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2014-01-08 AM 10:45 |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, |o 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 | 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 | 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 | caihuali10 Says:
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