to mete his fader and whan he sawe hym he enbraced hym mekely and wepte / And his fader re­ceyuyd hym Ioyously and enbraced also hym / Thenne said the fader to Ioseph / Now shal I dye Ioyously by cause I haue seen thy vysage / Thenne said Ioseph to his brethern and to alle the hows of his fader / I shal goo and as­cende to pharao and shal saye to hym / that my brethern and the hows of my fader that were in the londe of Canaan be come to me and ben men kepyng sheep and can the maner wel for to ke­pe the flockes of sheep / and that they haue brought with them their beestis & alle that euer they had / whan he shal calle you / and axe you of what occupacion ye be / ye shal saye we ben shepe herdes thy seruaūtes from our chyldho­de vnto now / & our faders also / This shal ye saye that ye may dwelle in the lond of Iessen / For thegipciens haue spyte vnto herdmen of sheep / Thenne Ioseph entred to fore pharao and said to hym / my fader / my brethern their sheep and beestis ben comen fro the londe of Canaan / and be in the londe of Iessen / And he brouht fyue of his bre­thern to fore the kynge / whom he demā ­ded / of what occupacion they were of / they answerd / we ben kepers of sheep thy seruantes / we and our fa­ders we be come to duelle in thy lande / For ther is no grasse for the flockes of sheep of vs thy seruantis / the famyne is so grete in the londe of Canaan / we beseche the that thou comande vs thy seruantes to dwelle in the lande of Iessen Thenne said the kyng of Ioseph / Thy fader and thy brethern ben comen to the The lande of egipt is at thy cōmande­ment / make thou them to duelle in the beste place and delyuer to them the lon­de of Iessen / And yf thou knowe them for connyng / ordeyne them to be mais­tres of my beestis / After this Ioseph brought his fader in / And made hym stande to fore the kynge / whiche blessid hym / and was demanded of the kynge how old he was / he answerd / The dayes of the pylgremage of my lif ben an C.xxx yere smale and euyll / And yet I am not comen vnto the dayes of my faders that they haue lyuyd / and he blessyd the kynge and wente out / Thenne Ioseph gaf to his fader and brethern possession in egipte in the best soyle of Ramesses lyke as pharao had commanded / and there fedde them gy­uyng to eche of them vytaylle / In [...] the world was scarcete of brede / And hūgre and famyne oppressyd specyally and most the land of egypte and the londe of Canaan / Of whiche londes Ioseph gate all the money for sellyng of whete and brought it in to the kynges tresorye / whan alle peple lacked mo­ney all egypte cam to Ioseph sayeng gyue vs bre [...]e / why deye we to the lackyng money / To whom he answerd / brynge to me your beestis and I shal gyue you for them vitailles yf ye haue no money / whiche whan they brought he gaf to them vitailles and food for horses / sheep / oxen and asses / and susteyned them one yere for chaungyng of theyr beestis / Thenne cam they agayn the second yere and sayd / we hyde not fro the our lorde / that our money is faylled / and also our beestis ben goon / And ther is nothyng lefte but our bodyes and our londe / why thenne shal we deye in thy syght / And we our self and also our lande shal be thyne / Bye vs in to bondship and seruytude of the kynge / & gyue [Page] vs seed to sowe leste the erthe torne in to wildernes / Thenne Ioseph bought all the lond of egypte / euery man sel­lyng his possessions for the vehement hungre that they hadde / he subdued all vnto pharao / and all his peple fro the laste termes of egipte vnto the vtterist endes of the same / exepte the lande lā gyng to the preestes which was gyuen to them by the kynge / to whom were gyuen vitaillis openly out of alle the barnes and garners / And therfore they were not compellid to selle their possessions / ¶Thenne said Ioseph to all the peples / Lo now ye se and know that pharao oweth and is in possessiō of you and of your lande / take to you seed and sowe ye the feldes that ye may haue fruyte / the fyfte part therof ye shal gyue to the kynge / and four partes I promyse to you to sowe and for mete to your seruauntes / and to your chyldren / whiche answerd / Our helth is in thyn hōde / late our lord only beholde vs and we shal gladly serue ye kynge / fro that tyme vnto this present day / In alle the lande of egipte the fifte part is paid to the kynge / and it is holden for a lawe / exept the londe longyng to the prestes whiche is fre fro this condicion / Thenne / Israhel dwellid in egipte / in the londe of Iessen / and was in possession therof / he encreced & multiplied gretly and lyuyd therin xvij yere / and alle the yeres of his lyf were an honderd and seuen and fourty yere / whan he vnderstode that the day of his deth approched he callid to hym his sone Ioseph and said to hym / Yf I may fynde so moche grace in thy sight do to me so moche mercy as thou promyse and swere that thou berye me not in egipte / but that I may reste with my faders / and take and carye me fro this lande / And leye me in the sepulchre of my forn faders / To whom Ioseph answerd / I shal doo that thou hast cō ­manded / thenne said he / Swere that to me / And so he swore / And thenne Israhel adoured and worshipped our lord and torned hym toward his beddes heed / Thenne this don anon after it was told to Ioseph that his fader was seke and feble / who anon toke his sones Manasses and effraim and cam to his fader / anon it was told to the fader / Lo thy sone Ioseph cometh to the / whiche thenne was conforted satte vp in his bedde / And Ioseph entrid in and Iacob saide / Almyghty god apperid to me in luza whiche is in the lond of canaan / and he blessid me and saide I shal encrece the and multeplye in to tourbes of peples / I shal gyue to the this londe and to thy seed after the in sempyternal possession / therfore thy two sones that ben born to the in this londe of egypte to fore I cam hether to the / shal ben my sones Effra­im and manasses / they shal be repu­ted to me as symeon and Ruben / The other that thou shalt gete after them shal be thyn / and shal be called in the name of theyr brethern in theyr posses­sions / Thenne he seyng Iosephs so­nes said to hym who ben thyse chyldren Ioseph answerd / they be My sones whiche god haue gyuen to me in this place / brynge them hether said he to me that I may blesse them / Israels eyen were dymmed and myght not see clerly for grete age he toke them to hym and kyssed them / and said to Ioseph I am not defrauded fro the sight of the / and furthermor god hath shewd to me thy seed / Thenne whan Ioseph toke them fro his faders lappe / he wor­shippid hym knelyng lowe to therthe / And sette Effraym on his right side & on the lyft syde of Israhel / and ma­nasses on the right side of his fader Israhel / whiche toke his right hande and leyde it on the heed of effraim the yon­ger brother / and his lyft hande on the heed of manasses which was first born Thenne Iacob blessyd the sones of Ioseph and said / God in whos sight walked my faders Abraham and ysa­ac / God that had fedde me fro my yongthe vnto this present day / The angele that hath kepte me from alle euyl­lis blesse thyse chyldren / and my na­me be called on them and the names of my fadres Abraham and ysaac / & growe they in to multytude vpon ther­the / Thenne Ioseph seeyng that his fader sette his right hand vpō the heed of effraim the yonger brother toke it he­uyly / and toke his faders hande and wold haue leyd it on the heed of [Page lv] Manasses / and said to his fader / Nay fader it is not conuenyent that ye doo this is the first begoten sone / sette thy right honde on his heed / Whiche renyed that / and wold not doo so / but said / I wote my sone / I wote what I doo / and this sone shal encrece in to peples and multeplye / but his yonger brother shal be gretter than he / and his seed shal growe in to gentyles / And blessyd them sayēg that same tyme In the shal be blessyd Israhel & shal be said / Make god the like to Effraim & manasses And said to Ioseph his sone / lo now I dye / & god shal be with yow / and shal reduce and brynge you agayn vnto the londe of your faders / And I gy­ue to the one parte aboue thy brethern whiche I gate and wan fro the hande of Amorrey with my swerd and my­bowe / Thenne Iacob called his sones to fore hym and said to hem / gadre ye all to gydre to for me that I may she­we to yow / thynges that ben to come / And here your fader Israhel / ¶And there he told to eche of them his condi­on singulerly / And whan he had bles­sid his xij sones he comanded them to berye hym with his faders in a double spelūke whiche is in the felde of ephron ethey / ayenst mambre in the londe of canaan whiche Abraham bought / And this saide he gadred to hym hys feet and deyde / whiche anon as Ioseph sa­we / fylle on his visage and kissed hym / he comanded / to his maistres of phisik & medicines whiche were his seruauntes / that they shold enbame the body of his fader with swete spices aromatykes / whiche was alle don / and thenne wente they sorowyng hym .xl. dayes / the egypcyens waylled hym lxx. dayes and whan the wayllyng was passyd Ioseph dyde saye to pha­rao how he had sworn and promysid to berye hym in the londe of Canaan / To whom pharao saide Goo and berye thy fader lyke as thou hast sworn / whiche thenne toke his faders body & wente / and with hym were accompa­nyed all the aged men of pharaos hous And the noblest men of burthe of all the londe of egypte / the hows of Ioseph with his brethern / without the yong children. flockes and beestis / whiche they lefte in the londe of Iessen / he had in his felawship chares cartes & hors­men / And was a grete tourbe & com­panye / and cam ouer Iordan where as they halowed thexequyes by grete wayllyng vij days long / And whan they of the contre sawe this plancte and so­rowyng / they saide / This is a grete sorow to thegypcyens / And that same place is named yet / the bewayllyng of egypte / The children of Israhel dyde as they were cōmanded and bare hym in to the londe of Caanan / and buryed hym in the double spelūke whiche abraham had bought / Thenne whan Iacob their fader was buryed / Ioseph with alle his felowship retorned in to egypte / Thenne his brethern after the deth of their fader spaken to gydre pry­uely and dredyng that Ioseph wold auenge the wronge and euyll that they had don to hym / camen to hym and saide Thy fader comāded vs er he deyde / that we shold saye thus to the / we praye the that thou wilt forgete and not re­membre the synne and trespaas of thy brethern / ne the malyce that they executed in the / we beseche the that thou wilt forgyue to thy fader seruaunt of of god this wickednes / whiche whan Ioseph herde wepte bitterly / and his brethern cā to hym knelyng lowe to the grounde & worshippid hym and sayd / we ben thy seruauntes / To whom he answerd / be ye nothyng aferd ne dre­de you not / wene ye that we may resiste goddes wyll / ye thought to haue don to me euyl / but god hath Torned it in to good / and hath exalted me as ye see and knowe / that he shold saue moche peple / Be ye nothyng afer­de / I shal fede you and your children And conforted them with fair wordes and spack frendely and Ioyously to them / And he abode and duellyd stylle in egypte with alle the hous of his fader / And lyuyd an hondred & ten yere / And sawe the sones of Ef­fraym in to the thirde generation / After thyse thynges he said to his bre­thern / After my deth god shal vysyte you / and shal doo you departe fro this londe / vnto the londe that he promysed to Abraham. Ysaac. and Iacob whan that tyme shal come take my bones & [Page] lede them with you fro this place / and thenne deyde / whos body was enbamed with swete spyces and aromatikes / And leyde in a chest in egypte /

Thus endeth thystorye of Ioseph and his brethern

Hyer next foloweth thystorye of moyses whiche is redde in the chirche on mydlēte sonday:


THyse ben the names of the children of Israhel that entryd in to egipt with Iacob / And eche entrid with their hous­hold and meyne / Ruben / Symeon / Leuy / Iudas / Ysachar / Zabulon / Ben­iamyn / Dan / Neptalyn / Gad & Aser / they were alle in nombre that entred lxx. Ioseph was to fore in egypte / And whan he was deed and all his brethern / and kynred the chyldren of Israhel grewe and multeplyed gret­ly and fylled the erthe / Thenne was ther a newe kynge vpon egypte / whiche knewe nothyng Ioseph / and said to his peple / Loo & see / the peple of the children of Israhel is grete and strenger than we be / Come and late vs wysely oppresse them leste they multeplye & gyue vs bataylle and fyght with vs / and dryue vs out of our londe / Thenne he ordeyned prouostes and maystres ouer them to sette them awer­ke and put them to affliction of bur­thens / They bylded to pharao two to­nes / phiton and Ramesses / how moche more they oppressid them so moche mo­re they encreced and multeplyed / The egypcyens hated the chyldren of isra­hel / and put them to affliction scornyng and hauyng enuye at them / & oppressyd bytterly theyr lyf wyth hard and sore labours of tyle and claye / and greuyd alle them in suche werkis / The kynge of egypte said to the mydwyues of the hebrews of whom that one was callyd Sephora / and that other phua and comanded / whan so is that the tyme of burth is and that ye shal doo your offyce in helpyng in the burthe of chyldren / yf it be a mā chyld slee hym yf it be a maid childe kepe it and late it lyue / The mydwyues dredde god / and dyde not as the kyng comanded them / but reseruyd and kepte the men chyldren For whom the kynge sente & said / what is the cause that ye reserue and kepte the men chyldren / they answerd / Ther ben of thebrewys wymen that can the crafte of mydwyuys as wel as we / and er we come the chyl­dren be born / God dyde wel herfore vnto the mydwyues / And the peple grewe and were gretly comforted / And by cause the mydwyues dredde god / they edefyed to them howses / Thenne Pharao cōmanded to his peple sayeng / whatsomeuer is born of ma­les / Caste ye in to the Ryuer / & what of wymen / kepe ye them and late ye thē lyue / After this was a man of the hows of leui wente out and toke a wyf of hys kynrede / whiche conceyuyd and brought forth a sone / and he sa­we hym elegaunt and fayr / hydde hym thre monethes / And whan he myght no lenger hyde hym / toke a lytyl kryb­be of rysshes and wykers / and pitchid it with glewe & pitche / and put therin the chylde / and sette it on the Ryuer [Page lv] And lete it dryue donn in the streme / and the suster of the chyld stondyng aferre consyderyng what shold falle therof / and it happed that same tyme the doughter of kynge pharao descended doun to the Ryuer / for to wasshe her in the water and her maydens wente by the brynke / whiche thenne whan she sa­we the lytyl crybbe or fiscelle / she sente one of her maydens to fetche and take it vp / whyche so fette and brought to her she sawe therm lyeng a fayr chyld and she hauyng pyte on it said / This is one of the chyldren of the ebrewis / To whom anon spack the suster of the chyld / wilt thou said she that I goo & calle the a woman of thebrews / that shal and may norysshe this childe / She answerd / Go thy waye / The mayde wente and called his moder / To whom pharaos doughter saide / ¶ Take this chylde and norysshe hym to me / and I shal gyue to the thy mede and rewar­de / The moder toke her chyld / and norysshid it / And whan it was wened and coude goo she delyured it to the doughter of kyng pharao / Whom se re­ceyuyd and adopted in stede of a sone and named hym Moyses / sayeng that I toke hym out of the water / And he ther grewe and wexe a praty chyld / And as Iosephus antyquitatū saith this douhgter of pharao whiche was named termuthe louyd wel moyses & reputed hym as her sone by adopcion / and on a day brought hym to her fader who for his beaute toke hym in hys armes and made moche of hym / And sette his dyademe on his heed wherin was his ydole / And moyses anon toke it and caste it vnder his feet and trade on it / wherfore the kyng was wroth and demanded of the grete doc­tours and magyciens what shold falle of this child / And they kalked on his natyuyte and said / this is he that shal destroye thy Regne and put it vn­der foote / and shal Rewle and gouerne thebrews / wherfore the kynge anon decreed that he shold be put to deth / but other said that moyses dyde it of chyldhood and ought not to dye therfor / & conceyled to make therof a preef / and so they dyde / they sette to fore hym a plater ful of coles brennyng and a plater ful of cheryes and bad hym ete and he toke and put the hoote coles in his mouth / and brenned his tongue whiche letted his speche euer after / & thus he escaped the deth / Iosephus said that whan pharao wold haue slayn hym / Thermuthe his doughter plucked hym away and sauyd hym / Thenne on a tyme as moyses was ful growen he wente to his brethern / and sawe the affliction of them / and a man of egypte smytyng one of the hebrews his bre­thern / And he loked hether & theder & sawe nomam he smote thegypcien & slewe hym / and hyd hym in the sonde / And another day he wente out and fonde two of the hebrews braulyng & syghtyng to gydre / thenne he said to hym that dyde wronge / why smytest thou thy neyhbour / whiche answerd / who hath ordeyned the prince and Iu­ge vpon vs / wilt thou slee me as thou slewest that other day an egypcyen / Moyses was aferde and said to hym self / how is this dede knowen & made open / Pharao herd herof and sought moyses for to slee hym / whiche thenne fledde fro his syght and dwellyd in the londe of mady [...]n and satte there by a pyt syde / ¶ The preste of Madyan had vij doughters / whiche cam theder for to drawe water / and to fylle the vessels for to gyue drynke to the floc­kes of the sheep of their fader / Thenne cam on them the herdmē & putte them from it / Thenne roose moyses and de­fended the maydens and lete them wa­tre their sheep / whiche thenne retorned to their fader Ietro / and he said to them why come ye now erlyer than ye were wont to doo / They sayde / that a man of Egypte hath delyueryd vs fro the hande of the herdmē / & also he drewe water for vs and gaf to the sheep drynke / where is he saide he / why lefte ye the man after you / goo calle / hym that he may ete somme brede with vs / Thenne Moyses sware / that he wold dwelle with hym / And he toke Sephora one of his doughters and wedded her to his wyf whiche conceyuyd and bare hym a sone whom he callyd Gersam sayeng / I was a straunger in a straunge londe She brought to hym forth another sone / whom he named Eleazar sayeng [Page] The god of my fader is my helper / and hath kept me fro the hande of pharao / longe tyme after this / deyed the kyng of egypte / And the chyldren of Isra­hel wayllyng made grete sorowe for thoppressyon of theyr labour and cryde vnto god for helpe / Their crye cam vnto god of theyr werkis and god her­de theyr wayllyng / and remembryd the promyse that he made with Abrahā ysaac and Iacob / And our lord be­held the chyldren of Israhel & knewe them moyses fedde the sheep of Ietro his wyues fader / whan he had brought the sheep in to the innerest part of deser­te / he cam vnto the mount of god Oreb Our lord apperid to hym in flāme of fyre in the myddys of a busshe / And sawe the fyre in the busshe / and the busshe brenned not Thenne said Moy­ses / I shal goo and see this grete vysyon why the busshe brenneth not / Our lord thenne beholdyng that he wente for to see it / Callyd hym beyng in the busshe & said Moyses. moyses. whiche answerd / I am here / Thenne said our lord / Approche no ner hytherward / Take of thy shone fro thy feet / the place that thou stondest on is holy groūd / and said also / I am god of thy fa­der / god of Abraham and god of ysa­ac & god of Iacob moyses thenne hydde his face & durst not loke toward god To whom god saide / I haue seen thaffliction of my peple in / egypte / and I haue herde theyr crye of the hardnes yt they suffre in their werkis / And I knowyng the sorow of them am descended to delyuer them fro the hand of thegypcyens / and shal lede them fro this londe in to a good londe and spa­cyous / in to a land that floweth myl­ke and hony / vnto the places of Ca­naneis. Ethei. Amorrey. Pheresey. Eney and Iebusey / The crye of the chyldren of Israhel is comen to me / I haue seen theyr affliction how they ben oppressyd of thegypcyens but come to me and I shal sende the vnto pharao / that thou shalt lede the chyldren of Is­rahel out of egypte / Thenne moyses said to hym / who am I that shal goo to pharao and lede the chyldren out of egypte / To whom god said I shal be with the / And this shal be the signe that I sende the / whan thou shalt ha­ue bedde out my peple of egypte / thou shalt offre to god vpon this hylle / Moyses said vnto god / Loo yf I goo to the chyldren of Israhel and saye to them God of your faders hath sente me to you / yf they saye what is his name / what shal I saye / Our lord said to Moyses / Ego sum qui sum / I am that I am / he said / thus shal thou saye to the children of Israhel / He that is sente me to you / and yet shalt thou saye to them / The lord god of your fadres / god of Abraham. god of ysa­ac and god of Iacob hath apperid to me sayeng / Thys is my name for euer more / And this is my memoryall fro generacion to generacion / Go and gadre to gydre / the senyors and aged men of Israhel and saye to them / the lord god of your faders hath apperyd to me god of Abraham / and god of ysaac / and god of Iacob sayeng / vysytyng I haue vysited you / and ha­ue seen all that is fallen in egypte / and I shal lede you out of thaffliction of egypte in to the londe of Canane / Ethei &c̄ vnto the londe flowyng mylk and hony / And they shal here thy voys / Thou shalt goo and take with the se­nyors of Israhel to the kynge of egypte and shalt saye to hym / The lord god of thebrewes hath called vs / we shal goo the Ionrey of iij dayes in wylder­nes that we may offre to our lord god but I knowe wel that the kynge of egypte shal not suffre you to goo but by stronge hande / I shal stratche out my hand and shal smyte egypte in all my meruaylles that I shal doo amyd emong them / After that he shal lete you goo / I shal thenne gyue my grace to this peple to fore thegypciens / And whan ye shal goon out ye shal not de­parte voyde ne wyth nought / but eue­ry womā shal borowe of her neyhbour and of her hostesse vessel of syluer and of gold and clothes / and them shal ye leye on your sones & on your doughtres and ye shal Robbe Egypte / Thēne Moyses answerd and saide / They shal not byleue me ne here my voys / but shal saye / god hath not apperyd to the / God saith thenne to hym / what is that thou holdest in thyn honde / he [Page lvj] answerd a rodde / our lord said / caste it on the ground he threwe it doun / And it torned vnto a serpent wherof moyses was aferde and wold haue fledde / ¶ Our lord said to hym / put forth thy hande and holde hym by the taylle / he stratched forth hys honde and helde hym / And it torned agayn in to a Rodde / To this that they byleue the that I haue apperid to the / and yet our lord said to hym / Put thy honde in to thy bosom / whiche whan he hath put in / and drawen out agayn / it was lyke a lepres hand / our lord bad hym to withdrawe it in to hys bosom agayn & drewe it out & it was thēne lyke that other flesshe / yf they here not the and byleue by the fyrst signe and to­kene / They shal byleue the by the se­conde / yf they byleue none of the two ne here thy voys / Thenne take water of the Ryuer / and poure it on the drye ground / And what someuer thou takest and drawest shal torne in to blood / Thenne Moyses said / I pray the lord sende som other / for I am not eloquente but haue a lettyng in my speche / Our lord said to hym / who ma­de the mouth of a mā / or who hath ma­de a man dombe or deef. seeyng or blynde not I Go therfor I shal be in thy mouth and shal teche the what thou shalt saye Thenne said Moyses / I beseche the lord said he / sende somme other whom thou wilt / Our lord was wroth on Moy­ses and said / Aaron thy brother dekē I knowe that he is eloquent / Lo he shal come & mete with the / and seeyng the / he shal be glad in hys herte / Spe­ke thou to hym and put my wordes in his mouth And I shal be in thy mouth and in his mouth / and I shal shewe to you what ye ought to doo / And he shal speke for the to the peple / And shal be thy mouth / and thou shal be in suche thynges as parteyne to god / Ta­ke with the this Rodde in thyn hande / by whiche thou shallt doo signes and meruaylles / Thenne Moyses wente to Ietro his wyuys fader and said to hym / I shal goo and retorne to my brethern in to egypte / and see yf they yet lyue / To whom Ietro said / Goo in goddes name and pees / Thenne said our lord to moyses / Goo and retorne in to egypte / Alle they ben now deed that sought for to slee the / Thenne Moyses toke his wyf and hys sones and sette them vpon an asse and retor­ned in to egypte beryng the Rodde of god in hys honde / Thenne our lord said to Aaron / Goo ayenst Moyses and mete with hym in deserte / whiche wente for to mete with hym vnto the mount of god / and there kyssed hym / And Moyses told vnto Aaron alle that our lord had said to hym for whiche he sente hym and alle the toke­nes and signes that he bad hym doo / They cam bothe to gydre and gadred & assamblyd alle the senyors and aged men of the chyldren of Israhel / And Aaron told to them alle that god had said to Moyses / and made the sygnes and tokenes to fore the peple / and the peple byleuyd it / they herd wel that our lord had vysyted the chyl­dren of Israhel and that he had behol­den thaffliction of them / wherfore they fyll doun lowe to the ground and worshipped our lord / After this Moyses and Aaron wente vnto pharao & said / This said the lord god of Isra­hel Suffre my peple to departe that they may sacrefyse to me in deserte / Thenne said pharao who is that lord yt I may [...] his voys and leue Israhel / I kno [...] not that lorde ne I wylle not leue Israhel / They said to hym / God of the [...]ebrewis hath callid ve that we goo [...] Iourney of thre dayes in the [...] and sacrefyse vnto our lord god [...] parauenture pestelence [...]or warre [...] to vs / The kynge of egypte said to them / Why sollycyte ye Moyses and Aaron the peple fro theyr werkis and labour / Goo ye vnto your werke / Pharao also said / The peple is moche See how they growe and multeplye & yet moche more shold doo yf they rested fro theyr labour / Therfore he comāded the same day / to the prefectes and mais­tres of theyr werkis sayeng / In no wyse gyue nomore chaf to the peple for to make lome and claye but late them goo and gadre stopple / and make thē to doo as moche labour as they dyde to fore / And lasse it nothyng / They doo now but crye / late vs goo and ma­ke sacrefyse to our god / late them be [Page] oppressid by labour and excercisid that they attende not to lesynges / Thenne the prefectes and maistres of theyr werke said to them / that pharao had co­manded to gyue them no chaf / but they shold goo & gadre suche as they myght fynde / ¶And that theyr werke shold not therfor be mynusshed / Thenne the chyldren were dysperplyd for to gadre chaf / And their maistres awayted on them / and bad them make an ende of your werke / as ye were wonte to doo whan that chaf was delyured to yow / And thus they were put to more affliction / and wold make them to make as many tyles as they dyde to fore / Thenne the vpperist of the chyldren of Israhel cam to pharao and complayned sayeng why puttest thou thy seruants to suche affliction / he said to them ye be so ydle that ye saye ye will goo and sacrefyse to your god / ye shal haue no chaf gyuen to you / yet ye shal werke your custumable werke / and gadre your chaf also / Thenne the eldest and vpperist emonge thebrews wente to Moyses and Aaron / and said what haue ye don / ye haue so don that ye ha­ue made our odour to stynke in ye sight of pharao / and haue encoraged hym to sle vs / god see and Iuge this by­twene you and vs / Thenne Moyses counseylled with our lord how he shold doo and said lord why hast thou sente me hether / For sith I haue spoken to pharao in thy name / he hath put thy peple to more affliction than they had to fore / and thou hast not deliueryd them / Our lord said to Moyses / Now thou shal see what I shal doo to pharao By strong hande he shal late you goo and in a boystous he shal caste you fro his land / yet said our lord to Moy­ses I am the lord god that apperid to Abraham Ysaac and Iacob in my myght / And my name is Adonay / I shewd to them not that / I promysed and made couenaunt with them that I shold gyue to them the lond of Canaan in which they duellyd / I now ha­ue herd the wayllyng and the tribu­lacions that thegypciens oppresse them with / For whiche I shal delyure and brynge them from the seruytude of the­gypciēs / Moyses told all thyse thynges to the chyldren of Israhel / And they byleuyd hym not for the anguyssh of their spiretes that they were Inne / and hard labour / Thenne said our lord to Moyses / Goo and entre in to pharao and bydde hym delyure my peple of Israhel out of his land / Moyses āswerd how shold pharao here me whā the children of Israhel byleue me not / Thenne our lord said to Moyses and Aaron that they bothe shold goo to pharao / and gyue hym in comandem̄t to late the chyldren of Israhel to departe / And he said to moyses / Lo I heue ordeyned the to be god of pharao / And Aarō thy brother shal be thy prophete / Thou shalt saye to hym all that I saye to the / And he shal saye to pharao that he suffre the chyldren of Israhel to departe fro hys land / but I shal enharde his herte / and shal multeplye my signes and tokenes in the land of egypt And he shal not here ne byleue you / And I shal lede the chyldren of Isra­hel my peple / ¶ And shal shewe myn hande and suche wonders on egypte / that Egypciens shal knowe that I am the lord / Moyses and Aaron dyde as our lord cōmanded them / Moyses was lxxx. yer old whan he cam and stode to fore pharao / & Aroan lxxxiij. yere whan they spack to pharao / Thēne whan they were to fore pharao / Aaron caste the rodde doun to fore pharao / and anon the rodde torned into a serpent / Thenne pharao callid his magyciens & Iogelers and badde them do the same / and they made theyr witchecraft and inuocacions / And caste doun their roddes / whiche torned in lyke wyse in to serpentes / But the Rodde of Aaron deuoured their Roddes / yet was the herte of pharao hard and so endurat that he wold not doo as god bad / Thenne said our lord to Moyses / The herte of pharao is greuyd and wil not delyuer my peple / Goo to hym to morn in the mornyng / And he shal come out / And thou shal stande whan he cometh on the banke of the Ryuer / and take in thy hande the Rodde that was torned in to the serpent & saye to hym / The lord god of thebrews sendeth me to the sayeng / Delyure my peple that they may offre and make sacrefise to [Page lvij] me in deserte / yet thou hast no wille to here me / Therfor our lord said / In this shalt thou knowe that I am the lord Loo I shal smyte with the rodde that is in my hand the water of the flood / and it shal torne in to blood / the fysshes that ben in the water shal deye / & thegipciēs shall be put to affliction drynkyng of it Thenne said our lord to moyses / saye thou to Aaron / take this rodde & strat­che thyn hand vpon all the waters of egypt vpon the floodes / Ryuers / pondes and vpon all the lakes where ony water is in that they torne in to blood / that it may be a vengeaunce in all the land of egypte as well in treen vessels as in vessels of erth & stone / Moyses & aaron dyde as god had comāded them and smote the flood with the rodde to fore pharao & his seruaūts which tor­ned in to blood & the fisshes that were in the Ryuer deyde / & the water was corrupt / And thegypciēs myght not dryn­ke the water / & all the water of egipte was torned in to blood / And in lyke wyse dyde thenchantours with theyr witchecraft / and the herte of pharao was so indurat that he wold not lete the peple departe as our lord had comanded / but he retorned home for this tyme Thegypciens wente and doluen pittes for water all aboute by the ryuer / and they fonde no water to drynke / but alle was blood / And this plaghe endured vij dayes / and what someuer water the chyldren of Israhel toke in this whyle was fair & good water / This was the first plaghe and vengeance / The secōde was that god sente frosshes so many that all the londe was ful / the Ryuers / the howses / chambres beddes that they were woo begoon / And thyse frosshes entrid in to their mete so many that they couerd all the londe of egypte / Thēne pharao prayd moyses & aaron that god wold take awaye these fros­shes / & that he wold goo suffre the peple to doo sacrefise / and thēne moyses axid whā he wold delyure them yf ye frosshes were voided / & pharao said on the morn And thēne moyses prayde & they uoyded alle / & whan pharao sawe that he was quyt of thē / he kepte not his pro­myse & wold not lete them departe / The thirde vengeāge that god sente to them was a grete multitude of hongry horse­flyes / as many as thuste of therthe / which were on men & bote thē & beestis and thēchantours said thēne to pharao this is the fyngre of god / yet wold not pharao lete thē departe / The fourth ven­geance was that god sente alle maner kynde of flyes & lyse in suche wyse the vnyuersal londe of egypte was ful of all maner flyes & lyse / but in the lā de of Iessen were none / yet was he so indurate that he wold not lete them goo / but wold that they shold make their sacrefyse to god in that londe / But moy­ses wold not so but good iij dayes / Iourney in deserte / & sacrefyse to god there / Pharao said I wil wel that ye goo in to deserte / but goo not fer / & come sone agayn / & praye ye for me / and moyses prayd for hym to our lord / and the fly­es voyded / that ther was not one lefte & whā they were goon / Pharao wold not kepe his promyse / Thēne the fyfthe plaghe was that god shewd his honde vpon the feldes & vpō the horses / asses Camels / sheep / & oxen and was a grete pestelence on alle the beestis / And god shewd a wonder myracle / bytwene the possessyons of the egypcyens & the possessions of his peple of Israhel / for of the beestis of the chyldrē of Israhel ther was not one that perisshid / yet was pharao so hard herted that he wold not suffre the peple to departe / ¶ The sixt plaghe was that Moyses toke asshes out of the chymney / & casted on the londe / And anon alle the peple of egypte as wel men as beestis were ful of bot­chis beelis & blaynes / & woundes and swellyng in their bladders in suche wise that thēchantours coude ne myght not stōde for payne to for pharao / yet wold not pharao here thē ne doo as god had comāded ¶ The seuenth plaghe was an haylle so grete that ther was neuer none like to fore / & thōdre & fire that it destroied all the gras & herbes of egipte And smote doun alle that was in the feld men and beestis / but in the londe of Iessen was none herd ne harm doon / yet wold not Pharao dely­ure them / ¶ The eyght our lord sente to them locustes whiche is a maner grete flye callyd in som̄e place an adder bolte / whiche bote [Page] them & ete vp all the corn & herbes that was left in suche wyse that the peple cā to pharao & desyred hym to delyure say­eng that the lond perysshyd / ¶ Thenne pharao gaf to the men lycence to goo & make their sacrefyse & leue theyr wy­ues & chyldren there stylle tyl they co­me agayn / but moyses & Aaron said that they must goo all / wherfor he wold not lete them departe / ¶ The ix plage & vengeance was that god sente so gret derknes vpon all the londe of egypte / that the derknesse was so grete & horryble that they were palpable / and it en­dured iij dayes and iij nyghtes / wher­someuer the chyldren of Israhel wente it was lyght / ¶ Thēne pharao callid Moyses & Aaron & said to them / Goo ye & make your sacrefyse vnto your lord god / & late your sheep & beestis only abyde / To whom moyses saide / we shal take with vs suche hostyes & sacre­fyses as we shal offre to our lord god All our flockes & beestis shal goo with vs / ther shal not remayne as mo­che as an naylle that shal be necessarye in the honour of our lord god / For we knowe not what we shal offre tyl we come to the place / pharao was so indu­rate & hard herted that he wold not lete them goo / And bad moyses / that he shold nomore come in his sight / For whan thou comest / thou shalt deye / Moyses answerd / be it as thou hast said / I shal nomore come to thy presen­ce / And thēne our lord said to moyses there resteth now but one plage & vengeange / ¶And after that he shal lete you goo / But first saye to all the peple that euery man borowe of his frende & womā of her neyghbour vessell of gold of syluer & clothes / our lord shal gyue to his peple grace & fauour to borowe of thegypciens / & thenne gaf to them a comandement how they shold departe / and our lord said to moyses at myd­nyght I shal entre in to Egypte / And the first begoten chyld & heyr of alle egypte shal deye / fro the first begoten sone of pharao that sytteth in his trone vnto the first begoten sone of the hand­mayd that sytteth atte mylle / & all the first begoten of the beestis / Ther shal be a grete crye & clamour in alle the londe of egypte / in suche wyse that ther was neuer none lyke / ne neuer shal be after & emōg all the chyldren ther shal not an hound be hurt ne noman ne beest / wherby ye shal knowe by what myra­cle god deuydeth thegypcyens & Isra­hel / Moyses & Aaron shewd alle thyse sygnes & plaghes to fore pharao / and his herte was so indurate that he wold not late thē departe / Thenne whan moyses had said to the chyldren how they shold dooer they departed & ete theyr pask lambe & all other cerymonyes as ben expressyd in the byble / for a lawe tendure euer emōg thē / whiche the chyldren of Israhel obeyed & accōplysshyd / it was so that at mydnyght our lord smote & slew euery fyrst begoten sone thurgh out all the londe of egypte / be­gynnyng at the first sone & heyr of pharao vnto the sone of the caytyf that laye in pryson / & also the first begoten of the beestis / Pharao ar [...]os in the nyght & all his seruaūtes & all egyp­te / & ther was a grete clamour & sorouful noyse & crye / For ther was not an hows in all / egyptebut ther laye ther­in one that was deed / Thēne pharao dyde do calle Moyses & Aaron in the nyght / & said / Aryse ye & goo your waye fro my peple ye & the chyldren of Israhel as ye saye ye wyll / Take your sheep & beestis with you lyke as ye de­syred / & at your departyng blesse ye me Thegypcyens constrayned the chyldren to departe & goo theyr waye hastely sayeng / we all shalle deye / The chyldrē of Israhel toke thenne mele and put it on their sholdres as they were coman­ded & borowed vessels of syluer & of gold & moche clothyng / our lord gaf to them suche fauour to fore thegypcyens that thegipcyēs lente to thē all yt they desyred / & spoylled & Robbed egypte / Aed so the children of Israhel departed nyhe the nōbre of vj honderd thousand foot men besyde wymen & chyldren whiche were Innumerable / And an huge grete multytude of beestis of dyuerse kynde / The tyme that the chyldren of Israhel had dwellyd in Egypte was four honderd yere /

And so they departed out of Egypte and wente not the ryght way by the philisteis but our lord lad them by the way of deserte whiche is by the reed see [Page lviij] And the chyldren descēded out of egipt armed Moyses toke with hym the bo­nes of Ioseph / for he charged thē so to doo whā he deyde / They wente in thex­treme endes of the wyldernes / and our lord wento to fore thē by daye in a co­lumpne of a clowde / & by nyght in a colūpne of fyre / & was theyr leder & ducthe pyler of the clowde faylled neuer by daye / ne the pyler of fyre by nyght to fore the peple / Our lord said to moy­ses I shal make his herte so hard that he shal folowe & pursyewe you / and I shal be gloryfyed in pharao & in all his hoost / Thegipciēs shal knowe that I am lord / & anon it was told to pharao that the chyldren of Israhel fledde / and anō his herte was chaūged & also the her­tes of his seruaūtes & said what shal we doo shal we suffre the chyldren to deꝑrte & nomore to serue vs / forthwith he toke his chare & alle his peple with hym / he toke with hym vjC chosen cha­res / & all the chares & waynes of egipte & the dukes of all his hoostes & he poursyewyd the chyldren of Israhel & folowed them in grete pryde / & whan he approched that the chyldren of Israhel sawe hym come / they were sore aferd & cryed to our lord god & said to moyses was ther not sepulture ynough for vs in egypt but that we must now deye in wyldernesse / Said not we to the / Goo fro vs & late vs serue thegypcyens / it had ben moche better for vs to haue ser­uyd thegypciens / than to dye here in wyldernes / And moyses said to the pe­ple Be ye not aferd / stāde & see ye the grete wondres that our lord shal doo for you / this daye / Thegypciēs that ye now see / ye shal neuer see thē after this daye / God shal fyght for you / & be ye stylle / Our lord said thenne to moyses / what cryest thou to me / saye to ye chyldren of Israhel that they goo forth / ta­ke thou & reyse the rodde & stratche thy hande vpon the see & departe it / that the chyldren of Israhel may goo drye thurgh the myddle of it / I shal so indurate the herte of pharao / that he shal fo­lowe you and alle thegypciens / and I shal be gloryfyed in pharao and in alle his hoost his cartes and horsmen And thegypciens shal knowe that I am lord whan I shal so be gloryfyed / The Angel of god wente to fore the castellis of Israhel / and another cam after in the clowde / whiche stode by­twene them of egypte and the chyldren of Israhel / And the clowde was derke that ye hoost of pharao myght not come to them of all the nyght / Thēne Moy­ses stratched his hond vpon the see & ther cam a wynde blowyng in suche wyse that it waxe drye / And the chyl­dren of Israhel wente in thurgh the myddes of the reed see alle drye foot / For the waters stode vp as a walle on the ryght syde and on the lyft syde / Thegypciens thenne poursyewyng thē folowed and entryd after them and alle the cartes chares & horsmen thurgh the myddle of the see / And thēne our lord behelde that the chyldren of Isra­hel were passyd ouer and were on the land on that other syde / Anon torned the water on them / And the wheles on theyr cartes torned vp so doun / And drouned all the hoost of pharao and sancke doun in to the depe of the see / Thenne said thegypciens late vs flee Israhel / the lord fightith for them ayenst vs / And our lord said to moyses stratche out thyn hand vpon the see and lete the water retorne vpon thegypcyens vpon theyr carres and horsmen / And so Moyses stratched out his hand and the see retorned in to his first pla­ce / And thenne thegypcyens wold haue fledde / but the water cam and ouerflowed them in the myddys of the flood / And it couerid the chares and horsmen and all thoost of pharao / and ther was not one sauyd of them / And the chyldren of Israhel had passyd thurgh the myddel of the drye see and cam a londe /

Thus delyueryd our lord the chyldren of Israhel fro the hond of thegypcy­ens and they sawe thegypcyens lyeng d [...]ed vpon the brynkes of the see / Alle the peple thenne dred our lord & byleuyd in hym / and to Moyses his ser­uaūt / Thēne moyses & ye childrē of Israhel songe this sōge to our lord / Cātemꝰ dn̄o magnificatus est / Late vs synge to our lord he is magnefied he hath o­uerthrowen the horsmen & carre men in the see / & marie the suster of aaron a ꝓphetesse toke a tympane in her hāde [Page] de and alle the wymen folowed her with tympanes and cordes and she wē te to fore syngyng / Cantemus domino Thenne moyses brought the chyldren of Israhel fro the see in to the deserte of Sur And walked with them iij dayes and iij nyghtes / and fonde no water and cam in to marath and the waters there were so bytter / that they myght not drynke therof / Thenne the peple grutched ayenst Moyses sayeng / what shal we drynke / And he cryde vnto our lord / whiche shewd to hym a tre whiche he toke and put in to the water and anon they were torned in to swetnes / There our lord ordeyned coman­dementis and Iugements / And ther he tempted hym sayeng / Yf thou herest the voys of thy lord god / and that thou doo that is rightful to fore hym / and obeyest his comandements / and kepe his preceptis / I shal not brynge none of the langours no sorowes vpon the / that I dyde in egypte / I am lord thy sauyour / Thenne the chyldren of Israhel cam in to helym / where as were xij fontaynes of waters / and lxx pal­me trees / And they abode by tho wa­tres / Thenne fro thens wente alle the multytude of the chyldren of Israhel in to the deserte of syn whiche is bytwene helym & Synay / and grutched ayenst Moyses and Aaron in that wildernes and said wold god we had duellyd stylle in egypte / where as we satte and hath plente of brede and flesshe / why haue ye brought vs in to the deserte for to slee alle this multytude by hungre / Our lord said thenne to moyses / I shal Rayne brede to you fro heuen / late the peple goo out and gadre euery day that I may proue thē whether they walke in my lawe or none / The sixte day late them gadre doble as moche as they gadred in one day of the other / Thenne said Moyses & Aaron to all the chyl­dren of Israhel At euyn ye shal knowe that god hath brought you fro the londe of egypte / & to morn ye shal see ye glorye of our lord / I haue wel herd your mur­mour ayenst our lord / what haue ye mused ayenst vs / what be we / and yet said moyses / Our lord shal gyue you at euen flesshe for to ete / & to morn bre­de vnto your fylle / for as moche as ye haue murmured ayenst hym / what be we / your murmour is not ayenst vs but ayenst our lord / As Aaron spack to all the companye of the chyldren of Israhel they beheld toward the wyldernes / and our lord spack to moyses in a clowde / & said I haue herd the grutchynges of the chyldren of Israhel / saye to them / at euē ye shal ete flessh & to morn ye shal be fyllyd wyth brede & ye shal knowe that I am your lord god / And whan the euen was come ther cam so many curlews that it couerid all their lodgyngis / And on the morn ther laye lyke dewe all aboute in their circuyte / which whan they sawe & cam for to gadre it was smal & white lyke to Co­lyandre / And they wondred on it and said Mauhu / that is as moche to saye what is this / To whom moyses sayd / this is the brede that god hath sente you to ete / & god comandeth that euery man shold gadre as moche for euery heed as is the mesur of gomor / And late notyng be left tyl on the morn / And the syxthe day gadre ye doble so moche that is two mesures of gomor / And kepe that one mesure for the sabate / whiche god hath sanctefyed and comandeth you to halowe it / yet som̄e of them brake goddes comandement and gadred more than they ete and kept it tyl on the morn / And thēne it began to putrefye and be ful of wor­mes / And that they kept for the sa­bate day was good and putrefyed not / / And thus our lord fedde the chyldren of Israhel xl yere in deserte / And it was called manna / moyses to­ke one gomor therof & put it in the tabernacle for to be kept for a perpetuel memorye & remēbraūce / Thēne wente they forth alle the multytude of the chyldren of Israhel in the deserte of syn in her māsyons & cam in to Raphydym where as they had no water / thēne alle grutchyng they said to moyses gyue vs water for to drynke / To whō moyses answerd / what grutche ye ayenst me why tēpte ye our lord / the peple thirsted sore for lacke & penurye of water say­eng / why hast thou brought vs out of egipte for to sle vs & our chyldrē and beestis / ¶ Thenne moyses cryde vnto our lord sayeng /

[Page lix]what shal I doo to this peple / I trowe within a whyle they shal stone me to deth / Thēne our lord said to Moyses / Goo to fore the peple and take with the the oldremē and senyors of Israhel / & take the rodde that thou smotest with the flood in thy hand / & I shal stonde to fore vpon the stone of Oreb / And smyte thou the stone with the Rodde / And the waters shal come out therof / that the peple may drynke / Moyses dy­de so to fore the senyors of Israhel / and callyd that place / Temptacion / by cause of the grutche of the chyldrē of Israhel & said is god with vs or not / Thēne cā Amalech & fought ayenst the chyldren of Israhel in Raphidim / Moyses said thēne to Iosue / Chese to the men & goo out & fyght ayenst Amalech to morow I shal stande on the toppe of the hylle hauyng the rodde of god in my hand / Iosue dyde as moyses comanded hym / & faught ayenst Amalech / Moyses Aa­ron & hur ascēded in to the hylle / whan moyses helde vp his hādes / Israhel wan & ouercam their enemyes / & whan he leyd thē doun thenne Amalech had the better / The hādes of moyses were heuy / Aaron and hur toke thēne a stone and put it vnder hem / And they susteyned his handes on eyther syde / & so his handes were not wery vnto the goyng doū of the sonne / & so Iosue made Amalech to flee and his peple by strength of his swerd / Our lord said to moyses wryte this for a remembraūce in a book / & de­lyure it to the ceris of Iosue / I shal de­stroye & put awaye the memorye of A­malech vnder heuē / Moyses thēne edefi­ed an aulter vnto our lord / & callyd there on the name of our lord / the lord is myn exultacion sayeng / for this is the hand only of god / And the batayll of god shal be ayenst Amalech fro ge­neracion to generaciō / whan Ietro the prest of madyan whiche was cosyn of Moyses herd saye what our lord had don to moyses & to the chyldren of Israhel his peple / ¶ Toke sephora the wyf of moyses & his ij sones gersam & elyazar / & cam with them to hym in to deserte / whom Moyses receyuyd wyth worship & kyssyd hym / & whan they were to gydre Moyses told hym all what our lord had dō to pharao & to thegypcyēs for Israhel / & all the labour that they endured & how our lord had delyuered thē / Ietro was glad for alle thise thynges that god had so sauyd thē fro the handes of thegypciēs / & said / Blessid by the lord that hath delyuerid you fro the hand of thegypcyens & of pharao / and hath sauyd his peple / now I know that he is a grete lord aboue all goddes / by cause they dyde so proudly ayenst thē / And Ietro offred sacrefyces & offryngis to our lord / Aaron & alle the senyors of Israhel cam & ete with hym so fore our lord / the next day moyses satte & Iuged & demed the peple fro mornyng vnto euenyng / whiche whan his cosyn sawe / he said to hym / what doost thou / why sittest thou allone / & all the peple [...]arye fro the morn til euen / to whō moyses answerd / The peple come to me demaūdyng sentence & the dome of god / whā ther is ony debate or dyfference emonge thē they come to me to Iuge hem & to shewe to them the precep­tes & [...]wes of god / Thēne said Ietro thou [...]ost not wel ne wysely / For by folye thou consumest thy self & the pe­ple with the / yu doost aboue thy myght Thou maist not allone susteyne it / but here me & doo ther after / & our lord shal be with the / Be thou vnto the peple in tho thynges that apparteyne to god / yt thou telle to thē what they shold do & the cerymonyes & ryte to worship god & the way by whiche they shold goo / & what werk they shal doo / Poruyde of all the peple wyse men & dredyng god in whom is trouth / and them that hate auaryce & couetyse / & ordeyne of them trybunes & centuriones & denes that may in all tymes Iuge the peple / And yf ther be of a grete charge & weight / late it be referrid to the / And late them Iuge the smale thinges / it shal be the esyer to the to bere the charge whan it is so parted / yf thou doo soo thou shalt fulfylle the comandement of god and susteyne his preceptis / And the peple shall goo hom to theyr places in pe [...]s which thynges whā Moyses had herde & vnderstonden / he dyde all that he had coūceyllyd hym / And chase out ye strēgest & wysest peple of all Israhel / & ordeyned thē prynces of the peple tribunes Cēturiones / quinquagenaries [Page] and denes / whiche at alle tymes shold Iuge and deme the peple / And alle the grete & weyghty maters they referryd to hym / demyng and Iugyng the smale causes / And thenne his co­syn departed and wente in to his con­tre / ¶ The thirde moneth after the children departed out of egypte that same day they cā in to the wyldernesse of Synay and ther a boute the regyon of the mounte they fyxed theyr tentes / Moyses ascended in to the hylle vnto god / ¶ God callid hym on the hylle and said this shalt thou saye to the hows of Iacob and to the chyldren of Israhel / ye your self haue seen what I haue don to the egypciens / And how I haue born you on the whynges of Egles and haue taken you to me / yf ye therfor here my voys and kepe my couenaunt / ye shal be to me in the regne of preesthod and holy peple / thyse ben the wordes that thou shalt saye to the chyldren of Israhel / Moyses cam doun and gadred all the most of byrthe / and expowned in them alle the wordes that our lord had comaun­ded hym / Alle the peple answerd / Alle that euer our lord hath said / we shal doo / Whan Moyses had shewd to the peple the wordes of our lord / our lord said to hym / Now I shal come to the in a clowde / that the peple may he­re me spekyng to the / that they byle­ue the euer after / ¶ Moyses wen­te and told this to the peple / & our lord bade them to sanctefye the peple this day and to morow / and late them wesshe their clo [...]hes & be redy the thirde day / The thirde day our lord shal descē de to fore all the peple on the mount of Synay / And ordeyne to the peple the markes and termes in the circuyte & said to them / Beware that ye ascende not on the hylle ne towche the endes of it / who someuer towcheth the hylle shal dye by deth / ther shal no hande towche hym / but with stones he shal be oppressid and with castyng of them on hym he shal be tolben / whether it be man or beest he shal not lyue / whan thou herest the trompe blowen thenne ascende to the hylle / Moyses wente doun to the peple & sanctefyed & halowed thē and whan they had wasshen herr clo­this he said to them / Be ye redy at the thirde daye and approche not your wy­ues / whan the thirde daye cam and the mornyng wexed clere they herde thon­dre & lyghtnyng and saw a grete clowde coure the moūte / and the crye of the trompe was so shrylle that the peple was sore aferd / whan moyses had brouht them forth vnto the Rote of the hylle they stode there all the mounte of synay smoked for somoche as our lord descended on it in fyre / And the smo­ke ascended fro the hylle / as it had be fro a fornays / The mount was terryble and dredeful / & the soun of the trō pe grewe a lytyl more and contynued lenger / Moyses spack / And our lord answerd hym / Our lord descended vpon the toppe of the mounte of synay euen on the toppe of hit / And called Moyses to hym / whiche whan he come said to hym / Goo doun and charge the peple yt they come not to the termes of the hylle for to see the lord / for yf they doo / moche multitude shal perisshe of them / the preestis that shal come / late them be sanctefyed / lest they be smeton doun / And thou and Aaron shal ascende the hylle / Alle the peple and preestes late them not passe theyr boundes leste god smyte them / Thenne moy­ses descended and told to the peple alle that our lord hath said / After this our lord callyd Moyses / And said I am the lord god that brought you out of egypte and of thraldom / And gaf hym the comandemētis first by spe­kyng and many cerymonyes as ben rehersed in the byble / whiche is not re­quysyte to be wreton here / but the ten comandementes euery man is bounden to knowe / And er Moyses receyued them wreton / he wente vp in to the mount of Synay and fasted there xl dayes and xl nyghtes er he receyuyd them / In whiche tyme he comanded hym to make many thynges / and to ordeyne the lawes and cerymonyes which now ben not had in the newe lawe / & also as doctours saye moyses ler­ned that tyme all thystoryes to fore wreton of the makyng of heuen & erthe of adam / noe / abraham / ysaac / Iacob / & of Ioseph with his brethern / And atte laste delyueryd to hym [Page lx] two tables of stone bothe wreton with the honde of god / whiche folowen /

Here folowen the ten comande­mens of our lawe /

THe first comandement that god comanded is this Thou shal not worshipe no straunge ne dyuerse goddes that is to seye thou shalt worshipe no god but me / And thou shalt not re­teyne thyn hope but in me / For who that setteth pryncypally his hope on ony creature or faith or byleue in ony thyng more than in me synneth dedly / And suche ben they that worshippe ydoles / and make their god of a creatu­re / who someuer so doth synneth ayenst this comandement / And so doo they yt ouermoche loue their tresours gold or syluer or ony other erthely thynge that ben passyng and transytorye or sette their herte or hope on ony thynge by whiche they forgete and leue god their creatour and maker / whiche hath len­te to them alle that they lyue by / And therfor ought they to serue hym with al their goodes / And aboue alle thynge to loue hym and worshipe hym wyth all theyr herte with alle their soule / and with all their strengthe / lyke as the first comandement enseigneth & techeth vs /

¶ The seconde comandement is this / that thou shalt not take the name of god in vayn / that is to saye thou shalt notswere by hym for nothyng / In this comandement our lord comandeth in the gospel / that thou shalt not swere by the heuen / ne by erthe / ne by other crature / But for good cause and rightful a man may swere with­out synne / as In Iugement / or in requyryng of trouthe / or without Iuge­ment in good and nedful causes / And in none other maner without re­son by the name of our lord and for nought / yf he swere false wetyngly / he is forsworn / And that is ayenst the comandement and synneth dedely / for he swerith ayenst his conscience / & & that is whan he swerith by auys & by delyberacion / but aman shold swere truly & yet not for nought or for ony vayn or ylle thynge / ne malycyously / but to swere lyghtly without hurte or blame / is venyal synne / But the cu­stome therof is perylous / and may wel torne to dedly synne / But yf he take hede / But he thenne that swereth horri­ly by our lord or by ony of his mem­bris or by his sayntes in despyte / and blasphemeth in thynges that ben not trewe / or other wyse / he synneth dedely / he may haue no reson wherby he may excuse hym And they that most ac­custome them in this synne / they syn­ne most &c̄ /

¶ The thirde comandement is / that thou shalt haue mynde and remembre that thou halowe and kepe holy thy sabate day or sonday / That is to saye / that thou shalt doo no werke ne opera­cion on the sonday or holy daye / but yu shalt reste fro alle worldly labour / and entende to prayer and to serue god thy maker / whiche restid the .vij· day of the werkes that he / made in the vj. dayes to fore / In whiche he made and ordeyned the world / This comandem̄t accōplyssheth he yt kepeth to his power ye pees of his cōscience / for to serue god more holyly / Thēne this day that the Iewes called sabate / is as moche to saye as reste / This comandem̄t may noman kepe spirituelly / that is accōbred in his cōscience with dedely synne / Suche a cō sciēce can not be in reste ne in pees as lō ge as he is in suche astate / In the stede of the sabate day which was straitly kept in the olde lawe holy chirche hath stablysshid the sonday in the newe lawe For our lord aroos fro deth to lyf on ye sonday / And therfore we ought to ke­pe it holyly & be in reste fro the werkes of ye weke to fore / & to cesse of the wer­ke of synne / & tētende to doo ghoostly werkes / & to folowe our lord besechyng hym of mercy / & to thācke hym for his benefaites / for they that breke the son­day & the other solēpne festes / that ben stablysshed to be halowed in holy chirhe they synne dedly / For they do dyrectly ayenst the comandem̄t of god aforsaid & holy chyrche / but yf it be for som̄e necessite that holy chirche amytteth and graūteth / But they synne moche more thēne ye ēploye the sondayes & the festes [Page] in synnes / in lecherye / in goyng to ta­uernes in the seruyse tyme / in glouto­nye and drynkyng dronke / & in other synnes oultrages ayenst god / For alas for sorowe I trowe ther is more synne cōmysed on the sonday and ho­ly dayes and festes / than in the other werke dayes / For thenne ben they drō ­ke / Fyghte / and slee / and ben not ocupyed vertuously / in goddes seruyce as they ought to doo / and as god coman­deth vs to remembre and haue in mynde to kepe and halowe the holy day / they that so doo / synne dedely and obser­ue and kepe not this third comande­ment / Thyse thre comandementes ben wreton in the first table and appartey­nen only to god /

¶ The fourth comandement is / that thou shalt honoure and worshippe thy fader and moder / For thou shalt lyue the lenger on therthe / This comandem̄t admonesteth vs / that we be wel ware to angre fader and moder in ony wyse / Or who that curseth them / or sette hande on them in euyl wylle synneth dedely / In this comandement is vnderstanden thonour that we shold doo to our goostly and spirytuel faders / that is to thē that haue the cure of vs / to teche and chastyse vs / as ben the prelates of the chirche / and they that haue the charge and cure of our sowles / and to kepe our bodyes / And he that wil not obeye to hym that hath the cure ouer hym whā he enseigneth and techeth hym good that he is bound to doo / he synneth greuously / and is inobedyent whiche is dedely synne /

¶ The fyfthe comādement is / that thou shal slee noman / This comandement wil that noman shal slee other / for vngeance / ne for his goodes / or for ony other euyl cause / it is dedely synne / but for to slee malefactours in executyng of Iustice for other good cause / yf it be lawful / it may wel be doon / In this comandement is defended the synne of wrath and hate / of Rauncour and of yre / For as the scripture saith / who hateth his brother is an homycide / whā it is by his wylle and he sinneth dede­ly / ¶ And he that bereth angre in his herte longe / For suche Ire longe holden in the herte is Rauncour & hate which is dedly synne and is ayenst this co­mandement / And yet synneth he mo­re that doth or pourchaceth shame vy­lonye or hurte to another wrongful­ly / or counseylleth or helpeth to greue another for tauenge hym But wrath or angre lyghtly passed without wyll to noye or greue ony other / is not dedly synne /

¶ The sixthe comandemēt is thou shalt not doo aduoultrye / that is to saye thou shall not haue flesshly cōpanye with another mānes wyf In this comādemnēt it is forboden & defended all maner synne of the flesshe which is called gene­rally lecherye / whiche is a right fowle synne / and vylaynous / how be it that ther is somme braunche of it / that is not dedly synne / As ofte meuynges of the flesshe that may not be eschewed whiche men oughte to restrayne and refrayne as moche as they maye / And this cometh ofte tymes by outrageous drynkyng & etynge / or by euyl thought or foule touchyng / For in suche thyn­ges may be grete peryll / And in this comandement is defended alle synne a­yenst nature in what maner it be don in his persone or other /

¶ The seuenth comandement is / that thou shal do no thefte / This comande­ment forbedeth to take away other mē ­nes thynges what someuer they bee without reson ayenst the wyll of them that owe or make them / in this comā ­dement is defended Rauayne / vsure / Robberye and deceyte and begylyng other for to haue theyr hauoyr or good And he that doth ayenst this comandement is bounden to make restitucion & yeld agayn that he hath so goten or taken / yf he knowe to whom he ought to rendre it / ¶And yf he knowe not / he is bounden to gyue it for goddes sa­ke or doo by the counseyl of holy chirch For who reteyneth wrongfully and without Reson other mennes good a­gayn theyr wyll / synneth dedely / yf he paye not where as he oweth yf he knowe where and be in his power and hath wherof / And yf he knowe not / late hym doo by the counseyl of holy chirche / And who so doth not so / syn­neth ayenst this comandement dedely / ¶ The viij comandement is / that thou [Page lxi] shalt not bere false witnesse / ayenst thy neyghbour / in this comandement is for­boden / that noman shall lye wetyng­ly / For who so lyeth doth ayenst this comandement / And also that he forswere not hym in Iugement ne make no lesynges to noye ne greue another / ner he ought not to myssaye ne speke euyl of other in entencion tenpayre his good name and fame / For it is dedly syn­ne / Ayenst this comandement do they that saye euyl of good men behynde them and bacbyte them / And do this wetyngly by malyce whiche is called detraction / And also they that accuse somme of theyr folye / or herkene by maner of adulacion or flateryng / whan they that men speke of / be not present / they that doo thus and saye suche wor­des / doo ayenst this comandement / for they be all false witnessis /

The nyne comandement is / that thou shalt not desyre the wyf of thy neygh­bour / ne shalt not coueyte her in thyn herte / that is to saye thou shalt not consente to synne with her with thy body / This comandement defendeth to desyre to haue companye with all maner wy­men out of maryage / And the euyl sygnes that ben without forth make men for to drawe them to synne / as the euyl wordes of suche matere / or the foule and euyl attouchyng / kyssyng / handlynge and suche other / And the dyfference bytwene this comandement and the syxthe aforsaid / is that the syxthe comandement forbedeth the dede wythout forth / And this forbedeth the consentyng within forth / For the con­sentyng withinforth to haue companye with a woman that is not his by ma­ryage / is dedely synne / after the sentē ­ce of the gospel that saith / Who that seeth a woman and coueyteth her in his herte / he hath now synneth in his herte and dedly / This is to vnderston­de of the consentyng eypresse in his thought /

The tenth comandem̄t is / that thou shalt not coueyte nothyng that is or longeth to thy neyghbour / This comandement defendeth wylle to haue thynges that longe to other men by euyll ray­son or wrongfully / In this comande­demēt is defended ēuye of other mēnes wele of other mennes grace or welfare For suche enuye cometh of euyl couetytyse to haue suche good or suche grace or fortune / as he seeth in other / And this couetyse is whan the consentyng and thoughte be certaynly one / thenne is it dedly synne / And yf ther be ony ylle mouynges without wyll & consen­tyng of damage or hurte of other this is not dedly synne / yf he synne herin it is but venyel synne / thyse ben ye ten comdement of our lord or whiche the iij first belonge to god / And the vij other ben ordeyned for our neyghbours /

Euery persone that hath witte and vnderstandyng in hym self and age is bounde to knowe them and tobeye & kepe thise ten comandemens aforsaid / or ellis he synneth dedly /

Thus moyses abode in the hill xl day­es and xl nyghtes And receyued of Almyghty god the tables with the co­mandements wreton with the hond of god and also receyued and lerned many cerymonyes and statutes that god ordeyned by whiche the children of Israhel shold be reuled and Iuged by / and whiles that Moyses was thus with our lord on the mounte / The children of Israhel sawe that he taried and descended not and somme of them said that hewas dede or goon away and wold not retorne agayn / And som̄e said nay but in conclusiō they gadred them to gydre ayenst Aaron and said to hym / Make to vs somme goddes that may goo to fore vs / we knowe not what is befallen to Moyses / Thēne Aaron saide take the gold that hangeth in the eeris of your wyues and your chyldren and brynge it to me / The pe­ple dyde as he bad and brought the gold to Aaron / whiche he toke and molte it / And made therof a Calf / Thenne they sayd thyse ben thy goddes Israhel that brought the out of the londe of Eypte / And the peple made an aulter to fore it and made grete Ioye and myrthe and ete and dronke and daunced and pleyed to fore the Calf and offrid and made sacrefises therto Our lord spack to Moyses sayeng Goo hens and descend doun thy peple haue synned whom thou hast brought fro the lond of egypte / They haue sone [Page] forsake and lefte the waye / which thou hast shewd to them / They haue made to them a Calf blowen and haue wor­shyped it and offred sacrefyses therto sayeng [...] Thise be thy goddes Israhel that haue brought the out of the londe of egypte yet sayd our lord to Moyses I see wel that this peple is of euyl dis­posicion / Suffre me that I may wreke my wrath on them and I shal destroye them / I shal make the gouernour of grete peple / Moyses thenne prayd our lord god sayeng / why art thou wroth lord ayenst thy peple that thou hast brought out of the londe of egypte in a grete strengthe and a boystous hande / I beseche the lord late not thegypcyens saye / that their god hath locked them out for to slee them in the montayns I praye the lord that thy wrath may as­wage / and be thou pleysid and benygne vpon the wickednes of thy peple / Remembre Abraham. Ysaac and Iacob thy seruaūtes / to whom thou promysyst and swarest by thy self sayeng / I shal multeplye your seed as the sterres of heuen / And the vnyuersal londe of whiche I haue spoken I shal gyue to your seed / And ye shal possede and haue it euer / And with thise wordes our lord was pleased / that he wold do no harme as he had said vnto his peple / And moyses retorned fro the moūt beryng two tables of stone wre­ton both with the hande of god And the scripture that was in the tables / were the ten comandementis as fore be wreton / ¶ Iosue heering the grete noyse of the chyldren of Israhel said to Moyses I trowe they fyght benethe / whiche answerd and said / it is no crye of exortyng men to fyght / ne noy­se to compelle men to flee / but I here the voys of syngyng / whan he approch [...]d to them / he sawe the Calf / and the instrumentis of myrthe / and he was so wroth that he threwe doun the tables & brake them atte fote of the hylle / & ran and raught doun the Calf that they had made and brente and smote it al to pouldre / whiche he caste in to water and gaf it to drynke to the chyldren of Israhel / Thenne said Moyses to Aaron What hath this peple don to ye that thou hast made to synne greuously / to whom he answerd / late not my lord take no­ne indignacion at me / Thou knowest wel that this peple is prone and redy to synne / They said to me / Make to vs goddes that may goo tofore vs We knowe not what is fallen to this Moyses that lad vs out of egypte To whom I said / who of you that hath gold geue it me / they toke and gaf it to me / And I Caste it in to the fire and therof cam out this Calf / And thenne said moises / Alle they that ben of goddis parte and haue not synned in this Calf late hem Ioyne to me / And the chyldren of leui Ioyned to hym / and bade eche mā take a swerd on his side / and take vengeance and slee euerych his brother his frende and neygbour / that haue trespaced / And so the chyldren of leui wente and slewe xxxiijM. of the children of Israhel / And thenne said Moyses ye haue ha­lowed this day your handes vnto our lord / And ye shal be therfore blessyd / The second day moyses spack to the pe­ple and said / ye haue commysed and don the grettest synne that may be / I shal ascende vnto our lord agayn / and shal praye hym for your synne / Thenne Moyses ascended agayn and receyuyd afterward two tables agayn / whiche our lord had hym make / And therin our lord wrote the comandements / And after our lord comanded hym to make an arke and a tabernacle / In whiche arke was kepte thre thinges

¶ First the Rodde with whiche he dide meruaillis / A potte ful of manna / and the .ij. tables with the comandementis / And thenne after Moyses taught hem the lawe / how eche man shold behaue hym ayenst other / and what he shold doo / and what he shold not doo / And departed them in xij tribus / ¶ And comanded that euery man shold brynge a Rodde in to the tabernacle / ¶And Moyses wrote eche name on the Rodde And Moyses shytte fast the tabernacle / And on the morn ther was founde one of the rod­des that burgeyned / bare leuys and fruyt / And was of on almonde tree / that Rodde fyl to Aaron / And after thys longe tyme the chyldren desireden to ete flesshe & remembrid of the flesshe [Page lxij] that they ete in egypte / And grud­chyd agayn Moyses / And wold ha­ue ordeyned to them a duc for to haue retorned in to egypte / Wherfore Moy­ses was so woo that he / desired of our lord to delyure hym fro this lyf / by cause he sawe them so vnkynde ayenst god / thenne god sente to them so grete plente of curlews / that two dayes and one nyght they flewe so thycke by the ground that they toke gete nombre / For they flewhe but the heyhgt of two cubytes / and they had so many that they dreyde hem hangyng on their ta­bernacles and tentes / yet were they not content but euer grutchyng / Wher­fore god smote them & toke vengeaūce on hem by a grete plaghe / And ma­ny deyde and were buryed there / And thenne fro thens they wente in to Ase­roth and dwellyd / After this Maria and Aaron brother and suster of mo­yses began to speke agayn moyses by cause of his wif whiche was of ethyo­pe / and said god hath not spoken on­ly by Moyses / hath he not also spokē to vs / wherfore our lord was wroth / Moyses was the humblest and mekest man that was in all the world / Anone thenne our lord said to hym & to Aaron and to marye / Goo ye thre only vnto the tabernacle / And there our lord said that ther was none lyke to Moyses / to whom he had spoken mouth to mouth and repreuyd aaron and maria by cause they spack so to Moyses / And beyng wroth departed fro them / And anone maria was smeton and made lepre and whyte lyke snowe / And whan Aaron behelde her and sawe her smeton with lepre / he said to moyses I beseche the lord / that thou sette not this synne on vs whiche we haue commysed folyly / And late not this our suster be as a deed womā or as born out of tyme & caste away from her moder / beholde and see half her flesshe is deuoured of the lepre / Thenne Moyses cryed vnto our lord sayeng / I beseche the lord that thou hele her to whom our lord said / yf her fader had spytte in her face / shold she not be put to shame and Rebuke vij dayes / late her departe out of ye castellis vij dayes / and after she shal be callyd in agayn / So maria was shytte out of the castellis vij dayes / & the peple remeuyd not fro the place / tyl she was callyd agayn / After this our lord cō manded Moyses to sende men in to the londe of canaan / that he shold gyue thē charge for see and considere the good­nes therof And that of euery trybe / he shold sende som̄e / Moyses dyde soo as our lord had comaunded / whiche wente in & brought of the fruytee wyth hem and they brought a braunche with one clustre of grapes as moche as two mē myght bere bytwene them vpon a cole­staf / whan they had seen the contre & consydered by the space of xl dayes thei retorned / and tolde the commodytees of the londe / but som̄e said that the peple were stronge and many kynges and gyauntes / in suche wyse that they said it was imprenable / and that the peple were moche strenger than they were / wherfore the peple anon were afer­de and murmured agayn moyses and wold retorne agayn in to egypte / Thenne Iosue & Chaleph whiche were two of them that had consydered the lō de / said to the peple why grutche ye / and wherof be ye aferd / we haue wel seen the contrey / and it is good to wynne / the contrey floweth ful of mylke and hony / be not rebelle ayenst god he shal gyue it vs / be ye not a­ferd / Thenne alle the peple cryed ayenst hem and whan they wold haue taken stones and stoned hem our lord in his glorye apperyd in a clowde vpon the coueryng of the tabernacle / and said to Moyses thys peple byleueth not the sygnes and wondres that I haue shewd and don to hem / I shal destroye them alle by pestylence / And I shal make the a prynce vpon peple gretter & strenger than this is / Thenne prayd Moyses to our lord for the peple / that he wold haue pyte on them and not destroye them / but to haue mercy on them after the magnytude of his mercy And our lord at his request for­gaf them / Neuertheles our lord said that all tho men that had seen his ma­geste and the sygnes and meruaylles that he dyde in Egypte and in deserte and haue tempted hym ten tymes and not obeyed vnto his voys shal not see [Page] ne come in to the contrey and londe that I haue promysed to theyr faders But Iosue and caleph my seruantes shal entre in to the londe / And theyr seed shal possesse it / Moyses told all this vnto the chyldren ¶ And they waylled and sorowed gretly therfor / After this the peple remeuyd fro thens and cam in to the deserte of Syn / And there Maria suster of moyses and Aa­ron deyde and was buryed in the same place / Thenne the peple lacked water and cam and grutched ayenst Moyses and yet wesshed they had abyden in Egypte / Thenne Moyses and Aaron entryd in to the tabernacle / and fylle doun to the ground lowe and prayd vnto our lord seyeng / lord god here the clamour of thy peple / And opene to thē thy tresour a fontayn of lyuyng water / that they may drynke and the murmuracion of them may cesse / Our lord said to hym thenne / Take the Rodde in thy hande / and thou and Aaron thy brother assemble and ga­dre the peple / And speke ye to the sto­ne And it shal gyue out water and whan the water cometh late alle the multytude drynke and theyr beestis / Moyses thenne toke the Rodde as our lord badde and gadred all the peple to fore the stone and said to them / here ye rebelles and out of byleue / Trow ye not that we may gyue you watre out of this stone ¶ And he lefte vp his hand and smote twyes the stone / and water cam and flowed out in the most largest wyse in suche wyse that the pe­ple and beestis dronke theyr fylle / Thenne said god to Moyses and Aa­ron / by cause ye haue not byleuyd me and sanctefyed my name to fore the chyldren of Israhel and gyuen to me the laude / but haue don this in your name / ye shal not brynge this peple in to the londe that I shal gyue to them / And therfor this water was callyd the water of contradiction where the chyldren grutched agayn god / Anon after this by goddes comandem̄t Moyses toke Aaron vpon the hylle & despoylled of his vesture and clothid therwith his sone Eleazar and made hym vpperist bysshop for his fader Aa­ron / And there Aaron deyde in the toppe of the hylle / And moyses descē ­ded with Eleazar / And whan alle the multytude of peple sawe that Aarō was deed / they wepte & waylled on hym xxx dayes in euery trybe & famylye after this the peple wente aboute the londe of Edom and begā to wexe wery and grutchyd ayenst our lord & Moy­ses / and sayd yet / why hast thou led­de vs out of the lond of Egypte for to slee vs in this deserte and wildernes / Breed failleth vs / ther is no water And our sowles abhorre and lothe this light mete / For whiche cause god sen­te emonge them fyry serpentes / whiche bote and wounded many of them and slewe also / Thenne they that were hurte cam to Moyses and said we haue synned for we haue spoken ayenst our lord and the / praye for vs vnto god that he delyuer fro vs thise serpentes / Thenne Moyses prayd our lord for the peple / And our lord said to hym / Make a serpente of brasse and sette it vp for a signe / And who someuer be hurte / and loketh theron / & beholdeth it / shal lyue and be hole / Thenne Moyses made a serpente of brasse and sette it vp for a sygne / And whan they that were hurte beheld it / were made hole / After this whan Moyses had shewid to them all the lawes of our lord and cerymonyes / and had gouerned them xl yere / And that he was an Cxx. yere old / he ascended fro the feldes of Moab vpon the mon­tayn of Nebo in to the toppe of phasga ayenst Ierico / and there our lord shewd to hym alle the londe of Galaad vnto dan / And all the londe of promyssyō fro that one ende to that other / And thenne our lord sayd to hym / This is the land that I promysed to Abraham Ysaac and Iacob sayeng I shal gyue it to thy seed / Now thou hast seen it with thyn eyen / And shalt not entre ne come therin / And there in that place deyede Moyses seruaunt of our lord as god comanded / and was buryed in the vale of the londe of Moab ayenst Phogor / And yet neuer man knewe his sepulcre vnto this day / Moyses was an honderd and twenty yere old whan he deyde / his eyen neuer dīmed ne his teeth were neuer meuyd / [Page lxiij] The chyldren of Irahel wepte and morned for hym xxx dayes in the feldes of Moab / Iosue the sone of Num was replenessyd with the spyrite of wisdom for moyses sette on hym his handes / And the chyldren obeyed hym as our lord had comanded to Moyses / And ther was neuer after a prophete in Is­rahel lyke vnto Moyses / whiche knewe and spack to god face to face / in alle signes and tokenes that god dyde and shewd by hym in the londe of egypte to pharao and alle hys seruauntes /

Here endeth the lyf and thys­torye of Moyses

After Moyses Iosue was duc and ledar of the chyldren of Israhel and brought them in to the londe of beheste / And dyde many grete ba­tayllis for whom god shewd many grete meruayllys / and in especyal one that was that the sonne stode stylle at his request tyl he had ouercome his enemyes by the space of a day / And our lord whan he faught sent doun su­che hayl stones that slewe moo of his enemyes wyth tho stones than wyth mannes hond / ¶ Iosue was a noble man and gouerned wel Israhel / and deuyded the londe vnto the xij try­bus by lotte / And whan he was Cx. yere old he deyde / And dyuerse du­kes after hym Iuged and demed Isra­hel / of whom ben noble hystoryes as of Iepte / Gedeon / and Sampson / whiche I passe ouer vnto thystoryes of the kynges / whiche is redde in holy chyrche fro the fyrst sonday after tryny­te sonday vnto the first sonday of Au­gust / And in the moneth of August is redde the book of sapience / And in the moneth of Septēbre ben redde thys­toryes of Iob▪ of Thobye. and of Iudich / And in Octobre the hystorye of the Machabeis / And in Nouembre the book of Ezechiel and his visions / And in Decembre the hystorye of Ad­uent and the book of ysaye vnto crys­temasse & after the fest of Epyphanye vnto Septuagesme ben red thepistles of paule / And this is the Rewle of the temporal thurgh the yere &c̄ /

The first sonday after Trynyte sonday vnto the first sonday of the moneth of August [...]s redde the book of kynges


THis hystorye ma­keth mencion that ther was a man named hel­cana whiche had two wyues / that one was named Anna / and the name of the seconde Fenenna / Fenenne had chyldren / And Anna had none but was bareyn / The good man at suche dayes as he was bounden wente to his cyte for to make hys sacrefyse and worshipe god In this tyme Ophny & Phynees sones of holy the grete preest were preestes of our lord / This Hel­cana gaf to Fenenna at suche tyme as he offred to her sones and doughters certayn partes / and vnto Anna he gaf but one parte / Fenenne dyde moche so­row and repreef to Anna by cause she [Page] had no chyldren / and thus dyde euery yere / and prouoked her to wrath / but she wepte for sorow and ete no mete / To whom helcana her husbond said / Anna why wepest thou / and wherfor etest thou not / why is thyn herte put to afflyction / Am I not better to the than ten sones / Thenne anna aroose after she had eten and dronken in Sylo / and wente to praye vnto our lord Hely that tyme satte to fore the postes of the hows of our lord / And anna besought and prayd our lord makyng to hym a vowe yf that she myght haue a sone / she shold offre hym to our lord And it was so that she prayd so herte­ly in her thought and mynde / that her lyppes meuyd not / wherfor hely bare her an hand that she was dronke / And she said nay / my lord / I am a synful woman / I haue dronken no wyn ne drynke that may cause me to be drō ken / but I haue made my prayers & cast my sowle in the sight of almyghty god / Repute me not as one of the doughters of Belial / For the prayer that I haue made and spoken yet is of the multytude of the heuynes and so­row of my herte / Thenne hely the preest said to her / Goo in pees the god of Israhel gyue to the / the peticion of thy herte / For that thou hast prayd hym & she said wold god that thy hand-seruaunt myght fynde that grace in thy syght / And so she departed / And on the morn they wente home agayn in to Ramatha / After this our lord remembryd her ¶ And Hlcana knewe her / And she conceyuyd & at tyme acustomed brought forth and bare a fair sone & named hym Samuel for somoche as she axed hym of our lord / wherfor helcana her husbond wente & offred a solompne sacrefyce / and his vowe acomplysshyd but Anna ascen­ded not with hym / She said to her husbond that she wold not goo / tyl her chyld were wened and taken fro the pappe / ¶ And after whan samuel was wened and was an Infaunt / The moder toke hym and iij caluys & iij mesures of mele and a botel of wyn & brought hym vnto the hows of our lord in Syl [...] / & sacrefyed that calf / & offred the chylde to hely & told to hely that she was the woman that prayd our lord for that chyld / And there Anna worshyppid our lord and than­kyd hym / And ther made this psalme which is one of the canticles / Exulta­uit cor meum in domino of exaltatum est cornu meum in deo meo / and so forth all the remenaūt of that psalme / And thenne helcana with his wif re­torned home to his hows / After this our lord vysyted Anna and she con­ceyuyd iij sones and two doughters whiche she brought forth / And Samu­el abode in the hows of our lord & was mynyster in the syght of hely / But the two sones of hely Ophny and Phynees / were chyldren of belyal not knowyng our lord but dyde grete synnes ayenst the comandementis of god / and our lord sente a prophete to hely because he corrected not his sones and said he wold take thoffice from hym & from his hows / and that ther shold not be an old mā in his hows & kynrede but shold dye er they cam to mānes estate And that god shold reyse a preest that shold be faithful and after his herte / Samuel seruyd and mynystred our lord in a surplys to fore hely / And on a tyme as hely laye in his bedde / his eyen were so dymmed that he myght not see the lanterne of god til it was quenchyd and put out / Samuel slepte in the temple of our lord where as ye Arke of god was / And our lord cal­lyd Samuel / whiche answerd / I am redy / & ran to hely and said I am here redy / thou caldest me / whiche said / I callyd the not my sone / retorne and slepe / & he retorned and slept / And our lord callid hym the second tyme / and he aroos and wente to hely and said lo I am here / thou calledest me / whiche answerd I callid the not / Go thy waye and slepe / Samuel knewe not the callyng of our lord yet / ne ther was neuer reuelacion shewd to hym to fore / And our lord callid Samuel the thirde tyme / whiche aroos and cā to hely / and said I am here / For thou calledest me / Thenne hely vnderstode that our lord had callyd hym and said to Samuel Goo and slepe / And yf thou be callid agayn / thou shalt saye / Spe­ke lord for thy seruaūt / hereth the / [Page lxiiij] Samuel retorned and slepte in his place / And our lord cam and callid hym Samuel. Samuel. And Samuel said Saye lord what it pleseth / For thy ser­uaunt hereth / And thenne our lord said to Samuel / Loo I make my word to be knowen in Israhel / that who so he­reth his eeris shal rynge & sowne therof In that day I shal reyse agayn hely all that I haue said opon his hows / I shal begynne and accomplyssh hit / I haue gyue hym in knowleche that I shal Iu­ge his hous for wyckednes for as moche as he knoweth his sones to doo wickedly and hath not corrected them / Therfor I haue sworn to the hows of hely that the wickednes of his hows shal not be made clene with sacrefyses ne yeftes neuer / Samuel slepte tyl on the morn / And thenne he roos and opend the dores of the hous of our lord in his surplis / And Samuel was aferd to shewe this vysyon vnto hely / Hely callyd hym and axid what our lord hath said to hym / and chargyd hym to telle hym alle / And Samuel told to hym all that our lord hath said and hyd nothyng from hym / And he said / he is our lord / what it plesith hym late hym doo / Samuel grewe and our lord was with hym in all his werkis / And it was knowen to all Israhel fro dan to bersabee that samuel was the trewe prophete of our lord / After this it was so that the philisteis warryd ayenst the chyldren of Israhel agayn whom ther was a batayll & the chyldrē of Israhel ouerthrowen & put to flyght wherfor they assēblyd agayn And toke with them the Arke of god whiche Ophny and Phynees sones of hely bare / And whan they cam with a grete multytude wyth the Arke / the philisteis were aferd / Notwythstōdyng they faught ayenst them manly & slew xxxM. fotemen of the chyldren of Israhel and token the arke of god and the two sones of hely were slayn Ophny and phynees / And a man of the tri­be of beniamyn Ran for to telle this vnto hely whyche satte abydyng som̄ tydynges of the batayll / This man as sone as he entrid in to the toun told how the feld was lost / the peple slayn & how the arke was taken / And ther was a grete sorow and crye / And whan hely herd thys crye and wayllyng / he demā ded what this noyse was & mened & wherfor they so sorowed / Thenne the man hyed and cam and told to hely / Hely was at that tyde lxxx xviij yere old and his eyen were woxen blynde and myght not see / and he said I am he that cam fro the batayll / And fledde this daye fro thoost / ¶ To whō hely said what is ther don my sone / he answerd / The hoost of Irahel is ouer throwen and fledde to fore the phyliste­is / And a grete ruyne is made emong the peple / Thy two sones ben slayn / & the arke of god is taken / And whan hely herd hym name the Arke of god / he fylle doun backward by the dore / & brake his necke / & there deyde / he was an old man and had Iuged Israhel xl yere / thēne the philisteis toke ye arke of god & sette it in their temple of da­gon / by theyr god dagon in azote / On the morn the next day erly whan they of azote cam in to their temple / they sawe theyr god dagon laye on the ground to fore the arke of god vpon his face / And the heed and the two handes of dagon were cutte of / And there abode nomore but the [...]tronke only in the place / And god shewed many vengeances to them of the contre as lō ge as the arke was with hem / For god smote thē with sekenesses in their secrete partyes / And wellis boylled in townes & feldes of that regyon / and ther grewe emong them so many myes that they suffred grete persecucion and confusyon in that cyte / The peple see­yng this vengeance and plaghe sayde late not the arke of the god of Israhel abyde lenger with vs / Fro his hond is hard on vs and on dagon our god / And sente for the grete maistres and gouernours of the philisteis / & whan they were gadred / They said what shal we doo with the arke of the god of Is­rahel / And they answerd late it be ladde alle aboute the cytees / And so it was / and a grete vengeance and deth was had vpon all the cytees / And smote euery man with plaghe fro the most to the leste in suche wyse that the nether partee of them putrefyed and roted of them / And that they [Page] made to them setes of furres and skynnes to sytte softe / and thenne they sente the arke of god in to Acharon / And whan they of Acharon sawe the Arke They cryed sayeng / they haue brought the arke of the god of Israhel to vs / for to slee vs & our peple / They cryed that the arke shold be sēte home agayn For moche peple were deed by the ven­geaūce that was taken on them in their secrete partyes / And a grete howlyng & wayllyng was emong them / ¶ The Arke was in the regyon of the phyly­steis seuen monethes / After this they coūceyllid with their preestis what they shold doo with the arke / and it was concluded it shold be sente home agayn but the prestes said yf ye sende it home sende it not uoyde / but what ye owe / paye for your trespaas & synne / And thenne ye shal be heled & cured of your seknessis / And so they ordeyned after the nombre of the fyue prouyncis of the philisteis / Fyue pieces of gold / & fyue myes of gold / and lad to a way­ne and putte in it two wylde kyen / which neuer bere yoke / & leue their cal­ues at home / & take the arke & sette it on the wayn / & also the vessels & pe­ces of gold that ye haue payd for your trespaas sette them at the syde of the arke / and late them goo wher they will And thus they sente the arke of god vnto the chyldren of Israhel Samuel thenne gouernyd Israhel longe / & whan he was old he sette his sones Iuges on Israhel whos names were Iohel & abya And thyse two his sones walked not in hys wayes / but declyned after coue­tyse & toke yeftes & peruerted Iustyse & dome / Thenne assemblyd and ga­dred to gydre all the grettest of byrthe of the chyldren of Israhel and cam to samuel and said / Loo thou art old & thy sones walke not in thy weyes / wherfor ordeyne to vs a kynge that may Iuge & reule vs / lyke as all other nacions haue / This displesid moche to Samuel / whan they said Ordeyne on vs a kynge / Thenne Samuel counseylled on this mater with our lord / To whom god saide / here the voys of the peple that speke to the / They haue not caste only the away / but me / that I shold not regne on them / For they doo now lyke as they euer haue don sith I brought them out of Egypte vnto this day / that is that they haue seruyd false goddes and straunge / & so doo they to the / Notwithstondyng here them & telle to them to fore / the right of the kynge / and how he shal oppresse them Samuel told all this to the peple that demaunded to haue a kyng and said this shal be the right of a kyng that shal regne on you / he shal take your so­nes & make them his men of warre & sette them in his carris / & shal make thē his carters & ryders of his hors in his chares & cartes / And shal ordeyne of them Trybunes and Cēturyons / erers and tylyers of his feldes & mowars & repers of his corn / and he shal make them smythes and Armorers of har­noys and carres And he shal also ta­ke your doughters / and make them his vnguētaryes / and redy at his will and playsir / he shal also take fro you your feldes and vyneyerdes / And the beste olyues and gyue them to his ser­uauntes And he shal taske and dyme your co [...]n and sheues and the rentes of your vynyerdes he shal value for to gyue to his offycers & seruauntis / and shal take fro you your seruaūtes bothe men and wymen / And sette them to his werkis / and your asses & beestis / he also shal take to his labour / your flockes of sheep he shal taske & take the tenthe or what shal plese hym / And ye shal be to hym thral and seruaūtis / & ye shal crye thēne wesshyng to flee fro the face of your kynge / & our lord shal not here you ne delyure you / bycause ye haue askyd for you a kyng / yet for all this the peple wold not here samu­el / but said gyue to vs a kynge / For a kynge shal regne on vs / and we shal be / as all other peple been / And our kynge shal Iuge vs / & goo byfore vs and he shal fyght our batailles for vs / And Samuel herde all this / and counseillid with our lord / To whō god comanded to ordeyne to them a kyng / and so he dyde / for he toke a man of the trybe of beniamyn whos name was Saul a good man and chosen / and ther was not a better emong alle the children of Israhel and he was heyer of stature fro the sholdre vpward than [Page lxv] ony other of all the peple / and samuel enoynted hym kynge upon Israhel / & said to hym / Our lord god hath enoyn­ted the vpon his heritage & ordeyned yt a prynce / & thou shal delyuer his peple fro the handes of hys enemyes that ben in the circuyte & contrees aboute / And so departed from hym / And samuel af­ter this gadred the peple to gydre and said / our lord saith that he hath brought you fro the lond of egipte & sauyd you fro the handes of all the kynges that were your enemyes & pursyewed you and ye haue forsaken our lord god that hath only delyuryd you from all your euyll & trybulacions / & haue said / Or­deyne vpon vs a kynge / wherfor now stāde euerich in his tribe & we shal lote who shal be our kyng & the lotte fylle on the tribe of beniamyn / & in that try­be the lotte fylle vpon saul the sone of Cys / And they souht hym & coude not fynde hym / & it was told hem that he was hyd in his hous at home / & the peple ran thyder & fette hym & sette hym amyddes all the peple / And he was he­yer than ony of alle the peple fro the sholdre vpward / Thenne samuel saide to the peple / nowe ye see & beholde whō our lord hath chosen / For ther is none lyke hym of all the peple / And thenne all the peple cryed viuat Rex / lyue the kynge / Samuel wrote the lawe of the Royame to the peple in a book / & put it to fore our lord / Thus was saul made the first kynge in Israhel / And anon had moche warre / For an all sides m [...]n warrid on the chyldren of Israhel / & he defended them / And saul had dyuerse bataylles & had victorye / samuel cam on a tyme to saul & said god comanded hym to fight agaynst Amalech / & that he shold slee & destroye man woman & chyld Oxe cowe camel & asse & sheep & spare nothyng Thenne Saul assem­blyd hys peple & had ijCM footmen & xxM mē of the tribe of Iuda / & wēte forth & fought ayēst Amalech and slewe them / sauf he sauyd Agag the kynge of Amalech alyue / & alle other he slewe / but he spared the best flockes of sheep & of other beestis & also good clothis & wethers & all yt was good he spared / & what someuer was fowle he destroyed / And this was shewd to Samuel / by our lord sayeng / Me forthynketh that I haue ordeyned saul kynge vpon Israhel / For he hath forsa­ken me & not fulfylled my comande­ments / Samuel was sory here fore / & waylled all the nyght / On the morn he roos & cam to Saul / and Saul of­frid sacrefise vnto our lord of the pylla­ge that he had taken / And samuel de­maūded of saul what noyse t [...]at was that he herde of sheep & beestis / And he saide that they were of the beestis that the peple had brouht fro Amalech to offre vnto our lord / And the residue were slayn / They haue spared the best & fattest for to doo sacrefyse with vnto thy lord god / Thenne said samuel to saul / Remembrest thou not that where thou were leste emong the trybus of Israhel / thow were made vpperist / and our lord enoynted the and made the kynge / And he said to the goo and slee the synners of Amalech / and leue none alyue man ne beest / why hast thou not obeyed the comandement of our lord / And hast ron [...]e to Ro­berye / And don euyl in the sight of god / ¶ And thenne said Saul to Samuel I haue taken Agag kynge of Amalech and brought hym wyth me / but I haue slayn Amalech / the peple haue taken of the sheep and bees­tis of the beste for to offre vnto our lord god / And thenne said Samuel / [...]rowest thou that our lord wold Rather haue sacrefise and offrynges / then not toleye his comandements / Better is obedyence than sacrefise / and better it is to take [...]de to doo after thy lord than to offre the fatte kedeneys of the weders / For it is a synne to withstande and to repugne ayenst his lord lyke the synne of ydolatrye / And by cause thou hast not obeyed our lord / and caste awaye his worde / Our lord hath caste the away / that thou shalt not be kynge Thēne said saul to samuel I haue synned for I haue not obeyed the word of god & thy wordes / but haue dredde the peple / & obeyed to thei [...] request but I pray the to bere my synne & trespaas / & retorne with me yt I may worshipe our lord / & samuel answerd I shal not retorne with the / And so sammuel departed / & yet er he departed [Page] he dyde do sle Agag the kyng / And Samuel sawe neuer Saul after vnto his deth / Thenne our lord bad Samuel to goo and enoynte one of ye sones of ysay / otherwise called Iesse to be kynge of Israhel / And so he cam in to bethleem / vnto Iesse and bad hym brynge his sones to fore hym / This Iesse had viij sones / he brought to fore Samuel vij of them / And Samuel said ther was not he that he wold haue / Thenne he said that ther was no moo sauf one whiche was yongest / and yet a chyld / and kept sheep in the felde / And Samuel said sende for hym / For I shal ete no brede tyl he come / And so he was sente for and brought / he was rough and fayr of vysage and wel fauoured / And samuel aroos and toke an horne with oyle and enoynted hym in the myddle of his brethern / And forthwyth the spyryte of our lord cā directly in hym that same day & euer after / Thenne Samuel departed & cam in to Ramatha / & the spyryte of our lord wēte away fro saul & an euyl spirite ofte vexid hym Thēne his seruants said to hym / Thou aft orte vexid with an euyl spirite / it were good to haue one that coude har­pe to be with the whā the spirite vexeth the / thou shalt bere it the lyghter / And he said to his seruaūtes / prouyde ye to me suche one / and thēne one said I saw one of ysayes sones pleye on a harpe a fayr chyld & strong wyse in hys tal­kyng & our lord is with hym / Thēne Saul sente messagers to ysaye for da­uid / & ysaye sente dauid his sone with a presente of brede: wyn & a kydde to saul / and alway whan the euyl spyryte vexid saul dauid harped to fore hym / & anon he was easyd & the euyl spyryte wēte his waye / After this the phi­listeis gadred thē in to grete hoostes to make warre agaynst Saul & the chyl­dren of Israhel And Saul gadred the children of Israhel to gidre & cā agayn thē in the vale of therebinthi / The philisteis stode vpō the hille on ye one parte & Israhel stode vpō the hille on ye other parte / & the valeye was bytwene them And ther cā out of the hoost of the philisteis a grete geaūt named golye of Geth / he was vj cubytes hye & a palme & a helme of brasse on his heed / & was cladde in a habergeon / The weight of of his habergeon was of vM sicles of weight of metal / he had botes of brasse in his cartes & his sholdre were coue­rid with plates of brasse / his glayue was as a grete colestaf & ther was the rō vj sicles of yrō / & his squyer wēte to for hym & cryde ayenst thē of Israhel and said that they shold chefe a man to fight a synguler batail ayēst golyas / & yf he were ouercomē / the philisteis shold be seruaūtes to Israhel / & yf he preuaile & ouercome his enemye / they of Israhel shold serue the phylisteis / & thus he dyde crye xl dayes long saul & the childrē of Israhel were sore aferd / dauid was at this tyme in bethleem with his fader & kept sheep / & iij of his brethern were in the hoost with saul / To whom ysay said / dauid take this potage x loues of breed & x cheses / & goo renne vnto the hoost to thy brethern & see how they doo & lerne how they ben arayed / dauid de­lyueryd his sheep to one to kepe them / & bare thise thynges vnto the hoost / and whā he cam thether he herde a grete crye And he demaunded after his brethern And that same tyme cam forth that geaunt Golyas and said as he had doon to fore / And dauid herde hym speke / Alle they of Israhel fledde for fere of hym / And dauid demaunded what he was / And it was told hym that he was comen to destroye Israhel / and also that what man that myght slee hym the kyng shold enriche hym with grete Rychessis / And shal gyue to hym his doughter / And shal make the hous of hys fader withoute trybute / And dauid said what is this incircumcised that hath despysed the hoost of the god of Israhel / And what reward shal he haue that shal slee hym / and the peple said as afore is said / And whan his oldest brother herde hym speke to the peple / he was wroth with hym & said / wherfor art thou comen he­ther & hast lefte the fewe sheep in deser­te / I knowe wel thy pryde / thou art co­mē for to see the bataille / & dauid said what haue I doo / is it not as ye peple haue said / I dar fight wel with this ge­aunt / And declyned fro hys brother to other of the peple / [Page lxvj] And all this was shewd to saul / and dauid was brouht to hym & said to sa­ul / I thy seruaūt shal fight ayenst this geaūt yf thou wylt / And saul said to hym / Thou maist not withstonde this phyliste ne fight ayenst hym for thou art but a chyld / This geaūt hath ben a fightar fro his chyldehod / Dauid said to saul / I thy seruaūt kept my fa­ders sheep / & ther cam a lyon / & a bere / & token away a weder fro the myd­dle of my flocke / & I pursiewed after & toke it agayn fro their mouthes and they aroose & wold haue deuouryd me And I caught them by the Iawes & slewe them / I thy seruaunt slewe the lyon and the bere Therfor this phylis­te incircumcised shal be as one of them I shal now goo and delyure Israhel fro this oprobrye and shame / how is this phyliste incircumcised so hardy to curse the hoost of the lyuyng god / And yet said dauid / ¶ The lord that kept me fro the myght of the lyon & fro the strengthe of the bere / he shal wel delyure me fro the power of this pilistee Saul said thenne to dauid / Goo and our lord be with the / saul dyde do arme hym with his armour and gyrd his swerd about hym / And whā he was armed / dauid said I may not ne can not fight thus / for I am not acustomed ne vsid / & vnarmed hym / and toke his staff that he had in his hond & chase to hym v good roūd stones fro the brook & put thē in his bagge / & toke a slyng in his honde / and wente forth ayenst the geaūt / and whan Golye sawe hym come he despised hym & said / wenest yu thut I am a hoūde that comest with thy staf to me / and he cursid dauid by his goddes / & said to dauid / Come hether & I shal gyue thy flessh to the fowles of heuē & to the beestis of therthe / Dauid said vnto golye / ¶ Thou comest to me with thy swerd & glayue / & I come to the in the name of ye lord god of thoost of Israhel which thou hast this day despised / And that lord shal gyue the in my h [...]de & I shal slee the & smyte of thy heed / And I shal gyue this daye the bodyes of the men of warre of the philisteis to the fowles of heuē & to the beestis of therthe / Thenne Golye roos & hyed toward dauid & dauid on that other syde hyed & toke a stone & leyde it in his s [...]ynge / & threwe it at the ge­aunt / & smote hym in the forhede in su­che wyse that the stone was fyxed ther in that he fyl doun on his vysage / thus preuaylled dauid ayenst the phylistee with his slynge & stone / & smote hym and slewe hym / And he had no swerd but he wēte & toke golyes owen swerd & therwith smote of his heed / and thē ­ne ye phylisteis seeyng this geaūt thus slayn fledde / & thysrahelytes after folo­wed & slewe many of them / & retorned agayn & cam in to the tentes pauillōs & lodgynges of the phylistees & toke all the pyllage / dauid toke the heed of Golye and brought it in to Iherusalē And his armes he brought in to his tabernacle / And Abner brought dauid hauyng the heed of golye in hys hand to fore Saul / And Saul demanded of hym of what kynred that he was / and he said that he was sone of ysay of bethleem / And forthwith that same tyme Ionathas the sone of Saul louyd dauid as his owen sowle / Saul then­ne wold not gyue hym licence to retor­ne to his fader / And Ionathas & he were confederid and swore eche of thē to be true to other / For Ionathas gaf hys cote that he was cladd with all and alle his other garmentis vnto his swerd & spere vnto dauid / And dauid dyde alle that euer Saul bad hym doo wysely and prudently / And whan he retorned fro the bataylle and Golye was slayn / The wymen camen out fro euery toun syngyng wyth cho­ris & tympanes ayenst the comyng of Saul with grete Ioye & gladnesse say­eng / Saul hath slayn a thousand / And dauid hath slayn ten thousand And this sayeng dysplesyd moche to Saul whiche said / They haue gyuen to dauid ten thousand and to me one thousand / What may he more haue sauf the Royame and to be kynge / For this cause Saul neuer louyd da­uid after that day / ne neuer lokyd on hym frendly / but euer sought menes afterward to destroye dauid / For he dredde that dauid shold be lord with hym / & put hym from hym / And dauid was wise & kente hym wel [...] hym / And after this he wedded [...] [Page] doughter of saul / & Ionathas made [...] ­tymes peas bytwene saul & dauid / yet saul kepte no promyse / but euer laye in awayte to slee dauid / and Ionathas warned dauid therof / & dauid gate hym a cōpanye of men of warre to the nom­bre of iiijC / & kept hym in the montaynes / ¶And on a tyme dauid was at home with his wif mychol / & Saul sente theder mē of warre to slee hym in his hous in the mornyng / and whan my­chol herd herof / she said to dauid / but yf thou saue thy self this nyght / to mo [...]ne thou shalt dye / and she lete hym out by a wyndowe / by which he escaped & sa­ued hym self / Mychol toke an ymage & leyd in his bedde / & a Rowhe skynne of a ghoot on the heed of the ymage & co­uerd it with clothis / And on the morn Saul sente spyes for dauid / And it was answerd to them that he laye seke in his bedde / thenne after this sente sa­ul messagers for to see dauid / & said to them / brynge hym to me in his bedde that he may be slayn / & whā the messa­gers cam they fonde a symylacre or an ymage in his bedde / and ghotes skyn­nes on the heed / Thenne said Saul to mychol his doughter / Why hast thou mocked me so / and hast suffrid myn enemy to flee / And mychol answerd to Saul / and said / He said to me late me goo or I shal slee the / Dauid wente to samuel in Ramatha and told hym all that Saul had don to hym / And it was told to saul that Dauid was with Samuel / and he sente theder messagers to take hym / And whan they cam they fonde hem with the com­panye of prophetes / and they satte & prophecied with them / and he sente moo / And they dyde also so / And the thyrde tyme he sente mo messagers and they also prophecyed / And then­ne Saul beyng wroth askyd where Samuel and dauid were and wente to them and he prophecyed whan he cam also and toke of his clothis / and was naked alle that day and nyght byfore Samuel / Dauid thenne fledde from thens and cam to Ionathas / and complayned to hym sayeng what haue I offended that thy fader secheth to slee me / Ionathas was sory therfore / For he louyd wel Dauid / After this Saul euer sought for to slee dauid And on a tyme Saul wente in to a Caue for to ease hym / And dauid was within the caue / to whom his sau­yer said / ¶ Now hath god brought thyn enemye in to thyn hand / now go and slee hym / And dauid said god forbede that I shold leye ony honde on hym he is enoynted / I shal neuer hurte ne greue hym late god doo his playsyr / ¶ And he wente to Saul and cutte of a gobet of his mantel / and kepte it / And whan Saul was goon out / Sone after yssued dauid out / and cryed to Saul / sayeng loo Saul god hath brought the in my han­des / I myght haue slayn the yf I had wolde / but god forbede that I shold leye honde on the my lord enoynted of god / And what haue I offended that thou sechest to slee me / who art thou said Saul / Arte not thou Dauid my sone / Yes said dauid / I am thy seruaunt / And kneled doun and wor­shiped hym / ¶ Thenne said Saul / I haue synned / and wepte / and al­so saide / Thou arte rightfuller than I am / Thou hast don to me good / And I haue don to the euylle / And thou hast wel shewde me this day / that god had brought me in to thyn hande and hast not slayn me / God rewar­de the for this that thou hast don to me Nowe I knowe wel that thou shalt regne in Israhel / I praye the to be frendly to my seed and destroye not my hows / and swere and promyse me that thou take not away my name fro the hows of my fader / ¶ And Dauid sware and promysed to Saul And thenne Saul departed and wen­te home / ¶ And Dauid and his pe­ple wente in to surer places / Anon after this Samuel deyde and was bu­ryed in hys hows in Ramatha / And alle Israhel bewaylled hym gretly / ¶ Thenne ther was a ri­che man in the mounte of Carmel that on a tyme he share & clypped his sheep to whom dauid sente certayn mē / & bad them saye that dauid grette hym wel / & where as afortymes his shepherdes kepte his sheep in deserte / he neuer was greuoꝰ to thē ne they lost not as moch as a sheep as lōge as they were wyth vs / & [Page lxvij] that he myght aske his seruantes / for they coude telle / and that I wold now in their nede sende them what it pleased hym / Nabal answerd to the children of Dauid / Who is that Dauid /

¶ Trowe ye that I shal sende the mete that I haue made redy for thē that shere my sheep / and sende it to men that I knowe not / The men retorned & told to dauid alle that he had sayd / Thenne said dauid to his men late euery man take his swerd and gyrde hym wyth alle / And Dauid toke his swerd and gyrde hym / And Dauid wente and iiijC men folowed hym / and he [...]fte ijC behynde hym / One of the seruaū ­tes of Nabal told to abygayl Nabals wyf / how that dauid had sente messa­gers fro the deserte vnto his lord / and how wroth and weyward he was / & also he said that tho men were good ynough to hem whan they were in de­serte / ne neuer perisshed beest of our as longe as they were there / They were a wal & a shelde for vs both day & nyht all the tyme that we kepte our flockes there / wherfor cōsydere what is to be don they purpose to do harme to hym & to his hous / For he is the sone of belial in suche wise that noman may speke with hym / Thēne abygail hyed her & toke ijC loues of breed / ij botellee of wyn / v weders sothen / and v mesures of potage / & C bondes of grapes dreyde / & ijC masses of cariacares / and leyde all this vpon asses / & said to her seruaūtes goo ye to fore / & I shal folowe after / She told herof nothyng to her husbond nabal / thēne she toke an asse & rode af­ter / & whā she cam to the foot of ye hille / dauid & his mē descēded to whō she ran & dauid said / I haue for nought sauyd alle the beestis of this nabal in deserte / & ther perisshed nothyng of his / that perteyned to hym / & hath yelded euyl for good / by the lyuyng god I shal not leue as moche of his alyue as shal pisse ayenst a walle / as sone as abigail sa­we dauid she descēded fro her asse / & fill doun to fore dauid vpon her visage / & worshipped hym on therthe / & fylle doū to his feet & said / In me said she my lord be this wickednes / I beseche that I thyn handmayde may speke to thyn ee­ris & that thou wilt here the wordes of me thy seruaunte / I praye & requyre the my lord late not thy herte be sette ayēst this wicked man nabal / For acordyng to his name he is a fool / And folye is with hym / I thyn handmayde sawe not thy chyldren that thou sendest / Now therfor my lord for the loue of god & of thy soule / suffre not thy hond to she­de no blood / & I beseche god that thyn enemyes may be lyke nabal & they that wold the harme / and I beseche the to resseyue this blessyng & presente whiche I thyn handmayde haue brought to the my lord / & gyue it to thy men that folo­we the my lord / Take away the wyc­kednes fro me thy seruaunt / And I be­seche god to make to the my lord a hous of trouthe / For thou my lord shal fight the bataillis of our lord god / And late no malyce be foūde in the / neuer in alle the dayes of thy lyf / yf euer ony man aryse ayenst the or wold pursiewe or wold hurte the / I beseche god to kepe ye / And whan our lord god hath accōplisshid to the my lord all that he hath spo­ken good of the & hath constytued the duke vpon Israhel / late this not be in thy thought ne scropule in thy herte / yt thou sholdest shede blood not gylty / ne be thou not now auengid / And whan our lord god hath don wel to the my lord haue thou ramembraūce on me thy handmayde / & doo wel to me / And da­uid said to abygayl / Blessid be god of Israhel that sente the this day to me­te me / And blessyd be thy speche / And blessid be thou that hast withdrawē me fro blood shedyng & that I auengyd me not on myn enemye with my hande Elles by the lyuyng lord god of Isra­hel yf thou haddest not comen vnto me ther shold not haue blyuen vnto nabal to morn in the mornyng one pyssyng ayenst a walle / Thenne dauid receyuyd alle that she brouht and said to her / Goo pesibly in to thy hous / Loo I haue herde thy voys / & I haue honoured thy visage / and so abygail cam vnto nabal & dauid retorned in to the place he cā fro Nabal made a grete feste in his hows / lyke the feste of a kynge / And the herte of Nabal was Iocunde / he was dronken / And Abygail his wyf told to hym no worde tyl on the morn lytyl ne moche / On the morn whan [Page] Nabal had dygestid the wyn / his wyf told hym alle thyse wordes / And his herte was mortefyed wythin hym / and he was deed lyke a stone For the tenthe day after our lord smo­te hym / and he deyde / And whan Dauid herde that he was deed he said Blessyd be the good lord that hath Iuged the cause of myn obprobrye fro the hand of Nabal / and hath kepte me his seruaunt from harme / And our lord hath yolden the malyce of Nabal on his owen heed / Thenne Dauid sente to Abygayl for to haue her to his wyf / And she hum­bled her self and said she his handmayde was redy to wasshe the feet of his ser­uauntes / And she aroos and toke with her fyue maydens whiche wente a foote by her / and she rood vpon an asse and folowed the messagers and was made wyf to dauid / and Dauid also toke another wyf called Achyno­em of Iesrahel / And bothe two we­re hys wyues / After this Saul al­way sought Dauid for to slee hym / And the peple called Zyphei told to Saul that Dauid was hyd in the hille of Achylle whiche was on the af­ter part of the wyldernes / ¶ And Saul toke with hym thre thousand chosen men and folowed and sought Dauid / Dauid whan he herde of the comyng of Saul / wente in to the place where as Saul was / And whan he was a slepe / he toke one with hym and wente in to the tente where Saul slepte and Abner with hym and alle his peple / ¶ Thenne said Abysay to Dauid / God hath put thyn ene­mye this day in thy handes / Now I shal goo and smyte hym thurgh with my spere / and thenne after that we shal haue no nede to drede hym / And Dauid said to Abysay / Slee hym not who may extende his hande in to the enoynted kyng of god and be Inno­cēt / & dauid said yet more / by ye lyuyng god / but yf god smyte hym / or the dayes come that he shal deye / or peris­she in batayl god be mercyful to me as I shal not leye my hond on hym that is enoynted of our lord / Now take the spere that stondeth at his heed and the cuppe of watir and late vs goo / ¶ Dauid toke the spere and the cuppe and departed thens / and ther was not one that sawe them ne awa­ked / For they slepte alle / Thenne whan Dauid was on the hylle fer from hem Dauid cryed to the peple and to abner saieng / Abner shal not thou answere And abner answerd / who art thou that cryest and wakest the kynge / And Dauid said to abner / Art not thou a man / and ther is none ly­ke the in Israhel / why hast not thou therfor kepte thy lord the kynge / Ther is one of the peple goon in to slee the kynge thy lord / by the lyuyng lord it is not good that ye doo / but ye be worthy to dye by cause ye haue not kepte your lord enoynted of our lord / Now loke & see where the kynges spe­re is and the cuppe of water that stod [...] at his heed / Saul knewe the voys of Dauid and said / Is not this thy voys my sone Dauid / and Dauid said / it is my voys my lord kynge / For what cause doost thou my lord pursyewe me thy seruaunt / what thyng haue I don / and what euyl haue I cō mysed with my hand / Thou seest wel I myght haue slayn the yf I wold god Iuge bytwene the and me / And Saul saide / I haue synned / Retorne my sone / I shalle neuer herafter doo the harme ne euyl / For thy soule is precious in my sight this day / hit ap [...]perith Now that I haue don folily and am Ignouraūt in many thynges / then­ne said dauid / lo here is the spere of the kynge / late a chyld come fetche it Our lord shal reward to euery man after his Iustice and faith / Our lord hath this day brought the in to my handes / And yet I wold not leye myn honde on hym that is enoynted of our lord / And lyke as thy sowle is magnyfyed this day in my syght / So be my sowle magnefyed in the sight of god / and delyuer me from all anguys­se / Saul said thenne to dauid Blessyd be thou my sone dauid / & dauid wente thenne his waye / and Saul retorned home agayn / & dauid said in his herte / Sōtyme it myght happe me to falle & come in to the hādes of saul / it is better I flee fro hym and saue me in the londe of the phylysteis / [Page lxviij] And wente thens with vjC men and cam to Achis kynge of geth and dwellyd there / ¶And whan Saul vn­derstode that he was with Achis / he cessed to seche hym / And Achis dely­ueryd to dauid a toun to dwelle in na­med Sychelech / ¶ After this the phi­listeis gadred and assembled moche pe­ple ayenst Israhel / And Saul assem­blid alle Israhel and cam vnto gelboe And whan Saul sawe alle thoost of the phylysteis / his herte dredde and faynted sore / he cryed for to haue coū ­seylle of our lord / And our lord ans­werd hym not / ne by sweuenes ne by preestis ne by prophetes / Thenne said Saul to his seruantes / Fetche to me a woman hauyng a phi­ton other wyse callyd a phytonesse or witche / And they said that ther was suche a woman in end or / Saul thenne changed his habyte and clothyng and dyde on other clothyng and wente and two men with hem and cam to the wo­man by nyght / and made her by her crafte to reyse Samuel / And Samuel said to Saul / why hast thou put me fro my reste / for to aryse / And Saul said I am coarted therto / For the phylysteis fighte ayenst me / and god is goon fro me and wyl not here me ney­ther by prophetes ne by sweuenes / And Samuel said what axest thou of me whan god is gon fro the / and goon vnto dauid / God shal doo to the as he hath said to the by me / and shal cutte thy regne fro thyn hande / and shal gyue it to thy neyghbour dauid / For thou hast not obeyed his voys / ne hast not don his comādement in Ama­lech / Therfor thou shalt lose the batayll and Israhel shal be ouerthrowen / To morow thou and thy chyldren shal be with me ¶ And our lord shal suffre the chyldreen of Israhel falle in the han­des of the phylysteis / ¶Anon thenne Saul fylle doun to the erthe / the wor / des of Samuel made hym aferde and ther was no strenght in hym for he had eten no brede of all that day / he was gretly trobled / Thenne the phytones­se desired hym to ete / and she slewe a paske lambe that she had and dighted and sette it to fore hym and breed / and whan he had eten he walked with his seruauntes alle that nyght / And on the morn the philisteis assailled Saul and them of Israhel and fought a gre­te bataylle / and the men of Israhel fledde fro the face of the philisteis / And many of them were slayn in the moūte of Gelboe / The philysteis smote in a­gaynst Saul and his sones / and slewe Ionathas & amynadab and melechesue sones of Saul / And alle the burthen of the bataylle was torned on Saul / And the Archers folowed hym and wounded hym sore / Thenne said Sa­ul to his squyer plucke out thy swerd and slee me / that thyse men incircum­cised come not and scornyng slee me / And his squyer wold not for he was gretly aferd / Thenne Saul toke his swerd and slewe hym self / whiche thyng whan his squyer sawe / that is that Saul was deed / he toke his swerd and fylle on hit and was deed with hym / Thus was Saul deed and his thre sones and his squyer / and all his men that day to gydre /

Thēne the chyldren of Israhel that were ther aboutes and on that other syde of Iordan seeyng that the men of Israhel fledde ¶ / And that Sa­ul and his thre sones were deed lefte theyr cytees and fledde / The philisteis cam and duellyd there / And the next daye the philisteis wente for to ryfle & pylle them that were deed / and they fonde Saul and his thre sones lyeng in the hylle of Gelboe / And they cut of the heed of Saul / And Robbed hym of hys armours and sente it in to the londe of phylistym all aboute that it myght be shewd in the temple of their ydollis and vnto the peple / And set­te vp his armes in the temple of Astaroth and henge his body on the walle of bethsan / And whan the men that dwellyd in Iabes sawe what the phy­listeis had doon vnto Saul / alle the strongest men of them aroos and wen­te alle that nyght / and toke doun the bodyes of Saul and of his sones fro the walle of bethsan / and brente them and toke the bones and buryed them in the wood of Iabes / And fasted seuen dayes /

[Page] Thus endeth the lyf of Saul whiche was first kynge vpon Israhel / and for disobedyence of godes comandement was slayn and his heyres neuer regned long after

Here foloweth how Dauid regned after Saul / & gouerned Israhel / shortly taken out of the bible the most historyal maters and but litil towched


AFter the deth of Saul Dauid retorned fro the Iorney that he had ayenst Amalech / For whiles Dauid had ben out with Achis the kyng / they of Amalech had ben in Sychelech and takē all that was ther­in prysoners and robbed and caryed away with hem the two wyues of Da­uid / and had sette fyre and brente the toun / And whan Dauid cā agayn home and sawe the toun brente he put syewed after and by the conueyeng of one of them of amalech that was lefte by the waye seke / for to haue hys lyf he brought Dauid vpon the hoost of Amalech where as they satte and ete & dronke / and Dauid smote on them with his meyne and slewe doun alle that he fonde / and rescowed his wyues and all the good that they had taken and toke moche more of them / And whan he was come to Secelech / ye thirde day after ther cam one frō the hoost of Saul & told to dauid / how that Isra­hel had loste the batayll and how they were fledde / and how Saul the kyng and Ionathas his sone were slayn / Dauid said to the yong man that brought thyse tidynges / how knowest thou that Saul & Ionathas ben deed / and he answerd / it was so by aduen­ture that I cam vpon the moūte of Gel­boe / And saul rested vpon his spere And the horsmen & chares of the phy­listeis approched to hym ward / And he looked byhynde hym and sawe me / and callyd me and said to me who art thou / And I said I am Amale­chytes / and than he said stonde vpon me and slee me / For I am ful of an­guysshes / and yet my sowle is in me And I thenne stondyng on hym slewe hym / knowyng wel that he myght not lyue after the ruyne / And I toke the dyademe from his heed and the ar­mylle fro hys arme / whiche I haue brought hether to the my lord / Dauid toke and rente his vestement / and alle the men that were with hym & waylled and sorowed moche the deth of Saul & Ionathas / and of all the men of Isra­hel and fasted that day tyl euen / And Dauid said to the yongmā Of whens art thou / And he said / I am the sone of amalechites / And Dauid said to hym / why dreddest not thou to put thy hand forth to slee hym that is enoyn­ted of god / Dauid called one of his men and bad hym / to sle hym and he smote hym and slewe hym / [...] saide thy blood be on thy heed / Thyn owen mouth hath spoken ayenst the sayeng I haue slayn Saul which was kyng enoynted of our lord / Dauid [Page lxix] sorowed & bewaylled moche the deth of Saul and of Ionathas / After this Dauid counceylled with our lord and demaunded yf he shold goo in to one of the cytees of Iuda / And our lord bad hym goo / And he asked whyder / And our lord said / in to ebron / Thenne dauid toke his two wy­ues / and all the men that were with hym euerich with his houshold and dwellyd in the townes of hebron / and theder cam the men of Iuda & enoynted Dauid kynge to regne vpon the trybe of Iuda / And Abner prynce of thoost of Saul and other seruantes of Saul toke hisboseth the sone of Saul / and ladde hym aboute / and made hym kyn­ge ouer Israhel / exept the tribe of iu­da / hisboseth was xl yere whan he be­gan to regne / ¶And he regned two yere / The hows of Iuda only folowed dauid / After this it happed that Ab­ner prynce of ye hoost of hisboseth / with certayn men went out of the castellis And Ioab with certayn men of Dauid wente also out and ran by the piscene of gabaon / One partye was on that one side / And that other on that other And abner said to Ioab / late our yong men pleye & scarmusshe to gydre / & Ioab agreed / & ther roose xij of ben­iamyn of the party of hysboseth / & xij of the chyldren of dauid / & whan they mette to gydre eche toke other by the heed and roof their swerdes in to eche other sydes and were alle ther slayn And ther aroose a grete batayll / And Abner and his felawship were put to flight by the men of dauid / And emōge all other ther was Asahel one of the brothern of Ioab / & was the swiftest rennar that myght be / and pursiewed abner / and abner loked behynde hym / And bad hym declyne on the right side or on the lyft side / and take one of the yong men & his harnoys / and come not at me Asahel wold not leue hym / yet abner said to hym / Goo fro me and folowe not me lest I be cōpellyd to slee the / and thenne I may not make my pees with Ioab thy brother / whiche wold not here Abner / but despysed hym And Abner thenne torned and slewe hym in the same place / And anon the sonne wente doun / and they withdrewe / ther were slayn of the chyldren of Dauid xix men / & of thē of beniamyn iijClx were slayn / And thus ther was longe stryf and contenciō by­twene the hows of dauid and the hous of Isboseth / After this Abner toke a concubyne of Saul and helde her wher­for hisboseth repreuyd hym of it / And abner was wroth gretly therof and cā to dauid and made frendship with hym Ioab was not there whan abner ma­de his pees with dauid / but whan he knewe it he cam to abner with a fayr semblaunt and spack fayr to hym by dissimylacion / and slew hym for to auenge the deth of asahel his brother / and whan dauid herde how Ioab had slayn abner / he cursed hym / and be­waylled gretly the deth of abner and dyde do burye hym honourably and da­uid folowid the bere hym self / And whan hisboseth the sone of Saul herde that abner was deed / he was alle abas­shed and alle Israhel sore trobled / ther were two pryncee of theues with hisboseth named Banaa and Rechab whiche cam on a day in to hisboseth where he laye and slepte / and ther they slewe hym / and toke pryuely his heed and brought it to dauid in to hebron / and said lo here is the heed of thyn enemye Isboseth that sought to sle the / this day god hath gyuen to the my lord venge­aunce of Saul and of his seed / dauid answerd to them / By the lyuyng god that hath delyuerd me fro all anguys­she / hym that told me that he had slayn Saul and had thought to haue had a reward of me / I dyde doo slee / how moche more ye that be so wicked to slee hym that is not gylty in his hows & vpon his bedde / shal I not aske his blood of your hondes / and throwe you out of this world / yes certaynly / and Dauid comaunded to his seruantes to slee them / and so they were slayn / and cutte of their handes and feet & henge them on the pyscene in ebron / and toke the heed of hysboseth and buryed it in the sepulcre of abner / and thenne cam all the tribus of Israhel to dauid in ebron sayeng / we ben thy mouth & thy flesshe / whan Saul lyued and was kynge on vs and regned / thou were comyng and goynge / and by cause [Page] god hath said thou shalt regne vpon my peple / and be theyr gouernour / ther­fore we shal obeye the / And alle the senyors of Israhel cam and dyde homage to dauid in hebron & enoytend hym kynge ouer them / Dauid was xxx yere old whan he began to regne ¶ And he regned xl yere / He regned in hebron vpon Iuda vij yer and vj monethis / And in Iherusalem he regned xxxiij yere vpon all Israhel & Iuda / Dauid thenne made hym a dwellyng place in the hylle of syon in Iherusalem / And after this the philisteis made warre a­gayn hym / but he ofte ouerthrewe hem and slewe many of them / and made them trybutarye to hym / And after brought the arke of god in Iherusalem and sette it in his hows / After this yet the phylisteis made warre agayn vnto hym / and other kynges were ay­dyng and helpyng them ayenst Dauid whom dauid ouercome and slewe and put vnder / and on a tyme whan Ioab was out with his men of warre lyeng at a syege to fore a cyte / dauid was at home and walkid in his chambre and as he looked out at a wyndow / he sawe a fair woman wasshe her & bayne her in her chambre whiche stode ayenst his hows / and demanded of his seruantes / who she was / and they said she was vries wyf / he sente for her / and laye by her and gate her with chylde / and whan Dauid vnderstode that she was with chyld / he sente lettres to Io­ab / and bad hym to sende home to hym vrye / and Ioab sente vrye to Dauid and dauid demaunded how the hoost was rewlid / and after bad hym goo home to his hows & wasshe his feet / and vrye wente thens / and the kynge sente to hym his disshe with mete / vrye wold not goo home / but laye to fore the yate of the kynges hous with other seruauntes of the kynges / and hit was told to the kynge that vryas wente not home / and thenne dauid said to vrye / thou comest fro a farre waye why goste not home / and vrye said to dauid the arke of god / and Israhel and Iuda ben in the pauylions / & my lord Ioab / and the seruauntes of the my lord lye on the ground and wold ye that I shold goo to my hous and ete and drynke and slepe with my wyf / By thy helthe and by the helthe of my sowle / I shal not doo soo / thenne Da­uid said to vrye abyde here thenne this nyght and to morow I shal delyure the vrye abode there that day and the next and dauid made hym ete to fore hym & made hym dronke / yet for alle that he wold not goo home but laye wyth the seruauntes of dauid / Thenne on the morn dauid wrote a lettre to Ioab that he shold sette vrye in the weykest place of the batayl and where most Ieopardye was / and that he shold be lefte there that he myght be slayn / and vrye bare this lettre to Ioab / and it was so don as Dauid had wreton and vrye was so slayn in the batayll / And Ioab sen­te worde to dauid how they had fough­ten / and how vrye was slayn & deed whan vryes wyf herd that her husbond was deed she morned & waylled hym / and after the mornyng Dauid sente for her and wedded her / And she bare hym a sone / and this that Dauid had commysed in vrye displeysyd gretly our lord / Thenne our lord sente Nathan the prophete vnto Dauid / whiche whan he cam said to hym / Ther were two men dwellyng in a cyte that one Ryche & ye other poure / The Ryche man hadde sheep & oxen right many & ye poure mā hadde but one lytyl sheep whiche he bought & nourisshid & grewe with his chyldren etyng of hye brede and drynkyng of his cuppe and slepte in his bosom / She was to hym as a doughter / and on a tyme whan a certayn pylgryme cam to the riche man / he sparyng his owen sheep and oxen to make a feste to the pylgrym that was comen to hym / toke the only sheep of the poure man and made mete therof to his gheest / dauid was wroth & said to nathan / by the l [...]uyng god the mā that hath so doo / is ye childe of deth the man that hath so doo shal yelde therfore iiij double / Thenne said Nathā to Dauid / thou art the same mā that hath don this thynge This said the lord god of Israhel / I haue enoynted the kynge vpon Israhel / and I haue kept the fro the hande of Saul / and I haue gyuen to the an hows to kepe in thy houshold and wyues in thy bosom I haue gyuen to the the hous of Israhel [Page lxx] and the hous of Iuda / And yf thyse be smale thynges I shal adde and gyue to the moche more and gretter / why hast thou therfor despysed the word of god / and hast don euyl in the sight of our lord / Thou hast slayn vrye with a swerd / And his wyf hast thou ta­ken vnto thy wif / And thou hast slayn hym with the swerd of the sones of Ammon / Therfor the swerd shal not goo fro thy hows world withoute en­de / For as moche as thou hast despysed and hast taken vryes wyf vnto thy wyf / This said our lord / I shal rey­se euyl ayenst the / And shal take thy wyues in thy sight and gyue them to thy neyghbour / and shal lye wyth thy wyuys to fore thyn eyen / Thou hast don it pryuely / but I shal make this to be don and open in the sight of alle Israhel / And thenne said dauid to Nathan / peccaui / I haue synned ayenst our lord / Nathan said / Our lord hath taken away thy synne / thou shalt not dye / but for as moche as thou hast made the enemyes to blaspheme the name of god / Therfor the sone that is born to the shal dye by deth / And na­than retorned home to his hous / And for this synne dauid made this psalme Miserere mei deus / whiche is a psalme of mercy / For Dauid dide grete penaū ­ce for thyse synnes of aduoultrye and also of homycyde / For as I ones was by yonde the see Rydyng in the compa­nye of a noble knyght named Syr Ioh̄n Capons and was also doctour in bothe lawes / & was born in malyorke and had ben viceroye and gouernour of Aragon and Catelone / & that tyme Coūceyllour vnto the duc of bourgonye Charloys / It happend we comened of the hystorye of Dauid / and this said noble man told me that he had redde that dauid dyde this penaūce folowyng for thyse said synnes / that he dalf hym in the ground standyng nakyd vnto the heed so longe that the wormes be­gan to crepe in his flesshe / and made a verse of this psalme Miserere / and thēne cam out / and whan he was hole therof / he wente in agayn / and stode so agayn as longe as afore is said and made the second verse / and so as ma­ny tymes he was doluen in the erth as ben verse in the said psalme of Misere­re mei deus / and euery tyme was a­bydyng therin tyl he felte the wormes crepe in his flesshe / This was a grete penaunce and a token of grete repen­taunce / For ther ben in the psalme xx. verses / And xx tymes he was doluē Thus thys noble man told me rydyng bytwene the toun of Gaunt in Flaundres and the toun of Bruxellis in Braband / Therfor god toke away this synne and forgaue it hym / but the sone that she brought forth deyed / and after this bersabee that had ben vryes wyf conceyuyd and brought forth ano­ther sone named Salomō / whiche was welbyloued of god / and after Da­uid Salomon was kynge / After this Dauid had moche warre and trouble / and angre / in so moche that on a tyme Ammon oldest sone of Dauid louyd thamar his suster / This thamar was Absalons suster by the moder syde / and Ammon forced and laye by her / and whan he had don his pleasir / he hated her and threwe her out of his chambre and she complayned her vnto Absalon Dauid knewe herof / and was right sory for it / but he wold not rebuke his sone Ammon for it / For he louyd hym by cause he was his first begoten sone / Absalon hated Ammon euer after / And whan Absalon on a tyme dyde do shere his sheep / he prayd alle his brethern to come ete with hym / And made hem a feste lyke a kynges feste / At whiche feste he dyde do slee his bro­ther Ammon / And anon it was told to the kynge dauid that Absalon had slayn all the kynges sones / wherfor the kynge was in grete heuynes and so­rowe / But anon after it was told hym that ther was nomo slayn but Ammon / And the other sones cam home / And Absalon fledd in to ges­sur and was there thre yere / & durst not come home / And after by the mo­yen of Ioab he was sente for and cam in to Iherusalem / but yet he myght not come in his fader the kynges presence / and dwellyd there two yere & myght not see the kynge his fader / This Absalon was the fayrest man that euer was / For fro the sole of his foot vn­to his heed ther was not a spotte / he [Page] had so moche heere on his heed that it greuyd hym to bere / wherfore hit was shorn of ones a yere / it weyed two hondred cycles of good weight / Thenne whan he abode so longe that he myght not come to his faders presence / he sente for Ioab to come speke with hym / and he wold not come / he sen­te agayn for hym / and he cam not / Thenne Absalon said to his seruaūtes / knowe ye Ioabs felde that lyeth by my felde / They said ye / Goo ye sayde he / And sette fyre in the barle that is ther in and brenne it / And Ioabs seruaū ­tes cam and told to Ioab that Absalō had sette fyre on his corn / Thenne Ioab cam to Absalon & said why hast thou sette fyre on my corn / And he said I haue sente tweys to the pray­eng the to come to me / that I myght sente the to the kyng / and that thou sholdest saye to hym / why I cam fro gessur / It had be better to me for to haue abyden there / I praye the that I may come to his presence and see hys vysage / And yf he remembre my wic­kednes / late hym slee me / Ioab wen­te in to the kynge and told to hym all thyse wordes / Thenne was Absalon callyd and entred in to the kynge / & he fylle doun and worshipped the kynge / And the kyng kyssyd hym / Af­tir this absalon dyde doo make for hym self Chares and horsmen / and fyfty men to goo byfore hym / And walked emong the tribus of Israhel and gret­te and salued them / takyng them by the hond and kyssed hem / by whiche he gate to hym the hertes of the peple / and said to hys fader that he had auo­wed to make sacrefise to god in hebron and hys fader gaf hym leue / And whan he was there he gadred peple to hym and made hym self kynge / And dyde doo crye that all men shold obeye & wayte on hym as kynge of Israhel / whan Dauid herd this he was sore abasshed and was fayn to flee out of Iherusalem / And Absalon cam wyth hys peple and entrid in to Iherusalem in to his faders hows and laye by his fadres concubynes And after pursye­wid his fader to depose hym / and dauid ordeyned his peple and batayll ayenst hym and sente Ioab prynce of his hoost ayenst Absalon / and deuyded hys hoost in to thre partyes and wold haue goō with them / but Ioab counceyllid that he shold not goo to the batayll what someuer happid / And thenne dauid badde them to saue his sone Absalon / And they wente forth and fought / And Absalō with his hoost was ouer throwen and put to flyght / And as Absalon fledde vpon his mule he cam vnder an Ooke and his heere flewe aboute a bowhe of the tre and helde so fast that absalon henge by his heer / and the mule ran forth / ther cam one to Io­ab and told hym how that Absalon henge by his heer on a bowhe of an oke And Ioab said why hast thou not slayn hym / The man said god forbe­de that I shold sette hōde on the kynges sone / I herde the kynge saye / kepe my sone Absalon a lyue and slee hym not Thenne Ioab wente and toke thre spe­res and fyxed them in the herte of ab­salon as he hēge on the tree / by his heer And yet after this x yong men squy­es of Ioab ranne and slewe hym thēne Ioab tromped and blewe the retrayt / And reteyned the peple that they shold not pursyewe the peple fleyng / And they toke the body of absalon and caste it in a grete pytte / And leyde on hym a grete stone / And whan dauid kne­we that his sone was slayn he made grete sorow & said / O my sone absalon / my sone Absalon / who shal graunte to me that I may dye for the my sone absalon / Absalon my sone / It was told to Ioab that the kynge wepte & sorowed the deth of his sone Absalon and all their vyctorye was torned in to sorowe and wayllyng in so moche that the peple eschewed to entre in to the cy­te / thenne Ioab entrid to the kynge & said thou hast this day discoraged the chere of alle thy seruauntes / by cause they haue sauyd thy lyf and the lyues of thy sones and doughtres of thy wy­ues and of thy cancubynes / thou louest them that hate the / And hatest them that loue the / And shewyst wel thys day that thou settyst lityl by thy dukes and seruauntes / and truly I knowe now wel that yf Absalon had lyu [...]d and alle we thy seruauntes had ben slayn thou haddest ben plesyd / Therfor [Page] aryse now and come forth and satisfye the peple / or ellis I swere to the by the good lord that ther shal not one of thy seruauntes abyde with the tyl to morow And that shal be worse to the than all the harmes and euylles that euer yet fylle to the / Thenne dauid the kynge aroos and satte in the yate / And anō it was shewd to all the peple that the kyng satte in the yate / And thenne all the peple cam in to fore the kyng / And they of Israhel that had ben with Absalon fledde in to their tabernacles / And after cam agayn vnto dauid whā they knewe that Absalon was deed / And after one Siba a cursid man re­bellyd and gadred peple ayenst dauid Ayenst whom Ioab with the hoost of Dauid pursyewed and drof hym vn­to a cyte / whiche he byseged / and by the meane of a woman of the same cy­te / Sibas heed was smeton of and de­lyured to Ioab / ouer the walle / And so the cyte was saued and Ioab ple­sid / After this dauid callid Ioab & bad hym nombre the peple of Israhel / And so Ioab walked thurgh alle the tribus of Israhel fro dan to bersabee / And ouer Iordan and all the contre / And ther were founden in Israhel viijCM. strong men that were able to fight and to drawe swerd / And of the tribe of Iuda fyfty thousand fygh­tyng men / And after that the peple was nombred / the herte of dauid was smeton by our lord and was heuy & said / I haue synned gretly in this dede / but I praye the lord to take away the wickednes of thy seruaūt for I ha­ue don folyly / Dauid was on the morn erly and the word of our lord cam to Gad the prophete sayeng that he shold goo to Dauid / and bidde hym [...] one of thre thyngis that he shold [...] to hym / Whan god cam to dauid / [...]e said that he shold c [...]se whether he wold haue vij yere hungre / in his londe / or thre monthes he shold flee his aduersaryes & enemyes / or to haue thre dayes pestylence / Of this thre god biddeth the chese whiche thou wylt / Now auyse the and conclude what I shal answere to our lord / Dauid said to Gad / I am constrayned to a grete thyng / but it is better for me to put me in ye hādes of our lord / for his mercy is moche more than in men / And so he chees pestylence / Thenne our lord sente pe­stylence the tyme constytute / And ther deyed of the peple fro dan to bersabee lxxM. men / And whan the angele extended his hond vpon Iherusalem for to destroye it / Our lord was mer­cyful vpon thaffliction and said to the Angele so smytyng It suffiseth nowe withdrawe thyn hand / Dauid said to our lord whan he sawe thangele smy­tyng the peple / I am he that haue synned and don wickedly / what haue thyse sheep don / I beseche the that thy hand torne vpon me / and vpon the hows of my fader / Thenne cam god to dauid and bad hym make an awter in the same place where he sawe thaungel and bought the place and made the aulter / And offred sacrefises vnto our lord / And our lord was mercy­ful / and the plaghe cessed in Israhel Dauid was old and feble / and sa­we that his deth approched and ordey­ned that his sone Salomon shold reg­ne and be kynge after hym / how be it that Adonyas hys sone toke on hym to be kynge duryng dauids lyf / For whiche cause bersabee and Nathan cam to dauid / and to fore them he said that Salomon shold be kynge / and ordeyned that he shold be sette on his mule by hys prophetes Nathan / Sa­doch the preest and Banayas and brought in to Syon / And ther sadoch the preest and Nathan the prophete en­oynted hym in kynge vpon Israhel / & blewe in a trompe / and saide lyue the kynge Salomon / And fro thens they brought hym in to Iherusalem and set­te hym vpon his faders sete in his fa­dres trone / And dauid worshipped hym in his bedde / and said / Blessid be the lord god of Israhel / that hath suffred me to see my sone in my trone & sete / And thēne Adonyas and all they that were with hym were aferd and dredyng Salomon ran away / and so cessed Adonyas / The dayes of dauid approched faste that he shold deye / and dyde do calle Salomon to fore hym / & ther he comanded hym to kepe the comā dementis of our lord & walke in his wayes / & to obserue his cerymonyes [Page] his preceptes and his Iugementis as it is wreton in the lawe of Moyses / And said our lord conferme the in thy Regne / And sende to the wysedom to Rewle it wel / And whan dauid had thus counceyllyd and comanded hym to do Iustise and kepe goddes lawe / he blessid hym / and deyde and was buryed with his fadres / This dauid was an holy man and made the holy psawter / whiche is an holy booke and is conteyned therin the olde lawe and newe lawe / he was a grete prophete for he prophecyed the comyng of cryst his Natyuyte his Passyon and resur­rection and also his ascencion / and was grete with god yet god wold not suffre hym to bylde a temple for hym / For he had shedde mans blood / but god said to hym his sone that shold regne after hym shold be a man pesyble and he shold bylde the temple to god / And whan Dauid had reg­ned xl yere kynge of Iherusalem ouer Iuda and Israhel he deyed in good mynde and was buryed with his fa­ders in the cyte of dauid /

Thus endeth the lyf of Dauid seconde kynge of Israhel

After Dauid regned Salomon his sone / whiche was in the begynnyng a good man and walked in the wayes & lawes of god / And all ye kynges aboute hym made pees with hym / And was kynge confermed obeyed and pesible in his possession / And acordyng to hys faders coman­demēt dyde Iustice / First on Ioab that had ben prynce of his faders hoost by cause he slewe two good men by tray­son and gyle / that was Abner the sone of Ner / and Amasa the sone of gether / And Ioab was aferd and dredde Salomon and fledde in to the tabernacle of our lord and helde the ende of the aulter / And Salomon sen­te Banayas and s [...]ewe hym there / and after buryed hym in his hows in deserte / And after this on a nyght as he laye in his bedde after that he had sacrefyed to our lord in gabaon our lord apperid to hym in his sleepe sayeng to hym / Aske and demaunde what thou wilt that I may gyue to the / And Salomon saide / lord thou hast don to my fader grete mercy / by cause he walked in thy wayes in trou­the Iustyce / and in a rightful herte / thou hast alwaye kepte for hym thy grete mercy / And hast gyuen to hym a sone syttyng vpon his trone as it is this daye / And now lord thou hast made me thy seruaunt to regne for my fader dauid / I am a lytyl chyilde and knowe not my goyng out and en­tryng in / And I thy seruaunt am sette in the myddle of the peple that thou hast chosen / whiche ben Infynyte & may not be nombred for multytude / Therfor lord gyue to me thy seruaunt a herte docyle and taught in wysdom that may Iuge thy peple and dyscerne bytwene good and euyl / who may Iuge this peple / thy peple that ben here so many / Thys requ [...]t / and demande plesyd moche vnto god that Salomon had asked suche a thynge / And god said to Salomon / By cause thou hast requyred and axed this / and hast not axed longe lyf / ne Rychesses / ne the sowles of thy enemyes / but hast askyd sapyence & wys [...]oom to discerne dome and Iugement / I haue gyuen to the after thy desyre and request / An [...] I haue gyuen to the a [...]yse her [...] [...] vnderstandyng in so moche that [...] was neuer none such to [...]ore / [Page lxxij] ne neuer after shal be / And also tho thynges that thou hast not asked I haue gyuen also to the that is to saye ry­chesse and glorye / that noman shal be lyke to the emong alle the kynges that shal be after thy dayes / yf thou walke in my wayes / and kepe my preceptes and obserue my comādemēts as thy fader walked I shal make thy dayes longe / After this Salomon a­woke / And cam to Iherusalem / And stode to fore the Arke of our lord / and offred sacryfises and victymes vnto our lord and made a grete feste vnto alle his seruantes and houshold / Thēne cam to fore hym two comyn wymen / of whiche that one said / I bese­che the my lord here me / this woman & I dwellyd to gydre in one hows / and I was delyueryd of a chyld in my cu­bycle / and the thyrde day after she ba­re a chyld and was also delyueryd / and we were to gydre and none other in the hows but we tweyne / it was so that this womans sone was deed in the nyght / For she slepyng ouerlaye and oppressid hym / And she aroos in the derkest of the nyght pryuyly & toke my sone for the syde of me thy ser­uant / and layd hym by her / & her sone that was deed she leyde by me / whan I aroos in the mornyng for to gyue mylke to my sone / it apperid deed / whom I toke beholdyng hym dylygēt­ly in the clere lyght vnderstode wel a­non that it was not my sone that I had born / The other woman answerd and said / it was not so as thou saist but my sone lyueth / and thyn is deed And contrarye that other said thou ly­est my sone lyueth and thyn is deed / Thus in this wyse they stroof to fore the kynge Thēne the kynge said / This woman saith my sone lyueth and thyn is deed / And this answerth nay / but thy sone is deed and myn lyueth / thenne the kynge said / Brynge to me here a swerd / whā they had brouht forth a swerd the kynge said / dyuyde ye said he the lyuyng chyld in two partyes / and gyue that one half to that one and that other half to that other / Thenne said the woman that was moder of the lyuyng child to the kynge For all her membris & bowellis were meuyd vpon her sone / I beseche and praye the my lord kynge gyue to her the chyld a lyue and slee hym not / and contrarye said that other woman / late it not be gyuen to me ne to the / but late it be deuided / The kynge thē ­ne answerd & said gyue the lyuyng chylde to this woman and late it not be slayn / this is veryly the moder / Alle Israhel herd how wysely ye kynge had gyuen this sentence / and dredde hym seeyng that the wysedom of god was in hym in demyng of rightful do­mes / ¶After this Salomon sente his messagers to dyuerse kynges for cedre trees and for werkmen for to make & bylde a temple vnto our lord / salamon was Ryche and gloryous And all the Royames fro the Ryuer of the endes of the phylisteis vnto thende of egypte were acorded with hym and offryd to hym yeftes & to serue hym all the dayes of his lyf / Salomon had dayly for the mete of hys houshod xxx mesures na­med chores of corn and lx of mele / x fatte oxen / and xx oxen of pasture / and hondred wethers without vene­son that was taken as hertes ghotes bubals / and other fleyng fowles & byrdes / he obteyned all the regyon that was fro tapsa vnto gazam / and had pees with alle the kynges of alle the Royames that were in euery parte roū ­de aboute hym / In that tyme Israhel & Iuda dwellyd wythout fere and drede euerich vnder his vyne and fygge tre fro dan vnto bersabee / And Salamon had xlM Rackes for the horses of his cartes chares and curres / and xijM for horse to ryde on by whyche prefectes brought necessarye thyngis for the ta­ble of kynge Salomon with grete dylygence in their tyme / God gaf to Sa­lamom moche wysedom and prudence in hys herte lyke to the grauel that is in the see syde / And the sapyence and wysedom of Salamon passed and wē ­te to fore the sapyence of alle them of thoryent and of egypte And he was wysest of all men & so he was named he spack thre thousand parablis / and fyue thuosand songes / And dysputed vpon alle maner trees and vertue of them fro the cedre that is in libano vnto the ysope that groweth on the walle / [Page] And discerned the propretees of beestis / fowles / reptyles / and fysshes / And ther cam peple from all regyons of the world for to heere the wysedom of Sa­lamon / And Salamon sente lettres to hyram kynge of Tyre for to haue his men to cutte cedre trees with his seruauntis / and he wold yelde to them theyr hyre and mede / And lete hym wete how that he wold bylde and ede­fye a temple to our lord / And hyram sente to hym that he shold haue all that he desyred / And sente to hym cedre trees and other woode / And Salamō sente to hym corne in grete nombre / / And Salomon and hyram confederyd them to gydre in loue and frendship / Salamon chaas out werkmen of alle Is­rahel the nombre of xxxM men / Of whom he sente to libane xM euery mo­neth / and whan xM wente the other cam home / and so two monethis were they at home / And Adonyras was o­uerseer and comandour on them / Sa­lamon had lxxM men that dyde no­thyng but bare stone and morter and other thynges to the edefyeng of the temple and were berars of burthens only / And he had lxxxM of hewers of stone and masons in the montayn wyth out the prefectes and maisters whiche were iijM and iijC that dyde nothyng but comande and ouersee thē that wrought ¶ Salamon comanded the werkmen to make square stones grete and precyouse for to laye in the foundement / whiche the masons of Is­rahel and masons of hyram hewed / and the carpenters made redy the tym­bre / Thenne began Salomon the tem­ple to our lord in the fourthe yere of his regne h [...]e began to bylde the temple The hous that he bylded had lx cuby­tes in lengthe and xx cubytes in brede and xxx in heyght / And the porche to fore the temple was xx cubytes lon­ge after the mesure of the brede of the temple / and had x cubytes of brede to fore the face of the temple / & for to wryte the curiosyte and werke of the temple and the necessaryes the tables and cost that was don in gold syluer and laton it passeth my connynge to expresse and englysshe them / ye that ben clerkys may see it in the second bo [...]k of kynges and the seconde book of pa­ralipomenon / it is wondre to here the costes and expencis that was made in that temple / but I passe ouer / it was on makyng vij yere / and his palays was xiij yere er it was fynysshed / he made in the temple an aulter of pure gold / and a table to sette on the lo­ues of proposicion / of gold / fyue candelstiks of gold on the right syde and fyue on the lyft syde / and many other thynges And toke all the vessels of gold and syluer that hys fader da­uid had sanctefyed and halowed and brought hem in the tresory of the hows of our lord / After thys he assemblyd alle the noblest and grettest of lurthe of them of Israhel with the prynces of the trybus and dukes of the famylyes for to brynge the arke of god fro the cyte of dauid Syon / in to the temple / And the prestes and leuytes toke the Arke and bare it and alle the vessels of the sanctuarye that were in the taber­nacle / Kynge Salamon with alle the multytude of ye chyldren that were there wente to fore the arke and offred sheep and oxen without extimacion & nom­bre / ¶ And the preestes sette the Arke in the hows of our lord in the o­racle of the temple in sancta sanctorum vnder the wynges of cherubyn / In the Arke was nothyng but the two tablys of Moyses of stone which Moyses had put in /

And thenne Salamon blessyd our lord to fore all the peple and thanked hym that he had suffred hym to make an hous vnto hys name / and besought our lord that who someuer prayd our lord for ony petycion in that temple / that he of his mercy wold here hym & be mercyful to hym /

And our lord appered to hym whan the edefyce was accomplysshed perfightly and said to Salamon / I haue herde thy prayer and thyn oracion that thou hast prayd to fore me / I haue sanctefyed and halowed this hows that thou hast edefyed for to put my name therin for euermore / and myn eyen and herte shal be theron alle waye / And yf thou walke byfor me lyke as thy fader walked in the symplycyte of herte and in equyte / [Page lxxiij] and wylt doo alle that I haue cōman­ded the and kepe my Iugements and lawes / I shal sette the trone of thy regne vpon Israhel euermore / lyke as I haue said to thy fader Dauid sayeng Ther shal not bytaken away a man of thy generacion fro the regne and sete of Israhel / yf ye auerte and torne fro me ye and your sones not folowyng ne kepyng my comandements and ce­rymonyes that I haue shewd to fore you / but goo and worshyp straunge goddes and honoure them / I shal cast away Israhel fro the face of the erthe that I haue gyuen to them / And the temple that I haue halowed to my na­me / I shal cast it away fro my syght / And it shal be a fable and prouerbe / and thys hows an example shal be to alle peple / Euery man that shal goo ther by shal be abasshyd and astonyed and shal saye why hath god don thus to this londe and to thys hows / And they shal answere / For they haue for­saken theyr lord god that brought their fadres fro the londe of egypte / and haue folowed straunge goddes and them adoured and worshipped / and ther­for god hath brought on them all thys euyll / here may euery man take ensample how peryllous and dredeful it is to breke the comandements of god / xx yere after that Salamon had edefyed the temple of god and hys hows / and fynysshyd it perfyghtly / hyram the kynge of tyre wente for to see townes that Salamon had gyue to hym & they plesyd hym not / hyram had sente to kynge salamon an hondred and twenty besaunts of gold / whyche he had spente on the temple and hys hows and on the walle of Iherusalem and other townes and places that he had made / Salamon was ryche and gloryous that the same ranne of hys sapyence & wysedom / and of hys byldyng and dyspense in hys hows thurgh the world in so moche that the quene of Saba cam fro fer contreys to see hym & to tempte hym in demaundes and que­styons / And she cam in to Iherusalem with moche peple & Richessis with camelles charged with Aromatykes and gold Infynyte / And she cam & spack to kynge Salamon alle that euer she had in her herte / And Salamon taught her in all that euer she purpo­sed to fore hym / She coude saye nothyng but that the kyng answerd to her / ther was nothyng hyd fro hym / The que­ne of Saba thenne seeyng alle the wy­sedom of Salamon / the hows that he had bylded / and the mete and ser­uyse of hys table / the habytacles of hys seruauntes / the ordre of the myny­stres / theyr clothyng and araye / hys botellers and offycers / And the sacrefyses that he offred in the hows of our lord whan she sawe alle thyse thynges she had no spyrite to answere but she said to kynge Salamon / The word is trew that I herde in my lande of thy wordes and thy wysedom / And I beleuyd not them that told it to me / vnto the tyme that I my self come and haue seen it with myn eyen / And I haue now wel seen and prouyd that the half was not told to me / Thy sapyence is more and thy werkis also / than the tydynges that I herde / Blessyd be thy seruantes / and blessyd ben thyse that stande alwaye to fore the and here thy sapyence / and wysedom / And thy lord god be blessyd whom thou hast plesid & hath sette the vpon the trone of Israhel / for so moche as god of Israhel loueth the & hath ordeyned the a kynge for to do rightwysnes & Iustyse / She gaf thēne to the kynge an C & xx be­saūtes of gold / many Aromatykes & gēmes precious / There were neuer seen to fore so many aromatykis ne so swe­te odours smellyng / as the quene of saba gaf to kyng Salamon /

Kynge Salamon gaf to the quene of Saba alle that euer she desyred and demaunded of hym / And after rotor­ned in to her contre and londe / The weight of pure gold that was offred euery yere to Salamon / was vj hon­derd lxvj talentes of gold / exept that that the marchantes offred and alle they that solde / and alle the kynges of Arabye & dukes of that londe / Salamon made two C sheldes of the purest gold & sette thē in ye hows of lybane / he made hym also a trone of yuorye which was grete and was clad with gold whiche had vj grees or stappes whiche was rychely wrought with two lyons [Page] of gold holdyng the sete aboue / and xij smale lyons standyng vpon ye stap­pes / on euerich tweyne here and there Ther was neuer suche a werke in no Royame / And all the vessellis that kynge Salomon dronke of were of gold / and the Seelyng of the hows of lybane in which his sheldes of gold were in was of the most pure gold / Syluer was of no prys in the dayes of kyng Salamon / For the nauye of the kynge / wyth the nauye of hyram wente in thre yere ones in to tharse & brouht thens gold and siluer / teeth of Olyphauntes and grete rychesses / The kynge Salamon was magnefyed aboue all the kynges of the world in Rychessis and wysedom / And all the world desyred to see the chyere & vysa­ge of Salamon and to here hys wyse­dom that god had gyuen to hym / Euery man brought to hym yeftes / vessellis of gold and syluer / clothes & Armours for warre / Aromatikes hor­se and mules euery yere / Salamon gadred to gydre charis and horsmen he had a thousand [...] foure hondred charis and carris / and xij thousand horsmen / And were lodged in smale cytees and townes abowte Iherusalem by the kyng / Ther was as grete habū dance and plente of gold and syluer in tho dayes in Iherusalem as stones / or sichomours that growe in the felde / and horses were brought to hym fro e­gypte and chao / what shal I aldaye wryte of the Rychesses glorye and magnyfycence of kynge Salamon it was so grete that it can not be expressyd / For ther was neuer none lyke to fore hym ne neuer shal none come after hym lyke vnt [...] hym / he made the book of the parables conteynyng xxxj cha­pytres / the booke of the canticles / the book of ecclesiastes conteynyng xij / chapytres and the booke of sapience cō teynyng xix chapytres / Thys kynge Salamon louyd ouermoche wymen / & specially straunge wymen of other sec­tes / as kyng pharaos doughter and many other / of the gentyles / of whom god had comanded to the chyldren of Israhel that they shold not haue to doo wyth them / ne they with theyr dough­tres / For god said certaynly they shold torne your hertes to serue theyr goddes To suche wymen Salamon was coup­led with most brennyng loue / he had vijC wyues / whyche were as quenes and iijC concubynes / and thyse wy­men torned hys herte / For whan he was olde he so doobted and loued hem that they made hym honoure their straū ge goddes and worshyppid Astaroth / Chamos and Moboch / ydollys of Sydone of moabytes and Amonytes / And made to them tabernacles for to plese hys wyues and concubynes / wherfor god was wroth with hym / And said to hym / By cause thou hast not obserued my preceptes and my comandementis that I comanded the / I shal cutte thy kyngdom and deuyde it and gyue it to thy seruaunt / but not in thy dayes I shal not do it for loue that I had to Dauid thy fader / but fro the hand of thy sone I shal cutte it but not alle / I shal reserue to hym one trybe / for Dauids loue and Iherusalem that I haue chosen / And after thys dyuer­se kynges becam aduersaryes to Sala­mon / and was neuer in pees after / It is said but I fynde it not in the byble / that Salamon repentyd hym mo­che of thys synne of ydolatrye / and dyde moche penaunce the [...]for / For he lete hym be drawe thurgh Iherusalem and bete hym self wyth Roddes and scorgys that the blood folowed in the syght of alle the peple / He regned vpon alle Israhel in Iherusalem xl [...] yere / and deyde and was buryed with hys fadres in the cyte of Dauid / and Roboas hys sene regned after hym /

Thus endeth the lyf of Sala­mon

Thystorye of Roboas


AFter Salomon regned hys sone Roboas / He cam to Sychem and theder cam alle the peple for to ordeyne hym kyn­ge / Iheroboas and all the multytude of Israhel spack to Roboas and said / Thy fader sette on vs an harde yoke & grete Imposicions / Now thou hast not so moche nede / wherfor lasse it and mynuysshe it / and ease vs of the grete and hard burthen and we shal serue the / Roboas ans­werd and said goo ye & come agayn the thyrde day and ye shal haue an answere / whan the peple was departed Roboas made a counseyl of the senyors and old men that had assysted hys fader Salomon whylis he [...] and said to them what saye ye / and coun­seylle me / that I may answere to the peple / whyche said to Roboas / Yf thou wylt obeye and agree to this peple / and agree to theyr petycion and speke fayr and frendly to them / they shal serue the alleway / but Roboas forsoke the counseyl of the olde men & called the yongmen that were of hys age / and axid of them counseyll / And the yong men that had ben no­risshyd with hym bad hym saye to the peple in thys wyse / Is not my fyngre gretter than the backe of my fader / Yf my fader hath leyed on you an he­uy burthen / I shal adde and put mo­re to your burthen / my fader bete you with scorgis / and I shal bete you with scorpions / ¶ The thyrde day after Iheroboam and alle the peple cam to Roboas / to haue theyr answere / And Roboas lefte the counseyl of the olde men / and saide to them lyke as the yong men had counseylled hym / And anon the peple of Israhel forsoke Roboas / And of xij trybus / ther a­bode with hym no moo but the trybe of Iuda and of beniamyn / And the o­ther ten trybus departed and made Ihe­roboam theyr kynge / and neuer retor­ned vnto the hows of dauid after vnto thys day / And thus for synne of sa­lomon / And by cause Roboas wold not doo after the counseyl of the old men / but was counseylled by yong men / the ten tribus of Israhel forsoke hym / and departed fro Iherusalem & seruyd Iheroboam and ordeyned hym kynge vpon Israhel / Anon after thys Iheroboas fylle to ydolatrye / and grete deuysyon was euer after bytwe­ne the kynges of Iuda and the kyn­ges of Israhel / ¶And so regned dyuerse kynges eche after other in Ihe­rusalem / after Roboas / And in Is­rahel after Iheroboam / And here I le­ue alle thystorye and make an ende of booke of kynges for thys tyme &c̄ / For ye that lyste to knowe how euery kyng regned aft [...] other ye may fynde it in the fyrst chapytre of saynt Ma­thew / whyche is redde on Crystemas day in the mornyng to fore Te deum / whyche is the genelagye of our lady /

Here foloweth Thystorye of Iob red on the first sonday of Septembre


THer was a man in the londe of hus named Iob / And this mā was symple: rightful: & dre­dyng god / and goyng from all euyll / he had vij sones and thre doughtres / And his possessyon was vij / M / sheep / iijM / ca­mellis / vC / yok of oxen / vC / asses & hys famylye and houshold passyng moche & grete / he was a grete man and riche emong all the men of the oryent / And his sones wēte dayly eche to other hows makyng grete festes / euerich as his day cam / & they sente for their thre susters for to ete & drynke with hem / whan they had thus fested eche other ofte / Iob sente to them & blessyd & sanc­tefyed thē / & rysynge euery day erly / he offred sacrefyses for thē all / sayeng / leste my chyldren synne and blesse not god in theyr hertes / And thus dyde Iob euery daye / On a daye whan the sones of god were to fore our lord / Sathan cam and was emonge them / to whom our lord saide / whens comest thou / whiche answerd / I haue goon round aboute the erthe and thurgh walked it / Our lord saide to hym / hast thou not consyderyd my seruaunt Iob / that ther is none lyke vnto hym in the erthe / A man symple / rightful / dre­dyng god and gooyng from euyl / To whom Sathan answerd / doth not Iob drede god ydelly / yf so were that thou ouerthrewest hym hys hows and alle hys substaunce rounde aboute / he shold sone forsake the / Thou hast blessyd the werkes of hys handes / and hys possessyon is encrecyd moche in therthe / but stratche out thy hond a lytyl / & tow­che all that he hath in possessyon / and he shal soone grutche and not blesse the Thenne sayd our lord to Sathan / loo all that / whiche he oweth and hath in possession I wyl it be in thy hand and power / but on hys persone ne body set­te not thy hand / Sathan departed & wente fro the face of our lord / On a day as hys sones and doughtres ete & dronke wyn in the hows of the oldest brother / ther cam a messager to Iob whiche said / The oxen erid in the plou­ghe / and the asse pastured in the pas­ture by them / And the men of Sab [...]y ran on them and smeten thy seruaun­tes and slewe them with swerd / and I only escaped for to come & to shewe it to the / And whyles he spack / ther cam an other and saide / The fyre of god fylle doun from heuen / and hath brente thy sheep and seruauntes and consumed them / and I only escaped for to come and shewe it to the / And yet whylys he spack / cam another and sayd the chaldeys made thre hoostes / and haue enuayhed thy camels and taken them / and hath slayn thy seruā ­tes with swerd / and I only escaped for to brynge the word / And yet he spekyng / another entryd in and said Thy sones and doughtres drynkyng wyn in the hows of thy first begoten sone / sodenly cam a vehemente wynde fro the regyon of deserte and smote the iiij corners of the hows / whiche fal­lyng oppressyd thy chyldren and ben all deed / and I only fledde for to tel­le to the / Thēne Iob aroos & cutte his kote / and dyde do shaue his heed and fallyng doun to the ground worship­ped & adowred god sayeng / I am comē out naked fro the wombe of my moder [Page lxxv] And naked shal retorne agayn therto Our lord hath gyuen / and our lord hath taken away / as it hath plesid our lord so is it don / The name of our lord be blessyd / In all thyse thynges Iob synned not with hys lippes / ne spack nothyng folyly ayenst our lord / but toke it all pacyētly / After thys it was soo that on a certayn day whan the children of god stood to fore our lord / sa­than cam and stode emong them and god said to hym / whens comest thou to whom Sathan answerd / I haue gon rounde the erthe and walked thurgh it / And god said to Sathan / hast thou not consydered my seruaunt Iob / that ther is noman lyke hym in therthe / a man symple / ryghtful dredyng god / and goyng fro euyl / And yet retey­nyng hys Innocencye / Thou hast me­uyd me ayenst hym / that I shold put hym to afflyction without cause / To whom Sathan said / Skynne for skyn­ne / and all that euer a man hath / he shal gyue for hys sowle / Neuertheles stratche thyn hande & towche his mouth and hys flesshe / and thou shalt see yt he shal not blesse the / Thenne said god to sathan / I wyl well that hys body be in thyn hande / but saue hys sowle and hys lyf / Thenne sathan departed fro the face of our lord / and smote Iob with the worst botchys & blaynes fro ye plante of hys foot vnto the toppe of hys heed / whiche was made lyke a la­zar / and was caste out & satte on the dongehyll / Thenne cam hys wif to hym and said / yet thou abydest in thy sym­plenes / Forsake thy god and blesse hym nomore / And goo deye / Thenne Iob said to her / Thou hast spoken ly­ke a folissh woman / yf we haue recey­uyd and taken good thyngis of the hande of our lord why shal we not sus­teyne and suffre euyll thynges / In all thyse thynges Iob synned not with his lippes / Thenne thre men that were fren­des of Iob heeryng what harme was happed and comen to Iob / camen euerich fro hys place / to hym / that one was named Eliphas themanytes / Another Baldad scintes / And the thyrde Sophar naamathites / And whan they sawe hym fro fer they kne­we hym not / And cryeng they wepte they cam for to conforte hym and whan they considered hys myserye they tare theyr clothis and caste duste on theyr heedys / and satte by hym seuen dayes and seuen nyghtes / and noman spa­ke to hym a word seeyng hys sorow / Thenne after that Iob and they talked and spoken to gydre of hys sorowe & myserye of whyche seynt Gregory hath made a grete book callyd the Morallys of seynt Gregory / whiche is a noble book and a grete werk / but I passe ouer all tho maters and retorne vnto the ende how god restored Iob agayn to prosperyte / It was so that whan thyse thre frendes of Iob had ben longe wyth Iob and had sayd many thynges eche of them to Iob / and Iob agayn to hem / our lord was wroth with thyse thre men and said to them ye haue not spoken ryghtfully as my seruaūt Iob hath spoken / Take ye therfore seuen bulles & seuen weders / And goo to my seruaunt Iob and offre ye sacrefise for you / Iob my seruaunt shal praye for you / I shal receyue hys prayer & shal take hys vysage / They wente forth and dyde as our lord comanded them / And our lord beheld the vysa­ge of Iob / and sawe hys penaunce / whan he prayd for hys frendes / And our lord added to Iob double of all that Iob had possessyd / Alle hys brethern came to hym and alle hys susters and all they that to fore had knowen hym And ete with hym in hys hows / and meuyd theyr heedys vpon hym / and conforted hym vpon all the euyl that god had sente to hym / And eche of thē gaf hym a sheep / and a golde ryng for hys eere / Our lord blessyd more Iob in hys last dayes than he dyde in the begynnyng / ¶ And he had thenne after xiiij thousand sheep / vj thousand camellys / a thousand yok of Ox ij a thousand asses /

And he had vij sones and thre dough­tres / And the first doughters name was diem / the seconde Cassiam and the thyrde Cornustibu / Ther were now­her founden in the world so fair wymē as were the doughters of Iob / Theyr fader Iob gaf to them herytage emong their brethern / & thus Iob by his paci­ence gate so moche loue of god that he [Page] was restored double of all his lossis / And Iob lyuyd after one hondred and xl yere / And sawe hys sones & the sones of hys sones vnto the fourth generacion / and deyed an old man and ful of dayes /

Thus endeth the storye of Iob

Here foloweth thystorye of to­bye whyche is red the thyrde sondaye of Septembre


THobye of the tribe & of ye cyte of Neptalym whiche is in the ouerpartyes of galylee vpon Nas [...]n after after the waye yt ledeth men westward / hauyng on his lyfte syde the cyte of S [...]pheth / was taken in the dayes of Salmanasar kynge of thassyryens and put in captyuyte / yet he forsoke not the waye of trouthe / but alle that he had or coude gete he departed dayly with his brethern of hys kynred which were prysoners wyth hym / And how be it that he was yongest in alle the trybe of Neptalym / yet dyde he nothyng chyldesly / Also whan alle other wente vnto the golden Calues that Iheroboas kynge of Israhel had made this thobye only fledde the felowships of them alle and wente to Iherusalem in to the tem­ple of our lord / And there he adow­red and worshypped the lord god of Israhel / offryng truly hys fyrst fruyte [...] and tythes / in so moche that in the thy [...]de yere he mynystred vnto prosely­tys / and straungers alle the tythe / suche thynges and other lyke to thyse he obseruyd whylis he was a chylde / And whan he cam to age and was a man / he toke a wyf named Anne of hys trybe / and gate on her a sone na­myng after hys owne name thobye / whom fro hys chyldehode he taught to drede god and absteyne hym fro alle synne / Thēne after whā he was brouht by captyuyte wyth hys wyf & his sone in to the cyte of nynyue with alle hys trybe / And whan alle ete of the metes of the gentyles and paynems / Thys thobye kepte hys sowle clene / & was neuer defowled in the metes of them / And by cause he remembryd our lord in all hys herte / god gaf hym grace to be in the fauour of Salmana­sar the kynge / whiche yaf to hym po­wer to goo where he wold / hauyng lyberte to doo what he wolde / he wente thenne to alle them in captyuyte and gaf to them warnynges of helthe / whā [...] cam on a tyme in Rages cyte of the Iewes / he had suche yeftys as he had be honoured wyth / of the kynge ten besauntes of syluer / And whan he sawe one gabele beyeng nedy whych was of hys trybe / he lente hym the sayd weight of syluer vpon hys oblyga­cion / longe tyme after thys whan Salmanasar the kynge was deed / Senna­cheryb hys sone regned for hym / And hated and loued not the chyl­dren of Israhel / And Thobye wente vnto alle hys kynred and conforted them / and deuyded to euerich of them as he myght of hys facultees and goo­des / he fedde the hungry / and gaf to the naked clothes / And dylygently he buryed the dede men / and them that were slayn / After this whan sennache­ryb retorned fleyng the plaghe fro the Iewery / that god hath sente hym for hys blasphemye / And he beyng wroth slewe many of the chyldren of Israhel [Page lxxvj] And thobye alwaye beryed the bo­dyes of them / whiche was told to the kynge / whyche comanded to slee hym / And toke awaye all hys substaunce / Thobye thenne with hys wyf and hys sone hyd hym and fledde away all naked / For many louyd hym wel / / After thys xlv dayes the sones of the kynge slewe the kynge / ¶ And thenne retorned thobye vnto hys hous and all hys facultees and goodes we­re restored to hym agayn /

¶After this on an hye festful day of our lord / whan that thobye had a good dyne [...] in hys hows / he said to hys so­ne / Goo and fetche to vs sōme of our trybe dredyng god that they may come and ete with vs / And he wente forth and anon he retorned tellyng to hys fader that one of the chyldren of Israhel was slayn and laye deed in the strete / ¶And anon he lepe out of his hows leuyng hys mete and fastyng cam to the body / toke it and bare it in to hys hows pryuely / that he myht secretly berye it whan the sonne wēte doū / And whan he had hyd the corps he ete his mete with waillyng and drede remembryng that worde that our lord said by amos the prophete / The daye of youre f [...]ste shal be torned in to la­mentacion and wayllyng / And whā the sonne was gon doun he wente and buryed hym / Alle hys neyghbours repreuyd and chydde hym sayeng / for thys cause thou were comanded to be slayn / and vnneth thou escapedest the comandement of deth / and yet thou beryest dede men / But thobye more dredyng god than the kynge toke vp the bodyes of dede men and hyd them in hys hows / and at mydnyht he buryed them / hit happed on a day after thys that he was wery of beryeng dede men cam home and leyde hym doun by a walle / and slepte / And fro a swa­lows neste aboue ther fylle doun hote donge of them on hys eyen / and he was therof blynde /

Thys temptacion suffred god to falle to hym that it shold be example to thē that shal come after hym of hys paci­ence / lyke as it was of holy Iob / For fro hys Infancye he dredde euer god and kepte hys preceptis and was not grutchyng ayenst god for hys blyndnes / but he alode vnmeua­ble in the drede of god gyuyng and Rendryng thankyngis to god a [...]e the dayes of hys lyf / For lyke as Iob was assaylled So was thobye assaylled of hys kynnesmen sko [...]nyng hym and sayeng to hym / wher is now thy hope and reward for whiche thou gauest thy almesses and madest sepultures / Thobye blamed them for suche wordes sayeng to them / In no wyse saye ye not soo / For we be the sones of holy men / andwe abyde that lyf that god shal gyue to them that neuer shal chaunge theyr faith fro hym anna hys wyf wente dayly to the werke of wenyng / and gate by the la­bour of her handes theyr lyuelode as moche as she myght / wherof on a day she gate a kydde / & brought it home / whan thobye herde the voys of the kyd bletyng he saide / See that it be not stolen yelde it agayn to the ownar / For it is not leeful to vs to ete ne touche ony thyng that is stolen / To that hys wyf all angry answerd / Now manyfestely and openly is thyn hope made vayne / And thy almesses lost / And thus wyth suche and lyke wor­des she chydde hym / Thenne thobye be­gan to syghe / and began to praye our lord with theris sayeng / O lord thou art rightful / And alle thy do­mes ben trewe / and alle thy wayes ben mercy trouthe and Ryghtwisnes / And now lord remembre me / and take thou no vengeance of my synnes ne remembre not my trespaces ne the synnes of my fadres / For we haue not obeyed thy comandementis / ther­fore we ben betaken in to dyrepcyon▪ captyuyte. deth. fables / and in to re­preef and shame to alle nacions in whiche thou hast dysper [...]lyd vs / And now lord grete be thy Iugem̄ts For we haue not don accordyng to thy preceptes / ne haue not walkyd wel to fore the / And nowe lord doo to me after thy wylle / and comande my speryte to be receyuyd in pees / It is more expedyēt to me to dye / than to lyue

The same day it happed that Sara doughter of Raguel in the cyte of me­des / yt she was rebuked & herde repe [...] [Page] of one of the handmaidens of her fader For she had be yeuen to vij men / And a deuyl named Asmodeus slewe them assone as they wold haue gon to her / therfor the mayde repreuyd her sayeng we shal neuer see sone ne doughter of the on the erthe / thou slear of thy hus­bondes / wilt thou slee me as thou hast slayn vij men / wyth thys voys and Rebuke she wente vp in the vpperist cubicle of the hows / And thre dayes and thre nyghtes she ete not ne dranke not / but was contynuelly in prayers besechyng god for to delyuer her fro this repreef and shame / And on the thirde day whan she had accomplysshed her prayer / blessyng our lord she said Blessyd be thy name god of our fa­dres / For whan thou art wroth thou shal doo mercy / And in a tyme of trybulacion thou forgyuest synnes to thē that calle to the / vnto the lord I conuer­te my vysage / And vnto the I addresse myn eyen / I aske and requyre the that thou assoylle me fro the bonde of the repreef and shame / or certaynly vpon the erthe kepe me / Thou knowest wel lord that I neuer desired man / but I haue kepte clene my sowle from all comcupyscence / I neuer medlyd me with players / ne neuer had parte of them that walke in lightnes / I consented for to take an husbond wyth thy drede / but I neuer gaf consente to take one with my luste / Or I was vnwor­thy to them / or happely they were vn­worthy to me / or happely thou hast cō seruyd and kepte me for som other mā Thy counseyl is not in mannes power this knoweth euery mā that worship­peth the / For the lyf of hym yf it be in probacion shal be crowned / and yf it be in trybulacion / it shal be delyuerd / and yf it be in correction / it shal be l [...]e­full to come to mercy / Thou hast none delectacion in oure perdicion / For after tempeste thou makest tranquyllyte / And after wepynge and shedyng of teeris / thou bryngest in exultacion & Ioye / Thy name god of Israhel be bles­syd world without ende / In that same tyme were the prayers of them bo­the herde in the sight of the glorye of the hye god / And the holy angele of god Raphael was sente to hele them bothe of whom in one tyme were the prayers recyted in the syght of our lord god

¶Thenne whan Tobie supposed his prayer to be herd that he myght deye / he called to hym his sone thobye & said to hym / here my sone the wordes of my mouth and sette them in thy herte as a fundamēte / whan god shal take away my sowle / burye my body & thou shalt worshippe thy moder alle the dayes of her lyf / Thou owest to remēbre / what & how many peryllis she hath suffred for the in her wombe / whan she shal haue accomplisshid the tyme of her lyf burye her by me / Alle the dayes of thy lyf haue god in thy mynde / And beware that thou neuer consente to synne / ne to disobeye ne breke the comandements of god / Of thy substance doo almesse and torne neuer thy face fro ony poure man / So doo that god torne not hys face fro the / as moche as thou mayst / be mercyful / yf thou haue moche good gyue habundantly / yf thou haue but lytyl / yet studye to gyue and to dep­te therof gladly / Thou makeste to the therof good tresour and mede in the daye of necessyte / For almesse delyuerith a man fro alle synne and fro deth and suffreth not hys sowle to goo in to derknesse / Almesse is a grete syker­nesse to fore the hye god vnto all them that doo it / beware my sone kepe the fro alle fornycacion / And suffre not thy self sauf with thy wyf / to knowe that synne / And suffre neuer pryde to haue domynaciō in thy wytte ne in thy worde / that synne was the begynnyg of alle perdicion / who someuer werke to the ony thynge / anon yelde to hym hys mede and hyre / late neuer the hy­re of thy seruaunt ne mede of thy mer­cenarye remayne in no wyse wyth the / That yu hatest to be don to the of other / s [...]e that thou neuer doo to an other / ete thy brede wyth the hungry and ne­dy / And couer the naked wyth thy clothis / Ordeyne thy brede and wyn vpon the sepulture of a rightwysman / but ete it not ne drynke it not wyth synners / Aske and demaunde coun­seyl of a wyseman / Alleway and in euery tyme blesse god / and desyre of hym that he adresse thy wayes / and late all thy counseilles abyde in hym / I [Page lxxvij] telle to the my sone / that whan thou were a lytyl chylde I lente to gabele x besauntes of syluer duellyng in Rages the cyte of medes vpon an oblygacion whiche I haue by me / And therfore spyre and aske how thow maist goo to hym / and thou shalt receyue of hym the said weight of syluer / and restore to hym his oblygacion / drede thou not my sone / though we lede a poure lyf we shal haue moche good yf we drede god and goo fro synne and doo well / Thenne yonge thobye answerd to his fader / Alle that thou hast comanded to me / I shal do fader / but how I shal gete this moneye I wote neuer / he kno­weth not me ne I knowe not hym / what token shal I gyue hym / and also I knowe not the waye thether /

¶ Thenne his fader answerd to hym and said / I haue his oblygacion by me / whiche whan thou shewest hym anon he shal paye the / But goo now first and seche for the som̄e trewe man that for hys hyre shal goo with the whilis I lyue that thou mayst receyue it / Thenne thobye wente forth and fō de a fair yong man gyrt vp and redy for to walke / And not knowyng that it was the aungele of god sale­wed hym and said / Fro whens haue we the good yong man / and he ans­werd / of the chyldren of Israhel / And thobyas sayd to hym / kno­west thou the waye that ledeth one in to the regyon of medes / to whom he answerd / I knowe it wel / and alle the Iorneyes I haue ofte walked and haue dwellyd with gabele our brother whiche dwellyth in Rages the cyte of medes whyche stondeth in the hylle of Egbathanis / To whom thobye said / I pray the tarye here a whyle / tyl I ha­ue told this to my fader / Thenne tho­bye wente in to his fader and told to hym alle thyse thynges / wheron his fader meruaylled / and prayde hym that he shold brynge hym in / Thenne the angel cam in and salewed the old tho­bye and said / Ioye be to the alewaye / And thobye said / what Ioye shal be to me that sytte in derknesses and see not the light of heuen / To whom the yong­lyng said / be of stronge byleue / it shal not be longe but of god thou shalt be cured and heled / Thenne said tho­bye to hym / mayste thou lede my sone vnto gabele in Rages cyte of medes / & whan thou comest agayn I shalrestore to the thy mede / And the Angele saide I shal lede hym thether & brynge hym agayn to the / To whom tobye said / I pray the to telle me / of what hows or of what kynred art thou / To whom Raphael the aungele said / Thou ne­dest not to aske the kynred of hym that shal goo with thy sone but lest happely I shold not delyure hym to the agayn I am Azarias sone of grete ananye / Thobye answerd / thou art of a grete kynred / but I pray the be not wroth thaugh I wold knowe thy kynrede / The aungele said to hym / I shal sa­uely lede thy sone theder and saufly brynge hym and rendre hym to the a­gayn / Thobye thenne answeryng said wel mote ye walke / and our lord be in your Iourneye / And hys aungele felawshype wyth you / Thenne whan all was redy yt they shold haue wyth hem by the waye / yong thobye toke le­ue of his fader and moder / and bad them fare wel / whan they shold departe / the moder bagan to wepe and saye thou haste taken away and sente fro vs the staf of our old age / wold god that thilke money had neuer ben for whiche thou hast sente hym / our pouer­te suffyseth ynough to vs / that we myght haue seen our sone / Thobye said to her / wepe not / our sone shal come saufly agayn / And thyn eyen shal see hym / I byleue that the good aungele of god felawshipeth with hym / and shal dyspose all thynge that shal be ne­deful to hym / and that he shal retorne agayn to vs with Ioye / with this the moder cessed of her wepyng and was stylle / Thenne yong thobye wente forth and an hounde folowed hym / And the fyrst mansion that they made was by the Ryuer of tygre / And thobye wente out for to wasshe hys feet / and ther cā a grete fissh for to deuoure hym whom thobye feryng cryde out with a grete voys / lord he cometh on me and the aungele said to hym / Take hym by the vynne and drawe hym to the / and so he dyde and drewe hym out of the water to the drye londe / Thēne saide [Page] the angele to hym open the fysshe / / & and take to the / the herte the galle & the mylte / and kepe them by the / They be prouffitable and necessarye for medycynes / ¶ And whan he had don so he rosted of the fysshe & toke it with hem for to ete by the waye / and the remenaunt they salted that it myght suffyse them tyl they cam in to the cyte of Rages / Thenne thobye demanded of the angele and said / I pray the Aza­ria brother to telle me wherto thyse be good that thou hast boden me kepe / and the aungele answerd and said yf thou take a lytyl of hys herte and put it on the coles / the smoke and fu­me therof dryueth away all maner kynde of deuylles be it fro man or fro wo­man in suche wyse that he shal nomore come to them / And thobye said / whe­re wilt thou that we shal abyde / and he answerd and said / herby is a mā named Raguel a man nyghe to thy kynrede and trybe / ¶ And he hath a a doughter named Sara / And he hath neyther sone ne doughter more than her Thou shalt owe all his substaunce / for the behoueth to take her to thy wyf / therfor aske thou her of her fader / And he shal gyue her to the for to be thy wyf / Thenne thobye answerd & said / I haue herde saye that she hath be gyuen to vij men / & they ben deed / and I haue herd that a deuyl sleeth thē I drede therfor that it myght happe so to me / And I that am an only sone to my fader and moder / I shold depo­se theyr olde age with heuynes and so­row to helle / Thenne Raphael thaun­gele said to hym / here me and I shal shewe to the wherwith thou mayst pre­uayle ayēst that deuyll / Thyse that toke their wedlok in suche wyse that they exclude god fro them and their mynde / and wayte but to their luste as an hors and mule in whom is none vn­derstondyng / the deuyl hath power vpon them / Thou therfor whan thou shalt take a wyf / And entrest in to her cubycle / be thou contynent by the space of thre dayes fro her and thou shal do nothyng but bee in prayers with her / And that same nyght put the herte of the fysshe on the fyre / and that shal put away the deuyl / The seconde nyght thou shal be admytted in copulacion of holy patryarkes / The iij nyght ye shal folowe the blessyng that sones may be begoten of you bothe / & after the thyrde nyght thou shalt take the vyrgyne wyth drede of god more for loue of procreacion of chyldren than for luste of thy body that thou mayst folo­we the blessyng of Abraham in hys seed / Thenne they wente and entryd in to Raguels hows / And Raguel receyuyd them Ioyously / And Ra­guel beholdyng wel thobye sayd to anna hys wyf / how lyke is thys yong man vnto my cosyn /

And whan he had so said he asked them / whens be ye yong men my bre­thern / And they said of the trybe of neptalym of the captyuyte of nynyue / Raguel saide to them / knowe ye tho­bye my brother / whiche said we know hym wel / whan Raguel had spoken moche good of hym / Thaungele said to Raguel / Thobye of whom thou de­maundest is fader of this yonge man And thenne wente Raguel and with wepyng eyen kyssed hym / and we­pyng vpon hys necke saide / the bles­syng of god be to the my sone for thou art sone of a blessyd and good man / And Anna hys wyf and Sara hys doughter wepte also / After they had spoken / Raguel comanded to slee a weder and make redy a feste / whan he thenne shold bydde them sytte doun to dyner / Thobye said / I shal not ete here thys day ne drynke / but yf thou fyrst graunte to me my petycion / and promyse to me to gyue me Sara thy doughter / whyche whan Raguel herde he was astonyed and abusshid / kno­wyng what had fallen to vij men that to fore had wedded her / And dredde leste it myght happen to this yong man in lyke wyse / And whan he helde his pees and wold gyue hym none answere / the Angele said to hym / Be not aferde to gyue thy doughter to thys mā dredyng god / for to hym thy dough­ter is ordeyned to be hys wyf / Ther­for none other may haue her / Thenne said Raguel I doubte not god hath admytted my prayers and teres in hys syghte / And I byleue that therfor he hath made you to come to me that thyse [Page lxxviij] m [...]y be Ioyned in one kynrede after the lawe of moyses / And now haue no doubte / but I shal gyue her to the And he takyng the right honde of his doughter / delyueryd it to Thobye sey­eng / God of Abraham / god of ysaac / and god of Iacob be wyth you / and he conioyne you to gydre / and fulfyl hys blessyng in yow / And toke a chartre and wrote the conscryp­tion of the wedlok / And after thys they ete blessyng our lord god / Raguel callyd to hym anne hys wyf / and bad her to make redy another cubycle / And she brought Sara her doughter therin / and she wepte / to whom her moder said / Be thou stronge of h [...]rte my doughter / our lord of heuen gyue to the Ioye for the h