toke the only sheep of the poure man and made mete therof to his gheest dauid was wroth said to nathan by the lâ—uyng god the maÌ„ that hath so doo is the childe of deth the man that hath so doo shal yelde therfore iiij double Thenne said NathaÌ„ to Dauid thou art the same maÌ„ that hath don this thynge This said the lord god of Israhel I haue enoynted the kynge vpon Israhel and I haue kept the fro the hande of Saul and I haue gyuen to the an hows to kepe in thy houshold and wyues in thy bosom I haue gyuen to the the hous of Israhel and the hous of Iuda And yf thyse be smale thynges I shal adde and gyue to the moche more and gretter why hast thou therfor despysed the word of god and hast don euyl in the sight of our lord Thou hast slayn vrye with a swerd And his wyf hast thou taken vnto thy wif And thou hast slayn hym with the swerd of the sones of Ammon Therfor the swerd shal not goo fro thy hows world withoute ende For as moche as thou hast despysed and hast taken vryes wyf vnto thy wyf This said our lord I shal reyse euyl ayenst the And shal take thy wyues in thy sight and gyue them to thy neyghbour and shal lye wyth thy wyuys to fore thyn eyen Thou hast don it pryuely but I shal make this to be don and open in the sight of alle Israhel And thenne said dauid to Nathan peccaui I haue synned ayenst our lord Nathan said Our lord hath taken away thy synne thou shalt not dye but for as moche as thou hast made the enemyes to blaspheme the name of god Therfor the sone that is born to the shal dye by deth And nathan retorned home to his hous And for this synne dauid made this psalme Miserere mei deus whiche is a psalme of mercy For Dauid dide grete penauÌ„ce for thyse synnes of aduoultrye and also of homycyde For as I ones was by yonde the see Rydyng in the companye of a noble knyght named Syr IohÌ„n Capons and was also doctour in bothe lawes was born in malyorke and had ben viceroye and gouernour of Aragon and Catelone that tyme CouÌ„ceyllour vnto the duc of bourgonye Charloys It happend we comened of the hystorye of Dauid and this said noble man told me that he had redde that dauid dyde this penauÌ„ce folowyng for thyse said synnes that he dalf hym in the ground standyng nakyd vnto the heed so longe that the wormes began to crepe in his flesshe and made a verse of this psalme Miserere and theÌ„ne cam out and whan he was hole therof he wente in agayn and stode so agayn as longe as afore is said and made the second verse and so as many tymes he was doluen in the erth as ben verse in the said psalme of Miserere mei deus and euery tyme was abydyng therin tyl he felte the wormes crepe in his flesshe This was a grete penaunce and a token of grete repentaunce For ther ben in the psalme xx verses And xx tymes he was dolueÌ„ Thus thys noble man told me rydyng bytwene the toun of Gaunt in Flaundres and the toun of Bruxellis in Braband Therfor god toke away this synne and forgaue it hym but the sone that she brought forth deyed and after this bersabee that had ben vryes wyf conceyuyd and brought forth another sone named SalomoÌ„ whiche was welbyloued of god and after Dauid Salomon was kynge After this Dauid had moche warre and trouble and angre in so moche that on a tyme Ammon oldest sone of Dauid louyd thamar his suster This thamar was Absalons suster by the moder syde and Ammon forced and laye by her and whan he had don his pleasir he hated her and threwe her out of his chambre and she complayned her vnto Absalon Dauid knewe herof and was right sory for it but he wold not rebuke his sone Ammon for it For he louyd hym by cause he was his first begoten sone Absalon hated Ammon euer after And whan Absalon on a tyme dyde do shere his sheep he prayd alle his brethern to come ete with hym And made hem a feste lyke a kynges feste At whiche feste he dyde do slee his brother Ammon And anon it was told to the kynge dauid that Absalon had slayn all the kynges sones wherfor the kynge was in grete heuynes and sorowe But anon after it was told hym that ther was nomo slayn but Ammon And the other sones cam home And Absalon fledd in to gessur and was there thre yere durst not come home And after by the moyen of Ioab he was sente for and cam in to Iherusalem but yet he myght not come in his fader the kynges presence and dwellyd there two yere myght not see the kynge his fader This Absalon was the fayrest man that euer was For fro the sole of his foot vnto his heed ther was not a spotte he had so moche heere on his heed that it greuyd hym to bere wherfore hit was shorn of ones a yere it weyed two hondred cycles of good weight Thenne whan he abode so longe that he myght not come to his faders presence he sente for Ioab to come speke with hym and he wold not come he sente agayn for hym and he cam not Thenne Absalon said to his seruauÌ„tes knowe ye Ioabs felde that lyeth by my felde They said ye Goo ye sayde he And sette fyre in the barle that is ther in and brenne it And Ioabs seruauÌ„tes cam and told to Ioab that AbsaloÌ„ had sette fyre on his corn Thenne Ioab cam to Absalon said why hast thou sette fyre on my corn And he said I haue sente tweys to the prayeng the to come to me that I myght sente the to the kyng and that thou sholdest saye to hym why I cam fro gessur It had be better to me for to haue abyden there I praye the that I may come to his presence and see hys vysage And yf he remembre my wickednes late hym slee me Ioab wente in to the kynge and told to hym all thyse wordes Thenne was Absalon callyd and entred in to the kynge he fylle doun and worshipped the kynge And the kyng kyssyd hym Aftir this absalon dyde doo make for hym self Chares and horsmen and fyfty men to goo byfore hym And walked emong the tribus of Israhel and grette and salued them takyng them by the hond and kyssed hem by whiche he gate to hym the hertes of the peple and said to hys fader that he had auowed to make sacrefise to god in hebron and hys fader gaf hym leue And whan he was there he gadred peple to hym and made hym self kynge And dyde doo crye that all men shold obeye wayte on hym as kynge of Israhel whan Dauid herd this he was sore abasshed and was fayn to flee out of Iherusalem And Absalon cam wyth hys
on therthe And the viij of the general resurrection to heuen Or by theis viij ben vnderstande viij thynges the whiche we haue in the lyf perdurable the whiche seynt Austyn reherceth in recityng that our lord saith what other thynge is it that he saith I shal be theyr god that is that I shal be to them all that wherof they shal be ful And al that whiche by reson they may demaunde that is to wete lyf helth mete habondance of all glorye honour and peas and all goodnes Or otherwise we may take by the vij dayes a man in body in soule of whiche the iiij dayes ben vnderstande by the iiij elementes of whiche the body is composed And iij dayes they ben iij vertues naturell that ben in the soule for to desire or coueyte For to be angry or moeued For to vnderstonde reason to conceyue it The man theÌ„ne that now hath vij dayes whan he shal be ioyned to god fro whom the Ioynyng shal neuer be deffeted theÌ„ne shal he haue the viij day And in this viij day he shal be circumcised fro all synne and from alle payne The thirde reason is taken after the sens morall And after this the viij dayes may be taken in dyuerse purpos The first may be said knowlege of his synne lyke as dauid saith Quoniam iniquitatem meam ego cognosco I haue knowlechyng of my synne The seconde pourpos is for to leue synne and take the good the whiche is shewd vs by the sone that dispended his good folyly And whan he had perceyued that he had don euyll folisshly he aduertised hym self and saide I shal departe and retourne to my fader And shal praye that I may serue hym and that he receyue me to mercy make me as one of his seruauÌ„tis The thirde is shame of synne wherof saith seynt poul to theÌ„ that for their synnes be in peyne and in torment what fruyt haue ye founden in tho synnes in your lyf of whiche now ye be ashamed The fourth is drede of the comyng Iugement and dome wherof Iob saith I haue fered and doubted god as men drede the wawes of the see in their grete rage and tempest And seynt Iherome saith thus Siue comedam siue bibam cÌ„ As ofte as I ete or drynke or that I doo ony other thynge alway me semeth that I here the soun the voys cryeng Aryse ye dede meÌ„ and come to the dome and Iugement The v is concricion wherof seynt Iherome saith gyue thy wepyng bytternesse of that whiche thou hast angryd thy god by thy synne The vj is confession wherof dauid saith dixi confitebor cÌ„ I haue said purposed in my herte that I shal confesse me to god and make knowleche of my synne The seuenth is hope of pardon For yf Iudas had had very repentaunce hope and had confessid his synne he had had foryeuenes pardon The viij is satisfaction and sacrefyse And then is the maÌ„ veryly circumcised not only fro the synne but also fro payne where the ij first dayes ben for the sorowe of synne that hath be don and the will for tamende it the thirde day we shold confesse the euyll that we haue don and the good dedes that we haue left The other iiij dayes ben oryson effusion of teres AfflictioÌ„ of body And almesse gyuen Or other wise by these viij dayes may be vnderstaÌ„de viij thynges of whiche the consideracion cutteth of and taketh awey all euyll wyll of synne And who that shal coÌ„sidere it shal haue made a grete Iorney Of whiche seynt bernard nameth vij of them sayeng that vij thinges ben in thessence of a man that yf a man wel considere them he shal neuer synne And they be thies the vnite of our nature the vilte and fylthe of our werkes The sorowe of our yssuyng The mutabylite of our estate Thangnyssh of the deth The myserable and vnsurete of our nature of body and of soule The dampnacion detestable and horrible the consideracion of the glorye of heuene whiche may not be recounted the fourth reason is taken to the vnderstandyng espirytuell And after this the fyue dayes shal be the fyue bokes of moyses in whiche the lawe is conteyned And the two other ben the prophetes the the psalmes of dauid And the viij shal be the doctryne of the gospellis but in the first vij dayes the circumcision parfyght was not made but on the viij daye was parfyght circumcision of synne and of payne now it is made in hope After it shal be don in dede And of the flessh of the circumcision of Ihesu Cryst it is said that the aÌ„gelâ— brought it to Charlemayn he bare it to Amcon And sette it there honourably in the chirche of our lady And after as it is said that he bare it to Chartres And now it is said to be at Rome in the chirche that is called scaÌ„ sanctorum And there it is wreton that the precious flessh of IhuÌ„ Cryst is there right clere and the nauyll also Also it is said that it is in the chirche of our lady at aÌ„dwarp in braband And there I knowe Well that on trynyte sonday they shewe it with grete reuereÌ„ce And is there born abowte with a grete and a solempne procession and that though I be vnworthy haue seen dyuerse tymes And haue rede and herd there of many myracles that god hath shewd there for it And as towchyng I haue herd saye there that there was a Cardynal sente fro Rome for to see it And as he was at his masse solempnly it was leyd â—n the corporas at whiche tyme it bled thre dropes of blood on the said corporas There they worshippe it as fore the flessh of our lord whiche was cutte of at his circunsicion named it there prepucium dnÌ„i yf it be trewe to somme it semeth merueyll by cause it is so that the flessh that was cut of was of the very flessh that was cutte of his body humayne ¶ Somme hold that whan Ihesu Cryst aroos fro deth to lyf that he retourned with the body gloryfyed to his place Of the vtas of the natyuyte of Ihesu Cryst that is callid the day of circumsicion we fynd that Ihesu Cryst sayde by the mouthe of his sayntes Non vâ—ni legeÌ„ soluere sed adimplere I cam not said IhuÌ„ Cryst to breke the lawe but to fulfylle it And he was that day circcumcised and named Ihesus whiche is as moche to saye as sauyour And at the circumcision must be cutte a litil of the skynne at th ende of the membre or yerde And that is sygnysyrd and shewde that we ought to be circumcised and cutte and takeen away fro vs the synnes and euyll vices that is to wyte Pryde wrath enuye couetyse slougth gloute nye and lecherye and all synnes and purge vs by confession by contrycion by satisfaction by almesdedes and by prayers and to gyue for goddes sake of the
receyue none other licour of erthely delectacion ¶ And by cause they haue tasted the swetnes of heuen they haue none appetyte to the erthely delectacions wherof saith saynt Austyn who so drynketh one drope of delyces of paradys the whiche one drope is gretter than all the see occean whiche ought to be vnderstoÌ„de that all the thurst of this world is in hym extyncte And this signe had thappostles whiche wold haue none of the goodes of this world in propre but put it all in comyn The thirde signe is for to renne ouer out as it appierith by a Ryuer whiche aryseth and renneth ouer his bankes As salamon saith whiche fyllyth as phison wysedom This flode or ryuer phison of his nature ariseth and spryngeth ouer and watreth and arrouseth the bonde aboute hym In lyke wyse thappostles began to sprede abrode For after they had receyued the holy ghoost they began to speke dyuerse langages where the glose saith that that was the signe of plenytude For the vessell full shedeth ouer as it appiereth of saynt Peter For anone as he began to preche he â—â—nuerted thre thousand Secondly he was sente in tongues of fyre And here be thre thynges to be considered First for whom he was sente conioynctly in the tongues of fyre Secondly wherfore he was sente in tongues of fyre more than in another element ¶ Thirdly wherfor he was sente in toÌ„gues more thaÌ„ in another membre As to the first for thre reasons he was sent and appiered in tongues of fyre to th ende that their wordes shold enflamme the hertes Secondly that they shold preche the fyry lawe of god Thirdly that they shold knowe that the holy ghoost whiche is fyre spack in them And that they shold doubte nothyng And by cause alle men shold here the wordes of god And they shold attrybue ne take to them self that they conuerted by theyr predicacion but by the wordes of god ¶ Of the second we ought to knowe that he was sent in lyknes of fyre for many reasons The first is taken after the seuen vertues of grace The holy ghoost cam in the maner of fyre for to make meke hyghe thynges by the yefte of drede he amolyfyeth and softeth hard thynges by the yefte of pyte he illumyneth hard thynges by the yefte of scieÌ„ce he restrayneth the flodes of vices by the yefte of counseyl he affermeth and consolideth softe thynges by the yefte of strâ—ngthe he clereth the ruste of synne by the yefte of vnderstandyng he draweth vp the creatures by the yeft of sapience The second reason is taken after his dignyte and excellence the fyre surmounteth and excedeth all other elementes in beaute in ordre and in vertue In beaute by cause of the fayrnes of lyght In ordre by cause of his situacion In vertu by cause of vigour in operacion In lyke wyse the holy ghoost in thyse iij thynges excedeth all For the first he is said the holy ghoost pure without fylthe For the second holy ghoost whiche compriseth all other spyrites of vnderstondyng by his incomprehensibilite For the thirde he is said holy goost hauyng alle vertue for he is Invyncyble For he hath all strength seeyng all thynges fro ferre The third reason is taken as to hys manyfold effecte And this reason assigneth Rabanus sayeng that the fyre hath iiij vertues or natures It brenneth it purgeth it chauffeth and it lighteth In lyke wyse the holy ghoost brenneth the synnes he purgeth the hertes he casteth away alle coldnes and drede of the hertes And he enlumyneth theym that ben ignorauÌ„t Of the first saith zacharye the prophete He broyleth and brenneth the hâ—rtes as the fyre brenneth the syluer Also dauid sayd Lord I praye the brenne my reynes and my herte and drye them fro all synne he purgeth also the hertes after that as saith ysaye Whan our lord had wasshe away the fylthes of the doughters of syon hath purged the blood of Iherusalem fro the myddle of hym in the spiryte of Iugement and in the spyryte of brennyng thenne shal they be in sauete and surete and kepte ayenst all tempeste And the prophete speketh of the purgacion that shall be made atte laste whan all shal be purged pure clene that shal goo in to heuen he casteth out also all coldenes and pusyllanymyte of the hertes wherof thappostle saith Be ye feruent in spyryte that is of herte the whiche thyng the holy ghoost maketh whan he espriseth hym of hys loue And herof saith saynt gregory The holy goost appyered in fire for alle the hertes whiche he replenessid and voyded the coldnes of fere and enflamed them with desyre of the glorye perdurable He enlumyned also the ygnorauntes wherof sayth the wyse man Lord god who shal knowe thy scieÌ„ce yf thou gyue not thy sapience and sende to vs thyn holy spyryte from aboue that is he that all enseyneth and techeth The fourthe reason is taken after the nature of hys loue Loue is sygnefied by the fire for iij causes The first cause is for the fire is alway moeuyng So is it of the holy goost For them that he replenesshith he maketh them to be in contynuel moeuyng of good operacion wherof saith saynt gregory The loue of god is neuer ydle as longe as it is in the herte of a deuoute persone it fructyfyeth And it fructyfyeth not it is a signe that it is not there The seconde is For the fyre emonge al the other elementis hath but lytle matere but stronge vertue in operacion it hath in his qualite Thus the holy ghoost whom he replenesseth maketh them to haue but lytle ne lotâ— erthely thynges and gretly to spyrituel thynges in so mochethey loue not worldly thynges more wordly but spyrytuelly Saynt bernard putteth iiij maners of loue that is to wete to loue the world flesshly the spyrite flesshly the flessh spyrituelly the spyryte spyrytuelly The thirde cause is for that the fyre abassheth and meketh the thynges hye he hath tendede on hye thynges despercled to vnye them and them despercled to beynge to gydre And by thyes thre thynges ben vnderstonden thre ver tues of loue For as saith saynt denys in the book of the names dyuyne the fyre hath iij vertues ¶ For he enclyneth the hye thynges doun he lyfteth the thynges lowe in heyght he ordeyneth the thynges egall to theyr ordenaunce And thyse thre thynges maketh the holy ghoost in them that he replenesshyth For he enclyneth them by humylyte he lyfte them vp in desyre of hye thynges And ordeyneth them to gydre by vnyte of maners Thyrdly he apyered in lyknes of a tongue more than in an nother membre And for iij reasons The tongue is the membre that is enflamed of the fyre of helle and is of grete dyffyculte to gouerne And proufytable whan it is wel gouerned And by cause that the tongue was enflamed of the fyre of helle she hadde nede that the holy ghoost shold come tenflame it as saith saynt
she had in her herte And Salamon taught her in all that euer she purposed to fore hym She coude saye nothyng but that the kyng answerd to her ther was nothyng hyd fro hym The quene of Saba thenne seeyng alle the wysedom of Salamon the hows that he had bylded and the mete and seruyse of hys table the habytacles of hys seruauntes the ordre of the mynystres theyr clothyng and araye hys botellers and offycers And the sacrefyses that he offred in the hows of our lord whan she sawe alle thyse thynges she had no spyrite to answere but she said to kynge Salamon The word is trew that I herde in my lande of thy wordes and thy wysedom And I beleuyd not them that told it to me vnto the tyme that I my self come and haue seen it with myn eyen And I haue now wel seen and prouyd that the half was not told to me Thy sapyence is more and thy werkis also than the tydynges that I herde Blessyd be thy seruantes and blessyd ben thyse that stande alwaye to fore the and here thy sapyence and wysedom And thy lord god be blessyd whom thou hast plesid hath sette the vpon the trone of Israhel for so moche as god of Israhel loueth the hath ordeyned the a kynge for to do rightwysnes Iustyse She gaf theÌ„ne to the kynge an C xx besauÌ„tes of gold many Aromatykes geÌ„mes precious There were neuer seen to fore so many aromatykis ne so swete odours smellyng as the quene of saba gaf to kyng Salamon Kynge Salamon gaf to the quene of Saba alle that euer she desyred and demaunded of hym And after rotorned in to her contre and londe The weight of pure gold that was offred euery yere to Salamon was vj honderd lxvj talentes of gold exept that that the marchantes offred and alle they that solde and alle the kynges of Arabye dukes of that londe Salamon made two C sheldes of the purest gold sette theÌ„ in the hows of lybane he made hym also a trone of yuorye which was grete and was clad with gold whiche had vj grees or stappes whiche was rychely wrought with two lyons of gold holdyng the sete aboue and xij smale lyons standyng vpon the stappes on euerich tweyne here and there Ther was neuer suche a werke in no Royame And all the vessellis that kynge Salomon dronke of were of gold and the Seelyng of the hows of lybane in which his sheldes of gold were in was of the most pure gold Syluer was of no prys in the dayes of kyng Salamon For the nauye of the kynge wyth the nauye of hyram wente in thre yere ones in to tharse brouht thens gold and siluer teeth of Olyphauntes and grete rychesses The kynge Salamon was magnefyed aboue all the kynges of the world in Rychessis and wysedom And all the world desyred to see the chyere vysage of Salamon and to here hys wysedom that god had gyuen to hym Euery man brought to hym yeftes vessellis of gold and syluer clothes Armours for warre Aromatikes horse and mules euery yere Salamon gadred to gydre charis and horsmen he had a thousand 〈◊〉 foure hondred charis and carris and xij thousand horsmen And were lodged in smale cytees and townes abowte Iherusalem by the kyng Ther was as grete habuÌ„dance and plente of gold and syluer in tho dayes in Iherusalem as stones or sichomours that growe in the felde and horses were brought to hym fro egypte and chao what shal I aldaye wryte of the Rychesses glorye and magnyfycence of kynge Salamon it was so grete that it can not be expressyd For ther was neuer none lyke to fore hym ne neuer shal none come after hym lyke vntâ— hym he made the book of the parables conteynyng xxxj chapytres the booke of the canticles the book of ecclesiastes conteynyng xij chapytres and the booke of sapience coÌ„teynyng xix chapytres Thys kynge Salamon louyd ouermoche wymen specially straunge wymen of other sectes as kyng pharaos doughter and many other of the gentyles of whom god had comanded to the chyldren of Israhel that they shold not haue to doo wyth them ne they with theyr doughtres For god said certaynly they shold torne your hertes to serue theyr goddes To suche wymen Salamon was coupled with most brennyng loue he had vijC wyues whyche were as quenes and iijC concubynes and thyse wymen torned hys herte For whan he was olde he so doobted and loued hem that they made hym honoure their strauÌ„ge goddes and worshyppid Astaroth Chamos and Moboch ydollys of Sydone of moabytes and Amonytes And made to them tabernacles for to plese hys wyues and concubynes wherfor god was wroth with hym And said to hym By cause thou hast not obserued my preceptes and my comandementis that I comanded the I shal cutte thy kyngdom and deuyde it and gyue it to thy seruaunt but not in thy dayes I shal not do it for loue that I had to Dauid thy fader but fro the hand of thy sone I shal cutte it but not alle I shal reserue to hym one trybe for Dauids loue and Iherusalem that I haue chosen And after thys dyuerse kynges becam aduersaryes to Salamon and was neuer in pees after It is said but I fynde it not in the byble that Salamon repentyd hym moche of thys synne of ydolatrye and dyde moche penaunce theâ—for For he lete hym be drawe thurgh Iherusalem and bete hym self wyth Roddes and scorgys that the blood folowed in the syght of alle the peple He regned vpon alle Israhel in Iherusalem xlâ— yere and deyde and was buryed with hys fadres in the cyte of Dauid and Roboas hys sene regned after hym Thus endeth the lyf of Salamon Thystorye of Roboas AFter Salomon regned hys sone Roboas He cam to Sychem and theder cam alle the peple for to ordeyne hym kynge Iheroboas and all the multytude of Israhel spack to Roboas and said Thy fader sette on vs an harde yoke grete Imposicions Now thou hast not so moche nede wherfor lasse it and mynuysshe it and ease vs of the grete and hard burthen and we shal serue the Roboas answerd and said goo ye come agayn the thyrde day and ye shal haue an answere whan the peple was departed Roboas made a counseyl of the senyors and old men that had assysted hys fader Salomon whylis he 〈◊〉 and said to them what saye ye and counseylle me that I may answere to the peple whyche said to Roboas Yf thou wylt obeye and agree to this peple and agree to theyr petycion and speke fayr and frendly to them they shal serue the alleway but Roboas forsoke the counseyl of the olde men called the yongmen that were of hys age and axid of them counseyll And the yong men that had ben norisshyd with hym bad hym saye to the peple in thys wyse Is not my fyngre gretter than the backe of my fader
Yf my fader hath leyed on you an heuy burthen I shal adde and put more to your burthen my fader bete you with scorgis and I shal bete you with scorpions ¶ The thyrde day after Iheroboam and alle the peple cam to Roboas to haue theyr answere And Roboas lefte the counseyl of the olde men and saide to them lyke as the yong men had counseylled hym And anon the peple of Israhel forsoke Roboas And of xij trybus ther abode with hym no moo but the trybe of Iuda and of beniamyn And the other ten trybus departed and made Iheroboam theyr kynge and neuer retorned vnto the hows of dauid after vnto thys day And thus for synne of salomon And by cause Roboas wold not doo after the counseyl of the old men but was counseylled by yong men the ten tribus of Israhel forsoke hym and departed fro Iherusalem seruyd Iheroboam and ordeyned hym kynge vpon Israhel Anon after thys Iheroboas fylle to ydolatrye and grete deuysyon was euer after bytwene the kynges of Iuda and the kynges of Israhel ¶ And so regned dyuerse kynges eche after other in Iherusalem after Roboas And in Israhel after Iheroboam And here I leue alle thystorye and make an ende of booke of kynges for thys tyme cÌ„ For ye that lyste to knowe how euery kyng regned aftâ—â— other ye may fynde it in the fyrst chapytre of saynt Mathew whyche is redde on Crystemas day in the mornyng to fore Te deum whyche is the genelagye of our lady Here foloweth Thystorye of Iob red on the first sonday of Septembre THer was a man in the londe of hus named Iob And this maÌ„ was symple rightful dredyng god and goyng from all euyll he had vij sones and thre doughtres And his possessyon was vij M sheep iijM camellis vC yok of oxen vC asses hys famylye and houshold passyng moche grete he was a grete man and riche emong all the men of the oryent And his sones weÌ„te dayly eche to other hows makyng grete festes euerich as his day cam they sente for their thre susters for to ete drynke with hem whan they had thus fested eche other ofte Iob sente to them blessyd sanctefyed theÌ„ rysynge euery day erly he offred sacrefyses for theÌ„ all sayeng leste my chyldren synne and blesse not god in theyr hertes And thus dyde Iob euery daye On a daye whan the sones of god were to fore our lord Sathan cam and was emonge them to whom our lord saide whens comest thou whiche answerd I haue goon round aboute the erthe and thurgh walked it Our lord saide to hym hast thou not consyderyd my seruaunt Iob that ther is none lyke vnto hym in the erthe A man symple rightful dredyng god and gooyng from euyl To whom Sathan answerd doth not Iob drede god ydelly yf so were that thou ouerthrewest hym hys hows and alle hys substaunce rounde aboute he shold sone forsake the Thou hast blessyd the werkes of hys handes and hys possessyon is encrecyd moche in therthe but stratche out thy hond a lytyl towche all that he hath in possessyon and he shal soone grutche and not blesse the Thenne sayd our lord to Sathan loo all that whiche he oweth and hath in possession I wyl it be in thy hand and power but on hys persone ne body sette not thy hand Sathan departed wente fro the face of our lord On a day as hys sones and doughtres ete dronke wyn in the hows of the oldest brother ther cam a messager to Iob whiche said The oxen erid in the ploughe and the asse pastured in the pasture by them And the men of Sabâ—y ran on them and smeten thy seruauntes and slewe them with swerd and I only escaped for to come to shewe it to the And whyles he spack ther cam an other and saide The fyre of god fylle doun from heuen and hath brente thy sheep and seruauntes and consumed them and I only escaped for to come and shewe it to the And yet whylys he spack cam another and sayd the chaldeys made thre hoostes and haue enuayhed thy camels and taken them and hath slayn thy seruaÌ„tes with swerd and I only escaped for to brynge the word And yet he spekyng another entryd in and said Thy sones and doughtres drynkyng wyn in the hows of thy first begoten sone sodenly cam a vehemente wynde fro the regyon of deserte and smote the iiij corners of the hows whiche fallyng oppressyd thy chyldren and ben all deed and I only fledde for to telle to the TheÌ„ne Iob aroos cutte his kote and dyde do shaue his heed and fallyng doun to the ground worshipped adowred god sayeng I am comeÌ„ out naked fro the wombe of my moder And naked shal retorne agayn therto Our lord hath gyuen and our lord hath taken away as it hath plesid our lord so is it don The name of our lord be blessyd In all thyse thynges Iob synned not with hys lippes ne spack nothyng folyly ayenst our lord but toke it all pacyeÌ„tly After thys it was soo that on a certayn day whan the children of god stood to fore our lord sathan cam and stode emong them and god said to hym whens comest thou to whom Sathan answerd I haue gon rounde the erthe and walked thurgh it And god said to Sathan hast thou not consydered my seruaunt Iob that ther is noman lyke hym in therthe a man symple ryghtful dredyng god and goyng fro euyl And yet reteynyng hys Innocencye Thou hast meuyd me ayenst hym that I shold put hym to afflyction without cause To whom Sathan said Skynne for skynne and all that euer a man hath he shal gyue for hys sowle Neuertheles stratche thyn hande towche his mouth and hys flesshe and thou shalt see that he shal not blesse the Thenne said god to sathan I wyl well that hys body be in thyn hande but saue hys sowle and hys lyf Thenne sathan departed fro the face of our lord and smote Iob with the worst botchys blaynes fro the plante of hys foot vnto the toppe of hys heed whiche was made lyke a lazar and was caste out satte on the dongehyll Thenne cam hys wif to hym and said yet thou abydest in thy symplenes Forsake thy god and blesse hym nomore And goo deye Thenne Iob said to her Thou hast spoken lyke a folissh woman yf we haue receyuyd and taken good thyngis of the hande of our lord why shal we not susteyne and suffre euyll thynges In all thyse thynges Iob synned not with his lippes Thenne thre men that were frendes of Iob heeryng what harme was happed and comen to Iob camen euerich fro hys place to hym that one was named Eliphas themanytes Another Baldad scintes And the thyrde Sophar naamathites And whan they sawe hym fro fer they knewe hym not And cryeng they wepte they cam for to conforte hym and whan they
and consecrate on that one side of Ephesee And fro mydnyght forth he ceassed not to preche to the people that they shold establysshe them and be stedfast in the crysten faith and obeyssaunt to the comandemens of god And after thys he said the masse and howselyd and comuned the peple and after that the messe was fynysshed he bad and dyde do make a pytte or a sepulture to fore the aulter And after that he had taken hys leue and comanded the peple to god he descended doun in to the pytte or sepulture And helde vp hys handes to heuen and said Swete lord Ihesu cryste I yelde me vnto thy desyre and thanke the that thou hast vouchedsauf to calle me to the yf it plaise the receyue me for to be with my brethern with whom thou hast somoned me Opene to me the yate of the lyf permanable And lede me to the feest of thy wel and best dressed metes thou art Cryst the sone of the lyuyng god whyche by the comandemÌ„t that of fader hast saued the world To the I rendre and yelde grace and thankynges world wythouten ende thou knowest wel that I haue desired the with al my herte After that he had made hys prayer moche amerously and pyteously anon cam vpon hym grete clerenes and light And so grete brightnes that none myght see hym And whan thys lyght and bryghtnes was goon and departed ther was nothyng founde in the pytte or graue but manna whiche cam spryngyng from vnder vpward lyke as fonde in a fontayn or spryngynge welle where moche peple haue ben delyuerd of many diseases sekenesses by the merytes prayers of thys gloryous saynt SomÌ„e saye and afferme that he deyed without payne of deth And that he was in that clerenes born in to heuen body and sowle wherof god knoweth the certaynte And we that ben yet here bynethe in this myserye ought to pray deuoutly to hym that he wold impetre and gete to vs the grace of our lord whiche is blessyd in secula seculorum Amen Ther was a kyng an holy Confessour and virgyne named seynt Edward whiche had a specyal deuocion vnto saynt IohÌ„n euangelist and it happed that thys holy kyng was atte halowyng of a chyrche dedycate in thonour of god and of this holy appostle and it was that saynt IohÌ„n in lyknes of a pylgryme cam to thys kynge and demaunded hys almesse in the name of saynt IohÌ„n And the kyng not hauyng his amoner by hym ne his chamberlayn of whom he myght haue somwhat to gyue hym but toke hys rynge whyche he bare on hys fyngre and gaf it to the pylgryme ¶ After thys many dayes it happened ij pylgryms of englond for to be in the holy londe And saynt IohÌ„n appiered to them And bad them to bere thys Rynge to theyr kynge and to grete hym wel in hys name And to telle hym that he gaf it to saynt IohÌ„n in lykenes of a pylgryme and that he shold make hym redy to departe out of thys world For he shold not longe abyde here but come in to euerlastyng blysse And so vanysshed fro them And anone as he was goon they had grete lust to slepe and leyd them doun and slepte and thys was in the holy land and whan they awoke they loked aboute them and knewe not where they were And they sawe flockes of sheep and shepherdes kepyng them to whom they wente to knowe the waye and to demaunde where that they were and whan they axed them they spack englyssh and said that they were in englond in kente on beram downe And thenne they thanked god and and saynt JohÌ„n for theyr good speed and cam to this holy kynge saynt Edward on Cristemas day and delyuered to hym the rynge and dyde their erand wherof the kynge was abasshyd and thanked god and the holy saynt that he had warnyng for to departe and on the vygyle of thepyphanye next after he deyde and departed holyly out of thys world And is buryed in thabbiye of westmestre by london where as is yet in to thys day the same rynge Ysidore in the book of the lyf and deth of holy sayntes and fadres sayth thys Saynt JohÌ„n theuaÌ„gelist transformed and torned roddes of trees in to fyn gold the stones and grauel of the see in to precious geÌ„mes and owches the smale broken pyeces of gemmes he reformed vnto their first nature he reysed a wydowe fro deth And brought agayn the sowle of a yong man in to hys body he dranke venym without hurte or peryll And them that had ben deed by the same he recouerid in to the state of lyf Here endeth the lyf of saynt Iohan theuangelist Here foloweth Thystorye of Thynnocentes THe Innocentis callyd Innocentis for iij reasons First by cause reason of lyf and by reason of payne and by reason of Innocence By reason of lyf they be sayd Innocentis by cause they had an Innocent lyf They greued no body neyther god by inobedyence ne their neyghbours by vntrouthe ne by conceyuyng of ony synne And therfor it is said in the psaulter Thynnocentes and rightwys haue Ioyned them to me Thynnoâ—â—ntis by theyr lyf rightwys in the faith by raison of payne For they suffred deth Innocently and wrongly wherof Dauid saith they haue shed the blood of Innocentes by reason of Innocencye that they had by cause that In thys martirdom they were haptysed and made clene of thorigynal synne of whiche Innocence is said in the psaulter kepe thou Innocencye of baptesme And see equyte of good werkes HOly chyrche maketh feste of the Innocentis whyche were put to deth by cause of our lord Ihesu cryst For herode Ascalomer for to fynde and pute to deth our lord which was born in bethleem he dyde doo slee alle the chyldren in bethleem and ther aboute fro the age of two yere and vnder vnto one day vnto the somÌ„e of an CxliiijM chyldren For to vnderstonde whyche herode it was that so cruelly dyde do put so many chyldren to deth It is to wyte that ther were thre herodes and all thre were cruel tyrauÌ„tes And were in their tyme of grete fame and moche renoÌ„med for their grete malyce The first was herode Ascolamer he regned in Iherusalem whan our lord was born The seconde was herodes Antipas to whom pylate sente IhÌ„u cryst in the tyme of hys pâ—ssiâ—n And he dyde do smyte of saynt JohÌ„n baptystes heed The thyrde was herodes agrippa whyche dyde do smyte of saynt Iames heed said in galyce sette saynt peter in pryson But now late vs come to thys fyrst herode that dyde do slee the Innocente chyldren hys fader was named Antipater as hystorye scolâ—styke sayth and was kynge of 〈◊〉 and paynem he toke a wif whiche was Niece to the kynge of arabe on whom he had iij sones a doughter of whome that one was named herode Ascalomer Thys herode seruyd so wel to Iulyen theÌ„perour of Rome that he gaf to