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The Golden Legend: Volume I

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The GOLDEN LEGEND or LIVES of the SAINTS

Compiled by Jacobus de Voragine, Archbishop of Genoa, 1275 First Edition Published 1470

ENGLISHED by WILLIAM CAXTON, First Edition 1483

VOLUME ONE

From the Temple Classics Edited by F.S. ELLIS First issue of this Edition, 1900 Reprinted 1922, 1931

Contents

PROLOGUE

AMONG the books which afford us an insight into he popular religious thought of the middle ages, none holds a more important place than the Legenda Aurea or Golden Legend. The book was compiled and put into form about the year 1275 by Jacobus de Voragine, Archbishop of Genoa, who laid under contribution for his purpose the Lives of the Fathers by S. Jerome, the Ecclesiastical History of Eusebius, and other books of a like kind; while for the lives of the saints more nearly approaching his own age he appears to have industriously collected such legends as he could meet with, whether in manuscript or handed down by oral tradition. All persons living in later times have been deeply indebted to the man who thus embodied for their benefit and instruction a picture of the mental attitude of the age in which he lived. If the study of it be not absolutely essential, it may safely be averred that it will be most helpful and profitable, to all those who care to realise to themselves the faith of their forefathers, and in no small degree will it enable them more fully to understand the inspiration of the men whose faith found its expression in the glories and mysteries of Gothic ecclesiastical architecture. To those who can pace the aisles of a great cathedral or priory or abbey church, or even tread the humbler stones of an ancient parish church, without being touched with a sense of reverent wonder, the pages of The Golden Legend will appeal in vain. Its perusal will strike no responsive chord in their hearts. But to those who, whatever may be their creed, never set foot in those stone-written records of the past without a feeling of awe and veneration, mingled with an earnest longing to understand something of the spirit which breathes forth from them, and a desire to know what it was that so wrought in the minds of their makers as to produce the Music Gallery at Exeter, the South Porch at Lincoln, the Galilee at Durham, the stained glass at York, the East Window at Wells, and a thousand other marvels, to say nothing of the greater glories that await us in the magnificent churches of France, which even after centuries of destruction, neglect, and ill-usage still impress us with wonder and admiration,-the histories of The Golden Legend will be a new revelation of inestimable value. The corbels of roof and cloister vaulting which look down on us with quaint and tender beauty, and the strange and sometimes monstrous or demoniacal gargoyles of the exteriors, will have a newer and fuller meaning if we allow ourselves thoroughly to enter into the spirit of the book before us.

We shall seem to hear the majestic roll of the solemn chants of Advent and the rejoicings of Christmas, the penitential pleadings of the Lenten season and the triumphal songs of Easter, as we read the eloquent passages devoted to those sacred seasons, even though the style be such as modern ears are little accustomed to, and therefore may sometimes appear, especially on a first reading, as more or less rugged and obscure.

Lovers of the picturesque can scarcely fail to be charmed with such wonderful tales as those of the childhood of Moses and the history of Pontius Pilate, which the author frankly sets down as 'apocriphum'; while the folk-lorist will find a rich field to interest him in a territory hitherto but little explored.

In such histories as that of S. Brandon we dwell for a while in a veritable wonderland. The lives of S. Jerome, S. Macarius, S. Anthony, and S. Mary of Egypt, and other saints of the desert, read like the echoes of another world, so far removed are they from modern habits of thought, faith, and practice; while those of S. Francis, S. Dominic, and S. Thomas of Canterbury bring before our eyes the life of the middle ages hardly less vividly than the tales of the Gesta Romanorum or the everliving creations of Geoffrey Chaucer. Verily there is a plentiful harvest for those who care to reap. Having read every page very carefully six times, with unabated interest, in the course of editing two editions, I can testify to the attraction the book has for one who loves the wondrous records of old days.

Though it does not appear to have been among the earliest of printed books, the Legenda Aturea was no sooner in type than edition after edition appeared with surprising rapidity. Probably no other book was more frequently reprinted between the years 1470 and 1530 than the compilation of Jacobus de Voragine. And while almost innumerable editions appeared in Latin, it was also translated into the vulgar tongue of most of the nations of Europe, usually with alterations and additions in accordance with the hagiological preferences of the different nationalities. It is with an early French translation that we are chiefly concerned, of which Caxton's version is a close rendering. The French book in question is a large folio volume of four hundred and forty-three leaves, printed in double columns, with forty-four lines to the page. Two copies of it only are known in this country, one in the British Museum, and the other in Cambridge University Library. There may of course be copies lurking in foreign libraries, but I have not been able to hear of any. It is without any indication of place of printing, date, or printer, and until quite lately these particulars had baffled the researches and conjectures of bibliographers; but latterly Mr. R. Proctor of the British Museum has succeeded in identifying the type as proceeding from the press of Peter Keyser, a rival of Anthony Vernard at Paris. It contains the lives of many French saints who are not included in the work of Voragine, notably those of S. Genevieve and S. Louis.

Convincing proof that this is the book referred to by Caxton in his preface as 'a legende in frensshe,' is afforded by the fact that where the printer has left gross misprints uncorrected in his text, the translator has blindly followed him without any attempt to make sense of them. The most curious instance of this occurs in the explanation of the supposed etymology of the name of S. Stephen. The French printer has turned the Old French which should have read 'fames venues,' (femmes veuves) into 'seine venues,' which Caxton attempts to translate by 'hole comen' (whole come), regardless of the fact that it has no meaning whatever. It has rarely been attempted to clear the present text of obscurities by any alteration, on principle; but in this instance, for the meaningless words 'hole comen,' those of 'widow women' have been substituted in accordance with the Latin, which Caxton seems never to have troubled himself to refer to. Again, in the life of S. Genevieve the French version has the typographical error of "a name' for 'a navire,' which the translator simply renders 'at name,' and this in later editions becomes 'at none' without making any better sense. This has been altered to 'by ship' as being the obvious meaning. The text has been amended in one or two other instances where a slight alteration made a passage intelligible; but, as I have said, there has been no attempt to clear obscurities generally or to interfere with the translator's language.

The observant reader can scarcely fail to note the difference between the style of the Bible histories, which I take it come from the 'Legend in English,' which Caxton mentions in his preface, and that of the translator's work, greatly to the advantage of the former. The summary is in truth done with a master's hand. The life of S. Thomas of Canterbury is again a specimen of vigorous English clearly written, and is probably also taken from the 'Legend in English.'

Though Caxton speaks of himself as the translator, and we have personal glimpses of him in the anecdotes he relates in 'The Circumcision of our Lord, 'The History of David,' and 'The Life of S. Austin,' it is hardly to be supposed that he could have been at the labour of translating the whole book. He appears indeed to have employed some one whose knowledge of French must have been considerably less than that we are willing to credit him with, considering his long residence in French Flanders. Colour is also given to the suggestion that he availed himself of extraneous help in the work of translation by his special assertion at the end of the life of S. Roch: 'which lyfe is trans- lated oute of latyn into Englysshe by me, William Caxton.'

It may be remarked as a curious bibliographical and historical coincidence, that while Wynken de Worde was engaged in printing the last of the Old English editions of The Golden Legend in London, William Tyndale was busily occupied at Cologne trying to get into type the first of the unnumbered editions of the English New Testament. The old order giveth place to the new.

THE GOLDEN LEGEND

THE holy and blessed Doctor S. Jerome saith this authority: Do alway some good work, to the end that the devil find thee not idle. And the holy Doctor S. Austin saith in the book of the labour of monks that, no man strong or mighty to labour ought to be idle. For which cause, when I had performed and accomplished divers works and histories translated out of French into English at the request of certain lords, ladies, and gentlemen, as the story of the Recuyel of Troy, the Book of the Chess, the History of Jason, the History of the Mirror of the World, the fifteen books of the Metamorphoses, in which be contained the Fables of Ovid, and the History of Godfrey of Boulogne in the Conquest of Jerusalem, with other divers works and books, I ne nyste what work to begin and put forth after the said works tofore made; and forasmuch as idleness is so much blamed, as saith S. Bernard the mellifluous Doctor, that, she is mother of lies and stepdame of virtues, and that it is she that overthroweth strong men into sin, quencheth virtue, nourisheth pride, and maketh the way ready to go to hell. And John Cassiodorus saith that the thought of him that is idle, thinketh on none other thing but on lickerous meats and viands for his belly. And the holy S. Bernard, aforesaid, saith in an epistle: When the time shall come that it shall behove us to render and give account of our idle time, what reason may we render, or what answer shall we give when in idlenesse is none excuse? And Prosper saith that, whosoever liveth in idleness, liveth in manner of a dumb beast. And because I have seen the authorities that blame and despise so much idleness, and also know well that it is one of the capital and deadly sins, much hateful unto God, therefore I have concluded and firmly purposed in myself no more to be idle, but will apply myself to labour and such occupation as I have been accustomed to do. And forasmuch as S. Austin, aforesaid, saith upon a psalm that, good work ought not to be done for fear of pain, but for the love of righteousness, and that it be of very and sovereign franchise, and because me seemeth to be a sovereign weal to incite and exhort men and women to keep them from sloth and idleness, and to let to be understood to such people as be not lettered, the nativities, the lives, the passions, the miracles, and the death of the holy saints, and also some other notory deeds and acts of times past, I have submised myself to translate into English the legend of saints which is called Legenda Aurea in Latin, that is to say the Golden Legend. For in like wise as gold is most noble above all other metals, in like wise is this Legend holden most noble above all other works. Against me, here might some persons say that, this legend hath been translated tofore, and truth it is. But forasmuch as I had by me a legend in French, another in Latin, and the third in English, which varied in many and divers places, and also many histories were comprised in the other two books which were not in the English hook, and therefore I have written one out of the said three books, which I have ordered otherwise than the said English Iegend is, which was before made, beseeching all them that shall see or hear it read, to pardon me where I have erred or made fault, which, if any be, is of ignorance and against my will, and submit it wholly of such as can and may, to correct it, humbly beseeching them so to do, and in so doing they shall deserve a singular laud and merit, and I shall pray for them unto Almighty God, that he of his benign grace reward them, etc., and that it profit to all them that shall read or hear it read, and may increase in them virtue, and expel vice and sin, that by the example of the holy saints they amend their living here in this short life, that by their merits they and I may come to everlasting life and bliss in heaven. Amen.

And forasmuch as this said work was great and over chargeable to me to accomplish, I feared me in the beginning of the translation to have continued it because of the long time of the translation, and also in the imprinting of the same, and in manner half desperate to have accomplished it, was in purpose to have left it after that I had begun to translate it, and to have laid it apart, ne had it been at the instance and request of the puissant, noble, and virtuous Earl, my lord William, Earl of Arundel, which desired me to proceed and continue the said work, and promised me to take a reasonable quantity of them when they were achieved and accomplished, and sent to me a worshipful gentleman, a servant of his, named John Stanney which solicited me, in my lord's name, that I should in no wise leave it, but accomplish it, promising that my said lord should during my life give and grant to me a yearly fee, that is to wit, a buck in summer and a doe in winter, with which fee I hold me well content. Then at contemplation and reverence of my said lord I have endeavoured me to make an end and finish this said translation, and also have imprinted it in the most best wise that I could or might, and present this said book to his good and noble lordship, as chief causer of the achieving of it, praying him to take it in gree of me William Caxton, his poor servant, and that it like him to remember my fee. And I shall pray unto Almighty God for his long life and welfare, and after this short and transitory life to come into everlasting joy in heaven; the which he send to him and me and unto all them that shall read and hear this said book, that for the love and faith of whom all these holy saints have suffered death and passion. Amen.

And to the end each history, life and passion may be shortly found, I have ordered this table following, where and in what leaf he shall find such as shall be desired, and have set the number of every leaf in the margin:

OF THE ADVENT OF OUR LORD

The time of the Advent or coming of our Lord into this world is hallowed in Holy Church the time of four weeks, in betokening of four divers comings. The first was when he came and appeared in human nature and flesh. The second is in the heart and conscience. The third is at death. The fourth is at the Last Judgment. The last week may unnethe be accomplished: for the glory of the saints which shall be given at the last coming shall never end nor finish. And to this signifiance the first response of the first week of Advent hath four verses to reckon. Gloria patri et filio, for one, to the report of the four weeks, and how it be that there be four comings of our Lord, yet the Church maketh mention in especial but of twain, that is to wit, of that he came in human nature to the world, and of that he cometh to the Judgment and Doom, as it appeareth in the office of the Church of this time. And therefore the fastings that be in this time, be of gladness and of joy in one part, and that other part is in bitterness of heart. Because of the coming of our Lord in our nature human, they be of joy and gladness. And because of the coming at the Day of Judgment, they be of bitterness and heaviness.

As touching the coming of our Lord in our bodily flesh, we may consider three things of this coming, that is to wit, the opportunity, the necessity and the utility. The opportunity of coming is taken by the reason of the man that first was vanquished in the law of nature of the default of the knowledge of God, by which he fell into evil errors, and therefore he was constrained to cry to God: Illumina oculos meos, that is to say, Lord, give light to mine eyes. After, came the law of God, which hath given commandment in which he hath been overcome of impuissance, as first he hath cried: There is none that fulfilleth but that commandeth. For there he is only taught, but not delivered from sin, ne holpen by grace, and therefore he was constrained to cry: There lacketh none to command, but there is none that accomplished the commandment. Then came the Son of God in time when man was vanquished of ignorance and impuissance. To that if he had so come tofore, peradventure man might say that by his own merits he might have been saved, and thus he had not been bound to yield thanks to God. The second thing that is shown us of this coming is the necessity by reason of the time, of which the apostle Paul speaketh, ad Galatas the fourth chapter: At ubi venit plenitudo temporis, when the plentitude or full time of the grace of God was ordained, then he sent his Son that was God and Son of the virgin and wife which was made subject to the law. To that, that they be subject to the law he bought them again, and were received sons of God by grace of adoption. Now saith S. Austin that many demand why he came not rather. He answered that it was because that the plentitude of time was not come, which should come by him, that all things were ordained and made, and after when this plentitude of time came, he came that of time past hath delivered us, to that we shall bedelivered of time, we shall come to him whereas no time passeth, but is perpetuity. The third thing that is showed to us of this coming is the utility and profit that cometh for the cause of the hurt and sickness general. For sith the malady was general, the medicine must be general, whereof saith S. Austin that: Then came the great medicine, when the great malady was through all the world. Whereof the holy Church remembereth in the seven anthems that be sung before the nativity of our Lord, where the malady is showed in divers manners, and for each demandeth remedy of his malady of prisoner out of the prison that sitteth in darkness and shadow of death. For they that have been long in prison and dark places may not see clearly, but have their eyes dim. Therefore, after we be delivered from prison, it behoveth that our eyes be made clear and our sight illumined for to see whither we should go, and therefore we cry in the fifth anthem: O Oriens splendor lucis eterne, veni et illumina sedentes in tenebris et umbra mortis, O Orient that art the resplendour of the eternal light, come and illumine them that sit in darkness and shadow of death, and if we were taught, lighted, unbound, and bought, what should it avail to us but if we should be saved? And, therefore, we require to be saved, and therefore we say in the two last anthems, the sixth and the seventh; when we cry: O Rex gentium, veni et salva hominem quem de limo formasti, O thou King of peoples come and save the man that thou hast formed of the slime of the earth; and in the seventh: O Emmanuel rex et legifer noster veni ad saluandum nos, domine deus noster, O Emmanuel that art our King, and bearer of our law, our Lord, our God, come and save us. The profit of his coming is assigned of many saints in many manners, for Luke saith in the fourth chapter that our Lord was sent and came to us for seven profits, where he saith: The Spirit of our Lord is on me, which he rehearseth by order; he was sent for the comfort of the poor, to heal them that were sick in sin, to deliver them that were in prison, to teach them that were uncunning. To forgive sins, to buy again all mankind. And for to give reward to them that deserve it. And S. Austin putteth here three profits of his coming and saith: In this wretched world what aboundeth but to be born to labour and to die. These be the merchandise of our region, and to these merchandises the noble merchant Jesus descended. And because all merchants give and take, they give that they have and take that they have not; Jesu Christ in this merchandise gave and took, he took that which in this world aboundeth, that is to wit, to be born to labour and to die, he gave again to us to be born spiritually, to rise and reign perdurably. And he himself came to us to take villanies and to give to us honour, to suffer death and to give us life, to take poverty and to give us glory. S. Gregory putteth four causes of the profit of his coming: Studebant omnes superbi de eadem stirpe progeniti, prospera vitæ præsentis appetere, adversa devitare, opprobria fugere, gloriam sequi: They of the world, in their pride descended of the same lineage, studied to desire the prosperity of this present life, to eschew the adversities, to flee the reproofs and shames and to ensue the glory of the world. And our Lord came incarnate among them, asking and seeking the adversities, despiting the prosperities, embracing villanies, fleeing all vain glory. And he himself which descended from glory, came, and he being come, taught new things, and in showing marvels suffered many evils. S. Bernard putteth other causes, and saith that, we travail in this world for three manner of maladies or sickness, for we be lightly deceived, feeble to do well, and frail to resist against evil. If we entend to do well we fail, it we do pain to resist the evil, we be surmounted and overcome; and for this the coming of Jesu Christ was to us necessary. To that he inhabiteth in us, by faith he illumineth our eyes of the heart, and in abiding with us he helpeth us in our malady, and in being with us he defendeth our frailty against our enemies.

Of the second coming which shall be at the last Judgment two things be to be seen, that is to wit, that which cometh before the Judgment, and that which shall be at the Judgment. As for the first, three things shall be tofore the Judgment. First, the terrible confusion of signs and tokens. Secondly, the malice and deceit of Antichrist, and the third, of vehement and marvellous operation of the fire. As touching the signs, S. Luke saith in the twenty-fifth chapter: Erunt signa in sole, luna et stellis, etc. There shall be great signs in the sun, in the moon, and in the stars, and in the earth oppression of people anguishous for the confusion of the sound of the sea and of the waves. The three first signs be determined in the Book of the Apocalypse in the sixth chapter. Sol factus est niger tanquam saccus cilicinus: et luna facta est sicut sanguis, et stellæ ceciderunt super terraim. Then shall be the time that the sun shall be black as a sack, gross and rude, and the moon shall be as blood, and the stars shall fall on the earth. The sun is said dark, forasmuch as he is deprived of his light, as though he wept for the dying of men. For S. Austin saith that, the vengeance of God shall be so cruel at the day of doom, that the sun shall not dare behold it. Or as for to speak of the proper signification spiritually to be understood, is that, the Son of Justice, Jesu Christ, shall be then so dark that no man shall dare know him. The heaven is here taken for the air, and the star judge in great fear. The sixth sign, the edifices and buildings shall fall down: and in this sixth day thunders and tempests full of fire shall grow in the west, where the sun goeth down against the firmament, in running to the east. The seventh sign, the stones shall smite and hurtle together and shall cleave in four parts, and each part shall smite other, ne none. The eighth sign shall be the moving and general trembling of the earth, which shall be so. The ninth sign, all the earth shall be even and plain, and all the mountains and valleys shall be brought into powder and be all like. The tenth day, the men shall issue out of the caves and shall go by the ways and fields as men aliened and out of their wit, and shall not con speak one to another. The eleventh day the bones of dead men shall issue out of their burials and places and shall hold them upon their sepulchres, and from the sun rising unto it go down, the sepulchres shall be open, to the end that the dead bodies may all issue. The twelfth sign all the stars shall fall from the heaven and shall spread out rays of fire, and then great quantity shall grow. In this twelfth day it is said that all the beasts shall come to the field howling, and shall not eat ne drink. The thirteenth sign, all living shall die, to the end that they should arise with the dead bodies. The fourteenth day the heaven and the earth shall burn. The fifteenth day shall be a new heaven and a new earth, and all things and all dead men shall arise.

The second thing that shall be afore judgment, shall be the folly and malice of Antichrist; he shall pain him to deceive all men by four manners. The first manner shall be by suasion and false exposition of Scripture. Forasmuch as he may, he shall give them to understand Christ, and he shall destroy the law of Jesu Christ, and shall ordain his law in alleging David the Prophet that saith: Constitue domine legislatorem super eos. Thus shall he say, that it was said for him as he that was ordained of God for to set law upon his place, after this that is said in the scripture of Daniel, Daniel xi.: Dabunt abominationem et desolationem templi, etc. Antichrist and his complices shall give abomination and desolation to the temple of God in this time, as saith the gloss: Antichrist shall be in the temple of God, as God, for that he shall destroy the law of God. The second manner shall be by marvellous operation of miracles, whereof saith the apostle S. Paul in his second Epistle ad Thessalonicenses in the second chapter, where he saith: Cujus adventus erit secundum operationem Sathanae in omnibus verbis et prodigiis mendacibus. Of Antichrist it is said that, the coming shall be after the operation of Satan in all his signs, in all his marvels, and false Iying deeds, whereof S. John maketh mention in the Apocalypse, the thirteenth chapter: Fecit signa ut etiam ignem facerit de celo in terram descendere. Antichrist shall make such signs, that is to say, he shall make such tokens that he shall make the fire descend from heaven. The gloss saith that, like as the Holy Ghost descended in likeness of fire, in likewise shall Antichrist give the evil spirit in likeness of fire. The third manner that he shall do for to deceive, shall be in giving of gifts, of which is written in the book of Daniel the Prophet in his eleventh chapter: Dabit eis potestatem in multis et terram divides gratuito: Antichrist shall give puissance to his servants in many things, and shall depart the earth to them after his will. The gloss saith that, Antichrist shall give many gifts to them that he shall deceive. And to his disciples he shall divide the earth, and them that and make them thereby to obey him. The fourth manner for to deceive them shall be by torments that he shall give to them, whereof Daniel saith in his eighth chapter: Supra quod credi potest universe vastabit; no man shall believe how he shall destroy and torment them that will not believe in him, for to draw them to him by force. And S. Gregory saith of him: Robustos quippe interficiet, et cetera; he shall slay the great and strong men; when he may not win nor overcome them by heart ne will, he shall overcome them by torment. The third thing that shall go before the judgment shall be the right vehement fire, the which shall go tofore the face of the judge. And God shall send this fire for four causes. First for the renewing of the world, for he shall purge and renew the elements. And, like to the form of the deluge it shall be forty cubits higher than all the mountains, like as it is written in the history scholastic; for the works of the people may mount so high. Secondly for the purgation of the people; for then that fire shall be instead of the fire of purgatory to them that then shall be on live. Thirdly for to give more greater torment to them that be damned. Fourthly for to give more clearness and light unto the saints. For after the saying of S. Basil: Our Lord God when shall make the purgation of the w others should see them. And it ought not to be believed that within that little valley all might be enclosed, after that which S. Jerome saith, but many shall be there, and the others there about. Nevertheless, in a little space of land may be men without number by divine puissance and ordinance, and, if it be of necessity, the chosen people shall be in the air for the agility and lightness of their bodies, and also in soul. And then the judge shall dispute and reprove the wicked men of the works of mercy which he ordained to us. And they shall not mow reply, but shall then weep upon themselves and upon their deeds; like as S. John Chrysostom saith upon the gospel of S. Matthew, in saying that, the Jews shall weep their life when they shall see their judge and him that giveth life to all men, whom they esteemed and trowed a dead man, and shall blame themselves for his body hurt and wounded by them. And they may not deny their cruelty but shall weep in great distress. The paynims, which by the vain disputations of the philosophers were deceived and supposed it to have been folly to worship God crucified. The Christian men, sinners, shall weep that have more loved the world than God. The heretics shall weep because they holden false opinions against the Faith of Jesu Christ whom then they shall see the sovereign judge, whom the Jews crucified. And so shall all the lineages of the world weep, for they shall have no force ne power ne strength against him, nor they may not flee before his face, nor they shall have no time of space to do penance for their sins nor to make satisfaction of the great anguish that they shall have of all things: there shall nothing abide to them but weeping. The second thing that shall follow at the judgment is the difference of the orders. For thus, as S. Gregory saith: at the day of judgment shall be four things, two on the party reproved, and two on the party chosen. The first shall be damned and perished, to whom he shall say, Esurivi et non dedistis mihi manducare; I had hunger and ye have given to me no meat. The other shall not be judged and perish, of whom it is written, Qui non credit jam judicatus est; he that believeth not is now judged. For they shall not perceive the words of the judge, which would not keep the words of God. The other of the party of the good shall be judged and shall reign, as they to whom shall be said: I have had hunger and ye have given me meat. The other shall not be judged and yet shall reign. That is to wit, the perfect men that shall judge others; not that they shall give the sentence of the judgment; for the sovereign judge shall only give the sentence, but they be said judges, because they be present approving the judgment. And this assistance shall be first to the honour of saints. For it shall be great honour to them to have their seats and sit with the judge, like as Jesu Christ promised to them, that they should be sitting upon twelve seats judging the twelve lineages of Israel. Secondly, to the confirmation of the sentence; for they shall approve the sentence given of the judge, as do the assistants in judgment which approve the sentence of the judge that is good and just. And with their hands they set-to their names in witness; like as David saith: Ut faciant in eis judicium conscriptum, etc. To the end that they make upon the damned, judgment written with the judge. Thirdly, that shall be to condemnation of the evil people whom they shall condemn by the works of their good life.

The third thing that followeth the Judgment, that shall be the signs and tokens of the passion of Jesu Christ. That is to wit, the cross, the nails and the wounds. The which signs shall be first for to shew his glorious victory. And by that they shall appear in the excellence of his glory, whereof saith S. John Chrysostom that, the cross and the wounds shall be more shining than any rays of the sun; now then, saith he, consider ye what the virtue is of the cross The sun then shall be dark and the moon shall give no light, hereby then may ye understand how much the cross is more shining than the moon and more clear than the sun. Secondly, for to shew his mercy, by which he shall save the good. Thirdly, for to shew his justice, how justly he hath damned them that be evil, because they have despised so noble price as his blood, and set not thereby. And therefore as saith S. John Chrysostom: he shall say to them hard words by manner of reproof: For your sake I made myself a man, f what good then we should have done. And he shall say to the judge: Right true judge deme and judge this sinner to be mine for his trespass, which would be shine by grace. He is thine by nature, he is mine by his misery, he is thine by the passion, he is mine by monition. To thee he hath been inobedient, to me he hath been obedient. He hath received of thee the vesture of immortality; of me he hath taken this penible coat with which he is clad. He hath left thy vesture and is come to mine. Right just deemer, judge him to be mine for to be damned with me. to God, but from God may no man appeal, for he hath none above him. Secondly, for the crime. For all trespass and sins shall be there openly showed, whereof saith S. Jerome that: In this day all our deeds shall be showed, like as they were written in a table and noted. Thirdly, for the thing which may not suffer dilation. For all things that shall be done at the judgment shall be done in the twinkling of an eye. Then let us pray that we may in this holy time so receive him, that at the day of judgment we may be received into his everlasting bliss. Amen.

Here followeth the Nativity of our Lord Jesus Christ.

When the world had endured five thousand and nine hundred years, after Eusebius the holy saint, Octavian the Emperor commanded that all the world should be described, so that he might know how many cities, how many towns, and how many persons he had in all the universal world. Then was so great peace in the earth that all the world was obedient to him. And therefore our Lord would be born in that time, that it should be known that he brought peace from heaven. And this Emperor commanded that every man should go into the towns, cities or villages from whence they were of, and should bring with him a penny in acknowledgment that he was subject to the Empire of Rome. And by so many pence as should be found received, should be known the number of the persons. Joseph which then was of the lineage of David, and dwelled in Nazareth, went into the city of Bethlehem, and led with him the Virgin Mary his wife. And when they were come thither, because the hostelries were all taken up, they were constrained to be without in a common place where all people went. And there was a stable for an ass that he brought with him, and for an ox. In that night our Blessed Lady and Mother of God was delivered of our Blessed Saviour upon the hay that lay in the rack. At which nativity our Lord shewed many marvels. For because that the world was in so great peace, the Romans had done made a temple which was named the Temple of Peace, in which they counselled with Apollo to know how long it should stand and endure. Apollo answered to them that, it should stand as long till a maid had brought forth and borne a child. And therefore they did do write on the portal of the Temple: Lo! this is the temple of peace that ever shall endure. For they supposed well that a maid might never bear Bethlehem, there may ye find him wrapt in clouts. And anon, as the angel had said this, a areas multitude of angels appeared with him, and began to sing. Honour, glory and health be to God on high, and in the earth peace to men of goodwill. Then said the shepherds, let us go to Bethlehem and see this thing. And when they came they found like as the angel had said. And it happed this night that all the sodomites that did sin against nature were dead and extinct; for God hated so much this sin, that he might not suffer that nature human, which he had taken, were delivered to so great shame. Whereof S. Austin saith that, it lacked but little that God would not become man for that sin. In this time Octavian made to cut and enlarge the ways and quitted the Romans of all the debts that they owed to him. This feast of Nativity of our Lord is one of the greatest feasts of all the year, and for to tell all the miracles that our Lord hath showed, it should contain a whole book; but at this time I shall leave and pass over save one thing that I have heard once preached of a worshipful doctor, that what person being in clean life desire on this day a boon of God, as far as it is rightful and good for him, our Lord at the reverence of this blessed high feast of his Nativity will grant it to him. Then let us always make us in clean life at this feast that we may so please him, that after this short life we may come unto his bliss. Amen.

And here followeth His Circumcision.

The day of the circumcision of our Lord there be four things that make and show it to be holy and solemn. The first is the utas of the Nativity. The second the imposition of a new name bearing health. The third the effusion of his precious blood. The fourth the signs of the circumcision. As for the first it appeareth, for the utas of saints be solemn, by much more reason ought it to be of him that is the saint of all saints. Now it seemeth that the Nativity of our Lord ought not to have none utas. For the nativity tendeth to the death. And the decease of saints have their utas because they be born of the nativity that stretcheth to life perdurable, for to be after glorified in body. And by the same way it seemeth that the nativity of the glorious Virgin Mary and of S. John Baptist, and of the Resurrection of our Lord ought not to have utas, for the resurrection was then done. Hereto we ought to consider, like as saith a doctor, that, in this we should fulfil such things as we accomplished not in the principal day that our Lord was born in. Of which of ancient time men were wont to sing at the Mass: Vultum tuum domine, etc. to the honour of our Lady S. Mary. The other octaves or utases as of Paske, Whitsuntide, the nativity of our Lady and S. John Baptist be of devotion, as of other saints that men will honour for singular cause or affection. And they may be said the octaves of figuration, for they signify and figure the octave of the last resurrection perpetual, which is the eighth age. And as to the second, this day was his name imposed to him, and was named with the new name that the mouth of God named. This is the name of which there is none other under heaven by which we may be saved, that is Jesus. After S. Bernard: This is the name which in the mouth is honey, in the ear melody, and in the heart joy; this is the name after that he saith, it lighteth and shineth like oil. When it is preached it feedeth the soul, when it is in the mind of the heart it is sweet, and it anointeth when it is called. And as the evangelist saith, he had three names, that is to wit the Son of God, Jesus, and Christus. He is called the Son of God insomuch as he is God of God the Father; Christ insomuch as he is a man taken of a person divine and nature human, and Jesus inasmuch as he is God united to our humanity. And of this three manner of names, saith S. Bernard: Ye that lie in dust and powder arise out of your sleep and awake ye and give praising to God. Lo here that our Lord shall come unto your health, he cometh with unction, he cometh with glory. Jesus cometh not without health, nor Christ cometh not without unction, nor the Son of God without glory. For he is our health, our unction and our joy. And as touching this treble name; before his passion, he was not perfectly known. As touching the first he was somewhat known by conjecting, as of his enemies, which said Jesu Christ to be the Son of God. And as to the second, of less or fewer he was known for Jesu Christ. And as to the third, vocally, for as much as by the voice he was called Jesus. But as to the reason of the name, he was not known. For Jesus is as much to say as Saviour, and this understood not they. After the resurrection, this treble was clarified and declared. The first to the certainty, the second to the publication, the third to the reason of the name. The first name is Son of God. And that these names be appropriate to him, Saint Hilary in his book that he made of the Trinity saith thus: Vere filium Dei unigenitum. In divers manners this name, Son of God, is known, as it is witnessed of God. God the Father witnesseth it that he is his son. Apostles preach it, the religious believe it, the fiends our enemies confess it. And therefore we know our Lord Jesu Christ in his manners, by name, by nature, by nativity, by puissance, and by his passion. The second name is Christus, which is interpreted unction. For he was anointed with the oil of gladness before all them that to him were party. And by that he is said anointed, it is showed that he was a prophet, a champion, a priest and a king. These four persons sometime were wont to be anointed. Jesu Christ was a prophet teaching the doctrine divine, a champion in the battle against the devil whom he overcame, a priest in reconciling the human lineage to God the Father, and a king in distributing and rewarding every man. Of this second name we be all named, for of this name Christ we be called christian men. Of which name S. Austin saith thus: Every christian man ought to be c puissance or might is to him perdurable, the second, of might of habitation, is to him sith the beginning of his conception, like as the angel showed, and after that he hath puissance of deed and work. was imposed to him of Joseph, because of his passion that was to against original sin, the devil weened that he that received it were a sinner, and had need of the remedy of circumcision. And for this cause Jesu Christ would that his mother being alway a virgin should be married, because that by the sacrament of matrimony his Incarnati purpose is for to leave sin and take the good, the which is showed us by the son that dispended his good follily, and when he had perceived that he had done evil and foolishly, he advertised himself and said: I shall depart and return to my father, and shall pray that I may serve him, and that he may receive me to mercy, and make me as one of his servants. The third is shame of sin, whereof saith S. Paul to them that for their sins be in pain and in torment: What fruit have ye founder in those sins in your life of which now ye be ashamed? The fourth is dread of the coming judgment and doom, whereof Job saith: I have feared and doubted God as men dread the waves of the sea in their great rage and tempest. And S. Jerome saith thus: Sive comedam sive bibam, etc. As oft as I eat or drink or that I do any other thing, alway me seemeth that I hear the sound and the voice crying: Arise, ye dead men, and come to the doom and the judgment. The fifth is contrition, whereof S. Jerome saith: Give thy weeping and bitterness of that which thou hast angered thy God by thy sin. The sixth is confession, whereof David saith: Dixi confitebor, etc.: I have said and purposed in my heart that I shall confess me to God and make knowledge of my sin. The seventh is hope of pardon, for if Judas had had very repentance and hope, and had confessed his sin, he had had forgiveness and pardon. The eighth is satisfaction and sacrifice, and then is the man verily circumcised, not only from the sin, but also from pain. Where the two first days be for the sorrow of sin that hath been done and the will for to amend it, the third day we should confess the evil that we have done and the good deeds that we have left. The other four days be orison, effusion of tears, affliction of body, and alms given. Or otherwise by these eight days may be understood eight things, of which the considerati the nativity of Jesu Christ that is called the day of circumcision, we find that Jesu Christ said by the mouth of his saints: Non veni legem solvere sed adimplere; I came not, said Jesu Christ, to break the law, but to fulfil it. And he was that day circumcised and named Jesus, which is as much to say as Saviour. And at the circumcision must he cut a little of the skin at the end of the member or yard, and that is signified and shewed that we ought to be circumcised, and cut and taken away from us the sins and evil vices, that is to wit pride, wrath, envy, covetousness, sloth, gluttony, and lechery, and all sins, and purge us by confession, by contrition, by satisfaction, by almsdeeds, and by prayers, and to give for God's sake of the goods that he hath lent us. For we have nothing proper, but Jesu Christ hath lent to us all that we have. Then it is well reason that we do give for him to the poor of such goods as be his, for we be but servants, and we ought to give to the hungry meat, to the thirsty drink, to the naked clothing, visit the sick, and tofore all things to love God, and after, our neighbour as ourself; and despoil ourself from sin, and clothe us with good works and virtues, and follow the commandment of Jesu Christ. And in this manner we shall fulfil the will of our father Jesu Christ, if we been so purged and thus circumcised. Then let us pray unto the Lord of heaven that saith that he came not to break the law but to fulfil it, that he give us grace in such manner to fulfil the law and his will in this world, that we may come into his holy bliss in heaven. Amen.

Here followeth the Feast of the Epiphany of our Lord and of the three kings.

The Feast of the Epiphany of our Lord is adorned of four miracles, and after them it hath four names. On this day the kings worshipped Jesu Christ, and S. John Baptist baptized him. And Jesu Christ changed this day water into wine, and he fed five thousand men with five loaves of bread. When Jesu Christ was in the age of thirteen days the three kings came to him the way like as the star led them, and therefore this day is called Epiphany, or the thiephanye in common language. And is said of this term epi, which is as much as to say as above, and of this term phanes which is as much to say as apparition. For then the star appeared above them in the air, where the same Jesus by the star that was seen above them showed him to the kings. And that day twenty-nine years passed, that was at the entry of thirty years, for he had twenty-nine years and thirteen days, and began the thirtieth year as saith S. Luke. Or after this that Bede saith, he had thirty years complete, as the Church of Rome holdeth. And then he was baptized in the flood or river of Jordan, and therefore it is called the thiephanie said of Theos, which is as much to say as God, and phanes apparition. For then God, that is the Trinity, appeared, God the Father in voice, God the Son in flesh human, God the Holy Ghost in likeness of a dove. After this, that same day a year, when he was thirty-one year old and thirteen days, he turned water into wine, and therefore it is called Bethania, said of beth, that is to say an house, and phanes, that is apparition. And this miracle was done of the wine in an house by which he showed him very God. And this same day a year after that was thirty-two years, he fed five thousand men with five loaves, like as Bede saith. And is also sung in an hymn which beginneth: Illuminans altissimus. And therefore it is called phagiphania, of phage, that is to say meat. And of this fourth miracle some doubt if it were done on this day, for it is not written of Bede expressly, and because that in the gospel of S. John is read that it was done nigh unto Pasque. Therefore the four apparitions were set on this day. The first by the star unto the crib or racke; the second by the voice of the Father on flom Jordan; the third of the water into wine at the house of Archedeclyn; the fourth by the multiplication of five loaves in desert. Of the first apparition we make solemnity on this day principally, and therefore pursue we the history such as it is.

When our Lord was born, the three kings came into Jerusalem, of whom the names be written in Hebrew, that is to wit Galgalath, Magalath, and Tharath. And in Greek Appelius, Amerius, and Damascus. And in Latin Jaspar, Melchior, and Balthasar. And it is to wit that this name Magus hath three significations. It is said illuser or deceiver, enchanter, and wise. They been illusers or deceivers because they deceived Herod. For they returned not by him when they departed from the place where they had honoured and offered to Jesus, but returned by another way into their country. Magus also is said enchanter. And hereof be said the enchanters of Pharaoh, Magi, which by their malefice made their marvels by the enchanting of the craft of the devil. And S. John Chrysostom calleth these kings Magos, as wicked and evil-doers. For first they were full of malefices, but after they were converted. To whom God would show his Nativity, and bring them to him to the end that to sinners he would do pardon. Item, Magus in same wise. For Magus in Hebrew is said doctor, in Greek, philosopher, and in Latin, wise, whereof they be said Magi, that is to say great in wisdom. And these three came into Jerusalem with a great company and great estate. But wherefore came they to Jerusalem when the child was not born there? S. Remigius assigneth four reasons. The first reason is that, the kings had knowledge of the nativity of the Child that was born of the Virgin Mary, but not of the place. And because that Jerusalem was the most city royal and there was the see of the sovereign priest, they thought that so noble a child, so nobly showed ought to be born in the most noble city that was royal. The second cause was, for in Jerusalem were the doctors and the wise men by whom they might know where the said child was born. The third cause was to the end that the Jews should have none excusation. For they might have said that they had knowledge of the place where he should be born, but the time knew they not, and therefore they might say, we believe it not. And the kings showed to them the time, and the Jews showed the place. The fourth to the doubt of the Jews and their curiosity, for these kings believed one only prophet, and the Jews believed not many. They sought a strange king, and the Jews sought not their own king. These kings came from far countries, and the Jews were neighbours fast by. These kings were successors of Balaam, and came at the vision and sight of the star, by the prophecy of their father, which said that a star shall be born or spring out of Jacob, and a man shall arise of the lineage of Israel. That other cause that moveth them to come to Jerusalem putteth S. John Chrysostom, which saith that there were some that affirmed for truth that, there were great clerks that curiously studied to know the secrets of heaven; and after, they chose twelve of them to take heed. And if any of them died, his son or next kinsman shall be set in his place. And these twelve every year ascended upon a mountain which was called Victorial, and three days they abode there, and washed them clean, and prayed our Lord that he would show to them the star that Balaam had said and prophesied before.

Now it happened on a time that they were there the day of the Nativity of Jesu Christ, and a star came over them upon this mountain which had the form of a right fair child, and under his head was a shining cross, which spake to these three kings saying: Go ye hastily into the land of Judea, and there ye shall find the king that ye seek, which is born of a virgin. Another cause putteth S. Austin; for it might well be that the angel of heaven appeared to them which said: the star that ye see is Jesu Christ, go ye anon and worship him. Another cause putteth S. Leo, that by the star which appeared to them, which was more resplendent and shining than the other, that it showed the sovereign king to be born on the earth. Then anon departed they for to come to that place. Now may it be demanded how, in so little space of thirteen days they might come from so far as from the East unto Jerusalem, which is in the middle of the world, which is a great space and a long way. Thereto answereth S. Remigius the doctor, and saith that, the child to whom they went, might well make them to go so much way in that while. Or after this that S. Jerome saith, that they came upon dromedaries, which be beasts that may go as much in one day as an horse in three days. And when they came into Jerusalem, they demanded in what place the King of Jews was born. And they demanded not if he was born, for they believed it firmly that he was born. And if any had demanded of them: Whereby know ye that he is born? They would have answered: We have seen his star in the Orient, and therefore we come to worship him. This is to understand, we being in the Orient saw his star that showed that he was born in Judea, and we be come to worship him. And therefore saith this doctor Remigius, that they confessed this child very man, very King, and very God. Very man when they said where is he that is born? very King when they said King of Jews; very God when they said we be come to worship him. For there was a commandment that none should be worshipped but God. And thus as saith S. John Chrysostom: They confessed the child very God by word, by deed, and by gifts of their treasures that they offered to him. And when Herod had heard this he was much troubled, and all Jerusalem with him. Herod was troubled for three causes, first, because he dreaded that the Jews would receive the child born for their King, and refuse he would worship also him, and thought that he would go slay him. And it is to wit that as soon as they were entered into Jerusalem, the sight of the star was taken from them and for three causes: First, that they should be constrained to seek that place of his nativity like as they were certified by the appearing of the star and by the prophecy of the place of his birth, and so it was done. Secondly, that they that sought the help and the world, had deserved to lose the aid divine. The third because that the signs be given to miscreants, and prophecies to them that believe well like, as the apostle saith. And therefore the sign which was given to the three kings, which yet were paynims ought not to appear to them as long as they were with the Jews. And when they were issued of Jerusalem, the star appeared to them, which went before them, and brought them till it came above the place where the Child was. And ye ought to know that there be three opinions of this star, which Remigius the doctor putteth, saying that: Some say that it was the Holy Ghost which appeared to the three kings in the form of a star, which after appeared upon the head of Jesu Christ in the likeness of a dove. Others say, like to S. John Chrysostom, that it was an angel that appeared to the shepherds, and after appeared to the kings, but to the shepherds, Jews, as to them that use reason in form of a reasonable creature, and to the paynims as unreasonable, that is to say of a star. Others say more reasonably and more veritably that it was a star new created, and made of God, the which when he had done his office was brought again into the matter whereof it was first formed. And this star was this that Fulgentius saith: It differenced from the other stars in three things. First, in situation, for it was not fixed in the firmament, but it hung in the air nigh to the earth. Secondly, in clearness, for it was shining more than the others. It appeared so that the clearness of the sun might not hurt nor appale her light, but at plain mid-day it had right great light and clearness. Thirdly, in moving, for it went alway before the kings in manner of one going in the way, ne it had none turning as a circle turneth, but in such manner as a person goeth in the way. And when the kings were issued out of Jerusalem, and set in their way, they saw the star whereof they had lost the sight, and were greatly enjoyed.

And we ought to note that there be five manners of stars that these kings saw. The first is material, the second spiritual, the third intellectual, the fourth reasonable, the fifth substantial. The first, that is material, they saw in the East; the second, that is spiritual, they saw in heart, and that is in the faith. For if this faith had not been in their hearts that had lighted them, they had never seen the star material. They had faith of the humanity when they said: Where is he that is born? and of his royal dignity when they called him King of Jews, and of his deity when they said they went to worship him. The third intellectual, which is, that the angel that they saw in vision, when it was by the angel showed to them that they should not return by Herod, how be it that after one gloss it was our Lord that warned them. The fourth, that was reasonable, that was the Virgin Mary whom they saw in the stable holding her child. The fifth, that is substantial, that is to say that he had substance above all other singular. And that was Jesu Christ whom they saw in the crib. And hereof is it said in the gospel that they entered into the house and found the child with Mary his mother, and then they worshipped him. And when they were entered into the house secretly and had found the child, they kneeled and offered to him these three gifts, that is to wit gold, incense, and myrrh. And this saith S. Austin: O infantia, cui astra subduntur, etc. O infancy or childhood, to whom the stars be subject, to whose clothes angels bow, the stars give virtue, the kings joy, and the followers of wisdom bow their knees. O blessed tigury or little house, O holy seat of God. And S. Jerome saith: This is an heaven where is no light but the star. O palace celestial in which thou dwellest, not as King adorned with precious stones, but incorporate. To whom, for a soft bed was duresse and hard crib, for curtains of gold and silk, the fume and stench of dung, but the star of heaven was clearly embellished. I am abashed when I behold these clothes and see the heaven. The heart burneth me for hete when I see him in the crib, a poor mendicant, and over him the stars. I see him right clear, right noble, and right rich. O ye kings, what do ye? Ye worship the child in a little foul house wrapped in foul clouts. Is he then not God? Ye offer to him gold, and whereof is he King, and where is his royal hall? Where is his throne? Where is his court royal, frequented and used with nobles? The stable is that not his hall? And his throne the rack or crib? They that frequent this court, is it not Joseph and Mary? they be as unwitting, to the end that they become wise. Of whom saith Hilary in his second book that he made of the Trinity: The Virgin hath borne a child, but this that she hath childed is of God; the child is Iying in the rack, and the angels be heard singing and praising him, the clothes be foul, and God is worshipped. The dignity of his puissance is not taken away though the humility of his flesh is declared. Lo, how in this child Jesus were not only the humble and small things, but also the rich, and the noble, and the high things. And hereof saith S. Jerome upon the Epistle ad Hebreos: Thou beholdest the rack of Jesu Christ; see also the heaven. Thou seest also the child Iying in the crib, but take heed also how the angels sing and praise God. Herod is persecuted and the kings worship the child. The pharisees knew him not, but the star showed him. He is baptized of his servant, but the voice of the Father is heard above thundering. He is plunged in the water, but the Holy Ghost The descended upon him in likeness of a dove.

And of the cause wherefore these kings offered these gifts, many reasons be assigned. One of the causes is, as saith Remigius the doctor, that the ancient ordinance was that no man should come to God ne to the king with a void hand, but that he brought him some gift. And they of Chaldea were accustomed to offer such gifts. They, as Scholastica Historia saith, came from the end of Persia, from the Chaldeans whereas is the flood of Saba, of which flood the region of Saba is named. The second reason is of S. Bernard: For they offered to Mary, the mother of the child, gold for to relieve her poverty, incense against the stench of the stable and evil air, myrrh for to comfort the tender members of the child and to put away vermin. The third reason was that they offered gold for to pay the tribute, the incense for to make sacrifice, the myrrh for the sepulture of dead men. The fourth for the gold signifieth dilection or love; the incense, orison or prayer; the myrrh, of the flesh mortification. And these three things ought we offer to God. The fifth because by these three be signified three things that be in Jesu Christ: The precious deity, the soul full of holiness, and the entire flesh all pure and without corruption. And these three things be signified that were in the ark of Moses. The rod which flourished, that was the flesh of Jesu Christ that rose from death to life; the tables wherein the commandments were written, that is the soul, wherein be all the treasures of sapience and science of godhead. The manna signifieth the godhead, which hath all sweetness of suavity. By the gold which is most precious of all metals is understood the Deity; by the incense the soul right devout, for the incense signifieth devotion and orison; by the myrrh which preserveth from corruption, is understood the flesh which was without corruption. And the kings when they were admonished and warned by revelation in their sleep that they should not return by Herod, and by another way they should return into their country, lo hear then how they came and went in their journey. For they came to adore and worship the King of kings in their proper persons, by the star that led them, and by the prophet that enseigned and taught them. And by the warning of the angel returned and rested at their death in Jesu Christ. Of whom the bodies were brought to Milan, where as now is the convent of the friars preachers, and now be at Cologne in S. Peter's Church, which is the Cathedral and See of the Archbishop. Then let us pray unto Almighty God that this day showed him to these kings and at his baptism, where the voice of the Father was heard and the Holy Ghost seen, and at the feast turned water into wine, and fed five thousand men, besides women and children, with five loaves and two fishes, that at the reverence of this high and great feast he forgive us our trespasses and sins, and after this short life we may come to his everlasting bliss in heaven. Amen.

Here beginneth Septuagesima.

At Septuagesima beginneth the time of deviation or going out of the way, of the whole world, which began at Adam and dured unto Moses. And in this time is read the Book of Genesis. The time of Septuagesima representeth the time of deviation, that is of transgression. The Sexagesima signifieth the time of revocation. The Quinquagesima signifieth the time of remission. The Quadragesima signifieth of penance and satisfaction. The Septuagesima beginneth when the Church singeth in the office of the mass: Circumdederunt me, and endureth unto the Saturday after Easter-day. The Septuagesima was instituted for three reasons; like as Master John Beleth putteth in the office of the Church. The first reason was for the redemption. For the holy fathers some time ordained that for the honour of the Ascension of Jesu Christ, in the which our nature ascended into heaven and was above the angels, that this day should be hallowed solemnly, and should be kept from fasting, and at the beginning of the Church also solemnly, as the Sunday. And procession was made in representing the procession of the apostles, which they made on that day, or of the angels that came to meet him and therefore commonly the proverb was that, the Thursday and the Sunday were cousins, for then that one was as solemn as that other. But because that the feasts of saints came, and be multiplied, which were grievous to hallow so many feasts, therefore the feast of the Thursday ceased. And for to recompense that, there is a week of abstinence ordained like to Lent and is called Septuagesima. That other reason is for the signification of the time, for by this time is signified to us the time of deviation, of going out of the way of exile, and of tribulation of the human lineage, from sith Adam unto the end of the world. Which exile is hallowed upon the revolution of seven days and of seven thousand years, understood by seventy days or by seventy hundred years. For from the beginning of the world unto the ascension we account six hundred years, and of the rest, that we reckon it for the seventh thousand, of which God knoweth only the term. Now it is so that Jesu Christ brought us out of this exile in the sixth age, in hope of perpetual life of all them that be revested with the vesture of innocence. By baptism we be regenerate, and when we shall have passed the time of this exile, he shall clothe us of double vesture, that is to wit of body and soul in glory.

And in the time of deviation and of exile we leave the song of gladness, that is alleluia, but the Saturday of Easter we sing one alleluia, in enjoying us and thanking God of the vesture perpetual which by hope we abide for to recover in the sixth age. And in the mass we set a tract, in figuring the labour that yet we ought to do, and in fulfilling the commandments of God. And the double alleluia that we sing after Easter, signifieth the double vesture that we shall have in body and in soul. The third reason is for representation. For the Septuagesima representeth seventy years in which the children of Israel were in Babylon in servitude. And in such manner that they cast away and left their usage of song of gladness, saying: Quomodo cantabimus canticum domini, etc. Thus leave we the song of praising and of gladness. After, licence was given to them to return in the time of Sexagesima, and they began them to joy, and so we do the Saturday of Easter. As in the year of Sexagesima we sing alleluia in representing their joy and gladness, how well in the returning they had pain and sorrow to take their things and bear with them, therefore we sing anon after the tract which followeth the alleluia. And in the Saturday after Easter in which Septuagesima is complete, we sing double alleluia, in figuring the plain gladness that they had when they were returned into their country. And this time thus of the servitude of the children of Israel representeth the time of our pilgrimage of the life of this world. For thus as they were delivered in the sixtieth year, so were we in the sixth age. And as they had pain gathering and assembling their things for to bear with them, so have we in fulfilling the commandments of God. And like as they were in rest when they came into their country, and in gladness and in joy, in like wise we sing double alleluia, that betokeneth double joy that we shall have as well in body as in soul. In this time then of exile of the Church, full of many tribulations, and as thrown out into the deepness of desperation almost and despair, she sigheth for sorrow in saying the office of the mass: Circumdederunt me gemitus mortis, etc., and showeth many demonstrations that she suffereth, as well as for the misery that she had deserved by sin, as for the double pain that she is run in, and as for the trespass to her neighbour. But alway, for as much as she fall not in despair, is purposed to her in the Gospel and Epistle three manner of remedies. The first is that if she will issue of these tribulations, that she labour in the vineyard of her soul in cutting and pulling out the vices and the sins, and after in a way of this present life, she seek the works of penance. And after that in doing spiritual battle, she defend her strongly against the temptations of the enemy. And if she do these three things she shall have threefold reward. For in labouring God shall give her the penny, and in well running the prize, and in well fighting the crown. And because that Septuagesima signifieth the time of our captivity, the remedy is proposed to us by which we may be, delivered, in flying the misery by running, by victory in fighting, and by the penny in us ayenbyeng.

Of Sexagesima.

The Sexagesima beginneth when is sung in the Church, at office of the mass: Exsurge domine, and this endeth the Wednesday after Easter day; and was instituted for redemption, for signification, and for representation. For redemption it was instituted. For Melchiades the Pope and Silvester instituted that men should eat twice on the Saturday, to the end that they that had fasted the Friday, which should always be fasted, were not grieved. And in rechaet then of the Saturdays of this time, they adjousted and joined a week of the Lent thereto, and called it Sexagesima. That other reason is for signification; for that time signifieth the time of widowhood of the Church, and the wailing of the same for the absence of her spouse which was vanished into heaven. There be two wings given to the Church. The first is the exercitation of six works of mercy, and the fulfilment of the ten commandments of the law, for sixty make six sithes ten. And by six be understood the six works of mercy, and by ten the ten commandments of the law. The third reason is for representation. For the Sexagesima representeth also the mystery of redemption. For by ten is understood the man, which is the tenth penny which is made and formed to that he be the reparation of nine orders of angels, or for that he is formed of four qualities to the body. And to the soul he hath three powers, that is to wit memory, understanding, and will, which be made that he serve the Blessed Trinity, to the end that we believe firmly in him and love him ardently, and diligently we have and hold him in our mind. By six be understood six mysteries, by the which the man is redeemed by Jesu Christ, the which be the Incarnation, the Nativity, the Passion, his descension into hell, his resurrection, and his ascension into heaven. And because that the Sexagesima stretcheth unto the Wednesday after Easter, that day is sung: Venite benedicti, etc. For they that fulfil the works of mercy shall hear in the end: Venite, as Jesu Christ witnesseth. And then shall the door be opened to the spouse, and embrace God her spouse. And it is warned in an epistle, that she should bear patiently tribulation, as S. Paul did, in the absence of her spouse. And in the gospel that she be always ententive to sow good works, and that she that had sung as despaired: Circumdederunt me gemitus mortis, now return for to demand that she be holpen in her tribulations, and require to be delivered in saying Exsurge domine adjuva, etc., which is the beginning of the office of the mass.

And this doth holy Church in three manners. For some be in holy Church that be oppressed of adversity, but they be not cast out. And some that be not oppressed ne cast out. And some that be oppressed and cast out. And because that they may not bear adversities, it is to dread and great peril lest the prosperities all to-break them. Wherefore holy Church crieth that he arise as to the first in comforting them, for it seemeth that he sleepeth when he delivereth them not. She crieth also as to the second, that he arise in converting them from whom it seemeth that he turneth his face from them in putting them from him. She crieth also as to the third, that he arise in helping them in prosperity, and in delivering them.

Of Quinquagesima.

The Quinquagesima dureth from the Sunday in which is sung in the Church in the office of the mass, Esto mihi, etc. And that endeth on Easter day, and is instituted for supplication and fulfilling, for signification, and for representation. For fulfilling and accomplishing because that we should fast forty days after the form of Jesu Christ. And there be but thirty-six days to fast, but men fast not the Sundays, for the gladness and the reverence of the resurrection, and also for the ensample of Jesu Christ, which ate two times with his disciples on the day of his resurrection, when he entered in where his disciples were, and the doors or gates shut, and they brought him part of a roasted fish and of a honey-comb. And after that, with his two disciples which went to Emmaus, he ate also, as some say. And therefore be four days put to, for accomplishing of the Sundays which be not fasted. And after because the clergy go before the common people, so should they go in devotion and holiness, therefore they begin to fast two days before, and abstain them from eating flesh. And thus is one week put, which is called the Quinquagesima, after this that S. Ambrose saith. That other reason is for the signification, for the Quinquagesima signifieth the time of remission and of penance, in which the sins be pardoned and forgiven. The fiftieth year was the year of remission, for then the debts were quitted, and the bondmen were franchised and let go free, and every one came again to his heritage. By which is understood that by penance our sins be forgiven, and from the servitude and bondage of our enemy we be delivered, and so we be returned to the mansion of our heritage of heaven. The third reason is for representation. For the Quinquagesima representeth not to us only the time of remission, but also the state of the beatitude of heaven which is to us represented. For in the fiftieth year servants were made free, and in the fiftieth day that the lamb was sacrificed the law of Moses was given. And the fiftieth day after Paske the Holy Ghost was given. And therefore this name fifty, representeth the beatitude of heaven, whereas was taken the possession of liberty, the knowledge of verity, and perfection of charity. Now it is to wit that three things be necessary which be contained and set in the Epistle and in the Gospel, that is that penance, that is to say the works of penance be perfect. That is to wit charity, which is purposed in the Epistle; and the memory of the passion of Jesu Christ; and faith which is understood by the sight given to the blind man which be contained in the gospel. For faith maketh the works acceptable to God. For without faith no man may please God, and the mind of the passion of God maketh the works light. Whereof saith S. Gregory: If the passion of Jesu Christ be well had in mind, there is nothing but it may be borne and suffered easily, for the love of God may not be idle. This saith S. Gregory: If it work, it is great, and if it refuse, it is no love. And thus as the Church at the beginning, as despaired, had cried: Circumderunt me gemitus mortis, and after returning to him demanded to be holpen, thus now when she hath taken affiance and hope of pardon, for hope of penance she prayeth and saith: Esto mihi in Deum protectorem. Or she demandeth four things, that it is to wit protection, confirmation, refuge and conduct. All the children of the Church or they be in grace or they be in sin, or in adversity, or in prosperity. They that be in grace demand for to be confirmed, they that be in sin demand refuge, they in adversity demand protection, that they from their tribulations may be defended, and they in prosperity demand conduct that they may be of God led and conducted. And thus as it is said Quinquagesima termineth and endeth at Easter, because that penance maketh them to rise to new life. And in signification hereof the psalm of Miserere mei Deus, which is the fiftieth psalm and the psalm of penance, is in the time of Lent oft used and said.

Of Quadragesima.

The Quadragesima, which we call now in English Lent, beginneth the Sunday in which is sung in the office of the mass: Invocavit me, etc. And the Church which was much troubled tofore by so many tribulations and had cried: Circumdederunt me, and after, in respiring and sighing had asked help in saying: Exsurge domini, now she showeth that she is heard, when she saith: He hath called me and I have heard. Now it is to understand that the Quadragesima containeth forty-two days for to account the Sundays. And if they be not reckoned there be but thirty-six days for to fast, which be the tenth part of the days of the year. But the four days tofore be put to, because the number sacred by the Quadragesima be accomplished, the which our saviour Jesu Christ hallowed by his holy fasting. And because we fast in this number of forty, there may be assigned three reasons. The first reason putteth S. Austin, which saith that S. Matthew setteth forty generations to the end, then, that our Lord by his holy Quadragesima descended to us, we should ascend to him by our Quadragesima. That other assigneth the same, saying, to that we may have the Quinquagesima we must put to forty ten; for unto that, that we may come to the blessed glory and rest in heaven, it behoveth us to labour all the time of this present life. And therefore our Lord abode forty days with his disciples after his resurrection, and after the tenth day, he sent to them the Holy Ghost. The third reason assigneth Master Prepositivus in the sum of the office of the Church, which saith: The world is divided into four parts, and the year into four times, and the man of four elements and four complexions is composed. And we have the new law which is ordained of four evangelists, and the ten commandments that we have broken. It behoveth then that the number of ten by the number of four be multiplied, that thus we make the Quadragesima, that we fulfil the commandments of the old law and new. Our body, as said is, is composed of four elements, like as they had four seats in our body. That is to wit, the fire which is in the eyes, the air in the tongue and ears, the water in the natural members named genitals, and the earth hath domination in the hands and other members. Then in the eyes is curiosity, in the tongue and ears is scurrility, in the natural members, that is to say genitals, voluptuousness, and in the hands and other members cruelty. And these four things confessed the publican when he prayed God. He held him afar in confessing his luxury which is stinking, like thus as he said: Sire, I dare not approach to thee, for I might stink in thy nose. And because he durst not lift up his eyes he confessed curiosity. And in that he smote himself on the breast he confessed cruelty. And when he said: Deus propitius esto mihi peccatori, he confessed the crime and gluttony which he ought to repress. S. Gregory in his homilies putteth also three reasons wherefore in abstinence is holden the number of forty. For the virtue of the ten commandments in the law, and for the accomplishing of the four books of the evangelists. And also in this world we that be in mortal body be composed of the four elements, and by the will of the mortal body we gainsay the commandments of God. Therefore then, we that have disobeyed the commandments of God by the desire of the flesh, it is according that the same flesh by four times ten we put to penance and affliction from this present day unto Easter six weeks coming, that be forty-two days. If the Sundays be taken away, there abide in the abstinence but thirty-six days. And the year is demened by three hundred sixty and five days, we give the tithe of them to God when we fast. And this saith S. Gregory: Wherefore keep we not this fasting in the time that Jesu Christ fasted, which was anon after his baptism, but we begin so that we continue until Easter. Hereof be assigned four reasons in the sum of the office of Master John Beleth in the office of the Church. The first is that we will arise with Jesu Christ, for he suffered for us, and we ought to suffer for him. The second is to that we should follow the children of Israel which first issued out of Egypt, and in this time issued also out Babylon, the which thing appeareth, for as well that one as that other, anon as they were returned hallowed the solemnity of Easter. And thus we for to ensue them in this time, we fast to the end that, from Egypt and from Babylon, that is to understand from this mortal world into the country of our heritage of heaven, we may enter. The third reason is because that in the printemps the heat of the flesh moveth and boileth, to the end that we may refrain us therein, this time we fast. The fourth is forasmuch as anon after our fasting we ought to receive the Body of Jesu Christ, for in likewise as the children of Israel, tofore they had eaten the lamb, they put them in affliction by penance in eating wild lettuce and bitter, right so we ought to withdraw and put us in affliction by penance, to the end that the more worthily we may take and receive the Lamb of life. Amen.

The Ember Days.

The fasting of the Quatretemps, called in English Ember days, the Pope Calixtus ordained them. And this fast is kept four times in the year, and for divers reasons. For the first time, which is in March, is hot and moist. The second, in summer, is hot and dry. The third, in harvest, is cold and dry. The fourth in winter is cold and moist. Then let us fast in March which is printemps for to repress the heat of the flesh boiling, and to quench luxury or to temper it. In summer we ought to fast to the end that we chastise the burning and ardour of avarice. In harvest for to repress the drought of pride, and in winter for to chastise the coldness of untruth and of malice. The second reason why we fast four times; for these fastings here begin in March in the first week of the Lent, to the end that vices wax dry in us, for they may not all be quenched; or because that we cast them away, and the boughs and herbs of virtues may grow in us. And in summer also, in the Whitsun week, for then cometh the Holy Ghost, and therefore we ought to be fervent and esprised in the love of the Holy Ghost. They be fasted also in September tofore Michaelmas, and these be the third fastings, because that in this time the fruits be gathered and we should render to God the fruits of good works. In December they be also, and they be the fourth fastings, and in this time the herbs die, and we ought to be mortified to the world. The third reason is for to ensue the Jews. For the Jews fasted four times in the year, that is to wit, tofore Easter, tofore Whitsunside, tofore the setting of the tabernacle in the temple in September, and tofore the dedication of the temple in December. The fourth reason is because the man is composed of four elements touching the body, and of three virtues or powers in his soul: that is to wit, the understanding, the will, and the mind. To this then that this fasting may attemper in us four times in the year, at each time we fast three days, to the end that the number of four may be reported to the body, and the number of three to the soul. These be the reasons of Master Beleth. The fifth reason, as saith John Damascenus: in March and in printemps the blood groweth and augmenteth, and in summer coler, in September melancholy, and in winter phlegm. Then we fast in March for to attemper and depress the blood of concupiscence disordinate, for sanguine of his nature is full of fleshly concupiscence. In summer we fast because that coler should be lessened and refrained, of which cometh wrath. And then is he full naturally of ire. In harvest we fast for to refrain melancholy. The melancholious man naturally is cold, covetous and heavy. In winter we fast for to daunt and to make feeble the phlegm of lightness and forgetting, for such is he that is phlegmatic. The sixth reason is for the printemps is likened to the air, the summer to fire, harvest to the earth, and the winter to water. Then we fast in March to the end that the air of pride be attempered to us. In summer the fire of concupiscence and of avarice. In September the earth of coldness and of the darkness of ignorance. In winter the water of lightness and inconstancy. The seventh reason is because that March is reported to infancy, summer to youth, September to steadfast age and virtuous, and winter to ancienty or old age. We fast then in March that we may be in the infancy of innocency. In summer for to be young by virtue and constancy. In harvest that we may be ripe by attemperance. In winter that we may be ancient and old by prudence and honest life, or at least that we may be satisfied to God of that which in these four seasons we have offended him. The eighth reason is of Master William of Auxerre. We fast, saith he, in these four times of the year to the end that we make amends for all that we have failed in all these four times, and they be done in three days each time, to the end that we satisfy in one day that which we have failed in a month; and that which is the fourth day, that is Wednesday, is the day in which our Lord was betrayed of Judas; and the Friday because our Lord was crucified; and the Saturday because he lay in the sepulchre, and the apostles were sore of heart and in great sorrow.

The Passion of our Lord.

The passion of our Lord was bitter for the sorrow that he suffered in derisions despitous and of many filths fructuous. The sorrow was cause of five things. The first, because it was shameful, for the place of the Mount of Calvary, whereas malefactors and criminal persons were put to execution, and he was there put to death right foul. The cross was the torment of thieves, and if the cross was then of shame and of villainy, she is now of glory and of honour. Wherefore saith S. Austin: Crux latronum qui erat supplicium, etc. The cross which was the justice of thieves is now become the sign of glory in the foreheads or fronts of emperors. And if he had such honour at his torment, what did he to his servant for the shameful fellowships that he did to him? For he was set with malefactors, but the one of them was converted, which was called Dismas, like as it said in the gospel of Nicodemus. And he was on the right side of our Lord, and that other on the left side was damned, which was called Gesmas. So that one then he gave the realm of heaven, and to that other hell. Whereof saith S. Ambrose: Auctor pietatis in cruce, etc. He saith the author of pity hanging on the cross divided offices of pity in secular errands; that is to say, the persecution to the apostles, peace to his disciples, his body to the Jews, his spirit to the Father, to the Virgin the messages of the wedding of the sovereign spouse, to the thief paradise, to sinners hell, and to christian penitent he commanded the cross. Lo! this is the testament that Jesu Christ made hanging on the cross. Secondly, the sorrow was caused unjustly, for none iniquity was found in him. And principally, unjustly they accused him of three things. The first was they said that he defended to pay the trewage; and for he said that he was a king; and he said him to be the Son of God. And against these three accusations we say on the Good Friday three excusations in the person of Jesu Christ when we sing: Popule meus, where Jesu Christ reproved them of three benefits that he did and gave to them, that is to wit the deliverance of them from Egypt, the sustentation and governance in the desert, and the plantation of the vine in a land propice. Like as Jesu Christ would say: Thou I accuses me because that I defend to pay thy trewage, and thou oughtest more to thank me of that I have delivered thee from the trewage and from the servitude of Pharaoh and of Egypt; thou accusest me that I call myself King, and thou oughtest better to yield me thankings of that which I governed thee in the desert with meat royal; thou accusest me of this that I say me to be the Son of God, and thou oughtest more to thank me that I have chosen thee to be in my vineyard, and in a right good place I have planted thee. The third cause is because he was despised and forsaken of his friends, which seemed a thing more tolerable to be suffered of his enemies than of them whom he held to be his friends. And alway he suffered death for his friends and neighbours, that is of them of whose lineage he was born. This said he by the mouth of David: Amici mei et proximi, etc.: My friends and my neighbours have approached against me and so have continued. Whereof said Job, capitulo xix.; Noti mei quasi alieni recesserunt a me: My neighbours that knew me, as strangers have left me. Item, he suffered of them to whom he had done much good. Like as S. John recordeth, Johannis viii.: I have wrought many good things to you. And hereto saith S. Bernard: O good Jesus, how sweetly hast thou conversed with men, and how great things in the most abundant wise hast thou granted to them. How hard and sharp things hast thou suffered for them, hard words, harder strokes and beatings, and most hard torments of the cross, nevertheless they render and yield to thee contrary. The fourth cause is for the tenderness of his body. Whereof David saith in figure of him in the second book of Kings: He is like as that most tender worm of the wood. Whereof saith S. Bernard: O ye Jews, ye be stones, but ye smite a better stone, whereof resoundeth the sound of pity and boileth the oil of charity. And S. Jerome saith: He is delivered to knights for to be beaten, and their beatings have cruelly wounded and torn the most precious body, in whose breast the Godhead was hid. The fifth cause was because it was general, for it was over all, that is to say over all his body, and in all the natural wits of his body. And first the sorrow was in his eyes, for he wept tenderly as S. Paul saith in his Epistle ad Hebreos. Twice he ascended on high that he might be far heard. He cried strongly because none should be excused. He added thereto weeping that we should have compassion, and to tender our hearts, and he had wept tofore two times also. One time when he raised Lazarus, and that other time when he approached Jerusalem he wept. The first tears were of love, whereof is said in the Gospel: Behold how he loved him ! The second were of compassion upon Jerusalem. But in this third weeping the tears were of sorrow. Secondly, the sorrow was in hearing with his ears the reproofs and villanies that was said to him and blasphemed. Jesu Christ in especial had four things in which he heard blasphemy and reproofs, for he had right excellent noblesse. As to the nature divine, he was son of the King, perpetual sovereign, and as to the nature human he was born of the lineage royal. And as to this he was also King of Kings and Lord of Lords. He was also sovereign truth. For he is the way, the life, and the truth. Whereof he said himself: Thy word is truth. The Son of God, that is the word of God the Father, he hath also sovereign power above all other. For none may surmount him, for all things been made by him and nought is made without him. He hath also singular bounty, for there is none good of himself but God only. And in these four things here, Jesu Christ had opprobriums and blasphemies. First as to his noblesse, whereof is sa persevered not; for he made his question saying: What is truth? But he abode not the solution, nor he was not worthy to hear it. S. Austin saith that he abode not the solution, because that so soon as he had made the question it came in his thought that the custom was of the Jews that one should be delivered to them at Paske. And there fore he went out anon and abode not the solution. The third cause is after S. John Chrysostom: For the question was so great, difficulty, that he had need of long time to advise and to discuss it. And he laboured for the deliverance of Jesu Christ, and therefore he issued out anon. Nevertheless it is read in the gospel of Nicodemus that Jesu Christ answered: Veritas de celo est. And Pilate said: In earth is no truth. And Jesus said to him: How may be truth in earth which in earth is judged of them that have power in earth? Fourthly, he suffered blasphemy as to his bounty and goodness. For they said that he was a man sinner and deceiver in his words, Luke xxiii.: He hath moved the common people with his doctrine, in beginning from Galilee, hither, and hath broken the commandments of the law, for he keepeth not the Sabbath day, Johannis nono. Thirdly, the sorrow was in smelling of ordure and filth. For he might smell great stench on the mount of Calvary whereas were the bodies of dead men stinking, whereof is said in Scholastica Historia that Calvary is the bone of the head all bare. And because that many were there beheaded, and many skulls of heads were there sparteled all openly, they said that it was the place of Calvary. Fourthly the sorrow in tasting, whereof he cried: Sitio! I am athirst! There was given to him vinegar meddled with myrrh and gall, to the end that he should the sooner die, and the keepers might the sooner depart and go thence. For it is said by vinegar men die much soone. And with this also they gave to him myrrh for to have the more pain, for the bitterness of the myrrh and of the gall. Whereof saith S. Austin: His purity was fulfilled with vinegar instead of wine, his sweetness with gall; the innocent is set for guilty, and the life dieth for death. Fifthly, the sorrow was in touching, for in all the parts of his body he was touched and wounded, from the plant of his foot unto the top of his head was none whole place. And how he suffered sorrow in all his natural wits S. Bernard telleth, that saith: The head that made angels to tremble is pierced and pricked with the quality of sharp thorns. The visage which was most fair of all other members is fouled by spit, and hurt with the thorns of the Jews. The eyes more shining than the sun be extinct in the death. The ears hear not the song of the angels but the assaults of the sinners. The mouth that teacheth and enseigneth the angels, is made drink vinegar and gall. The feet, of whom the steps be worshipped, be attached with nails to the cross. The hands that formed the heavens be stretched on the cross, and nailed with nails. The body is beaten, the side is pierced with a spear, and what more may be said? There abode nothing save the tongue for to pray for the sinners, and for to recommend his mother to his disciple. Secondly, his passion was despised of mockeries and derisions of the Jews. For four times he was mocked. First, at the house of Ananias where he received spittings, buffets and blindfolding, of the Jews. Whereof S. Bernard saith: Right sweet and good Jesus thy desirous visage which angels desire to see, the Jews with their spittings have defiled, with their hands have smitten, with a veil fortorn they have covered, nor they have not spared to hurt it with bitter wounds. Secondly, he was mocked in the house of Herod, which reputed him for a fool, and aliened from his wit, because he might have of him none answer. And by derision he was clad with a white vesture, whereof saith S. Bernard: Tu es homo, etc.- He saith thus: Thou art a man and hast a chaplet of flowers, and I am God and have a chaplet of thorns. Thou hast gloves on thine hands, and I have the nails fixed in my hands. Thou dancest in white vestures, and I God am mocked and vilipended, and in the house of Herod had received a white vesture. Thou dancest and playest with thy feet, and I with my feet have laboured in great pain. Thou liftest up thine arms in joy, and I have stretched them in great reproof. Thou stretchest out thine arms across in caroling and gladness, and I stretch mine in the cross in great opprobrium and villainy. Thou hast thy side and thy breast open in sign of vain glory, and I have mine opened with a spear. Nevertheless return to me and I shall receive thee.

But why and wherefore Jesus in the time of his passion before Herod Pilate and the Jews was thus still and spake not, there be three reasons and causes. The first was because they were not worthy to hear his answer. The second was because Eve sinned by speaking, and Jesus would make satisfaction by being still and not speaking. The third is because that all that ever he answered, they perverted it. Thirdly, Jesus was mocked in the house of Pilate. For they clad him with a red mantle, and in his hand they took him a reed, and set upon his head a crown of thorns, and kneeled on their knees before him saying: Hail, King of the Jews. This crown was of jonkes of the sea. And we hold and say that the blood sprang out of his head. Whereof saith S. Bernard: Caput illud divinum, etc. The head precious and divine was pierced with thorns unto the brain of the soul. There be three opinions in what place principally the soul hath her place; or in the heart, for the scripture saith, out of the heart come the evil thoughts; or in the blood, because the scripture saith, the soul of every one is in the blood; or in the head, because the Evangelist saith: When he inclineth his head he rendered his spirit. And this treble opinion it seemeth that the Jews had known, for when they would make the soul issue out of the body, they sought it in the head, when they thrust the thorns to the brain. They sought it in the blood when they opened his veins in the feet and hands. And they sought it in the heart when they pierced his side. Against these three illusions, on Good Friday, before the cross is showed, we make three adorations in saying: Agios, O Theos, Yskyros, etc., in honouring him three times, like as he was for us mocked and scorned on the cross. Fourthly, he was scorned on the cross. The princes of the priests with the old men and masters of the law, clerks and doctors, said to him: If he be King of Israel, let him descend from the cross now to the end that we believe in him. Whereof saith S. Bernard: In that Jesus showed the more great virtue of patience, he commanded humility, he accomplished obedience, he performed charity. And in sign of these four virtues the four corners of the cross be adorned with precious gems and stones. And in the most apparent place is charity, and on the right side is obedience, and on the left side is patience, and beneath is humility, the root of all virtues. And all these things that Jesu Christ suffered, S. Bernard gathereth together saying: I shall, said he, as long as I shall live remember the labours that he had in preaching, of the travails that he had in going from one place to another by land, and from city to city, of his wakings in praying, of his temptations in fasting, of his weepings and tears in having compassion, of the awaitings on him in speaking, in assaying him and tempting. And at last of the villanies of the spittings, of the mockeries, of the opprobriums and of the nails. Thirdly, his passion was profitable and fructuous: the which may be profitable in three manners. That is to wit in remission of sin, in gifts of grace, and in demonstration of glory. And these three things be showed in the title of the cross. The first is Jesus, the second Nazarenus, and the third Rex Judeorum, for there shall we all be kings. Of the profit speaketh S. Austin, saying: Our Lord Jesu Christ hath put away the sins past, present, and to come. The sins past in pardoning them; the present in withdrawing men from them; them to come in giving grace to eschew the sins. Yet the same doctor saith thus: We ought to praise and to thank, to love and to honour him; for by the death of our Saviour and Redeemer we be brought to life, from corruption to incorruption, from exile unto our country, from weeping to joy we be called again. And how well the manner of our redemption was profitable it appeareth by five reasons. That is to wit, because it was right acceptable to appease God, right helping to save us, right effectual to draw to him the human lineage, right wise to fight against the enemy of human lineage, and to reconcile us to God. For after this that S. Anselm saith: There is nothing more sharp ne more strong that a man may suffer by his proper will, without it be of God, than to suffer death with his own proper will for the honour of God. Ne no man may better give to God to his honour than give himself to death for him. And this is that the apostle saith ad Ephesios v. Our Lord hath given himself in to oblation and sacrifice for us in to the odour of sweetness to God the Father. And how he was sacrificed that was in us appeasing God, S. Austin in the book of the Trinity saith thus: What thing may be more graciously and pleasantly received than the flesh of our sacrifice, which was made the precious body of our priest. Therefore four things ought to be considered in all sacrifice: First, him to whom it is offered, that which is offered, him that offereth, and him for who the offering is offered. He himself is the moyen of both two; or that is to say God and man, he was himself that did offer, and he was himself that was offered. And the same doctor saith yet of this sacrifice, how we be to God reconciled: Jesu Christ is the priest and the sacrifice, he is God and also he is the temple, he is the priest by whom we be reconciled, God, to whom we be reconciled, and the temple in whom we be reconciled, the sacrifice of whom we be reconciled. And S. Austin saith, considering them that despise this reconciliation, and set nought thereby, he saith in the person of Jesu Christ in reproving them: When thou wert enemy to my Father I have reconciled thee; when thou wert far I bought thee again; when thou wert taken I came for to redeem thee; when among the mountains and the forests thou wert out of the way, I sought thee, to the end that of the wolves nor of the evil beasts thou wert not eaten nor all to-torn; I gathered thee and bare thee in mine arms and delivered thee to my Father. I laboured, I sweat, I put mine head against the thorns, stretched mine hands unto the nails, opened my side to the spear, have shed my blood, and have given over my soul and life for to join thee to me, and thou hast departed thyself from me. Secondly, Jesu Christ was right convenable and necessary for to save us, and to heal and cure us of our malady and sickness, for because of the time and of the place and of the manner of the time, as it appeareth. For Adam was made and sinned in the month of March, and on the Friday, which is the sixth day of the week, and therefore God in the month of March, and on the Friday would suffer death, and at midday which is the sixth hour. Secondly, for the place of his passion, the which might be considered in three manners. For one place either it is common or especial or singular. The place common where he suffered was the land of promise. The place especial the mount of Calvary. The place singular the cross. In the was in a field about or nigh Damascus. Where it is said, in a place special, he was there buried. For right in the place where Jesu Christ suffered death, it is said that Adam was buried. How well that this is not authentic, for S. Jerome saith that Adam was buried in Hebron. And also in the book of Josuah is written the xiv. chapter: In a place singular he was deceived, that is to wit in the tree, not in this on which Jesus suffered death, but in another tree. Thirdly, he was right convenable because of the curing, the which by manner was semblable to the prevarication by like and contrary. For thus as saith S. Austin in the book, De doctrina christiana: By a woman he was deceived, and by a woman he was born a man, and the man delivered the men. One mortal delivered the mortal, and the death by his death. And S. Ambrose saith: Adam was of the earth a virgin; Jesu Christ was born of the virgin; Adam was made to the image of God; Jesus was the image of God; by a woman folly was showed; by a woman wisdom was born. Adam was naked; Jesu Christ naked. The death came by the tree, the life by the cross. Adam in desert, and Jesus in desert, but by the contrary. For after S. Gregory: Adam sinned by pride, by disobedience and by gluttony, for he coveted the highness of God. For the serpent said to them, ye shall be semblable to God, he brake the covenant of God, and desired and coveted the sweetness of the fruit by gluttony. And because the manner of the Saviour ought to be by the contrary, therefore this manner was right convenable by the humiliation, by the fulfilling and affliction, or of the divine volenty. And hereof saith the apostle ad Philippenses; Humiliavit se ipsum. Thirdly, Jesus was right profitable to draw to him the human lineage. For one of the world, his free will saved, might never have drawn mankind to his love. And how he draweth us to his love S. Bernard saith: Above all things O good Jesu give me grace to love thee. And by this thing he drew us most to his love. That is the chalice good Lord that thou hast drunken, which was the work our of redemption. This chalice is thy passion, which lightly may appropre our love to thee. This is that draweth most pleasantly our devotion, and justly raiseth it, and soonest straineth and most vehemently taketh our affection. And where thou lamentest, and thereas thou despoilest thee of thy rays natural, there shineth most thy pity; there is most clear thy charity, and there aboundeth most thy grace. And how also we ought to return to the affiance of him S. Paul saith, ad Romanos viii.: He spared not his own Son, but for us all he delivered him. Therefore S. Bernard saith: Who is he that is not ravished to hope of affiance which taketh none heed to the disposition of his body? He hath his head inclined to be kissed, the arms stretched to embrace us, his hands pierced to give to us, the side open to love us, the feet fixed with nails for to abide with us, and the body stretched all for to give to us. Fourthly, he was right wise and well advised for to fight against the enemy of the human lineage. Job xxvi.: His wisdom hath smitten the proud man, and after, may ye not take the fiend with an hook? Jesu Christ hath hid the hook of his divinity under the meat of our humanity, and the fiend would take the meat of the flesh, and was taken with the hook of the Godhead. Of this wise taking, saith S. Austin, our Redemption is come and the deceiver is vanquished. And what did our Redemptor? He laid out his bait to our deceiver and adversary; he hath set forth his cross; and within he hath set his meat, that is his blood. For he would shed his blood not as a debtor, and therefore, he departed from the debtors. And this debt here the apostle calleth chirographe or obligation, the which Jesu Christ bare and attached it to the Cross. Of which Saint Austin saith: Eve took of the fiend sin by borrowing by usury, and wrote an obligation. She laid it for pledge, and the usury is augmented, and grew unto all the remnant of the lineage. Then took Eve of the fiend sin, when against the commandment she consented to him. She wrote the obligation when she put her hand to the tree against the defence of God. She delivered pledge when she made Adam to consent to the sin, and thus the usury grew and augmented unto the remainder of all the lineage. Against them that reck nothing of this redemption Saint Bernard saith in the person of Jesu Christ: My people, saith Jesu, what might I have done for thee that I have not done to thee? What cause is there that ye serve sooner the devil, our adversary, than me? For he hath not created ne hath nourished you. But this seemeth a little thing to them that be full of ingratitude. I have redeemed you and not he, and for what price? Not with gold ne silver, ne of the sun, ne of the moon, ne with any of the angels, but with my proper blood. And after consider, if of right for so many benefits ye ought to choose to have my company. And if ye will all leave me, at the least come with me for to win a penny a day. And because they delivered Jesu Christ to death, that is to wit Judas for avarice, the Jews for envy, and Pilate for dread. And therefore it is to see what pain was delivered to them of God for this sin. But of the pain and of the birth of Judas thou shalt find in the legend of S. Matthew, of the pain and ruin of the Jews, in the legend of S. James the Less, and of the pain of Pilate and his birth thou shalt find in one apocryphum whereas it is said in this manner.

There was a king called Tyrus which knew carnally a maid called Pilam, which was daughter of a miller named Atus. And of this daughter he engendered a son. She took her name and the name of her father, which was called Atus, and composed thus of their names one name to her son, and named him Pilatus. And when he was three years old she sent him to the king. And the king had a son of the queen, which seemed to be of the age of Pilate. And these two sons when they were of age of discretion, oft they fought together, and with the sling they played oft. And the king's son also, which was legitimate, was more noble, and in all feats he knew more, and more was set by because of his birth. And Pilate seeing this was moved of envy and wrath and privily slew his brother. The which thing the king heard say, and was much angry, and demanded of his council what he might do and make of this trespass and homicide. The which all with one voice said that he was worthy to suffer death. And the king would not double the pain and punition, but because he owed to the Romans yearly a tribute, he sent him in hostage to the Romans, as well for to be quit of the death of his son, and that he should not be constrained to put him to death, as well as for to be quit of the tribute that he owed to Rome. And this time was at Rome one of the sons of the king of France, which was also sent for trewage. And when Pilate saw him, he anon accompanied with him, and saw that he was praised before him for the wit and for the manners that were in him. Pilate slew him also. And when the Romans demanded what should be done in this matter, they answered that he which had slain his brother and estranged him that was in hostage, if he might live should be yet much profitable to the common weal, and should daunt the necks of them that were cruel and wood. And then said the Romans, that sith he was worthy to die he should be sent into an isle of the sea named Ponthus, to them that will suffer no judge over them, to the end that his wickedness may overcome and judge them or else that he suffer of them like as he hath deserved. Then was Pilate sent to this cruel people and wild, which before had slain their judge. And it was told to him to what people he was sent, and that he should consider how his life was hanging, and in great jeopardy. He went considering his life and thought to keep it, and did so much that by menaces and promises to torment as by gifts, that he subdued them all and put them in subjection. And because he had victory of this cruel people, he was named of this Isle of Pontus, Pontius Pilate. And when Herod heard his iniquities and his frauds he had great joy thereof. And because he was wicked himself, he would have wicked with him, and sent for him by messengers and by promise of gifts that he came to him, and gave him the power upon the realm of Judæa and Jerusalem. And when he had assembled and gathered together much money, he went to Rome without knowing of Herod, and offered right great sums of money to the Emperor for to get to himself that which Herod so held. And so he got it. And for this cause Herod and Pilate were enemies unto the time of the passion of Jesu Christ, whom Pilate sent to Herod. Another cause of enmity is assigned in Scholastica Historia: There was one that said himself to be God, and had deceived many of Galilee, and brought the people into Garizim where he said that he would go up to heaven. And Pilate came upon them, and when he had knowledge of the deed he slew him and all his people, because he doubted that he would have deceived them of Judæa. And therefore were they enemies together, for Herod reigned in Galilee.

And when Pilate had delivered Jesu Christ to the Jews for to be crucified he doubted the Emperor that he should be reproved of that which he had judged an innocent, and sent a friend of his for to excuse him. And in this while Tiberius the Emperor fell into a grievous malady. And it was told to him that there was one in Jerusalem that cured all manner maladies. And he knew not that Pilate and the Jews had slain him. He said to Volusian, which was secret with him: Go into the parts over sea, and say to Pilate that he send to me the leech or master in medicine for to heal me of my malady. And when he was come to Pilate and had said his message, Pilate was much abashed, and demanded fourteen days of dilation, in which time Volusian found an old woman named Veronica which had been familiar and devout with Jesu Christ. He demanded of her where he might find him that he sought. She then escried and said: alas! Lord God, my Lord, my God was he that ye ask for, whom Pilate damned to death, and whom the Jews delivered to Pilate for envy, and commanded that he should be crucified. Then he complained him sorrowfully, and said: I am sorry because he may not accomplish that which my lord the Emperor hath charged me. To whom Veronica said: My lord and my master when he went preaching, I absented me oft from him, I did do paint his image, for to have alway with me his presence, because that the figure of his image should give me some solace. And thus as I bare a linen kerchief in my bosom, our Lord met me, and demanded whither I went, and when I told him whither I went and the cause, he demanded my kerchief, and anon he emprinted his face and figured it therein. And if my lord had beholden the figure of Jesu Christ devoutly he should be anon guerished and healed. And Volusian asked: Is there neither gold ne silver that this figure may be bought with? She answered: Nay, but strong of courage, devout and of great affection, I shall go with thee and shall bear it to the Emperor for to see it, and after I shall return hither again. Then went Volusian with Veronica to Rome and said to the Emperor: Jesus of Nazareth, whom thou hast long desired, Pilate and the Jews by envy and with wrong, have put to death, and have hanged him on the cross. And a matron, a widow, is come with me which bringeth the image of Jesus, the which if thou with good heart and devoutly wilt behold, and have therein contemplation, thou shalt anon be whole. And when the Emperor had heard this, he did anon make ready the way with cloths of silk, and made the image of Jesus to be brought before him. And anon as he had seen it and worshipped it he was all guerished and whole. Then he commanded that Pilate should be taken and brought to Rome. And when the Emperor heard that Pilate was come to Rome, he was much wroth, and inflamed against him, and bade that he should be brought tofore him. Pilate ware always the garment of our Lord which was without seam, wherewith he was clad when he came before the Emperor. And as soon as the Emperor saw him all his wrath was gone, and the ire out of his heart; he could not say an evil word to him. And in his absence he was sore cruel towards him, and in his presence he was always sweet, and debonair to him, and gave him licence and departed. And anon as he was departed he was as angry and as sore moved as he was before, and more because he had not showed to him his fury. Then he made him to be called again, and sware he should be dead. And anon as he saw him his cruelty was all gone, whereof was great marvel. Now was there one by the inspiration of God, or at the persuasion of some Christian man, caused the Emperor to despoil him of that coat. And anon as he had put it off, the Emperor had in his heart as great ire and fury as he had before, wherefore the Emperor marvelled of this coat, and it was told to him that it was the coat of Jesus. Then the Emperor made Pilate to be set in prison till he had counselled what he should do with him. And sentence was given that he should die a villain's death. And when Pilate heard the sentence, he took a knife and slew himself. And when the Emperor heard how he was dead, he said: Certainly he is dead of a right villainous death and foul, for his own proper hand hath not spared him. Then his body was taken and bounden to a millstone and cast in the river of Tiber for to be sunken in to the bottom. And the ill spirits in the air began to move great tempests and marvellous waves in the water, and horrible thunder and lightning whereof the people was sore afraid and in great doubt. And therefore the Romans drew out the body and in derision sent it to Vienne and cast it in to the river named Rhone. Vienne is as much to say as hell, which is said Gehenna, for then it was a cursed place, and so there is his body in the place of malediction. And the evil spirits be as well there as in other places, and made such tempests as they did before, insomuch that they of that place might not suffer it. And therefore they took the vessel wherein the body was, and sent it for to bury it in the territory of the city of Lausanne. The which also was tempested as the other. And it was taken thence and thrown into a deep pit all environed with mountains. In which place, after the relation of some, be seen illusions, and machinations of fiends be seen grow and boil. And hitherto is this story called apocryphum read. They that have read this, let them say and believe as it shall please them.

Nevertheless in Scholastica Historia is read that Pilate was accused before the Emperor Tiberius because he did put to death by violence them that were innocent, by his might; and that maugre the Jews he did images of paynims in the Temple, and that the money put in corbanam he took, and did withal his profit, and was proved in his visage that he made in his house alleys and conduits for water to run in. And for these things he was sent to Lyons in exile for to die among the people of whom he was born. And this may be well supposed that this history be true. For tofore was the edict given that he should be put in exile to Lyons, and that he was exiled ere Volusian returned to the Emperor. But when the Emperor heard how he had made our Lord Jesu to die he made him from his exile to come to Rome. Eusebius and Bede in their chronicles say not that he was imprisoned and put in exile, but because that he fell in many miseries by despair he slew himself with his own hand.

Here beginneth the Resurrection.

Heretofore we have made mention of deviation of the human lineage, which dureth from Septuagesima unto Easter. Hereafter we shall make mention of the time of reconciliation.

The resurrection of our Lord Jesu Christ was the third day after his death. And of this blessed resurrection seven things be to be considered. First, of the time that he was in the sepulchre, that be three days and three nights he was in the sepulchre, and the third day he arose. Secondly, wherefore he arose not anon when he was dead, but abode unto the third day. Thirdly, how he arose. Fourthly, wherefore his resurrection tarried not until the general resurrection. Fifthly, wherefore he arose. Sixthly, how ofttimes he appeared in his resurrection. And the seventh, how the holy fathers which were enclosed in a part of hell he delivered, and what he did, etc. As to the first point, it ought to be known that Jesus was in the sepulchre three days and three nights. But, after S. Austin, the first day is taken by synechdoche, that is that the last part of the day is taken which dureth from Easter unto the utas of Whitsuntide, like as holy Church hath ordained. The second day is taken all whole. The third is taken after the first part of the day. Thus there be three days, and every day hath his night going before. And after Bede the order of the day was changed, and the course ordained, for before, the days went before and the nights followed, after the time of the passion that order was changed, for the nights go before, and this is by mystery. For man first overthrew in the day and fell into the night of sin. And by the passion and resurrection of Jesu Christ he came again from the night of sin unto the day of grace. As touching the second consideration, it ought to be known that it is according to reason that anon after his death he ought not to arise, but ought to abide unto the third day, and for five reasons. The first for the signification to that that the light of his death should cure our double death, and therefore one day whole and two nights, he lay in the sepulchre, that by the day we understand the light of his death, and by the two nights our double death. And this reason assigneth the gloss upon S. Luke, Luce vicesimo upon this text. Oportebat Christum pati, etc. The second for certain probation. For right so as in the mouth of twain or of three is the witness established, right so in three days is proved all deed and fait veritable. And to the end to prove that his death was veritable, he would lie therein three days. The third for to show his puissance; for if he had arisen anon, it should seem that he had not such might for to give him life as he had to raise him. And this reason toucheth the Apostle ad Corinthios xv. Therefore is there first made mention of his death. Like as his death was verily showed so his very resurrection is showed and declared. Fourthly, for to figure the restoration. And this reason assigneth Petrus Ravenensis: Jesu Christ would be three day