theym playe with them Thus oure lorde Iesu criste was borne a childe the fayrest that euir was borne to drawe maÌ„nys loue to him For while a childe is yong and withoute synne he is more amyable and more louynge then whenne he is at mannys age and is paste innocencye with doyng Sithen the loue is not only for his beaute but for the clenesse of his soule and also for the godenesse Eche man is bounde for to drawe to him and to do him worship as dyd Delauyan the Emperoure of Rome that pleased somoche his people of his empire of Rome that they wold haue worshipped him as for their god But the Emporoure was wyse and wyst well that he was but a man as a nother was and durste nat take that vpon him but anoon he sente after Sybyll the sage and askyd her whedyr sholde after hiÌ„ any be borne that shulde be greter thaÌ„ne he Thenne at mydday Sybyll loked on the sonne and there she sawe a cyrcle of golde aboute the sone Et in medio circuâ—â— virgo pulcerima And in the myddes of the circle a fayre mayden and a childe in her aâ—â—e with a crowne of golde ¶ And whan Syble had shewyd this to the Emperoure she saide 〈◊〉 him â–ª This childe shal be greter than thou arte or euir were or euir shal be And therfore do him worship and reuereÌ„ce TheÌ„ne anoon the emperoure tooke ensence and dyd worshippe to him and charged all the people to doo the same and to call the childe their god and him but a man as other were Thus all cristen people may lerne to do worshippe and â—â—ruyâ—e to this childe this day And therforâ— the thridde masse this daye is saide at myddaye in tokenyng that cristen peple shuld coÌ„me offre in the worshippe of this childe and his modre and shew him seruaunte and subget to him and knowlege this childe for their lord and god And eche man sholde coÌ„me to him for loue and nat for drede And therfore the office of the masse this day begynneth thus Puer natus est nobis A childe is borne to vs he sayth nat a man for all cristen people shold be bolde and nat aferde to come to him to haue grace for he is full of grace and redy to gyue mercy to theym that asketh it mekely with due reuerence he is euyr redy to gyue mercy and grace In tokenynge that same daye that criste was borne in Bethlem a well of water in Rome turned and ranne oyle all that daye shewynge that the well of grace and mercy was borne that daye that sholde gyue mercy and grace to all theym that wolde coÌ„me to him and aske mercy and grace and that ye shall here by ensample ¶ Narracio ¶ we rede of a woman that was defoileâ— in lechery and almooste fyll in dispayre or drede for whan she bethought herof the streitnesse of cristes dome greate peynes of hel that were ordeyned for suche synners as she was sore aferde and bethoughte her of cristes passion â–ª what loue he shewyd to all cristen peple she thought she was vnkynde to hiÌ„ and he suffred so sore for her And theÌ„ne she bethoughte her how children be they neuir so wrothe and shewe neuyr so grete vengeaunce howe lightly they wyll sease and forgyue wherfore this woman cryed to criste prayng him for his childehode to forgyue her and to haue mercy on her and anoon she herde a voyce on high in the ayre and sayde thy trespasse is forgyuen the Sequitur breuis sermo de sancto stephano gOode men and wymen suche a daye ye shall haue a hye a holy feest in the churche of sainte stevyn the marter that suffred for goddes sake after cristes ascension Thenne for to stirre your deuocion the more to this holy martyr I wyll tel you somwhat what that he suffred for cristes sake as the booke of appostels tellith Post ascensionem domini c. After the ascension of oure lorde that he was styed vp into heuyn the appostels laboure was all to preche and to teche the worde of god to cristen peple And for bicause they were to fewe to serue the people that coÌ„me there come so many to torne to the feyth Therfore they chose vi holy men gode lyuers for to helpe theym in goddes seruyce of the whiche sainte Stevyn was one of theym And the firste and the wysest And was so full of grace and myght of the holy goost that he dyd many myracles and meruelous amonge the people But though a man be neuir so holy yet he shall haue enmyes wherfore of diuerse countrees that hadde enâ—te to Stevyn and coÌ„me ayenste him disputed with him for to haue ouircoÌ„me him with disputacion And for they myght nat they brought false wytnes ayenst him and putte him to deth But whan sainte stevyn sawe and knewe their malice anone he thoughte to sease them by one of these thre wayes Other by shamynge in disputacion or by drede of reuelacion or by prayer of holye orysones But firste he saide by shamiÌ„ge in disputacion For whan they begaÌ„ to dispute with him he was full of the holy gooste that they hadde no power ne no might for to gayne say him and so he ouircome theym in all their maters and preuyd all their mater false that they saide ayenste And therfore he saide he was redy to take the deth in verifyenge of all that he said And so put them that were grete clerkes and knew the lawe and the prophecy to shame velonye But yet they wolde nat byleue but alwaye ayenstode him But he was soo full of the holy ghooste that he preuyd that he saide by grete reason and trouthe yet wolde they nat beleue it for all that the holy gooste spake in him And yet for all that wolde they nat beleue in their conscience that they dyd amysse And there as they saw the coÌ„myte turne to the feithe for wordes miracles that god shewyd in their syghte yet they ayenstode him set goddes mirâ—â—â—es at noughte by malice and enuyte of their cursed hertes and by none other reason of scriptur And so they fretyd their hertes within them selue and gruched with their teeth for angre and thoughte howe they might ouircoÌ„me him with disputacion Thenne they soughte if they might haue take hym with some worde of cristes dethe wher by they might haue made them a cause to haue putte him to deth Thenne saint Stevyn knewe their malice and lyfte vp his eyn vnto heuyn Et vidit celos apertos And sawe heuyn opyn and oure lorde Iesu criste sittyng on his faders right honde redy to helpe him And therwith his face shone as bright as it hadde be an aungell of heuyn But whan they herde him speke thenne were they fayn and stopped their crys as though they hadde herde him speke false sclaundriâ—ge wordes of god And soo anoon drewe him oute of the cyte to stone him to
Iohan saâ—â— a Temple of iewes and was full of mawmetry And thenne he prayed â—â— god to dystroye it anone therwyth it felle doune to the ground al to powder wherfore Aristodimus the byshop of the temple was soo wrothe that he put Iohan in to pryson Thenne sayd iohan yet wylt thou that I shall make the byleue in Ihesu crist Thenne said Aristodimus I wyl make venim and make two men to drynke it before the. And whan thou seest hem dede drynke thou ther of wythout harme than wyll I byleue on thy god thenne sayd iohan goo and doo as thou sayst Thenne ordeyned the bysshop poyson and set two men oute of pryson that were damned to drynke of the poyson and anone they were dede thenne said iohan yf thou gyf me venim to drinke I shall calle to my god And thenne iohan toke the poyson and blessed it dranke ther of And he was neuer the worse but rather semed the better the fayrrer For as he was clene from sinne so was he clene from al greuaunce of the poysouÌ„ yet sayd the bysshop he wolde not byleue vnto the tyme he see thyse two men arered from deth to lif that were dede Thenne Iohan caste of his cote said Vade et mitte hanc tunicaÌ„ super corpora defunctorum Goo and laye this cote vpon the dede bodyes and say thus The appostle of Ihesu criste sente me to you and bad that ye sholde aryse vp in goddis name And anone they rose to lyfe ayen Thenne the bysshop wyth many other tourned and byleue in ihesu criste and iohan cristened theym And after the bysshop was a full holy man Thus Iohan had grace to kepe hym clene bothe in body and in soule And thus he was a marter to fore god In wythstoÌ„dyng of synne And also he was the keper of the moder of god For our lord Ihesu sawe the grete clennes that was in Iohan before all other whan Our Lord shold deye he sayd to iohan Ecce mater tua See thy moder and betoke iohan the kepynge of his moder And oure Lord sayd to his moder Ecce filius tuus ¶ See thy sone And soo by toke eyther other And whan oure lorde was dede and layd in his tombe Iohan toke oure lady home wyth hym in to his hous and kepte her tyll our lord IsuÌ„ cryste was rysen from deth to lif ayen And whanne oure lorde was styed vp into heuyn he kepte oure lady in the same chambre while she lyued Thus he had geace of keping of goddes modre Also he hadde grace of knowynge of cristes preuyte For this was firste whanne oure lorde satte at his souper on sherethursday for grete loue that Iohn hadde vnto oure lorde iesu crist he leyde his hede to cristes breste And in the same wyse as a man leyeth his bodye downe to a well and dryngeth his body full of water Right so Iohn drank his soule full of gostly wisedome atte cristes brest and at the same tyme our lorde shewyd him all his preuyte bifore all other And for he was olde wolde nat leue to preche the worde of god The emperoure exiled Iohn him selfe alone into the yle of Patchemose And there god shewyd him the apocalipes of the worlde and of the daye of dome And as he sawe it he wrote it in greate infourmacion of holy churche But after whanne the Emperoure was dede Iohn was called agayn to the cyte of Ephesee for there he was busshop and he come thider And ther was a wedow that hight Drusiana was dede layd on a bere Then Iohn sawe moche people wepe for her and thenne he sayd Drusiana aryse vp and make me some mete and anone she rose and wente forth as she hadde rysen fro slepe ¶ Narracio ¶ It happed on a tyme â–ª there were ii yongemen by prechinge of Iohn they solde all the gode that they hadde and wente forth with Iohn For they were riche men Thenne on a day as they come to the cyte of pargame they that were their seruauntes a lytell to fore were well arrayed and were riche men they were pore men Thenne by temptacion of the fende they forthoughte all their purpose and were soâ—ye that they hadde loste their goodes So anoon by reuelacion of god Iohn knewe her purpose and their hertes And saide he saw that the fend tempted you and maketh you to forthynke all youre purpose â–ª that ye were in to serue god But goo ye to the wode and bring either of you a burden of smale yerdes and so they dyâ— â–ª Thenne through the prayer of Iâ—â—n god turnyd the yerdes into golde And thenne saide Iohn to theym thus Now take ye this golde and be as riche as ye were to fore and knowe well that ye haue loste the kingdome of heuyn Then happed it that there was a man dede the same tyme his modre saw Iohn and anon fyl downe on her knees and prayed him that he wolde reyse her sone to lyf as he dyd the wedowe Druciana Then prayed Iohn to god and this dede man rose agayn to lyue Thenne saide he to him I bydde the tel thies two men what thou haste seeâ— what ioye was ordeyned for theym â–ª howe they haue loste it And thenne the man tolde of the ioye of paradise and of the peynes of purgatory and of hell howe stronge and howe horrible they were And howe gloryous the place was ordeyned for theym And ¶ howe sory their goode angelles were for they had lost the glorious blysse of heuen and how moche ioye the fendes made of the tournynge of them And thenne the same men were sory cryed to Iohan. and prayed hym to pray to god for hem and wept sore Iohan sawe hem wepe he praid to god for hem And gaue hem penauÌ„ce And whan he had done soo anone the golde tourned in to yerdis ayen after they were holy men ¶ Narracio ¶ Another holy reuelacion Iohan had shewed by the preuyte of god It happed on a day he saw a child that was â—â—ke to haue be a man wherfore IohaÌ„ broughte hym to a bisshop bad hym kepe the child teche hym For in tyme â—â—â—yng he shall be a man soo this â—â—sshop kepte hym And whan he come 〈◊〉 mannis state he gaue hym al to foâ—â— felle in company of theues And in a while after he was a maister thef and the leder of them Thenne by reuelacion of god Iohan knewe all this wel ynough come to the bysshop asketh hym where this child was and the bysshop tolde hym than IohaÌ„ blamed hym said that he had mysgouerned the child thenne Iohan was olde myght not wel goo he toke an horse and rode theâ—e as the theues were and whan the theef sawe Iohan. Anone he fled a waye thenne Iohan rode after hym· and cryed and said Quid fugis o fili mi My sone why fleest
wyll saye thus to theym Venite benedicti patris mei Come ye my faderis blissed children receyue ye the kyngdom of heuen that is ordeyned to you and soo reherse to theym the vii werkes of mercy whan I was hungry ye gaaf me mete Sitiui et dedistis michi bibere whan I was thursty ye gaue me drynke and whan I was herberles ye herbered and soo forth all the werkes off mercy For whan ye gaf ony thynge in my name it was to me Thenne shall our lorde rebuke the riche people that wold not doo for his loue nor forgyue noo trespasse for his sake And saye to theym ¶ Discedite a me maledicti in ignem eternum Goo ye cursed people in to euerlastinge peyne of helle For whan I was a hungred ye gaue me noo mete c. ThaÌ„ maye they be full sory and woo that euer our lorde Ihesu Criste shall thus rebuke theym For ther shall noman of lawe to plete nor for golde nor syluer nor other yeftes to helpe For than shall nother mayster nor lordeshyp helpe but all be sette besyde but right as a man hath done soo shall he haue And ther shall be dyuerse accusers bothe aboue hym and benethe hym and on euery syde aboue hym shall be our lord Ihesu Criste his domes man Iratus est furor domini in populo suo wythout mercy to theym that dede no mercy and so accuse theym of the â—â—st thought that euer was amys On the right syde his angell tellyâ—◠〈◊〉 where whan and how ofte he â—yde amys On that other syde fendes chalengynge hym theyres as by ryght for his wycked dedes Vnder hym â—elle redy if he be founde in synne that daye they shall be peyned and in peyn wythout ende That daye poure people shall â—â—â—te wyth cryste at the dome And done the ryche people for the grete wrongâ—s that they dyde to them and they myghte gete none amendes tyll the daye off dome Thenne they shall haue theyâ— wylle of the ryche people For whan the ryche done the pore wronge they can doo nomore But praye to god to quyte theym at the daye of dome And soo he wyll for god sayth thus Michi vindictâ—m et ego retribuam ¶ Put all to me â–ª and I yelde euery man after his deseruynge Therfore whyle ye ben here make ye amendes for your wyckednesse And maâ—e them youre frendes that shal be your domes men at the day of dome And truste nat to them that shall coÌ„me after you leste ye be begyled And drede the payne of hell that neuir shall haue ende ¶ Narracio ¶ Saint Bede tellith howe there was an husbond man in Englond that fyl seke and ley dede from the euyn tyll on the morowe Thenne he rose and departed his godes in foure parties all his owne parte he gaue to pore meÌ„ and wente and was a monke in an Abbey that was nigh the water syde into the whiche water he went euery nyghte wâ—â—â—n neuir so colde and stode therin longe and suffred grete penaunce And whan he was asked why he dyd so to suffre that grete penaunce he sayde to 〈◊〉 we a greter payn that he had seen â—nd he wolde eâ—e but barly brede drinke water all his lyf after and tolde ii religiouse men the peynes that he hadde seen And they were so grete that he coude nat tell them openly He sayd that an aungell ladde him into a place there that oon syde was so colde that noo tongue myght tell the peyne therof And the other was so hoote that no man myghte tell the peyne therof And soules were caste oute of that one into that other that was a grete payne to them And the aungell shewyd him the fyre that came oute of hell that was so hoote and so ferre as him thought he mighte se it he thought it brente him and in the leaâ—â—e therof he sawe soules boile vp and downe cryenge and waylinge for woâ— Also he herde fendes crye caste out hote â—ede and brymstone to make their peines greter and so they tormentyd the soules in peyne Nowe lorde for thy grete mercy haue mercy on vs and kepe vs fro tho peines and bryng vs to the blis of heuyn that neuir shall haue endyng Amen ¶ Dominica in septuagesima GOod men wymen this daye is called in holy churche the soÌ„day in septuagesme for cause that holy churche is modre of all cristen people she taketh good hede to the children as a good modre oweth to doo and forasmoche as she seeth him full sory sek in synne and many of them wounded to the dethe with the swerde of synne the whiche synne hath caughte all this yere to fore and namely this cristeâ—â—asse tyme that was ordeyned in holy churche for grete solempnyte For euery maÌ„ shulde be besy to serue god with al his power bicause that criste him self shewyd that daye swetnesse of loue to al cristen people For man he was that tyme and in the same flesshe and bloode as one of vs and layde in a cradyl more pourely than any of vs and was cristenyd in water as one of vs And also he came to a weddynge for to clense it from synne and to make vs holy and bretherne to him and heires to the kyngdome of heueyn ¶ For these causes all cristen people owen to be full gladde in their soules as in the tyme makinge solempnite and myrthe and making them bothe clene in body and soule from all maner of synnes And groÌ„dynge them in grete sadnesse of loue to god and to all cristen people doynge greate almes to theym that haue nede ¶ But nowe the more harme is for that high and solempne feste is torned into fylthe synne and grete sekenesse to the soule as pryde by diuerse wyse in clothynge and in many diuerse guyseâ— vsynge into grete couetyse and into lechery that suythe alwaye glotony in slewth in goddes seruyce as â—apes and vanyte syngynge rebaudrye spekynge For vanyte causeth moche slouthe for emonge suche people he is moost worthy that mooste of harlatry can speke Thus these solempne and hygh festys that were ordeyned to grete worshippe of god and of our lady and al the saintes in â—â—uyn now been torned into greate offence to god ¶ wherfore oure mâ—dre holy churche seynge her children in suche dispayre as a moodre full of compassion sory in heâ—â—â— her for theym This day leyeth downe alleluya and other songes of myrth and melody and taketh Tractus that been songes of mornynge Also for this holy sacrament of weddynge is moche defoyled by vanyte of synne Therfore it is leyd downe thesâ— daies and in aduente For many that been nowe wedded yeuyth theym all to luste and lykynge of the bodyes of flesshely luste of this worlde And thinketh full lytell of the dethe that is full greuouse that coÌ„meth so sone after but as it is redde by greate clerkes It is more spedefull to 〈◊〉 soule to 〈…〉 an house there as is a 〈◊〉 and
lusty to preche and teche vertue and godenesse and enfourme the people to the helthe of their soules vnto theym that here it and bereth it awaye But many hadde leueyr to here a songe of Robyn hode or a tale of Rebawdrye wherfore goddes worde shall nat be prechyd to such And some he yeueth grace soo in vnderstondynge of diuerse langage as englysshe frensshe wal she Irisshe withoute greate trauayll in lernynge It is a greate yefte and a 〈◊〉 and a speciall grace of almighthy god that any man can vnderstoÌ„de or inspeking There ben v. lettres that make all the wordes of all the world and of all langages that ben vndre heuyn And withoute one of these lettrys noon may make no worde And those been these A. E I. O. and V. And also some he yeueth grace of counseyl for to doo after good counseyll And some he enspireth wâ—thin for they that he shewyth them and maketh to know to fore what wyll coÌ„me after and fal And giueth grace to deme the bettre fro the worse ¶ wherfore they doo so wysely and discretely that al the people be gladde to here them speke and to do after their counseyll And some he prucâ— grace also to doo after counseyl As our lorde Iesu cryste gaue him self counseylynge a man that wyll lyue a parfyte lyf to leue that he hath and go into religion and be there gouerned by his wardeyns counseyl and by his owne This counseyll coÌ„myth of god And some he gyuethe grace of sufferynge moche bodily sekenesse grete wâ—oâ—ges and moche disease both in body and in soule Losse of catell lorshippes mastershippes frendeshippes and all that ye suffreth with a meke herte thankynge almyghty god of his sond that coÌ„meth of the grace of the holy gooste Also he gyueth some grace of lerning in diuerse sciences Some to lerne oon crafte some another so by the whiche he may gete his lyuynge with trouthe So that a man wyll putt to his good â—yll â— and his diligence and truly to laboure and not to slombâ—e and slepe slewâ—â—ly and soo vnthrifthly but in dewe tyme to labour besely the holy ghost hathe gyuen euery man some knowynge to gete his lyuynge wyth trouth Also some he gyueth grace of pyte and fylleth ther hertis soo full of pite compassion of her euyn crysten that ben in desease and aduersyte â–ª that they gyue them of theyr goodes to helpe and socour theym at her nede and to comforte theym in all that they may for cristis sake And also mercyable that they forgyue all that they trespassed to hem in ony wyse Some he gyueth also to drede god â–ª in soo moche that they ben euer a ferde to dyspleyse almyghty god And euer thynke of grete vengeaunce that god will take for synne at the daye of dome Timor domini expellit peccatum ¶ The drede of god and the horryble paynes of helle putteth awaye synne And thus nyghte and daye Some be euer aferde to offende god And euer be besy to doo well in preuyte as in open syghte of people He that hath this gyfte he hath a specyall grace off the holy ghoste ¶ Hec sunt septem dona spiritus sancti ¶ Thyse ben the seuen gyftes that the holy ghoste departed amonge al mankynde and gyueth to some more than some But there may noo man excuse hym but that the holy ghoste assygneth to hym some what of thyse in tyme of his cristenyng where the bisshop 〈…〉 confirmacioÌ„ reherseth thyse w◠〈◊〉 of the sacrament I wyll telle you 〈◊〉 ensample to fere you the more to the sacrament of Cristenynge that is founden by the 〈◊〉 of saynt Iames. ¶ Narracio ¶ There was an holy bysshop that tourned Lowys the Kynge of Fraunce to cristen feyth And soo whan the kynge come to the cristening atte the halowynge of the fonte there was grete prese of people that the clerke that bare the bysshops crysmatory myght not brynge â—t to the bysshop ¶ And soo whan the fonte was halowed and come to the anoyntynge he myght not come to his Crysmatory Thenne the bysshop lyfte vp his eyen to good preyenge god deuoutly for helpe And anone ther wyth ther come a doue as white as ony milke that was the holy ghoste berynge in her bylle a vyoll wyth oyle and creme to the bysshop And whan he opened the vyoll there come oute therof soo swete sauour that all the people had wondre therof and were gretly comforted there by and that contynued tyll the seruyce was doone Here loo ye may wel see though the preest say the wordes the holy ghost worcheth the sacrament and dothe vertue of the wordes Nowe that the holy ghoste may descende and lyghten vs that we may come to receyue hym to oure saluacion Amen ¶ In die penticostes· gOod men wymen this 〈◊〉 is called â—â—sondaye â–ª 〈◊〉 the holy goost broughte wytte 〈◊〉 â—isdome in to cristes disciples And â—o by there prechynge after 〈◊〉 cristendome Thenne may ye vnderstonde that many hath wytt but nat wysedome For there been mony that hath wytte to preche we le but there be fewe that haue wysdome to doo well There be many wyse prechoures and techers but their lyuynge is no maner thynge after they re prechinge Also ther be many that labour to haue wytte and connynge but ther been fewe that trauayleth to coÌ„me to good lyuynge For who so hath wytte and connynge to gette godes with fayre subtell wordes be they neuir so fals he is wyse but wyt of holynesse is nat sette by For he that can gette goodes with knackes and mowes he is a wyse man but he that forsaketh the wytte of thys worlde is a foole But loke what holy scripture sayth Dominus recitauit nomeÌ„ pauperis quia ipsum approbauit et nomeÌ„ eius in libro vite scriptum fuit Oure lord hath resceyued the name of the pore man for he hath proued him in his pouert and toke his name in the boke of lyf Sed nomen diuitis tacuit qui a non approbauit But he lefte the riche man for he hath nat preuyd him But though a man be neuir so riche at the laste he shall be pore For though he bringe with him but his good dedys his badde he that lyueth well and techith well For a godâ—â—sample in lyuynge is good doctâ—â—ne This grace at this daye was gyuen to cristes disciples for they taughte wele and lyued wele for they gaue good enfourmacion in techynge of good ensaÌ„ple in lyuynge for their techinge And their lyuynge is spradde throughe oute all the worlde Thenne how they come to this grace ye shall here Post ascensionem domini After whan that oure lorde iesu cryste was styed vp to heuyn his dâ—sciples were in greate heuynesse and morning for they hadde loste their master that they loued full well and for hem had loste all their goods for his loue and forsake all their freÌ„dship And seruyd him full pore in hope
and all suche thynges that may come of cursed and wyked tonges Therfore the holy ghoste cometh in the lyckenesse of tonges of brennynge fyre to brenne oute the malyce and enuy and to anoynte hem wyth swetnes off grace loue and charyte And therfore we shall praye to the holy ghoste to yeue vs grace so to tempre our tonges that we maye euermore speke good that our hertes maye be fed wyth mekenesse that we may be able to be fed wyth the holy ghoste as saynt Gregory was whan he expowned the prophecye he toke to hym his deken saynt Peter to wryte as he expowned and made drawe bytwene hem For saynt Peter shold not see how he dyde in his stodyeng Thenne as saynt Gregory satt in his chayer Holdyng vp his hondys and his eyen to heuen warde The holy ghost came lyke a white doue wyth fote and bylle brennyng golde and satte on Gregory ryght sholdre and putte her bylle in Gregoryes mouth And whan he wythdrewe it thenne he bad Peter wryte and soo contynued tyl he had made an ende But he expowned the gospell soo boldly that Peter had merueylle therof and preuely made a hole in the cloth that was bytwene gregory and hym and sawe how the holy ghoste fedde hym And anone the holy gost shewed Gregory how Peter had done thenne Gregory blamed Peter And charged hym that he shold neuer saye noo thynge whyle he lyued But whan gregory was dede an heretyâ—â— wolde haue â—renned his bokys That this holy man 〈◊〉 And thenne Peter wythstode hym and saide nay and tolde all how the holy ghoste had done to hym whyle he expowned the prophecy And soo saued his bokes vnbrenned that he had made by the grace of god and yefte of the holy ghoste the whiche yeue vs grace to be fedde of hym here in our lyuyng that we maye haue the blysse that neuer shall haue ende ameÌ„ ¶ In die sancte trinitatis GOod men and wymmen this daye is an hyghe and a soleÌ„pne feste in holy chirche For it is of the holy trynyte For as holy chirche atte wytsontyde maketh mencion how the holy goost come to crystis dysciples Now at this tyme is made mencion of all thre persones that is for to say Pater filius et spiritus sanctê° Fader sone and holy ghost thre persones and one god wherfore we ben bouÌ„de to doo al the reuerence and worship that we can or maye to this holy trynyte Also ye shall vnderstond why how And what the cause is that this feste was ordeyned This holy fest was worshyped for the trynyte fyrst fyndyng for heretykis confoundyng and for the Trynyte worshypynge Fyrste it was ordeyned for the fourme of the trynyte fyndyng And a greate clerke Iohan belleth telleth that fourme trinite was in the first man adam oure soâ—â— fader that cometh of theâ—â—he one persone and eue of adam the seconde persone of them bothe cometh the thirde persone as her chylde Thus the trynyte was founde in man wherfore man shold haue mynde to doo worshype to the holy trynyte For holy chirche ordeyned that in weddynge of a man and woman to gyder soo that the masse of the Trynyte is songen And atte his dethe one bell shall be ronge in worshyp of the trynyte wherfore all cristeÌ„ people ben bounde gretly to worshyp the holy trynyte The second cause is the feste is ordeyned in confundynge of heretykes and of lollers for to dystroye them and her false opynyons that they had ayenst the holy trynyte For ryght as heretykis in the begynnynge of the feyth wyth her swete wordes and fals opynyons were aboute to distroye the feyth of the holy trynyte In the same wyse lollers nowe a dayes wyth her false spyce of gyle be aboute also to wythdrawe the people from the trewe byleue and feyth of the holy trynyte the byleue feyth of the holy chirche Popes martirs and confessours to the deth Ryght soo now thyse lollers pursuen men of holy chirche ben aboute in all maner wayes that they can and may fynde to distroye and vndo hâ—m soo that they myghte haue theyr purpose And thus they shew openly that they be not goddis seruauntes For they ben oute of charyte and he that is oute of charyte is ferre from god But he that suffreth trybulacyon persecucion and disease for the loue of al myghty god And preyeth for his â—es and mysdoers And wylle doo noo vengeaunce but put all in god almyghty and quyte hem ful well in euerlastynge blysse For oure Lorde sayth thus Michi vindictam et ego retribuam Put all thynge to me and I shal quyte euery man after his deseruynge for though god suffre holy chyrche to bee pursued by suche mysse and proude he uerys at the laste he ordeyneth suche a remedy that holy chirche is holpen and her enmyes confounded and shamed Thus it happed on a tyme wyth themperour of rome that hyght Attylya â–ª he was made by heretikes as Iohan bellet telleth the whiche emperour pursued cristen peple sore and hated hem and holy chirche gretly wherfor he made to brenne all the bokes that myght be founde of crysten feyth But as almyghty god wolde â–ª there was a good holy man and that was a grete clerke and the clerke was called Alpunous that in mayntenynge of the feyth off holy chirche he made the story of the trinyte â–ª and the story all soo of saynt steuen and brought it vnto the pope for to haue hem songen and rede in holy chirche But by counseyll of that greâ— clerke they toke the story of saynt steuen and lefte the story of the holy trynyte tyll the tyme that saynt Gregory was pope thenne for to preue hem and doo hem shame that ben suche mysbyleuyng people and wold not byleue in the trynyte but made after her reason many heretykes and in consyderacion ¶ of hem ¶ Saynt Gregory the pope ordeyned this feste to be halowed and this story to be songe and redde in holy chirche in worship of the Trynite wyth all cristen people The thirde cause is for the hyghe trynyte worshypynge and for all crysten men shold knowe howe in what maner they shold byleue in the trynyte for as holy chirche techeth he that byleueth in the trynyte shall be saued and they that done not shall bee dampned ¶ Thenne it is full expedyent and nedefull to all crysten people to knowe how they shold lyue ye shal vnderstonde that parfyt loue to god is the byleue For he that byleueth parfitly maketh noo questions Fides non habet meritum vbi humana racio pâ—ebet experimentum ¶ Feyth hath noo mede ne meryte where mannys wytte yeueth experience Thenne it is good for all crysten peple to make loue to be medyatoure to the holy ghoste prayng hym to lyghten vs wythin our soules that we may haue grace to come to his parfyte byleue Therfore this daye was set next wytsondaye hopynge that the holy ghoste wyll be redy to all
the synner that is to say Gyue that nature be susteyned and nat the synne norisshed Thou norysshest the synne that yeuest thy gode to iougelers and iapers and suche that loue to be ydell and suffrest the poure man to haue hungre and myscheyf suche maner of geuynge is forboden If pyte sayth saint Ambrose shall nat be swete to all Moche more plentouous muste it thenne be to the good and vertuous in lyuynge Thou shalt rather gyue to thy kynne or neyghboure in theyr nede they be vertuous then to other Thou shalt also yeue to olde men and wymen with chylde if they haue nede rather thenne to other And to theym that be fall in grete pouerte when such pouert falleth nat through ryot array or pompe of this world yet rather gyue thenne the pore be vnseruyd Opyn thyn hert to all theym that aske the for the loue of gode withoute difficultye and gyue it with charyte and with gode wyll Or elles thou makest nat due satisfactyon for thy synne Also with a glade chere and a meke spyryte Soo that thou do it for no vayn glorye Ne dâ—spyse natt the poure for he is a man as thou art And yeue it hastely and tary nat fro him that suffreth aÌ„guysshe sayth salamoÌ„ ¶ yeue it also with discrescion and if thou haue moche yeue moche if thou haue lytell yeue lytell gladly sayeth Thoby Thus bodily and goostly euery body may yeue almes ¶ Furthermore ayenst concupiscence of thy flesshe thou haste fastyng hard goynge and lyuynge and bytter wepynge knockyng on thy breest of knelynge and sharpe disciplyne with roddes of thyn owne hondes trauayll in pylgramage tribulaciones anguyssh sekenesse and suche other bodily diseases paciently suffred of the scourge of god All suche penaunce wylfully taken a discrete confessoure wyll put to the in parte of thy satisfaction and penaunce Fastynge is a wylfull abstinence fro mete and drynke wherby thy synne is wasshen and thy flessh made lowe for desire of euirlastynge blysse gostly fastyng is fro bodily syn and temporall ioye Saint Iherom sayth that it profyteth natt to feble thy body with fastynge whanne thy herte swelleth with pryde Somme faste for sekenesse or for they may nat ete somme for pouerte som for ypocrysye and somme to the worshyp of god and thou must modre thy fastynge that thy stomake be nat greuyd with to moche excesse for lytell mete mesurably tempreth and proufytteth both body and soul and disposeth the to goostly trauayll Ther be some that ete moo delicate metes and more whenne they faste thenne they doo at ii melys whanne they faste nat and in maner they breke their faste There is also prayer ayenst pryde two maner One is inwarde in thy soull withoute shewynge of voyce A nother also ordeyned for the thre parties of satisfaction ayenst pryde Prayer is a louynge desire of thy soull to god with speche of mouthe or gaderyng of wordes to aske good of god with vttering of thy voyce ¶ Of foure frutefull prayers saynte Poul speketh whenne he sayth I pray you first of all thynge that ther be obsecraciones orisones postulaciones yeldyng of thankynges Obsecraciones are whenne thou seest in thy soul the multitude of synne and lytell of thy merytes and seest the horryble peynes of hell which thou maist nat voyde by thyn owne vertue Ne darst nat for thyn owne vnworthynes make thy prayer thy selue but makest supplicacoÌ„ns by other menys as whenÌ„ thou sayst Sancta maria ora pro nobis Oure lorde by thy passion delyuer vs. Orison is whanne thou hast forsaken thy synne askest foryeuenes by open speche· Postulacion is whanne after thy penaunce doon thou haste a sad hope of foryeuenes if thou pray also any thynge ayenst thyn owne spede As poull that prayed that his temptacion myght be putte away then oure lord wyll nat graunte it the. Some thynges thou mayst pray with condicion And some thynges without condicion to haue grace and blys with oure lorde thou mayst aske without coÌ„dicion Saynt Bernard sayth that thou maist aske of our lord grace in all godenesse to please hym lyue in him see his blysse and to able thy self to vertues to do him worshyp and to be with him withouten ende ¶ yet afore this prayer thou must make redy thy soull in dyuerse wyse Firste thou must withdrawe thyn hert fro outwarde besynesse beynge in wyl to kepe thy thoughtes after thy first entent Thou muste considre also how vnworthy thou arte that prayest and howe worthy he is thou prayest vnto and howe greate thy synnes be that thou prayest for Thou muste also be clene in soull if thy prayer be shorte let it be doon with stedfaste hope for a shorte prayer with a sad hope feithfully doon is more acceptable to god then a longe prayer fayntly doon withoute hope yet to theym that been occupyed in dyuyne seruyce Longe prayer is spedefull To pray also with voys is more spedefull thanne to thynke or whysper Grisostum sayth thus thou that with loude voyce prayest and whysperyst thou suffryst noon other to praye aboute the And therfore thy synne and thy payn are encreased if it be do wyttyngly and thy self nat herd of god It must also be doon without interupcion nat to say nowe a verse or a Pater noster and bitwene iangle and tel a tale withoute greate nede ne to haste it to moche Thou must also make it comon to place tyme and persones Paull sayth I wyll that men pray in euery place yet in the church principally For oure lorde sayth my house shal be called the house of praier All tymes are tymes of prayer yet in holy church been seuen oures ordeyned for tyme of prayer whiche moste specialy longeth to religiouse men Oure lord afore his passion traueyled all nyght in prayer Oure lady and Ioseph also rose euery nyght at mydnyght and saide the psalmes of commendacion And the same dyd Dauid and his householde Though all may nat do thus yâ—t aâ—â—yse theym that be bouâ—de and haue noo lettynge It must also be made wâ—ith other aâ—d nat alwaye allone In that it is more acceptable to god more pleasaunt to aungelles and more confusion to the deuyll And the same that thou makest for a nother is bettre then that thou makest for thy selue ¶ And though oure lorde here nat anone thy prayer at thy wyll yet he heryth it and graunteth the happely that that is more spedefull A thynge that is longe desired at the last it coÌ„myth that is the more deynte ¶ It muste also be doon with deuocyon Deuocion as clerkes sayn is a tendernesse of herte wherby thou breakyst lightly into tearys Also a wyll of loue lyfte vp to god or to his heuynly creatures mâ—uynge the inwarde and outewarde to the seruyce of god Suche deuocion purgeth bothe body and soull ¶ And thus deuocion may be knowen by two pryncipall tokens One by gretenesse of the voyce outwarde as a grete fyre is knowen by the
flame A nother by terys For righte as a fyre dryueth oute moysture fro wete wode Soo deuocion bringeth oute tearys of thyn eyn in prayer ¶ wele is him that hath suche plentye of tearys for he is disposed to grace But there be somme that haue greate plentye of tearys fro daye to daye in prayer deuoutly redynge or spekynge And yet wyll nat leue their synne ne trauayll to withstonde their temptacions ne knowe ne kepe the preceptes of oure lorde Suche teares be nat accepte for due sacrifyce bifore oure lorde If thou be full contryte sayth aldrede and trusteste in the mercy of god confessed and in wyll to do thy penaunce and nat in wyll to turne ageyn to thy synne Thenne saith he suche teares please god and wasshe awaye thy synnes and more turment the deuyll as sayth saynt Bernarde thenne all other kyndes of turmentes may doo Sithen deuocion muste be in euery prayer yet the tyme therof shulde be principally vsed in the tyme of the masse and for foure causes Oone is for the presence of oure lorde god that is there nat onlye by his godhode but also by his manhode that he tooke for the loue of mannys soull The secounde is for the multitude of aungelles that ther been euermore present to yelde worshyp to almyghty god The thrydde is for grete profyt and spede that the body and soull haue by vertue of the sacrament bothe to theym that been present and specially to theym that worthely receyue hym The fourthe is for the wonderfull worshyp that is there yeuen to man that throughe the vertue of wordes sayd of man the presence of oure lorde is hadde and the innumerable nombre of aungelles so many that no tonge can tell ne herte thynke Deuocion also sholde be vsed in tyme of seruyce that thou art bouÌ„d to saye But soÌ„me for vnconnyng say their seruyce the more hastely for theyr pryuy prayer that they haue deuocion to the deuocion is lytell or nought wâ—rth Se nowe therfore how thy soull may be refourmyd and broughte agayn to god Thy soule hath mynde reason wyll mynde for it sholde reste in god reason for thou shold knowe god and wyll for thou sholde loue god But by synne thy mynde is vnstable thy reson blynde and thy wyll croked and all is for thou forsakest thy god ¶ The reformacion therfore of thy mynde is to brynge agayn thy hert that was trauayled with veyn thoughtes by prayer redynge and often thynkynge of god As of his incarnacion passion innumerable benefetys and gracious yeftes Hauyng grete sorowe for thy greate vnkyndnesse that thou alway shewedyst him The reformacion of thy reason is to byleue sadly in the fayth of holy churche Oure lorde for oure greate comforte hath yeuen vs knowlege in scripture where we may fynde all that is necessary spedefull to oure soull he le nat to folowe therin oure naturall wyll But to submytte oure wytte to the rules of feyth after the vnderstondyng of holy doctoures And soo gostly to be clensed by the sacrament of penaunce The reformacion of thy wyll also is to withstoÌ„de vyces with a gode wyll truly and feythfully encreace and abyde in vertues For god without any curiosite of wyll that there be no double desyre ne none affeccion plesynge to the Butt suche as is accordynge with the wyll of god ¶ Thus than coÌ„sidred the worthynesse of thy soull the horroure of thy synne wherwith thy soul is thus wounded Take this salue of penaunce with these thre plasters Contricion coÌ„fession and satisfaccion And bynde them sadly to thy sore with the bondes of hope and drede hope to haue foryeuenes of thy synne hope of grace to lyue well after And hope of glorye withoute ende to reigne perpetually in heuyns blysse Drede also of the peynes of hell if thou dispayre of his mercy For to hym it is propre to haue mercy and to spare Soo that for euery synne as saith saint Austyn ther is an absolucion be it neuir so greate For what myght be greter or worse thenne to sle our lord Iesu Crist right as the iewes dyd yet there were somme of theim after that beleuyd â— now be sauyd Petyr and mary mawdleyn and many other also after they hadde synned they were with the salue of coÌ„tricion maâ—â— hole and nowe be in blys Therfore be thy synnes neuir so many ne so grete dispeyre the nat but say alwey with Dauid Haue mercy on me lord after thy greate mercy Do away lorde my wyckydnesse Man hathe synned saith saint Austyn And crist hath redemyd And so at oure lorde as saith the prophete is mercy and plentuous redempcion And he shall redeme israell from all his wyckednesse Israell is asmoche to saye as he that seeth god He seeth god thenne that lâ—thyth 〈◊〉 synne And by contricoÌ„n and by confession and penaunce doyng is conuerted to him ¶ That ye may thenne thus be conuerted and â—o penance for youre synnes graunte he you and me that dâ—ed for vs on the rode tre Amen ¶ The generall sentence gOde men and wymen I doo you to vnderstonde that we that haue cure of youre soules be commanded of oure ordynaries and by the constituciones and the lawe of holy churche to shewe to you foure tymes by the yere in eche a quarter of the yere onys whan the people is mooste plenary â—â— holy church the articles of the sentence of cursynge So that nought for oure defaut no man ne woman fal therin And if any be therin fallen he may be through the helpe of god almyghtye and all holy churche with shryfte and penaunce makyng good for his syn vp ryse and him amende wherfore I do you to vnderstonde that cursyng is suche a vengeaunce takynge that it departeth a man fro the blysse of heuyn fro housell shryfte and all the sacramentes of holy church betâ—keth him to the deuyll and to the peynes of hell withoute ende but if he haue grace of him to amende But therfore see that no man nor woman say that I curse hem for it longith nat to me but to shew the poyntes and the articles of the sentence of cursynge For I do you well to wy◠¶ who so doth agaynst any of 〈◊〉 poyntes that I shall you shewe he is accursed in the dede doynge of the daye archebusshoppe and busshop and of aâ—â— holy churche And that god almyghtye gyue you grace for to kepe you oute of cursynge Lysten and here and I shall throughe the help of god fader almyghty to you thenne tell and shewe By the auctoryte of god the sonne and the holy goste and his gloryous modre and mayden oure lady saint Mary and the blessed appostelles Petyr and Poule and all the apposteles marters confessoures virgynes and all the halowes of god I â—â—nounce and shewe for accursed al tho that fraunchyse of holy church breke or distrouble or are ayenst the peas or the state of holy chirch or therto asseÌ„t with
tourne ayen to synne and thenne truste vereyly ye shall haue grace mercy and socour to euerlastyng ioye and blysse wherfor thinke for certeyne though ye make it glosyng wyth wordes for to disceyue your goostly fader and saye that ye be in charyte and bee not ye begyle your self and truste truly ye shall not begyle god that seeth euery corner af your hertes ¶ And therfore dysceyue not yoâ—â—e owne soules for the loue of god And be also besy and redy to make your soules clene to the syghte of god as ye ben to make your houses to the syght of man and as ye wolde araye you in your best clothes that ye haue ayenst the comynge of your best frendis soo sholde ye araye you now to receyue your beste frende that is your maker our Lord Ihesu Criste that this tyme suffred passion and dethe to brynge vs to euerlastiÌ„ge lyf ¶ This daye is called also a passyng daye and in especiall for two causes One is for this daye all cristen people in reuerence of god sholde forgyue all theym that haue trespaced to hem and be in parâ—â—â—e loue and charyte to all 〈…〉 sholde be amendyd with the salâ—â— that â—â—â—eth al soâ—â— that is chaâ—â—e Câ—ritus cooperit multitudineÌ„ peccatorum Charite coueryth the multitude of synnes It is also a passinge day For this day shold al goddes châ—ldren passe out of euyll lyuynge into good lyuynge oute of vyces into vertues oute of pryde into mekenesse oute of couetyse in largenesse out of slouthe into holynes oute of enuye into loue and charite ouâ—e of wrathe into mercy oute of glotony into abstinence oute of lechery in to chastite out of the fendes clawes into goddes armes and of his grete enmye make his dere frende And he that passeth thus is worthy to coÌ„me to a good feste the whiche oure lorde Iesu maketh this daye to all the people It is called also goddes sonday For this day goddys sone rose from deth to lyue and so gladdeth all his seruauntes with hys vp rysinge wherfore all holy churche maketh myrthe and melody this daye and singeth thus Hec est dies quam fecit dominus exultemus et letemur iÌ„ ea This is the daye that oure lorde made ioye we and gladde we in that with al oure bertes for the fadre of heuyn with all his aungellyâ— maketh so grete melody of the vprysynge of his sone that he maâ— to daye a passinge grete fest and byâ—â—â—th all cristen people thertâ— aswell those that ben in heuyn as thâ—se that been in erthe and they shall be full welcome that coÌ„me to this feeste 〈…〉 that is a gâ—de clothynge that is in loue and charite And also euyll shal those be that shal coÌ„me in the fendes leuerye clothed in wrathâ— and enuye For as the gospell telleth these shall be caste in pryson of hell And thenne while other laughe and maâ—e mery they shall wepe and be sory and whâ—le some ete and drynâ— at goddes borde they shall grynne wythe their teeth and saye Ve ve ve quante suÌ„t tenebre wo. wo. wo. many derknesse been here For they shall thynk that they may fele the derknesse it is so derke and the peynes of hell shal be so hard for wormes shall gnawe them for they ete her eyen cristen here in this lif in erth with false baâ—bytynge and sâ—laundrynge ¶ wherfore I charge you in goddes name that noon of you coÌ„me thus to goddes borde but if ye be in parfyte loue and charite and be clene shreuyn and in full purpose to leue your synnes For and I wyst in certayn whiche were oute of charite and in dedely synne I must by the lawe of holy churche with a loude voyce say thus to theym in audience of all the people I gyf the nat thy housyll to thy saluacion bâ—â—â—e to thy dampnacion tyll thou coÌ„me to amendmente And therfore euery cristen man and woman sholde serche wel his conscience and make him able to reâ—â—â—ue his sauyour Iesu criste to the heâ—â—â—e of his soule that she may coÌ„me after this fynall lyf to euirlustinge ioye Amen gOode frendes theâ—e thre daies that is to saye Monday Tuysday and and wenesdaye ye shall faste and go in procession man woman and seruantes for al we be synners and haue nede to pray to god for helpe grace and mercy for they may nat excuse therin fro the procession that may laâ—fully be there Than he that withdraweth him self fro the coÌ„maundment of holy churche wylfully he synneth full greuouslye Firste he synneth in pryde for he is vnbuâ—um Also he synneth in slouthe that knoweth him selue in synne and wyll nat do his diligence to coÌ„me out therof right as he withdrawyth him fro peple that be gadred to serue god Right so wyll god putt him from all the company of heuyn and from all the prayers that be doon in holy churche tyll he come to amendement Therfore all cristen people come only to gidder pray these thre daies to all the sayntes in heuyn to pray to god for vs For we haue synned many tymes in the yere ayeÌ„ste the coÌ„maundment of god And therfore these thre daies we shall faste and pray to god of mercy and remission of oure synnes and put awaye al the power of the fende and kepe vs from al myscheuous peryl and dredys that fal this tyme of the yere more than any other tyme For in this tyme many grete thundres and lightnynge and as Lyncolnyence saith Ther were fendes that fleteryn in the ayr for fere of the blast of thundrynge whan that criste coÌ„me to hell gates whan he dispoyled hell And so yet whanne they here the thunder in the ayre they been so agast therof that they fallen downe and then go they nat vp ayen tyll they haue don some cursed dedes For than they 〈…〉 tempestes in the see and drawe downe shippes and make debate emonge the people and make one to slee a nother and tende fyre and brenne houses and drawe downe steples and trees and cause wymmen to ouirlye their children and make people to hange theym selue and drowne them self in wanhope and in dispayre and do many cursed dedys And for to putte awaye all suche myscheuys the power of the fende Holy church hathe ordeyned that al cristen peple shal faste and goo in processioun these thre daies and pray to god and to oure lady and to all the saintes of heuyn of helpe and socoure ¶ wherfore in these processiones belles be ronge baners be spleyed the crosse coÌ„myth after the people suyth after For right as a kinge whanne he goth to a battayl his troÌ„pettes goon to fore Thenne the baners and thenne coÌ„meth the king and his oft folowynge So in this processioun the bellys been goddes trompettes the baners coÌ„me after Thenne coÌ„meth the croce in cristes lyknesse as kinge of cristen people and all sewe him and with her good prayers chace awaye the fendys that they
Crysten people that wyll calle hym And specyally in lernyng of the feyth but yet for mannys wyttes be dulle to lerne theÌ„ne they maye not se nor here â–ª but they be brought in by grete ensample But that people is not most comendable yf we may by ensample come the soner to the byleue in the fader and the sone and the holy ghoste thre persones and all one god take hede of this ensaÌ„ple â–ª Of â–ª yse snowe and water howe yâ— thyse thre ben dyuerse eche in substauÌ„ce and yet is all but water ye may vnderstonde by the water the fader bi the yse the sone and by the snowe the holy ghoste water is an element that hathe grete myght and strenthe as the mayster Alisaunder sayth It is aboue heuen in the maner of yse side a castall and doth worship to heuen and anone it is vnder erthe And therthe is grounded vpon water And dauid saith in the psalter it is al about the worlde and in all thinge for in harde stones and yron somtyme is swete water for this water is soo full of myghte that is to vnderstonde the fader that his power is soo moche that he gouerneth al the worlde and knoweth all thynge all thynge is at his wylle and commaundement By the sone Ihesu crist ye shall vnderstonde yse that is water congeled harde and bretyll that is ihesu cryste very god and man that toke the substance and freilte of mankynd ¶ whan he was conceyued of the holy ghoste in the virgyn Mary and borne of her body god that suffred passion vndre ponce pylate done vpon the crosse deyed and was buryed and the thirde daye rose from deth to lif and after on holy thursday styed vp in to heuen and shall come ayen at the daye off dome and deme the quycke and the dede By the snowe ye shall vnderstonde the holy ghoste for ryght as snowe is but water and yse and lyghte in thayre but how noo man can telle So comyth the holy ghoste from the fader the sone Spiritus sanctus a patre et filio noÌ„ factus nec creatus nec genitus sed procedens But how it is for noo man to study for it excedith all mennys wytt to stody therupon but sadly byleue the fader is full god almyghty and of him come the sone full god and of hem bothe comyth the holy ghoste full god This trynyte was knowen in the fullyng of cryste as the gospell telleth· In baptismo cristi tota trnitas se manifestauit scilicet pater in voce filius in carne spiritus sanctus in coluÌ„ba et totuÌ„ celum apertum erat ¶ Thenne our lorde Ihesu cryste was baptised in the water of flom Iordan And all the people nye of the countree there aboute were baptysed there wyth hym and as they were in her prayers Et aperti sunt celi et spiritus sanctus descendit sicut coluÌ„ba The holy goost come downe in liknesse of a whyte doue And lyghted on crystis hede Et vox de celo dicens Hic est filius meus dilectus in quo michi bene complacui And the fader spake in heueÌ„ and said Thou arte my welbeloued sone that pleaseth me well that was the holy trinyte that spake in his persone and the sone was bodely there in his persone Than Iohan baptist sayd to the peple Ecce agnus dei See the lambe of god And the holy goost was seen in his persone Sicut columbaÌ„ descendenteÌ„ â—s a 〈◊〉 done come downe and thise thre ben but one god in trinite wherfore it were full nedefull to all crysten people to praye besely soo that we maye haue grace to haue the parfight loue to byleue in the fader the sone and holy goost thre persones and one god in Trinyte ¶ Narracio ¶ we fynde that the moder of Saynt Edmunde of pountney as he stodyed of this holy trynyte she appered vnto him and leyed in his honde thre ringes eche with in other And in the first was wryten Pater The fader In the secound Filius The sone In the thirde Spiritus sanctus The holy gooste sayd My dere sone To suche fygures take hede and lerne what thou mayst And take good hede to this ensample For ryght as a rynge is rounde wythoute ony beginnyng and ending right soo ben thre persones in one god But for to stody how it myghte be it is but foly for it excedeth ony mannys wytt to muse ther vpon but sadly byleue ther vpon ¶ Narracio ¶ we rede of a clerke that was gretly lerned in dyuinyte the whiche stodyeth besely to haue broughte this in a boke why god wolde be byleued one god â— thre persones â— soo as he walked on a day stodyeng on this mater by the see sonde he was ware of a faire child sittyng on the see sonde had a lytyl shelle in his honde therwyth he toke water out of the see and cast it in to alâ—tyl pytte fast by Thenne sayd this mayster to this chyld Sone â—â—at doost thou and he sayd Syre I am abowte to haue all this water yâ— is in the see in to this lytyll pytte TheÌ„ne said the mayster that shalt thou neuer doo it passeth ony mannys power Syre sayd he as soone shall I doo this as thou shall doo that thou arte aboute to doo And anone the child vanysshed awaye Thenne this mayster thought it was not goddis wyll lefte his stodyenge in that mater and thanked god hyghely By this ensample ye may see that it is not goddis wil that we shold muse in that mater But stedfastly belyue in the fader the sone and the holy ghoste Veni per fidem trinitatis Come by feyth and loue of this perfyght feyth of the trynite Veni per opera misericordie Come by the werkys of mercy doing Veni per opera iusticie Come to this belyue by doyng of werkis of rightwysnesse and thus ye shal come to this parfyte beleue fader sone holy ghoste Et tunc conoraberis corona glorie eterne ¶ And thenne thou shat be crowned wyth a crowne of euerlastynge Ioye and blisse to the whiche brynge vs to the holy Trinyte ¶ De corpore cristi GOod frendis ye shall vnderstonde that this daye is an hye And a solempne feste in holy chirche the feste of Corpus cristi it is the feste of oure lordis owne body the whiche is offred to the hye faâ—er of heuen atte the auter in remyssion of oure synnes for all Crysten people that lyue here in parfyte lyf and charyte and grete socour and help in releuyng hem that ben in peynes of purgatory there abydyng the mercy of god ¶ ye shall vnderstonde that this feste was found by a pope that was called Vrban the v the whiche had grete grace and deuocion in the sacramente of the aulter consyderyng the grete mede helpe and socour to mannys soule And to the forderynge of lyuyng to all crysten people here in
whan saint wolstone visited his busshopriche the people brought a man bifore him that dyd his neyghboures moche disease wold neuyr be in peas praynge the busshop to chastice him whan the busshop hade prechyd to this man he was euir leâ—gre the worse Then the busshop and al the peple prayed to saint mathye to shewe some myracle by this maÌ„ what he was worthy to haue Then anoon in sighte of all the peple there came oute of the erthe ii fendes with brennynge hokes and plucked this quycke man doune to hell And whan he was gone the people were releuyd and had reste and peas euyr after Amen De annunciacione beate marie virginis gOode frendes suche a daye ye shall haue an highe and a solempne feste in holy churche thannuÌ„ciacion of oure lady he that hath auowed or ioyned in penaunce must faste the euyn ¶ ye shall vnderstonde that it is called thannuÌ„ciacion for this cause For the fad of heuyn sent his angel gabriel Missus est angelus gabriel a deo in ciuitateÌ„ cui nomen Nazaret In the cyte that was called Nazareth to oure lady that was newe weded by the byddynge of god and reuelacion of the holy ghooste to a man called Iosephe And as she was in her chambre in her praiers the angell gabriell come to her said Oure lorde is with the Then was she gretly astonyed of this gretynge For there was in the countre a man that coud moche wichcraft so with helpe of fendes he made hym self lyâ— an angel came to dyuerse maydens said he was sente from god to theym on his message so ofte tymes laye by hem dyde hem grete vylonye thenne whaÌ„ our lady herde telle of that man she was a drad lest it had be he For she had spoke wyth noo angell before nor ther were no suche wordes ne suche gretinges made neuer none to her before Thenne gabriell the angell comforted her and saide ¶ Ne timeas maria inuenisti graciam apud dnÌ„m Drede not mary forsoth thou hast fouÌ„de grace at our lord For amonge al the wymen our lord hath chosen the for to be moder of his sone And hym thou shal coÌ„ceyue by feyth by loue of the holy goost wythout ony dede of maÌ„ that shal shadow the. quenche al flesshely lust tende the lyght of goostely loue that thou shalt coÌ„ceyue the sone of the hyghe god And thus thou shal be moder mayde so was neuer none before Thenne anone our lady herde thise wordes and anone therwyth come a spirituel swetenesse ioye in her herte that anone or ony erthely man cowde telle it so wyth al the reuereÌ„ce of mekenesse that she cowde She answerde thus ayen and sayde Ecce ancilla domini fiat michi secundum verbum tuum Lo here goddis own mayd redy to goddis wyl prayng it may be to me ryght as thou sayst Thus that blissed body coÌ„ceyued our lord Ihesu cryst in euerlastyng ioye to al the world Thus I ma eye lykeÌ„ our lady to a precioê° stone called onyx it is as clere as ony cristall shal of kynde whan the sonne shyneth hote on hym he openeth and receyueth a droppe of the dewe of heuen in to hym and closed ayen tyl ix monethes after thenne it openeth and falleth out a stone of the same kinde and so closeth ayen as euer it was â–ª and neuer openeth after Thus our lady was as clene as ony cristal for the hote loue of the holy goost at the ix monethis ende she was delyuered of her sone our lord Ihesu criste and was after as clene mayden as she was to fore Thenne whan the angell had done hâ—s message he wente his waye to heuen â–ª And our lady wente to her cosyn elysabeth that was grete wyth châ—ld with Saynt Iohan baptist And when she come to Elysabeth she grete her mâ—kely And assone as our lady spake to Elysabeth the childe in elysabethis woÌ„be pleyde and made grete ioye For he sawe that our lord had take mankynde and was come to saue hem that was lorn Thenne our lady dwelled there wyth Elysabeth her cosyn tyll the tyme that saynt Iohan was borne and was mydwyfe to Elysabeth and toke saynt Iohan from therthe and ther she lerned all that her neded for to knowe ayenst the tyme that her sone shold be borne And was parfyte ynough therof Thenne mekely she toke her leue and wente home ayen to Nazareth Thenne thoughte Ioseph he wold go loke how his wyf dyde and wente towarde her And whan our Lady herde of his comynge she wente ayenst hym and grete hym full mekely But whaÌ„ Ioseph sawe her grete wyth childe he merueyled gretely how that myght be For well he wyste it was not his for he had neuer part of her body in that degree For he knewe well that she had made a vowe before that she wold neuer haue parte of mannys body And thought how that he was made to wedde her by the byddynge of the holy gooste and grete myracle shewynge thought right in his herte he was not worthy to dwelle in her companye thoughte in his herte to haue gone home ayen and to leue her there Thenne come an angell to hym and sayd be not aferde to take mary thy wyf to thy kepyng for it is of the holy gooste that is quycke in her body For thou shalt be kepar and norissher to her child whaÌ„ it is borne calle it Ihesus For he shall be sauyour to all the world Thenne ye shall vnderstonde that for iiii causes As saynt Ambrosius saith Oure lady was wedded to this olde man Ioseph The firste was yf she had conceyued wythout wedlocke the iewes wolde haue said that she had be an euyll woman of her body and soo haue stoned her to deth The second cause was for she was soo shame faste that and she had herde ony haue put ony defam to her she wold haue deyed for sorowe The thirde cause was for Ioseph sholde bere wytnesse of her maydenhode The fourth cause for Ioseph sholde helpe her at her byrthe and brynge her to Bethelem and after in to Egypte and so ayen in to her own countrey For thise four causes she was wedded to this olde man Ioseph and also to begyle the fende that he shold not knowe hym fro another childe Now haue ye herde of the AnnunciacioÌ„ There be some people that aske a question why there stondeth a wyne potte wyth lilyes betwene our Lady and gabriell the angell at her salutacion This is the cause For our Lady at her salutacion conceyued by feyth ¶ Narracio ¶ It befell thus vpon a cristmas day that a Cristen man and a Iewe satte to gyder and spake of the Concepcion of our lady and as they were there stode a wyne pot to fore them with a lilie therin Thenne sayde the cristen man we byleue that our lady conceyued lyke as this lylye conceyued coloure of grene
fight for hem all and bothe the endes of the brydge shulde be drawen vp And whiche of theym that hadde the victory sholde haue bothe the kyngdomes Thenne was eraclius so full in feyth of the crosse trustyd in the prayer of the people that he ouircome his enmy Thenne cosdres people by strengith of the holy gooste turned to the feyth by free wyll of hem selue And whanne they were all criste nyd then went Eraclius with both the ostes to the olde kynge cosdre as he satt in his trone and saide to him thus For by cause thou haste doo worshyp to the holy crosse thou shal chose if thou wil be crystned and haue thy kyngdome ayen for a lytell trybute in reste and peas or els to be dede and he forsoke to be cristned Thenne anoon Eraclius smote of his hede and made a crye that his treasoure sholde be dealyd emong his men and precious stones and other Iewelles sholde be kepte to restore the churches that were distroyed and bare the crosse to Ierusalem And whan he came to the mounte of olyuete toward the cyte of Ierusalem rydynge on a traped horse he wolde haue ryden into the cyte of Ierusalem but sodenly the gates fell to gydder was a playn wal Thenne he was gretely astonyed and marueyled gretly of that vengeaunce and made a grete mone Thenne come an aungell and stode vpon the gates sayde Quando rex noster whan the kynge of heuyn come this way thrugh this gates towarde his passion he rode on no trapped horse nor in no clothe of golde but mekely on a symple â—sâ—e gyuynge ensample of mekenesse to al peple Thenne the aungell went his way then the kinge with all the deuocion that he coude or myghte doo anoon dyd of his clothes to his sherte and went bare foot and bare legged Then the gate opnyd he wente in to the cyte so to the temple and offred the crosse ayen as it was to fore Thenne for the grete ioye that the people hadde of that crosse and for the grete miracles that god shewed it was more worshypped after thanne it was to fore and the worshyp of the croce that was cast downe after was lyft vp ¶ wherfore this day is called they altacion of the crosse For as saint Austyn sayth the crosse was firste of grete spyte and vilany nowe it is of so grete worshyp that emperoures kynges worshippe it ¶ Narracio ¶ we rede in legenda aurea that a iew come to a churche and for defaute that no man was in the churche he went to the rode and for greate enuye that he had to criste he cutte the rodes throte and anone the bloode stert out on his clothes and so his clothes were all rede blood and thenne he hyd the rode in a pâ—â—uye place And as he wente home a cristen man met him and saide to him Thou haste slayn some man where hast thou done him and he sayd nay and the cristen man saide thy clothes been all blody of him Thenne this iew kneled downe and saide Forsoth the god that these cristen people byleue vpon is of greate vertue tolde him howe he had done and cryed mercy with al his hert and soo he was cristenyd a holy maÌ„ after and so went to euirlastynge ioy and blysse to the whiche god bring vs all Amen De quatuor temporum gOde frendes this weke ye shal haue ymbre daies that is wednesday fridaye and saturday the whiche Câ—lâ—xt the pope ordeyned iiii tymes in the yere to al that be of couenable age to faste For certayn causes as ye shall here Oure olde faders fastyd foure tymes in the yere ayenste foure hye and solempne festes if we wol shewe vs gode children we must fast folowe the same rule that they vsed therfore we faste iiii tymes First in marche The seconde at wytsontyde The thridde bitwene heruest and seed tyme and the iiii bifore cristmasse Marche is a tyme that it dryeth vp the moistre that is in the erthe wherfore we faste that tyme to drye the erthe of oure body of the humoures that be nedefull to the body and to the soule for that tyme the humoures of lechery temteth a man moost of any tyme of the. yere Also we fast at wytsontide for to gete grace of the the holy goste that we may be in loue and charite to god and to all the worlde Caritas cooperit multitudinem pecâ—atorum Charite couereth the multitude of synnes Also we fast for to haue mekenesse in our hertes and to putte awaye all pryde that reyneth within vs Also we faste bitwene heruest sedetyme for to haue grace to gader frutes of gode werâ—is into the house of oure conscience and so by ensample of gode lyuynge emong the people that we be comen with both ryche and pore Also we faste in wynter for to slee all stynkynge wedes of synne and of foule erthe of flesshely lustes that make good aungelles and good people to withdrawe theym fro vs. For right as the nettyll brenneth roses and other floures that growe nye him In the same wyse a vicious man or woman stereth setteth on fyre theym that be in their company And for these causes we fast foure tymes in the yere and euery tyme thre daies that betoken thre speciall vertues that helpe a man to grace that is fastynge deuoute prayenge and almessededys doyng And by opunion of moche people these dayes be called ymbre daies bycause that oure elder faders wold on these daies ete no brede but cakes made vndre asshes so by the etyng of that they reduced into their mynde that they were but asshes and so sholde turne ayen wyst natt how sone by that they turned away from all delyciouse metes and drynkes toke non hede but that they had easy sustenaunce This caused theym to thynke on deth that wyll cause a maÌ„ to desire no more than he nedeth and absteyne him selue fro all maner of bodily lustes And to encrese in vertues by the whiche we may come to euirlastynge blysse Amen De sancto Matheo gOode frendes suche a daye ye shall haue saint Mathewes daye whiche was cristes appostyl and ye shall faste the euyn come to god and holy church in the worshyp of god and saint mathewe He is gretely comeÌ„ded in holy churche for certeyne holy vertues that he hadde He was obedieÌ„t to criste at the firste calling the gospell he preched without faynynge he suffred passion withoute any denyenge Firste he was obedient to criste at the firste callynge for he satte at a certeyn place besy to gete good and crist come that waye and loked on him and bad him come and goo with him Thenne he caste soo greate loue to criste that he lefte all his godes that he hadde sued criste forth full symple and ful pore Also he fedde criste gladly for on a daye he prayed criste to ete with hym and made
neither to lese myn owne soule ne youres I purpose by his leue homly thus to shewe it and rede it to you in the boke For to your lerning it is as goode as withoute And thus dyd Esdras moyses and Baruke in the olde lawe and so dyd criste alsoo in the newe lawe â–ª And right as I am thus bounde to tell and to teche it you so be ye bound to lerne it and to conne it and soo to teche it to other folke the whiche be vndre you to youre power And howe ye shall coÌ„me to this knowlege of god these thâ—nges folowynge shall shewe you ¶ This is the firste peticion of the Pater noster The firste is the Pater noster the whiche oure lorde made and taughte his disciples which conteyneth seuyn shorte peticiones The firste is Fader oure that arte in heuynes halowed be thy name By this ye be behold to loue eche other as sustre and brother And also to yelde him worshyp dâ—ede for the gret worthynes riches and farrnesse that he hath here yeuyn lente to you For more worthynesse may nat be than to be called the sone of god ne ryches greter thanne to be ayr of the blys of heuyn ne more fayrnesse thenne to be lyke to suche a fader for we be all â–ª bretherne and susterne of one fader modre that is god and holy churche In tokenynge that noon of vs sholde scorne other as the proude dothe the pore 〈…〉 ¶ He is also in heuyn nat withstondynge that he is in euery place but yet mooste propyrly he is in heuyn Therfore halowe we so his naname in vs here that we defoule natt his holynesse by synne But that by the yefte of wysdome we may so here be clensed fro all fylthe of synne and so fulfylled of his loue that all other louys contrarye to his wyll be byttre to vs. ¶ The secounde is thy gyngdome come to vs 〈◊〉 is to saye that he and his holynes soo reyne and gouerne all oure lyf here that we may after reigne with him in blys that euyr shall laste and by very charite thou shalt distroye the foâ— synne of enuye ¶ The thridde is thy wyl be doon in erth as it is in heuyn tho that grudge in sekenesse losse of godes or other diseases ayenste god do agaynste this peticion and greatly displease god Therfore praye we that as all aungelles and holy soules please god in heuyn soo must we here in erth noo thynge askynge ayenste his wyll And thus by loue thou shalt distroye the foule synne of wrathe ¶ The fourthe is Oure euery dayes brede gyue vs to daye that is to say oure full sustenaunce of body soule Thus prayed the wise man that sayd Lorde neyther richesse ne pouerte gyue me But that that is necessary to my lyuelode By this is couetyse distroyed and the gyft of compassion and pyte brought in ¶ The fyft is and forgyue us our trespasses as we forgyue theym that trespasse agaynste vs This is ayenste the that beryst grete rancor and malyce agaynste thy neyghboure Or art to gredy of thy dettes to the pore and wylte nat forgyue him a lytell dette or trespasse there as god forgyueth the many greuous offences for the whiche ne were his grete mercy thou sholdeste be dampned To this therfore is knyt the spyrite of connâ—nge â–ª that shewith that what thou arte and what parell thou stondest in and what oure lord suffred for the. ¶ The syxte is And lede vs nat in teÌ„ptacion It is nat to praye here that noo temptacion assayll vs in that the deuyll hath lycence to tempte man as he dyd â–ª Cryste and his appostels and vs aldaye dothe soo that his power may nâ—t be putte awaye withoute the helpe and merâ—y of god Therfore holy fader by the helpe and grace of the spyrite of pyte kepe oure hertes in temptacyon that we consent nat ne be ouircome with synne ¶ The vii is But delyuer vs from all euyll of synne amen And this is the laste peticion to the whiche is yeuen the spyrite of drede that maketh a maÌ„ to withdrawe him from all euyll of synne for the begynnynge of wysdom is to drede god and his right wysnes These seuyn peticiones thus wythe a clene herte asked remeueth and putteth awaye the seuyn dedely synnnes and endueth thy soule with many holy vertues ¶ Aue maria Furthermore as for the salutacion of oure lady pope Vrban and pope Iohn to al beynge in clene lyf that in the ende of the Aue maria say these wordes Iesus amen as ofte as they say it they haue graunted of pardon lxxx and foure daies And so as often as thou sayste oure ladies sauter soo ofte thou haste of pardon xxxiiii yere xxx wekes ¶ These be the xii articles of the faythe The firste is Credo in deum patrem omnipotentem creatorem celi terre et cetera ¶ The seconde thynge that thou shold knowe god by be the articles of the feythe By the whiche grace and mercy be purchased of god and eche vertuous dede strengthed what this fayth is thies articles suynge shall shewe you ¶ The firste is I byleue in god fader almyghty maker of heuyn and of erth To byleue to god is one and to byleue in god is another The deuyl beleueth to god that is to saye that he and his wordes ben true yet many one faileth herin For and they dyd byleue that the wordes of god were true that is to say that for their gode dedys they shold haue euirlastinge lyf and for their euyll dedys the peynes of hell they wold eyther for drede or for loue amende theim To byleue in god saith saint austyn is to cleue to god by loue fulfyllynge his wyll this is very byleue Thus and if thou synne ayenste god it is for lacke of byleue yet in that he is of power to plenysshe the. If thou wylt nat leue it The secounde is Et in iesum cristum filium eiê° vnicum dominum nostrum I byleue in iesu criste his only sone oure lorde Vnderstonde here that iesu cryste the sone is in heuyn with the fader withoute begynnynge and that the fader dothe nothyng withoute the sonne ne the sonne withoute the fader And thus both they be almyghty The thrid article is Qui conceptus eÌ„ de spiritu scoÌ„natus ex maria vigrine I byleue that he was conceyued of the holy gooste and borne of the virgyne mary Here Criste the seconde persone of the holy trynite tooke flesshe blode of oure lady by the â—oly goost with oute medlynge of man She beynge a mayde after as she was to fore For as she conceyued him with oute synne bodily payne She childed him very god and man The fourthe is Passus sub poncio pilato crucifixus mortuus et sepultus I byleue that he suffred payne vndre pounce pylate doon on the crosse dede and buried Here Criste the sonne of god
â–ª it shall deye to the poure maÌ„ and not to the. ¶ Soo sayth paryfyens therfore vse leeffull chaffare and wyn wythoute subtylte or sleyght not as moche as thou mayst But that that is resonable to thy sustenaunce after thyn estat is dewe This desyred this wyse man of our lord when he said neyther ryches neyther pouerte lord yeue me but oonly lord that is necessarye to my lyuelod ¶ The viii thou shalt not bere fals wytnesse In this is forboden all maner of lefynges conspyracy and forsweryng wherby that thy neyghbour leseth his catel frenshyp or good all suche ben called the children of the deuyll For they put out trouthe and brynge ynne falsehed Put oute cryste and brynge ynne the deuyll lesynge stondyth not oonly in fals wordes But also in fals werkys and yf thou be a crysten man lyue ther after or ellis thou lyest There be thre maner of lesynges one is when thou lyest wyth full purpose to hurt thy neyghbour And thenne it is dedely synne Another is whan thou lyest to further thy neyghbour in a trouthe and thenne it is not soo moche euyll ¶ The third is when thou lyest for the dysporte of them that be aboute the. not wyllyng to hyndre ony persone ¶ Thyse two be venyall but thou haue them in custume therforr beware of all maner lesynge and neyther for loue ne hate ne for mede bere noo fals wytnes The ix is thou shalt not desyre thy neybours wyf In the seuenth commaundement god forbedeth the dede of lechery and theyr desyre In tokyn that they be both dedely synne yet somme wene but they doo the dede it is noo synne Cryste therfore wyllyng all suche to be clene wythin and wythout bothe in body and in soule sayth this All that sewe a woman to the couetyse of theyr lust they do lechery wyth her in theyr herte And thus by shrewd thoughtis man is ofte tyme departyd from god ¶ yet sayth saynt Byrgit in her vysions But yf ylle thoughtis were somtyme to man He shold wene hym self f rather angell thenne man And soo all euyll thynge cometh off hym self and none of god ¶ Therfore that man sholde vnderstonde the infirmyte that he hath off hym self and the strenthe that he hath off god it is necessarye sayth she that he be suffred somtyme of the greate mercy of god to bee temptyd wyth euyll thoughtes To the whiche yf he consente not they be but a purgacion to his soule and a kepar of his vertâ—â—s Therfore whan shrewd thoughtis come to the wythstonde the first suggestyon and lete thy sowle alweye soo laboure that he consente not to delyte in theym And thenne haue in mynde the bytter paynis that Crist for the suffred And the endeles blysse of the ioyes of heuen that thou muste lese yf thou consente to theym and the bytter paynis of helle also that thou shalt haue yf thou deye in theym and yf thou thus doo thenne shalt thou haue in mynde thy laste ende and neuer doo synne ¶ The x. commaundement and the laste is thou shalt not desyre thy neghbours thynge hous lande oxe asse neyther noo thynge that is his For suche desyres of couetyse as scripture maketh mencion Balaam Nacor Anani Gyesy Achab Iesebel and many other fyll to grete myschyeff bothe off body and of sowle Therfore be ye well war al 's of all suche fals desyre And take noo mannis good ayenste his wyll lest it falle to you as it dyd to them And thynke also that wythout satysfaccion or hauyng wyll to amende the therof The pope ne none by hym may dispence wyth the. and yet thou stondyst acursyd of all holy chirche in the greate sentence foure tymes in the yere what shall all suche false desyre theÌ„ profyte the. when the curse of god shal thus abyde on the. there is noo man that bredith the curse of god nowe ¶ But whan cryst at the dome shall saye that scrypture makyth mencion of Goo ye cursed in the euerlastynge fyre of hell Thenne shall they bothe drede it and fele it For this word goo ye cursed shall be more peynfull as doctours sayn thenne the paynis off a thousand hellys though they were all gadred in to one All thyse ten bâ—hestis ben brought in two of the gospell that is loue god aboue all thyng And thy neyghbour as thy self f Fyrst thou shalt loue god wyth all thy herte that noo thyng be nerer thy herte then god In all thy soule that thou suffre noo synne abyde wythin thy soule for the loue of god And wyth all thy mâ—â—de that thou spare not for myschyâ—ff to please god Thy neyghbour also as thy self f in good and not euyl as moche as thy self in helthe in seekenes in welthe and in woo ¶ Thus for loue thou shalt kepe goddis commaundementis and not oonly for drede of peyn Thise commaundementis sholde eâ—â—e man telle and teche his childre And thus bad our Lorde to moyses thyse wordes said he â–ª the whiche I take here this daye shall be in thy herte Thou shalt telle them to thy sonnys â–ª thynke on hem slepyng wakyng syttyng goyng Thou shalt bynde theym as a sygne to thy hand and wryte theym on the doorys lynterâ—â—s of thy hous And shalt rewle all thy thoughtis wordes and dedes preuy and apert in eche place by thyse commaundementis off god Foryete not thyse wordes sayth he ne fall they not from thy herte all the dayes of thy lyf Thus gouerne ye your meyny sayth saint Austyn For as we thus speke to you here in the chirche soo shold ye to yours at home that ye may gyue tre we rekenyng to god of theym that be subgettis to you and telle theim sayth he the loue and the swetenesse of heuenly thynges and the grete bytternes of helle for ye shall answere for them at the streyâ— daye of dome and counseyll them all that they be not neglyent in no wyse to lerne thyse commaundemeÌ„tis for drede of this sentence that folowyth yf thou wolt not here the voys of thy lord god seyth he That thou kepe his commaundementis all thyse curses shull come to the and take the thou shalt be cursed in cytee in felde cursed shall be thy relyques the fruyte of thy body thy fruyte of thy loÌ„de The drouys of thyn oxyn and the flockes of thy sheep thou shalt be cursed in the goyng ynne and goyng out Thou shalt be smyte wyth hunger seekenesse and pestylence wyth adders wyth fyre wyth hete wyth colde and wyth corrupte ayer ¶ All thyse shall pursewe the. and thou shalt perysshe And yf thou wolt here the voyce of oure Lord that thou lerne and kepe his commaundementis He shall make the hygher thenne all that dwelleth in erthe And all thyse blyssynges shall come to the and take the Thou shalt be bsissed in cytee and in felde in the frute of thy body and fruyte of thy lande in
the vncōnynge that he sauoure rightfully A nother is gyue counceyl to hym that asketh it that he werke and do truly The thridde chastice him that trespassith that is to saye repreue or bete or do other due correction The fourthe comforte the sory as with gyftes wordes of comforte or suche other Thr v. forgyue theym that trespase to the For if thou forgeue hem nat god wyll nat forgyue the the rancor the offence thou muste nedes forgyue The accion and the amendes be at thy owne wyll The vi that thou suffre mekely whanne men trespasse to the that they be nat the more prompte to synne but that they be the more feruent to do penaunce gode werkes and be more redy to suffre disease than to doo it If any man chyde the. blame the. repreue the or do the wronge kepe sylence sette bifore a sharpe worde the chyld of sufferaunce and thynke that oure lord Iesu was bobbyd and buffetyd spy◠vpon and scorned and euirmore he helde his peas Therfore what disease fall to the beleue it cōmyth the for thy synne and so thou shalt suffre it the lightlyer if thou take hede wherfore it cometh The seuynth is pray that is to saye for thyn ennemye and all tho that ben synfull And if thou mayst help theim with noon of these seuyn a fore praye to god to helpe theym Criste sayth loue your ennemyes and doo well to theym that hate you And pray for theim that do you persecucion that ye may be the children of heuyn And thus may ye fulfyll the dedys of mercy bothe bodily and gostly Sequntur septem virtutes ¶ The sixth thynge that thou sholdest knowe god by be the seuyn principal vertues that euery man and woman ▪ shulde vse The firste is faythe whiche is grounde and begynnyng of our saluacion And it stondeth in thre thynges In the vnite of the godhede in thre persones In the manhode of Crist and in the sacramentes of the churche This vertue is nedefull to all cristen folke For it is the begynnyng of all good werkes So that feyth withoute good werkes Ne gode werkes withoute true faith may no man please god almighty The secounde is hope this is a truste by the mercy of god to be sauyd ¶ And it stōdeth in the grace of god and good werkes Nat only to hope in oure good dedys but in hem bothe to gyddre For we shall nat hope so lytell that is called wanhope that we shull hope to haue blysse if we wel done nat so moche truste in the mercy of god for to hope to be sauyd withoute good dedes The thrid is charite that is the ende and perfection of all the commādementes of god And vnderstonde in this that thou loue god aboue al thing And thy neyghboure as thy selue So that that one may nat be louyd withoute that other And thus sayth saynte Iohn That he that loueth god he louyth his brother he that loueth natt his brother which he may se how shold he loue god whiche he may nat see The fourthe vertue is rightwisnesse This is nat elles but a payng of duitye to eche thynge that it duely longith to as to god preysynge and than kynge for the godes of kynde fortune and grace that he hath yeuen the lent the. and therof to gyue him his parte And many other benefettes as in preseruynge the fro many myscheuys vengeaunce that thou haddest fall in and alday seest many one fall in and sholdest happely thy self haue fall in hadde nat his gracious kepynge haue been To thy neyghboure also thou muste yelde loue and charite that is to saye that thou doo right and reson to him in all thyng as thou woldest he dyd to the. if thou wolde he sholde be true to the and pay his dettes and begyle the nat with subteltyes and sleyghte◠in byenge and sellynge do the same thy selue to him If thou woldest also he were nat proude enuyous wrathfull couetous glotonous slouthfull ne lycherous be thou the same And thus in all other tynges as thou woldest thy neyghboure do to the do thou to him And thenne thou kepyst rightwysnesse to thy self Also thou muste nedes haue besynesse to lerne and fulfylle the cōmaundmētes of god and to withstonde synne shrewyd lyuynge ¶ The fyfte vertue is wysdome This vertue departeth good from euyll techyth vs to be ware of sleyghtes of the worlde of the flesshe and of the deuyll And to dyspys◠all that we may and of ii good to chese the better But saint Austyn sayth as many one dothe that thou muste despyse the worlde and hate thy flesshe for me where be the louers of the worlde that lytell whyle a goo were here with vs. There is nothynge lefte of theym butt powder and wormes take hede what they be nowe And what they were thā they were men as thou art sayth he they ete they dranke they laughed and ledde their lyf in erthe in myrth and io lyte and in a poynte they descended in to hell what prouffyteth theym nowe their vaynglory their shorte ioye pompe of the worlde luste of the flessh fals riches greate menye and euyll couetyse where is their laughter their playe their pryde their booste after all this luste howe greate payne and sorowe All that fyll to theym may fal to the sayth he For thou art a man of erth as they were and of the erthe thou lyuest And to the erthe thou shalt turne ayen These been the wordes of that holy doctoure saint Austyn This remēbrance shall make you wyse and hardy to dispise your ennemyes the world the flesshe and the deuyll Saint ysoder sayth that there is no thing bettre thanne wysedome ne noo thing thynge swetter ne lustier thenne knowlege no thynge werse thanne lewdnes Therfore knowe thou what thou shal flee and whyther thou shalt goo loue wysdome and it shall be shewyd to the and it shal come to the. Be besy ther aboute and it shall lerne the ¶ The syxte vertue is strengith This maketh a man myghtye and hardy to withstonde many grete myscheues for the loue of god For it standeth in suffrynge paciently aduersite and mekely to take prosperyte to suffre euynly bothe well and woo that oure herte be nat to high for no welfare ne to moche vndre for no euyll fare butt to be stronge agaynst oure foon both of body and soull that no temptacion make vs fall ne fayll in our fayth ayēst god almyghty ¶ The seuenth vertue is measure whiche is a meane bitwene to moche and to lytell and it stondyth in taking sufficiently that nedeth and refusyng vtterly that is to moche or to lytell Septem peccata mortalia ¶ The seuynthe thynge and the laste that thou shuldest knowe god by is the seuyn dedely synnes that all men shuld refuse for eche of hem is an euyn way to hell Therfore saythe the wyse man as fro the face of the adder fōde
of synfull folke and specyally to theym that wold not knowlege theyr synne here to god in dewe maner Ne were not ashamed of hym This shall be a full hard tormente The eyghte is The horryble syght off deuyllys roryng and cryeng wyth fereful and sorowful voyse wherwyth thus shall they be peyned there That here took no hed of holy ensamplys good dedys ne of techyng ne prechyng of goddis wordes and byddynges The ix is fyrye bondis wherwyth theiÌ„ shulll be bounde there hond and fote and other menbrys that here spendyn theyr menbris and lymmys in the deuyllis seruyce after the luste lykyng of theyr body Thyse ix paynes shall thyse synfull suffre there that here forsoke and lefte vnwysely the felysshyp of the ix ordres of Aungellis by theyr synfull lyuyng but they amende hem or they go hens Therfore be sory for thy synne and amend the whyles thou art here that thou mayst escape all thyse horryble paynis And reygne wyth our lord Ihesu Crist in his hygh blysse of heuen where is euer myrthe after traueyle fredom after bondage helthe after long sekenes lyf after deth perfyt loue wythout drede and euer daye wythout nyght therfore thou shalt haue seuen Ioyes in thy body and seuen in thy soule In thy body fayrnes swetenes strength fredom lust helth and Inmorâ—alite And in thy soule wysdom frendshyp accorde power worshyp surete And ioye wythout ende to the whiche he vs brynge â–ª that for vs dyed on the rood Ihesus goddis sonne ¶ On sunday that last was I Informyd you in homely wyse of the worthynes of mannis sowle what it is when it is out of synne what synne is And how it defowlyth thy sowle Of the sacrament of penaunce also how it is a salue sanatyf for all maner sores of synne when it is discretely vsyd Now by the loue of god I shall declare you the thre partyes of penaunce Contrycion confessioÌ„ and satysfaccyon how by the fulfyllyng of them your sowlys that thus haue ben woundyd wyth synne mowe be reformyd and brought ayen to grace ¶ Fyrst as for contrycion It is sayd but your hertes and not your clothys For confession also shewyth out your hertys afore the prest by open speche of mouth And for satysfaccion Doo ye worthy frutys of penaunce ¶ Thus by thyse thre thynges this holy sacrament of penaunce is preuyd For contrycion also it is sayd in the sawter I haue traueylyd in my sorowys I shall make moyste my bedde euery nyght· wyth my tearys As who saith I haue traueylyd to make satisfaccion for my synnes wyth sorowe of myn herte hauyng in mynde howe longe I haue lyued how I haue spente my tyme. what goodnes I haue lest vn doo â–ª how moche euyll I haue doo and how by my synne I haue lost the felyship of heuen and Ioyned me to the felawshyp of the fend that I am soo here in the vale of tearys full off wretchydnes And my byrthe brought forth vnto mannys synnes and sorowes and shal come to the dredefull dome and gyue a rekenyng for the left and the mooste synne that euer I dyd in worde in dede or thoughâ— not knowyng whether I shall be worthy hate or mede that I wold also be in blysse whiche I may not come to wythout greate torment sorowe ¶ This consyderyng thyn â—arys and werkis thou shalt wel knowe that thou art cause of thyn own sorowe and so for shame thou shalt falle to contricioÌ„ And wynne the grace of god it is a ryght hard herte saith saint bernard that neyther the benefettis of god may grynde ne the paynes of helle may fere Ne the ioyes of heuen may susteyne ne the temporall tormentis ne sorowe maye chastise many one there is that can not be contryte in that they know not what contricion is Therfore ye shal vnderstonde that contrycion is a sorowe off thy soule formyd by grace whiche comyth of forthynkyng of synne drede of the hygh doom wyth a stedfast purpoos to be confessyd to do satisfacion after the precepte of the chirch 〈◊〉 is also a conuersion of thyn herte from euyll to good from the deuyll to god and from vyces to vertu There be many that haue contrycyon but not perfyte as when the herte is touchyd wyth the handys of god By inspyracion to make the perfyte sorowfull for thy synne yet for hardnes off thyn herte hapely thou yeldeste the not fully But somwhat art lesse in as moche as thou begynnest to turne This is called attricion ¶ But when wylle and desyre off synne in euery parte is fully forsaken wyth full sorowe of herte Thenne it is contrycion And soo verry contrycion is the serche of siÌ„ne â—rigeen saith also that very contricion is to abhorre gay arraye and to desyre the hygher wepyng And fle laughter to spek few And to werke ryghtfully and euer to haue drede sorowe in thyn herte for thy synne for the more that thou louest a thyng the more is the sorowe whan thou lesyst it Aboue all creatures is god to be beloued Thenne it is more sorowe of his losse thenne of all other creatures when thou doost dedely synne theÌ„ lefest thou thy god therfor by gret coÌ„tricioÌ„ thou must gete him ageyn For loke how moch thou hast of grace as saith saynt Gregore so moche thou must haue of sorowe for thy synne The sowlis that are in blesse they mowe noo contricion haue By cause their Ioyes be plentuous They that be in helle sorowen but that sorowe is not formyd wyth grace The sowlis in purgatory haue sorowe formyd wyth grace yet it is not merytory in as moche as it shold haue be had here Thus in this 〈◊〉 mercy oonly helpyth 〈◊〉 â—fter not it is blamefully â—erd 〈◊〉 saynt Ieroâ—â— that can wepe â—he 〈◊〉 of his frende o◠〈◊〉 of tâ—mporall losse and can not wepe and bee sory for synne Thy contrycyon therfore must be sharp in that that thou hast offended thyn heuenly fader that bodely and gostely fedeth the in many wyse and yet must thou be sharpe in that that thou hast offended thy lord Ihesu goddis sonne of heuen that wyth his precious bloode and by his mercy delyueryd the fro the bondys of synne cruelte of fendes and bytternes of the peynes of helle And though our lord saye to the. Not euery man that sayth lord lord shall entre the kyngdom of heuen yet leue hym not but haue hym to the tauerne of contrycion and saye to hym as dauyd dyd The meke and the contryte herte lord thou shalt not despyse And thenne he shall yeue the grace here Ioye when thou goest hens ¶ The fawcon whan he hath take his praye he desyreth noo more therof but the hert And ther wyth he is content so our lord wheÌ„ he had rauÌ„sond vs oute of helle he desyred noo more but a meke and a contryte herte of vs Therfore as the fawconer or he woll yeue the herte vnto
it newes of flax of hempe of wyndemylles of all maner mylles of all maner marchaundise of chafferynge men â–ª and of men of crafte And all tho that any of these thinges maliciously or wittingly or any other thynges witholde â—che ought to be yeuyn to holy 〈…〉 by goddes lawe to harme of holâ—â—che And tho that therto procour 〈◊〉 â—de or in dede ¶ Modus fulminandi 〈◊〉 prelatus alba indutus cum 〈◊〉 â—acerdotibus in ecclesia existenâ—â—â—â— auce erecta candelis accensi◠〈◊〉 â—pulpito pronuncient verba que sequiltuâ— â–ª ex auctoritate dei patriâ— oâ—â—iâ— potentis et beate marie virginis et 〈◊〉 sanctorum excomunicamus anatheâ—atizamus et dyabolo coÌ„mendamus â—â—â—es supradictâ—s malefactores excomunicati sit â—ematizati et diabolo coÌ„mendati sint in villis in campis in viis semitis in domibus extra domos et in oâ—â—â—bus alus locis stando sedendo iacendo surgeÌ„do ambulando currendo vigilando dormiendo comedendo â—â—â—â—â—do et ali 〈◊〉 faciendo illos a luminibus et oâ—â—â—bus bonis ecclesie sequestramê° et diabolo dampnamus et in penis in ferni extinguimus sicut extinguitur ista candela nisi recipiscant ad satisfactioneÌ„ veniant ¶ Finita sentencia exâ— lumen ad terrorem pulsatis campanis ¶ The bedes on sondaye yE shal knele downe on your knees and lyfte vp your hertes makyng your prayers vnto almyghty god for the good state and peas of al holy churche that god mayntene 〈…〉 kepe it For oure holy fader 〈…〉 and all his true college of car◠〈◊〉 that god for his mercy theim â—â—yntene and kepe in the right byleue and it holde and encrease and all mysbyleue and herisye he lesse and distroye Also ye shall pray for the holy londe for the holy crosse that Iesu cryst dyed on for the redempcion of mannys soul that it may come inâ—o the power of crysten men the more to be honoured for oure prayers Also ye shall praye for all archebusshoppes and busshoppes and in especyall for the archebusshop of Caâ—â—terbury oure metropolytayn and for the busshop of N. oure dyocysan that god of his mercy gyue to hem grace soo to rewle holy churche that it may be to the honoure worshyppe of hym and saluacion of oure soules Also ye shall praye for all abbottes pryoures monkes chanons frerys and for all men and wymen of religion in what ordre estate or degre they stonde in from the hyest estate to the loweste degree ye shall also praye for all theym that haue charge and cure of cristen mennâ— soules as curates persones vicaries prestes and clerkes and in especiall for the persone and curate of this churche and for all the prestes and mynistres that serue therin or haf seruyd and for all theym that haue taken any ordre that god geue theym grace well to kepe and obserue it to the honoure and helthe of their soules ye shall also praye for the vnyte and peas of all cristen realmes and in especiall for the good state peas and traÌ„quylite of this royalme of Englonde For oure 〈…〉 for his greate mercy sende 〈◊〉 grace â–ª so to gouerne and rule 〈…〉 that god â—e pleased and 〈◊〉 and profyt and sauacion oâ— this londe Also ye shall pray for oure stâ—ge lady the quene my lorde the prynce and all the noble progenye of theym For all Dukes Erles Barones knyghtes and Squyers and all other lordes of the kynges counseyll whiche haue any rule and gouernance in this londe that god gyue theym grace so to counceyll rule and gouerne that god be pleased the londe defeÌ„ded to the profyt and sauacion of all the realme Also ye shall praye for the peas bothe on the londe and on the water that god graunte loue and charyte amonge all cristen people ye shall pray for all oure parisshenys whether they be on londe or on water that god saue theym from all maner of perellys and for all the gode men of thys parisshe for theyr wyues children and menye that god theym mayntene saue and kepe ye shall also pray for all true tithers that god multiply her godes and encrease For all true telers that laboure for oure sustenaunce that teyle the erthe and also for al the greynes and frutes that be sowen sett or done on the erth or shal be doon that god sende suche wederynge that they maye growe and multiplye to the helpe and profyt of all mankynde ye shall praye for all true shypmen and marchantes where that they be on the lond or on the water that god kepe hem fro all perylles and brynge theym â—â—me in sauetye with their godes Shippes and marchandyses to the coÌ„forte and prouffyt of this Realme ¶ ye shaâ—â— also praye for thâ—â— that fynd any light in the churche or gyue or byqueth boke bell chalyce or westmente londes rentes lampe or lighte wherby goddes seruyce is the bettre seruyd maynteyned the god rewarde it theim at theyr mooste nede Also ye shal pray for all true pilgrames that haue take their waye to Rome Ierusalem saint Katheryn or saint Iames. or to any other holy place that god of his grace yeue theym tyme and space well for to goo and coÌ„me to the proffyt of theyr lyues and soules Also ye shall praye for all theym that be dyseased in this parysshe that god sende theym helthe the rather for oure prayers For all wymen that been in oure lady bondes in this parisshe or in any other that god lende the children cristendome and the moders purificacion And for all them that wolde be here and may nat for sekenesse trauayll or other lefull occupacion that they may haue parte of al the good dedys that shall be doone in this place or any other Also ye shall pray for all theym that be in good lif that god holde theym longe therin and for theym that be in dett or in dedely synne that iesu crist bryng theim oute therof Also ye shall praye for hym or her that this day gaue the holy brede and for him that firste beganne and leÌ„gest holdeth theron ¶ Furthermore ye shall praye for youre faders soules youre moders soules youre godfaders soules youre godmoders soules youre sustern brethern soules and sa◠〈◊〉 frendes soules all the saules 〈…〉 be dounde to pray fore and for 〈◊〉 â—sten soules that god wolde haue prayed fore ye shall say a Pater noster an Aue maria Deus misereatur Gloria patri Kyrie leyson Pater noster Et ne nos OsteÌ„de nobis domine Domine exaudi oroÌ„nem meam Dominus vobiscum Et. Ecclesie tue Deus in euius manu Vel aliter De profundis ¶ Absolne quesumê° domtue animas famulorum tuorum pontificum reguÌ„ sacerdotum parentum parochianoruÌ„ amicorum benefactorum nostrorum omnium fidelium defunctorum ab oiÌ„ vinculo delictorum vt in resurrectionis gloria inter sanctos et electos tuos resuscitati respirent Per cristum dominum nostrum Amen Emprentyd by me Richarde Pinson