Dn̄ica prima Aduentus.

FRendes this daye is called the fyrſt ſondaye in aduent / wherfore holy chirche maketh mencyon of ye comynge of cryſt goddes ſone in to this worlde to bye mā kynde out of the deuylles bondage and to brynge all well doers in to the blyſſe that euer ſhall laſt and alſo of his other comynge that ſhall be atte the daye of dome / whan he ſhall come to deme all wycked doers in to the payne of helle for euer. ¶But the fyrſt comynge of Cryſte in to this worlde brought Ioye & blyſſe with hym / therfore holy chirche vſed ſonges of myrth as (alleluya) and other. ¶And for the ſeconde comynge of Cryſte ſhall be ſo cruell yt no tonge may telle. Therfore holy chirche lyeth doune ſonges of melodye as Te deum lauda. Gloria in excelſis and weddynge / for after that daye ſhall neuer be weddynge more in tokenynge vengeaunce that cometh after. Than after the fyrſt comynge of Cryſt in to this worlde ſaynt Auſten ſayth there ben thre thynges ryfe in this worlde / that is byrthe / trauaylle / and deth. This is the teſtament that Adam oure forme fader made to all his ofſprynge after hym that is to be borne in ſykenes / and for to lyue in traueyle / & for to deye in drede. But Cryſte he came to be our ſocour of this teſtamente. And was borne and traueylled and deyed. He was borne to brynge men of out of ſykeneſſe in to euerlaſtynge hele. He traueyled to brynge man to euerlaſtynge reſte. He deyed to brynge man to euerlaſtynge lyfe. ¶This was the cauſe of the fyrſt comynge of cryſte in to this worlde / wherfore he yt wyll ſcape the dome that he ſhall come too in the ſeconde comynge he muſte leye doune all maner of pryde of herte / and knowe hym ſelfe a wretche of erthe and holde mekenes in his herte / he muſt traueyle his body in good werkes / and gete truely his leuelode with traueyle of his body / & put of hym a waye all ydleneſſe. For he that wyll not trauayle his body in good werkes as ſaynt Bernarde ſayeth / he ſhall trauayle euer with fendes in helle. And for drede of deth he muſt make hym euer redy to god / whan he wyll ſende for hym / that is to ſay ſhryue hym clene of all his ſynnes / and not abyde fro yere to yere / but as ſone as he fayleth anone ryſe vp and mekely take downe his ſhryfte fader / thenne ſhall he at that day of dome haue grete worſhyp / for ryght as a knyght ſhewed his woundes that he hath in batell in moche commendynge to hym. Ryght ſoo the ſynnes that a man hath done and is ſhryuen of and dooth his penaunce ſhall be moche worſhyp to hym / and grete confuſyon to the fende. And that he is not ſhryuen of ſhall be ſhewed openly to all the worlde in grete ſhame to hym. This is ſayd for ye fyrſt comynge of Cryſt in to this worlde (Dominus veniet ad iudicium) ¶The ſeconde comynge of Cryſt is to the dome (Tūc videbūt filiū hominis venientem in nubibus cum poteſtate magna et mageſtate) ¶And theſe comynges ſhal be ſo cruell / that .xv. dayes afore ſhall come tokenes of grete drede ſo that there by the people may knowe that ſone after cometh the dome (Secundum Iheronimum) as ſaynt Iherom ſayth. ¶The fyrſte daye the water ſhall ryſe vpō the ſee and it ſhall be hygher than ony hylle by .xl. cubytes. ¶The ſeconde daye the ſee ſhall falle doune ſoo lowe that vnneth it may be ſeen. ¶The thyrde daye all the fyſſhe & beeſtes in the ſee ſhall make ſuche a crye and rorynge that no tonge may telle / but god hym ſelfe. ¶The fourth daye the ſee and waters ſhall brenne. ¶The fyfte daye all trees and herbes ſhall ſwete blode / and all maner of foules ſhall come togyder / and nother ete ne drynke for drede of dome that is comynge. ¶The ſyxte daye all grete buldynges caſtels tours ſteples and houſes ſhall falle doune and brenne tylle the ſonne ryſe agayne. ¶The .vii. daye all ſtones and rockes ſhall bete togyder that eche eche of them ſhall breke other with an horryble noyſe / that whiche ſhall be herde in to heuen. ¶The .viii. daye the erthe ſhall quake / ſoo that there may may no man ſtande theron / but ſhall fall doune ¶The .ix. daye the people ſhall goo oute of theyr dennes / and goo as they were myndeles and none ſpeke to other. ¶The .x. daye the hylles and the erthe ſhall be euen and playne. ¶The .xi. daye all graues and tombes ſhall be opened and the bodyes ſhall ſtande vpon theym. ¶The .xii. daye ſterres ſhall falle fro heuen ſhetynge out brennynge bemes a dredefull ſyghte to ſee. ¶The .xiii. daye they ſhall deye that beren lyfe. ¶The fourteyne daye heuen and erthe ſhall brenne. ¶The ſyxteyne daye heuen and erthe ſhall be made newe and all people ſhall ryſe in the aege of thyrty wynter and come to the dome (Dominus veniet ad iudicium cum multitudinie angelorum) Thenne ſhall come to the dome oure blyſſed lorde Iheſu Cryſte veray god and man with his aungelles / and ſhewe his woundes freſſhe bledynge / as that daye he deyed on the croſſe with all the Inſtrumentes of his paſſyon. The ſpere crowne / ſcourges nayles / hamer / pynſons / and the garlonde of thornes / to ſhewe what he ſuffred in his paſſyon for mankynde. Then may they be ſory and ferde that haue ſworne by his paſſyon or his woundes / or by ony membre of his body / that ſhal be a grete repreef to theym but they amende theym in this worlde or that they deye. Thenne wyll oure lorde Iheſus Cryſte gretely thanke theym that haue done mercy in this worlde for his ſake to theyr euen cryſten / and wyll ſaye thus to theym (Venite benedicti patris mei percipite regnum. &c) ¶Come ye my faders blyſſed chyldern and receyue ye the kyngedome of heuen yt is ordeyned to you / and ſoo reherſe vnto them the ſeuen werkes of mercy other wyſe called the operacyons of myſerycorde done to the nedefull / ❀ Whan I was houngry ye gaue to me mete (Sitiui et dediſtis miche bibere) Whan I was thyrſty ye gaue me drynke and whan I was herberles ye herbered me / and ſoo forth all ye werkes of mercy. For whan ye gaue ony thynge in my name / it was to me. Thenne ſhall our lorde rebuke the ryche people / that wolde not do for his loue / nor to forgyue no treſpace for his ſake. And ſayd to them (Diſcedite a me maledicti in ignem eternum) Goo ye curſed people into euerlaſtynge payne of helle. For whan I was a houngred ye gaue me no mete. &c. Than may they be full ſory and wo that euer our lorde Iheſu cryſt ſhall thus rebuke them. For there ſhall be no man of lawe to plete nor for golde nor for ſyluer nor other gyftes to helpe. For thenne ſhall nother mayſter ne lordeſhyp helpe but all be ſette beſyde / but ryght as a man hath done ſo ſhall he haue. And there ſhall be dyuerſe accuſers bothe aboue hym and byneth hym and on euery ſyde. Aboue hym ſhall he our lorde Iheſu cryſte his domes man (Iratus eſt furor domini in populo ſuo) without mercy to them that dyde no mercy / and ſo accuſe them of ye leeſt thought that euer was a mys. On the ryght ſyde his aungell tellynge redely where whan and how often he dyde a mys. On that other ſyde fendes chalengynge hym theyres as by ryght for his wycked dedes. Vnder hym helle redy yf he be founde in ſynne that daye they ſhall be payned and in payne withouten ende. That daye poore people ſhall ſytte with cryſt at the dome / and deme the ryche people for yt grete wronges that they dyde to theym / and they myght gete none amendes tyll the daye of dome / thenne they ſhall haue theyr wyll of the ryche people / for whan the ryche done the poore wronge / they can do nomore but praye to god to quyte theym atte the daye of dome. And ſoo he wyll for god ſayth thus (Michi vindictam et ego retribuā) Put all to me and I yelde euery man after his deſeruynge / therfore whyle that ye ben here / make ye amendes to them for your wyckednes / and make them your frendes that be your domes men at the daye of dome and truſte not to them that ſhall come after you leeſt ye be begyled. And drede the payne of helle / that neuer ſhall haue ende.

¶Narracio.

¶Saynt Bede telleth how there was an houſbonde man in Englonde that fyll ſyke and leye deed from the euyn tyll on the morowe. Thenne he roſe and departed his goodes in to foure partyes / and all his owne parte he gaue to poore men / & wente & was a monke in an abbey that was nyghe ye water ſyde. In to ye whiche water he wente euery nyght were it neuer ſoo colde and ſtode therin longe / and ſuffred grete penaunce. And whan that he was aſked why he dyde ſo to ſuffre that grete penaūce. He ſayd to eſchewe a gretter payne that he had ſeen. And he wolde ete but barley brede and drynke water all his lyfe after. And tolde two relygyous men the paynes that he had ſeen / And they were ſo grete that they coude not telle theym openly. He ſayd that an aungell ladde hym in to a place there that one ſyde was ſoo colde that no tonge myght telle the paynes therof. And that other ſyde was ſoo hote that no man myght telle the payne therof / & ſoules weren caſte out of that one in to that other and that was a grete payne to them. And the aungell ſhewed hym the fyre that came out of helle that was ſoo hote. And ſoo ferre as hym thought he myght ſee it / he thought it brent hym / and in the leme therof he ſawe ſoules boyle vp and doune cryenge and waylynge for wo. Alſo he herde fendes crye / caſte oute hote lede and brymſtone to make theyr paynes gretter / and ſo they tourmented ye ſoules in payne / ¶Now lorde god for thy grete mercy haue mercy on vs and kepe vs fro tho paynes / and brynge vs to the blyſſe of heuen that neuer ſhall haue endynge Amen:

¶Dominica in ſeptuageſima

GOod frendes this daye is called in holy chirche yt ſondaye in ſeptuageſme. For cauſe ye holy chirche is moder of all cryſten people / ſhe taketh good hede to the chyldern as a good moder ought to do & for as moche as ſhe ſeeth theym full ſore ſyke in ſynne / and many of theym wounded to the dethe with the ſwerde of ſynne the whiche ſynne hath caught all this yere tofore. And namely this cryſtmaſſe tyme that was ordeyned in holy chirche for grete ſolempnyte / for euery man ſholde be beſy to ſerue god with all his power by cauſe that cryſt hym ſelfe ſhewed that daye ſwetneſſe of loue to all cryſten people. For man he was borne that tyme. And in the ſame fleſſhe and blode as one of vs / and layde in a cradell more poorely than ony of vs / and was cryſtened in water as ony of vs. And alſo he came to a weddynge for to clenſe it from ſynnes / and to make vs holy and brethern to hym / & heyres to ye kyngedome of heuen. ¶For this cauſes all cryſten people owen to be full gladde in theyr ſoules as in that tyme makynge ſolempnyte and myrthe / and makynge them bothe clene in body and in ſoule frome all maner of ſynnes / and geoundynge theym in grete ſadneſſe of loue to god and to all cryſten people doynge grete almes to theym that haue nede. But now the more harme is / for that hyghe & ſolempne feeſt is torned in to foule fylth ſynne and grete ſykenes to the ſoule / as in pryde by dyuerſe wyſe in clothynge and in many dyuerſe gyſe vſynge / in to grete couetyſe / and in to lecherye / ye ſueth alwaye glotonye. In ſlouthe in goddes ſeruyce / as Iapes and vanyte ſyngynge rybaudry ſpekynge / for vanyte cauſed moche ſlouthe for amonge ſuche people he is the mooſt worthy that mooſt harlatry can ſpeke / thus theſe ſolempne and hye feeſtes that were ordeyned to grete worſhyppe of god and of oure bleſſed lady and al the ſayntes in heuen now ben torned in to grete offence to god / Wherfore our moder holy chirche ſeynge her chyldern in ſuche dyſpayre / as a moder full of compaſſyon / ſory in her herte for theym. This daye ſhe leyeth doune alleluya & and other ſonges of myrthe and melodye / and taketh tractus / that ben ſonges of mornynge. ¶Alſo for this holy ſacramente of weddynge is moche defouled by vanyte of ſynne / therfore it is leyde doune theſe dayes / and in aduente. For many that ben now wedded gyueth theym in all luſte and lykynge of the bodyes of fleſſhely luſte of this worlde. And thynketh full lytell of the dethe that is full greuous that cometh ſoo ſone after. But as it is redde by grete clerkes / it is more ſpedefull to mannes ſoule to goo to an hous there as is a corps and wepynge / than to goo to an houſe there as is grete reuell and moche myrthe / for ſuche thynges maken a man to forgete his god and hym ſelfe bothe / but there as is a ſyghte of a corſe maketh a man to thynke on his dethe / that is the ſpecyal thynge to putte awaye ſynne and vanyte of the worlde. For Solamon ſayth thus to his ſone (Fili memorare nouiſſima tua et ineternum none peccabis) Sone haue in thy mynde that thou ſhall deye & thou ſhall neuer ſynne deedly / thus holy chirche hauynge grete compaſſyon of her chyldern ordeyneth thre maner of ſalues to helpe and to hele her chyldern that ben to thynke on dethe Inwardely / to labour beſely and to chaſtyſe the body reſonably. The fyrſt is to thynke on deth Inwardly / holy chirche gyueth enſāple this day in ye offyce of the maſſe (circūdederūt me) The ſykenes of deth hath beclyped me / thꝰ ſayth he techȳge euery gode childe to haue in mȳde how he is beſtade wt deth on euery ſyde / in ſo moche yt he may not ſcape no waye / but euer deth ſueth hym wt a bow drawen and an arowe euer therin redy to ſhote hym he wote neuer what tyme. ¶This is a pryncypall ſalue to euer man that taketh it to herte to put awaye all maner of vanyte & vayne myrthe. But for to vnderſtonde this the better I ſhewe this by enſample.

¶Narracio.

¶I rede of a kynge that euer was in heuy ſorowe and he wolde neuer laughe ne make mery chere / but euer was in mornynge and in heuynes / therfore his meyne & all other men were greued. Therwith they yede to the kynges broder praynge hym to ſpeke to the kynge / and ſayd he greued all tho that were aboute hym with his heuy chere / and coū ſeylled hym for to leue it and make lyght chere in tyme comynge. Thenne was this kynge wyſe & thought to chaſtyſe his broder within a whyle / and full wroth badde hym go home and do that he had to doo. Thenne was the maner of the countree that whan a man ſholde be put to deth / there ſholde come trompettes and trompe afore his gate. Then ſayd the kynge byddynge theym to go trompe afore his broders gate / and men to go with them to areſt hym and brynge hym before the kynge. And in the meane whyle / ye kynge called to hym ſeuen men that he truſte on and badde them that whan his broder was come to drawe theyr ſwerdes & ſette them at his breſt afore his herte. So whan his broder was comen / they dyde as the kynge badde them. Thenne ye kynge commaunded all men to daunce and to make reuell all yt they coude & ſo they dyde. Then ſayd the kynge to his broder / why arte thou ſo heuy of chere / heue vp thy heed & be mery / for all this myrthe is made for ye. Then anſwered he & ſayd. How ſhold I be mery of chere & ſe here ſeuen ſwerdes ſet to my herte / & wote not who ſhall be my deth fyrſt Then ſayd the kynge. put vp your ſwerdes and ſpake to his broder / this it fareth by me ye .vii. deedly ſynnes euer is redy to reue me of my ſoule to ye herte / & this maketh me that I that is the lyf of my body. Thenne ſayd the broder I crye the mercy / for I knewe neuer this tyl now & ſhall be wyſer euer after This I ſaye boldly he yt wyl take this to herte he ſhall haue better wyll to loure than to laughe to ſyghe than to be glad to wepe than to ſynge ſo yt he ſhall fynde ye mynde of deth ye pryncypal ſalue of al maner of ſynne / alſo pryncypaly we muſt haue in mynde ye paynfull deth of our ſauyour yt he ſuffred for vs all / of the whiche is made mencyon in the fyrſt chapytre of Trenys (Attendite & videte ſi eſt dolor ſimilis ſicut dolor meus) ¶That other ſalue is to labour beſely in this worlde / of this labour ſpeketh ſaynt Poule in the pyſtle of this daye & ſayth (Sic currite vt cō prehendatis) Renne ye ſo that ye may haue the game / by this rennynge ye ſhall vnderſtande that he yt renneth for ye game enforſeth hymſelf with all his myght for to rēne faſt Ryght ſo muſt euery ſeruaunt of god enforce hȳ to labour beſely in that degree yt god hath ſette hym in. And men of holy chirche muſt labour in ſtudyenge & prayenge and to teche the people the lawe of god. Lordes and rented men muſt labour to kepe holy chirche in reſte and peas / and other comyn people muſt labour to gete lyuynge to thyſe other degrees and for themſelf both to ſoule and body. And for no man ſholde excuſe hym from this labour. Cryſte in the goſpell gyueth an enſample ſayenge thus. (Primo mane conducere operarios) An huſbounde man wente in to his gardyn or vyneyerde at pryme / and agayn at vndern or myddaye / and at euen ſonge tyme / and he hyred people to labour by all ye tydes of ye daye. This is to vnderſtande all ye grees of ye worlde. For as Iob ſayth. A man is born to lobour & to traueyle in this worlde as a byrde to flee. And ſaynt Bernard ſayth. He that wyll not labour here in this worlde / he ſhall labour with the fendes in helle. For that is the teſtament of Adam / that he lefte to all his ofſprynge labour and traueyle. ¶To this labour he gyueth enſample and reherſeth how god made Adam and Eue to labour & to kepe paradyſe / and he badde theym ete of all the fruytes that was in paradyſe excepte one tree that he kepte for hȳ ſelf / and as often as they ſawe ye tree they ſholde thynken on hym that made theym & knowe hym for theyr god And for they ſholde not ete therof in payne of the deth & of dampnacyon / Thenne the fende ſawe theym in ſo moche Ioye that they were in & hym ſelf in ſo moche payne & woo that he hadde grete enuye to theym & wente to Eue & aſked her why they ete not of ye fruyte of that tree. And ſhe ſayd god hath forbode vs that tree in to payne of deth. Then ſayd ye fende wote full well yt yf ye ete therof ye ſholde be lyke god knowynge bothe good & euyll / & yf ye wyl proue yt I ſaye ſothe / ete therof & aſſaye. Then toke Eue of ye fruyte & gaaf Adam & badde hȳ ete therof & aſſay / And he loued her well & wolde not wrathe her / toke an apple and ete / And anone therwith eyther of theȳ ſawe others ſhappe and were aſhamed. And toke leues of a fygge tree and ſo couered her mē bres. Than came our lorde to Adam & ſayd (Quare feciſti hoc) Why haſt yu do ſo. And he ſayd (Mulier quā dediſti mi chi ſociam) The woman badde me. And then ſayd our lorde to Eue. Why dydeſt yu thus (Serpens decepit me) The ſerpent begyled me Thenne for they myght not deye in paradyſe ne ſuffre no penaunce therfore he droof theȳ naked out in to this worlde yt is full wretched wepynge & waylynge to go & gete theyr mete wt grete labour & traueylle and deye at the laſte. Than prayed Adam our lord ſore wepȳg he ſholde not take grete vengaunce vpon them / but haue mercy on theym and pyte / for they were begyled by enuye and malyce of the fende / and by Innocen ••• of themſelf that they wyſt not what they dyde. 〈…〉 our lorde pyte on theym and for they were 〈…〉 clothed them in pylches / & badde them go labour and traueyle for theyr lyuynge / and ſayd to Eue (In dolore paries filios) In ſorowe and woo thou ſhalt bere thy childern / and toke Adam Inſtrumentes to labour with & lefte them there. ¶By this ye ſhall vnderſtande & take enſample to labour beſely. For and Adam and Eue had laboured beſely the fende had neuer ouercome theym. For the fende deſyreth noo more whan he wolde tempte a man but for to fynde hym ydle And therfore knowe ye well that it is a ryche ſalue agaynſt ſynne for to labour beſely. ¶The thyrde is to chaſtyſe the body dyſcretly (Vnde Paulus. Caſtigo corpus meum et in ſeruitutē redigo) I ſhall chaſtyſe my body / & dreſſe it in ſeruyce of my ſoule / for mānes fleſſhe is ſo wylde & ſo luſty to ſynne that it wyll not in no waye leue his luſte to ſerue god but yf it be chaſtyſed with penaūce For it muſt be chaſtyſed ſome tyme with payne Thus dyde Adam and Eue in enſample that al other that ſhall come after them ſholde do the ſame For many a yere before her deth eyther of theym ſtode in water a nyghtes vp to the chyn one ferre from an other to ſuffre penaunce tyll her fleſſhe was as grene as graſſe / for colde. Thenne come that fende to Eue as bryght as an angell & ſayd that god hath ſent hym from heuen / & badde her go to Adam and ſaye to hym that god badde hym leue his penaunce / for his treſpace was forgyuen. ¶And Eue dyde ſo / but Adam wyſt well that it came from the fende and not from god He ſayd to Eue whan god droof vs out of paradyſe for our ſynne and had compaſſyō on vs / for we wept ſore on hym / and prayed hym mekely of mercy he ſetted vs here to penaunce to our lyues ende. ¶And therfore go agayne / for the more penaunce that we do the more ſhall be our mede. ¶And therfore go agayne and do thy penaunce in goddes name. ¶Yet the fende come agayne the ſeconde tyme and ſayd to Eue god of his grace hath take rewarde to youre penaunce that ye ſuffre and hath forgyue you. Thenne wente Eue to Adam and tolde hym ſoo. Thenne ſayd Adam. I wote well that he that hath ſayd ſoo to the is oure enemye / for our penaunce greueth more hym than vs and he wolde haue vs to leue of and ſoo to leſe our mede / but do we forth our penaunce to oure lyues ende. For god taketh none hede to the begynnynge of a thynge but to the endynge. Yet the fende came agayne the thyrde tyme to Eue and ſayd / goo thou to Adam & ſaye to hym yt he began foule and well fouler wyl ende / for fyrſte he treſſpaced by Innocenſye and dyſceyte of the fende / and now he ſynneth by good delyberacyon and wyll not doo as god byddeth hym wherfore youre treſpace is worthy dampnacyon. Thenne was Eue aferde and tolde Adam ſo. Thenne Adam ſyghed ſore and wepte and ſayd to her vnauyſed. Woman god made the of one of my rybbes for to helpe me & comforte me. And now by techynge of the fende thou arte beſy too combre me agayne / but thynke how oure fyrſte ſynne ſtanke in the ſyght of god / yt all oure ofſprynge ſhall be enfecte and haue repreue therof in to the worldes ende. Wherfore though we myght doo ſo moche penaunce as all oure ofſprynge myght do / yet it were to lytell to quyte oure lorde god for our treſpace but god of his ſpecyall grace alowed a good wyll. Thenne wente Eue agayne to her penaunce as Adam badde / and than ſayd Adam god wyl ſende vs the oyle of mercy whan tyme of mercy is. ¶And ſo Adam and Eue dyde theyr penaunce to theyr lyues ende. And whan Adam had lyued .ix.C. yere and .xxx and had .xxx. ſones and .xxx. doughters they deyed & were both buryed togyder Adā & eue. Thꝰ ye may ſe wel yt Adam & eue were ful holy or they dyed / & thought on dethe full Inwardely and laboured full beſely / & chaſtyſed her fleſſhe full reſonably / and ſo muſte we do ye come of theym that wyll come to the Ioye of paradyſe / in tokenynge therof this ſondaye is called the ſondaye in ſeptuageſime a nombre of .lxx. The whiche nombre begynneth this daye and endeth on Eeſter euen ſo holy chirche is mornyng from this day tyll Eeſter euen / than ſhe taketh comforte agayne in partye of one alleluya with a tracte. For it is not yet in ful myght tylle ſaterdaye in Eeſter weke / the whiche is called (Dn̄ica in albis) than ſhe layeth doune the tracte & grayell and ſyngeth double Alleluya techynge all cryſten people to laboure and do penaunce truely tyll the ſaterdaye / that is to a mannes lyues ende that is tyll the ſoule goo to reſt / yet is not the ſoule in full reſt tyll the ſaterdaye (in albis) that is tylle the daye of dome whan the body and the ſoule ſhall come togyder and be clothed (in albis) that is in whyte .vii. tymes whyter than the ſonne / and than they ſhall ſynge double alleluya / that is to ſaye lorde make vs ſaufe in euer laſtynge blyſſe. To ye whiche brynge vs he yt for vs all deyed on the rode tree. Amen.

¶Dominica in Sexageſima.

DEre frendes this day is called ye ſondaye in ſexageſime yt is the noumbre of .xl. the whiche nombre holy chirche techeth euery man and womā to thȳke how ſhorte our lyf is now in our dayes for ſomtyme people lyued .ix.C. yere and more and now thre ſcore or foure ſcore is a longe lyfe. But ye grace of god and his mercy and goodneſſe is ſoo moche that yf we wyll doo oure beſynes and dylygence to ſerue god and pleaſe hym. He wyll gyue vs as moche Ioye and blyſſe in Heuen as he gaue to Adam and Eue that lyued ſoo longe. But he that wyll haue that Ioye and blyſſe muſte doo thre thynges. One is he muſte hate ſynne namely / and ſuffre trybulacyon mekely / and do almes dedes wylfully. Than for our dayes be ſhorte we muſt the more trybulacion ſuffre mekely and with pacyente herte and not grutchynge and dyſeaſe cometh of ſpecyall grace / for it is remedye for ſynnes here in this worlde for penaūce or elles for grete encreaſynge of his Ioye in to an other worlde / wherfore goddes Appoſtle ſaynt Poule wyll that all cryſten people ſhall take example of hym for he ſuffered moche trybulacyon pacyentely that he reherſeth in the pyſtle of this daye and ſayd thus (In laboribus plurimis) ſaynt poule ſayth I haue be in many grete trauayles & often tymes in pryſon ſore bounden with chaynes of yron (Ouin que virgis ceſus) Fyue tymes beten with roddes and ſcourges on my bare body with paynems (Semel lapidatus. And ones beten with ſtones / and thre tymes in ſhyppe brekynge (Nocte acdie in profoū do maris fui) And I was in the grounde of the ſee a nyght and a daye (Sepe in percuſis fluuiū) Many tymes in peryl of flodes (Periculis latronum) In peryll of theues / and in peryll of falſe bretherne that ſhewed trewe loue to me and were falſe / and counſeyled other to done dyſeaſe and trouble (In fame et ſiti) In houngre and thurſte (In ieiuniis multis) In moche faſtynge (In multis vigiliis) In longe wakynge (In frigore) In colde and in many other myſcheues and peryl that were to longe to telle / and all he ſuffered with good wyll and euer thanked god of his ſwete loue / for well he wyſt that all his trybulacyons and dyſeaſe was for ſynne that he hadde done tofore / and to encreace his meryte and Ioye that ſholde come after / wherfore all cryſten people that wyll pleaſe god what maner dyſeaſe or trybulacyon that come to theym be it ſykenes loſſe of catell or other goodes or dethe of frendes take it pacyentely and mekely / and thynke it cometh for ſynne that thou haſt do before. Or elles for grete encreace of Ioye and blyſſe that thou ſhalte haue after / for it cometh of ſpecyall grace there as god vyſyteth and cometh there as god ſendeth / but there as he ſuffreth all theyr wyll is no godeſygne that he loued. And therfore thanke god euer of his vyſytacyon and beſeche hym euer of his mercy / god knoweth oure entente. And therfore he forgyueth ſoone to theym that aſke mercy with a meke herte. Thus muſte a man ſuffre trybulacyon pacyently. He muſte alſo doo almes dedes dyſcretly whiche he fygured by theſe .xl. dayes For .xl. is ſyx tymes ten. Soo that by .vi. ye ſhall vnderſtonde the ſyxe werkes of mercye that comen oute of the ten commaundementes / the whiche ben theſe. To gyue mete & drynke clothe herberowe vyſyte pryſones / comforte the ſyke blynde lame / and to burye them that ben deed. Theſe be the .vi. werkes of mercy the whiche all cryſten people muſte doo that wyll be ſaued and haue mercy of god / wherfore ſexageſime begynneth this daye and endeth the weneſdaye in Eeſter wyke the whiche holy Chirche ſpeketh of thus (Venite benedicti patris mei. &c.) Come ye my faders blyſſed chyldern and take the kyngedome of heuen that is ordeyned for you / theſe ſame wordes god ſhall ſaye to you at the daye of dome / and to all that hath done almes dedes dyſcretely / and fulfylled the werkes of mercy yf they were of power / and that to that ben not of power muſte do theyr good wyll & that ſhall fulfyll the dede / and this muſt be doo dyſcretly. And how god teched this daye in the goſpell by example and ſayth thus (Exiit qui ſeminat ſeminare ſemen ſuum) A man wente to ſowe his ſedes. And he ſewe / and ſome felle by the waye and foules come and ete it. And And ſome felle amonge thornes and was loſte. And ſome felle in good erthe and brought forthe an hondred folde encreace. To this our lorde Iheſu ſayth thus hym ſelfe (Ego ſum via veritatis et vita) I am that veray ryghte true lyfe and waye to heuen. Thenne falleth his fede beſyde the waye that gyueth not of his goodes in almeſſe for Cryſtes ſake dyſcretly and ſecretely vnto the poore and nedy / but for pryde pompe and vayne glorye of the worlde ond ſo leſeth his mede / and that I preue by enſample.

¶Dn̄ica in quinquageſima.

GOod men and women This daye is called the ſondaye in quinquageſime. This worde quinquageſime is a noumbre of .l. the whiche noumbre betokeneth remyſſyon and Ioye for in the olde lawe euery fyfty wynter all maner of poeple that were ouer ſette with ſeruyce of bondage / whan they come to that age they were made fre in grete Ioye and myrthe to theym wherfore this noumbre begynneth this daye / and endeth on Eeſter daye ſhewynge that all cryſten people that be oppreſſyd with ony trybulacyon or dyſeaſe here in this worlde / ſhall be made free and haue remyſſyon atte the daye of dome / and be heyres in the kyngedome of heuen. And 〈◊〉 in comfortynge of 〈…〉 . 〈…〉 Pope of 〈…〉 of all 〈◊〉 to all 〈…〉 to 〈…〉 . And for all that may 〈…〉 pardone. The Pope of heuen oure lorde Iheſu Cryſte of his ſpecyall grace graunted to all Cryſten people full pardone of all ſynnes in theyr laſte ende / ſoo that they wyll kepe thre thynges here in this worlde / confeſſyon / contrycyon / and ſatyſfaccyon. Holy ſhryfte of mouth / with contrycyon of herte / and ſatyſfaccyon in dede doynge. And alſo he muſte haue charyte with oute feynynge / and ſtable fayth withoute flaterynge / and withoute theſe there may noo man haue pardon 〈…〉 / and therfore he that wyll be aſoyled of the holy pope of heuen and haue clene remyſſyon. He muſte be contryte ſory for his ſynnes and ſhryue hym clene / and be in full purpoſe neuer to ſynne more. And they yt ſo done god wyll forgyue theym all theyr ſynnes / for a man may haue ſo grete and ſuche contrycyon that it may quenche all the paynes that euer were ordeyned for hym. Take example by ſaynt Peter that for ſoke Cryſte thryes with grete othes. But he was after contryte and ſory (Et fleuit amare). And wepte full bytterly / and god of his grete mercy forgaue hym his treſpas & made better chere to hȳ after than he dyde tofore for that he ſholde be in no dyſpayre and drede.

¶Dn̄ica prima in quadrageſime.

GOod men and women this daye is called in holy chyrche the fyrſt ſondaye in Quadrageſime a nombre of .xl. for frome this day to Eſter day be .xl. dayes. And for by cauſe that euery man ſynnes more or leſſe for to make ſatyſfaccion for treſpas all cryſten people ben bounden by the lawe of god and hooly chyrche to faſt theſe .xl. dayes ſaue tho that the lawe diſpenſeth with reſonable cauſe Chylderne that ben within aege / women that ben with chylde. Olde people that ben myghtles to the laſt labourynge people / as pylgrymes and ſyke people thoſe that the lawe dyſpenſeth with vpon theyr conſyence. Thanne for the cauſe yt ſondaye is no daye of penaunce / therfore ye ſhall be gynne youre faſte vpon aſſhe-wedneſday that day muſt ye come to holy chyrche / and take aſſhes of the preeſtes honde / and thynke on the wordes well that he ſayeth ouer your hedes (Memento homo quia cinis es: et in cinerem reuerteris). Haue mynde thou man of aſſhes thou arte come of / and to aſſhes thou ſhalte torne agayne. Than ben there dyuerce cauſes why ye ſhall faſte theſe .xl. dayes. One is as the goſpell telleth this daye thus Ductus eſt Iheſus in deſertum a ſpiritu vt temptaretur a dyabolo) How the holy ghooſt bad our lorde Iheſu Cryſte go in to deſerte by twene Ieruſalem & Ieryco / to be tempted of the fende / and was there forty dayes / and .x.l nyghtes faſtynge for your ſake / ſhewynge vnto all cryſten people the vertue and the mede that cometh there of faſtynge the whiche ben expreſſed in the Preface of the maſſe that is ſayd in the holy chyrche the forty dayes that is thus. (Qui corporali ieiunio vicia comprimus mentem eleuas virtutē largius) That holy faſtynge thyrſteth downe vyces / and lyfteth vp the thought of man vntoo vertuous and to largeneſſe of all goodneſſe and geteth hȳ grete mede in heuen that ſhall euer laſte and gete grace here in erth. For as clerkes ſayeth. The ſpetell of a faſtynge man ſhall ſle an adder bodely. Thenne moche more it ſleeth the myghte of the olde adder / that is the fende of hel that came to Eue in paradyſe in lykeneſſe of an adder and tempted her to glotony vayneglory & couetyſe. Ryght ſo the fende came vnto Cryſt in lykenes of a man leſt he had be knowen / and tempted cryſt as the goſpell ſayeth (Cum ieiunaſſet quadraginta diebꝰ et quadraginta noctibus poſtea eſuriit) Whan cryſt hadde faſted forty dayes and forty nyghtes then by kynde of man hode he houngred And thenne came the fendes vnto hym and ſhewed vnto hym ſtones and ſayd (Si filius deies dic vt lapis iſti panes fiant) And yf it ſo be yt thou arte goddes ſone of heuen / make thou theſe ſtones tourne in too brede For ryght as Eue was rauyſſhed whan ſhe ſawe the appell by the temptacyon of the fende to ete therof And the ſame wyſe he hadde thoughte to haue made oure ſauyour Iheſu cryſte to haue eten of that brede. For glotonye is not onely in mannes mete / but in the ſoule luſt and appetyte of a man. And thenne ſayd our ſauyour Iheſu cryſt vnto hym (Non in ſolo pane viuit homo: ſed et de omni verbo quod procedit de ore dei) Man lyueth not onely by brede / but by euery worde that cometh fro the mouth of god. And thenne the fende toke our ſauyoure Iheſu cryſte and dyde ſet hym vpon the hygheſt pynacle of the temple and thenne he ſayd. And yf thou be goddes ſone now brynge thy ſelfe downe wtout mannes helpe or harme / yt I may know the for goddes ſone. And thenne ſayd oure ſauyour Iheſu cryſte (Non temptabis dominum deum tuum) Thou ſhake not tempte thy lorde god. Yet he came agayne the thyrde tyme. (Aſſumpſit eum dyabolus in montem excelſum et oſtē dit ei omnia regna mundi). And thenne he toke oure ſauyour Iheſu Cryſte and ſette hym vpon a hygh mountayne and thenne ſhewed vnto hym all the kyngdomes and alſo all the rycheſſe of the worlde and ſayd thus vnto hym (Hec omnia dabo tibi ſi procedens et adoraueris me) All this I ſhal gyue ye if yu wylt falle downe & worſhyp me. Then ſayd cryſt to hȳ (Vade ſathanas Scriptū ē enim dn̄m deū tuū & adorabꝭ et illi ſoli ſeruies) Go ſathanas it wryten / yu ſhalte worſhyp thy lorde & onely hȳ ſerue. Then he left hȳ & went his way (Tūc āgeli acceſſerūt ad Iheſū & miniſtrabāt ei. Then aūgelys came & brought hȳ fode. For ye fēde is moſt beſy theſe .xl. dayes to tempte people to thre ſȳnes to pryde couetyſe & glotony / it is nedeful to haue thre remedyes ayē ſte them / ayenſt glotonye abſtenēce ayenſt pryde mekenes ayenſt couetyſe largenes / ayenſt glotony we muſt faſt yt is not to ete by fore tyme & at mete ete not to moch & to faſte both day and nyght as cryſt dyde / but there is moche people wyll ete and drynke bothe daye and nyght and fyl theyr bodyes with foule luſt of glotonye. Alſo ye muſt faſt from all maner of fleſſhe mete / and whyte mete. For ſaynt Ihe • ſayeth / egges is all mooſt fleſſhe / and mylke blode / & whan ye go to your mete take enſample by holy chirche whan the preeſt gooth too maſſe that is goddes worde how he at his begynnynge boweth doune his knees / & byddeth all other do the ſame in the myddes of the maſſe. And at the ende of the maſſe bow ye doune your hedes too god. And therfore whan ye go to your mete / ſo worſhyp god with a Pater noſter and an Aue that he ſent you that fode / and make a croſſe vpon your mete / and after mete an other. And thanke ye god hyghly that he ſendeth you ſuche food at your nede to your bodely ſuſtenaūce. ¶Thus muſt ye faſt ayenſt glotonye ayenſt pryde / that is but vayne glorye of the worlde ye muſt put a waye al ſuche thoughtes of pryde and hyghnes in herte and be meke and lowly in herte. And thynke how a man is borne feble ſyke and full poore / how he gooth euery day a Iorney towarde his deth whyle he liueth in this worlde / & at the laſt cometh deth and caſteth hym doune in bedde / & lyeth there ſyghynge & gronynge and chaungeth both hyde and hewe. Then ſtynketh his breth / and his lyppes wexen blake / his face pale / and his eyen yelowe / & his tonge engleimed and his noſe blacke his teth fallen a waye and his fleſſhe wyderyth and tourneth to erthe. And then at the laſt with grete ſyghynge gyueth vp the ghooſt and thenne lyeth there as erthe / and ſo putteth it in to the erthe Cito obliuiſceris) And ſo he ſhal be ſone forgoten. Therfore I pray you take this ſadly in your mynde / and I hope ye ſhall put a way pryde. Thenne agaynſt coueytyſe ye muſt haue alſoo abſtynence / and that is for ſaye or vnderſtonde that ye abſteyne your ſelfe frome worldely couetyſe and vanytes / and they that haue ben herde in kepynge of goodes / and euer hath gadrede togyder and faſte hath kepe it. But nowe ſholde ye be as redy to paye and content that ye be in dette vnto / bothe to god and to the worlde. And alſo to reſtore agayne that ye haue taken wrongfully. And gyue to poore people mete and drynke and clothes and other thynges ſuche as is nedefull vnto theym. And the fete that hath gone all this yere beſely to gete goodes of the worlde. Nowe muſt ye be alſo beſy to goo and gyue the poore people / vnto theym that haue nede as we haue in the goſpell (Date et dabitur vobis) Gyue and god wyll gyue you. For the hondes that wyll not gyue almes they be full vnworthy to be acceptable vnto god. Alſo ye muſte go full beſely vnto goddes ſeruyce and in pylgrymages goynge / and to all maner good dedes of almes. And he that hath ben beſy to gader good. Now ſholde he ſpare frome his owne mouth for to gyue the poore nedy / that is goddes people / for that pleaſeth god full moche and • etely helpeth the ſoule (Elemoſina a morte liberat) Almes delyuereth ye ſoule from deth Sicut aqua extinguit ignem: ita elemoſina extinguit pctm̄) For ryght as water quencheth fyre / ryght ſo almes dedes quencheth ſynne / wherfore the prophete ſayth thus (Date et dabitur vobis) Gyue ye and god wyll gyue you (Dimitte et dimittemini) Forgyue and god wyll forgyue you / but nowe all is lytell ynough to fede youre bodyes / that noo thynge ye may gyue to poore bodyes for goddes ſake.

¶Dn̄ica ſecunda quadrageſime.

GOod men and women / this is ye ſeconde ſonday in clene lente / wherfore lyke as ye haue all this yere before made you honeſt and well beſene in good araye to youre body. Now ſholde ye be as ſoone beſye to make you a clene ſoule / wherfore this tyme of lente is ordeyned to clenſe youre conſcience frome all maner reſte and fylth of ſynne. Soo that ye may on Eeſter daye with clene conſcyence receyue the body of youre lorde Iheſu Cryſte / wherfore Saynt Poule in the Epyſtle of this daye ſayth thus (Hec eſt voluntas dei) This is goddes wyll that ye ſholde be beſy and holy to kepe your bodyes in clennes for to pleaſe god moche / and to praye to hym to make his veſſell clene agaynſt the comnynge of our lorde Iheſu Cryſte. Than ſhall ye vnderſtonde that this veſſell is mannes conſcyence. And that is a good veſſell that kepeth all good thynges that is putte therin tylle the daye of dome for that daye euery mannes veſſell. That is to ſaye euery mannes conſcyence ſhall be opened / and the worlde ſhall ſe what a man hath kepte therin be it better or worſe / fayre or foule / than he that bryngeth a clene veſſell before the hye Iuge ſhall be well alowed. Than how that a man ſhall kepe his veſſell clene / holy Chyrche techeth by an enſample of ye holy patryarke Iacob that is red and ſonge of all this weke▪ Iacob hadde a fader the whiche was called Yſaac / and his moder Rebecca / and ſhe hadde two chylderne atte one byrthe / and that was fyrſte borne hyght Eſau / and that • ther Iacob / but for this ſtorye is longe we ſhall take atte this tyme that is mooſt nedefull and leue ye other. Than had god gyuen his patryarke Yſaac ſuche grace yt what bleſſynge he gaue his chylderne they ſholde haue it. Than for Yſaac was olde and blynde and nyghe his dethe. He ſayd to his ſone Eſau (Affer michi de venatiōe tua) Goo and hunte and gete me ſome mete that I myght ete of (Vt benedicam tibi priuſquam moriar) Soo that I may gyue the my blyſſynge or I dye. But whan Eſau was gone. Iacob the yonger by techynge of his moder gate his faders bleſſynge / and his fader ſayd to hym (Eſto dominus fratrum tuorum. Be thou lorde of all thy bretherne / and ſoo made hȳ his heyre / & blyſſed all ye blyſſed hȳ. And whā eſau was come home & wyſt this / he hated Iacob his brod & thought to ſlee hym. Than Iacob by counſeyll of his moder wente out of the countree to an vncle that he had that hyght Laban. And as he wente by the waye in a countree of euyll people lyuynge / he durſte not longe with them abyde / but lay all the nyght in ye felde by ye way & layde a ſtone vnder his heed and ſlepte (Vidit que in ſomnis ſcalam ſtan / tem ſuper terrā) And in this ſlepe hym thought he ſawe a ladder that ſtode on the erth / and raught vp to heuen / and god Ioyned to the ladder (Angelos quo que dei anſendentes et deſcendentes) And aungels of god goynge vp & doune. Than god ſpake to hym and ſayd. I am god of Abraham and Yſaac / and I wyll gyue the this londe and be thy ke / per in the waye. Than a woke Iacob and ſayd (Vere dominus eſt in loco iſto et ego neſciebam) Forſoth god is in this place and I wyſte it not / and ſoo wente forthe to his vncle and was with hym .xx. wynter and more his ſeruaunt / and wedded his doughters that one hyghte Rachell. And that other Lya / and whan he had ben tthere ſo longe / he deſyred to go home agayne in to his owne countree. And take with hym his wyues and his chylderne / and al his catel and wente forthe. Thenne came there too hym a multytude of aungelles to helpe hym. And than whan Iacob came to a forde he made all his meyne to goo before with his catell / and hym ſelfe abode behynde in his prayers. And as he prayed there came an Aungell to hym in lykeneſſe of a man and wraſtled with hym all the nyght tylle on the morne / and toke hym by the grete ſenowe of his thygh and ſoo made hym for to halte euer after / and than ſayd the aungell to Iacob what is thy name. He anſwered and ſayd Iacob. Nay ſayd he thou ſhalte not lenger be called Iacob / but Iſraell ſhall be thy name / and blyſſed hym and lefte hym there haltynge / and thus he wente home to his owne countree with grete proſperyte. And ye ſhal vnderſtonde this ſtorye is redde in holy chyrche in this enſaumple of all good ſeruauntes ye deſyre to gete the bleſſynge of the fader of heuen and to haue the heritage that is there. He muſt fyrſt be Iacob and after Iſraell / for Iacob is to vnderſtonde a wraſteler / and Iſraell a man that ſeeth god. For he that wyll ſee god / he muſt wraſtle here in erthe with the bad aungell that is the fende / and with his owne fleſſhe / as thus whan he hath done a grete horyble ſynne thenne the fende putteth to hym a grete ſhame in his herte ſo that he dare not tell it. Thenne muſt he wraſtell with the fende and the fleſſhe and ouer come hym and tell out his ſynne openly with all the cyrcumſtaunce of his ſynne / then wyll his fleſſhe be a ferde and a ſhamed therof. But then he muſt wraſtle with his fleſſhe ſtrongly / and make it to tell his ſynnes / and to do penaunce after the counſell of his ghoſtly fader / takynge ye enſample of the woman of ferre countres that came to Cryſte as the goſpell ſayeth (Ecce mulier chananee a finibus illis egreſſa clamauit dicēs) How the woman of chananee came to Cryſt to gete hele for her doughter that was troubled wt a fende and ſayd (Iheſu fill dauid miſerere mei) Iheſu the ſone of dauid haue mercy on me. Thenne our lorde anſwered (Non eſt bonum ſumere panem filiorum et dare canibꝰ It is not good to take brede of chylderne and gyue it to the houndes (Nam et catuli edent de menſa dominorum ſuo rum Yes lorde for why whelpes ete of the crommes that fallen from theyr lordes borde / thenne ſayd oure lorde (Mulier magna eſt fides tua fiat tibi ſicut vis) O woman thou haſt agrete fayth wherfore as thou wylt thy doughter be ſaued and ſo was her doughter hoole. This woman and her doughter betokeneth a man that his conſcyence trauayleth with a fende of dedely ſynne / that may not be holpen / but he goo to god and there ſhryue hym to the preſte ſparynge for no rebuke nother for ſhame nor for drede / but mekely ſuffre all that thy ghoſtly fader ſayeth vnto the and thenne take his penaunce mekely with a contryte herte and with a good deuocion / and ſoo he ſhall be delyuered of the fende that hath trauayled his conſcyence. For a man that hath done an horyble ſynne / and ſhall be ſaued / he ſhall neuer haue reſt in his conſcience tyl he be ſhryuen therof. For ryght as a dog gnaweth on a bone his harde / right ſo his ſynne gnaweth his cōſcyence. Shewynge by experyence how hoūdes of helle ſhall gnawe his ſoule euer more without reſte that deyeth wyttyngely in deedly ſynne / that he haue ben ſhryuen of and wolde it not. Enſample of a woman.

¶Dn̄ica terria quadrageſime

GOod men and women this is the thyrde ſonday in clene lente / wherfore we rede in the goſpell of thys daye & ſayeth thus (Erat Iheſus euciens demoniū. How our lorde keſt out a fende of a dombe man / & whan ye fende was out (Locutꝰ eſt mutꝰ). Than the dombe man ſpake By this dumbe manye ſhall vnderſtonde all tho that haue no myght to ſhryue them wt theyr tounges to tell theyr ſȳ ne / but tarye as longe as they may for ſhame of the people and it were not for ſhame of the worlde in lenten nor out of they wolde neuer come to ſhryfte / and that maketh the fende / for he is that man or woman wheder it be that is ſo diſpoſed. Therfore ye that be be hynde / come and ſhryue you & make you clene & haue this dombe man out of your mynde / & caſt awaye ye fende. But there ben many that be not yet ſhryuen / what ſhall I do there they wyll ſaye they can not ſhryue theym / they wote not what. But I may ſaye to you of many an ydle worde / and many an euyll thought and many a curſyd dede / many grete othes / many an euyll worde that ye haue ſpoke. I wote ye can not telle for ye haue ben ſoo longe fro confeſſyon / but I ſaye to you that vnknowynges ſhall not excuſe you atte the day of dome. For whan ye haue offended god in many treſpaces that hurted the ſoule / anone ye ſholde make you clene & kepe it in your-mynde. But ye wyll not come tylle it be forgoten / and ſoo yet whan ye come to ſhryfte ye ben dombe / for the fende is within you / for ye wene many tymes that it is no ſynne to ſpeke an ydle worde to make the people to laughe / nor to ſwere a grete othe / it dooth noo harme. But ſaynt Poule in his pyſtle forbedeth euery man to ſpeke ydle wordes / and ſayth thus (Dico autem vobis quod omne verbum o • ioſum quod locuti fuerint homines reddent rationem in die iudicii) Forſoth I ſaye to you that ye ſhall gyue a rekenynge for euery ydle worde that ye ſpeke / and none ſhall paſſe vnpunyſſhed atte the dredefull daye of dome / and therfore lette all ydle wordes and harlotrye / and rybandrye be. And yf that ye wyll ſoo doo / that is worſhyppe to god / and prouffyte to the ſpeker / for there as harlotrye is moche ſpoken / it is moche in mynde. For the tonge ſhe with ye haboundaunce of herte / ſo fyrſte in thought / after in his ſpekynge. It cauſeth moche people to falle in to ſynne of dede doynge (Vnuſquiſ que temptatur a concupiſcentia) Fyrſt euery man is tempted to ſynne by luſt of thought theron (Concupiſcentia generat peccatum) and the luſte engendreth ſynne (Peccatum cum conſummatū fuerit generat mortē) And whan the ſynne is done / it cauſeth dampnacyon euerlaſtynge dethe / that is in ſpekynge rybaudrye and harlotrye for the luſt that a man hath in ſpekynge is grete ſynne.

¶Dn̄ica .iiii. quadrageſime.

GOod men and women / this is the .iiii. ſondaye in lenten / the whiche holy chirche maketh mencyon of an holy prophete that was called Moyſes / the whiche was a fygure of oure lorde Iheſu Cryſte many yere or oure lorde was borne. Then as we rede in holy chirche as Moyſes was in ye deſerte of Synay god ſpake to hym and ſayd (Vidi afflictionē populi mei que eſt in egipto clamorē eiꝰ audiui) Pharao ye kynge of Egypte oppreſſed ſo the people of Iſraell with boundage and vnreſonable werkes / and they for woo cryed to me for ſocour & helpe / wherfore go thou thyder and brynge theym oute of theyr boundage & I ſhall be with the. Then brynge theym and offre theym to me. I wyll brynge theym in to a londe of plenteuouſeneſſe of all goodes. So whan he had taught Moyſes how he ſholde do. Moyſes wente thyder and gadered all the olde people togyder that knewe ye prophecy how they ſholde be ladde out of that londe and ſayd to theym as god badde hym. Thenne were they full gladde and wente with hym olde and yonge tylle they come to the reed ſe / and god was euer before them in the daye in a pyler as a clowde to refreſhe them for the hete of the ſonne / and in ye nyght in a pyler of fyre to lyght them fro harme of venym beſtes. But whan that Pharao herde that Moyſes had forth this people / he toke .ccc. charyots of his owne & .ccc. of ye londe / & lx.M. horſmen & .ccc.M. fotemen went after. & whan Moyſes ſawe this people come / he prayed to god for helpe. And god hym ſelfe bad hym ſmyte the ſee with his yerde (Et per cuſſit mare rubrum) And whan he had ſmyten ye ſee / he had a waye for hym and for his people / the ſee cloue in two partyes ſo that the water ſtode ſtylle on euery ſyde as an hylle / and the grounde was drye ſonde. Then Moyſes went forth and all the people after hym. Thenne thought Pharao to haue paſſed alſo and ſewed after with all his ooſt / but whā he hadde his ooſt within the ſee / the water wente togyder and drowned hym and all his ooſt. And whan Moyſes ſawe that he and his people were thus peryſſhed. He thanked god and was there ſeuen dayes after / and euery daye they wente to the ſee thankynge god of theyr paſſage / makynge grete meledye that our lorde had done ſoo to them. And yet in mynde herof all Eeſter weke we make ſolempne proceſſyon to the fonte / that is the reed ſee. Thenne wente Moyſes forthe with his people in to deſerte tylle he come vnto ye hylle of Synay and there he lefte the people benethe (Stabat moyſes ſuper montē) And Moyſes ſtode vpon ye hylle there as god was / and there he was .xl. dayes & .xl. nyghtes without mete or drynke. Thenne god gaue hȳ .ii. tables of ſtone in ye god wrote with his owne fyngers the .x. cōmaū dementes / & toke theym Moyſes / & bad hym to teche them to his people. And whan Moyſes come doune to his people his face was as bryght as the ſone / and two ſpytes ſtondȳ ge on his heed lyke two hornes ſo that ye people myght not ſpeke with hym for clerenes (Abſcondit moyſes faciē ſuam) Thenne Moyſes hydde his face with a kerchyef. Thenne in that one leef were wryten the thre commaūdementes that longen to god / and thoſe ben theſe. ¶The fyrſt thou ſhalte worſhyp thy god and loue hym aboue all thynge. For thou ſhalte dyrecte all maner thynge to goddes wyll before thyn owne / and ſue his and not thyn owne wyll. ¶The ſeconde cōmaūdement is this. Thou ſhalte not take in vayne / that is for to ſaye / thou ſhalte not be called goddes chylde as cryſten man and ſerue the fende / for thenne that ſame is to yt but vayne. Alſo thou ſhalte not ſwere by god nor by no parte of his body / nor by no thynge yt he made / but in forderynge of the trouthe / and yet whan thou arte conſtrayned therto. ¶The thyrde cōmaūdemēt is. Thou ſhalt kepe thyn holy daye / that is for to ſaye / thou ſhalte be erely vp and late doune too ſerue god on the holy daye as yu arte the werke-daye to thyn owne werke / as beſy ſhalte thou be on the holy daye for to ſerue god. ¶The fourth cōmaūdement is this. Thou ſhalt worſhyp thy fader and thy moder that brought them to this worlde. Alſo thy godfader and thy godmoder that made the a cryſten man / and thy fader vnder god that hath cure & charge of thy ſoule. ¶The .v. is thou ſhalt ſlee no man nother with tonge nor with thy honde nor with thy euyll enſample. ¶The .vi. is thou ſhalte ſtele no mannes good ¶The .vii. is thou ſhalte doo no lecherye. ¶The .viii. is thou ſhalte bere no fals wytneſſe. ¶The .ix. is thou ſhalt not coueyte thy neyghboures goodes ne no thynge that longeth to hym that is his / ayenſt his wyl. ¶The .x. thou ſhalt not deſyre thy neyghboures wyfe / nor counſeyll her in no waye to doo euyll / that ſholde be harme or vylonye to her huſbonde· ¶Theſe ben the .x. commaundementes the whiche euery cryſten man and woman is boūde to kepe. Thus was Moyſes a fygure and a token of Cryſt. Moyſes came before and gaue the lawe / and Cryſte came after and gaue his grace and mercye. For in the ſame maner as Moyſes fette the people out of Egypte thrughe the reed ſee to the hylle of Synay / in the ſame wyſe Cryſte whan he come by his prechynge and myracles doynge / he fette the people out of derkenes of ſynne and of all euyll lyuynge thrughe the water of baptyſme to the hylle of vertuous lyuynge. And therfore he that wyll ſhryue hym clene / and leue his foule lyuynge / and kepe the commaūdementes of god / that he made couenaunt to kepe in his cryſtenynge / thenne ſhall he be encreaced hygher than ony hylle in erthe / yt is heuen. But he that wyll do thus / he muſt be fedde with fyue loues and two fyſſhes. ¶we rede this daye in holy chirche in the goſpell how Cryſte fedde fyue thouſande people with fyue loues and two fyſſhes. The fyrſt loofe the fyue is contrycyon of ſynne. The ſeconde is ſhryfte of mouth. The thyrde is ſatyſfaccyon for theyr treſpas. The fourth is not to torne agayne to his ſynne / for he that is often aferde ſhall do well. The fyfte is perſeueraunce in good lyuynge. And the .two. fyſſhes ben good oryſons & almeſdedes / for theſe be noryſſhed in waters / yt is wepynge teeres in deuocyon. Theſe .ii. fyſſhes geten what they wyll.

¶Dn̄ica in paſſione.

DEre frendes / this daye called the ſondaye in paſſyon weke / this daye our lorde Iheſu cryſte begane his paſſyon / for this daye the Iewes had ſuche an enuye to hym / by cauſe he tolde theyr defautes & vyces meſlyuynge. And ſoo for this cauſe they repreued hym. So this daye they were full aſſented to do hȳ to dethe / & ſo they were boute often before. But they were letted by ſome thynge / and mooſt for fere of the comyn people for they helde hym a prophete. But this daye they knytte theym togyder and fully accorded / that they wolde ſpare for no thynge / but he ſholde be deed / wherfore as the goſpell telleth / as Cryſt preched in the Themple the Iewes rebuked hȳ ſpytuouſly and ſayd (Nūc cognouimꝰ qa demoniū habes) Now knowe we that thou haſt a fende with ye. And all was to tempte hym to haue made hym ſpeke ſome euyll wordes / by the whiche they myght haue put hym to ſome repreef. And for he tolde theym that he was goddes ſone / they were redy to haue ſtoned hȳ to deth / but he knewe all theyr malyce (Iheſus autē abſcondit ſe et exiuit de tēplo) Iheſus hyd hym ſelfe and went out of ye Temple. Thus our lorde this daye began his paſſyon / wherfore holy chirche redeth this weke in the boke of Iheremye the prophete that fyrſt prophecyed of cryſtes paſſyon / and tolde how and in what maner the Iewes ſholde doo hym to deth Thenne ye ſhall vnderſtonde well that in the ſame wyſe yt the Iewes purſued Cryſt to deth. In the ſame wyſe I fere gretely leſte there ben moche fals people that be cryſtened that purſuen cryſt in heuen now. Holy ſaynt Auſtyn ſayeth that they ſynne more greuouſly that purſue hym in heuen than the Iewes dyde that purſueden hym here in erthe. ¶Then yf ye wyte whiche thoſe ben / take hede how Cryſte marked theym and ſayd thus (Qui ex deo eſt verba dei audit He that is of god hereth the worde of god. For he hereth not the worde of god that ſwereth many grete othes full falſely / theſe ben tho that purſuen hym in heuen / that ben gladde in theyr hertes whan they haue done a foule dede / and they grounden in foule curſyd lyuynge of ſynne that wyll not amende theym for prechynge nor techynge but euer doo foule dedes. And anone ben redy to fyght and chy •• whith theym that telle theym theyr defautes / as it is ſhewed by our lorde Iheſu Cryſte. For the more harme is / the •• ndycyons of the people is ſuche now a dayes that he ſhall haue many enemyes that wyll ſaye trouth. And that I may preue by enſample.

Dn̄ica palma rum .

GOod frendes / as ye knowe well this ſondaye is called palme ſondaye. But for by cauſe that the ſeruyce of this daye is lōge. I wyl telle you ſhortely why it is called palme ſondaye. As Saynt Iohan ſayth / our lorde Iheſu Cryſt came to Betanye where he ſayth (Venit iheſus betaneam vbi lazarus fuit mortuꝰ quem reſuſcitauit) And there he reyſed Lazar frome dethe to lyue that had leye foure dayes deed / & this Lazar was broder vnto Marye mawdeleyne and to Martha that was an other ſyſter. Thenne Iheſu Cryſte wyſte that his paſſyon was nyghe and toke Lazar with hym / & rydynge on an aſſe came towarde Iheruſalem. And whan the people herde therof / the people wente agaynſt hȳ (Non propter iheſū tātum. ſed vt lazarum viderent quem reſuſcitauit a mortuis) Not onely for Iheſu / but for to ſee Lazar that was ryſen frome dethe to lyfe / and alſo for to ſee Cryſt and do hym worſhyppe (Acceperunt ramos palma rum et ſter nebāt in via) They toke braūches of palme and other floures / and ſtrawed in the waye agaynſt his comynge. And ſome ſpradde theyr clothes in the waye and ſonge (Benedictus qui venit in nomine domini (Bleſſed be he that cometh in the name of oure lorde kynge of Iſraell / wherfore holy chirche maketh this daye ſolempne proceſſyon in mynde of the proceſſyon that was made agaynſt Cryſt. And alſo Ioye and myrthe of our ryſynge from dethe to lyfe / that had ley al this yere in dedly ſynne. Now I truſt to god that we ben reyſed vnto good lyuynge / and more ouer the aungelles of heuen make grete Ioye of your vpreyſynge oute of ſynne. And thus we take palme and floures in the proceſſyon as they dyde and go in proceſſyon knelynge to the croſſe in the worſhyp and mynde of hym that was doone on the croſſe / worſhyppynge and welcomynge hym wt ſonge in to the chyrche / as the people dyde our lorde in to ye cyte of Iheruſalem. Thenne Iohan Belet aſked a queſtyon & ſayth / yt our lorde had the greteſt worſhyp rydynge on the aſſe that euer he had in this worlde / then why worſhyp we the croſſe and not the aſſe. To this queſtyon he anſwereth hymſelfe & ſayth that the worſhyp of this worlde as Salomon ſayd al is but vanyte & maketh a man to forgete his god and hym ſelfe / there is grete trybulacōn dyſeaſe & heuynes it cauſeth a man to thynke vpon god and crye to hym for ſocoure and helpe / and to knowe hym ſelfe. And therfore all cryſten people ſholde put awaye all worldly vanytees that bryngeth moche people to grete myſchefe / and many to euerlaſtynge payne. We worſhyp the croſſe for is was cauſe of our redēpcyon & ſaluacyon / and to brynge vs to euerlaſtynge Ioye & blyſſe that we hope to come to. Thenne anone whan Cryſt was come to the cyte of Iheruſalem / he went to the temple and droue out all the byers and ſellers that he founde ther in and ſayd. (Domus mea domus orationis vocabi). My hous is a hous of prayers / and ye make it a denne of theues Thus our lorde gaue all cryſten people enſample to leue by enge and ſellynge on the holy daye. And in eſpecyall in the chyrche. An other it is why it is called palme ſondaye. For bycauſe that palme betokeneth vyctorye / wherfore all cryſten people ſholde bere palme in proceſſyon / in tokenynge yt he hadde foughten with the fende our ennemye and hath ye vyctory of hym by ſhryft of mouthe / ſatyſfaccyon with dede / mekely doone his penaunce with grete contrycyon in his herte / and in theſe maner of wyſe he ouercame his gooſtly ennemye the fende of helle.❀ ¶We rede in the geſtes of Romayns that it was ye maner and guyſe ſomtyme that yf there were ony londe that rebell agaynſt themperoure. Anone themperoure wolde ſende ſome worthy knyght with grete puyſſaunce to that londe and putte theym doune and make theym ſubgettes to the Emperoure of Rome. And whan this knyght hadde done ſoo than ſholde he be ſette in to a chayre arayed with clothes of golde in the beſte wyſe / and a braunche of palme in his honde in tokenynge that he hadde the vyctory / and with grete worſhyppe broughte in to Rome / but whan he came in to ony worthy Cyte / thenne there ſholde ſtande one by hym and bete hym in the mouth with a braunche of olyue ſayenge thus. Knowe thy ſelfe / that is for to vnderſtonde. Though thou be grete now and haue the vyctory / make not to moche of thy ſelfe. For it may fortune an other tyme here after that thou mayſt haue the worſe / and torne to moche vylonye / more than now to worſhyppe / and therfore be not now to proude of thy ſelfe. And thus ſholde ye bete youre ſelfe in the mouthe of youre ſoule with the braunche of olyue / that is with the vertue of mekenes. And ſoo holde you in loue and meke in herte / and euermore dredynge and ferynge leſte ye falle agayne in to ſynne. And ſoo leue the worſhyppe that ye haue now. For truſt thus truly / mekenes is that vertue that mooſt and ſooneſt ouercometh youre ghooſtly enemye the fende / and ſooneſt gadreth a man to vertuous lyuynge. That we may haue this vertue of mekeneſſe / pacyence and charyte to ouercome oure ghoſtly enemye the fende now and euer Amen.

¶Feria .iiii. poſt feſtum palma rum .

DEre frendes ye ſhall vnderſtonde that holy chirche vſed theſe thre dayes and ſaythe ſeruyce in the euen tyde / that is mekeneſſe / wherfore we calle it tenebre / but holy chyrche calleth it tenebris. Thenne why this ſeruyce is thus done in mekeneſſe / holy faders tellen for thre cauſes. ¶One is the nyght before that our lorde was taken / he went vnto ye mounte of Olyuete and prayed thus (Pater mi ſi poſſible eſt: tranſeat calix iſte) My fader yf it be poſſyble that this bytter paſſyon may paſſe fro me / yf it were the faders wyl and ellys not. And for drede and fere of that bytter paſſyō that he felte in ſpyryte / he ſwette bothe blood and watyr. ¶And an other cauſe is this / that anone after mydnyghte came Iudas with fyfty knyghtes and moche other people to take Cryſt And for it was derke / & they coude not well knowe him from ſaynt Iames he was ſo lyke Cryſt. Therfore Iudas ſayd (Quem oſculatus fuero tenete eum) For ſothe quod he / hym that I ſhal kyſſe / it is / and take ye hym for ſaynte Iames was ſoo lyke our ſauyoure Iheſu Cryſt that the mooſt parte of all the people called hym Cryſtys owne broder. And thus as ye haue herde Iudas betrayed his owne mayſter / and thus was our ſauyour Iheſu cryſt take in mekeneſſe / and wich all the ſpyte and enmyte that the Iewes coude doo vntoo hym / and alſoo betynge oure ſauyour Iheſu Cryſte and alſoo ſpyttynge in his blyſſed face ¶And alſoo the thyrde cauſe was whan oure ſauyoure Iheſu Cryſte was ſpredde naked vpon the holy croſſe and alſo whan his holy hondes and his feet hanged from nyne of the clocke vntoo none. Thenne ye ſholde haue ſeen the ſonne with drawe her lyghte / and it was ſoo obſcure and derke throughe all the worlde ſhewynge / and vnderſtondynge that the maker of the lyght was at that ſame tyme payned vnto dethe. And for thre certayne cauſes / the ſeruyce in the nyght is done in derkenes and the whiche ſeruyce maketh mencyon / how as Iudas betrayed oure ſauyoure & lorde Iheſu Cryſte with the Iewes. And thenne after that the Iewes came as preuely as they coude for fere and drede of the comyn people wherfore as this daye there is no belle ronge vnto ſeruyce / but ſowne made of woode or of tree / wherby all cryſten people may haue knowlege and vnderſtondynge for to come vnto this holy ſeruyce preuely and ſecretely without makynge ony maner of noyſe. And more ouer and all that the people ſholde ſpeke of comynge and goynge ſholde ſowne of tree that is for to ſaye the holy croſſe that oure ſauyoure Iheſu Cryſte was ſpredde vpon and of his bytter paſſyō and alſo of the wordes that our ſauyoure Iheſu Cryſte ſpake hangynge on the croſſe and alſo how he ſayd vnto his blyſſed moder (Mulier ecce filius tuus) Woman ſe thy ſone / and thenne oure lorde commaunded his blyſſed moder vnto ſaynte Iohan the Euangelyſte in kepynge. And what ſayd the theef that henge by hym & he ſayd thus (Domyne quādo veneris in regnū tuum memento mei (Lorde whan thou comeſt into thy kyngedome haue mynde on me. And thenne oure ſauyour Iheſu cryſt ſayd vnto hym (Hodie mecum eris in paradiſo (This daye thou ſhalte be with me in paradyſe / and how he be toke his ſpyryte into his faders hondes and ſayd (In manus tuas domine. &c). And ſoo he yelded vp the ghooſte. Thus comynge and goynge to the chirche all cryſten people ſholde come and leue vanyte and ydle talkynge / and ſpeke oonely vnto the croſſe / that is oure redempcyon. & an other cauſe is whan yt Iudas had betrayed cryſt / & ſaw by his treaſon he ſholde be deed / anone he felle in dyſpayre and henge hȳ ſelfe on a tre / & then he dyſpleaſed more cryſt for that dede than for all the treſpace that he had done to fore / for cryſt is ſo mercyfull / that and he had aſked mercy he ſholde haue had mercy Alſo at this ſeruyce he ſette certayne candels in the quere after ye vſe in ſome place more than in ſome other as the vſe is the whiche ben quenched one after the other. in tokenynge of cryſtys dyſcyples how they wente a waye eche after other / but whan al theſe candels ben taken a way and the lyght gone yet one a bydeth ſtyll a whyle tyll ye clerkes haue ſonge the kyryes / and theſe verſes / the whiche betoken the wymmen that made lamentacyon at Cryſtys ſepulcre. Thenne that candell is brought agayne & another lyght there / & that betokeneth our bleſſyd lady. for all the fayth was loſt ſaue oonely our lady / and of her al other were enformed and taught. Alſo it betokeneth Cryſt hym ſelfe that was in his manhode deed and layde in ye ſepulcre and the thyrde daye a roſe frome dethe to lyfe a gayne and gaue lyght by loue to al that were deed and quenched by dyſpayre. The ſtrokes that the preeſt gyueth on the boke betokeneth the clappes of thonder / whan Cryſte brake hell yates and dyſpoyled theym and fet oute Adam and Eue and all yt he had bought with his bytter paſſyon. Now haue ye herde ſomwhat what this ſeruyce betokeneth and thynke there vpon and be not vnkynde to your lorde god that ſuffred all this for you. ¶For vnkyndneſſe is a ſynne that ſtynketh in the ſyght of god as ſaynt Ambroſe ſayth that there may noo man fynde a payne grete ynoughe to for punyſſhe vnkyndneſſe / and that ye ſhall here by enſample.

¶In die paraſceues.

GOod frendes this daye is called good frydaye. For al that our lorde Iheſu cryſt ſuffred this daye tourned vs to grete Ioye / for this daye he ſuffred paſſyon vnder ponce Pylate for our ſake / It is an olde ſawe that a foule begynnynge hathe a foule endynge. Now ſe how this Pylate began curſedly and endeth full wretchedly. For as ſaynt Auſtyn ſayeth Curſed lyuynge fyrſt aſketh a curſed ende / after he that forgeteth hym ſelfe here in his lyuynge / is full lyke to forgete hymſelf in his laſt ende. This Pylate was a knyghtes ſone that was called Tyrus / that he gate hym on a womā that hyght Pyle / and this womans fader hyght Ate. So whan this chylde was borne they ſette his moders name and the grande fader after / and ſo by bothe names called hym Pylate. Thenne after whan he was thre yere of aege his moder broughte hym to the kynges courte. Than had the knyght an other ſone nye lyke to Pylates aege. But for this knyghtes ſone was in all rule more gentyller / more manfully / more goodly / more beloued than this Pylate / ſo for hate & enuye therof this Pylate on a daye ſlewe this knyghtes ſone / Then was the knight wonder ſory / but yet he wolde not ſle Pylate & ſent hym to Rome to be there in hoſtage for a trybute yt the knyght ſholde paye to themperour. Than it happed yt the kynge of fraunce had ſent his ſone thyder for ye ſame cauſe. Thē for this cauſe whan Pylate ſawe that he was more beloued and cheryſſhed / therfore this Pilate ſlewe hȳ Then for he was ſo curſed the Emperour by counceyle of ye Romaynes ſent Pylate in to a countre that was called Pō ce where that the people of the coūtre were ſo curſed yt they ſlewe ony yt came to be theyr mayſter ouer them. So whan Pylate came thyder / he applyed hym to theyr maners / ſo yt with wyles and ſubtylte he ouercame them & had the mayſtry and gate his name and was called Pylate of Ponce / & had grete domynacyon and power. Then the kynge of Iheruſalem ſent for him and made hym lyuetenaunt vnder hȳ of the londe of Iury / & for Pylate lyked well thoffyce / pryuely he ſent to themperour and had his offyce confermed of hym vnwetynge to the kynge Herode that tyme beynge kȳ ge. Wherfore whan kynge Herode herde what he had done he was ſo wrothe that they were enmyes vnto the tyme yt our lorde Iheſu cryſt was take / and than they became frendes agayne and fell bothe in to one aſſent of Cryſtes dethe Thenne it happened afterwarde ye themperour fel ſeke and ſent for Cryſte for to hele hym / for it was tolde hym that Cryſt heled all them that euer wolde come to hym of al maner ſekenes what ſo euer it had be. But then had Pylate done hym to dethe or the meſſenger came. Then whan the emperour vnderſtode that he ſente for Pylate and made hym come to hym. And as Pylate herde this he was ſore aferde & toke on cryſtes cote / and ſo whan he came to Rome to the emperour / all they that were in preſence made Pylate good chere all the whyle that he had on Cryſtes cote. And the emperoure ſwore before that he ſholde be deed. Thenne toke they of the cote and anone as the cote was of / the Emperoure was ſore wrothe with Pylate that he put hym in to a pryſon tyll he hadde taken counceyl what dethe he ſholde deye on. Thenne as ſoone as Pylate wyſt and vnderſtode that he ſholde be deed / he toke his owne knyfe and ſlewe hym ſelfe therwith. And whan the Emperour herde therof and dyde vnderſtande that he hadde ſlayne hym ſelf with his knyfe / thenne anone he commaunded for to bynde a grete ſtone about the forſayd Pylates necke and for to caſte hym in to the ryuer of Rome that is named Tyber without euer for to be ſene of the people· Thenne whan he was caſten therin the fendes made ſuche a noyſe there aboute that all the cyte of Rome was ſore afreyed. Thenne whan the Emperoure ſawe this / he made to take hym vp ayen. And thenne was he caſte in to a water that was bytwix two hye hylles. And ſo longe tyme after there was in the water many horryble ſyghtes ſeen aboute that curſed man. ¶Thus oure lorde Iheſu Cryſte ſuffred paſſyon and dethe for all mankynde / And fyrſte whan he was taken they dyde buffet hym and ſtryped hym naked / and bete hym with ſcourges (A vertice capitis vſ que ad plantas pedum non fuit in eo ſanitas. That frome the hyeſt place of his heed to the ſoole of his feet was no thynge lefte hole on hym but all rawe. And after made a crowne of thornes & ſette it on his heed and bete it doune with ſtaues of reed that it peryſſhed his brayne. And whan they had payned hym ſo / they ladde hym forth all blody (Admontē caluarie) To the mount of Caluarye to thende of dethe / yet women of the cyte whā they ſee hym ſo foule faren with and all to lugged and to drawen / for veray pyte they wepte vpon hym. Thenne ſayd our lorde to them (Nolite flere ſuper me. ſed ſuper vos & filios veſtros) Ye women of Iheruſalem wepe ye not for me / but vpon you and youre chyldern. For there ſhall dayes come / in the whiche ye ſhall blyſſe the wombes that were barayne and the pappes that neuer gaue ſouke. Thus oure lorde preched before the vengeaunce that fylle after vpon Iheruſalem. The whiche prophecye Iheremye the prophete ſpake of / that is redde in holy chirche theſe thre dayes atte tenebras / the whiche was ſo horryble of many dyuerſe myſchyues / and in eſpecyall of hungre / that chyldern laye deed for hungre in the ſtretes. Thenne was there a waman that was come of grete byrthe / that for hungre tooke her owne chylde that was deed with her pappes and ſlewe it and parted it in two partyes / and than ſhe roſted halfe and the other halfe ſhe kepte tylle on the morowe. Thenne as the people came by the ſtrete they hadde ſauoure of the roſt and anone they came in to haue hadde parte therof. And whan they ſawe the moder roſte her owne chylde. and ſoone they were heuy and foule dyſmayed / and wolde not ete therof but wente theyr waye forth ayen. Thenne tooke the moder of that chylde and ete therof / and ſayd in this maner wyſe. This is myn owne ſone and myn owne chylde that I bare of my body / and fedde it with my pappes but I wyll rather ete it than deye for hungre / therfore I telle you this to ſhewe you ſomwhat of the vengeaunce that fylle on Iheruſalem after the dethe of oure lorde Iheſu Cryſt. Thenne they ladde hym to ye moūt of Caluarye and there they ſtreyned hym ſoo on the croſſe that euery bone of his body myght be knowen one from an other. And nayled hym honde and foote to the croſſe and they lyfte vp the croſſe and the boody togyder / and with a grete peyce they lete the croſſe and the body falle doune togyder in to the morteſſe / that all the body daſſhed and his bones craked / and his Ioyntes and vaynes braſte oute of blode ſydes / armes / legges / feet / and hondes / ſo that there was no blode lefte in hym. And yet they toke a clothe whyle the blode was hote / and wonde it aboute his body tylle the blode was colde / and thenne they drewe awaye the clothe and pulled awaye the fleſſhe fro the bones. This was a grete pyte. And ſoo whan he ſholde deye / he began as Iohan belet ſayth (Deus meus reſpice in me) And ſoo ſayd all the verſes ſuynge tylle he come vnto that verſe (In te dn̄e ſperaui) And ſoo atte this verſe (In manus tuas dn̄e commendo ſpiritum meum. redemiſti me domine deus veritatis) There he gaue vp the ſpyryte. This is a grete enſample that oure lorde Iheſu Cryſte gaue to all cryſten people that euery man ſholde haue in mynde theſe verſes / and he that can theym ſaye / and ſaye theym euery daye / he ſhall not deye no maner myſchyuous nor vengeable deth. Then after this paſſyon we ſaye oryſones and knelynge at euery oryſon ſaue at that oryſon that is ſayd for the Iewes / at ye oryſon holy chyrche kneled not by cauſe the Iewes in ſcorne knelynge thre tymes to Cryſt whan they ſcrourged hym Thenne thyſe oryſons holy chirche prayed for all maner of people / for Iewes Saraſyns cyſmatyks heretyks but not for cryſten people for whyle ony man or woman ſtandeth acurſyd / he is dampned before god / and dampned ſhall he be at his deth. but he repente hȳ & made hȳ whyle he lyueth in this preſente worlde. But take hede what ſaynt Auſtyn ſayth (Siſcirem ꝓ certo ꝙ pater meus eſſet in inferno non orarem pro illo niſi vt ꝓ dyabolo) Yf I wyſt for trouth that my fader were dampned in to helle. I wolde neuer praye for hym but as for the deuyll of helle / for ther is no prayer of holy chirche that helped a dampned man. Thenne after thyſe oryſons the croſſe is brought forth / to the whiche all cryſten people ſholde worſhyp of hym that this daye deyed on the croſſe / and praye our lorde to forgiue vs our treſpace as Cryſt prayed to his fader of heuen to forgyue theȳ that dyde hym on the croſſe.

¶In die Paſce

GOod frendes ye ſhall knowe wel that this daye is called in many places goddes ſōday ye knowe wel that it is ye maner in euery place of worſhyp at this daye to do the fyre out of the halle and ye blacke wynter brondes and all thynge that is foule with fume and ſmoke ſhall be done awaye / and there the fyre was ſhall be gayly arayed with fayre floures / and ſtrewed with grene ryſſhes all aboute ſhewynge a grete enſample to all cryſten people. Lyke as they made clene theyr houſes vnto rhe ſyght of the people / and in the ſame wyſe ye ſholde clenſe your ſoulys doyng a way the foule brennȳ ge ſynne of lecherye / and put all theſe a waye and caſt out all thy foule duſt / & ſtrewe in your ſoulys floures of fayth and thus make your ſoulys able to receyue your lorde god at the feeſt of Eſter (Deponentes omnen maliciam). And put a waye all malyce and ſorowe / for ryght as ye wyll ſuffre nothynge in your houſe that ſtynketh and ſauoureth euyll wher with ye may be deceyued. Ryght ſo Cryſt whan he cometh into your hous of your ſoules and he finde there ony ſtynke of wrath enuy or ony other dedly ſynne he wyll not abyde there / but a none he goth his waye. And thenne cometh the fende in and abydeth there / thenne may that ſoule that is ſo forſaken of god and betaken vnto the fende Thus it is with thoſe that be in wrath and enuy / or in ony other dedely ſynne / and wyll not forgyue to them that hathe treſpaced vnto them / for no prayer he ſhall no forgyuenes haue / for oure lorde ſayeth thus (Dimittite et dimitte mini). Forgyue and ye ſhal haue forgyuenes. And therfore euery cryſten man and woman ſholde ſerche well theyr cō ſcyence and make them able to receyue theyr ſauiour Iheſu cryſt very god and man.

¶Rogationum. ¶Feria .ii.iii.iiii. ante aſcencionem dn̄i.

FRēdes thyſe thre dayes / that is to ſaye mōdaye tuyſdaye weneſdaye ye ſhall faſt and go in proceſſyon man woman and ſeruaunte / for all we be ſȳners and haue nede to praye to god for helpe grace & mercy. for they may not excuſe them fro the proceſſyon that may lawfully be there. Thenne he yt wtdrawe hȳ ſelf fro ye cōmaundemēt of holy chirche wylfully / he ſynneth full greuouſly. Fyrſt he ſynned in pryde / for he is vnbuxon / alſo he ſynned in ſlouthe that knoweth hym ſelf in ſynne / and wyll not do his dylygence to come out therof / and ryght as he withdraweth hym from the people that ben gadred to ſerue god. Ryght ſo wyll god put hym from all the company of heuen and from all the prayers yt ben done in holy chirche / tyll he come to amendemēt. Therfore all cryſten people come oonly to gyder and praye thyſe thre dayes to all the ſayntes in heuen / to praye to god for vs / for we haue ſȳned many tymes in the yere ayenſt the commaundement of god / and therfore thyſe thre dayes we ſhall faſt and praye to god for mercy and remyſſyon of our ſynnes And put awaye all the power of the fende / and kepe vs from all myſchyef perylles and drede that fallen more this tyme of the yere than ony other tyme / For in this tyme fall many grete thondres & lyght wynges. And as Lyncolnyence ſayth. There were fendes that fleteren in thayer for fere of ye blaſt of thondrynge whan that Cryſt come to helle yates whan he dyſpoylled helle And ſo yet whan they here the thonder in thayer they ben ſoo agaſt therof that they fallen downe / & thenne they go not vp ayen tyll they haue done rered ſome curſyd dedes & make tempeſtes in the ſee & drawe downe ſhyppes & make debate amonge the people / & make one to ſlee an other / & tende fyre & brenne houſes / & drawe downe ſteeples & trees & cauſe wȳmē to ouerlaye theyr chyldern & make peple for to hāge themſelf & drowne them ſelfe in wanhope and dyſpayre / & doo many curſed dedes. And for to put awaye all ſuche myſcheues / and power of the fende / holy chyrche hath ordeyned that al cryſten people ſhall faſte & go on proceſſyon theſe thre dayes / and pray to god & our lady & to all the ſayntes of heuen of helpe and ſocoure. Wherfore in theſe proceſſyons belles be rongen / baners be dyſplayed / the croſſe cometh after / and the people ſueth after / for ryght as a kȳge whan he gooth to a batayle his trompettes gooth tofore / then the baners / and than cometh the kynge / and his hooſt folowynge. So in this proceſſyon the belles be goddes trompettes / the baners cometh after / than cometh the croſſe in Cryſtes lykenes as kynge of cryſten people / and all ſue hym / and with theyr good prayers chaſe awaye the fendes that they haue no power / and lyke a curſed tyraunt wyll be ſore aferde and adred whan he hereth the trompettes of a kynge that were his ennemye & ſeeth his baners ſpleyed in the felde with his hooſt comȳ ge towarde hym. In the ſame wyſe ye fende the tyraunte of hell is aferde & dredeth hym ſore whan the belles rynge / & the baners ben borne / and the croſſe with all the people come prayenge / then he fleeth & dare not abyde and putteth awaye his power that proceſſyon.

¶In die aſcenſionis dn̄i.

GOod frendes ſuche a daye ye ſhal haue an hye & a ſolempne feſt in holy chirche that is called the aſcenſyon of our lorde Iheſu cryſt. For that daye as the fayth and byleue techeth / how god is very god and man / and ſtyed vp in to heuen / wherfore in tokenyng of this the paſcall that is the chyef lyght in holy chirche that hath ſtande openly in the quere from eſter vnto this daye / now it is remeued awaye in tokenynge that Cryſte is chyef lyght in holy chirche / and ſo our lorde dyuerſe tymes openly appyered to his dyſcyples & taught theym the fayth and the byleue. And this daye he ſtyed vp in to heuen / & there wyll abyde vntyll the daye of dome. But now ye ſhall here the maner of ye aſcenſyon from Eſter daye tyll this daye. He was not with his dyſcyples alwaye. but dyuerſe tymes appyered vnto them / & he appyred to them as they ſaten at theyr mete and ete wt them to ſhewe them yt he was very god and man in fleſſhe and blood as they were. For ſome of them weren in doubte leſt he had be a ſpyryte yt had nother fleſſhe ne blood. And therfore to preue the trouth he ete wt them in theyr ſyght / and badde them go in to ye hylle of Olyuete / and there in the ſyght of all his dyſcyples he bleſſyd them and ſtyed vp in to heuen. & left ye ſteppes of his feet threſt downe in to ye harde marbyll ſtone for a token of his aſcenſyon. Thenne ye ſhall vnderſtande that ye hylle of Olyuete betokeneth mercy / wherfor Cryſte ſtyed vp at the hylle of Olyuete ſhewynge wel that he is the heed of mercy And he is euer redy to gyue mercy to all that aſke mercy with meke herte / Thenne in his vpſtyeng as we calle aſcēſyon angelles made ſo moche melody yt no tonge may telle it ſo glade they were of his comynge (Aſcendit velociter) He ſtyed vp ſwyftly. For as it were a momēt ſo he was from erthe in to heuen A grete clerke a phyloſopher yt is called Rabby moyſes he ſayth / that it is as ferre from heuen to erthe as a holy man myght lyue a thouſande yere / and euery daye go a thouſande myle / but he yt met this waye knoweth beſt. And this waye ſhall be met of a ryghtfull and a good man ¶Thenne in his aſcenſyon he hadde with hym a grete multytude of ſoules / the whiche he fette out of helle from the fendes boundes. And he ſtyed vp alſo wt his woundes reed freſſhe & blody. And as Bede ſayth for fyue cauſes Fyrſt for to verifye ye fayth of his reſurrecōn for he roſe in very fleſſhe and blood that deyed on the croſſe for all mankynde / The ſeconde to ſhewe his woundes to his fader in grete helpe and ſocour to al mankynde. The thyrde is to ſhewe how ryghtful they be dampned yt wyll not byleue in his paſſyon and in his reſurreccyon / The .iiii. to ſhewe how mercyfull he is vnto them that wyll byleue and aſke mercy The fyfth is that he bare with hym a ſygne of vyctorye for a ſykerneſſe to all mankynde For lyke as a lorde is ſyker that hath a true aduocate before a Iuge to anſwere for hȳ ſo in lyke wyſe to all mankynde we fynde hym our aduocat euermore redy to anſwere for vs at nede / that ye fende our ghoſtly enemye maketh ayenſt vs. Wherfore ſayth the holy ſcrypture / Aſykerer attorneye may noo man be than god / (Vbi mater oſtendit filio pectus et vbera) Wherfore the moder ſheweth the ſone her breſtes and her pappes (Filius patri latus et vulnera (The ſone ſheweth to the fader his ſydes all to beten & his woūdes bledynge / how ſholde ony thȳ ge be put away ordeyned ther as ſuche tokens of loue be ſhewed / he may not fare yll yt hath ſuche .ii. frēdes in heuē. Alſo by the ſtyenge vp in to heuen of our lorde Iheſu cryſt man hath goten a grete dygnyte. For a man to ſe his owne fleſhe and his blood ſyttynge on the ryght ſyde of the fader of heuen in his trone / wherfore aungels conſyderynge ye dygnyte of man / they wolde not ſuffre no man to do them worſhyp as they dyde before thyncarnacyon of Cryſt / but they worſhyp man for god hymſelfe hath take mankynde on hȳ & is now in heuen bodely. Here by a man may ſee how moche he is beholde to his god that we that were boūde before and thral to the fende of helle / and nowe we be made frere of all that. And our lorde Iheſu cryſt hath gyuen to man a fredom aboue ony angels / and therfore we be bounde vnto hym to do hym ſeruyce reuerence and worſhyp. And there as angelles kept ſomtyme ye yates of paradyſe with brennynge ſwerdes that no ſoule myght come Inne. Now by fayth our lorde Iheſu cryſt to mankynde he hath caſt vp ye yates and warneth no man to entre therin that is of ſtedfaſt byleue. For as ſaynt Auſtyn ſayth (Aperuiſti credentibus regna celo rum ) Thou haſt opened the yates of heuen to them that byleue. Alſo ye ſhall byleue ryght as a kyng of this worlde that hath in his countree offycers of dyuerſe degrees ſome hyer & ſome lower / and ſome more preuyer than ſome. So our lorde ſtyenge vp at this tyme / the lower angels for grete wonder that they had in Cryſtys aſcenſyon / whan they ſawe hym in fleſſhe and in blood ſtyenge vp to heuen with ſo grete multytude of ſoules with hym / and alſo for the grete wondre that they had whan they ſawe the fendes of the ayer flee awaye for drede and fere of his ſtronge comȳge / that before were wonte ſparynge nothȳge to aſſayle ye ſoules yt come by theȳ / & thēne they flewe awaye for grete fere of his comȳge / Alſo the good angels came in all ye haſt yt they myght to doo our lorde Iheſu cryſte ſeruyce reuerence and worſhyp. Thus for grete wonder yt the lower angels had of his vp ſtyenge. They aſketh the hyer angels and they ſayd. (Quis eſt iſte qui venit de eodem) What is this now that cometh out of the worlde with blody clothes as he were a kyng of Ioye. This is he that with deth ſuffrȳ ge / reed in his ſcourgynge / ſyke and deed in the croſſe / ſtronge in helle / bodely in doynge / ferfull in ryſynge / and thus hath ouercome all his ennemys / and now is kyng of glorye in heuen. ¶Thenne whan our lorde Iheſu cryſt was ſtyed vp in to heuen and thēne his dyſcyples ſtandynge with his moder for grete wonder of that ſyght. And alſo of the melodye that they herde in thayer they loked vp in to heuen And ſodaynely two angels clothed all in whyte ſtode by theym and ſayd thus (Viri galilei quid ſtatis aſpicientes in celū. Hic iheſus qui aſſumptus eſt a vobis) Men of Galyle / what ſtande ye beholdynge in to heuē. It is Iheſus that is ſtyed vp from you / and ſo he ſhall come at the daye of dome ayen and deme all quycke and deed. And therfore all cryſten people lyfte vp your hertes to our lorde Iheſu cryſte that now is ſtyed vp in to heuen / & ſytteth at his faders ryght honde / and is redy to gyue mercy to all theȳ that wyll aſke mercy wt a meke herte And therfore there is no maner of man yt may excuſe hymſelf / nor haue no maner excuſacyon / but yf that he wyll hymſelf / and aſke mercy to his lorde god / with a meke herte and he ſhall haue mercy and ſhall be ſaued. For though a man be neuer ſo ſynfull and he wyll aſke mercy with a meke herte he wyl gyue hym mercy (Cor contritū et humiliatū deus non deſpicies) A meke & a contryte herte god ſhal neuer deſpyſe. For and he wyll aſke mercy and be ſory for his ſynnes / our lorde wyll take hym to his mercy. Thenne for to ſhewe his grete goodneſſe & cōpaſſyon yt our lorde hath on mankȳde I ſhall telle you this Enſāple. ¶We rede in the lyfe of ſaynt Carpe how ā man of myſſe beleue torned a cryſten man out of his faythe / Narracio. & forſoke his beleue and his cryſtendome / wherfore this holy man Carpe was ſore an angred ſo that he fell in grete ſykenes / and whan he ſholde haue prayed to god for amendement / he dyde pray to god nyght and daye that he myght ſe them haue a bodely vengeaunce. Then̄e it happed at mydnyght as he prayed thus / ſodaynly the houſe that he lay in cleued in foure partes / & he loked vp and ſawe one hanged ſo pyteouſly that it was pyte to ſe. And then he loked vp to heuen / & there he ſawe our lorde Iheſu cryſte with a grete multytude of aungelles ſyttynge in his trone / & he loked vp agayne / and than he ſawe theſe two men ſtandynge before an hote ouen quakynge and tremblynge for drede of fendes lyke adders and wormes comynge oute of the ouen to drawe theſe men in to the ouen with them. And ſoo many other fendes came in dyuers lykenes too helpe that they were in too the ouen. Than was this holy man Carpe glad to ſe theſe two men to haue that vengeaunce / & was wonder fayne therof / that he loſte the ſyght of our lorde Iheſu cryſt and his holy aungelles / for his herte was on theſe two mennes vengeaunce and was ſorye that it was ſoo longe or they were put vnto theyr payne. But then he roſe and went to hym ſelfe / & helped all that euer he myght. And whan they were in to the ouen then was this Carpe very gladde therof / and thenne he loked vp in to heuen / and there he ſawe our lorde Iheſu cryſte / and he ſawe hym ryſe frome his trone for grete pyte and compaſſyon that he had on the two men / & came downe to them / and toke theym out of theyr payne. And ſayd thus. Carpe extēde manus tuas contra me). Stretche for the thyn handes ayenſt me. And than our lorde ſayd thus / I am redy and nede were for to ſuffre dethe and paſſyon agayne for to redeme mankynde / rather than for to leſe thē. ¶By this enſample ye may ſe how redy that our lorde Iheſu cryſt is to all that wyll aſke forgyuenes / and deſerue mercy / that is that euery man amende and leue his ſynnes / and be in full wyll and purpoſe to ſynne no more. And thus he ſhall come to the grace and mercy of our lorde Iheſu cryſte that ſuffred for vs and all mankynde on good frydaye paſſyon / & this day ſtyed vp to heuen. The whiche he wyl graū te vs and brynge vs all therto. Amen.

¶In vigilia penthecoſtes.

DEre frendes as ye knowe well on ſaterday next comynge is whytſon euen / & ye ſhal faſt and come to the chyrche to here your ſeruyce / & make you clene to receyue the holy gooſt / that the fader of heuen ſendeth amonge mankynde / wherfore I counceyle you and charge you yf there be ony of you that fall to ony ſynne / that he come and amende hym therof / & I wyll be redy to all that belongeth to me / for take this in rertayne In the ſame wyſe as a man wyll not go to a place there as ſtynkynge caryon is / but yf he ſtoppe his noſe and hye hym thens. Ryght ſo the holy gooſt fleeth frome the ſoule that is combred with deedly ſynne / and aungels wyll ſtoppe theyr noſes / for moche more fouler ſtynketh deedly ſynne in the ſyght of god / than dooth ony caryon to the people / and as ye holy gooſt fleeth to hym yt abydeth in good lyfe & clene / and in perfyte loue & charyte / and hath pyte and compaſſyon of all thoſe that ben in dyſeaſe or trybulacyon / to ſuche the holy gooſt vyſyteth and cometh to. And with ſuche as hym lyſteth to come to abyde / and comforteth and techeth them in all theyr nede. But as the ſeruyce of this feeſt is more prayſed than ony other tyme / for at this feeſt holy chirche calleth to them & ſayth. Veni ſancte ſpūs). Come holy gooſt ſpecyally to haue ſocour & grace / & to haue parte of ye dole yt he maketh 〈1 page duplicate〉 〈1 page duplicate〉 at this tyme to al cryſten people that ben able to receyue his gyftes / but ye ſhall vnderſtande that the holy gooſt maketh his dole in other wyſe than other people / for they dele as it lyketh them / but the holy gooſt deleth to all cryſten people yt is nedefull and ſpedefull to them that gyue & ſome more and ſome leſſe one gyft and ſome an other / ſome he gyueth wyſdome in holy ſcrypture to vnderſtande holy ſcrypture / he gyueth grace to haue grete luſt & lykynge therin / yt is to ſay / they be luſty to preche and teche vertue and goodnes / and enfourme the people to the helth of theyr ſoules vnto them that here it & bere it awaye. But many had leuer to here a tale of Robyn hode / or a tale of rybaudrye / wherfore goddes worde ſhal not be preched to ſuche. And ſome he gyueth grace ſoo in vnderſtandynge of dyuers languages / as Englyſſhe / frenſſhe / walſhe / Iryſſhe without ony grete trauayle in lernynge / it is a grete gyft & myracle / & a ſpecyall grace of almyghty god that ony man can vnderſtande ony ſuche ſpekynge. ¶There ben fyue lettres that maketh all ye wordes yt may be prenounced of all the languages that ben vnder heuen. And without one of theſe lettres / may no maner of man make ony worde / and theſe ben they .a.e.i.o.u. ¶And alſo ſome he gyueth grace of counceyle: for to do after good counceyle. And ſome he enſpyreth within / for they that he ſheweth theym / and maketh them for to knowe tofore what wyll come after and falle. And gyueth grace to deme the better from the worſer / wherfore they do ſo wyſely & dyſcretely that all the people ben gladde to here them ſpeke and doo after counceyle And ſome he gyueth grace alſo to do after counceyle as our lorde Iheſu cryſte gaue hym ſelfe counceylynge a man that wyll lyue a perfyte lyfe / to leue al that he hath / and goo in to relygyon / and be there gouerned by his wardeyns counceyle / and by his owne. This counceyle cometh of all myghty god. And to ſome he gyueth the grace of ſuffrynge moche bodely ſykeneſſe / grete wronges & moche dyſeaſe both in body & in ſoule / loſſe of catell lordſhyp mayſterſhyp frendſhyp & all yt he ſuffreth with a meke herte / thankynge almyghty god of his ſonde yt cometh of ye grace of ye holy ghoſt Alſo he gyueth ſome grace of lernynge in dyuerſe ſcyence. ſome to lerne one crafte / & ſome an other So by the whiche he may gete his lyuynge with trouth / ſoo that a man wyll put to his dylygence / & truely to labour & not to ſlombre & ſlepe ſlewfully & vnthryftely / but in due tyme for to labour beſely / for the holy ghoſt hath gyuen to euery man ſome knowynge to gete his lyuȳge wt trouthe. Some he gyueth grace of pyte & fylleth theyr hertes ſo full of pyte & cōpaſſyon on her euen cryſten that ben in dyſeaſe / & aduerſyte / yt they gyue hē of her goodes to helpe & ſocoure theȳ at her nede & to cōforte theȳ in all yt they may for Cryſtis ſake: And alſo mercyable that they forgyue all yt they treſpaced to them in ony wyſe ſome he gyueth alſo to drede god / in ſo moche yt they ben euer aferde to dyſpleaſe almyghty god. and euer thȳke of grete vengeaūce that god wyll take for ſȳne at ye daye of dome (Timor dn̄i expellit peccatū) The drede of god & the horryble paynes of helle putteth awaye ſȳne & thus nyght & daye ſome be euer aferde for to offende god / & euer be beſy to do well in preuyte as in ye opē ſyght of people. He yt hath this gyft he hath a ſpecyall grace of ye holy ghoſt (Hec ſūt ſeptē dona ſpirituſſctī) Thyſe be the ſeuen gyftes that ye holy ghooſt departed amonge all man kynde / & gyueth to ſome more than ſome. But there may no man excuſe hȳ but that ye holy ghooſt aſſygneth to them ſome what of thyſe in tyme of his cryſtenȳge / where ye byſſhop at ye confyrmacyō reherſeth thyſe wordes of ye ſacrament. I wyll telle you ye more to ye ſacrament of cryſtenȳge that is founden in the lyf of ſaynt Iames

¶In die pentecoſtes.

GOod men and wymmen this day is called whyt ſondaye. bycauſe the holy ghoſt brought wytte & wyſedome in to Cryſtis dyſcyples / and ſo by her prechynge after in to all cryſtendome. And then he may ye vnderſtande that many hath wyt but no wyſdome. For there ben many that haue wytte to preche well / but ther ben fewe yt haue wyſedō to do well. There be many wyſe prechers & techers but her lyuȳg is no maner thynge after her prechȳge. And there be many ye labour to haue wytte and cōnȳge / but there ben fewe trauaylleth to come to good lyuȳge. For who ſo hath wytte & connyng to gete good with fayr ſubtyll wordes be they neuer ſo fals he is wyſe / but wytte of holyneſſe is not ſette by / for he that can gette good falſely with knackes and mowes he is a wyſe man. But he that forſaketh the wytte of this worlde is a foule / but loke what holy ſcrypture ſayth (Dn̄s recitauit no men pauperis. quia ipſū approbauit. et nomen eius in libro vite ſcriptū fuit) Our lorde hath receyued the name of the poore man / for he hath proued hym in his pouerte / and wryten his name in the boke of lyf (Sed nomen diuitis tacuit. quia nō approbauit) But he lefte the ryche mā for he hath not preued hym. But though a man be neuer ſo ryche atte laſt he ſhall be poore. For nought he bryngeth with hym but his good dedes and his badde he that lyueth wel & techeth well for a good enſample in lyuynge is a good doctryne. ¶This grace at this daye was gyuen to Cryſtys diſcyples for they taught well and lyued wel For they gaue good Informacyon in techynge of good enſample. In lyuynge for her techynge / and her lyuynge is ſprade thrugh out all the worlde. Than how they come vnto this grace ye ſhall here (Poſt aſcenſionem domini) After whan that our lorde Iheſu cryſt was ſtyed vp in to heuen his dyſcyples were in grete heuyneſſe and mornynge. For they had loſt her mayſter yt they loued full well and for hym had loſt all her goodes for his loue / and forſoke all her frenſhyp / and ſerued hym full poore / in hope that they ſholde be gretely holpen by hym And thus they were all heuy and gretly aſtonyed and ſore aferde to be taken of the Iewes and caſte in pryſon / and after to be put to deth. This made them ſore that they durſt not go amonge the people for to gete them mete and drynke. But yet as Cryſte badde theȳ in his aſcēſyon / they wente in to the cyte of Iheruſalem / and there they were in a halle of ſtage. And there they ſate togyder prayenge vnto god with hole herte / and one ſpyryte of helpe & ſocoure / and ſo me comforte in theyr dyſeaſe. Thenne as they were thus praycnge togyder / ſodenly there was a grete clowde made in the ayre lyke a blaſt of thonder / and euen therwith the holy gooſt came amonge theym. (Et apparuerunt illis diſpertite lingue tan quam ignis). And a lyght came doune amonge them in lykenes of tongues brennynge and not ſmertȳ ge / warmynge / and not harmȳge / lyghtnynge and not flytterynge. (Et repleti ſūt omnes ſpiritu ſancto). And fylled theym all full of gooſtly wytte. For as they were tofore but lewde men of ſyght and vnlettred and very ydeottes as of connynge / and nothȳge coude of clergye / ſodaynly they were the wyſeſt men of the worlde. And anone they ſpake all maner of languages vnder the ſonne. And there as before theyr hertes were colde for grete drede & fere of deth. They were than ſo gretely comforted of the holy gooſt in brennȳ ge loue / that they went and preched and taught the worde of god / ſparynge for noo drede / but redy to ſuffre dethe for cryſtes ſake. Than at that tyme there were in Iheruſalem people of all nacyons / and drewe in to the temple for grete fere of the blaſte of thonder that was in the ayre / and ſtudyed what it might be. Then came the appoſtles in to the temple and preched. And all maner of nacyons vnderſtode thē and they vnderſtode all maner of nacyons / and ſo they preched the worde of god. Then were the people aſtonyed whā they herde the appoſtles ſpeke all maner languages. Than ſayd ſome they haue dronken ſo moche that they wote not what they do ſay / neyther what they meane / for they be all dronken. Then anſwered Peter and ſayd / we ben not dronken / but this was the prophecye of Iohel the prophete / how the holy gooſt ſholde be giuen plenteuouſly to the people / ſo that they ſholde ſpeke with all tongues / that is to preche in all the worlde the lawes of Iheſu Cryſt. And then the people torned faſte / & ſo within fewe yeres the fayth was in all the worlde. ¶Now it is to wyte why the holy ghooſt appered more in the lykenes of tongues than in to ony other partye of mannes body / and why he came to them ſyttynge rather than ſtandynge. As to the fyrſt this is the cauſe. A tongue is the beſt membre of a mannes body whā it is in good rule and well dyſpoſed / but whan it is oute of rule it is the worſt. (Venenū aſpidum ſub labiis eorum). Bytter venȳ is vnder the tongue that ſpeketh euyll ſayeth Dauyd in the pſalter. And as ſaynt Iames ſayth. A curſed tongue is fyred with the fyre of hell / and may not be chaſtyſed whyle ye fyre brenneth it / and alſo for tongues muſte ſpeke wordes of fyre / that is ſharpe and ſperkelynge to ſaye trouthe / and not ſpare in prechynge / & to repreue myſdedes / for as holy men in olde tyme ouercame and droue away ye fyre of lyghtnynge with holy wordes & good prayers with the brennynge loue to god. Ryght for that fyre of the holy ghooſt ſholde dryue away / and ouercome the fyre of helle that enuy hath and euyl lyuynge / that reygneth now in moche people / and in hertes. And for appoſtles and other prechers yt cometh after hym ſholde ſpeke brennynge wordes / that is neyther to ſharpe / neyther for drede / ne for loue to ſaye the trouthe and to tell the people theyr defautes and to repreue the ſynnes that reygneth in them in many dyuers wyſe / and ſo to do / and ſay the worde of god and to repreue ſynne / and but they wyll leue ſynne they ſhall without remedye be dampned in to the fyre of hell. For though thou ſholdeſt deye ſpare not to relate the worde of god and tell the trouthe. (Itē deus eſt miſericors penitentibꝰ peccata ſua. Alſo god is mercyfull to theym that be ſory for theyr ſynnes and wyll leue them. (Cū vero confeſſus fuerit et reliquerit ea: miſericor diam conſequatur) For though a man had done neuer ſoo moche ſynne / and he wyll ſhryue hym / and forſake his ſȳne mercy ſhall folowe hym and he ſhall haue forgyuenes / & ſoo come to the bryght fyre of euerlaſtynge blyſſe. That is the precyous loue of god that brenneth amonge the aungelles and ſayntes in the kyngdome of heuen. Alſo he cometh in lykeneſſe of tonges of fyre. For it is the kynde of fyre to make lowe that is hyghe / and to warme that is colde / to make ſofte that is harde and make harde yt is ſofte / And alſo the holy ghooſt maketh hertes that ben hyghe of pryde and enuye / he maketh theym lowe and warme in loue and charyte And alſo harde hertes yt haue be gaderynge and holdynge of worldly goodes the holy ghooſt maketh theym ſofte & lyberall to gyue and deale almeſdedes for the loue of almyghty god oure lorde Iheſu cryſt / and maketh theym harde alſo in ſufferynge of harde & ſtrate lyuynge / & in doynge of grete penaunce for theyr ſynnes. Thus the holy ghooſt is euer redy to make ſalue for to hele all maner of ſȳnes That othet ſkyll is why the holy ghoſt come to the apoſtles rather ſyttynge than ſtandynge for ſyttynge betokeneth mekenes in herte / with reſt peas and vnyte. The whiche ony maner of man muſte nedes haue that wyll receyue the holy ghoſt For ryght as the drye wood wyll brēne clerely without ſterynge Soo ſholde euery cryſten man loue other with brennynge loue and charyte / clerely without feynynge of wrath or enuye / or ony maner of malyce eche with other. And ſo euery man ſholde be fayne of other welfare / & this maketh to haue a good tonge. But as ſoone as the brondes ben caſte a twynne by dyſcenſyon of malyce and enuye / anone the fyre of the holy ghooſt quencheth / and ſo thenne ryſeth vp ſmoke of grete wrath and enuye bytwene partye and partye / and alſo grete greuaunce and heuyneſſe for the ſoule / and cauſeth it to fayle grace / that it may haue no conſyderacyon to reaſon. Thenne anone the wycked ſpyrytes ben redy / and reyſe vp ſmoke in the ſame mannes herte. That is to ſaye / grete wrath and enuye / and euyll wyll / that it may haue no maner of reſte. But euer ſtudyenge and thynkynge alſo / how he may auenge hym / and doo vengeaunce vnto his enuyes. And ſoo is a man euer troubled and beſy euer in curſyd dedes and lykely for to be dampned bothe body and ſoule in helle to euerlaſtynge payne / but yf he haue ſome ſocoure and helpe of the holy ghooſt. And all ſuche thȳ ges that may come of curſyd and wyckede tonges. Therfore the holy ghoſt cometh in the lykeneſſe of tonges of brennynge fyre to brenne out the malyce and enuye / and to anoynte them with ſwetneſſe of grace / loue & charyte. And therfore ſhall we praye to the holy ghoſt for to gyue vs grace ſo to tempre our tōges that we may euermore ſpeke good and that our hertes may be fedde with mekeneſſe▪ that we may be able to be fedde with the holy ghoſt 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 hym for ſaynt Peter ſholde not ſee how he dyde in his ſtandynge. Thenne as Gregory ſat in his chayr holdynge vp his hondes & his eyen to heuen warde the holy ghoſt come lyke a whyte douue with foot and bylle brennȳ ge golde and ſat on Gregory ryght ſholder and put her bylle in Gregoryes mouth / and whan he withdrewe it / thenne he bad Peter wryte / and ſo contynued tyll he hadde made an ende / But he expowned the goſpell ſoo boldely that Peter hadde grete wonder and merueyled therof and thē pryuely made an hole in the clothe that was bytwene Gregory and hym / and ſawe how ye holy ghoſt fedde hym. And anone the holy ghooſt ſhewed Gregory how Peter had done. then Gregory blamed Peter / and charged hym yt he ſholde neuer ſaye nothynge whyle he lyued. But whan Gregory was deed an heretyke wolde haue brenned his bokes that this holy man made / and thenne Peter withſtode hym and ſayd nay / & tolde al how the holy ghooſt had done to hym whyle he expowned the prophecye / and ſo ſaued his bokes vnbrenned that he had made by the grace of god & gyfte of the holy ghooſt. The whiche gyue vs grace to be fedde of hȳ here in our lyuynge that we may haue the blyſſe that neuer ſhall haue ende. Amen.

¶Indie ſancte Trinitatis.

GOod men and wȳmen this daye is an hye and a ſolempne feſt in holy chirche / for it is of the holy Trynyte / for as holy chirche at Wytſontyde maketh mencyon how the holy ghoſt came to Cryſtys dyſcyples Now at this tyme is made mencyon of all thre perſones / that is for to ſaye (Pater filius et ſpirituſſanctus) Fader and ſone and holy ghoſt / thre perſones and one god / wherfore we be boūde to do al the reuerē ce and worſhyp that we can or may to this holy Trynyte. Alſo ye ſhall vnderſtande why / how / and what the cauſe is that this feſt was ordeyned. This holy feſt was worſhypped for the Trynyte fyrſt fyndynge / for heretykes confoū dynge / & for the Trynyte worſhypynge Fyrſt it was ordeyned for the fourme of the Trynyte fyndynge / and a grete clerke Iohan bellet telleth the fourme how ye Trynyte was in the fyrſt man Adam our forne fader that came of the erthe one perſone / and Eue of Adam the ſeconde perſone and of hem bothe cometh the thyrde perſone as her childe / thus the Trynyte was founde in man / wherfore man ſholde haue mynde to do worſhyp to the holy Trynyte for holy chirche ordeyned that in weddynge of a man and woman togyder ſo that the maſſe of the Trynyte is ſongen / & his deth one belle ſhall be rongen in worſhyp of the Trynyte Wherfor al cryſten peple ben bounde gretly to worſhyp the holy. Trynyte. The ſeconde cauſe is that feſt is ordeyned in confoundynge of heretykes and lollers for to deſtroye theym & her fals opynyons that they hadde ayenſt the holy Trynyte / for ryght as heretykes in ye begȳnynge of the fayth wt her ſwete wordes & fals opynyōs were about to deſtroy the fayth of ye holy Trynyte In ye ſame wyſe lolers now a dayes wt her fals ſpyce of gyle be about alſo to withdrawe ye peple frō ye true byleue & fayth of the holy Trynyte / & ye byleue & fayth of holy chirche. Popes martyrs & confeſſours to the deth / Ryght ſo now thyſe lollers purſuen men of holy chirche and ben about in all maner wayes that they can & may fynde to deſtroye and vndo them / ſo that they myght haue theyr purpoſe. and thus they ſhewe openly yt they ben not goddes ſeruauntes / for they be out of charyte / & he yt is out of charyte is ferre from god. But he that ſuffreth trybulacyon perſecucyon and dyſeaſe for ye loue of almyghty god & prayeth for his enemyes and myſdoers / and wyll do no vengeaūce / but put all in god almyghty And he wyll quyte thē full well in euerlaſtynge blyſſe / for our lorde ſayth thꝰ (Michi vindictam et ego retribuā) Put all thynge to me and I ſhall quyte euery man after his deſeruynge / for though god ſuffred holy chirche to be purſued by ſuche myſſe and proude heretykes at the laſt he ordeyned ſuche a remedye yt holy chirche is holpen and her enemyes confoūded and ſhamed Thus it happed on a tyme wt themperour of Rome yt hyght Attilia and he was made by heretykes as Iohan bellet telleth / the whiche Emperour purſued cryſten peple ſore and hated them and holy chyrche gretly. Wherfore he made to brenne all the bokes yt myght be foūde of cryſten fayth. But as almyghty god wolde / there was a good holy man and yt was a grete clerke and that clerke was called Alpynyons. That in mayntenynge of the fayth of holy chirche / he made the ſtory of the Trynyte. & the ſtory alſo of Saynt Steuen and brought it vnto the pope for to haue them ſongen & rede in holy chirche. But by coūſeyl of ye grete clerke they toke the ſtory of ſaynt Steuen / & lefte the ſtory of the holy Trynyte / tyll ye tyme yt ſaynt Gregory was pope thēne for to preue thē & doo thē ſhame yt ben ſuche myſleuynge people and wolde not beleue in the trynyte / but made after her reaſon many heretykes / & in conſyderacyon of them ſaynt Gregory the 〈◊〉 ordeyned this feeſt to be halowed / & this ſtory to be ſonge and redde in holy chyrche in worſhyp of ye trynyte with all cryſten people· The thyrde cauſe is for the hygh trynyte worſhyppynge / and for al cryſten men ſholde knowe how and in what maner they ſholde beleue in the trenyte / for as holy chyrche techeth / he that beleueth in the trynyte ſhall be ſaued / & they that doo not ſhall be dampned. Thenne it is full expedyent & nedefull to all cryſten people to knowe how they ſholde lyue / ye ſhall vnderſtande ye perfyte loue vnto god is the beleue. For he that beleueth perfytely maketh no queſtyons. Fides non habet meritum vbi humana ratio prebet experimentū). Fayth hath no mede ne meryte where mannes wytte gyueth experyence. Then it is good to all cryſten people to make loue to be medyatour to the holy gooſt praynge hym to lyghten vs within our ſoules that we may haue grace to come too his perfyte beleue. Therfore this daye was ſette nexte whytſonday hopynge that ye holy gooſt wyll be redy to all cryſten people that wyl call hym / and ſpecyally in lernynge of the fayth / but yet for mannes wytte be dull to lerne / thenne they may not ſe nor here / but they be brought in by grete enſāple. But thoſe people be not mooſt commendable yf we may by enſample come the ſooner to the beleue / in the fader and the ſone / & the holy gooſt / thre perſones & all one god / take hede to this enſample / of yſe / ſnowe / & water / how that theſe thre ben dyuers eche in ſubſtaunce / & yet all is but water. Ye may vnderſtande by the water of the fader / by the yſe of the ſone / & by the ſnowe of the holy gooſt. Water is an element that hath grete myght and ſtrength. And as mayſter Alyſaūder ſayth. It is aboue heuen in the maner of yſe lyke as cryſtall and dooth worſhyp to heuen / & anone it is vnder erth / & the erthe is grounded vpon water. And Dauyd ſayth in ye pſalter. It is all aboue the worlde / and in all thynge. For in harde ſtones and yren ſomtyme is ſwete water▪ For this water is ſo full of myght / that is to vnderſtande the fader that is power is ſo moche that he gouerneth all the worlde and knoweth all this / & all thynge is at his cōmaundement. By the ſone Iheſu cryſte ye ſhall vnderſtande yſe that is water congyled harde & bryttle / that is Iheſu cryſt very god & man that toke the ſubſtaunce and fraylte of mankynde whan he was conceyued of the holy gooſt in the vyrgyn Mary / and borne of her body god that ſuffred paſſyon vnder ponce Pylate / done vpon the croſſe deyed / and was buryed / and the thyrde day aroſe from dethe to lyfe / and after on holy thurſdaye ſtyed vp in to heuen / and ſhall come agayne at the day of dome and deme the quicke and the deed. By the ſnowe ye ſhall vnderſtande the holy gooſt / for ryght as ſnowe is but water and yſe & lyght in the ayre / but how no man can tell. Soo cometh the holy ghooſt frome the fader and the ſone. Spirituſſanctus a patre et filio nō factus nec creatꝰ nec genitus ſed procedens). But how it is for no man to ſtudy / for it excedeth all mannes wytte to ſtudye therupon / but ſadly beleue the fader is full god almyghty / and of hym came the ſone full god / and of them bothe came the holy gooſt ful god. This trenyte was knowen in the fullynge of Cryſt as the goſpell telleth. In baptiſmo enī xp̄i tota trinitas manifeſtauit ſe. ſilicꝪ scilicet pater in voce. filius in carne. & ſpirituſ ſctūs in columba et totum celū apertū erat) Then our lorde Iheſu cryſte was baptyſed in the water of flom Iordane / and all the people nye of the countre there about were baptyſed there wt hȳ / & as they were in theyr prayers. Et aperti ſūt celi et ſpirituſ ſanctus deſcendit ſicut columba). The holy gooſt came doune in the lykenes and fourme of a whyte douue / and lyghted vpon the heed of Iheſu cryſte. Et vox de celo dicens. Hic eſt filius meus dilectus in quo michi bene cō placui). And the fader ſpake in heuen and ſayd. Thou arte my well beloued ſone that pleaſeth me well / that was ye holy trynyte that ſpake in his perſone / and his ſone was bodely there in his perſone. Than Iohan baptyſt ſayd to ye people. (Ecce agnus dei). Se the lambe of god / and the holy gooſt was ſeen in his perſone. (Sicut colūbā deſcendentē) As a whyte douue came doune / and theſe thre ben but one god in trynyte / wherfore it were nedefull to all cryſten people to praye beſely / ſo that we may haue grace to haue perfyte loue to beleue in the fader / the ſone / and the holy gooſt / thre perſones & one god in trynyte

¶De corpore chriſti.

GOod frendes ye ſhall vnderſtande that this day is an hyghe and ſolampne feeſt in holy chyrche & is the feeſt of (corpus chriſti) It is the feeſt of our lordes owne body / the whiche is offred to the hye fader of heuen at the awter in remyſſyon of our ſynnes / for al cryſten people that lyue here in perfyte loue & charyte / and grete ſocoure & helpe in releuynge them yt ben in paynes of purgatory / there abydynge the mercy of god. Ye ſhall vnderſtande yt this feeſt was foūde by a pope that was called Vrban the .v. the whiche hadde grete grace and deuocyon in the holy ſacrament of the awter / conſyderynge the grete mede / helpe and ſocoure to mannes ſoule / and to the forderynge of lyuynge to all cryſten people here in this preſent worlde. Therfore he dyde eſtablyſſhe and ordeyned this preſent feeſt to be halowed in the next thurſday after ye feeſt of the holy trynyte. For all cryſten people that wyll be ſaued muſt haue ſadde beleue in the holy ſacrament / that is goddes owne body in fourme of breed made by the vertue of cryſtes wordes that the preſte ſayth / & by werkynge of ye holy gooſt. Thenne for this holy pope thought to drawe people to more deuocyon and better wyll to this holy ſacramēt and to do the ſeruyce this daye / he graunteth to all that be worthy / that be they that be very contryte and confeſſed of theyr ſynnes and be in the chyrche at bothe euenſonges / at matyns / and at maſſe / for eche an hondred dayes of pardon and for eche houre of the daye .xl. dayes of pardon / and euery daye of the vtas an hondred dayes of pardon in remyſſyon of all theyr ſynnes / for euermore endurȳge / than ye ſhal vnderſtande that our lorde Iheſu cryſt on ſherethurſdaye at nyght whan he had ſouped / & wyſt well that on the morowe he ſholde ſuffre paſſyon and dethe / and paſſe out of ye worlde vnto his fader of heuen / he ordeyned a perpetuel memory of his paſſyon to abyde for euer with all cryſten people here in erthe. He toke breed and wyne / and made his owne fleſſhe and blode / and gaue it to his dyſcyples to ete and to drynke / and ſayd. Accipite et manducare hoc eſt corpus meum). Take ye this and ete it / for it is myn owne fleſſhe and blode / and this he dyde for they ſholde haue mynde of hym. And ſo he gaue to al other preſtes power to make his owne body of breed and wyne / thus euery preeſt hathe power to make the ſacrament be he good or bad / for the ſacrament may noo man amende ne appayre / but he yt is a good man and an holy contemplatyf lyuer helpeth gretely them the whiche he prayeth for in ſaynge his maſſe. And he that mynyſtreth the offyce of the preeſt worthely and truely as it appertayneth to the hygh ordre of preeſthode ſhal be glad and Ioyfull that euer he was borne for to haue mynyſtred ſo worthely the precyous body of his ſauyour and redemptoure in fourme of breed. For our lorde Iheſu cryſte of his grete goodneſſe hathe gyuen to a preeſt a gyfte and power here in erthe the whiche he gaue neuer too the aungelles in heuen for ye loue that he had to man that is to make his owne body in fourme of breed. Therfore ye ſhall haue worſhip more in heuen than ony tongue can tell or herte thȳke. And he that is an euyl lyuer and knoweth hȳ ſelfe in deedly ſyn̄e and preſumeth to mynyſter that worthy ſacrament & wyll not amende hym / he may be ſure of perpetuall dampnacyō with the fendes of hell in euerlaſtynge payne and in deteſtable tourmentes as they haue well deſerued for theyr vnclene lyuynge. Thenne ye ſhall vnderſtande that our mooſte benygne and mercyfull ſauyour graunteth this mooſt worthy ſacrament of his precyous body for to be vſed and mynyſtred for euermore in our moder holy chyrche / for foure cauſes that be neceſſary and nedefull vnto all cryſten people. ¶The fyrſte is for mannes grete helpynge and ayde. ¶The ſeconde for our redemptoures paſſyon myndynge. ¶The thurde for grete loue ſhewynge. ¶And the fourthe for grete mede getynge ¶Nota quod propter nouem raciones prodeſt homini audire miſſam ſecundum auguſtinum. ¶Saynt Auguſtyn ſayeth / that it prouffyteth gretely all cryſten people for to here maſſe / and ſpecyally for nyne cauſes and ſayth in this maner of wyſe. Quia illo die qua audierat miſſam neceſſaria cibaria conceduntur). ¶For that daye that he hereth a maſſe he ſhall fayle noo bodely fode or ſuſtenaunce / nor no neceſſary thynge that ſhall be belongȳ ge or appertaynynge vnto hym / nor no lette ne impedymē te ſhall haue in his Iourney that he hath to go or ryde where ſo euer he trauayleth. The ſeconde cauſe is all venyall ſȳ ne ſhall be forgyuen hym by the vertue of ye maſſe and ydle wordes. The thyrde is that yf a man deye it ſhall ſtande hȳ for his houſell The fourth he ſhall not yt daye leſe his ſyght / The fyfth all ydle othes that daye ſhal be forgyue hȳ. The .vi. that daye he ſhall deye no ſoden deth. The .vii. as longe as he hereth that maſſe he ſhal not wexe olde. The viii. all his ſteppes towarde and from warde the holy chyrche / his good aungell rekeneth to his ſaluacyon. The .ix. all ye whyle that he beholdeth the holy ſacrament all wyckedde ſpyrytes flee from hym / and haue no power ouer hym be he neuer ſo grete a ſynner. This helpe and ſocoure we haue of the holy ghoſt and of the ſacrament herein erthe / & at our laſt ende all cryſten people wyll ſende after the preeſt to come to hym with goddes body. and to receyue it knowynge well that he byleueth ſtedfaſtly yt it is the ſame fleſſhe & blood yt Cryſte toke of our lady ſaynt Mary. and was borne of her body very god and man / & after ſuffred paſſyon & dethe on the croſſe for all mankȳde / and layde in tombe / and roſe frō deth to lyf / & now ſytteth on his fades ryght honde in heuē and ſhall come ayen at the daye of dome and deme the quycke and the deed / euery man after his deſeruynge. So with this parfyght byleue all cryſten people ſhal be armed and made ſtronge to withſtande the fendes that wyll come and aſſayle at the departynge bytwene the body and the ſoule / For thenne fendes comen beſely to brynge hym out of the byleue / thenne ſhall the ſacrament that a man hath receyued in his lyf make hym myghty and ſtronge that he ſhall ſette all the fendes at nought and ſo ouercome theym / And other ſkylle that the ſacrament is brought to a man to aſke mercy of Cryſt & remyſſyon of his ſynne / hauynge full truſt and byleue that Cryſte is euer redy to forgyue al them that wyll aſke mercy with a meke herte. As Dauyd ſayth (Cor contritū et humiliatū deus non deſpicies) A contryte herte and meke our lorde ſhall neuer deſpyſe / and that we may ſeues the whiche were men of curſed lyuynge / and therfore they were ordeyned for to be deed / and the one aſked mercy with a meke herte and ſayd. Domine dum venet is in regnum tuum memento mei). Lorde quod he whan thou comeſt in to thy kyngedome haue mynde on me. & anone at his fyrſt aſkynge he gaue hym mercy / & more ouer he ſayd thus to hym. Hodie mecum eris in paradiſo). This daye thou ſhalt be with me in paradyſe / & that other theſe wolde aſke no mercy in no wyſe for pryde that he had in his herte and therfore he was dampned in to helle. Thus our lorde Iheſu cryſte ſhedde his blode vpon the croſſe in helthe to al mankynde. So in the maſſe he ſhewith his blode in the grete ſocoure and helpe and ſaluacyon to all mankynde / and ye ſame fleſſhe and blode is ſhewed euery day in the maſſe / for we ſholde beleue ſtedfaſtly there on / and he yt beleueth not thereon verely that it is ſo ſhall not be ſaued at the dredeful daye of dome.

¶De feſto ſancti Andree appoſtoli.

Good mē and women ſuche a daiye ſhall haue ſaynt Andrewes day / & ye ſhall faſte the euen & come too god and to all holy chyrche / & worſhyp this holy ſaynt and the daye for thre ſpecyall vertues. One is for his grete holynes in his doynge The ſeconde for his good lyuȳ ge. The thyrde for his grete paſſyon ſuffrȳge / he was a mā of holy lyuynge / for whan he vnderſtode & herde of ſaynt Iohan baptyſt yt he preched in deſert he left al his wordly occupacyon & went to hȳ & was his dyſcyple / & ſo after on a day as cryſt walked by ye way / & ſaynt Iohan ſawe hym he ſayd to his dyſcyples. Ecce agnꝰ dei q• tollit p • tā mundi). Se the lambe of god that ſhall do awaye the ſynne of all ye worlde / & as ſaynt Andrewe herde that anone he left ſaynt Iohan baptyſt and ſued Cryſte / and whan he herde Cryſt preche it pleaſed hym ſoo well / that anone he went and fetched Peter his broder to here Cryſt preche. Then they keſt grete loue to god / and ſoone after as they were in the ſee of Galyle fyſſhynge Cryſte came and called them / and anone they left fyſſhynge / ſhyppe / nette / and all yt they hadde / and ſued Cryſte euer after / and were with hȳ vntyll he ſtyed vp vnto his realme of heuen.

¶Narracio.

¶Thenne after that ſaynt Andrewe preched amonge the people. Thenne on a daye as he preched it happed ſoo there was a man amonge the people that was called Nycoll that had lyued many wynters in lechery. But yet by the grace of god he thought to amende his lyfe And whan he herde that the worde of god was of ſo grete vertue that it ſholde put away all temptacyonns of ſynne / he lete wryte a goſpell & bare it with hym where ſoeuer he went / and wc the vertue therof he abſtayned hymſelfe fro ſynne / but yet on a day by temptacyon of the fende / he forgate hymſelfe & went agayne to a brodelles hous as he was vſed to do before. And as he came there / and that the women loked vpon hym they cryed out on hym & ſayd. O thou olde ſely man / what dooſt thou here / go home agayne For we ſe ſo many meruayles on the yt we may not haue to do with the. Then Nycoll be thoughte yt he had ye goſpell vpon hym / & anone he went to ſaynt Andrewe & tolde hym all the caſe / and he prayed ſaynt Andrewe to pray for hȳ yt his ſoule myght be ſaued. Thē ſaynt Andrewe wolde not ete ne drȳke tyl he wyſt yf Nycol ſholde be ſaued or not. Saynt Andrew faſted .v. dayes breed & water prayenge nyght & day. Then came a voyce & ſayd. as yu haſt faſted and prayed / make Nycoll for to do the ſame / & thenne he ſhall be ſaued Thenne ſaynt Andrewe badde Nycoll faſte fyue dayes breed and water / & praye beſely vnto god / and ſo he dyde. And thenne come a voyce vnto ſaynt Andrewe agayne and ſayd Thy prayers and thy faſtynge hath made Nycoll that was loſt to be founde agayne and he ſhall be ſaued.

¶Narracio.

¶Alſo an other myracle that an other yonge man come to ſaynt Andrewe on a tyme and ſayd pryuely to hym. Syre my moder hath be longe about me that I ſholde lye with her and for I wolde not do her wyll / ſhe hath accuſed me to the byſſhop and ſayd yt I wolde haue done that ſynfull dede wt her / wherfore I wote well yt I ſhall be deed / & yet I had leuer deye than ſcaūder my moder ſo foule / therfore I beſeche you praye for me that I may take mydeth pacyently to the ſaluacyon of my ſoule. Then ſayd ſaynt Andrewe go forth to thy dome and I ſhall go with the. And ſother with the people come and fette hym before the byſſhop And whā his moder accuſed hȳ / he ſayd no thȳge but helde his peas. Thenne ſayd ſaynt Andrewe (Innocens ſanguis eius dāp nabitur (This curſyd woman for luſt of her body wrongfully is about for to dampne her owne childe to deth vengeaunce wyl come to the. Thenne ſhe ſayd / loo ſyr Iuſtyce euer ſyth that he myght not haue his wyll / he hath drawen to this man for counſeyll and ſocour. Thenne the Iuſtyce cōmaūded to caſte this yonge man to the water to drowne hym and to put ſaynt Andrewe in to pryſon tyll he were auyſed what deth he ſholde deye. Thenne ſaynt Andrewe prayed beſely vnto god for helpe and ſocour. And thenne anone come a grete thondre & made all the people ſo aferde yt they were fayne to fette ſaynt Andrewe out of the pryſon And euen therwith come a lyghtnȳge of fyre & brenned ye moder of ye yonge man in ſyght of all the people And thus

〈2 pages missing〉

daye he waxed wood and deyed amonge al the people. And whan Maximilia his wyfe herde therof / anone ſhe toke Andrewes body / and buryed it in a tombe. And out of the tombe welleth manna / & oyle togyder / and by that people of the countre knowe whan it ſholde be dere / and whan grete plē te. For whan it ſhal be plente / it welleth plentefully / & whā it ſhall be derthe ſcarcely.

¶Narracio.

¶It fell ſoo there was a byſſhop that loued well ſaynt Andrew / and for the fende myght in no wyfe brynge hym out of his purpoſe. He came to the byſſhop in lykenes of a fayre woman prayenge hym that ſhe myght ſpeke with hym in counceyle of confeſſyon / and he graunted her ther too. Syrſhe ſayd. I am a knyghtes doughter / & haue be moche cheryſſhed / and nouryſſhed in grete tendernes / & for I ſe this worlde is but a vanyte to truſt vpon. I haue auowed chaſtyte / & ſo now my fader wolde mary me to a worthy prynce. And for I wolde not breke my vowe I am come pryuely away in poore araye / & thus I herde of your grete holynes and am come to haue your counceyle / ſocoure / and helpe of you▪ Wherfore I praye you ordeyne for me that ye fende haue no power to let me of my purpoſe. Thenne the byſſhop conforted her / & badde ſhe ſholde thanke god that had ſet her in ſuche purpoſe / and that he wolde ſende her grace therwith to contynue. And ſayd to her. Eſto ſecura filia). Be thou ſeker doughter this day thou ſhalt dyne with me / and thenne we ſhal by good aduyſe whan we haue dyned or deyne ſo for you that ye ſhal do ryght well. Nay ſyr ſayd ſhe leeſt the people wolde haue ony ſuſpeccyon of bad rule. Ye ſayd the byſſhop therof no charge. Plurimi erunus et non ſoli • . For there ſhall be ſo many in company that there ſhall be no ſuſpeccion. Thenne ſhe thanked hym fayre / & ſhe was ſet to fore the byſſhop in a chayre at mete / and euer whan ye byſſhop loked on her / he ſemed her ſo fayre that he was gretely tempted on her / ſo that he had almooſt forgete hym ſelf And thenne anone there came a pylgryme to the gate / & bete faſte on the gate / that all that were within the hall were ſore aſtonyed of the noyſe / ſo he cryed lete in / lete in. Thenne ſayd the byſſhop / ſhall this man come in. Thenne ſayd ſhe lete hym anſwere to ſome queſtyon / fyrſt yf he be worthy or not to come ſo nygh in your preſence. Thenne ſayd the byſſhop. I pray you to make the queſtyon / for I am not auyſed at this tyme. Thenne ſayd ſhe vnto the meſſenger. Interroga quod eſt magus miraculū qd deus vn quam in paruare fecit). Aſke hym what was ye greteſt myracle that euer god made in a fote of erth. Thenne whan the pylgryme was aſked this. He anſwered and ſayd. A mannes face whiche is but a fote / and but a mannes owne face / for though all the men and women that euer were borne ſtode afore me / yet ſholde I knowe one from an other by ſome degre. Whan he gaue this anſwere / he was gretely commended therfore. Then ſayd ſhe. I ſe yt he is wyſe / bydde hym gyue an other anſwere to an other queſtyon. Aſke hym whyder erth is hygher than heuen. Thenne he anſwered & ſayd thus. There as Cryſtes body is there is erthe / for Cryſtes body is of our kynde / and our kynde is erthe / ſo therfore there as Cryſtes body is erthe is hygher than heuen. As he had gyuen ye anſwere he was well alowed & was boden come in. Nay ſayd ſhe / let hym aſſoyle ye thyrde queſtyon. Aſke hym how ferre it is frome heuen to hell. Thenne whan he was oppoſed of this he anſwered the meſſenger. Go agayne to her that ſytteth in the chayre before the byſſhop / and byd her gyue this anſwere / for ſhe can better tell it than I. Quando de celo in abiſſum cecidit). For ſhe is a fende of helle / and ſhe hathe metten it / and ſo dyde I neuer / ſhe fell out of heuen for her pryde and preſumpcyon with Lucyfer. And whan that the meſſēger herde this he was all heuy / but he gaf this anſwer that al men myght here. Then̄e this fēde vanyſſhed awaye with an horryble ſtynke▪ Thenne ye byſſhop bethought hym of this temptacyon & was ſory in his herte. And anone he made to ſende after this pylgrym / but or yt the meſſenger came ayen to the yate he was gone. Then the byſſhop made all men to praye to god to ſende wetynge what the pylgrym was that ſo goodly halpe hym at his nede. Thenne came a voyce to hȳ & ſayd it was ſaynt Andrewe yt came to ſocoure hym for the loue & ſeruyce that he dyde to hym / & badde hȳ preche this myracle to the peple to ſee & knowe how gracyouſly he helpeth all that wyll praye to hym / & therfore lete vs worſhyp & praye to hym to be our ſocour & our helpe ayenſt the fende now and euer Amen.

¶De ſancto Nicholao.

GOod men & wymmen ſuche a daye ye ſhall haue ſaynt Nycolas daye the whiche is moche prayſed in holy chirche & ſpecyaly for thre cauſes The fyrſte for his meke lyuynge The .ii. for his heuenly techynge. The .iii. for his grete compaſſyon hauynge. ¶Fyrſt he was made lowely (Pater eius Epiphanus. mater eius Iohāna dicta eſt) It is ſayd that his fader hyght Epyphanus & his moder Iohanne yt whiche in her yougth gate ſaynt Nycolas. And whan he was borne they made her vowes both to kepe & to lyue in chaſtyte & nomore came togyder / but holde them pleſed of this one childe that god hath ſente them the whiche they made hym cryſten and called hym Nycolas / yt is a mannes name / but he kepeth the name of ye childe / for he choſe to kepe vertues mekeneſſe and ſymplenes & with out malyce. Alſo we rede whyle he laye in his cradell he faſted weneſdaye & frydaye / thyſe dayes he wolde ſouke but ones of ye daye / and ther wt he helde hym pleſed / thus he lyued all his lyf in vertues wt this childes name. And therfore childern done hym worſhyp before all other ſaȳtes. For he was euer meke without ony malyce / ſo yt all the peple prayſed hym for his meke lyuynge here. Alſo he was made byſſhop of the cyte of Myrre by a voyce whiche came from heuen / for whā the byſſhop was deed all the byſſhops of the countre came togyder to cheſe an other. Thenne came voyce to one of them and bad hym ryſe erly on the morow and go to the chirche dore and make hym byſſhop yt ye fynde there / that is called Nycolas And ſo on the morowe he came to the chirche dore and there he founde Nycolas / & thenne he ſayd thus to hym (Quale nomen habes tu) What is thy name / and lowtynge with his heed anſwered mekely and ſayd. Nycolas / Then̄e ſayd ye byſſhop (Fili veni mecū) Sone came with me I haue to ſpeke with ye in coūſeyll & ſo ladde hȳ to ye other byſſhops & ſayd / lo ſyres here is he yt god hath ordeyned to be byſſhop & ſo they made hym byſſhop of Myrre by heuenly cheſynge. He had alſo a grete compaſſyon of theym yt were in dyſeaſe & peryll. For whan his fader and his moder deyed they left hȳ wordly good ynough the whiche yt he ſpende on them yt were poore and nedy.

¶Narracio

¶It felle ſo yt there was a ryche man yt had .iii. fayr doughters yonge wȳmen but by myſchyef he fylle in to pouerte / ſo yt for grete nede he ordeyned his eldeſt doughter for to be a comyn woman / & ſo after the other two doughters for he myght not fynde them. & by this meane he thoughte to gete his lyuȳg & hers bothe. For he wyſte not how to lyue for grete pouerte yt he ſtode in And whan Nycolas herde therof he had grete compaſſyon of them all / and came pryuely in a nyght to this mannes hous / & at a wyndowe he caſt a bagge of golde in this mans chambre. And on the morowe whan this man roſe & foūde this golde / anone ther with he maryed his eldeſt doughter. Thenne came Nycolas and brought an other ſōme after / & ther wt he maryed the ſeconde doughter. Thēne this man had grete merueyll how this golde came thyder & walked pryuely to knowe therof / & the iii. tyme Nycolas came & whan this man herde the golde falle / anone he wente out and ouertoke Nycolas & whan he knewe yt it was he that had holpen hym ſoo in his nede / he knelede downe & wolde haue kyſſed his feet / but he wolde not ſuffre it / but he prayed hym to kepe counſeyll whyle he lyued.

¶Narracio.

¶Alſo on an other tyme men were in ye ſee lykely for to be drowned in a grete tempeſt / they cryed to god & ſaynt Nycolas ſayenge thꝰ (Dn̄e rex eterne ſuccurre nobis miſeris Lorde kyng euerlaſtynge ſocour vs wretches. And anone Nycolas came and ſayd (Vocaſtis me ecce adſum preſens) Loo I am preſēte at your callynge & ſo brought them forth ſaue and ſounde to londe.

¶Narracio

¶Alſo in ye coūtree there was on a tyme grete derth of corne (Fames valida) And grete hūgre in ſo moche yt the peple were almoſt loſt for defaute of mete. Then̄e it happed there came ſhyppes of thēperours ſtreyght in to an hauen wt whete in yt coūtree. Then̄e wente ſaynt Nycolas to them & prayed them yt he myght haue of euery ſhyp .C. buſſhels of theyr whete for to releue ye people wt & he wolde vndertake yt they ſholde lacke none of theyr meſure whā they came home. Then̄e he had all his aſkynge / & whā ye ſhyppes came to thēperour they had herfull meſure & lacked nothȳge of her corn yt ſaȳt Nycolas had thrugh his holy prayer (O quam probat ſanctū dei farris augmētacio) O how merueyllouſly by ye grace of god & prayer of this holy mā this whete was multeplyed & encreſed / for of yt whete was ſo grete plente yt it foūde all ye people to ete & drynke & to ſowe ynough for thre yere after.

¶Narracio

¶An other myracle ther were two knyghtes yt were accuſed of treaſō to thēperour of a fals mater & were cōmaūded to pryſō / for to haue be put to deth ſoone after / Then̄e they cryed to god & to ſaȳt Nycolas for helpe & ſocour ſo that ye nyght before they ſholde be deed Saynt Nycolas came to themperour as he laye in his bedde & ſayd thus to hȳ. Why haſt ye wrongfully dāpned thyſe knyghtes to deth aryſe vp anone & delyuer thē out of pryſon or els I wyl praye to god to reyſe batayll vp on ye in ye whiche thou ſhalt deye & wylde beſtes ſhall ete ye. Then̄e ſayd themperour to hȳ What art thou ye ſoo boldely ſpekeſt & ſo threteſt me. Then̄e ſayd he I am Nycolas ye byſſhop of Myrre. Then̄e thēperour anone ſent after ye knightes & ſayd to them what wytchecraft can ye yt thus hath trauayled me to nyght knowe ye ony man yt hyght Nycolas byſſhop of Myrre / Then̄e as ſoone as they herde this name they felle downe to ye groūde and helde vp theyr hondes thankȳge god & Saȳt Nycolas whan they had tolde themperour of his lyf & how holy he was ye Emperour bade them go to hym & thāke hȳ of her lyues / & ſo they dyde. And he prayed ye knyghtes to praye Nycolas to threten hȳ nomore / but praye to god for hȳ & for his Reame & ſo they dyde. Thus ye may ſee yt he hath grete cōpaſſyon of thē yt were in dyſeaſe. Then̄e after whan ſaȳt Nycolas ſholde deye he prayed to god to ſende hym an aungell for to fetche his ſoule. And whan he ſawe this aungell come / ſaynt Nycholas louted and ſayd. In manus tuas dn̄e cōmendo ſpiritū meū redemiſti me domine deus veritatis). And ſoo he yelded vp the gooſt. And whan he was buryed / at the heed of his tombe ſprange a welle of oyle that dyde medycyns to al ſores. Thenne it happened many yeres after that turkes dyſtroyed ye cyte of myrre there as ſaynt Nycolas laye. And whan the people of the cyte of Barus herde yt ye cyte of Myrre was deſtroyed .xlvii. knyghtes were ordeyned to go thyder. Thenne they arayed ſhyppes & wente thyder. And by tellynge of foure monkes that were lefte there / they knewe ſaynt Nycholas tombe / and vndyde it anone / & there they founde ſaynt Nycholas bones ſwymmynge in oyle. Then̄e they toke them vp & brought them to the cyte of Barꝰ with grete ſolempnyte. Thenne for grete myracles yt were done there in the cyte of Myrre encreaſed agayne. ¶And ſoo after ſaynt Nycholas was deed / they choſe an other byſſhop in his ſtede. And anone after by enuyte of the people he was put downe frome his byſſhopryche / and thenne anone the oyle ceaſed and ranne no more. Thenne was ye byſſhop called agayne to his cyte / thenne the oyle ſprange out agayne as it dyde tofore / & dyde many myracles.

¶Narracio.

¶There was a cryſten man borowed a certayne ſomme of money of a Iewe / and the Iewe ſayd he wolde lene none but yf he had a borowe. And this cryſten man ſayd / he had none but ſaynt Nycolas / and he graūted to take ſaynt Nycholas to borowe. Then ye cryſten man ſwore on the awter that he wolde pay well and truely this money agayne / and ſo departed and went theyr way tyll the day of payment came. And whan this daye was paſſed / then the Iewe aſked his money / & ye cryſten man ſayd yt he payed hȳ / & the Iewe ſayd nay. & that other ſayd yes / & that he wolde doo his lawe and ſwere vpon a boke / & ſo whan the daye came yt they ſholde go to the lawe / the cryſten man made hym an holow ſtaffe / & put the golde therin / and ſo came to the lawe. And as he ſholde ſwere while he went to ye boke he toke the Iew his ſtaffe there the golde was in too holde / & by this meane ſwore that he had payed the Iewe. And whan he had ſworne he toke his ſtaffe of the Iewe agayne and wente homewardes / and as he went by the waye he was paſſynge ſlepy and he layde hym downe in the hye way Then̄e it happed there came a carte rennynge & went ouer this man & ſlewe hym / and brake this ſtaffe that the golde was in / and ye golde fell out. And then the people ſawe that this came of grete vengeaunce for the falſhode that he had doone / and they fette the Iewe / and badde hym take vp his money. Then̄e was the Iewe ſory / and ſayd he wolde not / but yf that they wolde pray ſaynt Nycholas to reyſe hym agayne / then he wolde be cryſtened. Reuelauit a defūctis defunctū. Then this deed man was reyſed frome dethe to lyfe by the prayer of ſaynt Nycholas. Baptiſatus aūt iudeꝰ viſo miraculo). Thenne the Iewe yt was out of beleue / by the ſyght of that myracle was cryſtened.

Narracio.

¶Alſo there was an other Iewe that ſawe the grete myght of ſaynt Nycholas in myracles werkynge. And he lete make an ymage of ſaynt Nycholas & ſet it in his ſhyp to kepe his good and charged the ymage to kepe well his good whyle yt he was abſent. & whan this man was gone there came theues of the ſee & robbed the man / & bare away his good. And ſo whan this Iewe came home agayne / & ſawe all his good gone / he was wrothe wt ſaynt Nycholas / and toke a ſtaffe & all to bete the ymage & ſayd. Ecce oīa bona mea poſui ī vr̄am cuſtodiā. Lo quod he I toke my good to your kepynge for grete truſte / and it is ſtolen awaye / ye haue deceyued me / and therfore thou ſhalte abye euery daye tyll I haue my good agayne. Thenne as theſe theues departed the good ſaynt Nycholas came to them and ſayd. Cur tam indirecte feciſtis me flagellare). Why haue ye made me to be beten thus ſore. Thenne they ſayd. Quis es tu). What arte thou that ſpeketh thus to vs. Thenne he ſayd. Ego ſum nicholaus ſeruus dei). I am Nycholas the ſeruaunt of god yt ye haue made thus ſore to be beten / & ſhewed them how ſore he was beten for the good that they had borne awaye / yt was taken hym to kepe / and he bad them goo and bere this good agayne anone / or elles goddes vengeaunce ſhall fall on you and ye ſhal be hanged in hell euerychone. Then they were ſore aferde / and bare agayne ye good that ſame nyght And on the morowe whan the Iewe came & ſawe his good brought agayne / anone he was cryſtened / and after that he was an holy man. And euery yere after on ſaynt Nycholas day for the grete loue that he had to ſaynt Nycholas / & alſo of a ſone that he had that was a clerke / he made a grete feeſt on ſaynt Nycholas day. Thenne it happened on a tyme vpon ſaynt Nycholas day / he badde many clerkes to his feeſt Thenne came the fende to the gate in lykenes of a pylgryme / and aſked ſome good for goddes ſake. Then̄e the good man that made the feeſt toke his ſone an almeſſe to bere to the pylgryme / ſo the chylde went to the gate. Thenne was the pylgryme gone / and the chylde folowed after the fende And whan he was a good way frome his faders place / the fende caught the chylde and ſlewe it. And whan the fader herde therof he was full ſory / and toke the chylde and layde it in his chambre and cryed for ſorowe and ſayd. O ſaynte Nycholas this is the rewarde and mede that I ſhall haue for the grete worſhyppe that I do to the / and anone ye chylde roſe from dethe to lyfe. And than this man was ful glad and thanked god and ſaynt Nycholas.

¶Narracio.

¶An other myracle / there was a man yt prayed to god & ſaynt Nycholas yt he myghte haue a chylde. And yf he had a chylde he wolde lede it to the chyrche of ſaynt Nycolas / & there he wolde offre a cuppe of golde / and than ſoone after he had a chylde. And whan this chylde was of reaſonable aege his fader lete do make a cuppe of golde / and whan it was made / it lyked hym ſo well that he lete make an other. And thenne he wente towarde ſaynt Nycholas / & he muſt paſſe ouer the ſee. So whan they were in the ſee / the fader badde the ſone take vp ſome water wt the cuppe. And then the chylde wolde haue taken water / & the cuppe fell oute of his hande in to the ſee. And thenne the chylde wolde haue caught the cuppe agayne / and fell after in to the ſee / and ye chylde was drowned there in the ſee. Thenne the fader made moche ſorowe / but yet he went forthe with ye other cuppe to do his pylgrymage. And whan he came to ſaynt Nycholas chyrche / and offred vp his cuppe and ſet it on the auter anone it was caſte frome the awter / & he ſet it on agayne / & it was caſt ferder / and yet the thyrde tyme he ſet it on agayne / and thenne it was caſt moche ferder. Thenne came the chylde with that other cuppe in his hande / & ſayd to all the people yt ſaynt Nycholas toke hym vp by the honde whan he felle in to the ſee / and ledde hȳ ſafe out. And thenne was the fader gladde & offred vp there bothe cuppes / & went home agayne with Ioye & myrthe.

¶Narracio.

¶There was an other ryche man that by ye prayer of ſaynt Nycholas hadde a chylde. And he made a fayre chapell in ye worſhyppe of god and ſaynt Nycholas. Soo it happened on a daye that this chylde was taken with enmyes & ledde in to an other ſtraunge countree / & there he was in ſeruyce in the kȳnges courte. And as it happened on ſaynt Nycolas daye he bethought hym of the grete myrthe and ſolempnyte that was made that daye in his faders chapell at home: & he was heuy and ſyghed wonder ſore. Thenne ye kynge herde therof and ſayd to hym. Nycholas what meneſt thou for to ſyghe ſo ſore / be mery / for thou muſt nedes abyde here wt vs. And anone there came a grete wynde and ſmote ye hous and braſte it / and the chylde was caught vp with the cuppe that he bare in his hande and was ſet before the gate of the chapell there as his fader made the feeſt. Thenne was there made grete Ioye and myrthe of this myracle. Lo thus ye may ſe how grete compaſſyon ſaynt Nycholas had of them that were in myſchefe and dyſeaſe. Some bokes ſaye that this chylde was of Normandy and was taken of the Soudan beyonde the ſee. And often he was beten / & ones whan he was beten on ſaynt Nycholas daye and put in to pryſon thenne he wept ſore / and with that he fell a ſlepe. And whā

he awoke he was in ye chirche of his fader.

¶De concepcione beate marie virginis.

Good men & womē ſuche a day ye ſhall haue ye concepcyon of our lady / yt whiche daye and feeſt our moder holy chyrche maketh mynde and mencyon of ye concepcyon of our blyſſed lady forthre ſpecyall cauſes. The fyrſte is for her faders holyneſſe. The ſeconde for her moders goodnes. The thyrd for her mekenes She had a fader that was called Ioachym / that was ſoo holy a man that whan he was but fyftene yere of aege he departed all his goodes in to thre partyes. And one party he deled to wydowes and to faderles chyldren. The ſeconde partye he gaue to them that were poore and nedy. The thyrde parte he kepte too hym ſelfe and his houſholde. And whan he was .xxxii. yere of aege / for the grete goodnes of Anne he wedded her. And whan they were wedded they were togyder .xxii yere. In the whiche tyme Anne neuer dyſpleaſed hym wt no maner thynge / neyther nyght nor daye. For ſhe was ſoo gentyll to hym / and they were bothe good and holy. Yet god ſent them noo fruyte of theyr bodyes but were baraynes. Wherfore they made a vowe to god that yf he wolde ſende them a chylde they wolde offre it vp to hym in to the temple for to ſerue god bothe daye and nyght. Thenne on a day as Ioachym went with his neyghboures to the temple for to do his offringes. The byſſhop that hyght Yſachar rebuked hym openly before all the people and ſayd. Ioachym it falleth not for the that is barayne and haſt no fruyte to doo of frynges with other people that god hath ſent fruyte in Iheruſalem. Thenne was Ioachym ſore dyſmayed and aſtonyed with this rebuke. Thenne he went home wepinge and toke his ſhepeherde pryuely with his ſhepe / and went forth in to a ferre countre amonge mountaynes and hylles & purpoſed to haue be there all his lyfe / and neuermore to come home to Anne his wyfe. Thenne whan Ioachym was gone. Anne was ryght ſorye and prayed vnto god and ſayd. Lorde that I am woo and dolefull. I am barayne / and I may haue noo fruyte / and now more ouer my huſbande is gone awaye frome me. And I knowe not whyder he is gone. Lorde haue mercy on me poore deſolate creature. Then as ſhe prayed thus / an angell came downe and comforted her and ſayd / Anne be of good comforte for thou ſhalt haue a childe in thy olde age ther was neuer none lyke ne neuer ſhall be. Thenne was Anne aferde of this angels wordes and of the ſyght of hȳ / and laye alwaye in her prayers as ſhe had be deed. Then went ye ſame angell to Ioachym and ſayd thyſe wordes / & badde Ioachym take a lambe & offre it in ſacrefyce to god / & ſo he dyde. And whan he hadde done ſo from myddaye tyll euenſonge tyme he lay on the grounde in his prayers / thankynge god with all his herte. Then on the morow as thangel badde he wente homewarde to Anne his wyf with his ſheep. And whan he came nye home the angel came to Anne & badde her go to the gate yt was called ye golden gate & abyde her huſbonde there tyl he came. Then̄e was ſhe gladde & toke her maydens with her & wente to the gate / and there ſhe mette with Ioachym & ſayd. Lorde I thanke the for I was a wydowe / and now I am a wyf. I was barayne / & now I ſhall bere a childe. I was woo & wepynge / & now I ſhall be in Ioye lykynge And ſoone after Anne cōceyued our lady / & whan ſhe was born ſhe was called Maria was ye angell badde before. Then after yt ſhe was wened ſhe was brought to the Temple / & lefte there amonge other virgynes to ſerue god both nyght & daye / Then̄e was ſhe ſo meke amonge all other virgines in all her lyuynge yt all virgynes called her quene of virgynes. Soo ſhe is mekeſt of all the ſayntes that be in heuen / & mooſt redyeſt to helpe all them that calle to her in ony nede

¶De ſancto thoma.

DEre frendes ſuch a day ye ſhal haue ſaynt Thomas daye that was Cryſtes appoſtle and ye ſhall faſt the euen / and do hym worſhypp / and ſpecyally for thre cauſes. The fyrſt for the preuynge of our beleue / & for grete wonders in his ways / and grete myracles in his dayes. This holy appoſtle preued ſo our fayth that he left no trouble. For whan the dyſciples ſayd that our lorde was ryſen frome dethe to lyfe / & they had ſeen hym & ſpoke with hym. Thomas ſayd he wolde not beleue it tyll he had put his hande in his ſyde in to the wounde that the ſpere had made. Thenne .viii dayes after whan all the dyſcyples were togyder and thomas with them / then̄e our lorde Iheſu cryſte came bodely to them and ſayd. Pax vobis Peas be wt you. & then our ſorde ſayd to Thomas of ynde Mitte manū tuam in latus meū). Put thy hande in to my ſyde in to the wounde that was made with the ſpere yt ſmote me to the herte. Et noli eſſe incredulus). And be no lenger out of the beleue / but be ſtedfaſt in the faythe And then whan Thomas had done ſo / anone he ſayd for grete wōder Dn̄s meꝰ & deꝰ meꝰ. My lorde & my god. I beleue yt yu art god & man. Thenne our lorde ſayd to hym (Beati qui crediderunt et nō viderunt) Bleſſyd be they that byleue and ſee not / for now thou haſt ſeen thou byleueſt. But yet the taryē ge of Thomas brought vs to ſadder byleue / and to the bleſſynge of our lorde Iheſu cryſte / Of this ſpeketh ſaynt Gregory & ſayth Thomas of ynde / thou haſt holpen more to the fayth that woldeſt not byleue tyll thou hade feled his woundes / thenne dyde Mary mawdeleyne that dyde byleue at ye fyrſte ſyght (Minus eſt enim in maria magdalena que ciciꝰ credidit quam thomas qui diu dubitauit) Thus Thomas he preued our fayth and our byleue / ſo that we nede neuer for to varye nor to be in doubte Alſo Thomas dyde many marueylles & grete woundres yt were in his dayes.

¶De Natiuitate domini noſtri Iheſu chriſti.

FRendes as ye here & ſe all holy chyrche / maketh mynde & mencyon of ye grete myrth & melody of the blyſſed byrth of our lorde Iheſu cryſte veray god & man / yt was this day borne of his moder Mary in ſocoure of all mankynde. But in eſpecyall for thre cauſes. Fyrſt to gyue peas to man of good wyll and to lyght thē that were derke in ſyn̄e And for to drawe vs with loue to hym. Thenne as to ye fyrſt cauſe he was borne to gyue men peas of good wyll. I may well preue this For whan he was borne / angels ſonge thus Gloria in excelſis deo). Ioye be to god in heuen / and peaſe in erth to mankynde of good wyll. At mydnyght our lorde was borne for by kynde all thynge was in peas and reſt in ſhewynge that he was & is (princeps pacis) prynce of peas. and come to make peas bytwene god and man. and bytwene the aungell & man / and bytwene man & man And for to be true medyatour betwene god and man / he toke nature and kynde of bothe & was bothe veray god and man / & by his medyacyon he knytte the loue of god to man / ſoo ſadly yt the fader of heuē ſpared not hym that is his owne ſone / but ſent hym doune in to this worlde too bye mankynde wt his precyous blode through his grete mekenes to Ioye of paradyſe that man hadde loſte by couetyſe of vnbuxſomneſſe. Thus he made peaſe bytwene god & man / and man & man. For whan aungelles ſawe theyr mayſter wrothe with man for his vnbuxſomnes / for it is a ſynne that aungelles dooth hate gretely. Therfore they kept the gates of paradyſe / and wolde lette no ſoule come in to paradyſe tyl they ſawe theyr lorde and ſouerayne borne of mankynde and take fleſſhe of the blyſſed vyrgyn Mary his mooſte beloued moder. And thenne anone for loue of our lorde the angels dyde mankȳ de worſhyp and ſpake goodly to mankynde / as to the ſhepeherdes that kept her ſheep in the countree by. They badde theym go to the Cyte of Bethleem / & there they ſholde fynde a childe borne / and layde in a cratche and badde them do hym worſhyp & ſo they dyden / and euer ſyn angels haue ben frendly to man and lowly. and haue done reuerence to mankȳde / for thyncarnacyon of our lorde Iheſu cryſt Thꝰ he made peas bytwene angels and man Alſo he made peas bytwene man and man for ayenſt the tyme yt our lorde wolde be born. he made ſo grete peas / yt in all the worlde there as kyngdomes and countrees were in debate and warred eche with other vnto ye tyme of our lordes byrth. Then ther was ſo grete peas that a man yt was called Octauyan Emperour of Rome / and he had ye gouernaūce of all the worlde for all the worlde was ſubget to Rome / & it dured .xxx. yere in ſo moche yt ther was a maundement ſente out from Rome in to all ye worlde / cōmaundynge that all maner of people ſholde go to the Cyte that he drewe lygnage of and laye a peny vpon his heed & offre it vp in know lechynge that he was ſubget to themperour of Rome Then muſt Ioſeph our ladyes huſbonde nedes go to ye cyte of Bethleem for to offre with other peple / but for he had no moneye to offre he toke an oxe wt hym to ſelle at the Cyte to make moneye to do his dute with. But for he durſt not leue our lady bēhȳde hym / for ſhe was nye her tyme & therfor he ſet her vpon an aſſe & tooke her with hym. And ſo whan they came to the cyte of Bethleem / it was ſo full of peple ſo that Ioſeph and our lady myght haue no lodgynge / but torned in to a cabon that was made betwix two houſes there as the people of ye coū tree ſette theyr horſes and theyr aſſes and other beſtes whā they come in to the towne to the market / and there they foū de a cratche with heye / and they ſette the oxe and the aſſe therto and ſo there they taryed all that nyght. And whan it was a lytell before mydnyght / our lady badde Ioſeph goo in to the towne & loke for her a mydwyf. For the tyme was come that ſhe ſholde be delyuered. And ſoo whyle that Ioſeph was in the towne for the mydwyf / our lady was delyuered / and ſhe lapped her ſone in clothes and layde it in the cratche before the oxe and thaſſe / anone they knewe her lorde and fyll downe on her knees and worſhypped hym / and ete no more of the heye. Thenne anone after came Ioſeph with two mydwyues zebell and Salome / & zebell founde that our lady was a clene mayden & cryed and ſayd / (Virgo peperit filium) A mayde hath born a childe Thenne Salome wolde not byleue it / but anone went to our lady and bouſtouſly handled our lady (Probare vellet) And ſhe wolde preue it / and euen ther with her hondes dryed vp Thenne came an angell to her and badde her ſhe ſholde go & touche ye childe. and ſo ſhe dyde and anone ſhe was hole. Thenne wente Ioſeph and dyde his offrynge with other people / and kept our lady in the ſame cabon whyle ſhe was in childe bedde Thus ye may vnderſtāde that Cryſt gyueth peas to all people that be of a good wyll and called hem his childern. And in verefyenge of this the fyrſte maſſe that is ſō ge yt daye in holy chyrche is ſonge ſoone after mydnyghte / and begynneth thus (Dominus dixit ad me. filius meus es tu ego hodie genui te) Our lorde ſayth to me yu art my ſone Our lorde called hym his ſone and his childe that loued hȳ in reſt and peas. and whan he departeth out of this worlde he wyll brynge hym to euer laſtynge reſt and peas And he that wyll not haue here no reſt nor peas / ſhall go to euerlaſtynge payne / there as is neuer no reſt nor peas nor neuer ſhal be but euerlaſtynge woo Thus he gyueth peas to men of good wyl He lyghtneth them that lyketh hym. Here by good men ye ſhall vnderſtande that Cryſte heled not oonly theym that were blynde in ſoule and combred with derkeneſſe of ſynful lyuynge. For as ſaynt Auſtyn ſayth whan our lorde ſholde be borne the worlde was full of derkeneſſe and ſpecyally of ſynne of lechery / and of the ſynne ayenſt kynde. In ſo moche that he had almooſt left to haue be borne of mankynde / wherfore al thoſe that dyden ſynne ayenſt kȳde that tyme / they deyed ſodenly thrugh out all the worlde / in ſhewynge how horryble and abhomynable that ſynne is in the ſyght of almyghty god. Thenne loked they full derke in ſynne that had theyr thoughtes alwaye in ſynne & euyll lyuynge / and hadde full grete nede for to be lyghtned. Wherfor Cryſt was borne at mydnyght. And tourned the derkeneſſe of the nyght in to the daye lyght. and lyghtened all theym that euer were couered and combred with derkeneſſe of ſynne ¶Alſo the ſame tyme that our lorde was borne as many doctours ſayen Cryſt appered in a bryght ſterre to the kynges of theſt and badde them go to Bethleem / and worſhyp a lytell childe that ſholde be kyng of Iewes that was there now borne / and ſo they dyde / And euer the ſterre ſhewynge before theym tyll they came thyder. Thus he lyghtened theym that before were full derke in ſynne / for theſe kynges were paynems before and bileued in mawmetry and in fals goddes / and after they byleued in Cryſte and were holy lyuers. And now be at Coleyne. ¶Thus the byrth of our lorde Iheſu cryſt made many a man loke full bryght that tofore were ful derke in ſynne. For he is full derke in his ſoule that euer ſetteth his herte / mynde / & thought in the proſperyte worſhyp and welfare of this worlde / and that maketh them ſo inwardly blynde and ſoo ignoraunt that they haue no felynge of the grete and ineſtimable grace of ghoſtly ſyght / but ben made blynde and abuſed with the tranſytory rycheſſe of this wycked worlde / and for couetyſe therof they commytte vſury / and ſo they gete theyr good / & haue no deſyre to the rycheſſe of heuen / ne too ſe the lyght that is there. For ſuche thynges as mannes herte is mooſt on that he maketh his god. For to dyſtroye all ſuche mawmetry of ſynne our lorde was borne. Thenne the kynge Herode purſued our lorde and wolde haue ſlayne hym. Thenne his moder bare hym in too Egypte / as an aungell badde Ioſeph and ſayd. Accipe puerum et matrē eius & fuge in egiptum). Take the chylde & his moder / and flee with them in to Egypte. And as ſoone as he came thyder / all the mawmettes that were in the londe fell doune to the grounde doynge to vnderſtande that he was come in to the worlde that ſholde caſt downe the mawmetry of all maner ſyn̄e and euyll lyuynge. Pryde couetyſe and all maner of falſhede that is vſed no we a dayes. And therfore take hede how that lorde that made all maner thynge of nought / & is lorde of all lordes. Where he was borne in a poore place and in poore araye & of a poore mayden / gyuynge enſample to all cryſten people to ſet nought by ye worſhyp / rycheſſe / & vanyte of this worlde. For haue a man neuer ſo grete worſhyp & neuer ſo moche rycheſſe / yet he leueth it here / and ſhall bere no more with hym but his good dedes. Thus our lorde ſhewed many thynges in his byrthe / and lyghtned many one that here before were full blynde. In tokenynge herof the ſeconde maſſe this daye is ſayd in the dawnynge / whan the nyght and the daye departeth / the whiche begynneth thus. Lux fulgebit hodie). That is thus moche to ſaye. Lyghte ſhall ſhyne this daye vpon vs / for the fader of heuen ſēdeth the grace of the gooſtly lyght to all cryſten people that beleue truly that our lorde was borne very god and man of his moder Mary very moder and mayden. Thus they that beleue truely in our lorde Iheſu Cryſte and his moder Mary ſet full lytell by the vanytees of the worlde / but put al theyr hope and truſte in Iheſu cryſte. Thus the byrthe of our lorde Iheſu cryſt lyghtned many one that before loked full yll Alſo he drew vs to hym with loue. For chyldren drawe too them that maketh moche of them & playe with them. Thus our lorde Iheſu cryſte was borne a chylde / the fayreſt that euer was borne to drawe mannes loue to hym. For whyle a chylde is yonge / and without ſynne he is more amyable & more louynge thenne he is at mannes aege / and is paſte Innocencye with doynge. Sythen the loue is not onely for his beaute / but for the clennes of the ſoule / and alſo for the goodnes. Eche man is bounde for to drawe to hym and do hym worſhyppe / as Octauyan dyde themperour of Rome that pleaſed ſo moche the people of his Empyre of Rome yt they wolde haue worſhypped hym as for theyr god. But ye emperoure was wyſe and wyſt wel that he was but a man as an other was / and durſt not take that vpon hym. But a none he ſent after Sybyll the ſage and aſked her / whether ſholde ony be borne after hym that ſholde be greter than he Thenne at myddaye Sybyll loked in the ſonne / and there ſhe ſawe a cercle of golde about the ſonne. Et in medio circuli virgo pulcherrima cum puero). And in the myddes of the cercle a mayden and a chylde in her arme with a crowne of golde. And whan Sybyll had ſhewed this to themperoure / ſhe ſayd to hym. This chylde ſhall be greter than yu arte / or euer were or euer ſhall be. And therfore do hym worſhyp and reuerence. Thenne anone the emperour toke encē ſe and dyde worſhyp to hym / and charged all the people too do the ſame / and to call the chylde theyr god / and hym but a man as other were. Thus all cryſten people may lerne to do worſhyppe and ſeruyce to this chylde this day. And therfore the thyrde maſſe this daye is ſayd at myddaye / in tokenynge that cryſten people ſholde come & offre in the worſhyppe of this chylde & his moder. And ſhewe them ſeruaū te and ſubgecte vnto hym / And knowelege this gloryous chylde for her lorde and her god. And eche man ſholde come to hym and not for drede. And therfore the offyce of ye maſſe this daye begynneth thus. Puer natus eſt nobis). A chylde is borne to vs he ſayth and not a man. For al cryſten people ſholde be bolde / and not aferde for to come vnto hym to haue grace / for he is full of grace / and redy to gyue mercy to them that aſke it mekely with due reuerence. He is euer redy to gyue mercy and grace. In tokenȳge that ſame day that Cryſte was borne in bedleem a well of water torned & ranne oyle all that daye ſhewynge that the welle of grace & mercy was borne that daye yt ſholde gyue mercy and grace to all them that wolde come to hym and aſke mercy & grace and that ye ſhall here by enſample.

¶Narracio.

¶We rede of a woman that was defouled in lechery / and almooſt fell in dyſpayre of drede. For as ſhe bethought her of the ſtreytneſſe of Cryſtes dome / and the grete & horryble paynes of hell that were ordeyned for ſuche ſynners as ſhe that was ſore aferde and bethought herof Cryſtes paſſyon what loue he ſhewed to all cryſten people / ſhe thought ſhe was vnkynde to hym / and he ſuffred ſo ſore for her & then̄e ſhe bethought her how chyldren be they neuer ſo wrothe & ſhewe neuer ſo grete vengeaūce / how lyghtly they wyll ceaſe and forgyue / wherfore this woman cryed to cryſt / prayē ge hym for his chyldehode to haue mercy on her. And anone ſhe herde a voyce on hye in the ayre that ſayd / thy treſpace is forgyuen the.

¶Sermo breuis de ſancto ſtephano.

GOod men and women ſuche a daye ye ſhall haue an hye daye and an holy feeſt in our moder holy chyrch of the prothomartyr ſaynt Steuen the whiche ſuffred deth for goddes ſake after Cryſtes aſcencyon. Thenne for to ſtere your deuocyon the more to this holy martyr. I wyll tell you ſomwhat that he ſuffred for Cryſtes ſake / as the boke of Appoſtles telleth. Poſt aſcencionem domini) After the aſcencyon of our lorde that he was ſtyed vp in to heuen the appoſtles laboure was all to preche and to teche the worde of god to cryſten people. And for they were to fewe to ſerue all the people that came / there came ſo many to torne to the faythe. Therfore they choſe vi. holy men and good lyuers for to helpe them in goddes ſeruyce / of the whiche ſaynt ſteuen was one of theym / and the fyrſt / and the wyſeſt / & was ſo full of grace & myght of the holy gooſt that he dyde many myracles and meruaylous amonge the people / but though a man be neuer ſo holy / yet he ſhall haue ennemyes / wherfore of dyuers countrees that had enmyte to ſaynt Steuen and came agaynſt hym and dyſputed with hym for to haue ouercome hȳ with dyſputacyon / & for they myght not / they brought falſe wytnes agaynſt hym to put hym too dethe. But whan ſaynt Stephen ſawe and knewe theyr malyce / anone he thought to ceaſe theym by one of theſe .iii wayes. Other by ſhamynge in dyſputacyon. Or by drede of reuelacyon. Or by prayer of holy orayſons. But fyrſte he ſayd by ſhamynge in dyſputacyon. For whan they began to dyſpute with hym / he was ſoo full of the holy gooſt that they had no power ne no myght for to gaynſaye hym. And ſo he ouer came them in all theyr maters / and preued al theyr maters falſe that they ſayd agaynſte. And therfore he ſayd that he was redy to ſuffre dethe in the verefyenge and ſuſteynynge of all that he ſayd. And ſo put them that were grete clerkes and knewe the lawe and the prophecye vnto grete ſhame and velonye. But yet they wolde not beleue / but alway agaynſtode hym. But he was ſo full of the holy ghooſt that he preued that he ſayd by grete reaſon & trouthe / yet wolde they not byleue it / for all that the holy ghoſt ſpake in hym and yet for all yt wolde not they byleue in theyr cōſcyence yt they dyde amyſſe. And there as they ſawe the comynte tourne to the fayth / for wordes and myracles that god ſhewed in her ſyght yet they ayenſtode hȳ & ſette goddes myracles at noughthy malyce and enmyte of her curſyd hertes / and by none other reaſō of ſcrypture. And ſo they freted her hertes with in hymſelf / and grutched with her teeth for angre / and thought how that they myght ouercome hȳ with dyſputacyon. And thenne they ſought yf they myght haue taken hym with ſome worde of Cryſtys deth / where by they myght haue made theym a cauſe to haue put hym to deth▪ Thenne Saynt Stephen knewe her malyce and lyft vp his eyen vnto heuen (Et vidit celos apertos) And he ſawe heuen open / & our lorde Iheſu cryſt ſyttynge on his faders ryght honde redy for to helpe hym And there with his face ſhone as bryght as it had be an angell of heuen / but whan they herde hȳ ſpeke / thenne were they fayne to ſtoppe theyr eres as though they had herde hym ſpeke fals ſclaunderynge of god / and ſo anone drewe hym out of the Cyte to ſtone hym to deth as for a dyſſclaunderer. Thenne they toke two yonge men that coude beſt caſt ſtones / and toke of his clothes and layde them at the feet of a yonge man that hyght Saule / and after was Saynt Poule. Thenne whan ſaynt Stephen ſawe that he myght not ceſſe theyr malyce by reuelacyon ſhewynge / he tourned to deuoute oryſons prayenge / and yet it wolde not be / and thenne they caſted ſtones at hym and ſmote out his brayne / and thenne he cryed to god and ſayd (Domine iheſu accipe ſpiritum meum) O thou lorde take my ſpyryte / for he wolde praye more deuoutely for his enemyes than for hymſelfe / He kneled downe to the grounde and ſayd (Pater ignoſce illis. quia. neſciunt quid faciunt) Fader forgyue theym for they wote / not what they do / and anone he ſlepte in god. Now take hede what brennynge loue he had in his herte to god / that prayed more deuoutely for his enemyes than for hymſelfe / In this he gaf an enſample to all cryſten people to be in charyte eche one with other / and to praye for his enmyes & them yt purſued hym and dyde hym dyſeaſe (Vniuerſa delicta cooperit caritas) Charyte hydeth euery treſpas for he that prayed for his enemyes that martyred hym with ony dyſeaſe / and ſuffred it pacyently he is a martyr before god. For there ben thre maner of martyrdomes. The fyrſt is by paſſyon and wyll therto / by wyll without paſſyon / by paſſyon without wyll The fyrſte is ſhewed by ſaynt Stephen yt is ſette next the byrthe of Cryſte / for he ſuffred paſſyō and had wyll ther to / Saynt Iohan the Euangelyſt he had wyll but no paſſyon The Innocentes they ſuffred paſſyō and no wyll ther to but ayenſt wyll. Thꝰ may a man be a martyr though he ſhede not his blood that is whan he ſuffred grete wronge of curſyd people and thanked god therof / and toke it with a good wyll & prayed for his enemyes deuoutly in clene charyte Now take hede and ye ſhal ſee how thyſe thre were in parfyght loue and charyte. Saynt Stephen whan he ſholde deye / he kneled downe and prayed for his enmyes Saȳt Iohan whan he wente towarde his ende. He ſayd often to them that ladde hȳ / children loue togyder / for charyte is ynough for your ſaluacyon. The Innocentes for they were to yonge yt they coude not ſpeke / yet they ſhewed loue by ſygne / for they dyde laughe and playe with theyr hōdes whā they ſawe the knyghtes come wt her bryght ſwerdes to ſlee them. Thenne for ſaynt Stephen was ſo gloryous a martyr god ſhewed many fayr myracles for hym.

¶De ſancto Iohanne Euangeliſta

GOod frēdes ſuche a daye ye ſhal haue a hye feeſt in holy chirche ye feſt of ſaȳt Iohan Euangelyſt / whiche was goddes owne derlynge. Wherfore all holy chirche maketh mynde & mencyon of the ſpecyalte yt our lorde gaf to hym afore ony other of his dyſcyples / our lorde gaf hym grace to kepe his virgynyte & of kepynge of his moder & our lord ſhewed hȳ his preuyte / he gaf hym grace to kepe his virgynyte / yt is may denhode. For this ſtori telleth & ye peple haue opynyon whā Iohan ſholde wedde Mary mawdeleyn Cryſt called hȳ & he came & ſewed hym & Iohan lefte ye worldes vanyte & ſewed our lorde & ſo kepte hȳſelf clene mayden tyll he paſſed out of this worlde. In preuynge of this whan Domycyan themperour of Rome herde ye peple telle ye Iohan preched in a countree yt was called Aſia▪ & there Iohan made to bylde many chirches & whan themperour herde that he ſēte after Iohan / & made hȳ be put in a braſō tōne ful of ſethȳge oyle And whan Iohan had longe ſoden therin / that all the people wende that he had ben all to ſoden and deed. Thenne ye emperoure bad open the tonne. And whan the tonne was open Iohan came out of the tonne / & as he was clene of all ſynne / ſo was he clene of all brennynge or harme in all partyes of his body. ¶An other harde tourment he had on a daye. Iohan ſawe a temple of Iewes that was full of maw metrye. And thenne he prayed to god to dyſtroy it / & anone therwith it fell downe to the grounde all to powder. Wherfore Ariſtodimus the byſſhop of the temple was ſo wrothe that he put Iohan in pryſon. Thenne ſayd Iohan / yet wylt thou that I ſhall make the beleue in Iheſu cryſte. And thē ſayd Ariſtodimus / I wyll make venym and make two mē to drynke it afore the / and whan thou ſeeſt them deed afore the / drynke thou therof without harme / and than I wyl beleue on thy god. Thenne ſayd Iohan / go & do as thou haſte ſayd / Thenne ordeyned the byſſhop poyſon / and fetched .ii. men out of pryſon yt were dampned to drynke of the poyſon and anone they were deed. Thenne ſayd Iohan / yf ye gyue me venym to drynke. I ſhall call to my god. And thenne Iohan toke the poyſon and blyſſed it / and dranke therof & he was neuer the worſe / but rather ſemed the better and ye fayrer. For as he was clene frome ſynne / ſo he was clene fro all greuaunce of the poyſon. Yet ſayd the byſſhop he wolde not beleue vnto the tyme he ſe theſe two men areyſed from deth to lyfe that were deed. And thenne Iohan keſt of his owne cote and ſayd. Vade et mitte hanc tunicam ſuꝑ corpora defunctorum). Go and lay this cote vpon the deed bodyes and ſay thus / the appoſtle of Iheſu cryſte ſente me to you / and badde that ye ſholde aryſe vp in goddes name / & anone they aroſe to lyfe agayne. Thenne the byſſhop with many other were conuerted and beleued in Iheſu cryſte / & Iohan cryſtned theym. And after the byſſhop was a ful holy man. Thus Iohan had grace to kepe hym clene bothe in body and in ſoule. And thus he was a martyr tofore god in withſtandynge of ſynne. Alſo he was keper of the moder of god. For our lorde Iheſu ſawe the grete clennes that was in Iohan before all other whan our lorde ſholde deye / he dyde ſay to Iohan. Ecce mater tua). Se thy moder. And be toke Iohan the kepynge of his moder. And our lorde ſayd to his moder. Ecce filius tuus). Se thy ſone. And ſo betoke eyther to other. And whan our lorde was deed / and layde in his tombe. Iohan toke our lady home with hym in to his houſe and kepte her tyll our lorde Iheſu Cryſte was ryſen from dethe to lyfe agayne. And whā our lorde was ſtyed in to heuen he kepte our lady in the ſame chamber as longe as ſhe lyued after. Thus he had grace of kepynge of goddes moder / and he had grace of knowynge of goddes pryuete. For this was fyrſte whan our lorde ſate at his ſouper on ſherethurſday for grete loue that Iohan had vnto our lorde Iheſu cryſte / he layde his heed to Cryſtes breſt / & in the ſame wyſe as a man layeth his body downe to a welle and drynketh his body full of water. Ryght ſoo Iohan dranke his ſoule full of gooſtly wyſdome at Cryſtes breſte / and at ye ſame tyme our lorde ſhewed hym all his preuyte before all other / and for he was olde and wolde not leue to preche the worde of god / the emperoure exyled Iohan hym ſelfe alone in to the yle of Pathmoſe / and there god ſhewed hym ye appocalypſis of the worlde / and of the daye of dome. And as he ſawe it / he wrote it in grete Informacyon of holy chyrch But after whan the emperour was deed Iohan was called agayne to the cyte of Epheſye / for there he was biſſhop / and he came thyder / & there was a wydowe that hyght Druſyana yt was deed & layde on a bere. Thenne Iohan ſawe moche people wepe and make ſorowe for her / and thenne ſayd he. Druſyana aryſe vp / and make me ſome mete / and anone ſhe roſe and went forthe as though ſhe hadde ryſen oute of her ſlepe.

¶Sanctorum innocencium.

FRendes ſuche a day is called Innocentes day / ſome call it chylder maſſe daye. For chyldren were ſlayne ye daye for cryſtes ſake / they be called Innocentes / yt is to ſaye without ſynne / for they dyde no ſynne / for god is euer gretely greued with ſynne / & in eſpecyall with proude people agaynſt theyr neyghbour doynge them wronge / theſe Innocentes dyde neuer ſynne ne cōſented to it / wherfore I may well ſay that they lyued here without ſhame / & deyed without blame / and were cryſtened in theyr owne blode at home / and ſome in theyr moders armes. Holy chyrche as this daye ſyngeth & redeth in the worſhyp of theſe innocentes / for they were within two yere of aege / & therfore they were not aſhamed of theyr owne ſhap. For they were not defouled with no maner ſpotte of ſynne / but the ſynne yt they had of the draught of kynde of our fader Adam and Eue. for Adam and Eue were in the ſame wyſe in paradyſe in the ſtate of Innocency / for they were naked / but they were not aſhamed of theyr ſhape / all the whyle they were with out ſynne / but whan they had ſynned they ſawe theyr owne ſhape / & were aſhamed therof & couerd theyr ſhape with leues of a fygge tree. Ryght ſo whan ſynne begynneth to take rode in a chyld / then innocency gooth away fro hym for he knoweth good frome euyll / & euylll from good / & leueth the good and doth the euyl / then he ſynneth and he is no longer innocent / for then greueth he god / but theſe chyldren lyued not ſo longe to knowe the good from the euyll. But were ſlayne wtin aege of Innocēcy / wherfore they lyued theyr lyfe wtout ſhame and blame. For kynge Herode ye kynge of Iewes made to ſle them without gylte. For whan the thre kynges came to kynge Herode and ſayd to hym. Vbi eſt q natus eſt rex iudeorum) Where is he that is borne kynge of Iewes / and badde hym tell thē for they were come to worſhyp hym ferre out of the eeſt. Thenne was kynge Herode foule aſtonyed of theyr wordes / and axed his clerkes where this chylde ſholde be borne. And they ſayd in Bedleem iude And thenne kynge Herode tolde them ſo / and badde theym goo thyder & worſhyp hym / & come agayne by me that I may go and worſhyp hym alſo. And ſo the kynges went thyder and worſhypped Cryſt / and whan they had done theyr offrynge to Cryſt. Per aliam viā reuerſi ſunt in regionem ſuam). By an other way they tourned home. For the aūgell badde them do ſo in theyr ſlepe. Thenne was kynge Herode wonder wrothe / and anone ordeyned to ſle Cryſte. And whan he hadde made all redy therto. It happened ſo that ye Emperour of Rome ſent after hym for to come to hym in al the haſt that he myght / for two of his owne ſones had accuſed hym to the emperoure of treaſon. Thenne Herode lefte all his purpoſe of Cryſte as at that tyme and rode to Rome and had the better of his ſones / and came home agayne wt more worſhyp thā he had tofore / but yet alway he thought to ſle Cryſte / leeſt Cryſt had come to mannes eſtate & wolde haue put hym out of his kyngdome. Thenne ſent he anone and badde theym ſlee all the chyldren that were in Bedleem / & in the countree about yt were within two yere of aege / and that were borne the ſame day / and ſo they dyde. For kynge Herode was goynge and comynge / & ſo taryenge .ii. yeres / and ſo he made to ſlee all that euer were within two yere of aege. And for he was ſo vengeable in partye it fell on hymſelfe. For a chylde of his owne was ſlayne amonge the other the ſame tyme / but there came an aungell to Ioſeph and & ſayd to hym (Accipe puerū et matrē eius & fuge ī egiptū. Take the chylde & his moder & fle in to Egypte & be there / and ſo he dyde. Thus Innocentes were ſlayne without blame / & they were not aſhamed of theyr owne ſhape / and they were cryſtned at home in theyr owne blode / and not in no fonte. Therfore ye ſhall vnderſtande that there is thre maner of cryſtenynges. One is in water as we be cryſtned in the fonte. An other is as theſe chyldren were cryſtned in theyr owne blode / and a thouſande martyrs moo yt ſhedde theyr blode for Cryſtes ſake. The thyrde cryſtnynge is in ye faythe / in the whiche all patryarkes and prophetes & other holy faders that were before the Incarnacyon of our lorde Iheſu Cryſt that beleued verely in the comynge of Cryſte they were Cryſtned in the fayth. Thus may ye ſe what enmyte that ye kynge Herode had to ſhed ſoo many chyldrens blode for Cryſtes ſake that treſpaced not to hym nor to none other. There wept many a moder for theyr chylde at yt tyme. but god wrought full fayre for them / & that tyraunte ſhewed enmyte & it fell on hym ſelfe / for as he pared an apple wt the ſame knyfe he ſlewe hymſelfe. Thus he was glad for to ſhedde blode gyltles / & therfore at the laſte he ſhed his owne blode. For he that is without mercy & euer vengeable oft tymes vengeaunce falleth on hymſelfe. And he that loueth to do mercy ſhall haue mercye / and this I may preue by an enſample.

¶Narracio.

¶We fyndein ye lyfe of ſaynt Sylueſter how Cōſtantyne ye emperour was meſell / & by councell of his leches / he gadred iii.M chyldrē to be ſlayne / & theyr blode to be put in a veſſel & he ſhold bathe hȳ in it. Themperour came rydynge in his chare there as ye chyldren were / & theyr moders cryed dolefully vnto the emperoure. and made grete lamentacion to hym. Thenne the emperoure dyde demaunde his folowers what women they were ye made yt lamentacyon. And the peple 〈1 page duplicate〉 〈1 page duplicate〉 ſayd yt they were the moders of the childern yt ſholde be deed for to hele hȳ. Thenne ſayd themperour / it were a dolefull dede of vs all / to make thus many to be ſlayne yt ben fayr bodyes to hele one foule body & I am but a man as an other is / & many of this herafter may be full good men and worthy / & ſtande themperour in good ſtede. Nay ſayd thē perour I wyll not do ſo / but lete euery womā take her childe a yen home wt her / for they ſhall not be deed for me / Thēne were the wȳmē gladde and mery and toke her childern with grete Ioye to them and wēte home. The nyght after as this Emperour laye in his bedde / Peter & Poule came to hȳ and ſayd. For the grete compaſſyon & pyte yt thou had deſt on the wȳmen & her childern / therfor ſende after ſaynt Sylueſter and be cryſtened & thou ſhalt be hole & ſo he dyde. And as ſoone as he was cryſtned the leprehode fylle in to the water and he was clene fayre & hole. Thus ye may ſee how he yt wyll do mercy ſhall haue mercy / and they yt do vengeaunce ſhal haue vengeaunce So dyde Herode vengeaūce / & it tel vpon hymſelf. And Conſtātyn themperour dyde mercy and he had mercy and grace I hope for euer & ſo may we all Amen.

¶De ſoncto thoma archiep̄o cantuarienſi.

GOod men & wymmen ſuche a daye ye ſhall haue ſaynt Thomas daye yt was ſlayn for ye ryght of holy chirche & the lawe of this londe. This holy man Thomas was born in the cyte of London / & his fader was called Gylbert and was ſhyref of London Then̄e afterwarde he ordeyned hymſelf & went in to the holy londe. & there he was take and put in pryſon / Then came a worſhypfull woman to hȳ & ſayd yf he wolde plyght her his trouth to wedde her / ſhe wolde helpe hȳ and brynge hȳ out of dyſeaſe. & he dyde ſo. Then came Gylbert home in to Englonde / & whā this womā ſame her tywe ſhe came after & met in London at ye chirche of Poules / thenne Gylbert made the byſſhop to cryſten her & afterwarde for to wedde theym togyder / and Gylbert gate ſaȳt Thomas on this woman So whan ſhe was with childe / ſhe dremed in a nyght yt ſhe came to ſaynt Poules chirche but / whā ſhe wolde haue gone in / ſhe thoughte her wombe was ſo grete that ſhe myght not in to the chirche by noo waye. Thenne on the morowe ſhe went vnto her confeſſour & tolde hym all the dreme. Thenne ſayd he dame be gladde & thanke god hyghly. For yu haſt a childe in thy body yt all holy chirche ſhal be to lytel to receyue hym. Thenne was ſhe gladde and thā ked god hyghly. And ſo ſoone after was this childe born & was called Thomas Thenne by ſpace he wexed a man and ſo he was a man in all degree For he ſerued the kyng manly & ſerued god worthely / & deyed for the lawes of holy chirche mekely. I may well ſaye he ſerued the kyng manly For whan he was made chaūceler of Englonde / this londe was ſo ful of outlondyſſhe men and ſo ſore ouerſette wt theym yt there myght noman go by the waye vnrobbed But in ſhorte tyme after. Thomas with his wyſedome and with his man hode droue them all out of this londe / ſo that all the people myght go faue and vnberobbed / Thomas was alſo manly in repayrynge of the kynges maners that were lete falle downe & deſtroyed. And in eſpecyall the kȳges palays at London & at Weſtmynſter that was all lete fallen downe. But bytwene Eeſter and Wytſontyde Thomas made to repayre it ayen / for he hadde there ſo many werkmen of dyuerſe craftes that a man ſholde vnnethe here his felowe ſpeke for dōnynges of ſtrokes. He was alſo manly in dedes of armes for there as the kyng hadde many Caſtelles and townes out of his hondes and he ſpente moche good for to gete theym / and ſhedde moche blood for the getȳge of theȳ ayen at the fyrſt & they were holde out of his hondes. Thenne Thomas wt his wyttes and wyſdome gate them ayen Alſo whan he was in the kynges warres of Fraūce / he quyte hym ſo māfully / that whan ye kyng of Englonde had exyled Thomas / the kyng of Fraunce was his chyef helpe & ſocour. Alſo Thomas was as māfull in his araye. for he was clothed in the beſt and rycheſt clothe and furre that myght be founde. And alſo his aparayl his ſadels brydels ſhone as bryght as ony ſyluer / He was alſo manfull in his houſholde for his halle was euery daye in the ſomer ſeaſon ſtrewed wt grene ruſſhes / & in wynter with clene heye for to ſaue the knyghtes clothes that fatte in the floure for defaute of place to ſytte on For there came ſo many euery day to ete of his mete & drynke / for he wolde haue al maner of deȳtyes that myght be founde in this londe. In ſo moche that the kyng hymſelf many tymes vnwarned came to Thomas to mete bothe for loue that he had to Thomas / and alſo to ſee the araye / and alſo the reuell that was in Thomas houſholde / for there ſpake ſo moche people worſhyp to Thomas. And for more truer and alſo better loue that thenne was bytwene the kyng and Thomas whyle it laſte was neuer bytwene two men. Wherfore I put this enſample. ¶It happed that it felle in colde wynter as the kȳg and Thomas came rydynge togyder in chepe ſyde at London. The kyng was ware of a poore man that was well nere naked / and had no clothes and was ſore a colde Thenne ſayd the kyng to Thomas / it were grete almes dede to gyue to this poore mā better clothes. Syre ſayd Thomas of ſuche ye ſholde take hede. Thenne had Thomas a clothe of gode ſcarlet and well furred with ryche furre. Thenne the kyng layde honde on this clothe & wolde haue pulled it from Thomas for to haue gyue to this poore man / but Thomas helde it faſte. And thus they wraſteled longe. In ſo moche that they were lyke to falle to the grounde / but at the laſt by fauour Thomas ſuffred the kyng to take his clothe of. And thenne the kyng caſt it to the poore man / and badde hym renne awaye faſt & ſelle it / and bye hym other / and yf thou beſette it well thou mayſt fare the better euer whyle thou lyueſt. Thenne Thomas fayned hymſelf wrothe. But in his heete he was well pleſed that his robe was ſo well beſette / Thenne the people merueyled gretely fyrſt what was bytwene the kyng and Thomas. But whan as they ſawe what it meaned / the people were gladde and hadde grete ſporte therof. ¶This I ſaye to ſhewe you exemple how well they loued togyder / thꝰ Thomas ſerued the kyng manfully. Alſo we muſt lerne of our lorde patrone ſaynt Thomas to ſerue god deuoutly For he ſerued god full deuoutely / for as ſoone as he was made archebyſſhop of Caūterbury / anone he torned his lyuynge in to better lyuynge and thought to ſerue the kyng of heuen as well as he had the kyng of this worlde before. And anone he layde awaye ſcarlet and ryche furres / and all ryche a byllementes of clothe of ſylke and were clothe of myddell pryce and caſt awaye ſylke and ſendell. and wered here next his naked and bare body in ſuffrynge grete pouerte / and harde punyſſhement of his fleſſhe that it ſholde not vſurpe his good wyll and in lyke wyſe he made a breche of the ſame / in whiche was ſo moche vermyn / that it was an horryble ſyght for to ſe / but this knewe but fewe people. And euery wedneſday and fryday he made his confeſſour to bete hȳ with a rodde vpon his bare body as a chylde is beten in the ſcole. And he vſed euery daye for to waſſhe thre poore mennes fete knelynge on the grounde. And then he gaue to eche of them four pens. And alſo moche more penaunce he vſed in praynge & in wakynge that were to moche to tell at this tyme. Thenne whan Thomas was in the abbay of Pounteney / vpon a daye whan he had ſayd maſſe he kneled downe before the awter in his prayers. Thenne the abbot of the ſame place had to ſpeke with hym / & ſtode vnder a pyler and abode after Thomas / and he ſawe our lorde Iheſu Cryſte appere to Thomas and tolde hym how he ſholde be ſlayne in Caunterbury in his owne chyrche for his ſake / & bad him be ſtedfaſt and holde forthe as he had begon. Thenne came Thomas out of his chapell / and anone the abbot fell doune to the grounde and ſayd. Syr we may blyſſe the tyme and the houre that euer ye were borne / and alſo blyſſed myght ſhe be that bare you for to haue ſuche veſytacyon as I haue herde you haue. Thenne ſayd Thomas. I charge the that thou neuer tell it to no man whyles I am alyue / no more he dyde. But whan Thomas was deed / he tolde it openly too all the people. Thus I may well ſaye that Thomas ſerued our lorde deuoutly. He deyed alſo for the lawe of holy chyrch mekely / for whan he ſawe the kynge begyn to make lawes to ouerſet the holy chyrche and ſuche lawes as wolde haue dyſtroyed the lande. Thenne Thomas put hym ſelfe forth and repreued che kynge of his myſdedes. Thenne was the kynge wrothe and made a parlyament at Northampton / and for that ſaynt Thomas wolde not ſet his ſeale vnto the curſed lawes the whiche the kynge and his ſorye counceyle hadde ordeyned and conſtytued in the realme. Anone they called hym a traytour to the kȳge and exyled hym out of ye londe Thenne Thomas wente vnto the kyng of Fraunce for ſocour and helpe / and full goodly and mekely he receyued hym and all his clerkes and founde theym almooſt .vii yere all that they behoueden. Thenne grete dyſeaſe and greuaunce Thomas had of the kyng of Englonde / and al he ſuffred mekely And thenne by treatyſe and counſeyll of ye pope and of the kyng of Fraunce / there was made a fynyte loue day bytwene the kyng & Thomas. But whan ye kyng ſholde haue kyſſed Thomas he wolde not / For he ſayd he had made his othe he wolde neuer kyſſe hym. But badde hȳ go home to his chirche boldely. Thenne by the counſeyll of the kyng of Fraunce and byddynge of the pope Thomas came home to Caunterbury / Thenne were there four curſyd knyghtes of lyuynge that thought to haue a grete thanke of ye kyng & made her auowe togyder to ſlee Thomas & ſo on childernaſſe daye almoſt al the nyght they went & came to Thomas halle ſyr Reynold beryſton ſyr Wyllyam tracy ſyr Rycharde breton / & ſyr Hew morley. Then̄e ſyr Reynolde beryſton for he was beſt of kynde. anone ſayd he to Thomas / the kyng yt is beyonde the ſee ſente vs to the & badde yt yu ſholde aſſoyle the byſſhop that yu curſyddeſt. Thenne ſayd Thomas / they be not acurſyd by me / but by the pope / & I may not aſſoyle that he had curſyd. well ſayd Reynold / thē ne we ſe thou wylt not doo the kynges byddynge and ſwore a grete othe by the eyen of god thou ſhalt be deed. Thenne cryed the other knyghtes ſlee ſlee / and they went downe to the courte and armed theym. Thenne preſtes and clerkes drewe them to the chirche to Thomas and ſpered the dores to them. but whan Thomas herde the knyghtes armed and wolde come in to the chirche and myght not / he went to the dore and vnbarred it / and toke one of ye knyghtes by the honde and ſayd / it beſemeth not to make a caſtel of holy chirche and toke theym by the hondes & ſayd / come in my childern in goddes name. Thenne for it was derke yt they myght not ſee nor knowe Thomas they ſayd / where is the traytour. Nay ſayd Thomas no traytour / but arſhebyſſhop. Thēne one ſayd flee for yu art deed / Nay ſayd Thomas I came not to flee but to abyde (Ego pro deo mori paratus ſum et pro defenſione iuſticie & ecclie libertate) I am redy to deye for the loue of god & for the fredom and ryght of holy chirche. Thenne Reynold wt his ſwerdes poynt put of Thomas cappe & ſmote at his heed & cutte of his crowne that it henge by lyke a dyſſhe thenne ſmote ye other at hȳ and ſmote it all of. Thenne felle he downe to the groūde on his knees & elbowes and ſayd God in to thy hondes I put my cauſe and the ryght of holy chirche & ſo deyed. Thenne the thyrde knyght ſmote / and his half ſtroke felle vpon his clerkes arme that helde Thomas croſſe before hym & ſo his ſwerde felle downe to the grounde & brake of ye poynt & he ſayd Gowe hens he is deed. And whan they were atte dore goynge ſyr Robert broke wente ayen and ſette his fote to Thomas neke and thurſt out the brayn vpon the pauymēt Thus for the ryght of holy chirche & the lawe of the londe Thomas toke his deth Then how this martyrdome was knowen in Ihrlm ye ſhall here There was an abbey of mō kes in the whiche that ſame daye & the ſame tyme yt Thomas deyed a mōke laye at his deth / then for he was a good holy man of lyuynge / his abbot badde hȳ yf it were not to goddes dyſpleſure whā he were deed he ſholde come ayen & ceſ • e hȳ how he fared / & ſo whā he was deed he came ayen and tolde his abbot whan he deyed an angell brought hym before god and as he ſtode there / he ſawe a byſſhop come wt a grete company of angelles and other ſayntes and he ſtode before god at his Iugement / and his heed dropped downe of blood of woundes that he had. Then̄e ſayd our lorde to hȳ / thus it beſemeth a man to come to his lordes courte & anone our lord ſette a crowne on his heed & ſayd thus to hȳ As moche as I haue gyue to Peter & poule / ſo moche Ioye I graunte the And ye monke ſayd here by I knowe well yt this is the greteſt byſſhop in Englonde & is ſlayne for goddes ſake. & wete well that I go to euerlaſtynge blyſſe This tolde ye patryarke of Ihrlm ſoone after that Thomas was deed / ther came in to Englonde after peple to fyght ayenſt he then men.

¶Narracio

¶Alſo ther was a byrde yt was taught to ſpeke and coude ſaye ſaȳt Thomas as ſhe had herde other pylgryms to ſpeke moche of ſaynt Thomas / & it happed on a tyme this byrde ſatte without his cage and there came a ſperhawke and wolde haue ſlayne hȳ. & anone the byrde cryed on ſaȳt Thomas helpe & anone this ſperhawke fell downe deed. ſo ſaȳt Thomas of his grete grace & goodnes here the byrde and wyſt not what ſhemente / moche more wolde he haue herde a cryſten man or cryſten woman that cryed hertely to hym for helpe and ſocour.

¶Narracio

¶Alſo ther was a man that Thomas loued paſſynge well in his lyf / & it felle ſo yt this man felle ſyke on a tyme & came to Saȳt Thomas tōbe prayēge hȳ of ſocour & helpe & anone he was hole but after he bethought hȳ yt his ſykenes was encreaſȳge to his ſoules hele & ſo went ayen prayenge Thomas yt yf it were more mede to his ſoule to be ſyke thā hole yt he myghte be ſyke ayen / & ſo he was & thanked god & ſaȳt Thomas. Then̄e whan ye kyng herde how ye god wrought ſo many myracles for ſaȳt Thomas he wente to Caūterbury barefoot & wolwarde almooſt naked ſaue a feble cote to bȳde his body & wente as he had be poore mā in this lōde 〈1 page duplicate〉 〈1 page duplicate〉 prayenge to ſaynt Thomas of forgyuenes of his treſpace / and at the tombe he made all the couent by and by too gyue dyſcyplyne on his bare body with a rodde / and there he dāpned all ſory cuſtomes and falſe lawes that was cauſe of the debate betwene Thomas and the kynge before / & graunted the chyrche her fredome agayne / and wente his waye. Thenne theſe .iiii. knyghtes whan they herde how god had wrought for Thomas they were full ſory of theyr curſed dedes / and curſed the tyme that euer it happened ſo with thē and lefte all theyr londes / and went to Iheruſalem in to ye holy lande to warre on goddes enmyes / but Wyllyam Tracy was letted by the way / and fel ſeke and roted al his body in ſo moche that hymſelfe with his owne handes keſt away the fleſſhe lompe mele / and ſo deyed an horyble dethe. And the other thre alſo deyed in a pyteous dethe ſoone after / & thus within thre yere after the dethe of Thomas they dyed all foure / but as longe as they lyued they cryed euer mercy to god and to ſaynt Thomas / and ſo I hope they had.

¶De cyrcumſicione domini.

GOod frendes ſuche a daye is called newe yeres daye / & is ye fyrſte day of the begynnynge of the newe yere that is comȳ ge / and is the laſte daye of the yere that is gone. And therfore this day ye ſhall come to god and holy chyrche to here your dyuyne ſeruyce forth this yere For lyke as a good ſeruaunt that hath a good mayſter maketh his couenaūt but ones / but holdeth forthe from yere to yere / hauynge ful truſte in his mayſter that he wyll for his good ſeruyce gyue hȳ a good rewarde in his grete nede at his laſte ende. In the ſame wyſe goddes ſeruauntes maketh couenaunte with hym but ones / that is at the cryſtenynge at fonte. And there he maketh a couenaunt to be goddes ſeruaunt / hauynge full truſt in god that at his grete nede that is at the daye of domewyll quyte hym for his ſeruyce in euerlaſtynge blyſſe of heuen / and ſoo wyll he doo to all that be good ſeruauntes. Thus this day is called newyeres day. It is alſo called (circumſicio domini). The cyrcumciſyon of our lorde. Alſo this daye is called the newe yeres daye. For this day is the fyrſt daye of the kalender / and the yere gooth moche by the kalē der / therfore it is called neweyeres daye. Saynt Auguſtyn ſayth. This day and this nyght hethen people vſe many falſe opynyons / and wytchecraftes / and falſe beleue the whiche be not to tell amonge cryſten people leſt they torne to ye vſe / wherfore ye that be cryſten people be well ware leſt ye be deceyued by ony falſe ſorcerye as by takynge counceyle of a man afore an other in byēge or ſellynge or lenyng / in ye whiche ſome haue dyuers opynyones / and yf they be well ſhryuen they be worthy for to haue grete penaūce for theyr myſbeleue / for that cometh of ye fende and not of god. This daye is called the cyrcumcyſyon of oure lorde. For as holy chyrche telleth this daye he was cyrcumcyſed / and bled his blode for our ſake / for whan the fleſſhe was cut he bled faſt and was full ſore for he was but yonge and tender / and but viii. dayes olde / and therfore he bled the more. And ye ſhall wete yt he bled fyue tymes for vs. Quin que em̄ vicibꝰ ſāguinē ſuum ꝓ nobis effudit). The fyrſt ſheddȳge was at this daye whan he was cyrcumcyſed. An other was for fere of his paſſyon / for ryght as a chylde wepeth for fere whan he ſeeth ye rod & hath no harme / ſoo ye fleſſhe of our lorde ſwete blode for drede of a ſtrōge paſſyon yt was comȳge. ye .iii. tyme was in his flagellacyon whan he was beten wt ſcourges / ſo that all his body ranne on reed bloode. The .iiii. tyme was whan he was nayled hāde and fete on the croſſe. The fyfth tyme was whan that Longyus peryſſhed his herte with a ſpere that water and blode came out of his woundes. And thenne they toke vp the croſſe with the body and lyfte it vpon hye / and ſodaynly they lete the croſſe fall downe in to ye mortayſe that all the ſynewes / vaynes / and Ioyntes brake and blode and water came out of euery woūde / this he ſuffred for vs. Thenne ſyth Cryſt was cyrcumcyſed and ſhed his blode thus for vs that was without ſynne / and cyrcumſyſyon is for ſynne remedy & helpe / why wolde he be cyrcū cyſed that neuer dyde ſynne. Sctūs auguſtinꝰ dicit propt quattuor cauſas). Saynt Auſtyn ſayth it was for four cauſes. The fyrſt was for to make a ſeeth with the Iewes / for elles they wolde & myght haue ſayd that he had not ben of theyr lawe / wherfore they wolde not receyue hym / nor conſent to his techynge / this was to deceyue ye fende. For ryght as the fende deceyued Adam and Eue / and ſo all mankynde was dampned / ſoo it fel to Cryſte to deceyue the fende / wherethrugh all mankynde myght be ſaued. Thenne whā the fende ſawe that he was cyrcumcyſed as an other chylde he wende that he had taken the penaunce in remedy of orygynall ••• ne / and ſo he knewe hym not fro an other chylde For yf 〈◊〉 had knowen hym verely that he had come to haue bought mankynde / he wolde neuer haue tyſed the Iewes to haue put hym to dethe. The ſeconde cauſe was that our lady was wedded to Ioſeph for to deceyue the fende / for ye fende ſholde wene that Ioſeph had be his fader and not cō ceyued of the holy gooſt. The thyrde cauſe why he was cyrcumcyſed / yt was in confermynge the olde lawe in grete cō forte to the olde faders that were of the olde teſtament. For and yf he had be cryſtened & not cyrcūcyſed it had ben a grete dyſcomforte to all yt were before thyncarnacyon of Cryſt The .iiii. cauſe of his cyrcumcyſyon was / for our lorde wyſt well yt there wolde come heretykes after yt wolde haue ſayd yt Cryſt had a body of the erthly fantaſy / & not of fleſſhe and blode as one of vs haue / for a body of the ayre may not blede. And therfore to put away all ſuche erroures Cryſte was cyrcūcyſed & bled in the cuttynge of his fleſſhe. The whiche fleſſhe was cut frome his membre / & an angell brought it after to kynge Charles for the mooſt precyous relyke of the worlde / & for the greteſt worſhyppe yt he coude do therto he brought it to Rome to a chyrch yt is called (Sctā ſctō rum . And for theſe foure cauſes Cryſt was cyrcūcyſed. This day alſo is called the vtas of the natyuyte / yt is ye .viii. day of our lordes byrthe in grete to kenynge to all vs yt be goddes ſeruaū tes to thynke on theſe .viii. dayes that foloweth his byrthe. The fyrſt day is to thȳke inwardly on the ſede yt we were cō ceyued of / that is foule and abhomynable in it ſelfe / that a man or a woman be they neuer ſo fayre that & they ſawe ye mater them wolde be aſhamed in themſelfe to thynke that euer they were conceyued of yt foule thynge. The .ii. daye is to thȳke how greuouſly he payneth his moder in his byrth in ſo moche that it is a grete myracle of god yt ſhe may haue her lyfe. The .iiii. daye is to thynke how feble and how wretched he is borne / for all the beeſtes of kynde ſomwhat they can helpe themſelfe / ſaue onely mankynde / he neyther may ne can helpe hymſelfe in no degre but deye anone but yf he haue helpe and ſocoure of other. The .iiii. daye is to thynke in how moche peryl & drede he lyueth / therfore in euery place dethe foloweth hym and is euery daye redy to fall on hȳ what tyme ne where no man knoweth / but onely god hym ſelfe. Incertꝰ eſt locus ī quo mors te repectat). It is vncertayne there as dethe abydeth the. The .v. day is for to thynke how horryble dethe is whan he cometh For in ſhorte ſpace and tyme he maketh a man for too ſtynke ſoo that all the beſt frēdes yt he hathe in the erthe & hyde him there The .vi. daye is to thynke how ſorowfull is the departynge of the body & the ſoule yt may not be departed tyll the hert in the body breke for drede of the ſyghtes that the ſoule ſhall ſee that for grete fere the herte breketh (O mors quam amara eſt memoria tui) O thou deth how bytter is it to thynke vpon ye. whā yu art comynge to ony man. The .vii. daye is to thynke how dredful is the dome yt he ſhall go to anone / & how ſtreyght his Iugement ſhall be / Thenne he yt wyll thynke on thyſe .viii. dayes I hope he ſhall be circūcyſed / yt is he ſhal be cut awaye from the luſt of his fleſſhe & of ſynne / and ſo do deꝑte from this worldes lykynge / & thus cometh the .viii. daye yt is the vtas of Cryſt yt is the Ioye of blyſſe yt neuer ſhall haue ende. To the whiche god brynge vs all to Amen.

¶In die Epyphanie.

GOod frendes this daye is called the .xii. daye / but it is the .xiii. daye of Cryſtis byrth the whiche daye holy chirche called it (Epyphania dn̄i) That is to ſaye / ye ſhewynge of our lorde Ihū cryſt very god and man for this daye he was ſhewed very god & man / by thre of frynges / by his cryſtenȳge / & alſo by tornynge of ye water in to wyne. The .xiii. daye of his byrth by offrynge of the thre kynges. And that ſame daye .xxx. wynter and .xiii. dayes after his byrth he was cryſtned in the water of flom Iordan. 〈◊〉 that ſame daye .xii. moneth he torned water in to wy •• at the weddynge at Cana galylee. But the feſt maketh mouit mynde and mencyon of the thre kynges offrēge and therfore lete vs folowen the fourme of holy chirche and ye ſhall here how it felle of her offrȳge to our lorde Iheſu cryſt very god & man. Thyſe thre kynges were of the lygnage yt prophecyed how a ſterre ſholde ſhyue of Iacob / but they were noo Iewes kynde / but they had herde by ꝓphecye of this wherfore they had grete deſyre & luſt to ſee it / and ſo oftentymes whā they myght came togyder vpō certayne hyghe hylles thenne they wolde dyſpute amonge theȳ of this ſterre So it happed vpon Cryſtmaſſe nyght the ſame tyme as our lord was borne / they were togyder and were dyſputynge of this ſterre (Super montem) Vpon the hylle (Dūs enim erat natus) Our lorde was born (Et apparuit illis) And appyered to thē in the ſterre as a fayre childe / and vnder his heed a bryght croſſe of golde / and ſayd thus to them Go ye anone in all the haſt ye ye may in to ye londe of Iury & take with you golde myrre and enſence / and offre thyſe thre thynges to hym that ye ſhall fynde there now borne kyng of Iewes very god & man / and I ſhall be your gyde and lede you to the waye Thenne anone for grete haſt they toke beſtes that ben called dromedaryes / that ben of ſuche ky • de / they be ſoo ſwyfte yt they wyll renne ferder in one daye / than ony other beſt wyll renne or goo in thre dayes. And ſo they came to Iheruſalem / that was the chyef cyte of all Iury hopynge that they ſholde here there ſome tydynges where that this childe was borne. But as ſoone as they torned in to ye Cyte of Ihrlm ▪ then they loſt ye ſyght of ye ſterre that ladde thē euer ye waye tyll yt they came thyder bryghter than ye ſōne. Then whan they came to ye cyte of Iheruſalē / they tode to kyng Herode / for he was there the ſame tyme and ſayd to hym (Vbi eſt qui natus eſt rex iudeorum) Where is he that is borne kyng of Iewes (Vidimus enim ſtella • eius in oriente) We ſawe his ſterre in the Eaſt (Venimus adorare eum) We become to worſhyp hym. Thenne kyng Herode was troubled and all the Cyte with hym / but more for flaterynge of hym thenne for ony loue that they hadde to hym / Thenne kyng Hetode aſked his clerkis where that this childe ſholde be born And they ſayd / in Bethleem Iude. Thenne kyng Herode aſked the kynges pryuely of the ſterre / and badde them go in Bethleem & worſhyp the chylde and come ayen by hym / and telle hym where he myght fynde the childe / that he myght go and worſhyp hym. And thenne the thre kynges of Coleyne were paſſed frome kynge herode goȳge towarde Bethleem / anone ye ſterre appyered to theym and whan they ſawe that the ſterre was come ayen they were glad in theyr hertes. And as it is in many places paynted / the kyng that is it in the myddell for grete Ioye of the ſterre / he loked bacwarde to his felowe behynde hym / and with his fynger ſhewed hym the ſterre / and yt is the cauſe that the myddel kyng loked bacwarde. And thꝰ the ſterre brought theym to Bethleem. And whan the ſterre came ouer that hous there as our lorde was in it ſtode ſtylle. And thenne the kynges lyghred downe and wente • n to that hous and with all the reuerence that they coude •• elynge downe and offred eche of theym thyſe thre thynges (Aurum thus et myrram) Golde enſence and myrre / knowlechynge by the golde / that he was kyng of all kynges. And by the enſence / that he was very god. And by the myrre / that he was very man / and ſholde be deed and layde in graue without rottynge. For as golde is chyef of all metalles. Enſence is brente in holy chirche in the worſhyp of god. Myrre is an oynement that kepeth the bodyes from rotrynge Thus whan the kynges had done theyr offrynge by techynge of the angell (Per aliam viam reuerſi ſunt in regionem ſuam) By an other waye they wente towarde theyr owne londes and left kyng Herode / and the ſterre vanyſſhed awaye from them. Then as ſaynt Bernarde ſayeth Ioſeph kepte of this golde as moche as hȳ neded to his trybute that he ſholde paye to the Emperour / and alſo more to kepe our lady with whyle ſhe lay in childe bedde / and the remenaunt he deled to poore people ſuche as had grete nede therto. The encence he brente to put awaye the ſtenche of the ſtable there as ſhe laye in And with the myrre our lady anoynted her childe to kepe hym from wormes and dyſeaſe. But what befel of the kynges after I fynde no thynge in certayne. But ſome people haue an opynyon how that ſaynt Thomas of Ynde cryſtened theym whan he came in to that countree of ynde. And thenne as the ſterre lyghtned theym to Cryſtys byrth. ſo the holy ghoſt lyghtned theym in theyr ſoules / and taught theym the parfyght waye of the byleue. and alſo of parfyght and gracyous lyuynge. In ſo moche that they lefte all theyr kyngdome and wente forth on pylgremage. that is to ſaye to Iheruſalem and to many other places. And ſo they came forth to Myllayne / and there they deyed all thre. And ſo after they were tranſlated to Coleyne / and there they be yet. Now ſo haue ye herde by thyſe thre kynges how our lorde Iheſu cryſt was this daye ſhewed very god and man / wherfore lyke they offred with deuocyon. ſo ſholde ye do your offrynges whan ye come to holy chirche / knelynge downe with all the reuerence that ye can or may not on your one knee as to a temporall lorde / but on bothe your knees and doo worſhyp hym with good prayers. Thenne offre ye precyous golde / for there is no golde ſoo precyous as is the good deuote praer / and thenne holde vp your hondes to hym with all the reuerence that ye can / and with a deuoute herte praye to hym and ſhewe hym all the loue of your hertes. And thenne ye offre to hym enſence. For there is no enſence ſauoureth ſo ſwete and gyueth ſo encenſyall an odoure brennynge in the (feyre as dooth good prayers that is ſayde with a brennynge loue in clene charyte. And yf thou do thus thenne thou offreſt knelynge on thy knees / make a croſſe on the erthe and kyſſe it / and thynke well that thou arte but erthe. Thenne muſt ye offre myrre. For ryght as myrre kepeth a body from rotynge / ſo the mynde of dethe kepeth a mannes ſoule from deedly ſynne. In this wyſe do ye your offrynge / and then̄e ſhall ye haue as moche mede as hadde thyſe thre kynges. Alſo he was ſhewed bothe god and man at his cryſtenynge. For he came to the water of Flome Iordane he went to the water and halowed it. For ryght as he was cyrcumcyſed to conferme ye newe lawe / for no nede that he had therto / for he was clene without ſynne / but for to make the ſacrament yt ſhold waſſhe theym / toke cryſtenyng in his name fro all ſynnes. Thenne was Iohan baptyſte redy and moche people with hym that came to the cryſtnynge. Thenne ſayd Iohan too our lorde all quakynge & tremblynge / blyſſed lorde thou art goddes lambe without ſynne / thou haſt no nede to be cryſtned of me / but I that am a man goten and borne in ſynne / hath nede to come and be cryſtned of the in remyſſyon of al ſynnes. Thenne ſayd our lorde Iheſu. Iohan ſuffre at this tyme. For thus we muſt fulfyll al ryghtwyſnes. And Iohn̄ cryſtned our lorde Iheſu cryſt. And as it is credyble / our lady was cryſtned after with other dyſcyples of Cryſt / all the people that were comen thyder. Then whan all were cryſtned / our lorde went out of the water / and as he wente oure of the brynke of the water & all the people with hym. Aperti ſunt celi). Heuen opened and a grete lyght beclypped hȳ in ſyght of all the people. The holy gooſt came downe in lykenes of a whyte douue / and lyghte vpon oure lordes heed. And the fader of heuen ſpake and ſayd thus in herynge of all the people. Hic eſt filius meus dilectꝰ in quo michi bene complacui). This is my well beloued ſone the whiche pleaſeth me. This was to teche all cryſten people the fayth of ye beleue of holy chyrche. For all cryſten people be bounde too beleue ſtedfaſtly in the fader & the ſone / and the holy gooſt. In baptiſmo xp̄i tota trinitas ſe manifeſtauit. ſcilicꝪ scilicet pater in voce: filius in carne. ſpūſſanctus in colūba et totum celū apertum eſt). In cryſtes baptyſme all the hole trynyte was ſhewed. For the fader ſpake in voyce whan he ſayd. Hic eſt filius meꝰ dilectus). This is my well beloued ſone / & was there bodely whan Iohan baptyſt ſayd. Ecce agnus dei). And the holy gooſt was ſeen. Sicut columba). As a whyte douue. Theſe ben thre perſones in one godheed / for the fader ſpake aboue / & the ſone was there bodely / and the holy gooſt in lykenes of a douue. Ye ſhall beleue that theſe thre perſones be but one god in trynyte / this beleue ye ſhall knowe on the water brȳke / that is in your cryſtnynge at ye fonte. Wherfore he that beleueth thus / and dooth werkes of beleue ſhall be ſaued. Qui crediderit et baptiſatꝰ fuerit ſaluꝰ erit). He that beleueth and is baptyſed ſhall be ſaued & foloweth the werkes of beleue. Qui vero nō crediderit condēp nabitur). And he that belyueth not and dooth not the werkes of beleue ſhall be dampned. The werkes of beleue ben mekenes and charyte / for without theſe two no man may be ſaued. And he that hath theſe two is wryten in the genelogy of our lorde Iheſu cryſt. the whiche is redde in Cryſtmas / that begynneth aboue with Abraham / and ſo cometh downewardes to Ioſeph and to oure lady / in ſhewynge yt he that is mooſt mekeſt in herte is mooſt next our lorde Ieſu cryſt. And ſuche he auaūceth in euerlaſtynge blyſſe. And therfore the genelogy this nyght begynneth at Iheſu cryſt and gooth vpwardes to Abraham and ſoo to god. Alſo he ſhewed verey god in trynyte whan he tourned water in to wyne at the weddynge. It happened ſo yt the people lacked wyne whyles they were at the meete. Thenne badde oure lorde that they ſholde take .vi. ſtones or pottes yt were empty & bad fyll them with water / & they dyde ſoo. Thenne our lorde blyſſed them & badde that they ſholde bere them to hȳ yt began the table / & lete hym begyn / & then he began / and ſayd that it was the beſt wyne that euer he dranke. Thus our lorde ſhewed hymſelfe bothe god and man / god yt he torned water in to wyne / & man that he ete and dranke wt thē This myracle he ſhewed at the weddynge / in tokenynge yt he blyſſeth all weddynges that be done after the lawe of holy chyrche. And therfore kepe your wedlocke / and be in full faythe and beleue of holy chyrche as holy chyrche techeth / & ſo ye ſhall come to endles blyſſe. Amen.

¶De conuerſione ſancti pauli.

FRendes ſuche a day ye ſhall haue ſaynt Poules daye that is called conuerſyon of ſaynt Poule / for that daye he was conuerted & tourned fro a wycked tyraunt in to goddes ſeruaunt / from an hye man & a proude / in to a meke man and a good man / & frome the dyſcyple of ye deuyll in to goddes holy appoſtle. So for this man was torned from all wyckednes in to grete goodnes / in grete helpe and ſocoure to all holy chyrche. Therfore holdeth his conuerſyon / & ſo do we of no mo / but of hym onely / and that for thre cauſes. The fyrſt for grete myracles in his tornynge / & for the grete Ioye in his defendynge / & for the enſample of his amendȳge. Fyrſt or he was torned he was called Saule / for ryght as Saule ye kynge of Ierlm purſued Dauyd to ſle hȳ. So dyde Saule purſue Cryſte & his dyſcyples to brynge them to dethe. Therfore whyle Cryſt went here in erth this Saule wolde neuer come to here his techȳge. But as ſoone as Cryſt was ſtyed in to heuen / then anone this Saule for he was lerned & coude the Iewes lawe / he began to withſtande & gayneſayd Cryſtes dyſcyples dyſputynge agaynſt them / & purſued them in all that he myght in full entent to haue dyſtroyed them / & all cryſten faythe. Then on a daye he dyſputed with ſaynt Steuen / & for he myght not ouercome hym / he bethought hym how he myght brynge hym to his dethe / & ſo he lefte hym neuer tyll he was deed. Then it is ye maner of the fendes chyldren whan they haue done a curſed dede for to be glad therof / proude in herte and encreaſe in theyr malyce / ſo was Saule gladde of the dethe of ſaynt Steuen And for he wolde haue goten hym a name of wyckedneſſe paſſynge all his felowes / he went to them yt had the Iewes lawes in kepynge & gate hym a lettre of warraunt to take all yt beleued on Cryſt / & brynge them to Iheruſalem to be put to dethe there. Then whan he had theſe letters he toke ſuche a enuy ther wtin his hert ayenſt cryſtē people yt whā he herde ony man ſpeke of them anone for grete angre he wolde ſneſe at the noſe and frooth at the mouthe for angre: and grynte with his tethe / thretenynge & menacynge towarde them / that all cryſten people were aferde of hym. Than on a daye he herde that in the cyte of Damaſke was moche criſten people hyd for drede / and ſo he rode thederwarde. But anone our lorde Iheſu criſt ſhewed his ſwetenes of his grace whan this Saule was in his hye pryde / & in wyll to haue done mooſt harme. Then aboute myddaye our lorde keſte a grete lyght of grace aboute hym / the whiche was moche bryghter than the ſonne / and the lyght ſayd vnto Saule in this maner of wyſe. (Saule ſaule quid me per ſequeris). Saule ſaule what foloweſt thou me. And anone he was aferde / and fell downe of his hors and cryed and ſayd for grete fere (Quis es tu dn̄e) Lorde what arte thou. Than ſaid our lorde to hym. (Ego ſū ieſus nazarenꝰ. I am Iheſus of nazareth / for yt was ye name of his manhode. Then ſaule anone byleued in hym and ſayd. Lorde what wylt thou yt I ſhall do. Thenne ſawe the people about hym the lyght & herde the voys / but they ſawe noo thynge / but anone wente to Saule and toke hym vp by the hondes. for he was blȳ de and myght not ſee / and ſo ladde hȳ to the Cyte to a good mannes hous. And there he was thre dayes and thre nyghtes faſtynge / and nother ete nor dranke / ne myght not ſee / but euer prayed to god for drede of that vyſyon. The whiche tyme the holy ghooſt taught hym Cryſtis lawe Thenne the thyrde daye one of Cryſtys dyſcyples that hyght Ananyas as god badde hym came to hym full ſore aferde and ſayd (Saule frater. dn̄s Ieſus miſit me ad te qui apparuit tibi in via) Saule the lorde hath ſēte me to the Iheſus that appyered to the in the waye / and that thou ſholdeſt ſee and be cryſtned And whan that Ananyas layde his honde vpon his heed / anone he ſaw clerely / and ther felle from his eyen lyke ſcales of fyſſhes / and whan he hadde cryſtened hym he called hym Poule and thenne ete and was comforted / and had his ſtrenghte / and was there a fewe dayes with ye dyſcyples. Thenne wente he in to the Temple / and preched opēly of our lorde Iheſu cryſte / preuynge clerkely yt he was both god and man / and none other (Stupebant enim omnes qui audiebant et dicebant) Forſothe all they that herde hym were aſtonyed & ſayd / that it was a grete myracle & grace of god of his ſoden conuerſyon. For he that was ſo curſyd of lyuȳge ſo lytell before / was ſo ſoone torned to god and man. Thus may ye here how grete a myracle that god ſhewed in his conuerſyon. And how grete Ioye holy chirche maketh of his defendynge / it was grete Ioye to all cryſten people that was a lytell before beſy to deſtroye cryſten peple anone after as redy to encreaſe cryſten peple And he yt was ſo beſy & gladde to ſhed cryſten mēnes blood Thenne he was as redy to ſhede his owne blood for them And as beſy as he went to put them to dethe / thenne with as good a wyll he was redy to take the dethe for theym / and there as no man durſt preche the worde of god for hym / after the cō forte that they had of hym / they ſpared not for lorde nor for knyght but openly preched the worde of god / & taught the faythe after in euery place. And he that to fore was ſo proude and ſo fyers / & ſoone after was made ſo meke & ſo lowly that he fell to the grounde to euery cryſten mannes fote yt he treſpaced to / & mekely beſought theym of mercy wt a full pacyent herte. Wherfore ſaynt Auſtyn lykeneth hym vnto an vnycorne of kynde that bereth a horne in his browe / and with that horne he ſleeth all the beeſtes that he fyghteth wt Alſo he is ſo fyers of hymſelfe that there may no hunter take hym / but thus they wyll begyle hym. They wyll eſpye where the vnycorne haunteth & vſeth to walke. And there they wyl ſette a mayde. And as ſoone as the vnycorne ſeeth the mayde / anone by kynde he wyll fall downe & laye his hede in her lappe / & thenne all his myght and ſtrength is gone. And thenne they come & take hym Thus he ſayth / that ſaynt Poule was fyrſt ſo fyers in hym ſelfe / that they durſt not preche there as he was ne ſpeke to hym for drede. But whan our lorde Iheſu Cryſt ſhewed to him ſwetenes of his grace / and this fayre mayde that is the lawe of holy chyrch anone Poule fell downe to the grounde and was ſubget to all cryſten people / herfore holy chyrche was gladde of his defendynge. He is ſet alſo in hye enſample of hye amendynge for our lorde is ſoo gracyous that all cryſten people may be ſaued that wyll forſake his myſſe beleue and be conuerted. Multo magis gaudium erit in celo ſuper vno peccatore penitenciam agente quam ſuper nonaginta nouem qui non in digent penitentia) There is more Ioye in heuen vpon one ſynner repentaunt doynge penaunce / than vpon .xcix. that dyde neuer committe ſynne. And therfore our mooſt blyſſed lorde wolde that al were conuerted / wherfore in hye enſample & conforte to all ſynfull people he ſet ſaynt Poule to loke vpon. For though a man had done neuer ſo moche ſyn̄e and he wolde forſake his ſynne & ſynne no more / thenne all the company of heuen maketh Ioye and melody of his conuercyon / as we do here in erthe of the conuercyon of ſaynt Poule. But there is moche people that loue more ſynne wt luſt & lykynge in this worlde than they loue god. For there be many that neuer wyll leue ſynne / neyther for loue of god ne for the deſyre of the blyſſe of heuen / nor for fere of the fende / nor for drede of the paynes of hell. But ſome ſaye ye god wyll neuer leſe that he hath bought ſo dere with his paſſyon But they that ſay ſo ben not wyſe. God wyll that none were loſte / but beware thou leſe not thy ſelfe. For all the whyle thou loueſt more ſynne than god / and haddeſt leuer to ſerue the fende than god / thou arte cauſe of thyn owne dampnacyon. For whyle thou haſt more wyll to ſerue the fende and be his chylde than goddes chylde thou leſeſt thy ſelfe / & god hath ordeyned fendes to tourmente theym in euerlaſtynge payne. But ſaynt Gregory ſayeth. They that ſhall be dampned begynne theyr penaunce here in this worlde in party / & after theyr dethe cōtynueth for euermore. Wherfore I tell you this enſample.

¶De purificatione marie virginis.

GOod frendes ſuche a day ye ſhall haue Candelmas day / that day maketh mynde and mencyon of our lady of her ſone / & ſpecyally in thre thynges. Of our ladyes puryfycacyon / in Symeons metynge. And in candelles offrynge. This day is called the puryfycatyon of our lady / in englyſſhe it is ye clenſynge of our lady. But for no nede that ſhe had therto / for ſhe was enclenſed with the clenſynge of the holy ghooſt in conceyuynge of her ſone / but there was in her no maner of fylthe. But for that day was the .xl. day from the byrthe of her ſone. And was called in the Iewes lawe the day of ye puryfycacyon. Not onely for our lady / but for al other women wherfore we call it the puryfycacyon of our lady. The lawe of ye Iewes was ſuche yt whan yt as a woman was delyuerd of a man chylde ſhe was holde vnclene .vii. dayes after / & than the lawe gaue her leue to goo to her huſbonde but yet ſhe was vnclene .xxxiii. dayes. But vntyll .xliiii. dayes were fulfylled ſhe ſholde holde her without ye chirche wt her offrī ge / & the offrynge in this dayes was of a riche mā a lambe / for a poore mā was a payer of turtell douues / or elles other douues & ſo offred our lady wt her ſone. & if a woman be delyuered of a mayden chylde / ſhe ſholde double al thoſe ſame dayes afore ſayd / yt is to ſay the comȳge to her huſbōde / & alſo ye comyng to the Temple & ſo this is ye reſon therof For it is ſo that all grete clerkes ſaye yt it is .vii. dayes after whā a woman hath conceyued a manchild / or yt the ſame ſeed torne in to blood / & it is alſo .xxxiii dayes after or it torne to ony ſhap of man / & than god ſendeth lyfe in to it. And yf it be a mayde Childe it doubleth all tho dayes bothe in tournynge in to blood & alſo in ſhappe of body & this is ye cauſe Eue that was ye fyrſte fourmed womā yt euer wrathed our lorde more than dyd the man Adam / Therfore ſhe is ye lenger in fourmyng Thus for freſſhely cōplexyon of a man & womā ſhe is vnclene in herſelfe / therfore this Puryfycacyon is ordeyned. But vnderſtande well that our lady had none nede of this clenſynge / for ſhe conceyued not with cōplexyon of man but onely of the holy gooſt / ſo yt ſhe was clene of all maner of fylth touchynge cōſente of man. But yet ſhe wente to the temple as other women dyde ſpecyally for foure cauſes. The fyrſt was to fulfyll ſcrypture yt ſayth thus (Quāto maior es tāto humilia te) The hygher yt thou arte in degree the meker thou ſholdeſt make ye Thus dyde our lady / for ſhe wyſt well yt ſhe was moder to goddes ſone of heuen / & had ſoo grete worſhyp paſſynge all other women / yet ſhe made her as the pooreſt companye. The ſeconde cauſe was / as ſhe fulfylled ye lawe of circūciſyō of her ſone / in ye ſame wyſe ſhe fulfylled the purificacyō & in offrynge of her ſone in the temple doynge for hym as other poore womē dyde for theyr childerne. The thyrde cauſe to ſtoppe ye Iewes mouthes / leſte they hadde ſayd yt ſhe had not done ye lawe / & ſo caſte a grete ſclaunder ayenſt her in tyme comynge. The fourth cauſe was to gyue enſample to all other women that they ſholde come to the chirche after ye byrth of her childerne / & thanke god yt he hadde ſaued them from deth in her trauayllynge. For in that tyme a womā is in grete peryll of deth / for there is no ſykenes in ye worlde that gooth ſonye deth / for thyſe cauſes holy chirche maketh mȳde of our ladyes puryfycacyon It maketh mynde alſo of ye comynge of Symeon and Anne. Simeon ille ſenex diu vixerat etas cōparatur anne) This Symeon was a paſſȳge olde mā. But he had prayed to god beſely al his lyf yt he ſholde neuer dye tylle he had ſene Cryſt bodely in this worlde / and ſo he dyde. And this Anne prayed the ſame / Alſo ye chall vnderſtande that this Anne was not our ladyes / moder / but an other Anne that had huſbondes ſeuen yeres / and whan her huſbonde was deed ſhe wolde not be wedded no more / but lyued tyll ſhe was .lxxx. yere olde and ſerued god in the Temple nyght & daye and prayed that ſhe myght ſee god or ſhe deyed / and our lorde graunted her. Thenne whan our lady came in to the Temple with her ſone / the holy ghoſt warned Symeon and Anne / and anone they with moche Ioye went ayenſt hym and brought hym in to the Temple (Et ſimeon accipit eum in vlnas ſuas) And Symeon toke hym in his armes with all the reuerence that he coude and myght and ſayd vnto hym in this maner of wyſe that foloweth (Nunc dimittis ſeruum tuum domine ſecundum verbum tuum in pace) O thou lorde now ſuffre thy ſeruaunt after thy worde in peas. And ſo with all the worſhyp and reuerence that he coude he loued and thanked hym that he wolde lete hym lyue ſo longe to ſee hym bodely with his eyen / where in mynde of this whan a woman cometh to the chirche of a childe / ſhe abydeth at the chirche dore tyll the preſt come and caſte holy water on her / and taketh her in by the honde in to the chirche / gyuynge her leue after to come to the chirche / and to go to her huſbōde. For and they haue comened togyder before / they muſt ſhryue theym both therof and take her penaunce. Alſo holy chirche maketh mynde of candelles offrynge. And as ye ſee it is a comyn vſe for all cryſten people that be of conuenient age to come that daye to holy chirche and bere a candell brennynge in proceſſion. As lyke they wente bodly with oure lady. But now ye ſhal here how this worſhypfull feeſt was fyrſte founde. Somtyme whan the Romayns by grette myght and royall power conquered all the worlde for they had grete domynacyon / they were ſo proude that they forgate her god and made hem dyuerſe goddes after her owne luſte. And ſo amonge all they had a god that they called Mars / that had be tofore a notable knyght in batayll. And ſoo they prayed to hym for helpe / & for they wolde ſpede ye better of this knyght / ye people prayed and dyde grete worſhyp to his moder that was called Februa / after the whiche woman moche people haue opynyon that this moneth that is called. Februarii. Wherfore the ſeconde daye of this moneth is Candelmaſſe daye the Romayns this nyght wolde goo about the Cyte of Rome with torches and candels brenynge in worſhyp of this woman Februa / for hope to haue the more helpe and ſocour of her ſone Mars Thenne was there a pope that was called Sergius and whan he ſawe cryſten people drawe to this fals mawmettry and ventrue byleue. He thought to vndo this foule vſe and cuſtome and tourne it in to goddes worſhyp and our ladyes. And gaf commaundement / that all cryſten people ſholde come to chirche and offre vp a candell brennynge in the worſhyp that they dyde to this woman Februa / and do worſhypp to our lady and to her ſone our lorde Iheſu cryſte. So that now this feſt is ſolempny galowed thorugh all cryſtendome. And euery cryſten man and woman of couenable age to come to chirche and offre vp her candels as though they were bodely with our lady / hopynge for this reuerence and worſhypp that they do to our lady to haue a grete rewarde in heuen / and of her ſone our lorde Iheſu cryſte / and ſo they may be ſyker and it be done in clene lyf and with good deuocyon. A candell is made of weke and wexe. So was Cryſtys ſoule hydde within the manhode. Alſo the fyre betokeneth the godhede / Alſo it betokeneth our ladyes moderhode and maydenhede / lyght with the fyre of loue. Alſo it betokneth euery cryſten man and woman that doth good dedes with good entente and parfyght loue and charyte to god and to all cryſten people wherfore yf there be ony of you that his candell of charyte be quenched / goo anone and be accorded with his neyghbours and lyght his candell / and then offre it vp for that is goddes wyl And yf ye doo not thus ye ſhal leſe all youre mede and al your meryte in heuen.

De ſancto Mathia apoſtolo.

GOod frēdes ſuche a daye ye ſhall haue ſaȳt Mathyes daye yt is goddes Appoſtle / whiche hathe none euen in certayne. But as clerkes ſaye all cryſten people owe to faſte ye euen thoughe it be not ſet vygyll in ye kalender. ye ſhall vnderſtande whan our lorde was in erthe / he choſe .xii. apoſtles for to here & to ſe that he dyde here in erthe For ye Iewes were ſoo harde to hym & ayenſt hȳ that they wolde byleue nothȳge yt he dyd. And alſo for they ſholde bere wytnes after his Aſcē ſyon of that he dyde in erth for the Iewes wold byleue no maner thynge but that myght be preued by witneſſe. Than was Iudas ſcariot one of the .xii. ye cryſte had choſen to him Iudas had a lytell tofore ſlayne his owne fader / & laye by his moder & thā came to cryſt to be his diſcyple / but he was euer wonte tofore to ſtele and coude not leue it and he was wery anone of cryſtis holy lyuynge. And for grete couetyſe of moneye he ſolde his lorde vnto the Iewes for .xxx. pens and whan he had ſo done and ſawe that cryſte was take & demed to dethe. Anone he fell into dyſpayre & wente & henge hymſelfe with a rope / For the throte yt ſpake ye worde of treaſon & gyle / the ſame throte was ſtrangeled for he that dyde ſoo foule by his lordes lyf wolde haue ſayde many an euyll worde after his lordes deth by hym that dyde ſo foule by his lyfe. And for the fende might not drawe out his ſoule by his mouthe for he hadde late kyſſed the mouth of cryſt therfore ye fende brake his wombe & ſhedde out his guttes & thā they toke his ſoule & bare it to helle. But our lorde is ſo ryghtfull & gracyous yt he wyll euery good dede rewarde & euery ſynne punyſſhe And yt ye ſhall here by this enſample.

¶De annunciatione marie virginis.

WOrſhypfull frendes ſuche a daye ye ſhal haue an hye and ſolempne feeſt in holy chyrch the annuncyacyon of our lady / and that hath auowed or Ioyned in penaūce muſt faſt the euyn / ye ſhall vnderſtonde that it is called ye annū cyacyon for this cauſe / for the fader of heuen ſent his aungell gabryell. (Miſſus eſt angelus gabriell a deo in ciuitate cui nomen nazareth). In to the cyte that was called Nazareth to our lady that was newe wedded by ye byddynge of god & reuelacyon of the holy gooſt to a man called Ioſeph / & ſhe was in her chambre in her prayers / ye aungell Gabryell came to her & ſayd / oure lorde is with ye. Than was ſhe gretely aſtonyed of this gretynge. For there was in that countre a man that coude moche wytchecraft / & ſo with helpe of fendes he made hymſelf lyke an aungell & came to dyuers maydens & ſayd he was ſent frome god to them on his meſſage / & ſo oft tymes laye with them & dyde them grete velony. Then whan our lady herde tell of that man ſhe was adradde leſt it had be he. For ſhe had ſpoke with none aungell before / nor there were noo ſuche wordes ne ſuche gretynge made neuer none to her before. Thenne Gabryell the aungell conforted her and ſayd. Ne time as maria īueniſti graciā apud dn̄m). Drede not Mary / forſothe thou haſt founde grace at our lorde. For amonge all women our lorde hath choſen the for to be the moder of his ſone. And hym thou ſhalte conceyue by fayth and by loue of the holy gooſt without ony deed of man that ſhall ſhadowe the & quenche all fleſſhely luſt & lyght the lyght of gooſtly loue that yu ſhall conceyue the ſone of the hygh god. Thenne anone our lady herde theſe wordes / & anone there came a ſpyrytuell ſwetnes & Ioye in her hert that anone or ony erthely man coude tell it / & ſo with all the reuerence of mekenes that ſhe coude ſhe anſwered thus agayne & ſayd. Ecce ancilla dn̄i fiat michi ſcdm verbū tuū). Lo here goddes owne mayde redy to do goddes wyll / prayenge it may be to me ryght as thou ſayſt. Thus that blyſſed body cōceyued our lorde Iheſu cryſt in euerlaſtynge Ioye to al ye worlde. Thus I may lyken our lady to a precyous ſtone called onyx / & it is as clere as ony cryſtall / & ſhal of kynde whan ye ſonne ſhyneth hote on it / it openeth and receyueth a droppe of the dewe of heuen in to it / & cloſeth agayne tyll .ix. monethes after / & then it openeth & there falleth out a ſtone of ye ſame kynde & ſo cloſeth agayne as cloſe as euer it was and neuer openeth after. Thus our lady was as clene as oni criſtall / for the hote loue of the holy ghooſt at the .ix. monethes ende ſhe was delyuered of her ſone our lorde Iheſu cryſte. and was after as clene mayden as ſhe was tofore Thenne whan the angell hadde doone his meſſage he went his way to heuen and our lady went to her coſyn Elyzabeth the whiche was grete with chylde with ſaynt Iohan baptyſt And whan ſhe came to Elyzabeth / ſhe grette her mekely / and as ſoone as our lady ſpake to Elyzabeth the childe that was in Elyzabeths wombe played and made grete Ioye / for he ſawe that our lorde hadde taken mankynde and was come to ſaue them that were loſte. Thenne our lady dwelled there with Elyzabeth her coſyn tyll the tyme that ſaynt Iohan was borne / and was mydwyfe to Elyzabeth / & toke ſaynt Iohan from the erthe / and there ſhe lerned all that ſhe neded for to knowe agaynſt the tyme that our lorde ſholde be borne / and was perfyte ynough therof / thenne mekely ſhe toke her leue and went home agayne to Nazareth. Thenne thought Ioſeph that he wolde goo loke how his wyfe dyde and went to warde her. And whan our lady herde of his comynge / ſhe went for to mete hym / and grette hym full mekely. But whan Ioſeph ſawe her grete with chylde / he meruayled gretely how that myght be / for well he wyſte that it was not his / for he hadde neuer parte of her body in that degree. For he knewe well that ſhe hadde made a vowe before that ſhe wolde neuer haue parte of mannes bodye / and thought how he was made for to wedde her by ye commaundement of the holy gooſt and grete myracle ſhewynge / and thought ryght in his herte that he was not worthy to dwell in her company / and thought in his herte for to haue goone home agayne and to leue her there. Thenne there came an aungell vnto hym and ſayd / be not aferde too take Marye thy wyfe in to thy kepynge / for it is of the holy gooſt that is quycke in her wombe. For thou ſhalte be keper and nouryſſher vnto her chylde / and whan that it is borne call it Iheſus. For he ſhall be the ſauyoure of all the worlde. Thenne ye ſhall vnderſtande that four cauſes as ſaynt Ambroſe ſayth our lady was wedded to this olde man Ioſeph. The fyrſt was yf ſhe had cōceyued without wedlocke ye Iewes wolde haue ſayd that ſhe had be an euyll woman of her body / and ſo haue ſtoned her to deth. The ſeconde cauſe was / for ſhe was ſo ſhamefaſt that and ſhe had herde ony haue put ony defame to her ſhe wolde haue deyed for ſorowe. The thyrde cauſe was ye Ioſeph ſholde bere wytneſſe of her maydenhode The fourth cauſe for Ioſeph ſholde helpe her at her byrthe / and brynge her to Bethleem & after in to Egypt / & ſo ayen in to her owne countree. For thyſe .iiii. cauſes ſhe was wedded to this olde man Ioſeph / & alſo to begyle the fende that he ſholde not knowe hȳ fro an other childe. Now haue ye herde of the Annuncyacyon. There be ſome people that aſke a queſtyon why there ſtandeth a wyne potte with lylyes bytwene our lady & Gabryell the angell at her ſalutacyon. This is the cauſe for our lady at ſalutacyon conceyued by fayth.

¶Narracio

¶It befelle thus vpon a Cryſtmaſſe daye yt a cryſten man & a Iewe ſat togyder & ſpake of the concepcyon of our lady. And there ſtode a wyne potte tofore theym with a lylye therin. Thenne ſayd the cryſten man / we byleue that our lady conceyued lyke as this lylye conceyued colour of grene & after bryngeth forthe a whyte floure without crafte of man or ony peyrynge to the ſtalke. Ryght ſo our lady conceyued of the holy ghoſt and after brought her ſone our lorde Iheſu cryſt without ony wēme of her body that is floure and chyef of all wymmen. Thenne ſayd the Iewe whan I ſee a lylye ſprynge out of the deed ſtalke that ſtandeth in this potte / thenne wyll I byleue that yu ſayſt to be true and anone therwith ſprange a whyte lylye out of the deed ſtocke that ſtode in the ſame wyne potte And whan ye Iewe ſawe ye anone he felle downe to ye groūde vpon his knees & ſayd thus. Lady now I ſee well that thou conceyued with the holy ghooſt our lorde Iheſu cryſt goddes ſone of heuen / & thou were clene mayden both before the byrthe and alſo after the byrthe. And ſo anone he was cryſtened / and ſo after he was a full holy man. And this is the cauſe wherfor that the potte with the lylye is ſette bytwene our lady and the angell. For ryghte as the Iewe dyſputed with the cryſten man of the maner of the concepcyon of oure bleſſyd lady So our lady dyſputed wyth the angell of the maner how ſhe ſholde conceyue / and be both moder and mayde or ſhe conſented therto ¶Then̄e ye yt wyll faſte the fyue euens of our lady / in worſhyppe of her .v. Ioyes yt ſhe had of her ſone. The fyrſt whan ſhe conceyued of the holy goſte / & knew yt ſhe was moder to goddis ſone of heuen. The ſecōde was on cryſtmaſſe daye whā ſhe was delyuered of her ſone withoute ony payne of her body / For as ſhe conceyued withoute luſte of her body alſo was delyuerd withoute payne of her bodye. The .iii. Ioye was on eſter daye whan her ſone roſe from deth to lyfe. and came to her and kyſſed her and made her more Ioyefull of his vpryſyng / than ſhe was ſory of his deth. The .iiii. Ioye whan he ſtyed vp to heuen on holy thurſday in that ſame fleſſhe and blode that he toke on her body The .v. Ioye was in her aſſumpcion whan ſhe ſawe her ſone come wyth greate multytude of angellys & ſaȳtes to fetche her to heuen & to crowne her quene of heuen / & empreſſe of helle / & lady of the worlde / & ſo all yt ben in heuen ſhall doo her reuerence & worſhyp. and all yt ben in erthe ſhall do her ſeruyce. ¶Thyſe ben the fyue Ioyes yt oure lady had of her ſone. and ye ſhall vnderſtonde yt he yt wyll greete oure Lady with fyue Auees / ſhall neuer come in to the paynes of helle.

¶Narracio.

¶We fynde wryten of an holy maydē that was deuoute in our ladyes ſeruyce / & euery daye greted her wt fyue Ioyes thenne it happed ſo on a daye ye ſhe fell ſeke / & felte her ſelfe well yt ſhe ſholde be dede. & for fere ſhe ſyghed wonder ſore / & made greate mone / for bycauſe ſhe wyſte not wheder ſhe ſholde goo after her deth. Then came oure lady to her & ſayd / why arte yu ſo ſory yt haſte made me ſo glad gretȳg me wyth Ioyes that I had of my ſone / therfore be not ſory but knowe wel that thou ſhalte goo with me in to euerlaſtyng blyſſe and Ioye withoute ende.

¶Narracio.

¶We fynde of ſaynt gylberte / that on a tyme he was nye dede of the quynty / And whan his throte was ſo grete / and well nye dede yt he myghte not take breth Our lady came to hym / and ſayde to him Gylberte my ſeruaunt it were euyll do yt thy throte ſholde ſuffre penaūce that had ſo oft tymes gladed me with Ioyes / and anone ſhe toke her fayre pappe and mylked on his throte & wente her waye & anone therwith he was hole & thanked oure lady euer after.

De ſancto Georgio martyre

GOde frendis ſuche a day ye ſhal haue ſaȳte Georgis daye ye holy martyr / it is wryten in his lyfe yt there was an horryble dragō beſyde a cyte that was called cyrme / of ye whiche dragon men of ye Cyte were ſore aferde / in ſo moche yt by coūſeyle of ye kynge euery daye they gaaf hȳ a chyld & a ſheep to ete For fere leeſt he wolde haue come in to ye Cyte. Then whā all ye chyldren & ye ſhepe were nye ete for by cauſe yt the kȳge himſelf gaaf thē ye ſame coūſeyle they cōſtreyned hȳ that he had but one doughter to gyue her to ye dragō Then ye kȳge for fere of ye peple wt wepȳge & grete ſorowe makȳg delyuered thē his chyld & ſent her forth to the place there as they were wont to ſet theyre owne chyldren & a ſhepe wt her to abyde tyl ye dragō come. But than by ye ordenaūce of god ſaȳ te George came rydynge yt way & whā he ſawe this damoyſel ī her araye hȳ thoughte ſhe was a womā of greate byrth & aſked her why ſhe ſtode there wyth ye ſhepe in ſuche aray ſo mornȳge. Then anſwered ſhe & ſayd gētyll knyghte well maye I morne & make ſorowe. for I am a kȳges doughter of this cyte / & now I am ſet here to be deuoured of a dragō yt hath ete all ye childeren of this Cyte. & be now dyſtroyed / & now he muſt haue me for my fader gaaf thē coūſel ther to & therfore gentyll knyghte ryde hens & ſaue thy ſelfe. leeſt ye dragō ſlee bothe ye & me. Then ſayd george / damoyſell yt were greate ſhame & vylony to me / yt am a knyght well arayed & ſholde flee & yu a woman & ſholdeſte abyde. Then wyth yt the dragō put oute his hede at an hole / & ſpytted fyre / & profered batayle to george Anone George made a ſygne of ye croſſe before hȳ and ſet the ſpere in ye reſte / & with greate myght bare downe the dragon to the grounde And thēne he bad the damoyſell bynde this dragon with her gyrdell aboute the necke & lede it with her in to the cyte and ſoo the dragon folowed after her as it hadde be a hoūde made to bow pacyently. but whan the peple of the cyte ſawe the dragon come / they fledde for fere a waye thenne george called the people agayne and ſayd to them be not aferd for & ye wyll byleue in cryſt and take cryſtendome I wyll ſaue you and ſlee this dragon / and delyuer you of youre enmye / thenne were they ſo glad that anone .xx.M. men without wymen and chyldren were cryſtned And the kynge and the quene were fyrſte of all with all theyr houſholde & thenne george ſlewe the dragon / and bad the people tey oxen to hym and drawe it out of the cyte that the ſauoure of it dyde ye peple no harme. then george bad ye kȳge edyfy chyrches in euery corner of his lōde & be luſty to goddis ſeruyce & to honoure and worſhyp all the people of of holy chyrche / & euer haue compaſſyon and be ſory for them that be poore or in ony dyſeaſe. Then whan George had done thus and had torned all the londe to cryſten faythe / he herde of an emperour that hyght Dyocleſyan how he dyde many cryſten men too dethe / Thenne he went to hym and rebuked hym of his curſed dedes. Thenne themperoure anone cōmaunded to put George anone in to pryſon / & to lay hym vpryght / & to laye a myll ſtone vpon his breſt to preſſe hym to dethe. Thenne George prayed to god for helpe / & our lady kepte hym that he had no harme ne no parte of his body. And whan themperoure herde therof / he dyde do take two wheles / and put them full of hokes / & George was ſet in the myddes bytwene them two / & then the wheles were torned / & ſo to raſe his fleſſhe fro the bones / & whan George was in this tourment anone he prayed to god of ſocoure & helpe / Anone he was holpen / & thenne they put hym in to a hote lyme kyl & cloſed hym therin / for he ſholde haue be brent / but anone our lorde torned it to colde & there he was thre dayes / & thenne they wende to haue founde hym brent / & he was ſaufe frome all maner harme & was mery. Thenne he was brought forthe & ſette before the emperoure / & George repreued hym of his falſe goddes / & ſayd to hym they were but fendes without myght & power. Then themperour made to bete his mouth with ſtones tyll he was powned / & made to bete his bare body with drye bromes tyll the fleſſhe fell from the bone / and the people myght ſe the guttes / yet after they made hym to drynke venymme that was made ſtrong for the nones / for to haue pyned hym to dethe. And whan George had made a ſygne of the croſſe he dranke the poyſon without grefe / in ſo moche that the man yt made the poyſon torned to the cryſten faythe / & anone he was doone to dethe / thenne ye nyght after as George was in pryſon god came to hym and ſayd. George be of good comforte to morowe thou ſhalt make an ende / and come to euerlaſtynge Ioye & blyſſe / & ſet a croune on his heed and gaue hym his blyſſynge. Thenne on the morowe for he wolde not do worſhyp to the falſe goddes themperour made to ſmyte of his heed / and then as themperour wolde haue gone in to his palays there came a fyre lyghtnynge & brent hym and all his people. ¶We fynde in a ſtorye of Anthyoche wryten that beſyde Iheruſalem a fayre yonge knyght appered to a preeſt and ſayd. I am ſaynt George / & a leder of cryſten people / and commaunded ye preeſt that he ſholde bere with hym his relyckes / & come with hȳ to Iheruſalem. But whan they came to the walles yt he then people therin were ſo ſtronge that the cryſten durſt not come to the walles· Then came ſaynt George clothed in whyte and made a croſſe on his breſte and went vpon the ladder / & badde the cryſten people come after hym / and ſo with the helpe of ſaynt George they gate the cyte of Iheruſalem and ſlewe all the hethen people that were foūde there. And therfore lete vs praye to ſaynte George to helpe vs agaynſt our gooſtly ennemye. Amen.

¶De ſanto Marco euangeliſta.

REuerent frendes ſuche a daye ye ſhal haue ſaynt Markes daye that was one of the foure euangelyſtes that wrote Cryſtes goſpelles / and preched them to the people. Thenne Marke was fyrſt an hethen man / & after was cryſtened of ſaynt Peter / for he made hym to go and preche to the people goddes worde. And thenne for he was ſo holy a man the people wolde haue had hym to be a preeſt. But he was ſo meke in hymſelfe that he made one of his thombes for to be cut of. For he thouȝt he was not worthy to be a preeſt / but fot god wolde haue it ſo / ſaynt Peter with grete inſtaunce made hym take thorder of preeſthode vpon hym. Thenne was he beſy bothe daye and nyght to preche the worde of god / & all yt he ſayd wt worde / he confermed it with good enſample / & with doynge of grete myracles. Thus by thynſpyracyon of ye holy gooſt he went in to the cyte of Alyſauner / for to toure the people to the faythe. Then whan he came to the cyte / vneth that he was entred in to the cyte his ſho brake & thereby he wyſt well yt he ſholde be deed / than he ſawe a man ſyt & cloute ſhone to poore people / & Marke prayed hym to amende his ſho. Thenne for this man was poore / he thought it was almeſſe to helpe hym at ye tyme / and toke his ſho & began to ſewe / and anone wt his nall he hurte his hande. And what for payne & ache he ſayd god helpe. And whan marke herde that he called to god / anone Marke prayed to god for hym And thenne Marke ſpytted on the erthe & blyſſed it and anoynted his hande therwith and ſayd. In noīe patris ieſu xp̄i filii dei viui ſanet manꝰ tua). In the name of the fader Iheſu cryſt ye ſone of the quycke god / thy honde be hole. Vocabit aūt hō ille ananias). Forſothe ye man was called Anania. And whan Anania ſawe ſuche vertue in marke he prayed hym to dwell ſtyll wt hym. Cōmoratiſ que ibidē duobus annis). And there he dwelled two yeres & cryſtened hym & all his houſholde. And after for grete holynes that Marke ſawe in hym he made hym archebyſſhop. ¶Thenne the people ſawe how that Marke preched in the cyte / they toke him and tyed a rope about his necke / & drewe hym amonge ſtones / tyll the fleſſhe fell to the erthe / & ſayd drawe we the bugle to the bugle place. So whan he was drawen nye to the dethe / thenne they put hym in to pryſon tyll on the morowe Thenne the ſame nyght Cryſte came to hym in to pryſon & ſayd. Peas be to the Marke myn euangelyſt / be not aferde for I am wt the. Thenne on the morowe they came & fet hȳ out of pryſon / and drewe hym tyll he was deed. And whan he ſholde deye he ſayd. In manꝰ tuas dn̄e). And ſo he gaue vp the gooſt / and afterwarde they wolde brenne his body. And thenne there came ſuche an erthe quaue wt a thondrȳ ge / that there durſt no man abyde / thenne in the nyght cryſten people came & toke Markes body & buryed it. Thenne fell it ſoo that euery cryſten londe halowed ſaynt Markes daye ſaufe one countre that is called Appolonia the whiche countre was ſo greued wt hete and drought yt all the coūtree fayled them of fruyte ſo that they were well nye famyſſhed and there came a voyce frome heuen / & badde them halowe ſaynt Markes daye / and than they ſholde be comforted / & they dyde ſoo / & anone god ſent them plente of all maner of fruytes. Now it is to wyte why we ſholde faſt this daye / & go in proceſſyon. ¶We rede in the cyte of Rome fell ſuche a qualme & a ſodayne dethe that whā a man yaned / or gaped or ſneſed anone he deyed / and there deyed many ſodaynly. Thenne was there a pope that was called Pellagius yt commaunded all cryſten people yt whan he yaned euery man ſholde make a croſſe ouer his mouthe / & whan ony man herde an other man ſneſe / he ſholde ſay Cryſt helpe you / and ſo many were ſaued / & there he made the people go on proceſſyon & ſo prayenge to all ſayntes of heuen to pray to god for them / and ſo they dyde. Thenne came after ſaynt Gregory & made them do the ſame on ſaynt Markes daye / to halow and faſt & go in proceſſyon and canonyſed it for to be doone for euermore. Thenne there came an other pope the whiche was called Liberius and in his tyme all maner of fruytes in tyme of the yere of grete tenderneſſe of it ſelfe / toke grete harme / ſoo what by tempeſt thonder / lyghtnynge / and vnkynde hetes / by ſtormes / myldewes / by wormes. and by longe tayled flyes for grete vengeaunce and punyſſhement ye anone after Eeſter daye the people torned agayne to theyr olde ſynner / hauynge no rewarde of the ſacramente whyche they haue receyued therfore god ſente more vengaunce this tyme than in ony other tyme of the yere wherfore this holy pope to put awaye alle thyſe thynges and in eſpecyall goddis wreche fro ye peple he cōmaunded to al cryſten people to halowe and to faſt & to go in proceſſyon / and he that ſayd that it is made by a conſtytucy •• is acurſed tylle he come to amendemente. ¶And therfore I charge you & counſeyll you all that thynke to be ſaued / kepe this daye after ye rule of holy chyrche.

¶In die Philipi et Iacobi apoſtolo rum

GOod frendis / ſuche a daye ye ſhall haue ye feſte of phylip and Iacob ye whiche were holy apoſtles. but for this feſte cometh wyth in that feſte of eſter / ye ſhall not faſt that euen But ye ſhall come to chyrche & worſhyp god and the holy Apoſtles. ¶Then ye ſhall knowe well ye phylyp was ordeyned by all other apoſtles to goo in to ye countrey that was called Sytha. to preche to ye vnbyleued peple but whan he came thyder & preched ayenſte ye mawmentis yt they were fendis / & no goddis And ſoo they toke hym. & ladde hȳ to her temple / & wolde haue conſtreyned hym to doo ſacrefyce. ¶Then as they were beſy to doo hym dyſeaſe / ſodenly a greate dragon came oute of ye erth & ſlewe thre of thyſe myſbyleued peple & venemed ye peple ſoo wyth his brethynge / yt there fell on thē ſuche a ſekeneſſe yt the woo & ye ſorow yt they had / they cryed after helpe. Then ſayde Phylyp to thē yf ye wold be holpen & heled of your / ſekenes / & alſo thyſe men rered from deth to lyfe. Fyrſte caſte downe ye mawmentis & ſette in theyr ſtede croſſes there as oure lorde deyed vpon / & do it worſhyppe / Then they dyd ſoo for they were glad to be holpē of theyr ſekenes & as ſoone as they had do ſoo they were holpen / & thenne Phylyp prayed to god for theſe thre men to reyſe them from dethe to lyfe. (Tunc precepit philip pus draconi vt in locū ſuum redeſcenderet. Thenne Phylyp commaunded the dragon to go downe to his place ayen & neuer dyſeaſe man more. Thenne the curſed people of the cyte ſawe that Phylyp wolde haue torned all the people toke hym / & dyde hym on a croſſe & ſo on a croſſe he deyed / & went to euerlaſtynge blyſſe. Amen.

¶De Inuencione ſancte Crucis

GOde frendis ſuche a daye ye ſhall haue the Inuēcyon of ye holy croſſe ye ſhal not faſte ye euȳ but come to god and to holy chyrche as cryſten peple ſholde doo / in worſhyppe of hȳ that deyed on the croſſe. Thenne ye ſhall vnderſtonde why it is called (Inuencio ſancte crucis.) The fyndynge of the croſſe. the whyche was foūde in this wyſe as I ſhall tell you Whā Adam our fyrſt fader was ſeke for age and wolde fayne haue be oute of this worlde adam ſent Seth his ſone to ye angell kepar of Paradyſe / prayenge the āgell to ſende hȳ the oyle of mercy to anoynte his body therwith. whan he were dede. Then went Seth to paradyſe / & ſayd his meſſage to the angell Thenne anſwered the āgell & ſayde / yt he myght not haue it tyll the yeres were fulfylled But haue this braū che of the tree that thy fader ſȳned in. & ſet it on his graue. & whā it bereth frute / then ſhall he haue mercy / & not erſte ¶Thenne toke ſeth this braūche & come home / & fonde his fader dede then he ſet this braunche on his faders graue as thāgell badde hȳ do the whyche braūche growed there tyl. Salomon was kynge and he made fell it downe for it was fayre to the werke of his tēple / but it wolde not corde with the werke of his tēple / Salomō made to caſte it downe in to therth & was hyd. there to the tyme ſhat the byſſhop of the temple lete make a wayre in the ſame place there as the tree laye / to weſſhe in ſhepe that were offred to the Tēple. Then whan this wayre was made / they called in theyr lā gage (Probatica piſcina) To yt whyche water came an aū gel certeyne tymes fro heuen & dyde worſhyp to the tree yt laye in the groūde of the wayre & meued the water & what man or womā yt came to the water nexte after the āgell / was made hole. what ſeknes yt euer he had by vertue of the tree & ſoo endurede many wynters to the tyme that Cryſt was taken and ſhold be done on the croſſe. ¶Thenne this tree by the ordenaunce of god ſwam̄e vpon the water and whan the Iewes had none other tree redy to make the croſſe of for grete haſte that they had they toke the ſame tree & made therof a croſſe / and ſo dyde oure lorde theron and thē ne the tree bare that bleſſyd frute cryſtes body of the whiche welleth the oyle of mercy to adam and eue and all other of theyr ofſprynge. but whan cryſt was dede / and was take downe of ye croſſe. for enuye yt the Iewes hadde to hym they toke the croſſe & two other croſſes yt the theues were hanged on eyther ſyde of cryſt and beryed them depe in the erthe for cryſtē peple ſhold not wyte where they were done for to doo it worſhyp. And there it laye a yere & more in to ye tyme that Elyn / thēperours moder of conſtātyne gadred grete people to fyghte with maxencius / at a grete water / ouer the whyche water laye a grete brygge. For dyſceyte of Conſtantyne Maxencius lete make a trappe hopynge for to haue dyſceyued conſtantyne yt he ſholde haue fallen in to the water. ¶And as coſtātyne lay in his bed ſore aferde of Maxencius for he was moche bygger of peple than he was then came to hȳ an angell wyth a ſygne of ye croſſe / ſhynȳg as golde / & ſayd to hym. To morow whan yu goſte to the batayle. take this ſygne in thy honde. & by the vertue therof / yu ſhalt haue victory. thenne was cōſtantyne wonder glad & anone lete make a croſſe of tree and to bere it tofore hym to batayle. But whan maxencius / ſawe him nye yt brygge he was ſo fyers of hymſelfe that he had forgete the trappe / the whiche he had made himſelf and ſo came on the brygge & fell downe in ye water by the trappe / And was drowned. Thenne was all his ooſt wonder feyne to yelde thē to conſtantyne with good wyll. Thenne for Cōſtantyne was not yet criſtened & alſo he was heled of a leperhode that he had Then anon by coūſeyle of the pope / he ſente his moder quene Eleyne that was quene of Iheruſalē & prayed her to go & ſeke ye croſſe that criſt deyed on Thys Eleyne was a kynges doughter of englonde / & the emperoure of rome wedded her for her beaute and ſo ſhe was made Empreſſe of rome. but after her hubondes deth ſhe had the kyngdome of Iheruſalem to do wry / where ſhe made gader all ye Iewes that myght be founde and ſayd but yf they wold ſhewe her the croſſe they ſholde all be brente. Thenne was there one of them that hyght Iudas and all ſayde that he knewe beſt where ye croſſe was Thenne ſayde Eleyne to hym. Si vis viuere oſtende michi lignū crucis) Yf thou wylt lyue ſhew me ye croſſe that god deyed vpon / or elles thou ſhalt be brēt and ſo put him to greate diſtreſſe. Thenne he ſawe he muſt nedes telle or deye / & ſayd to them. I beſeche you lede me to the mounte of caluary there as I ſhal byd you. & I ſhall ſhewe you the croſſe of cryſte for he was blynde & myghte not ſee. And ſo whan he was brought to the mon̄t of caluary / & he kneled downe & prayed lōge & whā he had prayed / the place where the croſſe was meued and erthe quoke and there came a ſwete ſauoure fro the place there the croſſe lay yt was as ſwete as ony ſpycery in the worlde / & thēne they dygged there longe & at laſt they fonde there thre croſſes. But then wyſt they not whiche was cryſtes croſſe for thother two And thenne toke they a dede body and layd it on that one croſſe and thenne on ye other & whan it came to criſtes croſſe anone the body roſe to lyf and thanked god thenne ſayd Iudas / thou arte cryſte truly and ſauyoure of the world. & after yt Iudas was cryſtened & was a holy man after. Thenne toke Eleyne a parte of the croſſe & ſent it to rome to her ſone & the remenaūt therof ſhe made to ſhryne it in ſyluer and golde and left it in Iheruſalem with all the worſhyp that ſhe coude. Thus holy chirche maketh mynde this daye that the holy croſſe was founde ¶Thēne as we rede we fynde in a Cyte that was called (Byrectus) a cryſten man hyred a hous of a Iewe to dwell in. ¶Then had this man a rode / the whiche Nychodemus had made in mynde of cryſte. Thenne toke he this rode and ſette it in a priuy place of his hous / for ſyghte of the Iewes and dyde it worſhyppe & honour after his connynge / thenne after it fell ſo that this man went in to another hous & happed him to leue this rode behynde hym vnwetynge. Thenne came a Iewe & dwelled in the hous there this cryſten man hadde dwelled / thenne for to make hym good chere his neyghboures came on a nyght & ſouped wt hym / and as they ſate at ſouper and ſpake of this cryſten man that dwelled there before this Iewe loked beſyde hȳ / & in a corner he ſawe this rode / & whan he ſawe that anone he began to grynde wt his tethe / & to chyde with this other Iewe his neyghboure / and ſayd yu arte torned to cryſten fayth / & haſt a rode / and dooſt it worſhyp pryuely / then this other Iewe ſware nay as depe as he coude that it was not ſo / ne neuer ſawe it before ye tyme / yet notwithſtandynge that other Iewe went & tolde his neyghboures / and ſayd that this man was a preuy cryſten man and had a rode pryuely in his hous. Thenne anone came all his neyghboures woode for wrathe / & all to bet this man / & drewe hym & tugged hym in the worſte maner that they coude / and ſo at the laſt they ſayd all / this is theymage that yu beleueſt vpon / and they toke the ymage & bete it and ſcourged it / and crowned it with thornes / and at the laſt they made the ſtrengeſt of theym to take a ſpere and wt all his myght to ſmyte it to the herte / & anone therwith blode and water ranne out of the ſydes. Then̄e were they ſore aferde therof & ſayd / take we pottes and fyl them with this blode and bere it to the temple there as all the ſeke people is of dyuers maladyes / and anoynt theym therwith / and yf yt they be hole with the blode / thenne crye we god mercy / and anone lete vs be cryſtened man and woman. Thenne they anoynted the ſeke people with ye ſayd blode and anone they were hole. Thenne wente theſe Iewes vnto the byſſhop of the cyte and tolde to hym all the caſe / and anone he kneled doune on his knees & thanked god of this fayre myracle / & whan he cryſtned the Iewes he to vyoles of glaſſe / cryſtall and aumber & put of this blood in them & ſent it about in diuerſe chyrches & of this blood as many men vnderſtōde / came to blood of hayles. Mylytes tellyth in hys cronycles / yt many yeres after / yt Iheruſalē was dyſtroyed the Iewes wolde haue buylded it ayene / then as they wente thyderwardes erly in a mornȳge they fonde many croſſes by the waye / & they were aferde therof & tourned homewarde ayene yet on ye morowe they came ayene / then were ye croſſes full of blood & then they fled homwardes agayne eche one / yette wolde they not leue therby / but ayene yt .iii. daye thē fyre roſe out of therth & brēt thē euerychone in to aſſhes

¶Deſctō Iohanne ante portā latinā.

FRendis ſuch a day ye ſhal haue ſaynt Iohans daye at porte latyn. why is this daye called ſoo It happed this day this holy ſaȳte preched the worde of god in a cyte yt was called Epheſye / ye Iuſtyce of ye cyte ſawe yt he tourned moche people to ye byleue of cryſt. & wold haue had hȳ to do ſacrefyce to falſe goddis / & for he wolde not / but rather leſe his lyfe. Then̄e ye Iuſtyce lete take hȳ & cōmaunded hȳ to be ſette in pryſon whyle he ſente to ye Emperour of rome to knowe what he ſholde doo with hȳ And ſoo letters came to ye Emperour / in ye whiche letters he called Iohā ye worſt yt he coude / & ſayde he was a falſe deceyuer of ye peple. ¶Then wrote thēperour ayene to ye Iuſtyce / & bad he ſholde ſende Iohan ayene to hȳ to rome. & ſo he dyde. And themperour appoſed hȳ of his dedes And whan Iohan ſtoode ſtedfaſte in the fayth / & for grete ſcorne ye ēperoure made clyppe ſome of Iohannys here of hys hede for he had a fayre hede of here And whā he was ſo clypped all ye peple lough hȳ to ſcorne. & ſo dyde hȳ greate dyſeaſe. And they lad hȳ to a gate of ye towne of Rome the whyche is called Porte latine) & there they put hȳ in a tonne of hote feruēte oyle & cloſed hȳ therin. And put vnder fyre to haue brente hym therin But for he was goddis owne derlȳge / he kepte hȳ ſoo yt he had noo harme in noo parte of his body / Then whan yt peple wente yt he hadde be dede they vncloſed ye tonne. & founde hym as hole & as ſoūde in all ꝑtyes of his body & clothis as no thȳg had touched hym therfore cryſten peple lete make a chirche there in ye worſhyppe of god & martyrdome yt he ſuffred there. Then for thēperoure myghte not ouercome hym by noo way of martyrdome & penaūce he exyled him in to an yle yt is called pathmos. Then herde ſaȳte Iohānys moder that her ſone was ſent to Rome for to be dede / for grete ſorowe & cōpaſſyon of him ſhe wente after to Rome. But whā ſhe herde yt he was exyled ſhe tourned agayne & wēte homwarde / & ſo whan ſhe came to a cyte yt was called vetulā & there ſhe fell ſeke & deyed / & there ſhe was buryed beſyde the cyte in a roche. And whā ſhe had layne there many yeres / ſaynte Iames her other ſone came thyder / and toke vp his moders body and it ſmellyd as ſwete as ony ſpicery & broughte it in to ye cyte and beryed it there with greate worſhyp and honoure. Amen.

¶De feſto ſancti Iohannis Baptiſte

GOod frendis ſuche a daye ye ſhall haue an hye feeſt & an holy. yt is called ſaȳte Iohānys day ye Baptyſt. And it is called ſo for he baptyſed cryſte in ye water of flome Iordā. wherfore ye ſhall faſte ye euyn. And ye ſhall vnderſtōde & knowe howe ye euyns were fyrſt foūde in olde tyme in ye begȳnyng of holy chirche. It was ſo that ye peple came to chirche wt cā dellys brennynge & wold wake & come with lyghte towarde nyghte to the chyrche in theyr deuocyons / & after they fell to lecherye / ſonges daūſes / harpynge pypynge & alſo to glotonye & ſynne & ſo torned the holyneſſe to curſedneſſe wherfore holy faders ordeyned the people to leue the wakȳ ge & to faſte ye euen / and thꝰ torned ye wakynge in to faſtynge. but it is called (vigilia) that is wakynge in englyſſhe & it is called the euen. For at ye euen they were wōte to come to the chirche. But in worſhyppe of ſaynte Iohan the people waked at home. & made .iii. maner of fyres. One was clene bones and noo woode / & that is called a bone fyre A nother is clene wode & no bones. & that is called a wode fyre / for peple to ſyt & wake therby. The .iii. is made of wode and bones. and it is called ſaynt Iohannis fyre. The fyrſt fyre as a greate clerke Iohan belleth) telleth he was in a certayne coūtrey / ſo in the coūtrey there was ſoo greate hete the whiche cauſed that dragons to go togyder / in tokenynge yt Iohan deyed in brennynge loue & charyte to god & mā. And they that deye in charyte ſhall haue parte of all gode prayers. & they that do not ſhal neuer be ſaued. Then as this dragons flewe in thayre / they ſhed down in to that waters froth of her kynde. & ſoo enuenymed the waters & cauſed moche people to take theyr deth therby and many dyuerſe ſekeneſſe. Then on a tyme there were many greate clerkes and rad of kyng alyſaunder how on a tyme as he ſholde haue a batayle with ye kynge of Iude. And this kynge of Inde broughte with hym many olyphauntis berynge caſtellis of tree on theyr backes as the kynde of thē is to haue armed knyghtes in ye caſtell for the batayle / them ne knewe alyſaundre the kynge of the olyphauntes that they drad no thynge more than the Iarrynge of ſwyne wherfore he made to gader to gyder all ye ſwyne that myghte begoten. and cauſed them to be dryuen as ny the olyphauntes as they myghte well here the Iarrynge of the ſwyne. and thenne they made a pygge to crye. and whan the ſwyne herde the pygges a none they made a grete Iarrynge / & as ſoone as the olyphauntes herde that / they began to fle eche one / and keſte downe the caſtelles and ſlewe the knyghtes that were in them / and by this meane Alexander had ye vyctory. Alſo theſe wyſe clerkes knoweth well that dragō hate nothynge more than the ſtenche of brennynge bones and therfore they gadered as many as they myghte fynde and brent thē / and ſo with the ſtenche therof they droue away the dragons / & ſo they were brought out of grete dyſeaſe. ¶The ſeconde fyre was made of wood for yt wyll bren̄e lyght & wyl be ſeen ferre. For it is the chefe of fyre to be ſeen ferre / & tokenynge yt ſaynt Iohan was a lanterne of lyght to the people. Alſo the people made blaſes of fyre / for they ſholde be ſeen ferre / & ſpecyally in the nyght. Iheremye the prophete many a yere or Iohan was borne he prophecyed and ſpake thus with goddes mouthe & ſayd. Prius quam te formaui ī vtero noui te) Before or yu were formed in thy moders wombe I knewe the. Et ante quam exires de vulua ſcti ficauite) And before or thou yedeſt out of thy moders wombe I halowed the. Et prophetā in gentibus dedite). And I gaue the a prophete to the people. Thenne for ſaynt Iohan ſholde be holy or he were borne god ſent his angell Gabryell to zachary ſaynt Iohans fader / as he dyde ſacrefyce in ſtede of Abya the byſſhop in the temple / & prayed to god to haue a chylde / for bothe his wyfe and he were barayne & olde. Thenne ſayd thaungell to zachary. Ne time as zacharia. Drede not zachary god hath herde thy prayer. Elyzabeth vxor tua pariet filium & vocabitur nomē eius Iohānes Elyzabeth thy wyfe ſhall haue a chylde & his name ſhall be Iohan / he ſhall be fulfylled with the holy gooſt. Et multi in natiuitate eius gaudebunt). And many ſhall Ioye in the byrthe of hym· Thenne for zacharye was olde / & he prayed to haue a token of his beheſte. Thenne ſayd the aungell too hym he ſholde be dombe tyll the chylde were borne and ſoo he was. Thenne conceyued Elyzabeth / and whan ſhe was quycke wt chylde our lady came with chylde alſo to ſpeke wt Elyzabeth. And anone as ſhe ſpake to Elyzabeth / ſaynt Iohan plyed in his moders wombe for Ioye of Cryſtes preſē ce that he ſaw in our lady. And ſo there our lady was with Elyzabeth vnto the tyme that Iohan was borne / and was mydwyfe to Elyzabeth. and toke ſaynt Iohan from ye erth And whan neyghboures herde that Elyzabeth had a ſone / they were full gladde / and came thyder as the maner was that tyme to gyue the chylde a name / & called it zachary after the fader / but Elyzabeth bad call hym Iohan / but there was none of the kynde of that name. They aſked zarchary by ſygnes what the chylde ſholde hyght. Thenne he wrote to them & bad call hym Iohan / and there with god loſed zacharyes tongue / & he ſpake redyly and thanked god hyghly. Thus was Iohan halowed or he was borne. And for he wolde gyue euery man ſyght of grace and of good lyuynge he gaue them enſample. For as ſoone as he was of couenable aege / he went in to deſerte & was there tyll our lorde came to be cryſtned of hym. And there he lyued full ſtraytely. Iohannis habuit veſtimenta de pilis camillorum). Iohan had his clothynge made of the here of a camell / & a gyrdell about hym of the ſame ſkynne. Eſca autem eius erat locuſta et mel ſilueſtre). Forſothe his mete was leues and honyſocles that hath a whyte floure ye groweth in trees / and he eete all maner of wormes that were nouryſſhed in that deſert amonge herbes: & the wormes be as grete as a mannes fȳger / and ſucked hony of floures that be called honyſocles that poore people gadereth and frye theym in oyle to theyr mete. Alſo Iohan dyde ete brode rounde leues the whiche groweth in that deſerte vpon trees. And ſo whan that they be broken and rubbed bytwene a mannes hondes they be ſwete as ony hony and dranke water of a welle that was in that deſerte / there was Iohannes lyfe in that deſerte / tyll that our lorde was .xxx. wynter of aege. And thenne our lorde and Iohan met at the water of flome Iordan & thenne Iohan tolde the people of cryſt and ſayd / Ecce agnus dei Se the lambe of god / that I haue tolde you of / that ſhall fulfyll you in the holy ghooſt. ¶Thenne went Iohan in to the water / and there he baptyſed cryſt. And whan he was baptyſed / Ecce aperti ſunt celi / Heuen opened / Et vidit ſpiritum dei diſcendentem ſicut columbā) And he ſawe the holy gooſt come downe as a douue. Et vox de celo dicens And a voyce frome heuen ſpake thus. Ecce filius meus dilectus in quo michi bene complacui). This is my well beloued ſone that pleaſeth me. Here lerned Iohan fyrſt to know ye thre perſones in trynyte / & all this betokeneth two fyres The thyrde fyre of bones betokeneth Iohans martyrdome for his bones were brente / and how ye ſhall here. ¶We rede that kynge Herode had a broder yt hyght Phylyp / and he had a fayre woman to his wyfe / & Herode loued her well and helde her vnder his wyfe wherfore Iohan repreued hȳ and ſayd. Non licet tibi habere vxorem fratris tui). It is not lawfull to the to haue thy broders wyfe / & therfore he put hym in pryſon. And ordeyned betwene hym and his wyfe how Iohan myght be deed without troublynge of ye people / for the comyn people loued Iohan well. Thenne Herode ordeyned to make a grete feeſt to all the ſtates of ye countree / for they ſholde holde with hym / yf people had ryſen. And ſo whan the day wos comen that the feſt ſholde be holden and al the people were ſerued at mete. Herodes wyfe as couenaunt was by twene them and tho / ſhe ſent her doughter into the hal for to daunce and tomble a fore the geſtes And that ple • ſed her fader ſo well yt he ſwore a grete othe & ſayd. Pete a me quid vis dabo tibi. Aſke of me what thou wylte and I ſhall gyue it the. Thenne as her moder badde her ſhe ſayd. Caput Iohannis baptiſte). Iohan baptyſts heed. Thenne Herode fayned hym to be wrothe and ſorye yt he had made ſuche an othe. But he was gladde in his herte. And thenne ſent in to pryſon to ſmyte of Iohans heed / wt out ony other dome / & was brought to the damoyſel. Then the moder lete bury it in a preuy place ferre frome the body Thenne the nexte nyghte after Iohans dyſcyples came & toke his body and buryed it. And there it lay tyll Iulyan the appoſtata the emperoure came that way thenne he made to take vp Iohans bones & to brenne them / and to caſt the aſſhes in the wynde hopynge that he ſholde neuer ryſe agayne to lyfe. Thus ye may vnderſtande how holy yt this man was? Thenne anone an aungell came from heuen and tolde zacharye of his conceyuynge / And was halowed in his moders wombe / and our lady toke hym fro the erthe in his byrthe and an angell brought his name frome heuen. And after he cryſtned our lorde Iheſu Cryſte / this was an holy man / ye ſhall vnderſtande that ſaynt Iohan theuangelyſt deyed that ſame daye / but holy chyrche maketh no mencyō therof / for his day is holden in Cryſtmas weke. Thenne for theſe two Iohans be holden the worthyeſt ſayntes in heuē Thenne there were two ſcolers of dyuynyte the one loued Iohan baptyſt / and the other Iohan euangelyſt / and on a daye they purpoſed to dyſpute of this mater / and the daye was aſſygned / but thenne the nyght before eyther Iohans appered to theyr amantes / and badde theym leue theyr dyſputacyon for they were well accorded in heuen / and made no ſtryfe ne debate. And thenne on the morowe before all ye people / eyther of theym tolde his vyſyon the whiche were come for to haue herde theyr dyſputacyon. And thenne ail ye people thanked god & both Iohans of this fayt myracle. & alſo there were two meſels the whiche loued theſe two Iohannys / and ſoo as they were in comunȳge / they ſpake of thyſe two ſaȳtes / whiche were the gretter in heuē. And ſoo that one ſayde / ye one was gretter than ye other / & ſoo they began to fyghte. Then̄e there came a voyce fro heuen And ſayde / we fyghte not in heuen. And therfore fyght not ye in erth for vs / for we ben in peas. & ſoo be ye. And therwith they were booth hole of theyr ſykeneſſe & thanked god and both ſaȳt Iohannes and afterwarde they were holy men. And therfore lete vs worſhyppe thiſe holy Saȳntes yt they maye praye for vs / yt we may come to heuens blyſſe. Amē.

Sanctorū Petri et Pauli apoſtolo rum

GOod frendis / ſuche a day ye ſhall haue ye feſte of peter & Poule / & ye ſhall faſte ye euē & on the morowe come vnto the chirche & worſhyp god and to pray thyſe two ſayntes / yt were holy apoſtles to praye for vs. Our lorde hath peter on his one ſyde / & Poule on ye other ſyde. & he hath his woundes open & freſſhe bledynge / ſhewȳge to all maner of cryſten peple / yt he ſuffred theſe woundes for vs that be the fyue welles of mercy yt he ſuffred for vs. Ye / ſhal vnderſtōde yt thyſe two appoſtles were fyrſte grete ſynners but for they lefte theyr ſynne & were ſory & contryte and ſynned nomore Our lord toke them in enſāple to all other that wyll leue ſȳnne they ſhall be ſaued. for he yt is ſhryuen & forſaketh his ſȳne mercy folowethe yt & he do his penaūce / he ſhal haue mercy and grace. For as gladde as the fader is to ſee the ſone ryſe frome dethe to lyfe / alſo gladde is oure lorde & moche gladder to ſee a mā ryſe out of dedely ſynne. & neuer to doo it more and therfore ſhewyng by enſample poule bereth / a ſwerde to alle cryſten peole to cut away ye cheynes of ſynne wyth his ſharpe ſwerde of confeſſyon for dedely ſynne byndeth a mā ſore to the fēde & therfore cut away yt cheyne Peter is alſo redy to open the gates of heuē to al cryſtē peple & to lette them in. Ye ſhall vnderſtonde that Poule was fyrſt ſo hye & ſoo feerſe ayenſt all goddis ſeruaūtis / that there durſt no precher deale wt hȳ / but after he left grete malyce. And there as he was feerſe after he was gracyous / & there as he was before hye & proude of herte / he was meke & lowly to al goddis ſeruaūtis. ¶Peter alſo helde hȳ ſelfe mooſte perfyte & ſtedfaſt of all cryſtis dyſcyples wherfore he made boſte by a vayn glory that he was redy to goo to dethe wt criſt & ſayd thus. It behoueth me to dey with the And whā criſt ſayd that al his dyſcyples ſholde forſake hȳ. Peter for the greate booſt ſayd though alle men forſake hȳ he wolde not. And yet more ouer whan cryſt was take Peter drewe oute his ſwerde / & ſmote of a ſeruaūtis ere / that hyghte Malcus) ¶But ſoone after whan he ſawe yt cryſt was take / & ſholde be put to deth thenne he ſwore & ſtared that he neuer knewe him And forſoke cryſte. But whā he herde the cocke crowe / then he remēbred of that oure lorde ſayde to hȳ that or the cocke crew .iii. thou ſhalt forſake me. Thenne Peter wente forth (Et fleuit amare) And wepte bytterly & hyd him in a caue & durſt not come amonge his bredren for ſhame / tyl oure lorde ſente to hȳ by name. Then was Peter euer after aſhamed & ſory for his treſpas. And there as he was a booſter and vnſtable of his wordis / Afterwarde he was true & ſtable & groūded in ſtableneſſe of perfyght lyuynge in ſo moche that Cryſt called hym Peter yt is a ſtone in Englyſſhe For there as thou layeſte a ſtone / there thou ſhalte fȳde it Soo was Peter ſo ſtedfaſt after that neyther for wele nor for wo he neuer fleytered. But euer ſtoode ſted faſt in cryſtes lawe & had euer his ſȳne in mȳde & to amēde yt he had done amyſſe & was afterwarde of grete abſtynence that he ete but brede and oyle wortes / And full ſelden fleſſhe And wered but a ſyngell kertyll with a mantell and euer as often as he herde ony man mynde Iheſus anone he began to wepe full ſore / And whan he herde ony cocke crowe / anone he roſe vp & wolde goo and praye and ſuffre penaunce and he wepte many tymes ſo bytterly / that the teres of his eyen brente his face / in ſo moche that where he was he had a cloth in his boſome alwaye to wype away the teres. Thenne ſo folowynge he was ſoo holy yt where that euer he wente & he myghte ſhadow ony ſyke body / anone they were hole. So on a tyme he ſente two of his dyſciples in to a ferre coūtreye to preche. & whan they were gone two dayes Iourney one of them deyed / & ye other tourned ayene and tolde peter. Thenne peter toke hym his ſtafe. & bad him go laye the ſtaffe on his felawe / & bad hȳ aryſe in ye name of god And he roſe anone / and wente forth to gyder & preched. Thenne were many wrothe that peter tourned ſo moche peple to the fayth and put hȳ in to pryſon. And bonde hym faſte with grete cheynes of yren / tylle he was nye dede leſte he ſholde be ſtolen awaye / wherfore the knyghtes woke it that he ſholde not eſcape. and thus the comen people toke enſample of them and made fyres in worſhyppe of ſaynte peter and watche. Thenne cryſte came to peter in pryſon and then came an angell to Peter with grete lyghte as oure lorde bad And anone the cheynes brake and fylle fro his hondes and fete and he wente to rome and was there pope .xxv yeres / & tourned moche people to cryſtes feyth / but ſoone after came the fendis lymme / yt was called Symon magus that coude moche of the fendis crafte & made moche people ſyke in dyuerſe ſykeneſſe. Some blȳ de ſome lame / ſome deef. ſo yt the peple what for fere & for wonder byleued in hym. Thenne peter heled all thoſe that magus had hurte. and bad they ſholde not byleue in hym. Thenne was this ſymon magus wroth wyth peter that he myghte not haue his wyll / and in eſpecyall he myghte not reyſe a dede body to lyfe that peter reyſed Thenne this ſymon teyed a fende in lykeneſſe of a grete dogge there as Peter ſholde come / & ſlee peter. But peter bleſſyd hym & lete this dogge loſe and thenne he lepte to ſymon and pulled hȳ downe vnder hys fete / and thenne peter bad leue & do hym no harme of his body / but he al to rente his clothes / ſoo that ſymon wente almoſte naked away. Then ſymon ordeyned al the wayes yt he coude to haue peter dede. Then our lord appered to peter & ſayd Symon et Nero cōtra te cogitāt) Symō & nero & other haue ordeyned thy dethe to morowe I wyll ſende to the Poule my ſeruaunt in comforte to the. & ye ſhal ſuffre martyrdome togyder for my ſake. & ſo come to me to my euerlaſtynge blyſſe Thenne peter tolde hys bretheren his viſyon yt he had in the nyghte. & ſo toke clemente by the honde & ſette him in his chayre / & made hym pope & ſucceſſoure after hym. Thenne on the morowe came poule and preched the people Then this ſymon had ſo charmed ye Emperour in ſuche a folyſhnes / that he wende that he hadde be goddis ſone. So this Symon magus came to Themperour & ſayde there be two men of Galylee come in this cyte that one hyghte peter & that other Poule that do me ſoo moche dyſeaſe / that I maye no lenger abyde here in erth wherfore commaunde ſuche a daye all maner of peple to come to capytoll / and there in ſyghte of all the people I wyll ſtye vp to my fader in heuen. And whan all the people were come to gyder. ¶Symon wente vp in to a toure of the capitoll / thenne came two fendes lyke two angellis and ſette on his hede a garlonde of laurell / and bare hym vp in to the ayre lyke as he hadde flowen. ¶Thenne ſayd peter to poule / Broder loke vp and ſee. ¶Thenne ſayd poule / it falleth for me to praye / and the to commaunde / and anone Peter ſayd / I commaunde you the angellys of Sathanas that ye lete that man go downe that all men may ſe whome they haue worſhypped. Thenne Symon fell downe and al to braſte. Thenne was themperoure wrothe / & made to lede Peter and Poule forthe / and dyde Peter on a croſſe and his heed downewarde / & ſoo put hym to dethe. And Poule for he was a gentylman borne for the more worſhyppe they ſmote of his heed. Thenne the people ſawe aungelles with crownes ſtandynge on the croſſe there as Peter hanged / & whan Poules heed was ſmyte of / there came out fayre plente of mylke and after blode / thenne ye nyght after came cryſten people and layde theyr bodyes togyder in a graue / and there they lay tyll cryſten faythe was more open in Rome. Thenne wolde they haue borne eyther body to his chyrche / but they coude not knowe eyther bones from other. Then̄e came there a voyce from heuen yt ſayd / the more bones be of the precher / & the leſſe of the fyſſher. So after whan the cryſten fayth came in Englonde kynge Ethelberte lete make a grete chyrche at Weſtmynſter in worſhyppe of ſaynt Peter & an other in London of ſaynt Poule. And ſo on a day whā the chyrche of ſaynt Peter ſholde be halowed / in the nyght before was a man fyſſhynge in the Temſe vnder Weſtmȳ ſter and a lytell before mydnyght came ſaynt Peter lyke a pylgryme & prayed the fyſſher to ſet hym ouer the water & he dyde ſo / & Peter went to the chyrche / and there ye fyſſher ſawe a grete lyght / & therwith was the ſweteſt ſauour that euer he felte / & alſo he herde the meryeſt ſonge that euer he herde that he wyſt not where he was for Ioye. Thenne came Peter to hym agayne & ſayd / haſt thou take ony fyſſhe to nyght / and he ſayd nay. For I was ſo ſtonyed with lyght & with melody that I myght do no maner thynge. Then̄e ſayd Peter. Mitte rethe in mari). Caſt the nette in to theſe and I wyll helpe the / & ſoo they toke a grete multytude of fyſſhes. Thenne ſayd ſaynt Peter to the fyſſher I am Peter that hath halowed my chyrche this nyghte / and toke a grete fyſſhe and ſayd. Here bere this to the byſſhop / & ſay yt I ſende hym this / & on this token bydde hym do no more to the halowynge of the chyrche / but ſynge a maſſe there / and make a ſermon to the people that they may beleue this / and for to preue ye trouthe byd them go to the chyrche / & ſe where the candelles ſtycke on the walles / & all the chyrche wete of holy water. And ſoo the fyſſher dydde his meſſage / & the byſſhop founde it true / & kneled downe on his knees / & moche people wt hym & ſonge. Ve deum laudamꝰ) & thanked god and ſaynt Peter.

¶Secūda die Iulii celebrat feſtū viſitacionis marie.

AMonge deuoute cryſten people in this daye is ſyngulerly worſhypped our blyſſed lady Mary for her grete mekenes & lowly viſytacyon of her coſyn Elyzabeth / the wyfe of zacharye the prophete & moder to ſaynt Iohan baptyſt. Saynt Iherome ſayth. Quid qd humanis poteſt dici verbis: minus eſt a laude virginis glioſe que diuinis. &c.) The whiche may be englyſſhed thus / what ſo euer laude or pray ſȳge yt ony man or woman can or may make to our lady laude. it is to lytell & ferre inſuffycyent frome ye laude yt ſhe is worthy to haue / yt ſo excellently was accept of god & wonderly prayſed of patryarkes / & prophetes / appoſtles / & euangelyſtes / yet not for thy though we be vnable lete vs euer & in eſpecyall at this feeſt doo our deuoyre after our power & fre ſubſtaunce to worſhyppe this blyſſed lady by vertuous lyuynge & deuout prayer / folowȳge her by enſample as moche as we may. Now ye ſhall vnderſtande that after ye ſayd Elyzabeth had conceyued by myracle Iohan baptyſte / and had borne hym in her wombe .vi. monethes came thaungel of god from heuen vnto Mary / ſaynge vnto her yt ſhe ſholde conceyue ye ſone of god almyghty / and in token that this ſhall be true & that all thynge is poſſyble to god to doo / the aungell ſayd that her coſyn Elyzabeth the whiche was barayne by nature and aege / & had all redy conceyued & borne vi. monethes a chylde in her wombe. And whan Mary herde this & beleued / and therwith conſented / & forthwith ſhe conceyued the ſone of god. And thenne the goſpell of this day ſayth thus. Et exurgens maria abiit in montana. &c. Luce .i. Our lady roſe vp and went haſtely to Nazareth / yt was in Galyle to the mountaynes that was in Iury / & ſoo entred the hous of zacharye the prophete. Lo here in the goſpell is ſayd that ſhe went haſtely ſhewynge to all women & ſpecyally to al maydens that they ſholde not tary by ye wayne tell no tales or haue talkynge with men. For thre cauſes our lady vyſyted Elyzabeth. The fyrſte was yt they myght be gladde eyther of other. (Iheronimus). Vt miraculum miraculo: gaudiū gaudio cumularetur). That is to ſaye / yt myracle to myracle / & Ioye to Ioye ſholde be had and encreaced. It was a grete Ioye and myracle to our lady that ſhe beynge ſtyll a vyrgyn had conceyued Cryſt the ſone of god / alſo it was a grete Ioye and myracle to Elyzabeth yt ſhe beynge barayne and in aege hadde conceyued ſo grete a prophete Iohan the baptyſt / and ſoo gracyouſly eſcaped the reprefe of theym that were barayne amonge the people of Iſrahell. In lykewyſe ſholde we cryſten people do folowȳge our lady by this enſample for to be glad of our neyghbours proſperyte and welfare / and be ſory of theyr trybulacyon. But the contrary dooth enuyous people / the chyldren of the deuyll for they wyl be glad of theyr neyghbours hurt and dyſeaſe / and they wyll be ſory whan they fare well and ben in proſperyte. Suche condycyons haue ye deuyls / they howle and ſorowe whan we doo ony good dedes. And they Ioye whan we doo euyll / wherfore ſuche people muſt be punyſſhed in helle / and byde there euer with theyr fader the deuyll. Prouerbio rum .xvii. Qui in ruina alterius letatur nō erit impunitus). That is to ſay. He yt is gladde of an other mannes fall / he ſhall not eſcape vnpunyſſhed. The ſeconde cauſe why our lady vyſyted Elyzabeth was to do her ſeruyce and helpe her in her nede. For lykewyſe as ſhe ſhewed mekenes too god at all tymes / & to the aungell whan ſhe ſayd. Ecce ancilla domini: Soo ſhe wolde ſhewe mekenes to all people. Was it not a grete mekenes that the moder of god / and quene of heuen and erthe / & alſo empreſſe of hell / and a mayde ſanctyfyed of god wolde meke herſelfe / and go on fote ſo ferre with her vyrgyns that wayted vpon her that is to ſay frome Nazareth to the mountaynes of Iury whiche was (ſcdm albertum) about a forty myle of combrous way and therto ſalute and ſerue an olde wyfe her ſeruaunt / and to abyde with her ſo longe in grete watche and laboure to ye tyme that Iohan was borne / yes doubtles. ¶Beholde now thou cryſten man & woman / for here is good lernȳge bothe of our lorde Iheſu cryſt yt was in her wombe for his membres / & alſo of our lady / & all for enſample to vs. Here ſpecyally women ben taught to be attendaunt and ſeruyable in the tyme of a chyldes byrthe / for euery woman with chylde bereth a precyous treaſoure in her wombe that is to ſaye) ye ſoule of the chylde and his lyfe. Bernardus. Votus mundus iſte vnius anime precium eſtimare non poteſt). That is to ſaye. All the worlde may not tell the pryce of one ſoule. ¶Thenne woo ſhall be to theym the whiche wyttyngly dyſtroyeth chyldren in the moders wombe / for the chylde ſhal neuer ſe the face of god. Iohannis tercio. Niſi quis re •• tus fuerit ex qua et ſpiritu ſancto) that is to ſaye withoute one be baptyſed he maye not entre in to the kȳgdome of heuen. ¶Alſo thoſe men yt euyll entrete theyr wyues wyth chylde / as betynge or tredynge thē vnder theyr fete or troublȳge them with theyr vncurteys langage ſȳne greuouſly & mooſt greuouſly yf the chylde peryſſhe therby (Vn̄ Augꝰ Maius dampnū eſt in a miſſione vnius anime quam milium corporum (that is to ſaye. It is more ſynne in letynge of one ſoule than in a thouſaunde bodyes ¶The thyrde cauſe was yt oure lady vyſyte elyzabeth yt Iheſus her ſone in her wombe ſholde in that wyſe ſanctyfye Iohan ye baptyſt and that was by inſtygacyon of ye holy gooſt of the whiche the ſayde / Iohan was ſo glad that he daunced in his moders wombe (Et exultauit infans in vtero meo &c. Here maye ye lerne what goodneſſe & grace may come vnto vs yf we worſhyp oure lady dowteleſſe there wyll growe therof greate Ioye / for the holy gooſt wyll be there and the ſecretis of God alſo ſhall be ſhewed wherfore lete vs ofte & deuoutly ſay our (Aue maria) this ſalutacion and we maye be ſure yt ſhe wyl reſalute vs ayene and helpe vs whā we haue mooſt nede. ¶Moreouer for oure lernynge ye ſhall vnderſtonde that in all holy ſcrypture is not founde that oure lady ſpake ſo moche as only in this cantycle (Magnificat) The whiche is wryten feſte. The whiche ſhe enlarged for the grete laude to god in gyuynge thankes for his benefetes we rede that ſhe ſpake foure tymes and foure grete benefeytes and myracles folowen ther vpon. ¶Fyrſte whan ſhe ſpake to ye angell in the annuncyacyon where forth with ſhe conceyued oure ſauyour Iheſu cryſte ¶The ſeconde was as this day whā ſhe vyſyted Elyzabeth / wherthorugh Iohan baptiſte was fulfylled with the holy goſte and ſanctefyed in his moder wombe ¶The thyrde was that ſhe ſpake in the temple whan ſhe ſoughte Iheſu her ſone / and ſayde (Fili li quid feciſti nobis ſic. &c. After the whiche tyme contynuelly he was ſubget to his moder our lady / & alſo too Ioſeph and all for our inſtruccyon. ¶The .iiii. tyme was whan ſhe ſpake at the feeſt of Archytryclyne where that our lorde torned water in to wyne. ¶Soo of this proceſſe may we take goodlernynge of our blyſſed lady / that we ſpeke lytell or nothynge / and that we ſpeke ſe we that it be too the laude of god / & proſperyte to vs and to other. For our lady ſayth by Mathewe .xii. De om̄i verbo ocioſo. &c. Of euery ydle worde that we ſpeke we ſhall gyue acompte in the laſte daye of Iugemente. Thenne it muſte folowe that we ſhall gyue a ſtrayte acompte of noyſom ſpeche. Thre maner of ſynners there ben that offende with theyr ſpeche. Fyrſt ben they yt ſwereth wytyngly a thynge that is not true. & theſe ſynneth deedly / whyther it be in game or erneſt / as it is playnly ſhewed. Thomas ſecūda ſecūde. q .xcviii. Alſo they offende gretely that ſwere to theyr chyldren yt they ſhall chaſtyſe them for theyr offences. As is accordn̄ge that they do ſo / and yet they wyll not do it. (in decreto). Omne iuramentum eſt ſeruandum niſi vertat contra ſalutem animarū .xxii. q .iiii. qd dauid). Euery othe is to be kepte without it be in preiudyce and hurte of mannes ſoule. Alſo they ſynne gretely yt ſwere by god and his ſayntes in theyr bargeyns makynge / deceyuynge theyr neyghboure / and that not onely in grete thynges but alſo in ſmall / as in apples ſellynge or peeres fleſſhe or fyſſhe / ſwerynge by god or by our lady ye gete noo mo / or ye gete noo better chepe / or ſuche other. And the byer on the other ſyde ſwereth by god I wyll gyue no more / where eyther be foūde lyers or they departe. Alas a criſten man ſholde not ſwere falſely / for all this worlde to wynne. ¶O how peryllous / how domageable it is vnto them the whiche vſe for to ſaye in theyr bargaynes and marchaundyſes makynge vnto the preiudyce and extreme ſorowe of theyr ſoules. As god helpe me / or I forſake god & take me to the deuyll or ſuche a vengeaunce / or ſuche a punyſſhement of god fall vpon me with ſuche other. O how ſynfull and abhomynable they ben in the ſyght of god that vſe ſuche lāguage. And how grete ſhall be theyr paynes withouten amendemente. The ſeconde ben theſe blaſphemers that ſwereth by ye woū des / ſydes / bones / or body of our lorde / as by the ſacrament of the awlter / or ſuche other / ſuche people ſynneth gretely. Vnde auguſtinus. Non minus peccant qui criſtū blaſphemant regnantem in celis quam qui chriſtum crucifierunt ambulantem in terris. Whiche is in englyſſhe. No leſſe ſyn̄e they that blaſpheme Cryſte reygnynge in heuen than they dyde that crucyfyed Cryſt walkynge here in erthe. Vnde paulus ad hebre .vi). Rurſum crucifigentes filiū dei). Suche people in as moche as they may crucyfye agayne ye ſone of god Iheſu cryſt. For the whiche ſynne of ſwerynge by the membres of Cryſte our lorde ſomtyme punyſſheth a hole towne a cyte or a countree / by tempeſt / thonder / peſtylence or other Vnde in quodā decreto. Qn̄ que multitudo populi propter delictum vnius punitur. diſ. xlv. ſed illud. ¶Such blaſphemers in the olde teſtament afore Cryſt was borne were ſtoned to dethe. vt habetur leui .xxiiii.) O Iheſu yf it were ſoo now I trowe that ryght many ſholde be ſtoned too dethe / but our lorde punyſſheth theym otherwyſe in theſe dayes / ſomtyme in ſuche of theyr membres as they ſwere by / or elles ſuffre theym to dye a ſodayne dethe / or by other myſfortune. Saynt Gregory in his dyalogus the .xvii. chapytre of the fourthe boke wryteth and ſheweth to all men his lernȳ ge / that certayne deuylles at Rome came to a chylde of .v. yeres olde wantonly brought vp yt whiche blaſphemed our lorde. And the fendes toke hym vyolently frome his faders lappe and tryſed hym and rent his body all too pyeces / and his ſoule caryed in to the pytte of helle / and was dampned eternally for his wantōneſſe. ¶Remembre here wel / yf that our lorde ſuffre this punyſſhement to be doone to a babe or lytell chylde of fyue yere olde / and trowe ye that he wyll forgete or ſe vnpunyſſhed them that ben of more ryper aege / & of dyſcrecyon. Nay be ye ſure. The thyrde be they that curſeth theyr neyghboure. Thou ſhalte vnderſtande that who wyttyngly of yre and vengeaunce curſeth his neyghboure ſynneth deedly as ofte as he ſo dooth. And oftymes is ſeen that ye vengeaunce yt they deſyre for theyr neyghboures falleth vpon themſelfe. Vnde geneſis .xxvii. Qui maledixerit tibi ſit ille maledictus. &c. ¶Alſo this ſynne is the more greuous yf they name god in ſuche euyll ſpeche or curſynge / as thus / oure lorde gyue the a myſchefe or ſuche other / this is more greuous than to ſaye the ſame clauſe / puttynge therfrom the name of god / ſaynt Thomas ſayth that it is not lefull to curſe vnreaſonable thynges / in that they ben the creatures of god. Thenne it is more vnlefull to curſe ony man ¶Now that we may than leue theſe othes / & blaſphemynges & curſynge of our neyghboures / and to haue pacyence / & pray for theyr amendement. And for to folowe the mekenes of our lorde and of his blyſſed moder Mary / & to vyſyte them ofte with good prayers / and our neyghboure to helpe in all charyte / graunte vs qui ſine fine viuet et regnat in ſecula ſeculorum. Amen.

¶De tranſlatione ſancti Thome

FRendes ſuche a daye ye ſhall haue the tranſlacion of ſaynt Thomas ye martyr yt day he was take oute of his graue / & his bones layde in a ſhryne / & how ye ſhall here This man was ordeyned in his byrth to be a holy man & a worthy ſaynt. For yt was ſhewed fyrſt to his moder & after to his fader in his olde age & now is knowē ouer all. Fyrſt it was knowē to his moder For in a nyght ſhe lay in her bed ſlepynge / ſhe thoughte thomas laye in his cradell & wepte & whan ſhe herde hym wepe ſhe called to the norſe and ſay de Loke to ye chyld / & whan ſhe came to the chylde ſhe fonde al his clothes frompled & ſhe wolde haue amende them & ſhe myght not fold them for gretnes and ſhe thought ſhe toke thone ende and the norſe thother ende / then it was ſoo moche that they myghte not folde it in the chambre & went in to the halle & yet it wolde not be. then went they to chepe ſyde that in the cheef ſtrete of london Then ſhe thoughte it ſprad all london / thenne on the morowe ſhe wente to her confeſſoure / & told hym all her dreme. then ſayde he dame yu arte moche holden to God for ye chylde yt now is in the cradell ſhall be ſo greate of power yt all london ſhall be at his gouernaūce So whan Thomas was of cōuenable age his fader ſente him to the abbay of Merton / yt was an houſe of chanons to go to ſcole. Then on a daye his fader came to loke howe he dyde. & whan thomas came afore hym. Anone hys fader felle downe in ſyghte of all the peple & dyde hȳ grete reuerence thenne the pryoure of ye place rebuked hȳ & ſayde / thou olde fole / this reuerence he ſholde doo to the / and not thou to hym Thenne he toke ye pryour aſyde and ſayde I wote ful well what I haue to doo this chylde ſhal be a worthy man tofore god / that all cryſten people ſhal do hym worſhyppe Thenne wexed thomas wyſe and actyfe in all wyſdome. yt the archebyſſhop of caūterbery ſēte after hȳ. And made hȳ Chaunceler of englonde & for he gouerned his offyce wyſely / he was made afterwarde arſhebyſſhop of caunterbery. Thenne anone he tourned to greate holynes of prayers and faſtynge and almeſdedes doynge. and wered harde heyre nexte his body and a breche of ye ſame The whyche was ſo full of vermyn that it was an horryble ſyghte to ſee but yet he chaūged but ones in .xl. dayes. He was alſo a man of greate almeſdedes / and caſte greate loue to god that he drad not to deye. ¶Thenne he rebuked the kynge of his myſdedys a yenſt holy chirche and oppreſſed the reame. Thenne had the kynge grete indignacyon of him and exyled hym oute of his reame & dyde thomas all the greuaunce that he coude / & exyled hym and alle his kynne and frendes bothe olde and yonge / croked and lame blynge & wymen in chyldebed & ſome with yonge chyldren in her armes ſoukynge and moche people for woo in defaute of helpe. and all he made to ſwere vpon a boke / that they ſholde neuer tary tyll they come tofore thomas and all to encreaſe his paynes. And whan thomas ſawe this he wepte for ſorowe. For he had grete cōpaſſyō on theym But yet he ordeyned for them yt they were better atte eaſe in Fraū ce than they were in Englonde Thenne whan god wolde yt thomas ſholde paſſe oute of this world / by the byddyng of the pope and counſeyle of the kynge of Fraunce / thomas came to caunterbery to his owne chyrche and whan the kynges knyghtes herde therof / four of them that were curſed lyuers wente after and the .v. day of the feſte of Cryſtmaſſe they ſlewe hȳ in his owne chirche before an aulter of ſaȳ te benet and there they lefte hym dede thenne the monkis of the place / wepynge and makynge grete ſorowe beryed hym in a newe tombe that was there all redy made. ¶But Thenne god ſhewed ſo grete myracles for hym that pope alyſaunder ſente letters in to englonde to the archebyſſhop ſtephen / & to other abbottis and prelates / commaundynge theym to take vp thomas bones and to lay theym in a ſhryne and to ſette it where it myght be worſhypped of all cryſten people. Thenne the byſſhop ordened a day whan that ſholde be done. So ouer euen whyle they myghte haue ſpace / he toke wyth hym the byſſhop of ſaleſbury▪ and other monkes and clerkes many and wente to the place where thomas had laye .l. yeres. Then they kneled all on ye erthe prayenge to Thomes deuoutly of helpe then foure toke vppe the tombe with greate drede & quakynge & there they fō de a lytell wrytynge. (Here lyeth & reſteth Thomas archebyſſhop of caunterbery prymat of englonde & the popes legate ſlayne for the ryghte of holy chirche the fyfte daye of cryſte maſſe Then for greate deuocyon that they had of yt ſyght / all cryed ſaynte thomas. And thenne they toke ye hede to the archebyſſhoppe to kyſſe & ſo they kyſſed it all and thenne they behelde his woundes and ſayde they were vngracyous that wounded the thus & ſoo layd hym in a ſhryne and couered it with clothe of golde & ſette torches about it brennynge / & the people to wake it all nyghte. Thenne on the morowe came all the ſtatis of this londe and bare ye ſhryne to the place there as it is now wyth all the reuerence and worſhyppe that they cowde / and there it is wyth worſhyppe. ¶Amen.

De ſancta maria magdalena

GOd frendis ſuche a day ye ſhal haue the feſte of Mari magdaleyne that was ſoo holy yt our lord Iheſu cryſt loued her beſt of al wymmen next his owne moder wherfore ye ſhalle come to god and to holy chyrche and praye to that holy woman yt ſhe wyll praye to oure lorde for vs. that we maye haue grace For ſhe was ye fyrſte in tyme of grace that dyde penaunce For ſhe had loſte grace by fleſſhly luſte ſo ſhe is made a myrroure to all other ſynners yt wyl forſake ſynne & doo penaūce they ſhall haue grace yt whiche was loſte by ſyn̄e. She had a fader that was a grete Lorde & nye of the kynges blood & had a greate lordſhyp in Iheruſalem / the whiche he gaaf to lazarus his ſone. And he gaaf mary the Caſtell of Magdeleyne / with all ye lordſhyp longȳge ther to of ye whiche Caſtell ſhe had her name & was called mari magdeleyne for ſhe was lady therof. Thenne as many bokes ſayen / ſaynt Iohan euangelyſte wedded her & oure lordo bad hym goo wt hym & kepe his vyrgynyte & ſo he dyde and was clene vyrgyn. & magdeleyne went forth and gaaf her all to ſynne. In ſo moche ſhe loſt ye name of magdeleyne / & was callen the ſynfull woman But it was often ſeen that oure lorde made of the greteſte ſynner yt holyeſte afterwardes. And ſoo whan oure lorde ſawe tyme he gaaf this woman grace to knowe her ſelfe / & to haue repentaūce for her ſynnes Thenne whan mary herde that cryſte was at a mannys houſe that was called (Symon) the pharyſe / ſhe toke a boxe with oynemente / ſuche as ye peple vſed that tyme for hete of ye ſonne / & went thyder but ſhe durſt not for ſhame goo tofore him / but at his fete behynde hȳ & herde hym ſpeke. And then ſhe toke a grete ſorow in her herte & wepte tenderly. & with ye teres of her eyen / ſhe waſſhed cryſtes fete & wyth the heres of her hede ſhe wyped them & wt all the loue of her herte ſhe kyſſed them and anoynted them but noo worde ſhe ſpake that ony man myghte here / but ſoftly in her herte ſhe cryed mercy / and made a vow to him that ſhe wolde neuer treſpace more. ¶Thenne our lord hadde pyte vpon her / and caſte oute of her. ſeuen fendis / and forgaaf her all her ſynnes in herynge of al that were there / thenne ſhe toke ſuche a loue to cryſte / that ſhe lefte all her lordſhyps of mawdeleyne with all other goodes / and ſuch hym forth with grete loue / that in hys paſſyon there as hys dyſcyples fledde frome hym. ſhe lefte hym neuer tyll ſhe with helpe of other had layde hym in his tombe / & whan no man durſt go thyder for fere of the knyghtes that kepte hym / ſhe ſpared not. Cū tenebre eſſent. &c. whā it was derke in the dawnynge ſhe toke with her ſwete bawmes to anoynte Cryſtes body with / ſhe ſhewed loue bothe in wyll and in dede / wherfore Cryſte in his lyfe heled Martha her ſyſter of the reed flyxe that ſhe had .vii. yere tofore & payned her ſore. Et reſuſcitauit lazarū a mortuis). And reyſed Lazar her brother frome deth to lyfe that had layne .iiii. dayes ſtynkynge in his graue. And whan our lorde roſe frome dethe to lyfe he appered to her / & ſuffred her for to touche hym & kyſſed his fete. Thenne whan it was knowen to the Iewes that Cryſt ſhewed her ſo many tokens of loue before all other whan Cryſt was ſtyed vp in to heuen they toke Mary and Martha her ſyſter. Lazarus maxencius. and many other / and put them in to an olde ſhyppe in to the ſee to haue drowned them / but god ordeyned ſo for all thynge at his wyll and brought them ſaufe to a londe called myracle / & there they reſted vnder a banke that was nygh ye temple / thenne Mary ſawe moche people comynge towarde ye temple to do ſacryfyce to theyr mawmettes / and the lorde of the countree came wt them / but Magdaleyne was gracyous / & with gracyous wordes torned them agayne. Then this lorde had grete luſt to here her ſpeke and ſayd thus to her / yf that god that thou ſpekeſt of be ſo gracyous & of ſoo grete power as thou ſayeſt / praye to hym that I may haue a chylde by my wyfe that is barayne and than I wyl beleue in hym. Thenne Mary ſayd ſhe wolde / and within ſhorte tyme after the lady conceyued and was with chylde. Then̄e this lorde anone made to ordeyne euery thȳge that longed to hym to go to Iheruſalem to Peter for to wyte of hȳ why der Magdaleynes prechynge were true or no and vytayled well his ſhyppe and made hym redy. Thenne came his lady prayenge hym that ſhe myghte go with him ſo with grete prayer ye lorde graunted her / thenne by aſſente of thē both they made Mary maudeleyne to kepe her lordſhyppes and goodes yt they had & Mary ſette a croſſe in eyther of theyr ſholders. & bad them goo in the name of god. whā they had ſeyled a day & a nyghte grete tēpeſt aroſe in ſo moche that they wende al to haue be drowned. ¶Thenne was this lady ſore aferde and therewith ſhe began to trauayle / and ſo was delyuered of a manchylde as maudeleyne ſayd and ſhe in the byrth fyll downe dede. Then this lorde made greate ſorowe & lamentacyon / and ſayde. Alas alas / I wretche what ſhal I do with this chylde nowe is the moder dede & nedeſt muſt ye chylde deye Alſo for here is noo womannys helpe to kepe it. ¶Thenne he cried to maudeleyne and ſayde / alas mary why doſte thou thus to me. thou behote me a chylde. & now is the moder dede & ye chyde muſt nedys deye for fawte of womans helpe and I my ſelf loke euer whan I ſhal be drowned. Helpe mary and haue compaſſyon on me and of my chylde. Thenne ſayd the ſhyp man caſt this body in to the ſee for we ſhall neuer haue reſte whyle it is in ye ſhyp. Then ſayd the lorde ſhe is not dede / but lyeth in a ſwoune for fere. but I praye you lete vs haue ye ſhyp to yon de roche For I had leuer to graue her there / than to caſt her in to the water. And for there was none erthe to make her a graue / he left her hangynge on the roche of ſtone. and the chylde by the moder. & couered them wt his mantell and be toke thē to god & mary mawdeleyne to kepe and wente his way. So whan he came to Iheruſalē he ſpake with peter / & he bad hȳ be of good cōforte though his wyfe were dede. For god myghte reſtore her to lyfe ayene / thenne peter ſhewed hym the places there as our lorde was quycke & dede and tolde hym of his byrthe & of his paſſion of his reſurreccyon & his aſcencyō & enformed him of the ſayth & made hȳ ſtedfaſt to cryſte. & whan he had be there .ii. yere. peter ſente hȳ home ayene And badde hȳ grete wel mawdeleyne and her felyſſhyp. Thenne whā ye lorde came ferre in ye ſee and ſawe the place there his wyfe laye / he longed ſore in his herte to goo thyder And then he prayed the ſhypman to ſet hȳ there Then he ſawe a lytell chylde ſyttȳge on the ſee ſonde pleyng with ſmale ſtones / but as ſoone as ye chylde ſawe hym / it ranne forth in to the rocke / & he folowed tyll he came there he lefte his wyfe & he toke vp the mantell and foū de ye chylde ſoukyng on his moders pappes. Thenne thanked he god & mary maudeleyne. and then he ſayde. Mary yu art greate with god. yt haſte keped a yonge chylde ſoukynge vpon a dede body. in greate comforte & Ioye to me but and yu wylte pray to thy lorde that my wyf myghte be reſtored to lyf then were I euer boūde to be thy ſeruaūt / & wyll whyle I lyue. Thenne with that worde ſhe ſpake & ſayde. Bleſſyd mote yu be mary that were mydwyfe to me / and nouryſe to my chylde whyle I haue be in my pylgremage. Thenne ſayd this man wyfe arte yu a lyue. & ſhe ſayd ye ſyr nowe I come fro my pylgremage as ye do / & tolde him of euery place that he had be at then / he kneled downe and thā ked god and Mary magdeleyne And whan they came home they foūde mary prechynge & techynge the peple & anone they kneled downe & thanked her & tolde her what peter ſayde. & prayed her to telle what they ſholde do. and they wolde doo it with good wyll. Thenne mary bad they ſholde diſtroye ye temples of mawmentry. and byld chirches & make fontes & cryſten the peple and ſo within ſhorte tyme all the londe was cryſtened. Thenne for mary gaaf her all to contemplacyon ſhe / went ferre in to a wilderneſſe and was there therty wynters vnknowen to ony man Deſcendebant angeli et eam in ethera leuabant) And angellis came ſeuen tymes a daye / and bare her vp in to the ayre. and there ſhe was fedde with heuenly fode. But whā god wolde that ſhe ſholde paſſe out of this worlde he made an holy preeſte to ſee / how angellys bare her vp in thayre. Thenne wente he nere ye place. and aſked in the name of god / who was there. Yf it were a cryſten man / he ſhold ſpeke and tell what he was Thenne anſwered mary magdeleyne & ſayd I am the ſynfull woman yt the goſpell ſpeketh of that wyſſhe cryſtes fete. And ſhe bad the preeſt goo to Maxencius the byſſhoppe and byd hym on eſter day in the mournynge to be in the chyrche & there I wyl mete him & whan he come to ye chirche he ſawe howe mary was borne vp two cubites fro the erthe with aūgellys that he was ſore agaſt Thē ne mary called to hȳ come nere and goo ſaye a maſſe that ſhe myghte be houſeled thenne in ſyghte of all ye peple whā maſſe was done ſhe was houſeled & receyued goddis body in fourme of brede. And anone therwyth ſhe gaaf vp the gooſt. Thenne toke the byſſhop the holy body & layed it in a tombe of ſtone and wrote all her lyfe in the worſhyppe of god that dyde ſoo gracyouſly by her. & all ſynfull peple that wyl leue theyr ſynne. Thus ye maye come to euerlaſtynge blyſſe to the whiche god brynge vs all to. Amen.

¶De feſto ſancti Iacobi apoſtoli.

FRendis ſuche a day ye ſhal haue ſaȳt Iames daye the appoſtle and ye ſhall faſte the euen in the worſhyppe of god & this holy appoſtle This Iames was a holy mā for he came of an holy kynde he was our ladyes ſyſters ſone / and broder of ſaynt Iohan euangelyſt / & by thaſſent of all ye appoſtles he was ſent in to Spayne to preche the worde of god / for ye people were ſo combred with the ſynne of mawmetry / that he myght not torne but .ix. perſones / of yt whiche he left there two to preche / & ſeuen he toke wt hym in to Iurye for he herde that there was one called Hermogines & he had a dyſcyple that hyght Philetus / they two begyled ſoo the people that Iames had torned to Cryſtes fayth / that anone they torned agayne to mawmetry. Thenne Iames blamed thē to torne frome euerlaſtynge blyſſe / to euerlaſtynge dampnacyon. Thenne Hermogynes herde therof and came & dyſputed wt Iames of the fayth hopynge with the fendes craft to haue ouercome hym. Thenne Iames dyde ſo many myracles yt Phyletus forſoke Hermogenes his mayſter. Then was Hermogenes wrothe & ſent a company of fendes and ſayd. Go ye & brynge Iames & Phyletus bounde vnto me. Then whan the fendes came to Iames / the aungell of god was redy and bounde the fendes yt they cryed. Iames appoſtle haue mercy on vs / for we be bounde ſo ſore wt yren chaynes that wo is vs on euery ſyde. Then ſayd Iames wherfore be ye come hyder. And they ſayd Hermogynes ſent vs hyder for to brynge the & Phyletus boūde to hym / & now goddes aungelles haue bounde vs / that wo is vs to ſuffre this payne. Thenne ſayd Iames I wyl loſe you ſo that ye go to Hermogynes and brynge hym hyther bounde too me / and do hym no more harme. Thenne ſayd they to Hermogynes thou haſte ſent vs where we haue be boūde with yren chaynes / but now we wyll bynde the and brynge the before Iames. Thenne ſayd they to Iames / this falſe Hermogynes hath doone to the and vs moche trybulacyons and dyſeaſe / Now gyue vs leue for to auenge bothe the and vs vpon hȳ Thenne ſayd Iames / nay not ſoo. My mayſter Iheſus bad me do good agaynſt euyll. Thenne Iames bad Phyletus vnbynde Hermogynes. Thenne ſayd Hermogynes / now I knowe the malyce of the fendes. I praye the Iames gyue me ſome of thy power / or elles theſe fendes wyll ſle me / then Iames gaue hym his owne ſtaffe / and then he wente boldely to his owne hous / & toke his bokes and keſt theym in the ſee / and came to Iames and fell downe on his knees and cryed hym mercy. Thenne was Iames gladde & cryſtned hym and taught hym the fayth / & after he was an holy man and god wrought many myracles for hym. Thenne herde the Iewes therof and toke Iames and bounde a rope aboute his necke and ledde hym vnto kynge Herode and prayed hym to do Iames to dethe / or elles he wolde torne all theyr nacyon to Cryſtes faythe and deſtroye theyr lawe Thenne Herode commaunded to ſmyte of his heed / & whā he was deede Hermogynes and Phyletus wt many other of his dyſcyples toke Iames body / & for they durſt not for the Iewes bury it they toke it with theym in to a ſhyppe & went in to the ſee / prayenge god to brynge them there as he wolde that the body were buryed. Thenne god gouerned ye ſhyppe ſo that they landed in Spayne. There was a quene called Lupa yt is a ſhe wolfe / & ſhe was called ſo for her curſed lyuynge / thenne they toke the body and layde it vpon a ſtone / and that ſtone waxed ſo ſoft that the body ſanke downe in to the ſtoone / lyke as it had ben a tombe made therfore Thenne ſome of them kept the corps whyle the other went to the quene Lupa & ſayd for ſhe wolde not receyue Iames in his lyfe god ſent her the body thyder to be buryed / wherfore we pray you of a place to burye his body in to his worſhyp for ſuche an holy man. Then this quene dyde her wolues kynde / & wyſt well yt the kynge of ſpayne was a yll man of maners / & wolde do them harme & ſent to hym praynge to ordeyn a place where this body myght be buryed and he dyde as a curſed man ſhold do / he toke them and put them in pryſon / and bounde them faſt hande and fote with grete yren chaynes. And as he ſate at his mete an aungell came and lete them out of pryſon / and badde them go theyr way and ſo they dyde. And whan the kynge herde that / he ſente two knightes wc moche people to brynge them agayne / and whan ye knyghtes came to a brydge yt they were gone ouer / they wolde haue gone after & the brydge brake ye knyghtes & al the people were drowned. Thenne was the kynge aferde of vengeaunce & ſent after theym peaſybly / and prayed them to come agayne & they ſholde haue all theyr deſyre / & whan they came agayne the kynge cōmaunded all the cyte to be cryſtned Then whan ye quene herde yt ſhe was wrothe and thought to do them all ye harme & dyſpyte that ſhe coude / & ſent for them prayenge them to come to her / & ſhe wolde ordeyne for hym in the beſt wyſe / & whan they were come ſhe ſayd. Go to ſuche an hyl / & there I haue oxen and bulles / take of them & yoke them in a wayne / & laye the corps therin / and lete theym choyſe theyr waye / & thyder as they lede the wayne I graunt you the place to bury the corps in Thus ſhe dyde for grete malyce hopynge that the wylde beſtes wolde haue dyſtroyed them all / but whan they made a croſſe tofore them the beeſtes ſtode ſtyll whyle they were yoked in the wayne & ſo lete them go / & in ſyght of all ye people they ledde the wayne in to the quenes palays / & then ſhe repēted her & cryed mercy to god & ſaynt Iames and anone was cryſtned and gaue the palays wt good wyl to ſaynt Iames / and yt longeth therto / & made therof a worthy chyrch & layde ſaynt Iames therin & dyde hym all the reuerence yt they myght / & there god ſheweth many fayre myracles.

¶Narracio.

¶There was a man called Bernarde / yt hapned to be take wt enmyes & put in pryſon in a dongeon / & bounde wt grete chaynes of yren as he myght / then he cryed hertely to god & ſaynt Iames for helpe & ſocoure / then came ſaynt Iames to hym and conforted hym / & anone the chaynes brake / & Iames hanged them about his necke & ſayd. Veni ſequere me. Come and folowe me / & ledde hym to a top of a tour yt was forty cubytes of heyght / & bad hym lepe downe / & bere his chaynes in to Spayne & offre them at ſaynt Iames and ſo he dyde.

¶Narracio.

¶Alſo there was a man yt yede to ſaynt Iames in the company of other pylgrymes / & helped a poore woman yt was ſeke to bere her ſcryppe. And anone after met wt a ſyke man & for he myght not go / he ſet hym on his horſe to ryde & wēt hymſelfe on fote berynge the poore womans ſcryppe / & the ſeke mannes ſtaffe. So for grete hete & trauayle whā he came too ſaynt Iames he fell ſeke & laye thre dayes / & myght not ſpeke / & then he gaue vp grete ſyghȳge / & ſpake & ſayd I thanke god and ſaynt Iames by his prayer I am delyuered of a grete multytude of fendes / for ryght now came ſaynt Iames to me with ye poore womans ſcryppe / & the ſeke mannes ſtaffe / & hath dryuen away ye fendes fro me / but gete me a preeſt anone / for I ſhall not lyue but a whyle / & he ſayd to one of his felowes / good frende go fro thy lorde yt yu ſerueſt for he is ſothely dampned & ſhall deye wtin ſhorte tyme a foule dethe. And whan they came home they tolde theyr lorde / & he ſet nought therby / but wtin ſhorte tym he was deed as the man ſayd.

¶Narracio.

¶There were .xxx. men in a cōpany yt plyght theyr trouthe eche to other to be true to go to ſaynt Iames togyder ſaufe one yt wolde not plight his trouth & in ſhorte time one of thē fell ſeke & laye .iii. dayes & ſpake not / & for he lay ſo longe all ye other left hȳ / ſauf he yt wolde not plyght his trouth he abode with him & with in a whyle he ſpake & mended & his felawe caryed hym forth. but he myghte not trauayle but ſofte. And it happed they abode all nyghte vnder a hyll / & were full ſore aferde. what for curſed peple & wylde beſtis there that man deyed. Then aboute mydnyght came ſaynte Iames rydynge & ſayde Gyue me the dede body thy felawe before me / & come thenne vp behynde me & by the morowe they had rydden .xv. dayes Iourney. & came to the mounte Ioye halfe a myle frome ſaynt Iames & there he lete hȳ downe. & badde this man go fet the chanons of ſaynt Iames to bery thy felawe & ſay to thy felawes / her pylgremage ſtonde in no ſtede. For they were falſe to her felawe And therfore lete euery man & woman be true to other / and we ſhall at the laſte come to the blyſſe of heuē. Amē

De ſancta anna

GOde frendis ſuche a day ye ſhal haue ſaȳt Annys daye yt was oure ladyes moder / That daye ye ſhall come to god & holy chirche & praye to this holy womā to praye for vs We rede of .v. holy women that hyghte Anna. I wyll tell you of thyſe .v. wymen. The fyrſte Anna was moder to ye prophete ſamuell yt gouerned ye people of Iſrahell. Anna had a huſbōde yt hyghte Eclana & he had no chyldren by anna lōge tyme but by grete prayer to god at ye laſte he had a ſone yt was called ſamuel Then was there another āna yt was wyfe to a man called raguell / & they had a doughter hyghte ſare / ye whiche ſare had .vii. huſbōdes & euer ye fyrſte nyghte yt fynde ſtrangeled theȳ whā they wolde haue comuned wt her only for luſte of fleſſhe & not to brȳ ge forth frute to goddis pleſaūce & for no chylderen. But ſoone after came yonge tobye and by techynge of thangel. Toby wedded this ſare & threnyghtes & .iii. dayes he forbare his wyf & was in prayers / & ſo after he had chyldrē The iii. anna was thelder tobyes wyf this elder tobye was an olde man & dyde ye werkes of mercy full be ſyly. & to preue his mekenes & ſuffraūce / god made hym blynde. For on a day as he beryed many deed bodyes that were ſlaȳ he was wery & lay downe in his hous by the welles & as he loked vp ye dong of the ſwalowes fel in his eyen & ſo he was blȳde but for he toke it pacyently & thāked god of hys vyſytacyō god reſtored hȳ his ſyght ayene The .iiii. anna was in the temple of Iheruſalē / whan Ioſeph & our lady bare cryſte to yt temple on candelmaſſe daye For ſhe prophecyed of criſt how it ſholde fall of him. This anna was ſoo holy / yt whan ſhe had be wedded ſeuen yere her huſbonde deyed Thenne went ſhe in to ye temple & was there nyghte & daye tyll ſhe was .iiii. ſcore yere olde. thenne had ſhe grace of god to ſee hȳ bodely or ſhe deyed & had him in her armes. The .v. anna is our ladyes moder. So whā our lady was of age & brought in to the temple and left there with ye other vyrgynes of her age to lerne moyſes lawe and to ſerue god nyghte & daye. This Anna had a huſbonde that was called Ioachym oure ladyes fader / & was come of ye kynred of Dauyd for the prophetes had told longe tofore / how the kynred of dauyd ſholde deſcende downe to cryſt & had wryten it in bokes yt were kepte in ye treſorye in ye temple then kynge herode of Iheruſalem thoughte to torne ye lyfe of god to hȳ & to his eyres / and toke the bokes oute of the treſory. and made to brenne them for the mynde of cryſt ſholde haue be forgotē and by this meane to haue torned the lygnage of dauyd to hym / wherfore there be no bokes that telleth howe Ioachym deſcended fro Dauyd. ¶But whan herode hadde done this foule dede yet were ther ſome good wyſe men yt had copyes of this bokes with in thē at home ye tolde how Ioachym came of ye kyngdom of dauyd for dauyd had many chylderē & one of theym was called Natan / of ye whyche come leuy / & there was a nother called panther & of hȳ came Barban yt was Ioachyms fader. yt maryed our ladyes moder (Pater eius Ioachym) mater vero āna vocati This Ioachym that was our ladyes fader / & her moder Anna whan they had this chylde / ſhe was gyuen after in maryage to Ioſeph. And ſo both Ioachȳ & anna ended theyr lyfe full vertuouſly. Therfore as god ſayth. Of a good tree comyth good frute Soo of this good woman came a holy ofſprynge. Soo lete vs ſerue this holy woman yt ſhe maye pray for vs now & euer. Amen.

¶Feſtum tranſfiguracionis domini celebratur .vi. die Auguſti.

THe ſatyrdaye euer in ye fyrſte hole weke of lente is redde the goſpell of Mathewe ye .xvii. chapytre. (Aſſūpſit Iheſus petrū & Iohānē In ye whiche is ſhewed how yt our ſauyoure toke .iii. of his dyſcyples peter Iames & Iohan his brother & ledde thē vnto a hye moūte yt is called Thabor & there he was trāſfygured byfore thē. And his face ſhone as ye ſōne & hys clothȳge were whyte as ye ſnow. And there appered Moyſes & Hely ſpekynge with hym &c. All this was done for our lernynge / & our grete cō forte & Ioye yt is to come. For in that ye our lorde was thus tranſfygured in to ſoo greate bryghtneſſe / Betokeneth the glory that ye ſoule & body of euery cryſten man & woman ſhall haue here after yf they lyue well in this worlde & kepe the cōmaūdemētis. This daye is greatly pryuyleged in holy chyrche. In ſo moche yt orders ben gyue as this day thoruth all cryſtēdome and grete pardons be graūted to this day in dyuerſe places. As in to ſyon plener remyſſyon and alle is to the wele & comforte of man & for a purueance to ſanctyfye his ſoule / that in the laſte reſurreccyon the ſayde ſoule Ioyned to the body maye togyder be gloryfyed & trāſfygured in clerneſſe more / bryghter than is the ſonne and ſo euer to endure. Thenne to haue more knowlege of this tranſfyguracyon. ye ſhall vnderſtonde that oure lorde toke thyſe thre dyſcyples & appoſtles. For by cauſe he was more famylyer with theym than with ony other. & alſo to Peter he made afore by promyſſe to be hede of ye chyrche & prynce of the appoſtles And Iohan he toke for a ſynguler loue yt he had to hym and for his vyrgynyte. And Iames the more for by cauſe he ſholde fyrſte dye for his loue / & take martyrdome. Alſo our lorde had there Moyſes / that was dede before this tranſfyguracyon a thouſande yere & fyue hondred And alſo Hely the greate prophete that was a thouſā de yeres & more afore tranſlate in to paradyſe a lyue and is yet a lyue. And ye ſayde Hely is preſerued to preche agaynſt Antecryſt in thende of the worlde and the ſayde antecryſt ſhall putte him to deth / and martyre hym. ¶Thyſe two he toke in ſygnefyenge. yt he is and ſhall be Iuge of alle that is dede as Moyſes was thenne. And is in body and alſo of all thoſe that ben a lyue / as is yet the ſayde prophete. Hely in paradyſe. And alſo for by cauſe that they bothe faſted. fourty daye in penaunce / as it is ſhewed of Moyſes (exodi xxx. & of Hely .iii. regū .xix. & ſoo we rede not of Abrahā ne of Noe / or of ſuche other that then were in lymbo with Moyſes nor alſo of Enoch that yet is alyue with the ſayd Hely in paradyſe. So thenne by this may we lerne that it pleaſeth moche our lorde that cryſten people faſt .xl. dayes / that is to ſaye the lente / that they may be the more able at tranſfyguracyon the whiche ſhall be on paſche day / and more clerely whan we ſe our lorde & maker face to face in his glory. where through we our ſelfe ſhall be tranſfygured in ſoule and body in to an vnſpekable bryghetnes durynge withoute ende in all Ioye and gladnes. Some peraduēture that here this wyll ſay that they wolde faſt / but they may not. For ye whiche it is too vnderſtande that there ben nyne cauſes for the whiche a perſone is not bounde to faſt. Fyrſt as is a womā with chylde for ſhe muſt prouyde for two and ſoo of congruence ſhe ought to haue two meles / or refeccyons / without yt ſhe be of ſtronge and of good compleccyon / thenne ſhe may faſt ſome daye in the weke. The ſeconde ben nouryces that gyueth chyldren ſouke. The thyrde ben ſeke folke that may not ete whan comyn tyme requyreth / but they that haue ye goute be not by this excuſed / for to them is a good medycyne breed and water. The fourthe ben poore people that haue not wherof to take a good mele / or theyr refeccyon ſuffyently at a dewe houre but go from dore to dore. The fyft be poore people that lyeth bedred and may noo ferder. And haue not mete ynough / yf that ſuche faſte theyr mede ſhall be grete / yf ryche people faſt not they fall in to dampnacyon The ſyxt be fote men and horſmen that haue grete Iourneys that eete for neceſſyte. And elles they be not excuſed. The ſeuenth ben thoſe that ledeth theyr lyues in grete laboure but handcrafty men ben not excuſed therby. The eyght ben yonge people. For as ſaynt Thomas in .ii. ſecunde ſayth A yonge man may he excuſed tyll he attayne & come to .xxi. yere of aege for ſo longe he groweth in all his partyes / and by moche faſtynge he may demenyſſhe it. Nor for at twelue yere of aege lete hym faſt fryday in the lente at ye leeſt. And at .xiiii. yeres two dayes in ye weke. And at .xviii. thre dayes in the weke. And at .xx. foure dayes in ye weke. And at .xxi. all the dayes in lente. ¶The ix. ben aeged people that may not ete / but they that in aege haue good ſtomackes and ben hole ben not by this excuſed.

Hec vincencius:

¶What forme & ordre we ſhall kepe in oure faſtynge oure lorde & the ſayd Moyſes & Helye by theyr enſample techeth vs. For our lorde in faſtynge prayed / & Moyſes whan he dyde faſt toke good hede what our lorde ſayd vnto hym whā he gaue hym of his lawes & commaundementes. And Hely the prophete was euer goynge / & in lyke maner wyſe ſhold we do as moche as we may in the tyme of our faſt in lente / entende to prayer / and to dyuyne ſeruyce / & to take good hede what is ſayd at ſermons and prechynge / & of the preeſte whan he is in the pulpytte / and to bere it awaye / and to do therafter in as moche as ye may. In rehercynge and techȳ ge the ſame to your chyldren and ſeruauntes yt ye haue charge and power of. ¶Alſo goynge to holy places and to pardons / that we may the ſooner be releaſed and haue forgyuenes of our ſynnes / & after to come to the mount of heuen yt we laboure for / the whiche is our herytaūce where we ſhall ſe the tranfyguracyon of our lorde god our maker and redemer moche more larger and more bryghter / & more gloryous than euer Peter and his felawſhyp ſawe hym than in this ſayd mount of Thabor. For in this mounte ſhall we ſe ſenſybly without fere or fallynge downe to the grounde / as the ſayd appoſtles dyde. The fader / the ſone / and the holy gooſt with an excellent glory there reſydent and reygnynge lorde and god / worldes without ende in the myddes and amonge his cytezyns and ſayntes there can not nor may no tongue ſuffyſe to tell. ¶Of this mounte and gloryous Cyte of heuen we fynde this wrytynge that / ſorowe / heueneſſe waylynge / nor wepynge there is none nother pouerte nor ſekeneſſe. No man there is hurte / no man there is greued nor hated / nor enuyeth a nother / couetyſe there is none nor deſyre of mete and drynke / nor of ony worſhyp or power. There is no fere nor of theyr malyce that they haue to man and woman to brynge theym to theyr dongeon of helle deth of body and of ſoule ſhall neuer be there / but glorye and Ioy that neuer ſhall ceaſe wt euerlaſtynge grace there ſhall be no dyſcorde / but all thynges in order / and accorde with other in contynuell gladneſſe. There ben all thynges quyete and reſtfull in grete clerte / and bryghtneſſe / not of the ſone that ſhyneth here the whiche it ſhall not nede. For our lorde hym ſelfe gyueth and ſhall gyue yt cyte his lyghte And Iheſus the lambe of god is / and ſhall be the lanterne there of. There ben none aged people nor none other wretchydneſſe of age / but all people ſhall be there at full age of our lorde .xxxii. There is none nyghte / nother derkeneſſe nor gaderynge of cloudes nor none exceſſe of hete nor colde but all thynges ſo temporate / that eye neuer ſe ſuche / nor ere neuer herde. Nother it may here be perceyued of mannys herte or mynde / but onely of thoſe whiche be worthy to haue it / the names of whome ben wryten in the boke of lyfe the whiche haue taken hete in this worlde theyr penaunce by grete paſſion and ſtreyte lyfe / and nowe ben in the blyſſe of heuen ſeruynge him day and nyght. And aboue all theſe what Ioye and glorye ſhall be to theym that is and ſhall be accompanyed with all the ordres of aungelles / as angels / archangelles / thrones / and domynacyons / pryncypates / & poteſtates / cherubyn / and ſeraphyn / & to all the heuenly ſpyrytes of ſo hygh vertue. And to beholde ſo innumerable cō pany of ſayntes about our lorde Iheſu Cryſte / dyſtyncte & kepynge theyr ordre and felawſhyp moche bryghter ſhynȳ ge than the ſterres of heuen. As is our lady ye moder of god the patryarkes and the prophetes / the appoſtles and euangelyſtes / martyrs / and confeſſoures / with vyrgyns and all other ſayntes.

¶Narracio.

¶We fynde that a dampned ſpyryte was compelled to tell a ſymylytude of the Ioyes of heuen / and he ſayd this enſample / yf a man were on the toppe of an hye hyll and myght ſe by poſſybelyte fro hȳ on eche ſyde the ſpace of an .C.M. myles / & all that ſpace in compaſſe were full of whete / & euery • ere of that whete were ſhynynge alſo bryght as the ſonne yet all this lyght were not in comparyſon lyke too the leeſt bryghtnes and clerenes that the Iuſt people gloryfyed hath & ſhall haue in heuen. Thenne all chis conſydered that we haue oft in our mynde remembraunce of this gloryous hyll of heuen / and this ſolempne tranſfyguracyon of our lorde god and his ſayntes / and wel to vnderſtande it in our fayth and that we loue it with all our herte / and laboure therfore contynuelly in thought / worde / and dede. For the kyngedome of heuen aſketh none other pryce but thy ſelfe / and ſo moche it is worthe as thy ſelfe. Therfore gyue thy ſelfe therfore / and thou ſhalte haue it. Be neuer in fere for the pryce. Pur lorde Iheſu cryſt gaue hym ſelfe for to deye to the entent to make vs a mancyon and kyngdome vnto his fader. Wherfore beware and lete no ſynne reygne in you / & thereby exclude our lorde of his habytacyon within your ſoules Out haue euer with you the ſpyryte of lyfe in all goodneſſe and vertue that ye may optayne & come to this ſayd tranſfyguracyon in heuen. Amen

¶Of the ſwete and holy name of Iheſus whiche ſhall be the ſeuen daye of Auguſte.

IN the fyrſt book of ſcrypture is wryten yt after god of his in fynyte goodneſſe hath made man / & ordeyned hym to be lorde & haue domynacyon of all other lyuynge creatures & he broughte or cauſede them to be broughte as it pleyſed him before man adam to the entente that he ſholde knowe all that was made for man. & to gyue to euery lyuynge creature a name / accordynge to his nature and to ye propryete therof. Therfore it is of congruē ce / that of and for the nobleneſſe / dygnyte and vertue of euery good thynge oughte to be prayſed magnyfyed & loued the name that ſygnyfyeth that ſame thynge Specyally the more / yf the impoſytoure & gyuer of the name hath perfyte ſyence and knowlege bothe of the thynge / but of all the names that euer hath or ſhall be in the vſe and knowelege of man. The name Iheſus ſygnefyeth ye mooſt noble / mooſt honorable / and the mooſte precyouſe thynge that euer was is or ſhall be. (Quia filius dei) Iheſus is the name of the ſone of god the ſeconde perſone in the trynyte (Ante ſeculo Before the worldis creacyon predeſtynate and ordeyned in the hye wyſdome of the godhede. thus in our nature and kynde to be named and called Iheſus. Though it were in terra ex tempore) To vs here in erthe ſhewede as a newe Impoſycyon / ſent and releued frome heuen by thaungell gabryell the whiche after he hadde of his heuenly meſſage ſhewed to the bleſſyd vyrgyne. Marye how ſhe ſholde conceyue / and brynge forth a chylde a ſone. Filium. He added and ſayd. Vocabis nomen eius Iheſum) Thou ſhalte name and calle hym Iheſus (Luce primo) ¶And the ſame wordes after that were ſayd vnto her holy huſbonde Ioſeph The very true wytneſſe and keper of our blyſſed lady moder and vyrgyne. Be not aferde ſayd the aungell of god vnto Ioſeph / drede the not to take mary thy ſpouſe and to abyde with her for that ſhe hath conceyued / that is to ſaye the chylde that is in her / is of the holy ghoſt. De ſpiritu ſā cto eſt ¶And ſhal brynge forth a ſone (Et vocabis nomē eius Iheſum. Mathei primo. And atte his cyrcumcyſyon where he ſhed fyrſt of his blode (Vocatum eſt nomen eius Iheſus / This bleſſyd babe was of theym named and called Iheſus. ¶By the whiche name Iheſus / he was called or clypped by for he was cōceyued ſo in his moders wombe ſayth the euangelyſt (Quod vocatum ē priuſquam in vtero conciperetur Luce ſecundo / ¶O thou bleſſyd Iheſu. O thou ſouerayne Iheſu. O holy and heuenly name Iheſus I beſeche the be to me / and al that worſhyp and honoure and loue thy holy name Iheſus be to vs very Iheſꝰ. What is Iheſu to ſaye / wyll ye aſke me / by cauſe I haue deſyred hym to be to vs very Iheſus. Forſothe Iheſꝰ by interpretacyon Eſt idem quod ſaluator ſeu ſalutare vel ſalus. ¶Iheſus is as moch to ſay as a ſauyour / a helth gyuer / or helthe it ſelf. All we be ſynners / and all we be borne the childerne of yre / and haue nede of grace ſayth ſaynt Poule. Of whome ſhall we haue this grace / and be delyuered frome ſynne / and certaynly of none other / but of Iheſu / that is Plenus gracie et veritatis. et per quem gracia et veritas Iohannis primo. Of Iheſus full of grace and alſo by who me all the grace and our ſaluacion cometh. And alſo with out Iheſu no grace may be hadde / and alſo nor no good dede ne operacyon may be wrought / Iohannis decimo quin to) Sine me nichil poteſtis facere) for this blyſſed Iheſus the holy faders and patryarkys / Abraham / Iacob and other / mourned longed / and ſyghed cryenge and callynge. Veni domine veni) Come lorde come Diſcende / Come downe gracyous Iheſus / and delyuer vs out of pryſō that we all ben in / & muſt goo to for the ſynne of adam. Of this deſyred Iheſus and of his blyſſed actes & dedes wroughte and done by hym and his name be the propheſyes the fygures the ſygnes and oracles and tokens innumerable wrytē in holy ſcrypture. And though in ſcrypture be founde other perſones of this name Iheſus filius Naue / other wyſe called Ioſue. And Iheſus filius ſyrac. And Iheſus the ſone of Ioſodech / and though eche of theſe were accordynge to theyr name helpers / and in maner ſaluatoures of ye people that then were. But there was neuer none that was vnyuerſall ſauyoure and delyuerer frome ſynne / but our IheIheſu cryſt the ſone of god of whome Dauid ſayd and propheſyed. The fader god in heuen hath ſent his onely ſone Iheſu god and man / to hele and to redeme all man kynde Miſit verbūſuum et ſanauit omnes / and this confermyth celeſtis paranimphus that is the heuenly meſſager gabryel ſayenge vnto Ioſeph the ſpouſe vntoo oure blyſſed Lady / This Iheſus he ſayd ſhall ſaue and redeme all his people he ſhall delyuer theym of theyr ſynnes. Ipſe enim ſaluum faciat enim populum ſuum a pectatis eorum) Iheſus thenne may wel be called and knowe ye for a certayne that it is a name of myghte and of grete power. ¶Iheſus is alſoo a name of pyte and ſocoure Iheſus is and perpetuelly ſhall be to his louers rewarder and premyoure. ¶That our lorde Iheſus is of myghte and power it appereth. In rerum creatione. In demonium ſubiectione: et in miraculorum oꝑacōe The myght & power of Iheſu firſt I ſay is ſhewed and appereth in the creacyon and makynge of the worlde / and of all that is therto. For as it is wryten in holy ſcrypture (Prouerbi .viii.) Iheſus / that is to ſaye the hye wyſdome of the fader / was before in eternyte with the fader / or heuē or erthe / ſonne / or mone / water / fyſſhe / foule / or beeſt. And byfore ony lawe / or ordynaunce of ony creature in heuen or in erthe was made or create. And as it foloweth in the ſame chapytre. Iheſus not onely thus with the fader / before makynge or creacyon of the worlde / but alſo he was. Cum eo que cuncta componens). Iheſus with god the fader was the fourmer / the maker / the ſhaper of all theſe thynges before ſayd. This wytneſſeth and confermeth the euangelyſt Iohan ſaynge thus. Oīa per ipſū facta ſunt et ſine ipſo factū eſt nichil). By Iheſu ſayth the holy goſpell / all thynges were made and created / and without Iheſu there was neuer ony creature made. O Iheſu ſyth it is ſo yt here in erthe men for a ſmall power / a tranſytory domynacyon in a reame / in a cyte / or in a countre receyue grete reuerence & worſhyppe What honoure / what reuerence / what laude / or prayſynge ought to be gyuen to the Iheſu / that thus by creacyon arte lorde of all creatures / of whome and by whome euery thynge hath his beynge and ſubſtaūce / certaynely no tonge may ſpeke / nor herte thȳke it / this name Ieſus is exalted as wytneſſeth ſaynt Poule aboue al names. In ſo moche yt. In nomine ieſu omne genu flectatur celeſtyum terreſtriū et infer norum. Ad philypenſes .ii. In ſentence to ſay. All the power of aungelles in heuen / of deuylles in hell / & men vpon erthe is ſubget to Iheſu and to hym / and to his name bowe and gyue reuerence / honoure and worſhyppe. The whiche conſyderynge pope Iohan the two and twenty of that name / and to ſtyre the people to haue the more reuerence to oure honourable Iheſus graunted to euery perſone dyſpoſed / that as ofte as the blyſſed name of Iheſu is reherced in the dyuyne ſeruyce / and dooth bowe his knees and that maketh inclynacyon or ſmyteth hymſelf vpon his breſte with deuocyon and reuerence / ſoo ofte he ſhalle haue .xx. dayes of pardon and remyſſyon of ſynnes. Alſo I ſayde that the myghte & power of Iheſu is ſhewed ī ſubduȳge of wycked ſpyrytes. The whiche nedeth not longe to treate of. For it is manyfeſted Innumerable in all the foure euangeliſtes how they drede Ieſu fledde hym were caſte oute of them yt they vexed / by Iheſu ſomtyme a legyon of deuylles from one man And howe they haue noo power / but of ye ſuffraū ce of Iheſu as playnly ſheweth in the ſtory wryten Mathei viii. & Marcy .v. And many other places of the goſpel. and not only thus by Iheſu in hys owne perſon / but alſo by his diſcyples deuylles and curſed ſpyrytes were ſubgette and obeyed / as it is wryten Luce .x. Domine ecia demonia ſub • i cuintur nobis in nomine tuo) Lorde ſayde the diſcyples to Iheſu with grete Ioye / forſoth in thy name lorde euyll ſpyrytes obeye to vs Thys wyll euery cryſten mā / this power may not can not be demynyſſhed leſſed. For Iheſus is god of Infinite power. therfore as then ſo euer ſene & euer ſhall contynue yt who ſo euer call deuoutly & truſte verely in this holy name Iheſu / he ſhall not / he maye not fayle of helpe wytneſſynge ye prophete ſayenge) Quicū que vocauerit nomen domini ſaluus erit Iohānis .ii. Of many ſtoryes that ſhewe ye ſame / one I ſhall telle you. In the tyme of kyng herry ye thyrde there was in the chircheyerde of ſaynte Edmoundes bery a chylde with a payre of tables in his honde ſtudyenge to make hys letters & to wryte / & ſodeynly he was by the power of god rapte / & taken frome that place & brought in to ferre & ſtraunge coūtrey / & then ledde in to a grete palays or halle and there he mette with other thre chylderen that were of dyuerſe regyons broughte the ſame tyme in ſuche fourme as he was There was alſo a relygyon man that moued thyſe chylderen to confeſſyon the whiche they made to hym & receyued abſolucyō And then the monke dyde vnclothe theym / And bad theym Ioyne theyre hōdes togyder in maner of prayenge and goo forth And where or wheder ſoo euer they were ledde and broughte / & what ſoo euer they herde or ſee they ſholde withoute ſeaſynge call on the bleſſyd name Ieſu And that Iheſu ſholde euer be in theyr mouthes. After this / thyſe foure chyldren were brought to places where ſoules were tormē ted and peyned and fendes and deuylles wold haue take thyſe ſayd chyldern & caſte them in to payne. & as they had be taught / cryed & called / Ieſu Ieſu Ieſu / & the wycked ſpyrites anone and at all tymes fled from them After this dredfull wyſyons they were broughte to delectable and pleſaūte places / and there they ſawe angellys and holy ſoules and of dyuyne ſecretes / and of ye vnſpekable Ioyes of god Iheſu. For mannys wytte and knowynge can not in this lyf comprehende the leeſt prouynce therof this ſene and done the chylderen were broughte ayene to the ſayde hall / & & clothed ayene by ye ſayd relygyous man. And thenne reſtored to theyre proper countreys. And the .viii. daye after the ſayd rapte of this fyrſte ſpoken chylde he was fyrſte ſene & foūden in the ſuberbes of bery & his tables in his honde Thyſe vyſyons was ſoo enprynted in this chyldys mynde that alle the tyme of hys lyf there myghte no worldely myrthe come in his herte / nor ony thynge cauſe hym to laughe. ¶A ſtorye lyke to this There is wryten of Nycholas that was in the purgatory reueled to Saynte patryk how he paſſed all peryllys / and auoyted the deuylles oonly ſayenge. (Iheſu adiuua me Iheſu miſerere mei) Alſo a deuyll ſayd to ſaynt bernarde / whan he bad hym in he name of Iheſu / go oute from the woman that the vexed. ¶(O nomen terrybyle Iheſu. iam cogis me exire) O dredfull name Iheſu / thou conſtreyneſte me to departe ſayde the fende. O merueylous O thou hy. name Ieſu how is it ſeen that thy hye name Iheſu is ſoo dredde to ſpyrytes / that of theyr owne nature haue in comparable knowlege connynge and myghte vnto ony erthly creature. How dare ſpecyally ony cryſten creature be ſoo bolde to dyſpleaſe the. or doo that is or myghte be contrary to thy name Iheſu / that is to ſaye contrarye to ſaluacyon of hym. Be ware man beware and remembre the of that dredefulle worde / that Iheſu ſhall ſay to them that here diſpleaſen hym and lyuen wyth oute drede of hym. (Ite maledicti in ignem eternum) Go ye curſed people frome me in to euerlaſtyne fyre The contrary) and to the greate Ioye ſhall be ſayd to theym that here haue lyued in drede and loued hym. (Timentes autem dominem glorificat) Sayth the prophete. Iheſu gloryfyeth and takethe to hys blyſſe men dredynge hym wyth loue and ſhall ſaye to theym. (Venite benedicti patris mei. poſſidete paratum vobis regnum. Mathei .xxv. Come ye bleſſyd of my fader take poſſeſſyon of the kyngedome of heuen to be partenars of my blyſſe and Ioye / ¶To this name alle prophetes bere wytneſſe▪ and ſo haue therby remyſſyon of ſynnes ¶The myght and vertue of the name Iheſu I ſayde / all is ſhewed (In miraculorum operacione) In the merueylous and plente full myracles that Iheſu ſhewed and wroughte hymſelfe / and haue be done and wrought in his name / the whyche ben innumerable For manyfeſte it is / that bothe of hym and in hys name / thouſandes haue be myraculouſly heled. and ſaued / the blynde and that neuer ſee before haue theyre ſyghte the dome theyr ſpeeche the lame crepellys and croked theyre ryghte members and lymmes. The deef theyr herynge. the lepers theyr clenſynge For this there ben many auctorytees and enſamples both in the poſpellys and in actybus appoſtolorum. Mathei quarto) Is wryten that Iheſus wente ouer all galylee prechynge and techynge and helynge al maner of langour and ſekeneſſe in the people. And (Marcy .iii.) is this ſame thynge to this entent. and how Iheſus gaaf the ſame power to his dyſcyples. Many other and vnknowen how many tymes the experyence of the vertue of this name Iheſus hath be ſhewed to theym that haue loued and truſte in thys bleſſyd name Iheſus.

¶Narracio

¶It is wreten of a broder of the mynours / remembrynge hym of the vertue and myracles done in the name of Iheſu. and for to auoyde a greate feuer and ares that he hadde he wyth deuocyon wrote this name Iheſus) and put it in water and with a ferd full herte in Iheſu he dranke the water and anone he was hole.

¶Narracio

¶Of a deuoute yonge man / it is alſo redde / that he prayed to god to haue the meanes howe he myghte beſt loue hym. and contynue in the ſame loue. an angell appered and toke hym a byll. wherein was wryten (Iheſu fili dei propicius eſto michi peccatori) Iheſu the ſone of god be mercy full to me ſynner. Open thy mouth and ete this ſayde thangell for by vertue of Iheſu & to this name / ye trynyte is enclyned to fauour thangellis to ſerue & helpe the / ye deuylles to flee frome the all vexacyons to be ſwaged / & heuē to be opened. ¶Of alle thyſe yt ſayde yonge man in vertuous lyuȳ ge had experience (as ſayd the ſtorye / cōfyrmacyon of all ye premyſſes / is playne of ye mouth of our lorde Ieſus the laſt chapytre of Marke. (In nomine meo (dicit Ielꝰ) demonia encient linguis loquuntur nouis) In the ſeconde pryncypall it is ſayde / that Iheſus is a name of pyte and of ſocour Here mayſte thou ſhewe and preche / how for pyte that he had of mankynde. ¶And for to ſocoure and releue hym of myſery that he was in. Iheſus wolde meke hymſelfe for to be come man / and ſo procede yf thou wylte in his actes of myſery / of pouerte / of ſapyence / & ſpecyally of the cyrcumſtaunce of his paſſyon. Fyrſt that we ought to meke vs too hym that he dyſtroy our pryde / he ſuffred his heed for to be crowned with ſharpe thornes / and yt we ſholde not forgete hym in proſperyte / his ryght hande was peryſſhed wt a grete and boyſtous nayle to haue pacyence in aduerſyte / beholde his payne in his left hande to dyſpyſe erthely and vayne Ioyes / his fete nayled towarde the erthe is a myrour & a ſpectacle / and in ſygne that he loueth the he ſpredde his armes to clyppe the / & boweth his heed to kyſſe the. All his blyſſed body is lyke an haubergyon mayled with droppes of blode and in token that this was pure and hole loue our mercyful Iheſus our pytefull Iheſus ſuffred his ſyde too be opened his herte with a ſpere to be perced / & euery droppe of his precious blode to be ſhedde for the & me & al mankynde. Thus Iheſus hath verefyed the prophecye that is wryten. Yſaye v. Quid vltra debui facere et non feci). ¶What ought I. What myght I. What woldeſt thou man that I dyde for the more than I haue done. Haue I not gyuen myn owne lyfe for the. Quia maiorem caritatem nemo habet. &c. More loue can not be ſhewed than to gyue lyfe for his frende. And as the holy man ſaynt Bernarde ſayth in Iheſus name that and my paſſyon were not ſuffycient for the redempcyon of man I wolde for the loue that I haue too man yet ſuffre agayne that I haue ſuffred. ¶O we vnkynde wretches / worſe than vnreaſonable creatures / yf we mourne yt not / ſorow the not / pyte the not Iheſu in thy paſſyon / that for pyte of vs thou woldeſt be tourmented and deye for vs ¶And alſo yf we for the and in thy holy and blyſſed name Iheſu be not pacyent in all aduerſytees / redy to ſuffre for the vexacyons / trybulacyons / Iniuryes / wronges / repreues / ſykeneſſes / and all maner extremytees & dyſeaſes / & yt wyth deſyre & Ioye wyth thyne apoſtles and dyſcyples of whome it is wrytē (Actuum quinto. Ibant gaudentes a cō ſpectu conſilii quoniam digni habiti ſunt pro nomine Iheſu contumeliam pati. &c And ſaynt poule ſayth in the ſame book the .xx. chapytre. he was redy to dey for hys Mayſters name Ieſu (paratus ſum mori) Haue thenne after the coū ſeylle of Bernarde. Ieſus euer in thy honde in thy mouth & in thy herte / by whome yu ſhalte now dyrecte all ye powers bothe of ſoule & body (Iheſus (iniquit) ſemper ſit in manu. ſemper que ſet in ore. ſit in ſinu. quo tui omnes ſenſus dirigantur et actus) And that I ſayde for the laſte prȳcypall / ſholde moue euery perſone to the premyſſes. For Iheſus I ſayde / is wyll and ſhall be / thy rewarde ferre & a boue thy me cytes. Iheſus ſaythe to all hys ſeruauntes. (Venite ad me omnes qui laboratis et onerati eſtis. et ego reficiam vos) Come ye all to me ſayth Iheſus that laboure / take burden & I ſhall refreſſhe you. I ſhalle rewarde you / I ſhall recō penſe you. Where with good Iheſu / ſurly wyth Ioye blyſſe eternall. with fruycyon / vyſyon & knowelege of the bleſſyd trynyte with Ioye that comprehendeth all that pleyſeth & ſuffreth no thynge with it / that dyſpleyſeth and Ioye that ſhall neuer be taken frome vs. Quod nemo tollit a vobis) ſayth Iheſus) This is the name & there is none other to be ſaued by (Non eſt aliud nomen ſub celo datum hominibus in quo oportet nos ſaluos fieri (Actuū .iiii) Iheſus thenne I beſeche the graunte vs here to loue ſo to folow the in mekeneſſe / pacyence & charyte / that we maye come to ye where euer we ſhall ſee the preche prayſe the abyde with ye Ioye in the. and neuer to departe frome the. Amen.

Narracio

¶It is redde that a man lyued many yeres and dayes in peaſyble wyſe with hys wyfe accordynge to theyre degree. thenne the enmye of all vertuous lyfe intyced theym / temted and broughte theym bothe vnto a ſoule nable temptacion to haue deſtroyed themſelf. The huſbōde not knowynge of his wyues temptacyon ne the wyfe of her huſbonde. Thys temptacyon troubled theym bothe ſoo moche / yt neyther of theym coude well ete / drynke ne ſlepe. But euer were ſyghynge and in heuy chere. In proceſſe of tyme of vnwoned conforte betwene them they demaunded and aſked eche of other the cauſe of theyr heuines and ſorow and ſhewed The man and huſbonde after many queſtions made of the woman and not ſatiſfyenge her / at laſt he anſwered and ſayde. Certaȳly my trouble is that I am daye and nyghte / erly and late / etynge & drynkynge / or what ſo euer I doo / or occupye / tempted for to hange myſelfe. telle me now wyfe ſayde he what is the cauſe of your heuyneſſe and why ye neyther ete / drynke / nor ſlepe as ye haue be accuſtomed The wyfe anſwered and ſayde. Forſothe Syre I am in the ſame temptacyon and wyll. And anone thorugh Inſtygacyon of the deuyll / they were bothe conſented and agreed to perfourme this falſe temptacōn. And anone made redy theyr halters and theymſelfe with all that ſholde be had / to execute that curſed dede to haue hanged theymſelfe. But before that they ſholde begynne this fowle and horryble dede. The wyf ſayde to her huſbonde. Syre ſayde ſhewe neuer yette taſted ne haue not drōke of oure beſtewyne. lete vs ſayd ſhe drynke ones therof or we deye. I cō ſente and graunte / ſayde the huſbonde / ſhe fette of the deſyred wyne. & whan it was before theym bothe of a bleſſyd cuſtome that they had whan they ſholde take ony ſuſtenaū ce they ſayde that one to that other drynke we / Or lete vs drynke or in lyke termes. As thus / I drynke to the wyſe in the name of Iheſus with the comyn bleſſynge In nomine patris et full et ſpiritus ſancti. Amen. Bibamus in nomine Ieſu). And ſhe receyuynge and drynkynge of the wyne in the name of Iheſu. And anone theyr temptacyon boyded and was gone. Et fugit dyabolus) And the deuyl fledde frome them. And they thenne cōtryte ſhewede this and confeſſyd theyr ſynne openly / to the magnefyenge of the gloryous and heuenly name Iheſus. ¶Bernardus (Habes anima mea reconditum electuarium cum vaſculo vocabuli quod eſt Ieſus. quod nulli vn quam ̄ peſti inefficax inuenitur.)

Narracio

¶It is wreten that a paynym beynge conuerted to the criſten fayth wherfore the deuylles had ſoo moche enuye that they vexed hym with bodely hurte and ſenſyble / that they bete hym many tymes. and ſpecyally in his bedde. Thenne this man as he was taughte of an holy manſowed this name Iheſus in foure corners of the ſhetes of hys bedde. & after this / the deuylles as they were accuſtomed to come in ſenſyble wyſe to his chābre / for to haue bete and vexed hym ¶But whā they were nere towarde the bedde they ſterted abacke and ſtood a ferde and ſayde mowynge and with a croked countenaunce / Ha Iheſu / ha Iheſu. and thus this man was ſaued frome betynge. ¶He thenne vnderſtondȳ ge ye vertue of this name Iheſꝰ made and ordeyned a lōge • pere / and faſtened this name Iheſus in thende. And whā ſomeuer this curſed ſpyrytes apperede vnto hym to trouble or vexe hym / he helde and putte the ſpere wyth the name of Iheſus agaynſte ye deuylles / & they fledde & ranne awaye alle cōfuſed. And thus thys man was noo more / by theym troubled ne aſſayled. But euer after was delyuered fro alle temptacyons and troubles of theym. By the vertue of this holy and ſwete name of Iheſu.

¶Narracio

O wolde Ieſu yt mē coude folowe & loue Ieſu as a knyght yt I rede of whiche wente to Iheruſalem whan he was come thyder he vyſyted in ordre by and by all thoſe places where ony acte or dede was done in by our lorde Iheſus from his byrthe vnto the place of his aſcencyon. Thenne he conſyderynge that he had no mo places to vyſyte or to folowe Iheſu / but onely in heuen where Iheſus aſcended. And in conſyderacyon he was in ſo grete deſyre & affeccyon to be with Iheſu that the ſoule of hym there departed from his body. Wyſe & lerned men vnderſtande that this man for Ioye yt he had in his pylgrymage & in Iheſu was dyſceaſed / made his herte to be opened & there was wryten therin. Ieſus amor meus). Iheſus my loue. O ſayth ſaynt Auguſtyn de ciuitate dei (libro decimo octauo. Capitulo quadrageſimo nono. Quid amicius. quid dulcis nominare nomē ieſu. What is more frendlyer / more louelyer / and more ſweter to name than Iheſu. Example

Narracio.

¶There was a woman that through thynſtygacion of her ennemy the euyll aungell / her herte fell in to ſuche an obſtynate opynyon that ſhe in noo wyſe / nor by ony perſuacyon wolde forgyue certayne treſpaces doone to her. A good holy man truſtynge in the holy name of Iheſu in her extreme ſekenes wrote this holy name Iheſus in her forheed / & anone the vertue of this hygh name Iheſus wrought in her ſo that it molefyed and melted her herte / that wt all the power of her herte ſhe forgaue all treſpaces aſkynge Iheſu forgyuenes of her Induracyon & obſtynacion thankynge hym of the remedy. Wherfore euery man ought to honoure / ſanctyfye / and halowe this daye in the reuerence of this holy & ſwete name Iheſu. Amen.

¶Sequitur de ſancto Laurencio.

GOod frendes ſuche a day ye ſhal haue ſaynt Laurence day goddes owne holy martyr. His martrydome as maximus ſayth / ſhyneth to all holy chyrche and lyghtneth all the worlde / wherfore ye ſhal come to god and holy chirche and ſhal faſt the euen. ¶This ſaynt was holy in lyuynge and grete in cō paſſyon of ferynge. Saynt auſtyne ſayth that enſaumple in doynge is more commendable / than is prechinge and techynge therfore ſaynt Laurence gaue all cryſten people too ſhewe agaynſte malyce mekeneſſe / and agaynſte coueytyſe largeſſe / agaynſt perſecucion and tribulacyō loue and ſwetnes. ¶Whan Sixtus the ••• e had be in ſpayne he brought Laurence with hym to Rome / and made hym archedekyn to ſerue holy chyrche and poure people. Thenne had the emperoure enuye to hym and purpoſed for to do hym to dethe Thenne Laurence to ſhewe mekeneſſe agaynſt malyce / enquyred faſt after poure people / and wente vnto them / and gaue them mete and drynke and clothes and ſo he came to a wydowes housthere as was many pore people lodged / ye whiche wydowe had be longe ſeke of the hede ache. Thenne laurence had compaſſyon on her and made her hole and mekely waſſhed all the poore peoples fete / and ſerued them of mete and drynke. And for he herde that there was a poore man beſyde in a place that was blynde he went thyder and heled hym So euer the more the emperoure ſhewed malyce to hym / the more he gaue hym to mekeneſſe and to holy deuocyon / he ſhewed alſo agaynſt couycyſe largeneſſe. For whan pope Sixtus hadde taken to Laurence the treſoure of holy chirche to kepe and to gyue to them that hadde moſt nede. ¶Then̄e bleſſed Laurence folowed his mayſter and ſayd. Sancte pater noli me derelinquere) Holy fader forſake notte me. For I haue deled all the treſoure that thou tokeſt vnto me / wherfore goo notte thou vnto thy paſſyon alone but lete me go with the / as we haue ſerued god to gyder / ſo lete vs ſuffre dethe to gyder. Then ſayd the pope / I wyll go to fore and thou ſhalte come after and ſuffre more penaunce than I may / for I am olde and thou arte yonge / and mayſt ſuffre more than I / and therfore make the redy▪ For there is grete tormente ordeyned for the. Thenne were there ſome herde laurence ſpeke of treſoure. Thenne the emperoure ſente after Laurence / and ſayd. Oſtende michi theſauros eccleſie) Shewe to me the treſoure of the chirche / or ellys thou ſhalte be put to ſuche a tormente that thou ſhalte be fayne to delyuer it. ¶Then how pope Sixtus and ſaynt Laurence came vnto this treſoure / ye ſhall here. ¶We rede yt there was an holy man / that was named Orygines that conuerted phylyp the emperoure of Rome Thenne the emperoure ſent a knyght of his in to fraūce / wc with moche people to ouer come fraūce. This knyght was called decyꝰ and in ſhorte tyme he made Fraunce ſubiectes vnto the emperoure as they were before. Then whan this emperoure phylyp herde that decius hadde done ſo well to greate worſhyp to decius and to thanke hym for his Iourney. Themperour toke with hym a fewe men and rode out of rome agaynſt decius to welcome hym home thenne Decius ſawe that the Emperoure dyde hym ſo grete worſhyp he thought it had be for drede and not for loue & thoughte to be emperoure hym ſelfe / and ſo in the nyght nexte after as themprour lay in his bed ſlepynge / decyus ſlewe him & toke all his people to rome wt hȳ / then whā the romayns & the ſenatours herde there of what for drede & what for loue they made decius emperour. Whan phylyps ſone herde telle yt his fader was dede in this wyſe / he was a ferde leeſt deciꝰ wolde haue ſlayne hȳ & gaue his faders treſour to holy chirche & bare it to pope ſixtꝰ & laurēce prayēg hȳ if ſo were ye deciꝰ ſlew hȳ they ſholde dele this treſour to holy chirche and to poore people that had nede. Thenne Decius ſlewe Phylyps ſone for feere / leeſt he wolde haue venged his faders dethe whan he had come to mannes ſtate / and this was the treaſoure that pope Syxtus and Laurence had / & for this treaſoure they put Laurence in to pryſon. Thenne was there a man that hyght Lucyllus in pryſon yt by grete wepynge had loſt his ſyght. Thenne Laurence made hym to ſe agayne / and cryſtned hȳ / wherfore many blynde men and women came to Laurence / & had theyr ſyght. Thenne themperour ſent to laurence to delyuer ye treaſure. Thenne he prayed hym of thre dayes reſpyte / & then he wolde ſhewe hym the treaſour. So theſe thre dayes Laurence was lete out of pryſon / and went and gadred all the poore people to gyder that he myght fynde / blynde / lame / and croked / and the thyrde day he brought them before themperoure to his palays and ſayd. Lo here is euerlaſtynge treaſour / this wyl neuer fayle / for it wyl endure for euer in heuen. So ſhewed Laurence largeneſſe agaynſt couetyſe / for he deled for goddes ſake all the goodes and rycheſſes that he hadde / and he myght haue ſpente it in vayne pleaſures and in worldly operacyons yf he hadde wolde. Alſo in tourmente of ins paſſyon / he ſhewed perfyte loue and feruent ſwetenes. Then̄e the emperour in grete furoure and anger commaunded to brynge forthe all maner of Inſtrumentes of tourmentrye. ſcourges / nayles / ſtones / ſalte / pytche / brymſtone / brennȳ ge coles / yren / ſhaftes / barres of yren / and gredyrons. And cōmaunded that all ſholde be ſpente and worne vpon Laurence / but he wolde ſhewe treaſoure & forſake his god that he beleued on / and for to adoure and doo ſacryfyce to mawmettes and ydolles. Thenne ſayd Laurence / thou vnblyſſed man / theſe metes and drynkes haue I euer deſyred & ſought. For ryght as ſwete and delycyous metes and drynkes pleaſeth & ſatyſfyeth thy body ſo theſe tourmentes pleaſen my ſoule / and maken me ſtronge & myghty to ſuffre paſſyon for my lordis ſake. Then was themperour wroth and commaūded to bete hym with ſcourges full of knottes and leue not tyll the blode ranne downe on euery ſyde. and then they layde cheynes of yren brennȳge to his ſydes yt brenned the fleſſhe fro ye bones. & euer laurence thanked god hertely Then was decius wode for wo. and ſayde thoughe yu wyth thy wytchecrafte ſcorneſt my tormentys / yet thou ſholdeſte not ſcorne me. And then he cōmaunded ayene to bete hȳ with whyppes and knottes of lede tyll the bones were bare. Thenne laurence helde vp his hede & prayenge to god / thenne came a voyce fro heuen & ſayde. Thou muſte ſuffre more tormentes and paſſyon for the loue of me this Deciꝰ herde it hymſelfe And thou ſhall come in to greate Ioye & blyſſe Thenne ſayd decius to the people / ye maye here alle how the fendes come and cōforte hym / go and bete hym ayene with ſcourges / then was there a knyght of themperours that hyghte romanus) that ſawe an angell with a ſhete of ſylke come & wype laurence ſydes. Then he forſoke the emperoure / and became the dyſcyple of ſaynt laurence & laurence anone cryſtened hym. Thenne Decius made to ſmyte of romanus hede thenne decyus dyde make a greate fyre & ſet a gerdyren theron / to roſte Laurēce and threſted hym downe with fyre forkis / thenne laurence loked vpon thēperoure & ſayd yu wretche yt ſyde that is roſted ynough / ete therof whyle that other ſyde roſteth I drede not thy tormentis and caſt his eyen vp to god & ſayde. Lorde Iheſu take my ſpyryte. & ſo he yelde vp the gooſt. Thenne the tormentours went theyr way and left the body lyenge there thenne come cryſten people and toke the body and beryed it wyth grete lamentacyon. Thus laurence ſhewed mekenes ayenſte malyce. and largenes ayenſt couetyſe / ayenſt paſſyon loue and ſwetneſſe for the grete loue that he had to god / made hym ſet noughte by all his tormentes that were do to his body / Saynte Gregory telleth how there was a preeſt yt hyghte ſtaculus / and was beſy to a mende a chirche of ſaynte laurence yt was deſtroyed with lombardes but he wanted brede to his werke men & made moche ſorowe therfore And he prayed to god and ſaynt Laurence beſely of helpe / and then he loked in to an ouen and foūde it full of newe whyte brede and he wende it wold haue ſerued thē but for a weke / & it founde them Inough all the tyme that his werke was in makynge.

¶De aſſumptione beate marie virginis.

GOod frendes ſuche a daye ye ſhall haue the aſſū pcyon of our lady. And it is called ſo for that daye her ſone toke her vp in to heuen body and ſoule / and crowned her quene of heuen / for the aungelles of heuen came to fetche her vp. Aungelles ſyngyng came with proceſſyon agaynſt her with roſes and lylyes of paradyſe. In token that ſhe is roſe lylye and floure of all women / and they dyde homage to her. For all aungelles and ſayntes in heuen made Ioye and melody in worſhyp and honoure of her / and ſo holy chirche maketh mynde of her aſſumpcyon. And yet the goſpell of that daye maketh no mencyon but of two ſyſters / that was Martha & Maudelayne and ſayth thus (Intrauit Iheſus in quoddā caſtellum et mulier quedā &c) ¶Iheſus entred in to a caſtell and a woman that was called Martha toke hym in to her hous. And ſhe had a ſyſter that was called Mary / and ſhe ſatte at cryſtes fete and herde hym ſpeke. Thenne was Martha beſy for to ſerue cryſte / and ſhe ſayd to hym. Syr bydde my ſyſter aryſe and helpe me. Then anſwered cryſt Maria meltorē patrē elegit q̄ nō auferet ab ea) Mary hathe choſen the better parte / yt ſhall not be taken awaye fro her. Theſe ben the wordes of the goſpell of yt daye / & here be no wordes of oure lady as by ſemynge. But he yt redeth what ſaynt Ancelme ſayth / there he may ſe yt the goſpel perteyneth all to our lady & to the lyuynge of her. For ſhe was the caſtell yt Iheſus entred in to / for ryght as a caſtel hathe dyuers propryetes that longeth vnto a caſtell / that it ſholde be myghty and very ſtronge▪ ryghte ſo was oure bliſſed Lady before all other women that euer was. For there as all women be frayle and feble and eaſy to ouercome / oure lady was ſtronge as a caſtell / and agaynſtode ye cautelles of the fendes engynes / and put them beſyde at all tymes / for ryght as a caſtell hathe fyrſt a depe dytche / ryght ſo had our lady a depe mekenes in ſtrengthe of the caſtell / in ſoo moche ſhe paſſed other in vertue of mekeneſſe. Wherfore god choſe her to be moder to his ſone before al other womē and therto cryſt bereth wytneſſe ſaynge thus. (Quia reſpexit humilitatem ancille ſue) for god behelde the mekenes of his handmayden / all generacyons ſhall bleſſe me. This dytche yf it be full of water / it is the more ſtrenger to the caſtel / this water is compaſſyon that a man ſholde haue of his ſynnes and for other peoples dyſeaſe / This water had our lady. Vpon this dytche lyeth a drawe brydge that ſhal be drawen vp agaynſt the enemyes. And lette downe agaynſt frendes / by this brydge is vnderſtonden obedyence / For ryght as a man ſhall not lete downe the brydge too his enemye thoughe he byd hym / In lyke wyſe a man ſholde not lete the fende come to his ſoule though he tempte hym But a none as he is boden ony thynge that is helpe & ſoucoure vnto his ſoule than ſhall he lete downe the brydge of obedyence / and the ſoner the better. This dyde oure lady whan the aūgell gabryell tolde her of her concepcyon of her ſone ſhe lete not downe the brydge a none rylle ſhe knewe wheder he was a frende or an enemye and ſayd ſhe ſholde contryue and be a mayde / & kepe the vowe of chaſtyte that ſhe had made to fore. And as ſhe herde that ſhe lete downe the brydge of obedyence and ſayd (Ecce ancylla domini) Lo here goddes owne honde mayde be it done to me after thy worde. This caſtell is treble or thryes double walled. The fyrſt wall betokeneth wedlocke for fyrſte ſhe was wyfe vnto Ioſeph / or elles the Iewes wolde haue ſtoned her as for a lechoure and yf that ſhe hadde contynued without wedlocke / and ſo the ferther wall betokeneth pacyence and the ynner vyrginyte the whiche is clene maydēhode. But that is lytell worthe but it be ſtrengthed with the wall of pacyence / and lytell helpe is for maydenheed / it is lytel worth that can nothynge ſuffre of perſecucyon nor dyſeaſe / but all way playnynge and grudgynge / & to be a claterer / a Iangeler / a curſer / a waryer / and a ſcolde of her tonge / theſe defende not maydenhede / but rather caſt it downe / for maydenhode ſholde be of fewe wordes / & that ſhe ſpeketh ſholde be honoure and worſhyp bothe to her perſone and to all them that be in her preſēce. For it is an olde englyſſhe. A mayden ſholde be ſeen and not herde. This vertue had our lady. For ſaynt Bernarde ſayth / rede al ye goſpel ouer & yu ſhalt not fȳ de yt our lady ſpake in her lyfe ony more than foure tymes. The fyrſt to Gabryell. The ſeconde to Elyzabeth. The thyrde to her owne ſone in the temple. The fourthe at the weddynge in the cane of Galyle. Thus muſt the wall of pacyence defende the wall of maydenhode. This wall of maydenhede and yf it be well kept it is paſſynge all other. As Bede ſayth / wedlocke is hye there as it is well kepte / but yet wydowhede is hyer. But vyrgynyte paſſeth al and hath mooſt worſhyp in heuen paſſynge all other. This walle kepte our lady / for ſhe was clene by frewyll and by vowe / and ſhe had a degre paſſynge al other maydens that euer was and euer ſhall be / for ſhe was bothe mayde and moder. And in this caſtell is a gate that betokeneth fayth. For ryght as it is unpoſſyble for a man to go through a wall of ſtele / ryght ſoo it is impoſſyble to a man to pleaſe god without faythe. This fayth had our lady paſſynge all other. For as it ſemeth Impoſſyble for a woman to conceyue without carnal concupyſcence of man / for it was neuer ſeen before / but by techynge of an aungell ſhe beleued. And ſoo came Cryſte and entred by the gate of byleue in to ye body of our lady. This gate had a toure aboue / whiche betokeneth charyte / for that is aboue all thynge / and that vertue had our lady. Well may ſhe be called a caſtell / for ryght as all maner of people fle in too a caſtell both olde and yonge for drede of enemyes. In ſo moche that the leeſt chylde that can crye or ſpeke that is a ferde of ony thynge / anone cryed / Lady / lady for ſocoure and helpe. For ſhe is ſocoure and helpe both to yonge / and too olde / leſſe and more in ſykeneſſe and in helthe. The holy gooſt is capytayne of this caſtell / and his knyghtes ben holy aungellys that goth with oure lady bothe nyght and daye / In this caſtell ben two maner of ſyſters Martha and Mary Magdalene (Martha recepit illum in domum ſuam) Martha receyued hym into her hous / and was beſy to ſerue hym / and the other ſate ſtyll and had grete luſt too here hym ſpeke. By theſe two ſyſters I vnderſtōde two maner of lyuynge of people / that one is actyue / and that other cō templatyue. Martha betokeneth actyue / that is beſyneſſe in this worlde / but that ſh • • e be for Cryſtes ſake / that is to take poore people in to his hous / and then to gyue them mete and drynke / clothes herborugh / viſyte them that be in pryſon comforte the ſeke / blynde and lame and to burye the dede. By that other I vnderſtonde the contemplatyffe that is to the people of holy chirche that ſholde voyde in all that they may this worldes beſyneſſe / and gyue theym too all ſpyrytuell occupacyon. And thoughe they do thus / yet there be couetyſe people of the worlde that ſaye that it is all loſt that men of holy chyrche haue / for it ſemeth to theym that they do noo good. Saynte Auſtyn ſayeth that all the worlde is holy chirche / but yet god anſwered for them and is theyr aduocate and ſo he wyll at all tymes whyle they lyue in reſt and inpeas with in theym ſelfe. But nowe ſe how oure blyſſed Lady moder of oure ſauyoure Iheſu Cryſt ſatyſfyeth both theſe lyues / ſhe was fyrſte named Martha / For there as Martha was beſy to receyue oure ſauyoure Iheſu cryſt in her hous / oure lady receyued hȳ into her body and there he was .ix. monethes / and ſhe fedde hym and after came poore and naked into this worlde / and ſhe gaue hym mete and drynke of her pappes and ſoo fedde hym And whan he was naked / ſhe clothed him and nouryſſhed hym / and whan he was ſyke by kynde of his youth / ſhe heled hym and whan he was bounde honde and foot / in his cradell as in pryſon / ſhe came to hym and vnboūde hym & toke hȳ and healed his ſores with the mylke of her pappes and whā he was dede ſhe holpe to burye hym in his tombe and thus ſhe fulfylled the offyce of Martha perfourmyng the .vii. werkes of mercy & yet ſhe was many tymes troubled in her herte / whan ſhe muſt bere hym froo countre to coūtre that was ful of mawmettes and there as ſhe knewe no man. And whan that ſhe ſawe hym taken and ſtryped naked / beten with ſcorges that all his body ranne wt ſtremes of blode nayled on the c •••• e / and ſo done to deth that was to her grete trouble. Thus was oure lady actyue / for as the goſpel telleth / ſhe gaue ſoo grete delyte to her ſones wordes that ſhe bare in her herte / all the lyfe and techynge of cryſt. In ſomoche that ſhe taught the foure Euangelyſtes. Marke / Mathewe / Luke / and Iohan moche of that they wrote. And namely ſaynt Luke. For he wrote moche of the manhode of cryſt and ſo fulfylled the offyce of Mary For it was for the beſt / whan her ſone ſtyed vp into heuen ſhe lefte all her beſyneſſe / and gaue her to contemplacyon tyll her ſone fette her out of this worlde. Thus euery man that can vnderſtonde may ſe that this goſpell is conuenyent to be redde for it toucheth the lyfe of our lady. Thenne for this day is thende of her lyfe in this worlde. Therfore holy chyrche redeth this goſpell in example to all cryſten people to perfourme the ſame lyuinge in as moche as they may & as god wyll gyue theym grace to ſerue our lady. I ſhall ſhewe you an enſample

¶Narracio.

¶We fynde of a clerke that loued our lady wel for he redde of her beaute he had grete luſt to ſe her / & prayed beſyly that he myght ones ſe her or he deyed. Thenne at ye laſt came there an aungell & ſayd to hym / for thou ſerueſt our lady ſo wel thou ſhalt haue thy prayer. But one thynge I tell the / yf yu ſe her in this worlde thou ſhalte leſe thy ſyght for the grete clerenes of her. Thenne ſayd he I wyll well ſoo yt I may ſe her. Thenne ſayd the aungel / come to ſuche a place & yu ſhal ſe her. Thenne he was gladde & thought that he wolde hyde his one eye & loke with that other. Soo whan he came to yt place / he layde his hande ouer ye one eye / & ſawe her with yt other eye. And ſo came our lady & he ſawe her / & ſhe went a way anone / & he was blynde on that eye & ſawe with that other. Thenne the ſyght lyked hym ſo well that he wolde fayne ſe her agayne and prayed nyght and day that he myght ſe her agayne. Thenne ſayd the aungell yf thou ſe her agayne thou ſhalte leſe the ſyght of that other eye. And he ſayd I wyll well though I had a thouſande eyen. Then come to ſuche a place and thou ſhalte ſe her. And ſo whan he came he ſawe her. Thenne ſayd our lady / my good ſeruaunt whan thou ſawe me fyrſt yu loſt one of thyn eyen / how wylt thou do now whan yu haſt loſte that other eye. Thenne ſayd he / dere lady I wyll well though I had a thouſande eyen. Thenne ſayd our lady / for thou haſt ſo grete lykynge to me yu ſhalt haue thy ſyght with bothe thyn eyen agayne as well as euer yu haddeſt before and better / & ſo he had. Then̄e ſerued he our lady euer after to his lyues ende / and wente to euerlaſtyng blyſſe. To the whiche almyghty god brynge vs all. Amen.

¶De ſancto Bartholomeo appoſtolo.

GOod frendes ſuche a daye ye ſhall haue the feeſt of ſaynt Bartylmewe goddes owne appoſtle / & ye ſhall come to the chirche and here your dyuyne ſeruyce in the worſhyp of god and ſaynt Bartylmewe. Ye ſhall vnderſtonde that Bartylmewe is aſmoche for to ſaye as. Filius ſuſpendentis me) the whiche is for to ſaye. The ſone hangynge vpon me or vpō waters. Then ye ſhall vnderſtande that god is he that hangeth vpon waters in two wayes. The fyrſt is whan he hanged vpon the cloudes in the fyrmament tyll he ſeeth tyme to lette them downe. Another waye he hangeth vpon waters / whan a man or a woman is ſory for theyr ſynnes / and wepynge ſore for his treſpace bytterly. Then god taketh his teres and hangeth them of the hye hylle of heuen / where all the ſayntes of heuen may haue them in ſyght in grete Ioye to al ſayntes and to all the aungelles that ben in heuen / whan they maye ſe man or woman that hathe done amyſſe in many treſpaces to forſake theyr ſynne and do no more / therfore the teres of man or woman that is ſory for theyr ſynnes in this maner quenched the fyre of helle. Of theſe teres ſpeketh Iohan Gryſoſtome and ſayth. O thou teere that arte mekely let in oryſon and prayer with good deuocyon / thy myght is ſoo grete that thou gooſt to heuen and takeſt the worde of the Iewes mouthe makynge hym to torne the to ſaluacyon that before was in waye of dampnacyon. Alſo thou makeſt thyn accuſers dombe the fendes and ſo thou quencheſt the fyre of helle that fendes made redy agaynſt thy comynge / and thus god hangeth vpon waters. Thenne bycauſe ſaynt Bartylmewe was goddes ſone / as all ben that ſerueth hym / he was hangynge vp in foure wayes / in deuocyon of holy oryſons prayenge / & in faith monycyon / and in ſuffrynge of paſſyon. He was hangynge to god warde in deuoute oryſons / for that the whiche he ſaſayd with his mouth he thought in his hert / ſo that his herte was alwaye hangynge vp towarde god bothe in worde and in dede as the preeſt ſayth in the maſſe Surſum co • da Holde vp your hertes / thus this holy ſaynt Barthylmew had euer his herte to god for deuocion.

Sequit̄ ſermo de natiuitate glorioſiſſime virginis marie.

WOrſhypfull frendes ſuche a daye ye ſhal haue the Natiuite of oure lady / yt is whan ſhe was borne / & ye ſhall faſt the euen & come to god & holy chirche in the worſhyp of our lady ſaynt Mary. Ioachim was her fader / & Anne was her moder. There can no man tell ye Ioye yt Ioachym and Anne had in theyr hertes whan oure lady was borne / for they had prayed .xxx. yere to god nyghte and daye / & dealed moche almeſſe: & for the good dedes yt they dyde they hadde reuelacyon of god yt they ſholde be holy and pleaſe god / & alſo by ye birthe of our lady ye repreef yt they had before of their bareynes ſholde be put awaye / & ſo Anne wente forth amō ge other women. So yt the byrthe of our lady gladded yt fader & the moder / wherfore god ſente theym fruyte of theyr bodyes more by grace than by kynde. Then all ye neyghboures came & conforted Anne & called her doughter Mary aſ ye aūgell bad or ſhe was borne. Ye ſhall vnderſtande ye holy chirche worſhippeth .iii. byrthes. One of our lorde / another of our lady / & the .iii. of ſaynt Iohan Baptiſt. Shewynge openly yt euery body yt wyll be ſaued muſte be thryes borne. Fyrſt of his moder in this worlde / ye .ii. from ſȳne by water waſſhynge / ye .iii. out of this worlde to Ioye paſſynge. The fyrſt betokeneth by our lady / ye .ii. by ſaȳt Iohan baptyſt ye thyrde by our lorde Iheſu cryſte. For thyſe thre byrthes is grete Ioye and myrthe ſeen & herde Though a woman haue grete payne in the byrthe of her childe. I may well byleue ſaynt Anne then our ladyes moder hadde not ſo in her byrth of her childe our lady For ſhe was halowed in her moders wombe holy borne / and holy euer after. So whan ſhe was born & wened & was thre yere of age. Ioachym and Anne & other frendes brought Mary in to the cyte of Ieruſalem tofore the Temple as they had made theyr a vowe tofore. Thenne the Temple ſtode on an hyll & was .xv. ſteyres vp to the dore and ſo they lefte Mary at the nethermeſt ſtayere whyle they made theym redy to doo theyr offrynge Thenne wente Mary to the vppermooſt grece herſelf and knelynge downe made her prayers to god as ſhe had be of a grete age / for the holy ghoſt was euer with her / & gaf her grace. Alſo god ſente her an angell to kepe her and to teche her. And whan her fader & moder had offred / they went home & left her there / & ſhe chaūged no cher • but gaf herſelf all to ſpyrytuel occupacyon / & euery daye from morowe to vndern ſhe was in her prayers / and from vnderen tyll none ſhe occupyed her craft of weuynge of clothes in the Temple and at none the mete and the drynke that was brought to her ſhe gaf to poore peple & was in her deuocyon tyll an angell brought her mete. Thus ſhe lyued ſo clene & ſo honeſtly / that all her felawes called her quene of maydens. And whan ony man ſpake to her / mekely ſhe lowted with her heed and ſayd (Deo gracias) For that worde was comen in her mouth / and therfore ſhe is lykened to a ſpycers ſhop for ſhe ſmelleth ſwete / for the preſence of the holy ghoſt was with her and habundaunce of vertues that ſhe ſholde bere the kyng of vertues. ¶And thus her byrth dayly is Ioye to all good cryſten people. ¶How this daye was fyrſt founde a grete clerke Iohan bellet telleth / there was an holy man that prayed to god often by nyght / and on a nyght as he was in his deuocyons he herde a ſonge of an aungell / that oure lady was borne of her moder and no more of all the yere after. Soo in a nyght he herde this melodye in the ayere wherfore this holy man prayed to god yt he myght haue wyttynge what was the cauſe that he herd ye melody that nyght and nomore of all the yere after. Then came an aungell to hȳ & ſayd yt nyght oure lady was borne of her moder and / therfore the melodye was made in heuē at that tyme. Thenne wente he to the pope and tolde hym how the aungell ſayd / and thenne the pope commaunded that day ſholde be halowed for euer more / thus came this feeſt fyrſt into holy chyrche. Alſo oure lady is borne by water waſſhynge / that is by cryſtnynge. for whan our lorde Iheſu cryſt was baptyſed in ye water of flom Iordan then our lady & the .xii. apoſtles in ye tyme were cryſtned / therfor ryght as our lorde folowed the olde and the newe lawe both & all that felle to a mā of ryght / & ſo our lady fulfylled both lawes / & all felle to a woman at the ſame cryſtenynge / for there her ſone toke his ryght name & ſhe bothe / And as ye goſpel telleth whan our lorde Iheſus was cryſtned the fad of heuen ſpake & ſayd (Hic eſt filius meus &c) Here is my welbeloued ſone. But after he was called Ieſus goddes ſone / & fro ye tyme our lady was called the wyf of Ioſeph & after yt ſhe was called the mode of iheſu to moche worſhyppe of her. The thyrde tyme our lady was born to Ioye paſſynge / for whan ſhe ſholde paſſe out of this worlde her ſone came wt grete multytude of angels & brought her to heuen with moche Ioye / & there crowned her quene of heuen Empreſſe of helle & lady of al ye worlde ſo ſhe is in euerlaſtynge blyſſe.

¶De exaltatione ſancte Crucis.

GOod frendes ſuche a daye ye ſhall haue holy rode daye / in the whiche ye ſhall come to the chirche in worſhyp of hym that was done vpon the croſſe / this daye is called (Exaltacio ſancte crucis) The exaltacyon of the croſſe / that is to ſaye / the lyftynge vf of ye holy Croſſe whan ſaynt Eleyne had ſet the Croſſe in Iheruſalem cryſten people dyde it grete worſhyp But then came the kyng of Perſe yt was called Coſdre & he toke the Croſſe with hym & made the Cyte bare / and bare a waye all that he myght & wente in to the Temple & toke all the treſour Iewels & precyous ſtones & bare them awaye. Thus this curſyd man dyde deſtroye many kyngdomes & ſo bare the holy Croſſe in to his owne countree / Then themperour Eraclius herde therof & was full wroth & ſory / & ſente to this Coſdre to trete wt hym for Eraclius was a cryſten man Then Coſdre anſwered curſedly & ſayd he wolde not treate tyll he had all his peple to forſake cryſtendom & do ſacrefyce to his mawmettes. Then this Emperour Eraclius betoke all to god & gadred hym an ooſt of peple to fyght wt this curſyd kyng Coſdre hopynge to god to gete the holy Croſſe ayen. But whan this curſyd kyng Coſdre came he fell in ſuche a fantaſye & madneſſe that he toke his ſone al the gouernaūce of his reame & lete make an hous for hymſelf in maner of an awter lyke vnto heuen / & made it all ſhynynge golde & precyous ſtones / & ſet hymſelf in the myddes in a chayr of golde / & commaunded that all the peple ſholde calle hym god / & ſo ſate / & the holy Croſſe in his ryght honde in ſtede of his ſone & on left honde a tame kocke in ſtede of the holy ghoſt & hymſelf in the myddes in ſtede of Trynyte and thus he ſat lyke a madde man Then his ſone herde that Eraclius was comynge / he wente ayenſt hym / & met hym at a grete water ouer the whiche water was a brydge. And then by thaſſent of both theyr ooſtes / that the two chyef captayns a myddes of the brydge ſholde fyght for theym all / and bothe endes of ye brydge ſholde be drawen vp / & whiche of them yt had the vyctory ſholde haue both the kyngdomes. Then was Eraclius ſo full in fayth of the Croſſe & truſted in the prayer of people yt he ouercome his enmye. Then Coſdres peple by ſterynge of the holy ghoſt torned to the fayth by free wyll of themſelf / & whan they were all cryſtened / Then wente Eraclius wt both ooſtes to ye olde kyng Coſdre as he ſatte in his trone & ſayd to hym thus. For by cauſe thou haſt doo worſhyp to the holy Croſſe / thou ſhalt choſe yf thou wylt be cryſtened & haue thy kyngdome ayen for a lytell trybute in reſt & peas / or elles to be deed & he forſoke to be cryſtened. Then anone Eraclius ſmote of his heed & made a crye yt his treſour ſholde be dealed amonge his men / & precyous ſtones & other Iewels ſholde be kepte to reſtore the chirches that were deſtroyed & bare the Croſſe to Ieruſalem. And whan he came to the mount of Olyuete towardes the cyte of Ieruſalem rydynge on a trapped hors / he wolde haue ryden in to ye cyte of Ieruſalem but ſodenly the yates felle togyder and was a playne wall. Thenne he was gretely aſtonyed & meruayled gretely of that vengeaunce / & made a grete mone. Then̄e came an aungell and ſtode vpon the gates and ſayd. Quando rex noſter. &c). Whan the kynge of heuen came this way & through theſe gates towarde his paſſyon he rode on no trapped hors / nor on no clothe of golde / but mekely on a ſymple aſſe / gyuynge enſample of mekenes to all people / thenne the aungell went his way. Thenne the kynge with all the deuocion yt he coude or myght do / anone dyde of his clothes to his ſhyrte and went bare fote and bare legged. Thenne the gate opened & he went in to the gate of Iheruſalem and ſo in to the temple and offred the croſſe agayne as it was before. And thenne for ye grete Ioye that the people had of this croſſe / & of the grete myracles yt god ſhewed it was the more worſhypped after than it was afore and the worſhyppe of the croſſe that was caſt downe / after was lyft vp / wherfore this daye is called exaltacyon of the holy croſſe. For as ſaynt Auſtyn ſaythe / the croſſe was fyrſt of grete ſpyte and velony. And now it is of grete worſhyppe / ſo that emperoures and kynges worſhyp and do to it grete reuerence.

Quatuor temporum

GOod frendes this weke ye ſhall haue ymbre dayes / that is wedneſday / fryday / and ſaterdaye / yt whiche dayes Calixtus the 〈◊〉 ordeyned foure tymes in the yere / to all that be of conuenable aege to faſt for certayn cauſes as ye ſhal here. Our olde faders faſted foure tymes in ye yere / agaynſt foure hye and ſolempne feeſtes / & yf we wyll ſhewe vs good chyldrē we muſt faſte and folowe the ſame rule that they vſed. And therfore we faſt foure tymes. Fyrſt in Marche. The ſeconde at whytſontyde. The thyrde bytwene herueſt & ſede tyme. And the fourth before Cryſtmas. Marche is a tyme yt dryeth vp the moyſture that is in ye erthe. Wherfore we faſt yt tyme to drye the erthe of our body of the humures yt be nedeful to the body & to the ſoule. For ye tyme the humours of lechery tempteth a man mooſt of ony tyme of the yere. Alſo we do faſt at whytſontyde to gete grace of ye holy ghooſt yt we may be in loue & charyte to god & to all the worlde. Caritas cooꝑit multitudinē pctō rum ). Charyte couereth ye multytude of ſynnes. Alſo we muſt faſt for to haue mekenes in our hertes / & to put away all pryde yt renneth within vs. Alſo we faſt bytwene herueſt and ſeed tyme for to haue grace to gader fruytes of good werkes in to ye hous of our conſcyence / & ſo by enſample of good lyuynge amonge the people yt we be comyn wt bothe ryche & poore. Alſo we faſt in wynter for to ſle all ſtynkynge wedes of ſynne & of foule erth of fleſſhely luſtes / yt maketh good aūgels & good people to wt drawe them fro vs. For ryght as a nettle brēneth roſes and other floures that growe nye hym. In the ſame wyſe a vycyous man or a woman ſtereth & ſetteth on fyre them yt ben in his company / & for theſe cauſes we faſt foure tymes in yt yere / and euery tyme thre dayes / that betokeneth thre ſpecyall vertues that helpeth a man to grace. That is faſtynge deuout prayenge / & almeſſe dede doynge. And by opynyon of moche people theſe dayes ben called ymbre dayes / bycauſe that our elder faders wolde on theſe dayes ete no breed / but cakes made vnder aſſhes / ſo by the etynge of that they reduced in to theyr mynde yt they were but aſſhes / and ſoo ſholde torne agayne / and wyſt not how ſoone / & by that torned away from all dylycious metes & drynkes & toke none hede but that they had eaſy ſuſtenaunce. This cauſed them to thynke on dethe / & that wyll cauſe a man to deſyre no more than hym nedeth / & abſtayne hym ſelfe from al maner of bodely luſtes & to encreaſe in vertues / wherby we may come to euerlaſtynge blyſſe.

¶De ſancto Matheo appoſtolo.

GOod frendes ſuche a day ye ſhal haue ſaynt Mathewes daye whiche was Cryſtes appoſtle / & ye ſhall faſt the euen & come to holy chyrche in the worſhyp of god & ſaynt Mathew. He is gretely cōmended in holy chyrche for certayne holy vertues that he had. He was obedyent to Cryſt at ye fyrſt callynge. He preched the goſpell wtout faynynge / & he ſuffred paſſyon wtout ony denyenge. Fyrſt he was obedyente to Cryſt at ye fyrſt callynge. For he ſate at a certayne place beſy to gete good / & Cryſt came yt way and loked on hym / & bad hym come & go with hym. Thenne he keſt ſo grete loue to Cryſt yt he left all his goodes yt he had & ſued Cryſt forthe full ſymple & full poore. Alſo he fedde Cryſt gladly / for on a daye he prayed Cryſt to ete wt hym / & made Cryſt a grete feeſt / not with dylycate metes & drynkes / but in fedynge Cryſt & all his company. For he fedde all yt wolde come for cryſtes ſake for moche people ſued Cryſt wherſoeuer he went. Et ſecuti ſūt eū turbe multe). For dyuers cauſes many folowed hȳ ſome to be heled of theyr ſores & of dyuers ſykenes / & ſome to ſe ye myracles yt Cryſt dyde ſhewe / ſome to ete & to drynke wt hym. And ſome yt were his enmyes yt were lerned in ye lawe yf they myght haue taken hym wt ony worde wherby they myght haue accuſed hȳ. And ſome to be refourmed in vertues & to here his doctryne & techynge / as ye appoſtles & many other. (Vn̄ verſus. Moribꝰ ſigna cibꝰ blaſphemia doctrina fuere. Cauſa cū 〈◊〉 turba ſecuta fuit). And whan Mathew had fedde Cryſt thus & all that come wt hȳ. Cryſt made hym one of his dyſcyples / & gaue hym knowlegynge to preche the beleue & goddes worde ſo boldely euer after yt he ſpared neyther for loue ne for drede. Soo this Mathew appoſtle came on a tyme in to a cyte & preched yt was called Nadabar. And there he founde moche people taught by the fendes craft in nygromancy / & taught ſoo many thynges & ſo meruaylous yt it was grete wonder to here to many mennes wytte sand al for the people ſholde beleue in them and do them worſhyp. Then Mathewe anone delyuered theyr nygromancye / ſoo that all the people knewe openly that it was the fendes crafte / wherfore theſe people the whiche dyde beleue on this nygromancy made dragons by the fendes crafte for to ſpyt and degorge flambes of fyre out of theyr mouthes / and brenne ſo that the ſtenche of them ſlewe moche people. And they dyde brynge theſe dragons for to haue deuoured ſaynt Mathew. And whā ſaynt Mathew herde therof he made a croſſe before hym & went ayēſt them & anone ye dragons fel downe deed before hym. Thenne ſayd Mathew to the people. Yf ye haue ony myght reyſe theym agayne to lyfe / but they had no power. Then ſayd Mathewe / yf I were not goddes ſeruaunt I wolde make theym to do to you as ye purpoſed to do to me / but it is the techynge of my mayſter Iheſu cryſt to do good ayenſt euyl / wherfore I bydde you dragons aryſe / and go to ſuche a place as ye ſhall neuer greue man nor beeſt / and anone they roſe & wente theyr waye. Thus Mathewe torned moche people that came to ſe that ſyght / then he preched the people & tol them of the Ioyes of paradyſe / there ſayd he is euer daye & neuer nyght / there is euer youthe and neuer aege / there is helthe and neuer ſykenes / there is roſes lylyes and floures / without welowynge / there be popyngayes / nyghtyngales and dyuerſe byrdes euer ſyngynge / loue reſt and peas with euerlaſtynge charyte. Soo they that byleueth in cryſt and dothe after his commaundementes ſhall come theder and be there without endynge. Thus he preched in a cyte there as curſed people were. And they toke hym and put out his eyen / and keſt hym in to pryſon tyll they toke aduyſement of what dethe he ſholde deye. But thenne there came an aū gell to ſaynt Andrewe as he preched in a ferre countree / & brought hym ouer the ſee there as ſaynt Mathewe was / & then whan Andrewe ſawe Mathewe ſo foule do to / anone Andrewe wepte and prayed to god for hȳ / and anone god reſtored to Mathewe his ſyght agayne / & Andrewe wente agayne to his owne countree to preche agayne as he came fro. And whan Mathewe was out of pryſon he wente and preched in the cyte of Nabadaran the whiche the kynges ſone deyed. Then ſente the kynge after Mathewe & prayed hym to reſtore his ſone to lyfe agayne / & ſo he dyde. Wherfore the kynge & his wyfe & his doughter yt was called eufegeme toke cryſtendome / & the mooſt parte of ye people / & for god hadde choſen this Eufegeme to be an holy woman to godwarde Mathewe bleſſid her / & gaue her the vayle of chaſtyte and charyte / and ſo was after an holy woman / & was kepar of many other vyrgyns. Then deyed her fader and there came a kynge yt was called Hertagus whiche loued this mayden Eufegeme / & prayed Mathewe to helpe hym that he might haue her. then ſayd Mathewe yt myght not be / for ſhe was wedded to the kynge of heuen & myght not breke that ſpouſehede. Then was Hertageus wrothe & badde ſlee Mathewe. And ſo as he ſtode & ſayd maſſe at ye auter / there came one behynde hym & ſlewe hym / & the cryſten people buryed the body in the ſame chirche. Then bad ye kynge to ſette fyre in Eufegemes hous / & that on euery ſyde for to brenne her therin. Then Mathewe appered to her and badde her be of good chere / & anone torned the fyre frō her hous in to the kynges palays / and lefte there nothyng ſaue the kynge and a yonge chylde with hym / and the kynge was ſmyten with meſelry ſo foule / that he for grete payne & wo ſlewe hymſelfe. And ſo the vengeaunce fell on hȳ ſelfe that he wolde haue done vnto other. Now ye may wel ſe by theſe grete myracles that he was an holy man / and therfore lette vs ſerue hym and he wyll praye for vs all to our lorde. Amen.

¶De ſancto Michaele archangelo.

GOod frendes ſuche a daye ye ſhall haue ſaynt Myghelles daye tharchaungell / that daye all holy chirche maketh mynde and mencyon of all aungelles for the grete ſocoure comforte and helpe that mankynde hadde of aungelles / and ſpecyally of ſaynt Mychaell / & for thre prerogatyues yt he had For he is wonderfull in appyerynge / merueylous in myracles werkynge / & vyctoryous in fyghtynge / he was wonderfull in apperynge For ſaȳt Gregory ſayth whā almyghty god wyl werke ony wonderfull dede thenne he ſendeth for Mychaell his ſeruaūt as for his banerer. For he bereth a ſhelde a ſygne of his armes / wherfore he was ſent with Moyſes & Aarō to Egypt to werke merueyles. for though the ſygne was in Moyſes the werkynge was done by Mychael. for he departed the reed ſee & kept the water in two partyes whyle the people of Iſrahell wente thrugh / and ſo paſſed & lad them forth to flom Iordan & kept the water lyke an hylle of eche ſyde of theym whyle they paſſed ſauf & ſounde to the londe of beheſt Alſo Mychaell is keper of paradyſe / & taketh the ſoules that be ſent thydre. Alſo he ſhal ſlee Antecryſte in ye mount of Olyuete & he ſhal bydde all ye deed aryſe & come to the dome & other angelles wt hym ſhal brynge al the Inſtrumentes of our lordes paſſyon the croſſe ye crowne ſpere. nayles hamer. ſpōge. eyſell. gall. ſcourges. and all other thynges that were at Cryſtys paſſyon to them yt ſhall be dampned / yt ſette nought ne byleue not in his paſſyon. Thus it appyereth wonderfully. He wroughte alſo myracles merueylouſly. In Apulia is an hye hylle / yt hylle / that is called Garganus and is nye a grete Cyte and there dwelled a ryche man of dyuerſe catell And as his beſtes wente on the hylle / it happed a bulle to be lefte behynde the other beſtes. Thenne this man & his ſeruaunt went to ſeke this bulle & founde hym ſtandynge before an hole in a grete denne / & thenne one of them ſhot an arrowe at hym & the arowe torned ayen / & ſmote hym yt ſhot the arrowe and hurte hym ſore. ¶Thenne were they ſore a ferde and merueylled what that myght meane and wente to the byſſhop & tolde hym all the cauſe Then the byſſhop prayde to god for to haue parfyght knowleche what it was. Thenne in the moūt of Garganus Mychaell appyered to hym and ſayd / it was goddes wyll that that mā ſholde be hurte For ye ſhall knowe well that I am keper of ye place / wherfore go ye & make a chirche of ye denne / And ſo the byſſhop made a fayre chirche there / Alſo Mychaell appyered to an other byſſhop / and badde hym go to an hylle toppe vnto the mount of Gardell / & there as he foūde a bulle tyed he ſholde make a chirche in the worſhyp of god & ſaynt Mychaell Then were there two roches of ſtone on eyther ſyde yt the werke myght not vp. Thenne ſaynt Mychaell appered to a man that hyght Haymo / & badde hym go & put awaye ye roche & drede no thynge So this man wente thyder and ſette to his ſholders / & badde the roche go vtter in the name of god & ſaynt Mychaell / and ſo the hylles wente vtter as moche as neded to the werke.

¶Narracio

¶We rede alſo in the lyf of ſaynt Gregory / how there was a grete multytude of people in Rome & they ſawe arrowes of fyre come out of the ayer and ſlewe moche people. Thenne ſaynt Gregory prayed to god to ceſſe ye peſtylence. Then he ſawe an angel ſtandynge vpon a caſtell walle wypynge his blody ſwerde. But ye āgell he ſayd was ſaynt Mychael that was ſent thydre to punyſſhe the peple for ſynne. Thus Mychaell was merueylle in myracles werkyng. He was alſo vyctoryous in fyghtynge for whan ye cytezens of Sepontyne were oppreſſyd wt paynems & ſholde gyue them batayll / they prayed oft to ſaȳt Mychaell of helpe Then ye nyght before as ye batayl ſholde be Mychaell appered to ye byſſhop & ſayd to hȳ / haue no drede / but go to ye batayll boldely & he wolde helpe hȳ And ſoo on ye morowe whā the batayll ſholde be / the hylle of Garganus was ouercouered with a grette myſte. ¶And arrowes come out of the myſt fleynge of fyre / and boltes of thonder & hurte moche people of the paynyms / in ſo moche that they ſlewe ye nyght moche people of the infydeles / & ſo many were ſlayne / and they that were alyue ſawe the grete myracle of god & were cryſtned. Saynt Iohan the euangelyſt ſayth in his appocalyps / how Mychaell and his aungelles fought wt Lucyfer in heuen / that is called the dragon and his aungelles / & wt helpe of god Mychaell had the better and droue out ye dragon and his aungelles in to the ayre bytwene heuen & erth And ſoo they be there yet as thycke as motes in the ſonne. And for that Cryſt came to heuen in a blaſt of thonder / and therfore yet whan they here thonder they fall downe to the erthe for fere / & than they goo not vp agayne tyll they haue doone ſome harme / for than they make debates / ſtryues / & manſlaughter / & make grete wyndes bothe on londe and in water / and do moche harme / and yet they wolde do more than they doo yf it were not for drede of god and ſaynt Mychaell. For all theyr ſorowe is to ſe ſoules and aungelles in heuen / in the place there they were in tofore. Alſo there were other ſpyrytes that ſtode not ſtedfaſt towardes god / but flaterynge / the whiche ſaynt Mychaell droue out of heuen in to an yle of the ſee as ye ſhall here. ¶As ſaynt Brandon ſayled on the ſee / he came to an yle and ſawe a tree that was ryght grete bothe in heyght and brede that it was meruayle to ſe / on the whiche tree ſate many birdes / thycker than ye bowes / and were as whyte as ſnowe. Thenne prayed he to god to knowe what they were. Thenne came one of theym & ſate on the ſhyppe borde and batered with his wynges & made a ſounde lyke an organ. Thenne ſayd Brandon / yf yt be come lyke a meſſager / ſpeke and tell what ye ben. Then̄e he ſayd / we were aungelles that ſtode not ſtedfaſt in the beleue as Mychaell was. And therfore we were dryuen oute / Whan Mychaell droue out Lucyfer & his aūgelles / but yet we haue euery day a remedy to worſhip god. ¶Than was Mychaell wonderfull in apperynge merueylous in myracles doynge wherfore lette vs worſhyp this holy aungelle that he may be our ſhylde in fyghtynge agaynſt oure ghoſtely enemye the fende / ſo that we may haue the vyctorye of hym now and euer. Amen.

¶De ſancto Luca euangeliſta

GOod frendes ſuche a day ye ſhall haue ſaynt Lukes day ye euangelyſt. Ye ſhall vnderſtande that Cryſt had .iiii. euangelyſtes / that is Marke. Mathewe. Luke / and Iohan. Theſe wrote ye goſpel The goſpell is no more to ſay but goddes worde Theſe holy euangelyſtes wrote not onely yt god ſpake. But alſo what he dyde / & what he ſuffred for mankynde / for it ſholde be knowen to all mankynde / for euermore to thynke on goddes worde & to do there after. Theſe four be lykened to foure dyuers beeſtes & ſo they ben portrayed in foure partyes of the croſſe on euery ſyde of Cryſt. For Marke a lyon. For Mathew a man. For Luke an oxe. And for Iohan an egle. But let not a man ſuppoſe that they were ſuche beſtes but lykened to ſuche beſtes / for dyuers cauſes. For bycauſe that Mathew wrote mooſt of Cryſtes manhede / therfore he is lykened to a man. And Luke wrote mooſt of Cryſtes ſacryfyce and his dethe / therfore he is lykened to an oxe / for an oxe was offred in ſacryfyce of the olde lawe / in tokenynge that Cryſt ſholde be offred for ſynne of people in ſacryfyce in the auter of the croſſe. And Marke wrote moche of ye reſurreccyon / & therfore he is lykened to a lyon. For as the bokes ſaye and tell whan a lyon hath yonge whelpes they ſhall lye as deed .iii. dayes after they ben whelped / then cometh ye lyon & ſeeth his whelpes deed anone he maketh ſuch a rorynge & a cryenge yt the dede whelpes wake therwith and queken & take lyfe. So whan Cryſt had layd thre dayes in his tombe / thenne the fader ſpake to hym & bad hȳ ryſe & rered hym frome deth to lyfe. ¶Alſo Iohan is lykened to an Egle. For by kynde he flyeth hygheſt in the ayre & nexte to the ſonne & ſo Iohan wrote mooſt of the godhede / & but lytell of the manhede. Theſe be the cauſes yt they be lykened to foure dyuerſe beſtes. ¶But now ye ſhall vnderſtonde that Luke was lykened to an oxe .iii. maner of wyſe yt is in thought / worde & dede. He offred his thoughte to god for there as he was fyrſt beſy to gete goodes of the worlde wt his crafte. For as bokes tel he was fyrſt a leche & for couetyſe of good he ſlewe many a mā bodely Then had be offēded god ſo greuouſly yt a none he offred his thought in ſacrefyſe. For as bokes ſayth / god is hyghly pleaſed wt thought yt is whā a man is ſory for his ſynnes in h • s herte & thynketh verely to for ſake them & a mende hȳ. Alſo he offred his worde in ſacrafyce / for as he was wonte to ſpēde his ſpeche in many ydle wordes or he came to the appoſtle after he tourned his ſpeche to ye profyte of all cryſtē people wherfore he wente to our lady & ſhe taught hȳ ye goſpell / yt he wrote & for he was a mayden / our lady cheryſhed hȳ ye more & ſo taught hȳ ful goodly how ye aūgel came to her in meſſage & what he ſayd & what anſwere ſhe gaue▪ And ſo all thynge that ſhe dyde with her ſone / and of all her doȳg tyll oure lorde was ſtyed vp into heuen. And whan Luke had lerned this perfyghtly / then he loked what Marke & mathew had wryten. And ſo toke at them / & there as they wrote obſcurly or derkly / he wrote more playnly / & openly all thynge. And thus in prechynge / and in techynge he offred his worde vnto god. ¶And alſo he offred his dede vnto god in ſacrafyce. For he payned hym ſelfe with dyuerſe penaunce of faſtynge / and alſoo of harde lyuynge and in wepynge and praynge. And alſo he dyde wryte all the perſecucyon that the appoſtles ſuffred of the Iewes in Iheruſalem whan they had grete purſuyte and tourmentes for Cryſtes ſake. And he wrote all ye perſecucyon of ſaynt Stephen how he was ſtoned to dethe. Thenne went ſaynt Luke to ſaynt Poule / & ſued hym in many myſcheues and dyſeaſes that he had / & in full grete drede / and neuer departed from hym tyll Poule was deed. Thenne wente Luke to a countree that was called Bethany / & there he preched the worde of god / & was there tyll he was .xli. wynter of aege / than he deyed full fayre full of the holy ghooſt. For he lyued in holy vertues / & after his dethe god ſhewed for hym many fayre myracles / & ſo ended in Cryſt & went to euerlaſtȳ ge blyſſe. To the whiche god brynge vs. Amen.

¶De ſanctis ſimone et iuda.

FRendes ſuche a daye ye ſhall haue ye feeſt of Symon & Iude. And ye ſhall faſt the euen & on the morow come too the chyrche / & worſhyp god & theſe holy appoſtles. ¶Ye ſhall vnderſtande yt eyther of them hath two names / yt one was called Symon zelotes / & yt other Iudas Iacola & Iudas thadeus / ſhewinge by theſe how the name yt a man hath in this worlde deyeth & paſſeth out of mȳde whan he is deed / wherfore euery cryſten man ſholde be beſy to take hym a name yt ſholde be wryten in the boke of lyfe / that ſholde laſte euer. And therfore theſe two appoſtles ſuffred grete penaunce / trauayle / trybulacyon / & dyſeaſe / & at the laſt payne of deth for Cryſtes ſake / with meke herte & clene conſcyence. Symon is as moche to ſay as obedyēce / yt maketh a man meke in herte· Iudas is as moche to ſay as confeſſyon ye clenſeth a mannes cōſcyence of all ſȳne. And thus or they dyed they gaue to all men enſāple how they ſuffred dethe for Cryſtes ſake and deyed with clene conſcyēce. And thenne they ſhall be wryten in the booke of lyfe with grete worſhyp in ye fraternyte of heuen. But they that grutchen in theyr hertes of dyſeaſe and perſecucyon & euer pleynynge they haue nede to praye to god to be healed of that ſykeneſſe yt they haue in theyr ſpyrytes.

¶De ſolempni feſto. Omnium ſanctorum.

FRendes ſuche a daye ye ſhall haue all halowen day. And ye ſhall faſt the euen / & on ye morowe come to the chyrche / & worſhyp god and our lady & all halowen. Good frendes ye ſhall vnderſtande yt this feeſt was ordeyned for thre ſpecyall cauſes / & thoſe ben theſe. Fyrſt for the temple halowȳge for omyſſion fulfyllynge / & alſo for neclegent lyuinge. Fyrſt for the temple halowynge / for whan the romayns were lordes of all the worlde they made a temple in Rome lyke a doue hous / and named it Pantheon / & ſet in the myddes of ye temple an ymage that was the chefe mawmet in Rome / & of euery londe in the worlde was an ymage / and the name of the londe that the ymage was of / wryten vnder the fote of the ymage / and all was made ſo by nygromancy yf that ony londe torned from the emperour / anone the ymage of the londe wolde torne his backe to the ymage of Rome & his face to the walle. So whan the byſſhoppes came to ye temple / and founde ony ymage torned / anone they wolde goo to the emperour & tel hym. Thenne wolde they ordeyne an hooſt of people and ſende in to ye londe and ſet them at reſt & peas. And ſo this temple endured thus vnto ye tyme that pope Bonyface the fourthe came. Thenne he went to the emperour yt was called Foca / & prayed that he wolde gyue hym ye temple that he myght put oute the multytude of mawmettes. And to halowe it in the worſhyp of god & our lady & all halowen / & ſo he gaue the temple to ye pope. Thē came there an other pope yt was called Gregory / and commaunded al holy chyrche to halowe the feeſt lyke as it was begonne. Alſo this feeſt was ordeyned by the ſame pope to fulfyll our omyſſyons / for many ſayntes dayes in the yere we leue vnſerued. For there be ſo many yt we may not ſerue echone by hymſelfe / for as ſaynt Iherome ſayeth that there be for eche day in the yere .x.M. martyrs out take ye fyrſt daye of Ianuary wherfore holy chyrche ordeyned that this daye we ſholde fulfyll that we haue left behynde al the yere and thus euery ſayntes euen hath worſhyp of vs / yf we kepe well that day in worſhyp of god & our lady and all halowen. Alſo this feeſt is ordeyned to be halowed to clenſe vs of our neclygence / & vnconnynge / and alſo by worldly occupacyons doynge we be full recheles in kepynge our holy dayes / and therfore this feeſt is ordeyned / for we ſholde make amendes as moche as we may of that we haue treſpaced in other feeſtes / & therfore vnderſtande ye that they be in grete peryll that breke the feeſt / or in ony other worldy occupacyon werkynge / or in ſynne doynge in byenge or ſellȳge / or in ony other falſhode contryuynge. Alſo ye ſhall vnderſtande that this day our prayers ſhall be ſooner herde than ony other day / for this daye all the ſayntes in heuen come togyder to pray to god for vs and therfore ye may well knowe that all comynge togyder ſhall be ſooner herde than yf they came but by one / or two by theymſelfe. ¶The holy ſayntes the whiche ben in heuen were ſometyme as we be now / bothe in fleſſhe / blode / body / and bone / and were our elder faders / and they be full gladde and make moche Ioye whan that they may gete ony prayers or almeſdedes of vs / with the whiche they may preſente our ſauyour and our blyſſed lady prayenge for vs. And for to ſhewe and declare you by enſample how all the ſayntes cometh & aſſembleth togyder as this daye ye ſhall here

¶Narracio

¶We fynde wryten in legenda aurea) that in the ſame yere this feeſt was ordeyned to be halowed. there was a keper of ſaynte peters chyrche in rome that this daye after matens at mydnyght / whan all the peple were gone frome matens / for greate deuocyon yt he had he wente to euery auter in ye chirche and ſayd his deuocyons. And whan he had gone all aboute / thenne wente he to the hye aulter / and there felle aſlepe and his ſpirite was rauiſſhed. and ſaw the fader of heuen ſyttynge in his mageſte / and a grete multytude of Angellis aboute hym. And thenne a fayre quene wt a crowne on her hede / rychely arayed / and a greate company of vyrgyns & maydens ſuynge her. Then ye kyng roſe aeynſt her and bad to fet a chayre of golde and ſette her therein. Thenne came one clothed in camellys ſkynnes And hym ſued a grete cōpany of gode men. Then came a nother lyke a byſſhoppe and after hȳ many other byſſhoppes. then came a greate multytude as it hadde ben knyghtes and after them moche other people / and all they come before the kynge and dyde hym worſhyp Thenne the byſhop began to ſaye mateyns Thenne ſpake this man to the angell that lad him and aſked hym what all thyſe people were in that araye Thenne ſayde ye angell. ye kynge is God him ſelfe & ye quene is our lady / & he yt was clothed in camellys ſkynnes was Iohan baptyſte & other patriarkis / & prophetes with hȳ The byſſhoppe was ſaynte peter & other apoſtles & cōfeſſours wt hȳ ye knyght was ſaynt George wt other martyrs comyners yt were good true lyuers & ſeruauntys to god here vpon erth & they came all to thanke god for the greate worſhyp that ye haue here in erthe / prayed beſely to god for theym in erth that he ſhold haue mercy on them. ¶This is the cauſe that thys feeſt was fyrſte founde. And therfore lete vs come to chirche and worſhyp god and al halowen yt they maye praye for vs / yt we maye at our laſte ende be of ye nombre yt ſhall worſhyp god that ye boke ſpeketh of / & ſaythe thus (Vidi turbam magnā quā nemo dinumerare poterat / For they be ſo many yt no mā can nombre them And al they pray for vs euermore / that we maye come to that blyſſe that they be in. Amen.

¶In die Animarum.

GOod frendys ſuche a daye ye ſhall haue all ſoules daye / the daye of the ſoules in purgatory there abydyng the mercy of god / & haue moche nede of helpe. and ryght as holy chyrche worſhyppethe alle ſayntes to be holpen by the prayers of theym ryghte ſoo holy chirche ordeyned this day to ſynge and rede and to doo almeſdedes / hauynge full byleue to releſe theym that ben in purgatorye / of theyr peynes / wherfore god wyll yt all chryſten peple to theyr power this daye releue thē for ye leeſt prayer or almeſdede this day done gretly releueth thē. Ye ſhall vnderſtōde yt there ben foure thynges yt greately helpen ſoules yt ben in purgatorye. and that ben thyſe. (Fidelium amicorū oratio / elemoſynarū largio ſalutaris hoſtia et ieiuniorū obſeruatio) That is prayers of frendes deuoutly ſayd & almeſdede doynge & maſſes ſyngȳ ge / & abſtynence in faſtyng. Prayers helpen moche a ſoule For lyke as a Lorde yt hath a man in pryſō or in ony dyſtreſſe & atte yt prayers of hȳ yt he loueth he releſeth in partye or all and that is ſhewed by Enſample.

¶De ſancto martino epiſcopo.

GOod frendes ſuche a day ye ſhall haue ſaynt Martyns day. Whan Martyn was .xv. yere of aege he cut his mantel in two pyeces as he rode amonge other knyghtes / & was not yet cryſtned / & gaue halfe his mantell to a poore man for goddes ſake yt aſked almeſſe. Then̄e the nyght after god had ye ſame clothe & ſayd to his aungell. Martyn yt is not yet cryſtned hath clothed me in this clothe. And Martyn herde this worde out of heuen / and anone he was cryſtned. And anone he left this worldes occupacyon & gaue hȳ all to holynes. Soo as he rode on a tyme yt waye the fende came lyke a man & met hym & aſked wheder he wolde. And he ſayd thyder as god wyll Then ſayd the fende. I wyll be thyn enmye in all that I can. Thenne ſayd Marten / god is my helpe & therfore I drede the not Then Marten wexed ſo holy yt he rered deed bodyes to lyf / & ſo for his grete holynes he was choſē byſſhop of Turon. So on a tyme as men were in grete peryll & lyke to be ſpylt / one of them knewe the holynes of Marten & ſayd. Marten helpe & anone they were holpen Alſo he rode on a tyme in his vyſytacyon a hounde ranne at an hare vnder his hors feet / thenne had he pyte of this beſt & bad the hounde ſtande ſtylle / & lete the beſt go & anone the hounde ſtode as ſtylle as he had be put in to the erthe. Alſo he ſawe an adder ſwȳmynge in the water / and he ſayd to thadder (In nomine din̄ iubeo te redire) In the name of god I cōmaūde the to go ayen where thou comeſt fro / & anone ſhe torned ayen then Marten ſyghed wonder ſore & ſayd. I am ſory yt ſerpentes heren me / and men wyll not heren me. An other tyme he came by the gates of a Cyte that hyght Parys and there he kyſſed an horryble meſell & anone he was hole with the ſame kyſſe. Alſo he was ſo pacyente that many tymes his owne clerkes mocked hym and yet he ſuffred it pacyently & was not wroth. So on a tyme as he rode by the waye in his vyſytacyon hymſelf for that was his maner / he hadde a rough mantell of blacke & came a carte by the waye with caryage / and the beeſtes in the carte ſawe the blacke wauerynge with the wynde they fledde awaye / and all to brake theyr gere / then the carter with his whyppe all to bete Marten and gaf hym many ſore ſtrokes / and all he ſuffred mekely and ſayd nothynge. Then wolde they haue gone theyr waye but they myght not ſtere fro that place tyll they knewe that it was Martē and thenne they cryed hym mercy and thenne anone he for gaue hem / and the beeſtes paſſed fayr forth and all the harneys was ſaue ynough. Alſo on a tyme as Marten ſatte in his celle / the fende come to hym in lykeneſſe of a kyng with a ſhynynge crowne and ſayd. I am come fro heuen to ſpeke with the / byleue on me / (Criſtus ego ſum) For I am Cryſte. And marten loked on hym & ſayd My lorde Iheſu cryſt wyll not come in ſuche araye / and thou be Cryſte ſhewe me thy woundes / and anone the fende went his waye and left an horryble ſtenche behynde hym. Yet an other tyme he came ayen to Marten and repreued hym that he toke people to hym that had ſynned. and were ſhryuen & torned ayen to the ſynne that they had done tofore and ſayd / though thou take theym to thy grace / god wyll not. Thenne ſayd Marten wretche and thou wylt leue thy perſute of cryſten people & aſke mercy with a meke herte. I truſt to god he is ſo mercyfull that he wyll gyue ye mercy. And whā Marten ſholde paſſe out of this worlde & laye in his deed bedde / the fēde came & ſatte by hym dyſputynge with hym yf he myghte haue caught hym in ony worde of myſbyleue in his ende. Marten ſayd to hym / go hens thou cruell beſt / for thou ſhalt no thynge fynde amyſſe with me but god ſhall receyue me Thenne he made to laye hym in aſſhes & heyre / And thenne he ſayd the .vii. pſalmes & the letanye & gaf vp the ghooſt / & 〈◊〉 buryed in his owne chirche with moche honour. Thenne .liiii. wynter after there came a byſſhop and tranſlated hym. And whan he had made all thynge redy / he layde honde on Martens body to haue borne it forth / but he myght not. Thenne thought the byſſhop / it is not Martens wyll to be remeued and left of. Thenne came a fayr olde man and badde hym go to ayene and he wolde helpe hym / and thenne they bare the body in to the tombe without lettyng. And ſo whan the ſeruyce was done / this olde man vanyſſhed a waye And there by they knewe well that it was Saynt Marten. And thenne god ſhewed many fayr myracles for hym.

¶Narracio

¶It happed on a tyme that there were two beggers / that one was lame & myght not go / and that other was blynde and myght not ſee / and ſo to make the people to haue the more compaſſyon of theym. the blynde bare the lame / and the lame taught the blynde where he ſholde goo / and thus they gate moche good and had an eaſy lyfe But they were euer aferde to mete with the ſhrene of ſaynt Marten / leeſt he wolde haue heled them of theyr ſykneſſe. And ſo on a tyme at a ſtretes ende at a tornynge ſodenly at a corner they met with the ſhryne of ſaynt Marten / and anone they were both hole. And the blynde myght ſee / and ye lame myght goo. And then they cryed to ſaynt Marten and ſayd Marten we thanke the for the good that we haue had for thy ſake here tofore. But we thanke the not for our hele / for now we muſt go labour and traueyll / and ſo gete our lyuynge / for the people wyll gyue vs noo more almeſſe / and here tofore we lyued full eaſely with lytell trauell and fared well. Alas alas that we came here this daye / for now our myrthe and welfare is gone. Thus this holy man dyde many

myracles / wherfore ye may ſee that he may do moche with god. Therfore lete vs praye to hym that he may praye to god for vs. Amen.

De ſancta Katherina

GOod frendes ſuche a daye ye ſhall haue ſaynt Katherynes daye the holy vyrgyn & martyr ſhe was a kȳges doughter and came of grete byrthe. But ſhe ſet all her mynde to god and ſet nought by pryde / vaynglory / and rycheſſes of this worlde / for it is but vanyte / but ſhe ſet her all onely in Iheſu. So whan ſhe had be at ſcole & lerned a whyle / anone ſhe wolde dyſpute with ony clerke yt wolde come / for ſhe was enſpyred with the holy gooſt. But whan ſhe herde on a tyme that Maxencyus was come to the towne of Alexandry with ſo moche people and ſo ryally / that the cyte dommed of theym. For he came to make a ſolempne ſacryfyce to his goddes that were of golde & ſyluer in lykenes of bulles and calues / & other beſtes. Thenne ſaynt Katheryn ſawe that & blyſſed her & went in to the temple and rebuked the emperour boldely / & ſayd that he dyde foule amyſſe for to do that worſhyp to fendes / & leue the worſhyp of god in heuen that made all thynge of nought / & ſent man lyfe / wytte & hele / & preued by grete reaſon how Cryſt was bothe god and man and how he bought all mankynde with his paſſyon & dethe on the croſſe / and taught how yt euery man ſholde honoure god and leue all falſe mawmettes. Thenne was the emperoure wrothe and badde take her to warde tyl he myght be at la • ſer. Soo in the meane ſeaſon he ſente after the greteſt mayſters / & the wyſeſt clerkes that myght be in ony coūtree ferre about hym. And whan they were comen he bad them go and dyſpute with Katheryne and ouercome her / & they ſholde haue ryght wel for theyr laboure. Thenne were they wrothe to come ſo ferre to dyſpute with a woman / & ſayd ye leeſt ſcoler in the ſcole had be ynough to ouercome her. But as Katheryn had dyſputed with them with the helpe of the holy gooſt ſhe conuerted theym euerychone to the faythe of our lorde Iheſu cryſt / in ſo moche that they were redy to ſuffre dethe for Cryſtes ſake. Thenne anone Maxencius commaunded to make a grete fyre & brenne theym therin / but by the helpe of the holy gooſt the fyre brenned not theyr bodyes ne the leeſt clothe of them / & yet lay fayre deed as they had ben a ſlepe. Thenne themperour made doo Katheryn to be naked / & to bete her wt ſharpe ſcourges / that ſhe was all blody / & full of woundes / and then he put her in to apryſon .vii. dayes without ony mete or drynke. Thenne had ye quene grete luſt to ſpeke with Katheryn / & toke a knight wt her yt hyght Purphyryus & went to Katheryn. And thenne they ſawe an angell ſet a ſhynynge crowne of golde on the quenes heed / & an other on Purphyryus heed / & bad thē be ſtedfaſt / for within thre dayes they ſholde come to heuē by ſuffrynge of martyrdome. Thenne ſente the emperour for Katheryn / & wende to haue founde her nygh deed / but all yt •• me god ſent her meete from heuen. And whan the empe •• re ſawe her on lyue / he was wood for wrothe / & made her to be ſet bytwene two wheles / & torned one vpwarde & an other downewarde full of hokes and ſwerdes poyntes 〈◊〉 all to raſe Katheryn. Thenne came an aungell as it had be a wynde & all to brake them / & ſlewe .iiii. M. of the tyraū •• s. Thenne ſawe the quene that myracle and came before the kynge her huſbande & rebuked hym yt he ſawe the myȝt of god ſo openly / & wolde not beleue theron. Thenne bad ye kynge lede forthe the quene & cut of her pappes from ye body with hookes and thenne to ſmyte of her heed / & purphyryus buryed her / and .lxxx. of her knyghtes yt were martred with her / & Purphyryus beheded alſo. Thenne ſpake themperoure to Katheryn and ſayd he wolde wed her yf ſhe wolde forſake Cryſt and beleue in his goddes. And ſhe ſayd ſhe ſette nought by hym nor by his goddes. And whan he ſawe that he made to ſmyte of her heed / thenne anone in ſtede of blode came out fayre mylke / & thenne came an aungell and bare the ſoule in to heuen. And aungelles came and bare ye body in to the ayre / and ſoo to the mounte of Synaye / and there buryed it with worſhyp. And there god werketh many fayre myracles to this daye. At the fote of the mounte there is an abbay of monkes that lyueth in grete abſtynence / & this abbay is hye and ſtronge walled / & barred aboute with yron for wylde beeſtes / and in that abbey lyeth ſaynt Katheryn in a fayre tombe of alabaſter / for her bones were fette th • der for the more morſhyp / & aboue that chyrche is a buſſhe there god ſtode in whan he ſpake too Moyſes / & wrote the lawe in two tables of ſtone / and the buſſhe is as grene and fayre as it was the ſame day. Alſo in that abbey is a grete meruayle / and that is this. Euery monke hath a lampe with oyle brennynge / And whan he ſhall deye they knowe by his lampe / for as he draweth to deth ſoo derketh his lampe. And whan the abbot deyeth his bredren ſhall ſȳ ge a maſſe of the holy gooſt / & burye hym ſolempnely / and whan maſſe is doone they ſhall fynde a bylle wryten on an awter who ſhal be abbot and ſo they cheſe theyr abbot. Alſo on ſaynt Katheryns nyght al the byrdes of the countree cometh thyder / and eche of them bryngeth a braunche of olyue in theyr bylles too the place / & as pylgrymes ſayeth the monkes make oyle of the braunches to theyr lampes for al the yere after.

¶In dedicatione eccleſie.

GOod frendes ſuche a daye ye ſhall haue your dedycacōn daye yt is your chyrche holyday / ye ſhall come to the chyrche & here your dyuyne ſeruyce in ye worſhyp of god / & for thre cauſes the whiche the chyrche is halowed for / yt is for ye chyrche clenſynge / for deuout praynge / & for ye deed bodyes buryenge. The fyrſt is for the chirche clenſynge / ye chyrche is ordeyned for al ye people yt come thyder ſholde be in perfyte charyte / & there mete wt god / for god is euer there preſent. And whan all ye people come ſo togyder at this enſygnement it pleaſeth god moche to here them / & theyr good wordes in yt place. But whan the fende ſeeth ony man beſy therto he is full ſory & ſeketh all the wayes yt he can to lete hym fro the chyrche / for they ſholde not come to ye preſence of god. Then whan holy faders knewe the malyce of ye fende / they ordeyned the chyrche to be halowed / & ſo by good prayers ye fende is dryuen out / but yf ony curſed lyuer brynge hym in agayne yt is out of charyte or in deedly ſynne is wt the fende & the fende wt hȳ. But how the fende is dryuen awaye by halowȳ ge I wyll tell you by enſāple yt is wryten in legenda aurea Saynt Gregory ſayth in a boke yt is called (dyalogꝰ). On a tyme as a chyrche was in halowȳge a ſwyne ran̄e amōge ye folke to & fro / & ſo ran out of ye chirch dore / & yt was a fende but yet ye next nyght he came agayne / & made ſuche a noyſe as though ye chyrche fell doune / & then came neuer agayne. but there be many folke yt ſay theyr prayers & they were as good at home as at chyrche / but they erre ayēſt ye fayth of ye chirche. For yf there be ony man or womā that hathe a mater to ſpeke with his goode frende. & wolde feyne haue his entente he wyll goo home to his hous goodly & lowely in hope to ſpede the better. Right ſoo yf ony man wolde pray to god deuoutly / he ſholde come to chirche there is God for he yt is in clene lyf & prayed to god he ſpeketh with hym for many of you wot not how ye ſholde praye The ſettyng of the chirche gyuethe you knowleche. for ye chirche is ſet in ye eeſte & ſo whan ye pray ſet your hertes in theeſt prayeng hertly for mercy with perfyte charyte. for though ye be put out of youre herytage by malyce of the fende. yt is enmye to your ſoules for wee ſholde not haue the Ioye of paradyſe that he was in. and loſt it by his pryde. Alſo we loſte it by our faders treſpaſſe adā Lete vs thȳke yt criſt deyed in the eeſte. therfore lete vs praye beſely in to the eeſt / yt we may be of ye nombre that he deyed for Alſo lete vs thynke that he ſhal come out of the eeſt to ye dome wherfore lete vs pray hertely to him & beſely / that we may haue grace of contrycōn in oure hertes of our miſdedes with ſhryft & ſatyſfaccyon / yt we may ſtōde that daye on the right honde of our lorde Iheſu cryſte and ſo be of the nombre that ſhall be ſaued and come to euerlaſtyng blyſſe & Ioye and that wee maye ſcape ye horryble rebuke that ſhall be gyuen to alle theym that ſhal be dampned & goo to euerlaſtynge peyne / that wyl not be ſory and repente theym / and aſke mercy in this worlde. ¶And thus for deuoute prayers / holy chirche was ordeyned to be halowed / for god ſaythe thus (Domus mea domus oracionis vocabitur) ¶My houſe is called an houſe of prayers. But it is now made an hous of rownyng / why ſperynge cryenge / claterynge / ſcornynge / tales / and ſymple ſpekynge / mouyng of vanyte / and many ſymple wordes and lewde. ¶We rede how Saynte Gregory was at maſſe on a tyme. and Saynte Auſtyne was his deken and bad the people tourne to the popes bleſſyng thenne he ſaw two wymmen rowne togyder in the popes chapell. & the fē de ſat in her neckes wrytȳg a grete rolle / and it lacked pa • chement / and he drewe it out with his tethe and ſoo it felle out of his clawes and ſaynt Auſtyn ſaw it and went and toke it vp. Thenne the pope was wroth and aſked hȳ why he laughed hym to ſcorne and he ſhewed hym what the fende had wreten of the wymmen. And theune he come to the wymmen and aſked theym. what they hadde ſayd alle this maſſe tyme / and they ſayde our pater noſter) then the pope bad rede the rolle to theym yt the fende hadde wreten. And ſaynt Gregory red it. & there was neuer a goode worde therin. Then they kneled downe. and aſked mercy. & beſought ye pope to praye for theym & ſoo he dyde. & brought theym out of the fendes bokes. Alſo for longe reſtynge to holy chirche for whan a man is dede / he is brought to the chirche to his reſt ¶Some tyme the people wexen beryed at home as poure people and the riche were biered in the hylle toppes And ſome atte the fote of the hylle in tombes made of • o • kes. But the ſauoure was ſo greate & greuous Holy faders ordened chirche yardes to berye the people in / for two cauſes One is to be prayed for as holy chirche vſeth. and a nother is for the body ſhalle lye there withoute traueyll For the fende hath no maner of power to ony thyng wythyn criſten beryellis. But yf ſoo be that the body be not worthy to be beryed in ſuche holy groūde. For Iohan bellet telleth that there ſholde none other body be beryed in the chirche / But yf it be the patrone that defende it fro bodely enmyes. or the perſon Vycary preeſt / or clerke that defende the chirche fro ghoſtly enmyes wyth theyr prayers / For ſome haue be beryed there and caſt out ayen on the morowe. and a • le the clothes left ſtyll in the graue. An angell come on a tyme to a warden of a chirche / and bad hym go to the byſſhop and byd hym caſte out the body that he had beryed there. Or elles he ſhall be dede withȳ .xxx. dayes and ſo he was for he wolde not do as he was bode. ¶Alſo we rede in geſtes of rome. that an angel tolde an holy byſſhop that hight encres / how that charles the kyng of fraunce was dampned / he toke away holy chirche right that good people had gyue to fore / and bad hym go and open his tombe and to ſee it thenne the byſſhop toke with hym other people and opened the tombe. and there come oute a grete dragō and fley forth / and left the tombe brennynge within. as it had be a ouyn mouth. and thus to berye in holy place is but lytyll auayle to hem that be dampned Alſo there be many that walke on nyghtis whan they be beryed in holy place but yt is not longe of the fende / but of grace of God to gete hem helpe / and ſome begylty and haue noo reſte. ¶Alſo it happed beſyde thabbey of luſohyl / that iiii. men ſtale an oxe of ye abbotis of the ſame place to theyr layrder. & thabbot dyde a ſentence and curſed therfore within the abbey. So .iii. of them were ſhryuen and aſked mercy and were aſſoyled but the .iiii. deyed and was not aſſoyled / and had not forgyueneſſe. ſo whan he was dede the ſpyryte wente by nyghte and fered all the people about that after ſōne goyng down durſt no man walke. Thenne as the pariſſhe preeſt went on a nyght with goddis body to houſell a ſeke man this ſpyryte went with hym and tolde him what he was and why he went. and prayed the preeſt to go to his wyf & they ſhold go bothe to the abbot and make hym amnedes for his treſpaſſe & pray hȳ for ye loue of god of forgyueneſſe & ſo to aſoyle hym / for he myght haue no reſt. And anone the abbot aſſoyled hym & he went to reſt and Ioye for euermore The whiche Ioye and blyſſe brynge vs alle to / he that deyed for vs on the rode tree. Amen.

¶A ſhort exhortacyon oft to be ſhewed to the people for in this ſpecyally reſtethe the wele of mā & womā ¶Hamus charitatis

DOo to a nother as thou wold be done vnto this commaundemēt haue we of our lord Ieſu criſt in his goſpell. of Mathew .viii. capitulo) where he ſayth. Omnia quecun que vultis vt faciant vobis homines. ita et vos facite illis. Hec eſt lex et prophete.) And it includeth all the lawes & prophetes of god / the whiche obſerued with our feyth is ſuffyſaunt for mannys ſaluacyon. ¶This is the fyrſte age of mankynde men only moued by theyr reaſō and lawe of nature. wt out ony other techȳg obſerued effectuelly for theyr law. After ye trāſgreſſyō of whiche oure lord gaaf to moyſes .cc.xlviii. cōman̄dementes affermatyf: accordyng in nōbre (Scdm Ioſephū To the bones of mānis body beſyde ye preceptes negatyffe the whiche were many moo in nōbre as holy ſcripture remembreth / & after by proceſſe he reduceth alle thiſe to ten cōmaundementis after the nombre of mannys fyngrys ye lyke as a mā wt .x. fyngrys werketh for ye body in lykewyſe he ſholde with thyſe ten commaūdementys be beſy to gete his blyſſe eternal where now fynally in thin laſte age / he ſhortely hath compryſed theym al in to one / that is to ſaye In loue & charyte▪ That lyke as in all the body is but one hede / of the whiche procedeth all the gouernaunce of man / as his reaſon / vnderſtondyng / and other. So all the rule of vertuous lyfe groweth & procedeth only of loue and charyte / whiche is God hymſelfe. ¶Thenne to execute & fulfylle this loue / whiche our lord deſyreth / thou muſt folow his a forſayd doctryne and Inſtruccyon (Do to another as yu wold be done vnto) ¶And firſt begyne with thy fader of heuen / thy lorde god & ſauyour / & lerne to loue hym with all thy herte. Vnde Mathei .xxii. Diliges dominū deū tuū ex toto corde tuo / & thynke yf thou haue ſeruaū tes / for whome louyngly thou prouydeſt al thynge to them neceſſary / thou woldeſt that they ſholde not counceylle ne medle with thyn enmyes or yt they ſholde myſtruſt the / or yt they folowe theyr owne pleaſures and wyll and leue thyne. Than do thou not ſo vnto thy lorde god. Exodi. xx. ca. Nō habebis deos altenos). But onely beleue in hym / and not in enchauntementes / wytchecraft & ſuche other / and thynke in all thy ſykenes / trybulacyon or dyſeaſe that all ſuche is for the beſt. Nor do not medle with ſynne / or ſynners / whiche all ben goddes ennemyes. And euer ſhewe thy ſelfe in worde and dede that thou loueſt hym aboue fader & moder cyldren / golde and other. For all theſe can not delyuer ye fro the paynes of hell but god alone. As for the ſeconde. Non aſſumes nomen dn̄i dei tui in vanū). Take not his name in vayne. Remembre that yu woldeſt not that thy ſeruauntes ſholde ſpeke euyll of the or call the forto bere falſe wyttenes in Iugement or beſyde. So thenne in lykewyſe ſpeke thou none euyll of thy lorde god & maker but loue hym. Ex tota aīa tua) with all thy ſoule / not takynge his name in vayne as at dyce / haſarde or other forboden playes: blaſphemȳ ge hym or his ſayntes nor calle hym ne name hym in iugemente or beſyde to falſe witneſſe / for ſwerynge the for ony cauſe or lucre. That therby myght growe vnto the. For there is poore wynnynge where the ſoule peryſſheth. ¶And yt one is made worſe in ſo dyhonourynge god than is a Iewe or a Saraſyn. ¶As for ye thyrde remembre that thou wolde thy ſeruaunt ſholde ſerue the / & kepe thy commaūdemē tes. Than do thou ſo to thy lorde god. And ſerue hym wt all thy mynde. Et ex tota mēte tua. Mathei. xx. ca. quo ſupra. And ſpecyally on the holy daye. Memento vt diē ſabbati ſanctifices. Exodi quo ſupra. And praye than hertely vnto hym / vnto our lady / & vnto all ſayntes thankynge hym for his benefytes and vſe euer for to ſaye (Deo gracias). And dyſcuſſe than thy conſcyence / & make thy ſoule clene by confeſſyon. And amonge receyue thy ſauyour doynge dedes of mercy. And note this in thy mynde / yt more holyneſſe & grace ſhall growe vnto the yf thou be well dyſpoſed by ones comunynge in takynge the ſacrament of the awter than yf yu ſholdeſt faſt a weke breed & water. Hecſanctꝰ vincentius. And dayly were the heyre. Teche than thy ſeruauntes / & alſo thy chyldren theyr beleue & the lawe of god. And vſe this that as ſoone as they begyn for to ſpeke that they rendre cuſtomably a worde or two of theyr (pater noſter. Aue maria. & Credo in deū) dayly or thou gyue them breed. And ſoo as they growe in aege / yt they growe alſo in vertue & good ocupacyon & neuer ydle / for many be loſt for theyr euyll & wanton bryngynge vp / and ſpecyally in cytees wherby grete peryll groweth of eyther party. Thenne with this thou muſt loue thy neyghboure as thy ſelfe. Vnde. Diliges proximū tuū ſicut teip ſū: vt dicit̄ Mathei. xxii. ca. euer kepynge ye ſayd doctryne / Doo to an other as yu woldeſt be done to. Yf yu haue ony chyldren yu wylte yt they worſhyp yt as it is accordȳ ge to goddes lawe / & nature. Honora patrē tuū et matrem tuum vt ſis longeuus ſuꝑ terrā). Exodi xx.) Thenne worſhyp thy fader / & moder / & prelates / prynce / benefactours / and alſo aeged people. And euer folowe theyr counceyle & praye for them whan they ben deed. Alſo thynke that yu wolde not that ony man with thy wyfe or doughter ſholde dyſhoneſtly behaue them / than behaue the accordynge to the ſame. Non mechaberis. Alſo thou woldeſt not that ony man ſholde ſle the or ony of thyn. Non occides: et ſic de ceteris decem mandatis: vt Exodi. xx. patet) or do to the gyl wronge. Iniury or robbe the. Or ſclaunder the with ſuch other Then̄e do thou not theſe to another / nor ſuffre none of thyne to do the ſame and ſo ſhalte thou fynde all the ten cōmaū dementes applyable & agree with thy reaſon / & therwith yu ſhalte fynde how heuenly is the ſayd doctryne of our lorde. Do to another as thou wolde be done vnto. So that in ſhorte tyme thou ſhalte haue a ſynguler delyte in execucyon of them. In ſo moche that for all this worlde thou wolde not breke them with thy wyll / nor the ſayd loue of god and man The which may cauſe thy grete reſt here / and glory endles in heuen. Thenne it is well doone that of what degre / or ordre or occupacyon thou be / ſay dayly at the leeſt at thy ryſȳ ge. Pater noſter. Aue maria. & credo / or elles fyue of eyther in remembraunce of the paſſyon of our lorde / and the grete compaſſyon of our lady. Ex reuelationibus ſancte birgite. And croſſe the in the forhede. Hec ieronimus. And folowe thou Cryſte. Auguſtinus. As moche as thou may / of whome thou takeſt thy name called a cryſten man. And beware that thou bere not that name voydely. And therwith noryſſhe the worme of conſcyence that neuer ſhall deye. Vermis eorum non morietur: et ignis eorum non extingutur. Yſaye .lxvi. ca. But euer gnawe the perpetually yf a caſe be thou be neclygent in the premyſſes for lacke of execucion / & ſe euer in thy mynde or thou begyn ony thynge yf it wyll agree to the ſayd Inſtruccyon or that thou wolde be doone ſo vnto / as yu entendeſt to do to another. And the caſe ſo requyreth or nay / and therafter guyde the clere in charyte and clere conſcyence as a true dyſcyple / and the ſone of Cryſt that thou mayſt ſay as he dyde. Sicut mandatum dedit mihi pater ſic facio. Iohannis .xiiii. As the fader hath gyuen me in commaundement ſo I doo. The whiche he graunte that yu may / & the rather by the helpe of his blyſſed moder Mary / and his holy ſpouſeſſe ſaynt Byrgytte / and all the ſayntes of heuen. Amen.

¶Quattuor ſermones.

THe mayſter of ſē tēce in ye ſeconde boke. & ye fyrſt dyſtyncion ſayth that ye ſouerayne cauſe why god made all creatures in heuē / erthe / or water was his owne goodneſ by the whiche he wolde yt ſome of them ſholde haue parte and be comoners of euerlaſtȳge blyſſe but for as moche as noo creature myght come to yt blyſſe wt out knowlege of hym. therfore he made reaſonable creatures as aungelles and mankynde of wytte and wyſdome / wherby they ſholde knowe hym / and ſo through that knowlege come to the blyſſe that they were made to. ¶This maner of knowlege hadde our forne fader Adam and Eue in the ſtate of theyr Innocency without ony trauayle / the whiche we ſholde haue had alſo yf they had not ſynned / but that knowelege the whiche we haue now is of herynge lernynge and techynge of other yt whiche can the lawe and the faythe of our moder holy chyrche. The whiche we that haue the cure of ſoules be bounde for to teche / or doo for to teche oure paryſſhens / on payne of eternall dampnacyon of our ſoules. And for as moche as my wyll is not for to offende god neyther to leſe myn owne ſoule ne yours I purpoſe me by his leue homely thus for to ſhewe it and rede it too you in the boke. For to your lernȳge it is as good thus as wythout And thꝰ dyde (Eſdras Moyſes. Baruk) in the olde lawe. & ſo dyde Cryſte alſo in the newe lawe. And ryghte as I am thus bounde to telle & to teche it you / ſo be ye bounde to lerne it and to conne it. And ſoo to teche it to other folkes the whiche bē vnder you to your power / & how ye ſhall come to this knowelege of god. Thyſe thyngys folowynge ſhal ſhew you. This is the fyrſte petycyō of the Pater noſter. The fyrſte is the Pater noſtet / the whyche oure lorde made and taught his diſcyples The whiche conteyneth. ſeuen ſhorte petycyons. The fyrſte is / fader oure that arte in heuens halowede be thy name) By this ye be beholde to loue eche other as ſyſter & broder. ¶And alſo to yelde hym worſhyp & drede. for the grete worthynes / ryches & fayrnes / that he hath here gyuen to you and lent you for more worthynes may not be thenne to be called the ſone of god / ne gretter ryches thenne to be heyre of ye blyſſe of heuen / ne more fayrnes / thā to belyke ſuche a fader / For we be alle bretheren and ſyſters of one fader and moder / god and holy chyrche. In token that none of vs ſholde ſcorne other / as ye proude dooth the poure. He is alſo in heuen / not wythſtondynge that he is in euery place / but yet mooſt properly he is in heuen / therfore halowe we ſoo in his name in vs here yt we defoyle not his holines be ſynne / but by the yeft of wiſdome / we maye ſo here be clē ſyd fro all fylth of ſynne / & ſoo fulfylled of his loue that all other loues contrary to his wyl be bytter to vs. ¶The ſecō de is / thy kyngdom come to vs) that is to ſaye yt he and his holyneſſe ſo regne in vs and gouerne al oure lyffe here that we maye after reyne with him in blyſſe that euer ſhall laſt and by very charyte thou ſhall deſtroye the foule ſynne of enuye. ¶The thyrde is thy wyll be done in erthe as is in heuen and tho that grutche in ſekeneſſe / loſſe of goodes or other dyſeaſes ayenſt god / do ayenſt this petycon / and grea grudge in ſykenes / loſſe of goodes / or theyr dyſeaſes ayenſt god do agaynſt this pytycyon / & gretely dyſpleaſe god therfore pray we that all aūgelles & all holy ſoules pleaſeth god in heuen / ſo muſt we here in erthe / no thynge aſkynge ayēſt his wyll / & thus by loue thou ſhalte dyſtroye the foule ſȳne of wrathe. The fourthe is our euery dayes breed gyue vs to daye / that is to ſay our full ſuſtenaunce for body and ſoule Thus prayed the wyſe man yt ſayd / lorde neyther rycheſſe ne pouerte gyue me / but that is neceſſarye to my lyuelode / by this is dyſtroyed couetyſe. And the gyft of compaſſyon & pyte brought in. ¶The fyfte is / and forgyue vs our treſpaces / as we forgyue them that treſpace agaynſt vs. This is agaynſt them that bereth rancoure & malyce agaynſt theyr neyghboure or arte to gredy of thy dettes to the poore / and wylte not forgyue hȳ a lytell dette or treſpace there as god forgyueth the many treſpaces / for the whiche ne were his grete mercy thou ſholdeſt be dampned. To this therfore is knytte the ſpyryte of connynge / that ſheweth yt what thou arte / what peryll yu ſtandeſt in / and our lorde ſuffred for ye ¶The .vi. is / and lede vs not in to temptacōn. It is not to praye here that no temptacyon aſſayle vs / in that the deuyl hath lycence to tempte man as he dyde cryſt & his appoſtles and vs all daye dooth ſo that his power may not be put awaye without the helpe and mercy of god. Therfore holy fader by the helpe and grace of the ſpyryte of pyte kepe oure hertes in temptacyon / that we conſent not ne be ouercome with ſynne. ¶The ſeuenth is / but delyuer vs from all euyll ſynne. Amen. And this is the laſte petycyon / to the whiche is gyuen ye ſpyryte of drede that maketh a man to withdrawe frome all euyll of ſynne / for the begynnynge to wyſdome is for to drede all myghty god & his ryghtwyſnes. The ſeuen pytycyons thus with a clene and pure herte aſked / renneth and putteth awaye the ſeuen deedly ſynnes / and endue thy ſoule with many holy vertues. Aue maria. Ferd • rmore as for the ſalutacyon of our lady. pope Vrban and pope Iohan to all beynge in clene lyfe that in thende of the Aue maria) ſaye theſe wordes Iheſus amē) as oft as they ſay it / they haue graunted of pardon .lxxxiiii. dayes / and as ofte as thou ſayſt our ladyes pſalter / ſo oft thou haſt of pardon .xxxiiii. yere. and .xxx. wekes. ¶Theſe ben the .xii. artycles of the faythe. Credo in deū patrem oīpotentē creatorē celi et terre. The ſeconde thynge that thou ſholdeſt knowe god by / ben thartycles of the faythe / by the whyche grace & mercy ben purchaced of god & eche vertuous dede ſtrengthed / what this fayth is theſe artycles folowynge ſhal ſhewe you. The fyrſt is. I beleue in god fader almyghty maker of heuen & of erthe. To beleue to god is one / & too beleue in god is an other / the deuyll beleueth to god / that is to ſaye / yt he and his wordes ben true. Yet many one fayleth here in / for and they beleue that the wordes of god were true / that is to ſay / that for theyr good dedes they ſholde haue euerlaſtynge lyfe / & for theyr euyll dedes the paynes of helle / they wolde eyther for drede or for loue amende them. To beleue in god ſayth ſaynt Auſtyn is to cleue to god by loue fulfyllynge his wyll / this is very beleue. Thus and thou ſynne agaynſt god is for lacke of beleue / yet in that he is of power to punyſſhe the / yf thou wylte not leue it. The ſeconde is. Et in theſū chriſtum filiū eius vnicum dominū noſtrum. I beleue in Iheſu cryſt his onely ſone our lorde. Vnderſtande that Iheſu Cryſt the ſone is in heuen wt the fader without begynnynge / and the fader dooth nothynge without ye ſone / ne the ſone without the fader / and thus bothe they ben almyghty ¶The thyrde is. Qui conceptus eſt de ſpirituſancto: natus ex maria virgine). I beleue that he was conceyued of the holy ghooſt / and borne of the vyrgyn Mary. Here Cryſt the ſeconde perſone of the holy trynyte dyde take fleſſhe and blode of our lady / by the holy ghooſt without medlynge of man / ſhe beynge a mayde after as ſhe was to fore / for as ſhe conceyued hym without ſynne / ſoo without ſynne and bodely payne ſhe chylded hym veray god & man ¶The fourthe is. Paſſus ſub poncio pylato crucifixꝰ mor tuus et ſepultus. I beleue that he ſuffred payne vnder ponce Pylate / done on the croſſe deed & buryed. Here Cryſt the ſone of god ſuffred mekely & treſpaced neuer. For we ſholde mekeli ſuffre that moche haue treſpaced. He was alſo crucyfyed for we ſholde alſo chaſtyſe our fleſſhe by penaunce / in withſtandynge ſynne. He was buryed in token that we ſholde hyde our good dedes fro prayſynge and vaynglory of the worlde / and to haue mynde that erthe is our herytage by kynde of our bodely fleſſhe. ¶The .v. is. Deſcendit ad infernatercia die reſurrexit a mortuis. I beleue that he went doune to hell / and the thyrde daye aroſe frome dethe to lyfe. Cryſt thus bodely deed lay in the ſepulcre without ye ſoule to the thyrde day that he aroſe / the godhede departed not fro the body / he went downe in to hell / & delyuered the holy ſoules that were there through vertue of the godhede and the thyrde daye aroſe frome dethe to lyfe. In token yt the lyght of his dethe hath dyſtroyed our double dethe And that we ſhall aryſe from gooſtly dethe by thre maner of medycyns / contrycyon / confeſſyon / & ſatyſfaccyon. ¶The vi. Aſcendit ad celos ſedet as dexteram dei patris omnipotē tis). I beleue yt he ſtyed vp in to heuen and ſet hym there on his faders ryght hande. Thus Cryſt apperynge to his dyſcyples after his reſureccion dyde ete with theym. In token that he was veray man than as he was before his paſſyon and lo to ſtye in to heuen / and hyghed mankynde aboue aū gelles / openynge heuen gate to ſhewe mankynde the way to come thyder and for to praye for all humayne lygnage. ¶The ſeuenth is. Inde venturus eſt iudicare viuos et mortuos.) I byleue that he is to come to deme the quicke & the dede. This cryſt Iheſu very god & man / ſhal come to ye dome and deme all mākynde quyck & dede / good & euyll after theyr dedes there ſhal come ſome to ye dome and not be demed / as hethen men for they ſyn̄e without law & therfore withoute lawe they muſte peryſſhe. Some alſo ſhall be demed & dampned / as fals cryſten men yt byleuen in Ieſu cryſte withoute loue and good werkis there ſhall ſubgettis accuſe theyr euyll curates / yt wolde not repreue them of theyr ſynnes / ne teche them the cōmaūdemētis of god / Alſo chylderen vnchaſtyſed ſhalle there repreue ther faders and moders that wold not chaſtyſe theym of theyr wantonneſſe There ſhall the poure accuſe the ryche / that wolde not helpe them in theyr myſchyef. Amēde all this therfore whyles that thou arte here And haue mynde how ſodeynly his vengaunce falleth. and as how he fyndeth yt he ſhall deme the. The .viii. is (Credo in ſpiritū ſanctum.) I byleue in ye holy gooſt the thyrde perſone of the trynyte) The holy gooſt / is alſo very god and wythoute begynnynge and endynge. & euen in wytte myghte and goodneſſe wyth the fader and ſone. And all thre perſones ben but one god almyghty. The .ix. is (Sanctum eccleſiam catholicam ſanctorum commumonem.) I byleue in holy chyrche / and comonynge of ſayntes. Holy chyrche thrugh oute the worlde is holy / (and one to all cryſten men that in the ſacramentes of holy chyrche 〈…〉 comoneth to gyder. Therfore it is forboden that 〈…〉 chyrche nor chyrche yerde there be no clamoure nor ſtryfe / daunſynge drynkynge / nor ony other dyſhoneſte marches / nor occaſyon of ſynne ſholde not be gyuen there / where as foryeueneſſe ſholde be aſked holy chyrche is parted in thre. One is in this worlde of theym that ſholde be ſaued by the mercy of god and this is euer fyghtynge ayenſt thyſe thre enmyens (the world the fleſſh and ye deuyll. And a nother is in purgatory of the ſoules yt abyde there / the grete mercy of almyghty god. The thyrde is cryſte of heuen hede of all other with his ſayntes / the whiche is free frome al maner dyſcencyons. Thyſe thre ſhall be one after the daye of dome goyng with Iheſu theyre hede in to the blyſſe that neuer ſhall haue ende. Comonynge of ſayntes whan eche of thyſe thre partyes helpen other / they in heuen helpen the other two with prayer / and they in erthe helpen theym in purgatory with theyr prayer and almeſdede and thyſe two helpen in heuen / whan theyr Ioye and blyſſe is encreaced. and thus eche comoneth wt other. The .x. is (Remyſſionem peccatorum) I byleue remyſſyon of ſynnes they that amē de theyre lyfe here. & doo very penaunce / wyllynge to leue theyr ſynnes And ende in charyte ſhal haue foryeueneſſe of all theyr ſynnes. For cryſte by his dethe & paſſyon of his fader gate vs forgyueneſſe. and he himſelf alſo by his godhede forgyueth all orygynal and actuall ſȳne in theyr baptym. ¶The .xi. is. (Carnis reſurrectionem) I byleue ryſȳ ge of body. All mankynde at the daye of dome ſhal ryſe frō deth to lyfe in body and ſoule to gyder / And after that neuer to be departed / and thenne they that haue ended in dedely ſynne ſhall goo in body and ſoule to the euerlaſtynge payne of hell withoute mercy. And they that haue well lyued and ended in charyte and out of dedely ſynne ſhall wende in body & ſoule to gyder to blyſſe for euermore. Of this blyſſe ſpeketh ſaynte Mathew in the laſt artycle. The .xii. is (Et vitā eternā) Amē I byleue in euerlaſtynge lyfe Thyſe ben the artycles of the fayth / the whiche but euery man truly & ſadly byleue maye not be ſaued for wythoute fayth it is not poſſyble to pleaſe god. ¶Thyſe ben the .x. commaū dementis of god / the thyrde thynge that thou ſholdeſt knowe god by his .x. commaundementis whyche he hymſelfe wrote in two tables of ſtoon. And toke theym to Moyſes to ſhewe his people / promyſynge to theym that wolde kepe theym his blyſſynge. wel • he and welfare. And to theym that wold not his curſe grete ſorow and myſcheue. ¶A mā aſked of Cryſte / what he myght doo to haue euerlaſtynge lyfe. And he anſwered and ſayde / yf thou wyll entre in euerlaſtynge lyfe. kepe the commaundementis. This preue the yf thou kepe his commaundementis / thou fulfylleſte all the lawe of god and ſhall haue euerlaſtyng lyf. ¶The fyrſt he commaundeth that thou haue no god but hym Ne that yu worſhyp ſerue. ne gyue thy truſte to none other creature / ymage / ne thynge grauen but only to hym. In this is forboden mawmetry / falſe enchauntementis whitchecrafte / falſe charmes and dremes. and myſbyleues that ony man or woman hope the helpe in. wythoute almyghty god. In this ye ſynne dedely / that for ſekeneſſe or loſſe of good putte youre fayth and byleue that ye ſholde haue in your lorde god. by the deuylles mynyſtres fals witches the whiche bryng many a ſoule to the deuyll. ¶For they byleue more the wytches worde thenne in the wordes of ſcrypture that the preeſt teched theym. ¶All ſuche haue goddys curſe at leſt foure tymes a yere in the grete ſentence / and euery daye in oure prime as for ymages. ¶Alſo ye ſhall vnderſtonde that as clerkys ſaye in theyr bokes how they ſholde lyue and do / ſo ſholde lewde men lerne by ymages whome they ſholde worſhyp and folow / in lyuynge to do goddis worſhyp to ymagis euery man is forboden. Therfore whan thou comeſt to the chyrche fyrſte beholde goddis body / wnder fourme of brede on the aulter / And thanke hym that woucheſauf euery daye to come fro the holy heuē aboue for helth of thy ſoule / loke thou on the croſſe and therby haue mynde in the paſſyon. that he ſuffred for the thenne thymages of the holy ſayntis not byleuynge on theym. but that by the ſyghte of theym / thou maye haue mynde of them that ben in heuen. and ſo to folowe theyr lyfe as moche as thou mayſte. Yf thou thus worſhyp loue and ſerue god thenne ſhall all worſhyp loue and ſerue the and ſo thou ſhalte fulfyll the fyrſte and the mooſt commaundement. ¶The ſecond is / that thou take not in vayne the holy name of god. ¶Thou takeſte the name of god in vayn whan thou torneſte ayene to ſynne after thy baptym. thou takeſt it in vayn alſo whan thou ſwereſt and forſwereſt the / and rekeſt not how. Afore all thyng ſayth ſaynt Iames / ſwere ye not / leeſt ye fall vnder that dome of god. It is onely reſerued to god / ſayth ſaynt Iehan. that thou ſwere by hym and his trouth and his ryghte wyſneſſe. Therfore or thou ſwere ſee that thou be compellyd by dome / and that it be ryghte Not for enuy / loue / nor drede / but only for ryghtwyſnes in declarynge of troughte / and yf ony of thyſe fayle it is periury. Be ware therfore ye that vſe queſtis or conſyſtory and hereth what peryll ye ſtonde in that wyttyngly be forſworne on the boke. ¶The kook betokeneth all holy ſcrypture and the ſuffrayes of the chyrche the whyche there thou forſakeſte whan thou forſwereſt the thy hondes all the goodes werkys that euer thou dyddeſt. The whyche thou forſakeſt / whan thou wythdraweſte it / Thou forſakeſt alſo god almyghte. oure lady ſaynte Marye all ye ſayntes of heuen. And the merytes of the holy ſacrament / And hooly betakeſte thy ſelfe to the deuyll of helle: but thou amē de ye or thou gooſt hens / yf they then ſholde be punyſſhed thus for ſwerynge / How ſhall they be that blaſpheme and dyſmembre hym / ſwerynge by his herte nayles woundes and ſuche other ſome / whan they ben repreued herof ſayne It is gode to haue god in mynde and with ſuche lewdneſſe they kepen ſtyll theyr grete othes / and thy ſeruaunt dyde agaynſt thy byddynge ſaynge that he dyde it to haue yt in mynde / wolde thou not be wrothe with hym / moche more muſt god than with the / whan thou dooſt agaynſt ye byddynge / and ſome ſaye. I may well ſwere / for I ſwere ſothe / this is a falſe excuſacōn / for and thou ſholdeſt ſwere alway whan thou ſayſt ſothe / than wolde not cryſt haue forboden ſwerynge. But for in moche ſwerynge / is oft for ſwerynge / therfore he ſayth. He that moche ſwereth / ſhall be replete wt wyckednes & ſorowe / ne vengeaunce ſhall not departe fro his houſe / ſome ſayth alſo that noo man wyll beleue theym but they ſwere / this is a ſubtyl excuſacyon. For therby a falſe man may ſwere as well as a true man / & ſoo ſholde he be as well beleued as a true man. For the falſer he is the more he ſwereth / & forſwereth / and ſo begyleth. Therfore yf thou wylte be beleued without ony ſwerynge / be true of thy worde / and lete it be / ye / ye / and nay / nay. In token that yu ſayſt with thy mouthe / thou ſholdeſt ſay it with thy herte. And not ſaye one thynge and thynke an other. ¶The thyrde is / Haue in mynde to halowe thy holy dayes / that is to ſay ſondayes & other that be boden. Almighty god in .vi. dayes made heuen / erthe / and ſee / and all that in them is. And the .vii daye reſted / therfore he blyſſed it / and made it holy / but in ſtede therof we cryſten men of grete deuocyon halow ye ſondaye the whiche was the fyrſt daye of ye worlde wherin god made lyght / and that daye god gaue to Moyſes the lawe / ye daye he roſe from dethe to lyfe / that daye the holy gooſt gaue wyſdome to the appoſtles of Cryſte to preche and declare the trouth of Cryſtes lawe. And that day alſo as clerkes ſaye ſhall alſo be the daye of dome. Therfore ſhall euery mā and woman in that daye beſy hym for to here goddes ſeruyce / lerne his lawes / and fle ſynne and fleſſhely luſtes / tauernes and ſuche chaffere as letteth theym for to reſte in oure lorde / yet many folke there be yt whiche ſuche dayes be more beſy in worldly werkis & ſynnes / than all the weke after & euer wyll reſt for no techynge / ne loue ne drede of god thyſe be moſte lyke to them in hel that neuer reſte / but euer laboure in paine / they breke alſo holy day yt ſpende theyr tyme in ydelnes as in vayne playes / ydell ſpeche and bacbytyng of theyr euen cryſten / why ſayth our lorde haue mynde to halow thy holy day but for yu ſholdeſt put oute of thy herte all worldly thoughtes and occupye it with heuenly deſyres. as to thynke what god hath done for the how he made yt of nought / & lyke to hym in ſoule / how he raūſonned ye out of the pyt of hell with his owne precyous herte blood how alſo of his owne goodnes he kepeth ye nyghte and daye in thy ryght wyttes. and fro all bodely myſcheues that many one all daye fallyth in And ayenſt all this ye gyueſt hym a drynke of galle of bytter ſynne & brekeſt his commaūdementis bothe in worde thoughte & dede thus to haue mynde in all thyſe. He aſketh reſt in body & ſoule of the holy daye & this reſte ſygnyfyeth the reſt in blyſſe that we ſhal haue after this yf we reſt in hym On the holy daye here & flee ſȳ ne. The .iiii. is worſhyp thy fader & moder The maner of faders ben there yt thou muſte worſhyp The fyrſt is ye fader of heuē that made the of nought and nonrryſſheth thy body with erdly fode comforteth thy ſoule with heuenly deſyres defendeth it fro the deuyll and maketh it therof the blyſſe of heuen thus maye noo man do. but he our fader our lord and our god. The ſeconde fader is he that gate the and thy moder that bare yt to whome thou ſhalte be ſubget and ſeruyſable. for they be the two cauſes of thy by enge in this lyf. thenne thou ſhalt alſo worſhyppe and gyue of thy goodys frely yf they haue nede and thou haue more than they comforte counſeyll and teche theym in meke maner after thy connynge / how they ſhall pleaſe god but beware that thou obey theym not in ſynne. And yf they be dede / lyue well and pray for theyre ſaluacyon. This leſſon ſholde euery fader & moder bodely and goſtely teche theyr chyldern. The .iii. fader is man & womā of age / namely tho that be vertuous / & mooſt ſpecyally thy goſtely fader. the whyche whan yu haſte reſpaced / maketh god & the atte one / For as thy ſoule paſſeth thy body ſo thy ghooſtely fader paſſeth ye fleſſhely. To thy moder holy chyrche alſo thou muſte be buxum. & wyth all thy power maȳteyne it / for it is moder of all tho that euer were or ſhall be ſaued / thus worſhyp & obey thou ſholdeſte thy Fader and moder as ſayeth ſaynt Auſtyne / for the more yt thou thus obeyeſte theym / the more ſayth he / wyll almyghty God obey prayer / The fyft is / thou ſhalt not ſle / that is to ſay / bodely ne ghoſtely this ſynne cryeth vengaūce afore god / as wytneſſeth the olde law and the new / therfore ſlee no man. For he that ſleeth ſhall be ſlayn / other bodely or gooſtely or bothe. yet they yt treſpaſſe openly muſte be ſleyne by theym that bere the temporell ſwerde for brekynge of his commaundamente. There is ghoſtely mā ſlaughter alſo in many wyſe One is whan hateſt thyne euen cryſten or conſenteſte to wycked thoughtes of thyne owne herte. Another whan thou lyeſt / bacbyteſt. or flatereſte in ſynne and wylte not repreue him of his de fautes. alſo thyſelf whā thou wyttyngly dooſte a dedely ſynne / or whan thou haſt ye goodes of ye worlde and wylte not helpe thy broder at his nede / whan thou defrawdeſt thy neyghbour alſo bi falſe weyghtes meſures or not payē ge the laborers hyere. Or whan thrugh neclygence of thyſelfe the ſtate of offyce that thou ſtondeſt in is peryſſhed or ſpylled Therfore ſlee noo man with honde tongue ne herte For he that ſmyteth ſhall be ſmyten / and he that bacbyteth or ſclaūdreth / is a manſleer / and for them that curſen it is ſayd / curſed be he that preuely ſmyteth that curſyth warryeth or wylleth vengaunce on his euen cryſten. ¶The .vi commaūdement is / thou ſhalt do no lechery / this curſyd ſȳ ne defouleth both body & ſoule / and of al other moſte pleſeth the deuyll. For in other ſynnes he mooſt comynly geteth but one / and in this at the leeſt he getety ii. or moo for this ſȳne god almyghty often hath taken grete vengaūce. In ſo moche that all the worlde he drowned ſaue .viii. perſones alone. & for this ſynne he made ſynke vnto hell the fyue cytees of ſodom ¶The deuyl in this ſynne tempted in many maners. Fyrſte by folyly lokynge / after by in honeſte wordes / thenne in fowle touchynge and kyſſyng. & ſo to ye dede and this ſyghte is the fyrſte darte that thyſe lecherous ſeken Therfore ye wymmen araye ye not your ſelfe to nycely to be ſeen of folys / though ye haue noo wyll to ſynne yourſelfe. for youre nyce araye and countenaunce ben cauſe of many ſoulys dampnacyon For the whiche ye ſhall anſwere atte the hygh day of dome (ſayth ſalomō) but ye amē de you here. Therfore nother by countenaunce ne araye ſtere ye man to ſȳne ne haue not your vyſage popped ne your here pulled or crowled nother youre faces couloured / ne youre hede hye or wyde layed with coſtelewe kercheues ne youre body to curyous in clothynge / ne nyce in ſhap but after the counſell of ſaynt Poule / lete your araye be ſhamefaſtneſſe heelyng your hedes with your here / or with a kerchef to couer your ſhame thus ſayth ſaynte Poule. This commaundement then breken al tho that for fleſhely luſte ben wedded to gyder / not kepynge thorder of wedlocke / but lyue as beſtys wythout dyſcrecyon / as the fleſſhe moueth hem. ¶And for this ſynne. The. ſeuen huſbandes of Sara were ſtrangled wyth the deuyll / therfore ye that be wedded be ware / that no ſuche thynges be done wherby the concepcyon of byrthe myghte be letted. ¶For he that doth other wyſe wylfully than natural kynde aſketh ſynneth mooſt greuouſly and dedely in that ſynne. For .v. cauſes a man taketh his wyfe. One is cauſe of generacyon / and thenne it is noo ſynne. Another cauſe is of yeldynge of dette / and thenne he ſynneth not / but rather deſerueth mede. Another is for eſchewynge of more ſynne / as whan he is incontynent / & may not kepe hym ſelfe and thenne it is venyall ſynne / as ſayth ſaynt Auſtyn. Another cauſe is fulfyllynge of lechery / as whan a man vſeth hote metes & drynkes / medecyn or ſpyces / & ſo enforceth hymſelfe to be myghtyer to fulfyll the ſynne of lechery / thenne I trowe ſayth he it is deedly ſynne. The fyfth cauſe is / whan he knoweth her agaynſt kynde / and that is mooſt deedly / therfore to you yt ben wedded ſaynt Gregory ſayth thus. Study eche of you to pleaſe your make / yt therwith ye dyſpleaſe not your maker. The .vii. commaundement is / yu ſhalte not ſtele / in this is forboden all maner of wronge takynge / withholdynge / or withdrawynge of ony mennes gooddes quycke or deed / as robbynge / reuynge / ſleyghtes / and dyſceytes / begylinge in byenge or ſellynge / ſymony / vſury / extorcyon / wt al theyr braūches. All that thus deſyre to be ryche ſayth ſaynt Poule they fall in to the ſnare of the deuyll / & depe dampnacyon of theyr ſoules. And the prophete ſayth alſo to them yt falſely purchaceth and maketh grete buyldynges / wo be to you ſayth he that with wronge holde houſe to houſe / & felde too felde / and ſayth that ryght is wronge / & wronge is ryght / and to crafty men / & labourers ſaynt Poule byddeth yt they do truely theyr laboure wtout ſlouthe / or elles they do theft And no man witholde the labourers hyre / for that cryeth vengeaunce tofore god. And in eſpecyal theſe that foloweth vſury / whan thou leneſt money to theym that haue nede / for a certayne wȳnynge at the tymes ende. And for the lendynge / other thou takeſt ſeruyce / preſentes or gyftes. Another whan thou leneſt it for the halfe wynnynge / he to paye the hole / that yu leneſt it to / though al be loſt. Another whan thou byeſt a thynge for moche leſſe than it is worthe. Another is whan thou ſelleſt thy chaffere the derer for the lenȳ ge. Another whan thou haſt a thynge tofore ye tyme / as corne or it be rype. Another whan thou takeſt the beeſt of a pore man with this condycion that yf it deye it ſhall ſtande to the poore man and not to the. So ſayth pharyſyens / therfore vſe leful chaffere / and wȳne without ſubtylte or ſleyght as moche as thou mayſt. But that yt is reaſonable to thy ſuſtenaunce after thyn eſtate is dewe. This deſyred the wyſe man of our lorde whan he ſayd / neyther rycheſſe ne pouerte gyue me good lorde but that is neceſſary too my lyuelode ¶The .viii. is thou ſhalte bere noo falſe wytnes in this is forboden all maner of leſynges / conſpyracyon / & forſwerȳ ge / where by yt thy neyghboure leſeth his catell / frendſhyp / or good / all ſuche ben called the chyldoen of the deuyll / for they put out trouthe / and brynge in falſehede / put out cryſt and brynge in the deuyll / leſynge ſtandeth not onely in fals wordes / but alſo in falſe werkes / & yf thou be a cryſten man lyue therafter / or elles thou lyeſt. There be thre maner of leſynges / one is whan thou lyeſt with full purpoſe too hurte thy neyghboure / and thenne it is deedly ſynne. Another is whan thou lyeſt to further thy neyghboure in a trouthe / & thenne it is not ſo moche ſynne. The thyrde is whan yu lyeſt for the dyſporte of them that be about the not wyllynge to hynder ony perſone / theſe two ben venyall but thou haue them in cuſtome / therfore beware of all maner of leſynges / and another for hate ne for mede bere no falſe wytnes. The ix is thou ſhalte not deſyre thy neyghbours wyfe. In the vii. commaundement god forbedeth the dede of lechery / & theyr deſyre in token that they bothe ben deedly ſynne / yet ſome wene but they do the dede it is no ſynne. Cryſt therfore wyllynge all ſuche to be clene within & without bothe in body and ſoule ſayth all the whiche ſeeth a woman to the couetyſe of theyr luſt / they do lechery with her in theyr herte / and thus by ſhrewde thoughtes: man is oftymes departed fro god / yet ſaynt Byrgyt in her vyſyons ſayeth / but yf euyl thoughtes ſometyme come to man / he ſholde wene hȳ ſelfe rather aungell than man. And ſo all thynge cometh of hymſelfe / and none of god. Therfore that man ſholde knowe the Infyrmyte that he hath cometh of hym ſelfe / and ye ſtrength that he hath cometh of god / it is neceſſary that he ſuffre ſomtyme of the grete mercy of god to be tempted wt euyll thoughtes. To the whiche yf he conſent not ben a purgacyon to his ſoule / & a keper of his vertues / therfore whā ſhrewde thoughtes come to the / withſtande the fyrſt ſubgeſtyon / and let thy ſoule alway ſo labour that he conſent not to delyte in them. And thenne haue in mynde ye bytter paynes that Cryſt ſuffred for the / and thendles blyſſe of ye Ioye of heuen that thou muſt leſe yf thou conſent to them / and ye bytter paynes of hell alſo that thou ſhalte haue yf thou deye in them. And yf thou do thus / then ſhalte thou haue in mȳ de thy laſte ende / and neuer do ſynne. ¶The x. commaundement and the laſt is / thou ſhalt not deſyre thy neyghboures thynge / houſe / londe / oxe / horſe / neyther nothynge that is his / for ſuch deſyres of couetyſe as ſcrypture maketh mē cion Balaam. Nachor. Anany. Gyeſy. Achab. Ieſebell / and many other fell to grete myſchefe / bothe of body & of ſoule / therfore be ye well ware of all ſuche falſe deſyre. And take noo mannes good agaynſt his wyll / leeſt it fall to you as it dyde to them / and thynke alſo that without ſatyſfaccyon / or hauynge wyll for to amende the therof and make reſtytucyon / the pope ne none by hym may dyſpence with the / & yet thou ſtandeſt accurſed of all holy chyrche in the grete ſē tence foure tymes in the yere / what ſhall all ſuche falſe deſyres thenne prouffyte the / whan the curſe of almyghty god ſhall thus abyde on the / there is noo man that dredeth the curſe of god nowe / but whan our ſauyour Iheſu cryſt ſhall ſay at the daye of dome that ſcrypture maketh mencyon of Go ye curſed in to the fyre of hell euerlaſtynge / thenne ſhall they bothe drede it and fele it. For this worde (go ye curſed) ſhall be more paynefull / as doctours ſayeth than ye paynes of a thouſande helles though they were al gadred in to one All theſe .x. commaundementes ben brought in to two of ye goſpell / that is loue god aboue al thynge / and thy neyghboure as thy ſelfe. Fyrſt thou ſhalte loue god with all thy herte. that no thynge be nerer thyn herte than god / in all thy ſoule that thou ſuffre no ſynne abyde within thy ſoule for the loue of god / and with all thy mynde yt thou ſpare not for myſchefe to pleaſe god. Thy neyghbour alſo as thy ſelfe in good and not in yeull as moche as thy ſelfe in helthe / in ſykenes / in welthe / and in wo. Thus for loue thou ſhalte kepe goddes commaundement / and not onely for drede of payne / theſe commaundementes ſholde eche man tell & teche his chyldren. And thus badde our lorde to Moyſes / theſe wordes ſayd he the whiche I take the here this daye ſhall be in thy herte / thou ſhal tell them to thy ſones and thynke on them ſlepynge / wakynge / ſyttynge and goynge / thou ſhalte bynde them as a ſygne to thy hande / and wryte theym on the doores and lanternes of thy houſe / and ſhalte rule all thy thoughtes / wordes & dedes / preuy and aperte in eche place by the commaundemētes of god. Forgete not theſe wordes ſayd he / ne falle they not fro thy herte / all the dayes of thy lyfe. Thus gouerne ye your meyny ſayth ſaynt Auſtyn / for as we ſpeke thus to you here in the chyrche ſoo ſholde ye to yours at home / that ye may gyue true rekenynge too god of theym the whiche ben ſubgectes vnto you and tell theym ſayeth he the grete loue and ſwetenes of heuenly thynges / and the grete bytternes of the horryble paynes of helle / for ye ſhall anſwere for theym at the mooſt ſtrayte daye of dome / and counſeyle theym all that they be not neclygent in no wyſe to lerne theſe commaundementes for drede of his ſentence that foloweth yf thou wylte not here the voyce of thy lorde god ſaythe he / that thou kepe and doo his commaundementes all theſe curſes ſhall come to the and take the thou ſhalte be curſed in cyte / in fylde curſed ſhall be thy relyques / the fruyte of thy boby / the fruyte of the londe the droues of thyne oxen and the flockes of the ſheepe yu ſhalte be curſed in the goynge in / and goynge oute / thou ſhalte be ſmyte wyth honger / ſekenes / and peſtylence / with adres / with fyre with hete / with corrupte ayre / all theſe he ſayth ſhall purſue the / & thou ſhalte peryſſhe. And yf thou wylte here the voyſe of our lorde yt thou lerne and kepe his commaundementes / he ſhall make the hyer than all the dwellynge in erthe. And all theſe bleſſynges ſhall come to the & take the thou ſhalte be bleſſed in cyte and in felde in fruyte of thy body / & frute of the londe / in flockes of thy ſleep / and droues of thy beſtys / in thy bernys / & in thy celleres in thy goynge in & in the goynge oute / and in all the werkes of hō dis ſoo yt euery mā ſhall ſee yt the name of god is called vpō yt / & they ſhall drede the I ſhall gyue ye rayne in tyme ſayth he / therth ſhal brynge forthe his ſede / trees ſhall be replete with frute / thou ſhalte haue peas in thy coūtree and thou ſhalt ſlepe / and noo man ſhall fere all thyſe blyſſyngis ſhall take the yf thou lerne & kepe his cōmaundementes / therfo haue mynde in the preceptis of god / & in his byddynges be ye mooſt beſy. For yf thou kepe them they ſhal kepe the / & brynge the to blyſſe that neuer ſhall haue ende. Amē.

THe fourth thynge that thou ſholdeſt knowe god by in the ſeuen ſacramētis of holy chirche whiche be mynyſtred to the people of the perſons and preſtys that haue power therto of the whyche fyue / the fyrſte / that is baptyſme. confyrmacyon ſhryfte. howſell. & anoyntynge are euery man and womā holde to do in payne of curſynge in certeyn tyme as ye lawe gyueth. Thother two maye noo mā take / as order & wedlock but at his owne wyl Thyſe ſacramentis toke theyr begynnynge of the gracyous welle / of the ſyde of our lord Iheſu cryſt in his paſſyon. For ryght as oute of Adamis ſyde whyle he ſlept was taken out a rybbe that eue was made of / ryght ſoo at the deth of our lord there ranne oute of his ſyde bothe blood & water / by vertue of whiche paſſyon the ſacramētis of holy chyrche toke fyrſte theyr ſtrength & theyr begynnynge. The fyrſte ſacrament is batptȳ in whiche orygynall ſynne that we be borne in / & all other ſynnes that we be defoyled with they ben waſſhen awaye thrugh the paſſyon of criſte / & ther with is betaken vs the fayth & byleue of holy chirche / wythoute whyche there maye noo man be ſaued. Therfore it is cōmaunded that euery cryſtē woman that feleth her quycke with chyld / to kepe her frome heuyng & ſhouynge / grete trauayle & fallynge & other myſcheues yt ſholde myſcheue the chyldes lyfe / and ſoo be loſte body and ſoule. And that eche woman byfore her trauayle of chylde come to chirche & take ſhryfte and houſell / for peryll of deth that myghte. falle in the byrthe. Alſo the mydwyf and tho yt be aboute the chylde. yf it be in peryll of deth / ſholde cryſten it on this wyſe. I cryſten the in the name of the fader & of the ſone and of the holy gooſt. And thenne ſprynge the chyld with water and that thou forgete not thyſe wordes. I cryſten the / and yf it be cryſtened in this maner atte home. It ſhall not be criſtened eftſone at chirche. For that were a grete peryll as to nayle god eftſones vpon the croſſe. And yf it lyue after this cryſtenyng at home / brynge it to the chyrche / and there it ſhall haue all the hole ſeruyce that it lackethe. In tyme of peryll of dethe fader & moder maye cryſten theyr owne chyldren without harmynge of theyr ſpouſchode. Godfaders & godmoders ben borowes tofore god for theyr god chylderen / and therfor they ben bounde to teche theym to loue ryghtwyſnes / charyte / and chaſtyte / to kepe theym frome deedly ſynne and ſpecyally to teche theym the Commaundementes & bylyue. A man and his wyfe ſholde not holde it atones to a chylde at the fontſtoon / ne them that fongyth to it / there ſhall not fonge to it atte the confermynge but atte nede. Fader ne moder / ne noryſe ne none other ſholde ſuffre noo yonge chylde by theym at bedde whyle they ſlepe / ne preſſe theym faſte in cradell / ne ſuffre theym lye ſlepynge ne wakynge withoute a keper. There is gooſtly kynrede / throughe fongynge of chyldern atte the fontſtoon on .ix. wyſes. One is betwene the chylde and the godfader. Another betwene the chylderen of the godfaders. Another by ye chylde and the wyfe of the godfaders fleſhely knowen tofore. A nother betwyx the godfader and the fader of hym that is cryſtened. A nother betwix the preeſt and the chylde that is baptyſed. A nother betwix the chylde and the chylderen of hym that baptyſeth. A nother betwix hym that baptyſeth and the wyfe of hym that baptyſed fyrſte I knowe. A nother bytwene the baptyſer and the moder of hym that is baptyſed. There ben alſo .ix. afore the byſſhoppe atte the cō fermynge in the ſame forme / theſe letten ſpowſehode not made / and fordooth ſpowſehode made. The ſeconde ſacramente is confyrmacyon of the byſſhop / this is a maner of a noyntynge in the forhede by the hondes of the byſſhop / wherby the holy gooſt gyueth ſtrength agaynſte the feblenes of ſynne of our forne fader with a marke impreſſed to the ſoule / wherby thou ſhalte knowlege the fayth and loue of cryſte To this euery cryſten man and woman be bounde to brynge theyr chylderen as ſoone as they may namely or they be a yere of age. For they ſhall haue the more grace of lyfe / and the more blyſſe in dede. And thoſe that be not confermed mow not receyue none other ſacramente. Nother they ſhal not waſhe hede nor forhede thre dayes after for the reuerence of that holy oyle. The thyrde ſacramente is ſhryfte of penaunce / to ye whiche euery man and woman is bounde anone as they can reſonable wytte atte .xii. yere / euery yere clene to be ſhryuen onys atte the leeſt atte theyr owne curate / that theſe may euery daye ſee of all the ſynnes that euer they dyden or can thynke vpon / that whan they loke on theym / they may haue more ſhame and drede in theyr hertes of theyr ſynne / where thrughe by the grace of god they mow leue theyr ſynne / yet notwythſtondynge that ye ben bounde ouer a yere to ſhewe youre ſhryfte to youre owne curate / and yf there ben ony of you that haue more affeccyon to a nother than to me / lette me wete to whome and where / and he ſhall haue ryght good leue and cryſtes blyſſynge and myne. So that he do it not in no deceyte of his owne ſoule / as to hyde his ſynne fro me / to that entente he myghte the lenger abyde therein / as ſome done / and haue done many yeres. For I knowe more of theyr counſeylle than they wene that I do / or wolde I dyde. Suche be lyke thadder yt hydeth his venyme in preuy places / or he wolde engender with the lamprey and after he tourneth & taketh it vp ayene. Thus ſome of you ones a yere or ye come to youre curate / ye caſte oute venym of youre ſynne atte pardons and other preuy places / and anone after Eeſter ye take it vp ayen. As thefte / auoutry / and ſuche other / and ben worſe after than ye were afore / ye that this done begyle your ſelfe / & nede grete penaunce. Had Iudas whā he betrayed cryſt tolde his ſynne to his true herdman as he dyd to Cayphas & pylate whā he ſayd I haue ſȳned in body betrayenge ryghtwyſe blode he hadde be ſaued. For they toke none hede therto / but ſayd / what is yt to vs / auyſe the as who ſayth they haue no cure of the. Ryght ſoo thus I trowe. & ſome of you went to your owne herdeman whā ye go to other / thenne ſholde brybery / ſtolen goodes / and ſuche other be reſtored. And auoutry and other curſed ſynnes be thus dyſtroyed. I ſay not this for no deſyre that I haue to here your ſhryft / for it is but a payne to me / ſaue for charge that I haue of your ſoules. For I had leuer mynyſter al the ſacramentes yt longeth to myn offyce forty tymes than that ones. But I doo it for too dyſtroye the falſe ſubtylte yt ye vſe in ſhryfte agaynſt the helthe of your ſoules / & ſo god helpe me. Alſo whan thou comeſt to ſhryft / thou ſhalt come with grete ſorowe of herte / and mekely knele too the preeſt as to hym that is in goddes ſtede / and tell hym holy how yu haſt myſgouerned thy lyfe / & be in full wyll to do ſo no more / and hertely do thy penaunce enioyned the therfore / and e • les it is no ſhryfte. But many there be that ſet nought by theyr penaunce doynge / ſo that they haue tolde theyr ſyn̄e to the preeſt and ſuche begyle themſelfe / for the veray ſacrament of ſhryfte dependeth ſpecyally in thre thynges wtout whiche thou mayſt not truely be ſhryuen. And yt is ſorowe of herte / ſhryft of mouthe / and penaūce doynge / for though thou be ſorye for thy ſynne / and ſhryue the not it auayleth not a ſeth ne do thy penaunce it auayleth not. For wyte wel thou mayſte / yf thou ſholdeſt reken with a man and at the ende of thy rekenynge thoughe thou were .xx. lib. in his det Ryght ſo thou ſhryueſt the & makeſt rekenynge wt the preeſt in goddes ſtede / but thou make a ſeeth therfore / & paye thy det with penaūce doynge it is nought / for it is a token that thou arte not ſory for thy ſynne / and yf thou be not ſory therfore as I haue ſayd tofore thy ſhryft is nought / and ſo thou ſynneſt agaynſt the holy gooſt whiche is ye mooſt peryllous ſynne that is. Therfore yf thou wylte haue the blyſſe of heuen do thy penaunce / and thenne thou ſhalte haue grace and pardon of thy ſynnes / for in theſe thre wordes contrycion / confeſſyon / and ſaryſfaccyon ſtandeth all the vertue of pardon in this worlde. Our lady ſaynt Mary in the vyſyons of that holy woman ſaynt Byrgyt / telleth whan pardon prouffyteth / and whan not / ſaynge that he yt cometh to pardon / & hath wyll after to leue ſynne / and to reſtore that he hath wrongfully taken / not wyllynge to wynne a penny after with wronge ne falſhede nor to lyue ony daye lenger than god wolde he dyde. In proſperyte & aduerſyte to ſubmytte his wyll to goddes wyll / to flee worſhyp and frendſhyppe of this worlde / he ſhall haue pardon & remyſſyon of ſynne / and is lyke to the aungell of god in the ſyght of god. But he ſayth he that vyſyteth her for remyſſyon & pardon of ſynnes / and hath no wyll to leue his olde vanytees / ne ye Inordynate affeccyon / but kepeth ſtyll his wronge getynges / falſe deceyte and ſubtyltees / and alſo loueth the world in hym ſelfe and other / and wyll flee ſhrewde cuſtomes / ne reſtrenyne his fleſſhe from ſuperfluytees. Ryght nought auayleth hym pardon ne Indulgence. And with this accordeth ſaynt Gregory where he ſayth thus. Thou makeſt neuer ſatyſfaccyon for thy ſynne ſayth he / but yf thou feere of thy ſynne. Euery body that wyll deſyre pardon / but fewe or none wyll do that they ſholde haue pardon for / but thrugh truſt and coloure of that pardon they do many a curſed dede / & doo ſynne on truſt therof other ony good deed / it is a grete ſynne of pryde / for be yu neuer ſo full of good vertues / vnkyndenes to thy god may dyſtroy all thoſe vertues. More vnkyndenes thou mayſt not ſhewe thenne for to dyſpleaſe god wylfully / therfore fle ſuche vnkyndenes / and thynke that the more acceptable that thou arte to god through thy good lyuynge the more culpable thou ſhalte be / yf yu retorne agayne to ſynne. It is a ſlypper hope ſayth ſaynt Auſtyn whan a man ſynneth vpon truſt to be ſaued. He that dooth ſo he neyther dredeth ne loueth god. So that it is more profytable to holde thy ſelf feble and lowe than to be holde ſtrō ge / and for feblenes fal and be loſt / therfore take hede what goodnes god putteth in the. And thanke hym / & praye him of contynuaunce and do no ſynne vpon truſt of pardon / ne of ony other good dedes. The fourthe is the holy ſacramēt of the aulter / the whiche is cryſtes owne body / his fleſſhe & blode in forme of breed / the ſame that was borne of the vyrgyn Mary / and done on the rode / this is made through the vertue of goddes wordes of ye preeſt that hath power / whiche power neyther aungell ne archaungell had / but onely man in mynde of hymſelfe. This ſacrament is euery man & woman bounde by the lawe ones a yere as at eeſter / yf he be .xiiii. yeres of aege / & haue dyſcrecyon to receyue it / whā they ben with ſhryft and penaunce made clene of theyr ſynnes / and elles to be put out of the chyrche / and of cryſten buryelles / but yf it be for ſykeneſſe / or for ſome other reaſonable cauſe / whiche cauſe he muſt certyfye his curate of. For he that vnworthely receyueth this ſacrament he receyueth his dampnacyon. Alſo as often as ony man ſeeth that body at maſſe / or borne about to the ſeke / he ſhal knele doune deuoutely and ſaye his pater noſter / or ſome other good prayer in worſhyppe of his ſouerayne lorde. Alſo ye ſhall vnderſtande that the drynke the whiche ye doo receyue in the chalyce after your howſel is no ſacrament but it is water for to brȳ ge the lyghtlyer the holy ſacramente in to thy body. But in fourme of breed it is hole our ſauyoure Iheſu cryſtes body bothe in fleſſhe and blode. Therfore thou ſhalte take it in as hole and as entyere as thou mayſt / leeſt ony parte of it abyde and ſtycke in thy tethe. For in the leeſt parte of the hooſt is hole the mooſt precyous body of our lorde / that day thou hereſt thy maſſe / god graunteth thy nedefull and lawfull thynges / that daye ydle othes and forgoten ſynnes ben for gyuen / that day thou ſhalt not leſe thyn eyen ſyght / ne deye in ſodayne dethe / ne the tyme of the maſſe thou ſhalte not waxe aeged / euery ſteppe thyderwarde & homewarde / an aungell ſhall reken. Lewde men and women to dyſpute of this ſacrament are vtterly forboden / for it is ynough vnto them to beleue as holy chyrche techeth theym. ¶The fyfth ſacrament is anoyntynge of ſeke men / the whiche oyle halowed of the byſſhop and mynyſtred by preeſtes to them that ben of lawfull aege / in grete peryll of dethe. In lyghtnes & abatynge of theyr ſykenes / yf god wyll that they lyue. And in forgyuynge of theyr venyall ſynnes / and releaſynge of theyr payne yf they ſhal deye. So that this ſacrament may be gyuen as ofte as nedeth to euery man and woman that ben in poynte of dethe The .vi. ſacrament is holy ordres / yt no man may take but at his owne wyl. This gyueth power to them that taketh it to ſerue in holy chyrche after ſtate is as to hym that taketh the ordre of preeſthode / for to make the ſacrament of Cryſtes fleſſhe & his blode / and for to mynyſter other ſacramentes too the people. Theſe muſt haue theyr crownes ſhauen / theyr hedes tonſured / and theyr clothes honeſtly ſhapen as falleth to theyr eſtate / and namely in holy chyrche. They muſt alſo in the quere rede and ſynge with clenneſſe of conſcyence / and grete deuocyon of ſoule / not ouerſcyppinge ne momblynge / ne muſynge of vanytes not medlynge with lewde ne vnthryfty tydynges / ne inhoneſt comunycacyon / not comynge to late to goddes ſeruyce ne goynge oute before the ende without a reſonable cauſe / not gronynge / ne ſlombrynge / ne ſparynge theyr voyce. But ſhewynge out the voyce of the holy ghooſt with ſowne & with hole ſpeche / & thus ſayth ye holy man ſaynt Bernarde. The preeſtes muſte alſo euery daye dyſpoſe theym for to ſay maſſe yf they may and therto they be bound For ſaȳt bernard ſayth in the perſone of our lorde / to euery man thꝰ Haue I not made the & gyue the power to make me / and to offre my ſone Incarnate tofore ye fader of ſaluacyon of the world yf thou haue power to ſynge & ſyngeſte not (ſaythe he.) thou benymeſte the aungellys in heuē theyr Ioye thou benymeſt mankynde trauaylȳge in erth theyr helpe & grace / & thou benymeſte the ſoules that aren in greate paynes in Purgatory theyre reſte and theyr forgyueneſſe thyſe ben heuy wordes and lytell thought on with many of vs / Saynt Auſtyn ſayth / how worſhypfull is the dygnyte of preſthode ſayd he betwix whoſe hōdes the Sone of god as in his moders wombe was Incarnate. How bleſſyde ben preſtes ſayth he) yf they preſtely lyue how heuenly a myſtetery is that (Sayth he) that by the werkynge of the fader and ſone and holy gooſt / the ſame god that is in heuen / the ſame and ſelfe. is in youre hondes in the ſacramente Therfore ſayth oure lord be ye holy. for I am holy ¶A ryghtfull lyfe to you is neceſſary (ſayth ſayncte Auſtyn) therfore ye muſte ſo lyue / ſee that your lyfe accorde with youre name Soo that yf youre order be holy. lete your conuerſacyon of the ſame. And yf men ſaye well of you ſayth he). ſee yt your weckes bere wytneſſe of the ſame. And this is for vs preeſtis. ¶The ſeuenth ſacramente is wedlocke. for the whiche the baynes muſte be aſked thryes in holy chyrche. ¶This is a lawfull knyttynge togyder of man and woman in fourme of holy chyrche by aſſent of theym both / for to be to gyder in the lawe of God. And neuer to departe whyles theyr lyues laſten in remyſſyon of ſynnes / and getynge of grace whan it is taken for a true entent. for thoughe there be noo trouthe plyght / nor fleſſhely dede done. Yf they ben of full age / and accorde in hertes to gyder to fore god. they be wyfe and huſbonde.) ¶All preuy couenaūtes in trouth plygh tynge / and forwarde makynge without aſſent of frendes & knowlege are forboden. All ſuche that make or be there at ben in grete peryll of ſoule. ¶Alſo it is forboden that noo wedded man and woman / one without ye others aſſent make vowe of chaſtyte / pylgrymage ne faſtynge. For yf yt wyfe auowe / the huſbonde at the fyrſt wytynge may for doo it. But yf he conſent and ſuffre it wytingly after the fyrſt knowynge / the man ſynneth not. For the wyfe hath no power of her owne body / but the huſbande. And yf the man abſtayne hym fro his wyfe / by ſuche wyſe without the wyll of his wyfe and ſhe gyue hȳ no leue / he is cauſe of her ſynne. And the wyfe is ye ſame caas yf ſhe do the ſame to her huſbande.

¶The ſeuen dedes of mercy.

THe fyrſt thynge that thou ſholdeſt knowe god by are the ſeuen dedes of mercy / the whiche euery man is bounde by the byddȳge of god to fulfyl & to do his power / yt is to ſay / fede the hungry / gyue drynke to the thyrſty / clothe the naked / herborow the houſles / vyſyte the ſeke / delyuer ye pryſoners / & bury the poore whan they be deed. Theſe be nedefull to vs pleſynge to god / & helpynge to body & ſoule of al thē yt do them Therfore ſayeth Cryſt / gyue & it ſhall be gyuen to you. Almeſſe ſayth ſaynt Auſtyn is a holy thynge / for it encreaſeth that yu haſte / leſſeth thy ſynne / it multyplyeth thy eres / & no bleth the mynde. It lengeth ye termes & clenſeth all thynge. It delyuereth yt frome dethe / and ioyneth the to angelles / and departe the from deuylles / and is a wall inexpugnable about the ſoule· Therfore gyue almeſſes & all thynges ſhall be clene to you. ¶Thre thȳges he muſt conſyder that ſhall gyue almeſſe. Fyrſt who aſketh / what he aſketh and wherre Fyrſt I ſay that god aſketh it / for he loueth ſo moche pore men / that what ye do to theym in his name he holdeth it done to hym ſelfe. He aſketh his & not oures. Dauyd ſayth. All thynges ben thy lordes. And that we take of thy hādes we haue gyue yt. He aſketh it vs not for to gyue it hym / but to lene it hym. Wherfore he wyll yelde an hondred folde / & the blyſſe of heuen wherfore ſayth ſaynt Gregory poore mē ſhall not be dyſpyſed but prayed as faders. And he that gyueth the poore ſhall not be poore ſayth Salomon. And he yt ſtoppeth his eeres from the crye of the poore ſhall crye and not be herde / therfore al thoſe that aſke theſe / he that aſketh vnryghtfully gyue it not that he aſketh / but that that is better / & that is correccyon. Iherom ſayth gyue the poore to ſuſtayne theyr ryches. There may no man excuſe hym of almeſſe gyuynge. For an halfpeny of the poore ſomtyme pleaſeth god more than an hondred ſhelynges of the ryche / yf yu may not gyue hym that / gyue hym wordes of cōforte. And what thou gyueſt gyue it gladly. For the glad gyuer god loueth. ¶There ben alſo ſeuen other gooſtly dedes of mercy. The fyrſt is / teche the vnconnynge / that he ſauour ryghfully. Another is / gyue counceyle to hym that aſketh it / that he werke and do truely. The thyrde / chaſtyſe hym that treſpaceth / that is to ſaye / repreue or bete / or doo other due correccyon. ¶The fourthe / comforte the ſorowfull / as with gyftes / wordes of comforte / or ſuche other. The fyfth / forgyue them that treſpace to the. For yf thou wylt not forgyue thē god wyll not forgyue the / the rancour and the offence / thou muſt nedes forgyue / the accyon & ye amendes ben at thyn owne wyll. The ſyxte that thou ſuffre mekely and pacyently whan ony man or woman do ony preiudyce or offence agaynſt the that they be not the more prompte and redy too ſynne / but that they be the more feruent for to doo penaunce and good werkes and operacyons / and be moore preſte & redy to ſuffre dyſeaſe and trybulacyon than for to doo it / yf ony man chyde the / or blame the / or repreue the / or doo the wronge kepe ſcylence. And ſet before a ſharpe worde ye ſhylde of ſuffraunce / and thynke that our mooſt benygne ſauyiour and redemptoure Iheſu Cryſt was bobbed / buffeted / & ſpytte vpon / and ſcorned / and euermore he helde his peaſe. Therfore what dyſeaſe or myſfortune fal fo the beleue that it cometh to the for ſynne. And ſo thou ſhalte ſuffre it lyght lyer / yf thou take hede wherfore it cometh. The ſeuenth is praye (that is to ſaye for thyn ennemy / and all thoſe that be ſynfull. And yf thou mayſt not helpe them with one of theſe ſeuen aforeſayd / praye vnto our lorde for theym. Cryſt ſayth. Loue your ennemyes / and do well to them that hate you / and praye for them that dooth you perſecucyon that ye may be the chyldren of heuen. And thus may ye fulfyll the dedes of mercy / bodely and gooſtly. ¶The .vi thynge that thou ſholdeſt knowe god by / ben the ſeuen pryncypall vertues / that euery man & woman ſholde vſe. The fyrſt is fayth whiche is grounde and begynnȳge of your ſaluacyon. And it ſtondeth in thre thynges. In the vnyte of the godhede in thre perſones in the manhode of Cryſt. And in the ſacramentes of the holy chyrche. This vertue is nedefull too all cryſten people. For it is the begynnynge of all good werkes. So that fayth without good werkes / ne good werkes with out true faythe. Ne without true fayth may no man pleaſe god almyghty. ¶The ſeconde is hope / this is a truſt by the mercy of god to be ſaued. And it ſtandeth in ye grace of god and good werkes / not only in our owne good dedes / but in theym bothe togyder. For we ſhall not hope ſo lytell that it is called wanhope / that we ſholde hope to haue blyſſe / yf we doo well and perceuer in the commaundementes of god. Ne not ſoo moche truſt in the grete mercy of our lorde / for to hope to be ſaued without good dedes and operacyons. ¶The thyrde is charyte / this is the ende and perfeccyon of alle the commaundementes of God. ¶And vnderſtonde in this / that thou loue God aboue alle thynge. And thy neygbboure as thyſelfe / ſoo that one may not be byloued withoute that other / and ſayth ſaynt Iohan) That he that loueth god / he loueth his broder / & that loueth not his broder whiche he may ſee. How ſholde he loue god / whiche he may not ſee. ¶The fourth vertue is ryghtwſnes / this is not ellis but a payeng of dewte to eche thynge that it dewly longeth to. As to god prayſynge and thankynge for the goodes of kynde fortune and grace that he hath gyue the & lente the. And therof to gyue his parte. and many other benefaytes. As in preſeruynge the frome many myſcheues & vengaunce that thou haddeſt fall in and all. daye ſeeſt many one fall in / And ſholdeſte happely thyſelfe haue fall in / had not his gracyous kepynge haue be ¶To thy neyghboure thou muſte alſo yelde loue and charyte. That is to ſaye) that thou doo ryghte and reaſon to hym in all thynge as thou woldeſte he dyde to the. And yf thou woldeſt he ſholde be true to the / and paye his dettys and begyle the not / with ſubtyltees and ſleyghtes in byenge & ſelyng / do the ſame to him yf thou woldeſt alſo that he were not proude / enuyous whrathfull / couetyſe. glotenous / ſlouthfull / ne let cherous / be thou the ſame and thus in all other thynges / as thou woldeſte thy neyghboure do to the / do thou to hym And thenne thou dooſt ryghtwyſneſſe to thyſelf. Alſo thou muſte haue beſynes to lerne and fulfyll the wyll of the commaundementis of god and to withſtonde ſynne & to ſhrewde lyuynge. ¶The fyfth vertue is wyſdome / this vertue departeth good frome euyll and techeth vs to beware of ſleytes / and deceytes of the wretched worlde / and in lykewyſe of the freyle fleſſhe. and of the curſed ennemye the deuyll of helle. ¶And for to dyſpyſe and ſet at noughte alle that we may / and of .ii. good to choſe the better. But ſaynt Auſtyn ſayth as many one dothe / that thou muſt dyſpyſe ye worlde and hate the fleſſhe for me. Where be the louers of the worlde. That but a lytell whyle ago were here with vs. There is no thynge lefte of theym but powder & wormes Take hede what they ben nowe. And what they were than They were men as thou arte / ſayth he / they dranke / they laughed and ladde theyr lyfe in erthe / in myrthe and Iolyte / and in this poynte they deſcende in to helle what profyteteth theym theyr vayne glorye / theyr ſhorte Ioye pompe of the worlde all dylycates luſte of the fleſſhe / falſe rycheſſe grete meany / and euyll couetyſe where is theyr laughter theyr playe / theyr pryde / theyr booſt. ¶After all this luſte How grete payne and ſorowe all that fylle to theym maye falle to the / ſayth he for thou arte a man of erthe as they were / and of the erthe thou lyueſt / & to the erthe thou ſhalte tourne agayne. Theſe ben ye wordes of the holy doctoure ſaynt Auſtyne. This remembraunce ſhall make you wyſe and hardy to diſpyſe youre enemyes the worlde / the fleſſhe and the deuyll ſaynt Iſyder ſayth / there is none other thynge better thenne wyſdome. Ne none other thynge ſweter and luſtyer thenne knowlege. Ne none other thynge worſe thenne lewdneſſe. Therfore knowe thou where thou ſhalte flee / and wheder yu ſhalt go. ¶Loue wyſdome and it be ſhewed to the. and it ſhall come to the / be beſy there aboute and it ſhall lerne the. The .vi. vertue is ſtrengthe. This maketh a mā myghty and hardy to wythſtonde many grete myſcheues. for the loue of god. For it ſtondeth in ſuffrynge pacyently aduerſyte / and mekely to make proſperyte / & to ſuffre euenly bothe wele and woo. that our herte be not to hye for no wel fare / ne to moche vnder for none euyll fare but to be ſtronge agaynſte oure foon. bothe of body and ſoule. that noo temptacyon make vs falle / ne fayle in oure 〈1 page duplicate〉 〈1 page duplicate〉 fayth agaynſt God almyghty. ¶The ſeuenth vertue is meſure whyche is a meane betwene to moche and in lyke wyſe to lytell and it ſtondeth in takynge ſuffycyently that nedeth ¶And refuſynge vterly that that is to moche or to lytell. ¶The .viii. thynge / and the laſt that thou ſholdeſte knowe god by / is the ſeuen dedely ſynnes. that alle men ſholde refuſe. for eche of them is an euen waye to helle therfore it is nedeful euery man to konwe theym. ¶Therfore ſayth the wyſe man as fro the face of thadder fonde to flee ſynne For as the venyme of the adder ſleeth mannys body / ſoo the venym of ſynne ſleeth mannys ſoule. ¶The fyrſte ſynne is a lykynge or a hyghneſſe of mannys herte. Of his hygh eſtate or nobleneſſe that he hath by fortune. kynde or by grace or that he canne paſſynge a nother. or hath more than a nother. Of this cometh many ſhrewd ſpyces as booſtyng / bacbytyng / diſpite of thy neyghboure / vnbuxumnes / ypocryſy / proudberynge / and diſpleaſyng ſcornynge / and inobedyence hye herte / gaye araye / pryde of grete kynne. and of vayn glory / boldneſſe of ſynne booſtynge of good dedes and auauntynge of euyll dedes. indignacion ſhame leſſed preſumpciō and ſtourdynes / and that is worſte of all other And ſoo ſayth ſaynte Auſtyn). ¶That none is worſe nor more dampnable ſynne than is the ſynne of pryde In this ben they gyltye that lyſte not to be repreued of theyr ſynnes. Ne to here of theyr defautes. but anone wyth a greate ſtourdynes as a galled horſe / that is touched on the ſore he wyncheth and wryeth. ¶And ſeken how they may mayntene ſuche lewdenes of ſynne. ¶Thus dyde not kynge Dauyd whan nathan the prophete of god came to hym. and tolde hym his ſynne and the vengaunce / that he ſholde haue therfore / he ſhewed no ſtourdynes to the prophete ne rebuked hym / ne chydde hym. but mekely ſayd to oure lord. I haue ſynned. As who ſayth. I am ſory for my ſynne. I wyll amende it. And therfore god toke awaye moche of the vengaunce that he ſhold haue had for his ſynne. Ryghte thus ſhold ye here be repreued of youre ſynne / mekely come to your curate. as to the miniſter of god. that occupyeth his ſtede for the tyme (And ſaye) ſyr I knowlege my defaute. and wote well that I dyde amys my wyll is to amende it And ſo put awaye ſtourdynes and the vengaūce that thou deſerueſte therfore. ¶This ſynne of pryde ſayth Gregory is rote of all euyll. For ryght ne were the rote of a tree hydde in therth / there ſholde no braunche ſpryng out therof. ¶Ryghte ſo ne were pryde roted in thyne herte. there ſhold no braunches of ſynne breke oute therof. ¶For thus was lucefer that was the fayreſt aungell in heuen. made the fowleſte deuyll in helle.) Alſo Chore. dathon and abyro and theyre felyſſhyp they roſe agaynſt moyſes and Aaron of greate pryde. and therfore the erthe openede and ſwalowede theym alle quycke downe in to hell. ¶Alſo the people of Nynyue / for theyr greate boldeneſſe of pryde that they hadde in theyr hertes to tourne ayene to theyr ſynnes there were a hondred ſcore thouſande people / as the byble reherſeth and ſheweth deſtroyed. by dodely enmyes. Therfore euery man beware of this ſynne and wyſely loke in the myroure of mekenes. for that techeth hym what he was / is / and ſhall be. ¶Fyrſt conſyder that thou were made of foule ſtynkyne ſlyme and fylthe of the ſynne or lechery / borne of thy moder wyth grete ſorow and payne / noryſſhed with greate labour and anger and kepte with greate drede and now thou arte but a ſacke of foule dunge. that no ſwetenes nor fruyte cometh of trees leues cometh floures and frute / and of the lycenettes and fleen. Of herbes alſo cometh ryght ſwete and odoryferous ſmel and in lykewyſe of the aboue and in lyke ſemblable maner of wyſe beneth and all other partyes / but ſtynkynge fylthe / and after the ende thou ſhalte be wormes mete and torne agayne to erthe / tyll the daye of dome / that thy body & ſoule ſhall ryſe agayne. That day ſayth Malachy ſhall brenne as hote as ony furneys of fyre / and all prowde men be as ſtoble / whiche ſhall be there brent / yt there ſhall be neyther rote not rynde therfore ſayth Iſyd. By mekenes make thy leeſt & loweſt of all other ſtretche not forthe thy wynges of pryde by booſt of enhauncynge thy ſelfe. For the leſſe thou ſetteſt by thy ſelfe ſayth he the more god ſetteth by the. Be ſhamefaſt in chere / and dyſmayde to loke proudely / for ſhame of the ſynne walke with a lowe chere / meke mode a ſadde vyſage. In hygh worſhyp haue grete mekenes / and the hygher that yu art the meker thou ſholdeſt make thy ſelf. And thynke how our ſouerayne lorde Iheſu meked hym to the dethe for thy ſake. This is mekenes and vtter remedy agaynſt pryde / & a ſanatyf ſalue agaynſt all myſcheues of ſynne. For it maketh the to haue mynde of thy ſhorte abydynge here. Of the ſtrayte dome that thou ſhall come after / for the mekenes yt thou ſholdeſt haue had here. ¶The ſeconde ſynne is enuy / and this is whan thou arte ſory for thy neyghbours welfare / and Ioyeſt of his euyll fare / of this wycked ſynne come many braunches / one is hatred / and that is whan thou art lothe to ſpeke / or here ſpoken ony thȳge / the whiche myght torne thy neyghboure to good and prouffyte. Another is falſe demenȳge of dedes agaynſt thy neyghbour. ¶The thyrde is backebytynge / and that is to ſpeke euyll behynde thy neyghboure / whiche thou mayſt not ne wyll not auowe afore hym / or though thou do not ſpeke euyl thy ſelfe / yu haſtly kynge and grete delectacyon for to here euyll ſpekynge of hym / and in ſoo doynge thou ſynneſt deedly. For not onely he the whiche ſpeketh euyll of his neyghboure / but alſoo he yt whiche wyll gladly here ſuche euyll ſpekynge are in defaute of ſynne / Soo that yf there were no berer there were noo bacbytynge ne bacbyter. therfore ſayth Iſyder be not gladde of the falle or euyll fare of thy neyghboure leeſt god tourne his wrathe frome hym to the. and ſoo thou ſholdeſt falle in the ſame or worſe / But be glad to ſorowe for him that is deſeſed & euermore mourne his myſcheef as yu woldeſte thȳ owne / Loue peas outwarde and in warde peas with all men and make peas where hate is / Flee chydynge. beware & do awaye thoccaſyon of ſtryfe. And lyue alway in peas. Lete noo thynge paſſe thy lyppes that maye defoyle ye eereſ of the herers. for as vayne wordes is take of vayne cōſcience And ſuche as the worde is / ſuche is the ſoule. therfore beſy the not to ſpeke that lyketh / but that that nedeth take hede what thou ſpekeſt & both in ſpekynge & not ſpekynge be ryght wel ware. For thou mayſt not call ayene that thou haſt ſayde putte fro thy tonge the ſynne of bacbytynge and defoyle not thy mouth with a nother mānys ſynne / but be ſory of hym / & that thou bacbyteſte in a nother / drede it in thyſelfe. whan thou blameſt a nother / thynke on thyne owne ſynne. & loke not on other mennys. For thou ſhalte neuer bacbyte yf thou wylte beholde thy ſelfe therfore here ne lyſten to none ſuche tytelers For they ben lyke gylty the heter and the bacbyter. Deſyre not to wyt that perteyneth not to yt / aſke neuer what ony man dothe ſpekyth or ſayth / leue beſynes that perteyneth not to the. And by as greate beſynes amende thy ſynne / by as moche as thou beholdeſt other mennys. ſor no man knoweth whether he be worthy hate or mede that is for to ſaye / payne or Ioye. For there is many one ſemeth to vs ryghte good / and yet ayenſt god happely are ryghte noughte. And many one alſo that ſemeth to vs ryghe nought. And yet ben to hym ryght dere Therfore no man deme other. but put all his Iugemente and eſtymacyon in god Thus with charyte that is knyt of all vertues thou muſte deſtroye the foule ſynne of enuye. ¶Thus charyte ſtondethe in the loue of god and loue of thy neyghboure. In whyche twoo all the lawe of god abydeth. So that that one maye not be loued without that other For yf thou loue god thou wylte haue none other but hym ne thou wylte not take hys name in vayne Ne breke not thy holy ſondayes Yf thou loue thy lorde god and alſo thy neyghbours thou wylte do noo manſlaughter / ne thefte ne falſe wytneſſe bere. ne letchery ne deſyre thy neyghbours wyfe. ne his gode. This is charyte the fulfyllynge or goddis loue and thendynge of all other good werkys. Charyte is pacyente and benygne / he hath none enuye / he wertcheth no ſhrewednes / he loueth not to be with pryde / he coueyteth noo worldly worſhyppes he ſeketh noo propre goodes / He is not wroth. He thynketh none euyll / He Ioyed not of wyckednes but of trouth / He taketh all thynge mekely / He byleueth all that god ſayth and hopeth of blyſſe. He ſuffred all harmes and neuer is dyſcomfyted thorugh goddis helpe to abyde longe. He falleth neuer downe in this world. ne in that other. He kepeth man in byleue and maketh hym ſtable / vnder hym wexith obedyence and by him pacience ouer cometh al wronges without hym no man pleaſeth god. and with hym no man peryſſheth. ¶Therfore ayenſte enuy. ſeke charyte wyth grete ſtudye / that thou mayſt haue it in thy lyuynge. and dwell parfyghtly ther in to thyne endynge. Amen. ¶The thyrde is the ſynne of wrath. the whyche is wycked ſtyrynge of a mannys herte wherby he wyll auenge hymſelfe vp on his euyn cryſten Of this cometh many ſhrewde ſpyces / as fyghtynge / chydynge / hurtynge / betynge grutchyng / warryng / and curſynge / cruellys and man ſlaughter / and deſyrynge of vengaunce. ¶There ben alſo other foure in ſpecyall. One whā thou art ſoon moued / and ſoone ſwaged / and that is eaſy. Another whan thou art not ſoon ſwaged / & that is ſhrewde. ¶The thyrde whan thou arte ſoon meued and not ſoone ſwaged. and that is perylous. ¶The fourth is longe or thou be meued and ſoone ſwaged / and that is mooſt eaſy. Therfore ayenſte thyſe braunches thou muſte arme the with the vertue of pacyēce. and thynke what ſorowe myghte falle to the of thy wordes and dedes. thenne put cryſtes paſſyon and paynes betwene the and ſuche paynes as he myghte ſuffre / and ſo ſhall thy wrath ſoone ſlake. ¶In foure thynges ſpyrytuelly it is neceſſary to haue pacyence One is ayene thyne enemye. For the more cruell he is / the more thou nedeſt of pacyence and ſofte ſpeche For that ſlaketh wrathe. ¶Therfore yf ony aduerſyte falleth to the / ſuffre it pacyently whether thou haue deſerued it or not / Yf thou haue deſerued it thou arte worthy that or more yf thou haue not / thou haſt thy rewarde of cryſt whā he ſayth bleſed be they that ben pacyente / for they ſhall be called the chyldren of god. ¶Another whā thy ſouerayne correcteth thy defautes thou muſte be pacyente / and drawe in thy hornes of pryde. As a ſnayle whan he is towched And ſo dyde Adam at the voys of oure lorde. ¶The thyrde is in loſſe of thy good. as Iob whan all his good. was gone mekely he ſayde) oure lorde gaaf it / our lorde hath take it.) As it lyke hym ſo it be done. his name be bleſſed. ¶The .iiii. is in ſekeneſſe for our lorde ſayth. thoſe that I loue I chaſtyſe. As the moder chaſtiſed her childe for takynge of harme whan it neygheth fyre or water Ryghte ſo the fader of heuen chaſtyſed the / to beware of fleynge awaye. Soo our lorde putteth awaye from the rycheſſe and ſtrengthe / one by pouerte a nother by ſekeneſſe that thou ſholdeſt not flee frome hym therfore be pacyente and grutche not ayenſt the ſcourge of our lorde Iheſu cryſt and alſo in lykewyſe ferthermore that thou grudgeſt the more thou ſtyreſt god agaynſt the / ſayth ſaynt Iſyder. ¶The fourthe ſynne is couetyſe / yt whiche is a wronge deſyre yt man hath to haue ony thynge but he hath ryght therto / this ſtondeth in two thynges prȳ cypally. One is whan thou wrongfully purchaſeſt or geteſt ony maner thynge by ſacrylege / ſymony / ſtelthe / vſury / or by ony maner falſhede / or gyle / that worldly men vſe / whiche caſte all theyr beſynes too couetyſe yt they ne recke how they come to good. In this ſynne be they gylty that for money or other worldly wynnynge vſe to playe at the dyce or tables whiche is vtterly forboden by holy chyrche / for many ſynnes that cometh therof. The fyrſte is for the couetyſe yt thou haſt to wynne and to dyſpoyle thy felawe. Another is for the grete vſury .xii. for .ix or double or quyte. The thirde is for encreaſe of godes / leſynge / & many other vayne wordes that there ben vſed in grete dyſpyte of god & his faythe. The fourthe is euyll enſample that thou gyueſt to other yt beholde the. The fyfth is leſyng of tyme in whiche yu myght haue done many good werkes. The ſyxte is dyſpyte & dyſobedience that thou dooſt to thy moder holy chyrche that forbyddeth the ſuche playe. The .vii. is fraude and deceyte yt yu dooſt alſo to thy felawe in that play. The .viii. is curſed wrathe and ſtryfe that cometh therof / wherby ofte thou renyeſt thy god and leſeſt thy kyndly wytte. The .ix. is the brekyng of thy holy daye / for in tho dayes it is moche vſed and excercyſed. The tenthe is manſlaughter the whiche ofte happeneth in that dame. The enleuenth is ydolatry that thou cō myſen. For thou makeſt it agaynſt the dyſe that is a token aboue vnto all myghty god. The mycheues and many mo myſfortunes cometh of this ſory playe. All that thou geteſt and wynneſt at this forſayd playe for all the beſyneſſe that thou haſt hadde therwith thou mayſt not reioyce but nedes thou muſt gyue and dyſtrybute it vnto the poore and nedy And yf thou haue it of hym that thou makeſt ſo to playe by ſtrength or agaynſt his wyll / thou arte bounde to reſtore hȳ agayne whiche hath loſt it with his playe. Alſo thou brekeſt all the commaundementes of god / and whyder thou wȳne or leſe it is all thyn harme / for and thou leſe thou leſeſt god and heuen. And yf thou wynne / yu wynneſt the deuyll & hell The lawe canon ſayth / that a preeſt or deken yt gyueth them to the dyce or dronkenes / but yf he leue it he is certaynly dā pned. Subdeken clerke or lewde man yt vſe the ſame / they muſte eyther leue it or lacke theyr howſell. Therfore euery man beware of this playe / & that he ſuffre it in no wyſe be done where he may lette it. For they that conſente therto or fauoure it in ony wyſe ben in as grete peryll as the doers. The ſeconde poynte is wronge withholdynge / in whiche yu falleſt in / as ofte as thou dooſt not to god almyghty / to thy neyghboure / and to holy chyrche thy dutees that thou ſholdeſt do by dutye / and by goddes lawe / but wylfully wtholdeſt theym. For not onely he that wrongfully geteth / but alſo he that wrongfully withholdeth ben in deedly ſyn̄e. Out of ſynne ſpryngeth many ſhrewde braunches / as mawmetry / ambycyon / nygardſhyp / treaſon / vſury / and ſymony / raueyne / theft / ſacrylege / and ſuche other. ¶Theſe ſynnes ben ſo curſed / as I ſayd tofore / that in all thynge it contraryeth the wyll and commaundement of god. The fyrſt commaundement it contraryeth whan thou withdraweth fro god ony thynge that thou ſholdeſt worſhyp hym with. The ſeconde alſo whan for a lytell wynnynge thou takeſt his name in vayne. The thyrde whan by worldly beſyneſſe of getynge of money thou brekeſt thyn holy daye. The fourthe / whan for couetyſe and auaryce thou withdraweſt and takeſt fro thyn owne propre fader and moder bodely and goſtly theyr ſuſtenaunce and lyuelode. ¶The fyfth whan thou ſleeſt and mordreſt a man for to haue his hauoyr & goodes ¶The ſyxte whan thou dooſt lechery / more for good than for true matrymony. ¶The ſeuenth whan for couetyſe yu ſteleſte thy neyghboures good. ¶The .viii. whan in queſtes and alſo conſyſtoryes thou forſwereſt the and bereſte falſe wytneſſe. ¶The .ix. and the ten whan thou deſyreſte falſely thy neyghboures wyfe or ony of his good. Thus falſe couetyſe contrayeth all the commaundementes and wyl of god Therfore flee it / and thynke that for all ſuche falſe goten goodes / but thou make reſtytucyon / and amende the here or thou goo hens thou ſhalte be hanged in helle without ende) Mammona whiche is the deuyll of couetyſehe / gytueth foure commaundementes to his ſeruauntes. One is that thou kepe well thyne owne. Another that thou gyue not ne doo noo almeſſe. The thyrde that thou lene not to the poore for drede of leſynge. ¶The fourthe is / that thou withdrawe the and thy meany frome mete and drynke / to ſpare thy good. Of theſe foure ſhrewde commaundementes eche man beware and flee ſuche couetyſe and deſyre of good as Salomon dyde. For he deſyred none other rycheſſe nor pouerte. But that is nedefull to his lyuelode / and accordynge to his eſtate. And thynke thoughe thou haue neuer ſoo moche thou ſhalte leue it here. For naked thou cameſte in to this worlde / and agayne naked (ſaue a ragge thou ſhalte goo oute therto / and thus all the care that thou haſt here is but for an olde ſhete atte thy goynge hens. The fyfte ſynne is glotony / the whiche is an vnſkylfull lykynge or loue yt a man hath in taſte or in takynge of mete or drynke to erly / or to late. But yf ſekeneſſe or other grete nede excuſe it. Out of this ſynne ſpryngen foure braunches. One is whan thou eteſte or drynkeſt to gredly. In this falle thoſe that on the faſtynge dayes wyll not abyde the houre of noone / and ſytte the lenger atte mete / and ete more that tyme than a nother. And often tymes quenche theyr hunger with breed / ſpyces / and ouermoche drynke for drede of hū ger / and thus they breke vygyles / ymberdayes / frydayes in lente and ſuche other. Another is whan thou caſteſt the to lyue in delytes and pleaſures paſſynge thyn eſtate. And haſte noo Ioye but whan thou mayſt ſpeke of ſuche welfare / thynkynge all beſt beſet that thou dooſt ſpende theron. Thou mayſt well vſe ſuche dayntye metes and drynkes & not ſynne ſayth ſaynt Gregory. For the ſynne is neyther in mete ne drynke / but in the appetyte / & talent that thou delyteſt ſo moche therin. ¶The thyrde is ſurfet that is whan thou pompereſt thy body with moche mete and drynke that thou mayſt not broke it / but leſeſt thy ſyght ſpeche & wytte Iangelynge and boſtynge / and wenynge to ſaye well and ryght / and all that he ſayth is agaynſt reaſon and ordre. In this fall theſe the whiche maketh ryot / rere ſoupers / and deſtroye vytayle / the whiche many a poore man myght be releued and ſuſteyned by. ¶The fourthe is curyoſyte / and yt is whan thou canſt not holde the apayde with eaſy fare / but gadreſt many curyous metes / more to encreaſe thyn appetyte than to quenche thyn hongre. In this fall they the whiche waſte theyr goodes in deſolute etynge and drynkynge and grete feeſtes and bankettes makynge. Agaynſt all theſe curſed braunches thou muſt kepe abſtynence in metes & drynkes. For nothynge dryueth away ſekeneſſes / ne dyſtroyeth the luſt of the fleſſhe / than dooth meſurable takynge of mete and drynke. Fyue maner of folke ben excuſed from faſtynge / that is to ſay women with chylde / labourers / pylgrymes / yonge chyldren / olde folke / and ſeke people. Al theſe ſynneth not for to ete twyes on the daye that is meſurable for to ſuſtayne nature / and not theyr appetyte. ¶There is dyuers abſtynences / and faſtynges in dyuers maner of perſones. ¶The ſeke man abſteyneth and withholdeth hym fro mete & drynke for he may not ete & drynke for medycyne. The nedy where he hath not wherof The couetous for he wolde not ſpende The gloton to ete the more after. The ypocryte to beholde holy and vertuous man / to deſerue mede abſteyneth hym / bothe frome exceſſe of mete and luſte of ſynne. Thus ſholde eche man kepe to hys power. This ſame techeth ſaynte poule whan he ſaythe / I praye you as ſtraungeres and pylgrymes that ye abſteyne you frome fleſſhely deſyres / that fyghte ayenſte thy ſoule / and alſo to deſtroye thy bodye. ¶Thyſe myſcheues comen of glotony. It engendrethe ſores brynge the in ſekenes / deſtroyeth vertues / dulleth the wytte It haſteth the to deth and that that worſe is / For it maketh the lyke a beſte. For the fuller thy body is the emptyer is thy ſoule of vertue. Therfore vſe vertue (ſayth ſaȳte Auſtyne) & thyſe vertues ſhal folowe. ¶Abſtynence ſaueth thy mynde / it ſharpeth thy wytte. clenſeth thy ſyghte / maketh holy thy fame / ſwageth thy ſynne and maketh ſtronge thy blode noryſheeth thy mary / deſtroyth lechery renneth thy bloode / and lengtheth thyn age ¶The .vi. ſynne is ſlouthe / and that is greuaunce or anoy of goſtely dedes. One of this ſpryngen many ſhrewde braunches. One is to drawe longe / & tary the goode dedes. that thou ſholdeſte do / the whiche myghte torne to the helthe of thy ſoule and of many other. ¶Another is a dulneſſe or heueneſſe of herte that letteth the to loue god / and maketh the that thou haſte no lykynge in goddis ſeruyce / for though thou praye. thy herte is not therō. The thyrde is ydelneſſe the whiche is to moche vſed / and that letteth vs to begynne ony good werkis / and lyghtely maketh vs to leue whan we begynne. ¶And where we were made of kynde to trauayle the ſynne of ſloughthe / holdeth vs in ydelneſſe. and eaſe agaynſt oure kynde. Therfore and thou wylt be ſaued / thou muſt flee ydelneſſe for it is enmye of chryſten ſoules ſtepmoder to goodneſſe and alle vertues and the key of all vyces. Alwaye doo ſome good werkis) ſayth ſaȳt Iherome) that that the occupyed. For he is not lyghtly take with temptacyon / that be ſyethe hym aboute And Salomon ſayth) that he is mooſte foole that loueth ydelneſſe. For in heuen he ſhall not be receyued. For it is ordeyned only for theym that haue beſyed theym here in vertue. In erthly paradyſe they ſhall neuer be. for they were neuer in mannes laboure here / Ne in purgatory they ſhalle not be ſcourged with men but in helle with deuylles where they ſhall neuer haue reſte Therfore be beſy here in vertue and alwaye thynke that noo thynge maketh a man ſoo ſoone to enclyne to ſynne as ydelneſſe) ¶The ſeuenth ſynne is lecherye. and that is a fleſſhely ſynne that cometh of luſte and lykynge of the fleſſhe. ¶Oute of thys ſpryngen many braunches One is fornycacyon / that is dedely ſynne done fleſſhely / Bytwene ſyngell man and ſyngell womā agaynſt the lawe of god / and the techynge of holy chyrche ¶Therfore holy chyrche byddeth that noo man chylde ne woman chylde / that paſſen ſeuen yere of age / lye to gyder in bedde for drede of fornycacyon. Ne ſyſter ne brother for drede of inceſte.) ¶Another is called auoutrye / and that is ſpowſebrekynge / whether it be doone bodely or gooſtely It is gretter ſynne and more myſheues than that other. For therin thou dooſte ſacrelege (that is to ſaye) thou brekeſte the ſacrament of wedlocke wher of there comen ofte vnryghtful heyres and fals maryages. ¶This ſynne dowbleth ofte tymes whan it is done by man maryed / and woman maryed. For one of thyſe foure myſcheues folowes theym that cuſtomably vſe this ſynne.) One is pouerte.) Another is leſynge of ſome membre. The thyrde is perpetuell pryſon. ¶The fourthe ſodeyn deth And this fayleth not hardely and yf that it be cuſtumably vſed as I ſayd tofore. ¶Another is inceſt / and that is with thy kynne / or thyne affynyte. ¶A nother is whan thou myſuſeſt thyne own wyfe / and dooſte ayenſte kynde or order of maryage. For as thou mayſte ſlee thyſelf with thyn owne ſwerde. ryghte ſo thou mayſte with thyne owne wyfe. For this ſynne was Onam Iacobus coſyn ſmyten to deth. and ſeuen huſbondes of Sara alſo. ¶This ſacramente and all other ſholde be done and vſed honeſtely / and with grete reuerence ¶Another is whan a. man ſynneth wyth the kynde of his wyfe / and the contrary this is ryghte perylous for he maye not after wedde none of her kynne / and yf he doo the maryage is noughte / and that worſe is he maye knowe his wyfe noo more after warde infourme of wedlocke without dedely ſynne. but he be requyred of her. ¶Another there is and that is moſte ſtynkynge of all / whyche is the ſynne ayenſte kynde that the deuyll techeth both man and womā The dyuerſytees of this ſȳne be ſo abhomynable. that they be not named / but oonly in ſhryfte of theym that be falle therein▪ ¶For the gretter and more horryble that they ſynne is / the more auayleth thy ſhryft So that the ſhame of the tellynge is a greate parte of thy penaunce. ¶This was ſoo dyſpleaſynge to god that he made to reyne brymſtone and fyre / that deſtroyed fyue Cytees of Sodome and Gomere. The deuyll himſelfe that cauſeth this ſynne hath ſhame of the dede. ¶Thyſe and many other fleſſhely ſynnes / whiche ben dedely / and eueryche werſe than othere comen oute of this fowle ſynne of lechery.) The whiche be well knowen to theym that lyuen in luſte of theyre fleſſhe. Therfore flee the occaſyons (ſayth ſaynte poule) that is to ſaye) ſyghte of wymmen / kyſſynge / touchynge. and ſuche other / ¶This wyſe ſcaped Ioſeph the ſynne of his lady whan he lefte his palle or mantel with her. And ranne awaye Thynke alſo vpon the fynyſhement and ende / and in lykewyſe how nyghe it is of the dredefull and ſtreyte dome the whiche thou ſhalte come vnto and the horryble and ineſtymable paynes and alſo tourmentes the whiche are in the perfounde depnes of helle made redy for ſuche horryble ſynnes / and loke that thou preſume not of thyſelf in no maner of wyſe. For the noble kynge Dauyd / and the wyſe kynge Salamon his ſone / and the ſtronge Sampſon were ouercomen with that vnhappy ſynne. Alſo in no maner of wyſe here nor alſo ſpeke no lecherous wordes / but with all thy herte and mynde loue holy ſcrypture. for that draweth a man moche therefor. Vſe alſo prayer faſtynge / good and lawfull occupacyons / and wythdrawe the frome ſuperfluitees. And exceſſe of hote metes and drynkes for yf thou lyue after thy fleſſhe thou ſhalt be dede ſayth ſcrypture / that is to ſaye / dampned vnto euer laſtynge payne of helle.) ¶Therfore ſhytte the gates of thy body and thy ſoule fro all thyſe myſcheues of ſynne / that is to ſaye) thy fyue wyttes bodely and gooſtly / that they conſente not with hym. ¶Fyrſte thyne eyen from ſhrewde and lewd thynges bac bytȳge & euyll wordes & coūceyles. Thy mouth frome vnlawful taſte of glotony lewd kyſſȳges / & rybawdry wordes thyhōdes frome lewd towchȳge of thyſelfe & of other And frō ſtelthe & takȳge other mēnes goodes agaȳſt their wyll Thy feet alſo frome the pathes of ſynne / and all other wretched wayes that thou myghteſt drawe to. ¶Theſe ben the bodely wyttes. ¶Than take thy ghooſtly, wyttes as mynde / and vnderſtondynge / reaſon and ymagynacyon / that is to ſaye. Haue mynde of the kyndeneſſe of god / and of thy laſte ende / and thou ſhalte neuer ſynne. And ye ſhal vnderſtonde alſo Cryſtes loore and his techynge and lete euer thy wyll be redy to worſhyppe hym in thoughte / worde and dede without ony werynes. Lete reaſon alſo rule thy dedes Inwarde / and outwarde by Cryſtes loore and his tehynge withouten oony deceyte or blyndeneſſe of thy owne ſelfe ¶And alwaye haue ymagynacyon of vertuous lyuynge of nedefull werkes / and of dredefull dedes of Ioye & blyſſe that is ordeyned in heuen to theym that leue theyr ſynne & ſhall be ſaued / and of the horryble paynes / & ſorowes that they ſhall ſuffre endleſly / whiche for theyr ſynnes ſhall be dampned in to the dongeon of helle. In the whiche ben .ix. maner of horryble and hydeous paynes / that nyne maner of people ſhall be tourmented with there as clerkes ſayeth. ¶The fyrſte is fyre that euer brenneth / and neuer gyueth lyght in whiche thoughal ye water in the ſee were caſt in it ſholde not quēche it. For as our fyre paſſeth a fyre paynted ſo dooth that fyre paſſe oures. In this fyre ſhall they euer brenne / that here alway brenned in the fyre of falſe couetyſe. ¶The ſeconde is paſſynge colde / that yf a grete hylle of fyre were caſten therin it ſholde torne to yſe / with this ſhall they be tourmented there / that ben colde in loue by malyce of the fende. ¶The thyrde payne is wormes and horryble ſerpentes as dragons that neuer ſhall deye / but lyue in fyre as fyſſhes dooth in water. With theſe they ſhall be gnawen there that here gnawe theym ſelfe with venymous hate of theyr euen cryſten. ¶The fourthe is abhomynable ſtynke / wherin they ſhall be lapped there that here delyteth theym in the foule ſtynke of the ſynne of lechery. ¶The fyfth ſhal be betynge of myghty fendes as it were with hamers of yren / wherwith they ſhall be payned and beten without ſeaſynge that wolde not here be chaſtyſed by ye techynge of goddes wordes. ¶The ſyxte payn is derkenes the whiche is ſo tenebrous and thycke / that as it were that it myght be felt with hande. In theſe horryble derkenes ſhall they be bounde there that lyueth here in preſent worlde in derkeneſſe of this foreſayd ſynne and wyll not come to Cryſt the whiche is veray lyght by holy lyuynge and leuynge of ſynne whyles they myght. ¶The ſeuenth payne is open ſhenſhyppe or ſhame for ſynne / the whiche ſhall be apertly knowen / & not hydde in paynfull reprefe of ſynfull folke / and ſpecyally to them that wyll not knowlege theyr ſynne here to god in due maner. Ne were not aſhamed of hym / this ſhal be a ful herde tourment. ¶The. eyght is the horryble ſyght of deuylles / rorynge / and cryenge with ferefull and ſorowfull voyce wherwith thus they ſhall be payned there that here toke none hede of holy enſamples & good dedes. Ne of prechynge nor techynge of goddes wordes and byddynges.❀ ¶The nynthe is fyry bondes / wherwith they ſhall be bounde there honde and fote / and other membres that here ſpendeth theyr membres and lymmes in ye deuylles ſeruyce after the luſt and lykynge of theyr bodyes. ¶Theſe nyne paynes ſhall theſe ſynfull ſuffre there that here forſoke and left vnwyſely the felawſhyp of the nyne ordres of aungellys by theyr ſynfull lyuynge / but they amende them or they goo hens. Therfore be ſory for thy ſynne & amende the whyles thou arte here that thou mayſt eſcape all theſe horryble paynes / and reygne with oure lorde Iheſu Cryſt in his hyghe blyſſe of heuen. Where is euer myrthe after trauayle / fredome after bondage / helthe after longe ſekenes / reſt after trauayle / lyfe after deth / perfyte loue without drede / and euer daye without nyght. There thou ſhalte haue ſeuen Ioyes in thy body / and ſeuen in thy ſoule. In thy body fayrenes / ſwetenes / ſtrengthe / luſte helthe / and in mortalyte / and in thy ſoule wyſdome / frendſhyppe / and accorde / power / worſhyppe / ſurety / and Ioye without ende. To the whiche he brynge vs that for vs deyed on the rode. Iheſu cryſt goddes ſone. Amen

ON ſondaye that laſt was I enfourmed you on homely wyſe of the worthynes of mannes ſoule what it is / whan it is out of ſynne / what ſynne is / and how it defowleth thy ſoule. Of the ſacrament of penaunce alſo / how it is a ſalue ſanatyfe for al maner ſores of ſynnes / whan it is dyſcretly vſed. ¶Now by ye leue of god I ſhall declare to you the thre partes of penaū ce / contrycyon / confeſſyon / and ſatyſfaccyon / how by ye fulfyllynge of them your ſoules that thus haue ben wounded with ſynne may be refourmed and brought agayne to grace. ¶Fyrſt as for contrycyon it is ſayd cut your hertes and your clothes. For confeſſyon alſo ſheweth out your hertes afore the preeſt by open ſpeche of mouthe. And for ſatyſfaccyon do ye worthy fruytes of penaunce: Thus by theſe thre thynges this hooly ſacrament of penaunce is preued. For confeſſyon alſo as it is ſayd in the ſawter. I haue trauayled in my ſorowes. I ſhall make moyſt my bedde euery nyght with my teres as who ſayth. I haue trauayled to make ſatyſfaccyon for my ſynnes with ſorow of myn herte / hauynge in my mynde how longe I haue lyued and how I haue ſpēt my tyme. What goodnes I haue left vndone. How moche euyll I haue done / and how by my ſynne I haue loſt ye felawſhyp of heuen and Ioyned me to the felawſhyppe of fendes that I am alſo here in the vale of teres full of wretchednes / and by byrthe brought forthe vnto mannes ſyn̄es and ſorowes and ſhall come vnto the dredefull dome / and gyue a rekenynge for the leeſt and the mooſt ſyn̄e that eue • I dyde. In worde / in dede / or thought not knowynge wheder I ſhall be worthy hate or mede / that I wolde alſo be in blyſſe whiche I may not come to without grete tourment / trybulacyon and ſorowe. ¶Theſe conſyderynge thyn eres and werkes thou ſhall well knowe and perceyue that thou arte cauſe of thyn owne ſorow & myſchaunce. And ſoo for ſhame thou ſhalte fall in to contrycyon / and wynne the grace and mercy of our mooſt mercyfull lorde god. It is a ryghte harde and endurced herte / ſayth ſaynt Bernarde that neyther the benefaytes of almyghty god may grynde and molyfye / ne the horryble paynes of helle may feere / ne the Ioyes of heuen may ſuſteyne. Ne that temporall tourmentes ne ſorow may chaſtyſe. Many one there is that can not be contryte in that they do not knowe what contrycyon is. ¶Therfore ye ſhall vnderſtande that contrycyon is an inwarde ſorowe of thy ſoule fourmed by grace / the whiche cometh of forthynkynge of ſynne / and drede of the hyghe Iugement / with a ſtedfaſt purpoſe to be confeſſed / and to doo ſatyſfaccyon after the commaundement of the chyrche. It is alſo a conuerſyon of thyn herte from euyll to goodneſſe / Frome the deuyll to god / and frome vyce to vertue ¶There be many that haue contrycyon / but not perfyte. As whā thy herte is touched with the handes of god / by Inſpyracyon to make the perfyte ſorowfull / but ſomwhat or leſſe in as moche as thou begynneſt to tourne. This is called attrycyon. But whan wyl and deſyre of ſynne in euery parte is fully forſaken with full ſorowe of herte thenne it is contrycion And ſo veray contrycyon is the ſerche of ſynne. ¶Orygen ſayth alſo / that verey contrycyon is for to abhorre and loth all gaye and ſuperfluous araye / and too deſyre the hygher wepynge / and fle ſlaughter to ſpeke fewe wordes / and for to werke ryghtfully. And euer to haue drede and inwarde ſorowe in thyn herte for thy ſynnes. For the more that thou loueſt a thynge / the more is thy ſorowe whan thou dooſtle ſe it. ¶Aboue all creatures is god to be loued. Thenne it is mooſt ſorowe of his loſſe than of all other creatures whā yu commytteſt deedly ſynne / thenne thou leſeſt thy god. Therore by grete contrycyon and ſorow thou muſt gete hym agayne. For loke how moch thou haſt of grace as ſayth ſaynt Gregory / ſo moche thou muſt haue of ſorowe for thy ſynnes ¶The ſoules that are in blyſſe they may haue no contrycyon / by cauſe theyr Ioyes ben replete wyth plenteuouſnes of glory. They that ben in hell maketh ſorowe / but that ſorowe is not fourmede with grace. ¶The ſoules in purgatorye hathe ſorowe fourmed wyth grace. yet it is not merytory / in as moche as it ſholde haue be hadde here. Thus in this lyfe mercy oonly helpeth / but after not. It is blamefully herde ſaythe ſaynt Iherome. that can wepe the deth of his frende or the harme of temporel loos. & can not wepe and be ſory for ſynne. Thy contrycyon therfore muſte be ſharpe in that. that thou haſt offended thy heuenly fader that bodely and gooſtly fedyth the in many wyſes. and yet muſte thou be ſharp / in that that thou haſte offendede thy lorde Iheſu goddis ſone of heuen / that with his precyous blood and with hys mercy delyuered the frome the bondes of ſynne crueltee offendes. and byternes of the paynes of hell. And though our lorde ſayde 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 contrycyon. and ſaye to hym as Dauyd dyde. The meke and the contryte herte Lorde thou ſhalte not dyſpyſe. ¶And then he ſhall gyue the grace here / and Ioye whan thou gooſt hens. The fawcon whan he hath taken his praye he deſyreth no more therof but the herte and there with he is cōtence. So our lorde Iheſu whan he had raunſoned vs out of helle he deſyreth noo more but a meke and a contryte herte of vs. Therfore as the fauconer or he wyll gyue the herte to his fawcon fyrſt he wyll kytte it. and thenne take out the blood and waſſhe it. So muſte thou gyue thy herte to oure lorde. Fyrſte kytte it wyth the knyf of contrycyon. ¶And thenne take out the blood of ſynne by confeſſyon. and after waſſhe with ſatyſſfaccyon / and ſo with the knyfe of his paſſyō kytte your hertes and not your clothes hauynge in mynde that the blaade of his knyfe was made of the ſpere hede and nayles / that his precyous body and herte were thrylled withalle / The hafte was made of the holy tre of the croſſe / and the vyrell was made of the crowne of thorne that was aboute his hede whette this knyfe on his bleſſed body that ſoo harde and cruelly was tourmentede on the croſſe that they lefte noo hole Ioynte with other / make alſo the ſhethe of thy knyfe of the whyte ſkynne of our lorde Iheſu Cryſt / that was paynted with reed blody woundes / ſoo many that from the toppe of the heed vnto the ſole of ye fote there was no hole place of hym left vnſcourged. Then wt the cordes that he was bounde with to the pyler. Now bȳ de this knyfe to the gyrdle of thy herte. And I doubte not be thy herte neuer ſo harde / and thou this faythfully prȳte in thy mynde his paſſyon with thy harde herte / it wyll begynne to breke. Thus mayſt thou lerne too ſuffre repreues for oure lorde Iheſu whiche for the ſuffred theſe and many more. ¶There ben .vi. thynges that ſholde ſtere the to grete ſorowe for thy ſynnes. ¶The fyrſt is that ſomtyme of ye daye or nyght as I ſayd before / bethynke the how thou haſt lyued / and whan thy ſynnes come to thy mynde / haue an inwarde ſorowe and remorſe that thou haſt ſo greuouſly offē ded thy god / thy maker / and redemptoure. ¶The ſeconde that thou be aſhamed of thy ſynne / and elles at the daye of dome they ſhall be ſhewed to the / and to all the worlde opē ly / vnto thy grete ſhame and confuſyon. The thyrde that yu haue grete obhomynacyon of the fylth of ſynnes / that thou haſt thus cōmyſed bothe in the ſyght of god and man. Seneca ſayth though I wyſt yt my ſone ſholde be vnknowen bothe to god and man / yet wolde I abhorre and lothe the fylthe of my ſynne. The fourthe is that thou haue drede of the daye of dome / and of the paynes of hell. Of this day ſpeketh ſaynt Peter / vnneth the ryghtwyſe man ye daye ſhall be ſaued ſayth he. Where ſhall thenne the ſynnefull man aperethe whiche breketh dayly the heſtes and preceptes of our lorde. As often and as many tymes as I do beholde ye daye ſayth ſaynt Iherome. I quake in all my herte / & whyder I ete or drynke / or elles ony other thynges do / euer me thynke that the trompe of god ſowneth in myn eeres / and byddeth me ſynnefull wretche aryſe and come to the dome The fyfth is that thou haue ſorowe for the loſſe of heuen / & the grete offence doone to thy maker. The ſyxte that thou haue a thre folde hope. Fyrſt of forgyuenes that thy ſynnes ben alone forgyuen the.. Hope alſo of grace to do good werkes / and in them alwayes to encreaſe. And thenne hope of blyſſe / wherwith thou mayſt afterwarde be rewarded for thy good werkes / the prophete ſayd before yt I ſholde waſſhe euery nyght my bedde with teeres. By this it ſemeth ye cōtrycyon after forgyuenes ſholde be cōtynuall. To knowe this it is harde / yet in thy wyl thou mayſt haue contynuall contrycyon / euer in full purpoſe too leue / and too lothe thy ſynne and thus it is nedefull. For as a confeſſoure knewe ſuche one that cometh ſo contynually beynge ſory inwarde and outwarde / he nedeth neuer to gyue hym but lytell penaunce. For though he had doone grete and horryble ſyn̄e he myght ſo venge and bewayle his ſynnes here / that after his dethe he ſholde no payne ſuffre in purgatory / yet this ſorowe muſt be meſurable with a truſty hope that thou falle not in to heuynes of dyſpayre. It muſt alſo be generall and hole for all ſyn̄es yet more ſharper for one than for an other after the gretenes is / and it muſt be doone for the offence done too god / and not onely for drede of euerlaſtynge payne. This maner of contrycyon breketh the ſnares and the chaynes of the deuyll. And releaſeth the bondes and oblygacyons of euerlaſtynge payne and tourment / and delyuereth the frome the ſeruage and horryble company of deuylles / and maketh the chylde of almyghty god / and heyre of the blyſſe of heuen / the whiche tofore were the chyldren of the deuyll / and brennynge bronde of the perfounde pyt of hell. Onely contrycyon alſo auayleth not / but there as confeſſyon and ſatyſfaccōn may be hadde. For as we offende god in thre maner of wyſe. In herte / ſpeche and dede / ſoo it nedeth that we do our ſatyſfaccyon in thre maners and elles the ſynne is not forgyuen. Onely contrycion may auayle alſo whan thou arte very contryte / and purpoſeſt afterwarde to abſtayne the from all maner of ſȳne. And knowlegeſt thy ſynne / as ſoone as thou mayſt / and dooſt alſo due ſatyſfaccyon after the dome of the chyrche and this is the mooſt ſure way. ¶The ſeconde waſſhynge is confeſſyon doone of thy mouthe. Ryght as the ſoule is now waſſhen and made whyte with ſowkynge ſorowe / and alſo wt ſalte fretynge teres of thyn eyen. Soo by lowly confeſſyon of thy mouthe thou muſte rubbe of thy foule ſpottes of ſynne / that are ruſted in thy ſoule of this maner of waſſhynge ſpeketh the prophete Dauyd ſayenge thus. Thou ſhalte ſprynge me lorde with yſope / and I ſhall be clenſed / thou ſhalte waſſhe me / and I ſhall be made clene and as whyte as ſnowe / ryght ſo lowely confeſſyon doone of thy mouthe / to thy curate purgeth and maketh more whyte thy ſoule than is ony ſnowe in this worlde. Se therfore what confeſſyon is. Confeſſyon after doctours ſcyence is a lawfull declaracyon of ſynne tofore done. And a thynge wherby a preuy gooſtly ſore or ſykenes is opened wt hope of forgyuenes. ¶Thre maner of cō feſſyons there ben. One is in warde in thy ſoule / for or thou madeſt it / it was knowen to god. The ſeconde tofore a Iuge in hope of forgyuenes of god / and the thyrde tofore goddes vycarye / where preuy ſynne is pryuely opened. ¶Of theſe ſpeketh ſcypture and ſayd. Tell out openly yf thou haue ony thynge to ſaye or ſhewe that thou mayſt therby be Iuſtyfyed. ¶The grete flagellacyon payne and paſſyon of oure ſauyoure and redemptoure is a grete remedy ayenſt ſynne be it orygynall or actuall. ¶The vertue wherof is expreſſyd in the ſacramente of holy chyrche withoute whiche there may no man be hole / therfore that confeſſyon is nedefull preuythe ſcrypture ſaynge thus. He that is proude and wyll not obeye the precept of the preeſt he ſhall be dede / we haue it alſo of our lorde fader of heuē that euery man and woman hauynge yeres of dyſcreſſyon is bounde by one parſone to make confeſſyon onys a yere of all his ſȳ nes to his owne curate / That it is alſo nedefull reaſon preueth in this wyſe. And thou haddeſt treſpaced to thy neyghboure it were not ryghtful that thou ſholdeſte ſette thyne owne payne atte thy luſt. ne he that hath wronge neyther. but a meane that coude and myghte ſet it reſonably after the wronge were declared. ¶The preſt is ordeyned to be a meane and ſette thy paynes for the wronge that thou haſte done to thy god by thy ſynne / it nedeth thenne that thou ſhewe truly thy treſpace vnto hym / that he maye ſet the / ſuche penaunce wherby thou mayſte be able to come to the preſence of thy lorde god. ¶Alſo in euery dome that is reſonable / there muſte be a Iuge and a perſone that is gylty / & ye preue muſt other be by preues / or elles by wytnes ayenſt thy wyll or by wylfull knowlege ſyth the dome of penaunce is fre and not ayenſt thy wyll / by cauſe thou gooſt therto wylfully / thenne ſhalle not the proceſſe of this dome be in promyſe / ne in wytneſſe but freely in thy propre confeſſyon. ¶And he muſte be Iuge. that may both forgyue and condempne. (And that is god) for he oonly releſeth ſynnes ¶And ſoo tyll he toke mankynde confeſſyon of herte ſuffyſed / but after he requyred and aſked confeſſyon vocyall whiche is made of man to man / and for as moche as he is not here wyth vs in fourme of mā / therfore he ordeyneth men to be his vycaryes / that thou ſholdeſte confeſſe the to / To whome he gaaf power to bynde and to vnbynde. And thus is confeſſyon nedefull by reaſon / promyſe and holy ſcrypture. Oure lorde gaue power only to preeſt to bynde and to vnbynde whan he ſayd (Whoos ſȳnes ye forgyue they ben forgyue / and whoſe ſynnes ye wythholde / they ben wythholde. yet as by power and vertue god loſeth / for there is no power but of god. Cryſt ſayth ſaynt Auſtyne was for vs crucyfyed by whiche man and none other ſynnes are forgyuen. ¶Therfore oure lorde gaaf openly the holy gooſte to men / gyuynge vnderſtondynge that ſynnes are not forgyuen thorugh merytes of men but thorugh the goodneſſe of the holy gooſt. for whan he aroſe from deth he ſayde to his dyſcyples Take you the holy gooſt / & whoſe ſynnes ye forgyuen. (As who ſayth) the ſpyryte that is god forgyueth / and not ye. And ſoo he that maye forgyue by mā / may forgyue without man) The ſacrament of grace (ſayth ſaynte Auſtyne) God forgyueth ſomtyme by euyll men. but grace alone. He gyueth but by hym ſelfe) yet remyſſyon of ſynne he wercheth booth by hymſelfe and by the holy gooſte. And thus no man dooth awaye ſynne but cryſte alone. ¶Saynt Ambroſe and other doctoures ſayth that ye worde of god forgyuethe ſynnes. The preeſt is the Iuge. and yet of hymſelfe he hath noo power / but of hym alone that deyed for our ſynnes. ¶Saynt Iherome ſayth that ſame power that cryſte gaaf his apoſtles. after his reſurreccyon / the ſame hath all holy chyrche in byſſhoppes and preſtes. But ſpecyally to Peter. and to his ſucceſſours That alle ſholde vnderſtonde / whoo ſoo parteth hym frome vnytee of the fayth / maye neuer be loſed frome ſynne / ne entre in to the blyſſe of heuen. ¶The preeſt loſed none verely but God tho that tourneth te penaunce thenne he mynyſtreth ryghtfully that of the vertue of god / what hadde it proufyted to Lazare that he wente oute of his tombe / but yf it hadde be ſayde / loſe hym and lete hym go Cryſt by voys reyſed hym frome his ſepulcre. ¶And ſoo he wente for the that was bounde not by myghte of his fete / by vertue of hym that reyſed hym. Thys ſame is now gooſtely done in the herte of repentaunt man whan thou hereſte a man repentaunce for his ſynne thenne he begynneth to lyue agayne / whan he confeſſethe hym thenne he is broughte out of his ſepulcre but yet he is not loſed. See therfore of whome and whan he loſed. Cryſte ſayth tho that ye haue loſed here in erth / ſhall be loſed in heuen Here take hede how he ſayd tho that is to ſay no man excepte / but who ſoo be repentaunt / and aſke fogyueneſſe by the chyrche / he ſhall haue foryeuenes. yet though by the chyrche ſynne may worthely be forgeuen the / the dede maye not ryſe / but oure lorde crye within forth. ¶For that is done within vs but of hym ¶The dyſcyples looſed hym lyuynge whome the mayſter reyſed fro dethe. For and they ſholde haue reyſed hym dede / they ſholde haue ſhewed more ſtrength than vertue. Thus hath holy chyrche auctoryte of her ſpowſe to loſe fro me al maner of ſynne Saynte auſtyn ſaythe that ſeuenty tymes and ſeuen we ben charged to forgyue that is to ſay to euery man that is repentaunt / and aſketh forgyuenes / yet may not euery preeſt generally doo this but in tyme of nede. or by auctoryte of the 〈◊〉 / or of his byſhop for ryghte as a man hath power to ete / and hath not whereof / ſoo it is of preſtes power / all they haue power yet it muſte be gyue theym of theyre ſoueraynes / whan where. and how moche they ſhall execute. There maye noo man cheeſe hym a confeſſour. but the 〈◊〉 aboue without auctoryte of hym / or ellys of theym that hathe power vnder hym. But nedes muſt he be ſhryuen to his owne curate / yet in certeyne cauſes byleue of his curate he maye. as whan the curate lacketh diſcreſſyon. ¶Another whan thou chaungeſt thy houſholde and arte a vagabonde. or in peryll of dethe. ¶Or whan thou entreſt the ſee in ſoo greate peryll / thou mayſte alſo by that confeſſe the to a laye man / and haue forgyueneſſe. and they that thus here the yf thou ſcape muſte charge the that thou ſhewe the ſame to thyne owne curate. Alſo pylgrymes marchauntes / and other goers aboute / in dyuerſe countrees in the ſame wyſe. ¶Other cauſes there ben yt thy curate muſt ſende the tofore the byſſhop wherto yu muſt nedes obeye. & be ſorye yt yu haſt more offende than other haue.) ¶The tokens of very confeſſyon are thyſe. ¶The ••• ſt is ſhame whan thou ſhryueſte the (ſayth ſaȳt Iherome / were a ſhamed of al the wayes that thou haſte gone in ſynne / Not for thy confeſſyon / but for the fylthe of ſynne that thou ſheweſte there. ¶For not oonly our lorde ſeeth it / ſayth he / but alſo all the holy company of heuen. ¶Therfore be a ſhamed. for that maketh the / the ſooner to haue mercye of oure lorde. Saynt Marye mawdeley ne ſhamed not for too confeſſe all her ſynnes in audyence preſence of alle that were at the feeſt of her confeſſyon and teeres / therfore broughte her to blyſſe. ¶The ſeconde is mekenes in worde lokynge / and chere. wyth oute ony ſtordynes. as the publycane that thoughte hymſelf vnworthy to lyfte vp his eyen to heuen.) ¶And as Poule alſo obeyed to the callynge of oure lorde / Soo ſholdeſt thou to the byddynge of thy gooſtely fader. ¶And in noo wyſe tary thy ſhryfte for thyſe perylles ſhewynge. ye that ben yet vnſhryuen take gode hede to thys leſſon and ſee what peryl ye ſtonde in. ¶The fyrſte is for the vncerteynte of the lyfe. Scrypture ſayth that noo man / knoweth his ende. ne howe / ne what maner he ſhall dey. ¶And alle is for thou ſholdeſt in euery ſpace and tyme / and in lyke wyſe in euery place be redy and preſte for to receyue thy dethe. And alſo a nother is for encreaſynge and multeplyenge of thy deedly ſynne / for what deedly ſynne ſome euer it be and yf that it is not anone done awaye by ſhryft he draweth an other to hym / as ſayth ſaynt Auguſtyn. And ſo as thou encreaſeſt thy ſynne. Ryght ſo thouencreaſeſt thy payne. Another for drede of tornynge agayne. For the ferder that thou goſte fro god by thy longe abydynge in ſynne. The harder it is to the after to torne agayne to thy good lyfe. Alſo in grete ſekenes thy payne is ſomtyme ſo grete yt thou mayſt not be very repentaunt. It muſt alſo be hole / not ſome to one / and ſome to another. This is a grete ſpece of ypocryſye / & this vſeth moche people / and all for they wolde be holde holy / and better than they ben. Saynt Bernarde ſayth / that there is no confeſſyon / but it be in trouthe of thy mouthe / prouffytable and clennes of thy herte yf thou be ſeke / and ſwete in al the partyes of thy body / it is a token of lyfe. And yf it be pertyculer it is a token of dethe. Ryght ſoo / and thou tell all thy ſynnes it is a token of ſaluacyon. As whan Cryſt heled the man that the goſpell ſpeketh of / he made hym not halfe hole / but all hole. Soo whan he forgyueth / he forgyueth all / or neuer a dele. Therfore holde out thyn herte to thy lorde god ſayth the prophete as water / not as oyle leeſt the fatnes abyde / or as mylke leeſt the whytenes appere / ne as wyne leſt the ſauour abyde / thou heldeſt out thyn herte as oyle / that ſhryueſt the of thy ſmall ſynnes / and leueſt the grete and ye fat behynde in the. Thou heldeſt out as mylke / that by coloure of excuſacyon makeſt thy ſynnes whyte. As our fyrſt fader Adam dyde by the woman Eue / and the woman by the ſerpent thou heldeſt out alſo as wyne that after the leuynge of thy ſynne thou kepeſt the ſauoure within the therof / as whan thou delyteſt the in lecherous wordes and comunycacyons / or haſt Ioye and grete delyte for to ſe vanytees or auaunteſt the of lewdneſſe done to fore / and that is a ſynne that mooſt greueth god. Therfore holde out thy herte as water that neyther no fatneſſe / coloure / ne no fauoure abyde after with alle the cyrcunſtaunces. As in what maner. what place / what cauſe / what tyme / what age / what eſtate / how moche. how longe. why. and where and all ſuche that agree. Thy ſynne alſo it muſte be naked not made by a meſſengyre / ne letter. but with thyne owne mouthe. nor in gaye termes. but in ſuche wyſe. be it neuer ſo foule that thy confeſſoure maye knowe the meanynge. as doo it wylfully. As the theef that henge vpon the croſſe. And not as Achor. It muſte alſo be faythfulle that thou haue full hope of forgyuenes of thy ſynnes by the mercy of god or thou goo hens accuſynge thyſelfe and none other. ſayenge with Ioſue and dauyd. I am he that ſynneth. I am he that dyde a mys. Not excuſynge the by cuſtome. felyſſhyppe. or freylte as ſome do. it alſo in good entente for no vayne glory but ſpecyally for the offence done withoute ony feynynge. ¶For dyuerſe cauſes is confeſſyon profytable. Fyrſt for the peryll of ſynne that thy confeſſoure there ſheweth the. Alſo for the ſhame that thou haſte there in thy confeſſyon / whiche is a greate relees of thy payne. ¶A nother for it ſheweth in thy concyence a ſykernes of forgyuenes By confeſſyon alſo God is gloryfyed and the deuylle confounded. For who ſo vſeth ofte to be confeſſyd in what temptacyon he be He ſhall not be ouercome with the deuyll. Saȳte Auſtyne ſayth.) that the oftener that thou arte cōfeſſyd of thy ſynnes / in hope of foryeuenes / the lyght lyer ſayth he. thou ſhalte haue grace and foryeuenes of thy ſynnes. Onys a yere it is ſpedfull to make thy confeſſyon generalle / And ſpecyall in the poynte of deth. And the ſhame herof ſhall be there to the a greate parte of thy ſatyſfaccyon.) ¶The thyrde parte of penaunce (as I ſayde tofore is ſatyſfaccyon. ¶Thys is grounded in the wordes of the prophete that where he ſayd to Naaman. Go and waſſhe the ſeuen tymes in Iordan / and thou ſhalt be clenſed of al that thou haſte defacede wyth ſpottys of ſynne though it be ſokede with bytter ſorowe of thyne herte and clerely rubbed wyth confeſſyon / yet muſte it haue many dyuerſe renſynges after with ſatyfaccyon. tyll it be ſoo clerely purged here or in purgatory that it maye clerely appere after in the ſyghte of oure lorde. Yf thy contrycyon be grete here / thy penaunce maye be the leſſe there. And yf it be lytell thy payne muſte nedes be the gretter. And ſoo grete it maye be here that it ſuffyſeth to thy ſaluacyon.) ¶Satyſfaccyon after dyuerſe doctoures / is a puttynge a waye of the cauſe of ſynne not takynge hede of theyr ſubgeſtyons. It is alſo an obligaciō done of gode werkes to god with mekenes. and lownes of herte / after the qualyte and quantyte of ſynne This ſatyſfaccyon muſt be doo wylfully wythoute grutchynge. and it muſte be plener and generall for euery ſynne reſonably.) ¶As preuy penaunce for preuy ſynne open penaunce for open ſynne. ¶Thre pryncypall werkis there ben of ſatyſfaccyon. Almes / Prayer and faſtyng. ¶Thyſe thre oure Lorde fulfylled in his paſſyon for redempcyon of oure ſynne. ¶Therfore what almes is / and how it ſholde be doone. I ſhall telle you. Almes is a lowynge of thyne herte with a wylfull compaſſyon / to theym that ben in nede / and it is a dede of mercy by compaſſyon of thy neyghbours myſchef There ben thre maners of almes One is in the contrycyon of thyne herte for the ſynne that thou offereſt thyſelf to god A nother by gyuynge of bodely treſoure with thyne hond. The thyrde in pyte and compaſſyon hauynge of thy neyghboures myſcheue.) ¶Temporalle almes thou mayſte ſomtyme gyue of goodis vntruly goten. (that is to ſay) whan thou knoweſte not to whome thou ſhalt reſtore it / and yet it muſte be done by counſeyle of thy gooſtely fader. ¶And tythe not that thou geteſt by thefte. For ſomtyme it is chaunged and thenne he that delyuereth ſhall aſke it agayne. And ſomtyme it is chaunged and ſhall not be aſked ayen As whan it tourneth not to the taker. by cauſe they come by theft or robbery raueyn / ſymony. or vſery And ſoo of theym ſhall noo almes be gyuen. ¶For they muſte be reſtored ayene. But whan the hauynge is chaunged. and ſhall not be aſked agayne. ¶As gyftes of comyn wymen and Iogelers / or ſuche other thenne ſhall they begyue in almes ¶Alſo yf thou fynde a thȳge of ony value after tyme thou haſte done thy beſynes / to wytte dewly who owyd it thou ſhalt ſpende it in almeſſe by counſeyle of thy gooſtelyfader to all that haue nede. ¶Alſo thou ſhalt gyue thyne almeſſe to good and badde frende and enmye. yf thou be of power our lorde ſayth Gyue to euery man that aſketh the and torne not away thy face ſayth thoby Yet it is ſayd) gyue the good man and receyue not the ſynner (that is to ſaye) Gyue that nature be ſuſteyned / and not the ſynne nouryſſhed ¶Thou nouryſſheſt the ſynne that geueſt thy good to Iogelers and Iapers. And ſuche that lyue by Idelnes. and ſuffre the poure man to haue hungre. and myſcheef Suche maner of gyuyng is forbode. ¶Yf pyte ſayth ſaynt Ambroſe / ſhall not be ſwete to all moche more plenteuous muſte it thenne be to the good. and vertuous in lyuynge thou ſhalte rather gyue to thy kynne / or neyghboure in theyr nede / and they ben vertuous / than to other. ¶Thou ſhalt alſo gyue to olde men and wymen with chylde yf they haue nede rather than to other. ¶And to them that be falle in to grete pouerte and myſerye / and whan that ſuche pouerte falleth or happeneth not vnto ony maner of perſone thoroughe ryotous garmentes or araye / or pompe of this preſente worlde / yet rather gyue thenne the poure be vnſerued / Open thy herte to alle that aſke the for the loue of god wythoute dyffyculte. and gyue it wyth charyte and wyth good wyll. ¶Orellys thou makeſt noo dew ſatyſfaccyon for thy ſynne. Alſo with a glad chere and a meke ſpyryte / ſo that thou do it for no vayne glory / nor dyſpyte / not to the poore / for he is a man as thou arte / and gyue it haſtely / and tary not from hym yt ſuffreth anguyſſhe ſayth Salomon / gyue it alſo with dyſcrecyon. And yf thou haue moch gyue moche. Yf thou haue lytell / gyue lytell ſayth Thobye / Thus bodely or gooſtly euery man may gyue almes. ¶Ferther more agaynſt concupyſcence of thy fleſſhe / thou haſte faſtynge / harde goynge and lyuynge / and bytter wepynge knockynge on thy breſt / of knelynge / and ſharpe dyſcyplyne with roddes of thyn owne hondes / trauayle of pylgrymage / trybulacyons / anguyſſhe / ſekenes & ſuche other bodely dyſeaſes pacyently ſuffred of the ſcourge of god all ſuche penaunces wylfully taken / a dyſcrete confeſſoure wyll put to the in parte of thy ſatyſfaccyon and penaunce. ¶Faſtynge is a wylfull abſtynence frome mete & drynke / wherby the ſynne is waſſhen / and thy fleſſhe made lowe for deſyre of euerlaſtynge blyſſe. Gooſtly faſtynge is frome deedly ſynnes and temporall Ioye. Saynt Iherome ſayth / that it not prouffytable to feble thy boody with faſtynge whan thy herte ſwelleth by pryde. Some faſt for ſykenes or they may not ete. Some pouerte / ſome for ypocryſye. And ſome for ye worſhyppe of god. And thou muſte modere thy faſtynge that thy ſtomacke be not greued with to moche exceſſe. For lytel mete meſurably rempreth and prouffyteth bothe body and ſoule / and dyſpoſeth the to gooſtly trauayle. There be ſome that ete moche delycate metes / & more whan they faſte. Than they do at two meles whā they faſt not. And in maner they breke theyr faſte. There is alſo prayers agaynſt pryde two maner. One is inwarde in thy ſoule without ſhe wynge of voyce. ¶Another alſo ordeyned for the thre partyes of ſatyſfaccyon agaynſt pryde. Prayer is a louȳge deſyre and appetyte of thy ſoule vnto our lorde god / with ſpeche of mouth / or gaderynge of wordes / to aſke good of god wt vtterynge of thy voys. Of foure frutefull prayers ſaynte Poule ſpeketh whan he ſayth. I pray you fyrſt of all thynges that there be obſecracyons / oryſon / poſtulacyons / and yeldynge thankynges. ¶Obſecracyons are whan yu ſeeſt in thy ſoule the multytude of thy ſynne / and lytell of thy merytes. And ſeeſte the horryble paynes of helle / whiche thou mayſte not voyde by thyne owne vertue. Ne durſt not for thyne owne vnworthyneſſe make thy prayer thy ſelfe but makeſt ſupplycacyons by other meanes. As whan thou ſayſt Sancta maria ora pro nobis. Oure lorde by thy paſſyon delyuer vs. ¶Oryſon is whan thou haſt forſake thy ſynne and aſkeſte forgyueneſſe by open ſpeche. Poſtulacyon is whan after thy penaunce done thou haſte a ſadde hope of forgyueneſſe yf thou pray alſo ony thynge agaynſte thyne owne ſpede. as Poule that prayed / that his temtacyons myght be putte awaye. Thenne oure lorde wyll not graū te it. the Some thynges thou mayſte praye with condycyon. And ſome thynges withoute condycyon / to haue grace and blyſſe with oure blyſſed Iheſu Cryſt / that thou mayſt axe withoute condycyon. ſaynt Bernarde ſaych that thou mayſte aſke of oure lorde god grace in all goodneſſe to pleaſe hym / lyue in hym / ſee his blyſſe / and to able thy ſelf to vertues too doo hym worſhyppe. And to be with hym withouten ende / yet afore this prayer thou muſte make redy thy ſoule in dyuerſe wyſe. ¶Fyrſte thou muſte with drawe thy herte frome outwarde beſyneſſe / beynge in wyll to kepe thy thoughtes / after thy fyrſte entente. And thou muſte conſyder alſo how worthy thou arte that prayeſt and how worthy he is that thou prayeſte for. Thou muſte alſo be clene in ſoule. And yf thy prayer be ſhorte lette it be done with ſtedfaſte hope for a ſhorte prayer with a ſadde hope faythefully done / is more acceptable to god / than a longe prayer feyntely done without hope / yet to them that ben occupyed in dyuyne ſeruyce longe prayer is ſpedefull. To prayer alſo with voys is more ſpedefull / then to thynke or to worſhyp. Gryſoſtome ſayth thus.) Thou yt with loude voys prayeſt and whyſpereſt / thou ſuffereſte none other to praye aboute the. ¶And therfore thy ſynne and thy payne is encreaſed yf it be done wyttyngely. ¶And thy ſelfe not herde of god It muſte alſo be done without interrupcyon not to ſaye a verſe or a pater noſter / and bytwene Iangle and telle a tale without grete nedē / ne to haſte it to moche. Thou muſte alſoo make it comyn to place / tyme and perſones. Poule ſayth) I wyll that men praye in euery place / yet in the chirche pryncypally. For oure lorde Iheſu Cryſte ſayth) Myn houſe ſhall be called the hous of prayer / all tymes are tymes of prayer / yet in holy chirche ben ſeuē hours ſpecyally ordeyned for tyme of prayer / whiche mooſt ſpecially longen to relygyous men. Oure lorde afore his paſſyon trauayled all nyghte in prayer. Oure blyſſed lady and Ioſeph alſo roſe euery nyght atte mydnyghte and ſayd the pſalmes of cō mendacyon. And the ſame dyde Dauyd and his houſholde Thoughe all may not do thus / yet auyſe theym that be boū de / and haue no lettynge. It muſt alſo be made with other and not all waye alone. In that it is more acceptable to god more pleaſynge to aungelys / and more confuſyon to the deuyll. ¶And the ſame that thou makeſte for a nother / is better than that thou makeſt for thy ſelfe / and thoughe that oure blyſſed lorde Iheſu Cryſte here not thy prayer anone atte thy wyll / yet he hereth it and graunteth the haply that that is more ſpedefull. A thynge that is longe deſyred / atte the laſte it cometh / and that is the more deynte.) It muſte alſo be done with a grete deuocyon. ¶Deuocyon as the clerkes ſaye) is a tenderneſſe of herte / wherby thou brekeſt lyghtely in to teeres. And alſo a wyll of loue lyfte vp to god or to his heuenly creatures / menynge the inwarde and outwarde to the ſeruyce of thy lorde god Iheſu Cryſte Suche deuocyon purgyth bothe boody and ſoule. ¶And thus deuocyon may be knowen by two pryncypall tokens. One is by gretneſſe of the voys outwarde / as a grete fyre is knowen by the flamme. Another by teeres / for ryght as fyre dryueth oute moyſtoure fro wete woode / ſo deuocyon bryngeth oute teeres of thyne eyen in prayers. ¶Well is hym that hath ſuche plente of teeres. ¶For he is dyſpoſed to grace. But there ben ſome that haue grete plente of teeres fro daye to daye in prayer deuoutely redynge or ſpekynge / and yet wyll not leue theyr wycked ſynne nor trauayle to withſtonde theyr temptacyons / nor to knowe / ne too kepe the preceptes of oure blyſſed lorde Iheſu Cryſte / ) Suche teeres ben not accepte. For dewe ſacrefyce to oure blyſſed lorde Iheſu Cryſte / for and yf that thou be full contryte ſayth Aldrede / and truſte faythfully in the mercy of God truely confeſſed / and wyllynge to doo thy penaunce / and not in wyll to retourne agayne to thy olde) ſynne. Thenne ſayth he ſuche teeres pleaſen god. And waſſhen awaye thy ſynnes and more tormente the deuyll as ſayth Saynt Bernarde. Thenne all other kyndes of tormentes may doo. Syth deuocyon muſt be in euery prayer / yet the tyme therof ſholde be pryncypally vſed in the tyme of the maſſe and for foure cauſes. One is for the preſence of oure lorde god that is there / not oonely by his godhede / but alſo by his manhode that he tooke for the loue of mannes ſoule. ¶The ſeconde is for the multytude of aungellys that be euermore preſente to yelde worſhyppe to almyghty god. ¶The thyrde is for the grete prouffyte / and ſpede that the bodye and ſoule haue / by vertue of the holy ſacramente / bothe to theym that ben preſent. And ſpecyally vnto theym that worthyly and in clene lyfe dooth receyue hym. ¶The fourth is for ye wonderfull worſhyp that is there gyuen to man / that thorughe the vertue of wordes ſayde of man / the preſence of oure lorde is hadde / and the Innumerable nombre of aungellys / ſoo many that no tounge can telle / nor herte thynke. ¶Deuocyon ſholde be alſo vſed in tyme of ſeruyce that thou arte bonde to ſaye. But for vnkunnynge ſay theyre ſeruyce the more haſtely / for theyr preuy prayer that they hauen deuocyon to. And the deuocyon is lytell or noughte worthe. Se therfore now howe they ſoule maye be refourmed / and broughte ayene to god. Thy ſoule hathe mynde reaſon and wylle Mynde for it ſholde reſte in god. Reaſon for thou ſholdeſte know god / & wyll for thou ſholdeſt loue god. But by ſynne thy mynde is vnſtable / thy reaſon blynde and thy wyll crowked. ¶And all is for thou forſakeſte thy god. ¶The reformacyon therfore of thy mynde is to brynge ayene thy herte that was trauayled wyth vayne / thoughtes / by prayer / redynge and oft thynkynge vpon god As of his Incarnacyon / paſſyon / Innumerable bene faytes / and gracyous gyftes / hauynge greate ſorowe for thy vnkyndnes that thou alwaye ſheweſt hym. The reformacyon of thy reaſon is to by leue ſadly in the fayth of holy chyrche our lorde for our greate comforte hath gyue vs knowlege in holy ſcrypture / where we maye fynde all that is neceſſarye and ſpedfull to our ſoule hele / not to folowe herin oure naturall wyll but to ſubmytte our wytte to the rules of fayth after the vnderſtondynge of holy doctours / and ſoo gooſtly to be clenſed by the ſacrament of penaunce. ¶The reformacyon of thy wyll alſo it is to withſtonde vyces And wyth a good wyll truely and faythfully encreace and abyde in vertues for god withoute ony curyoſyte of wyl. that there be noo double deſyre ne no affeccyon pleſynge to the but ſuche as is accordynge to the wyll of god.❀ ¶Thus than conſydered the worthynes of thy ſoule The horrour of thy ſynne wherwyth thy ſoule is thus wounded ¶Take this ſalue of penaunce with thyſe thre plaſtres.❀ Contrycyon / confeſſyon / and ſatyſfaccyon. And bȳde theȳ ſadly to thy ſore with the bondes of hope and drede. Hope to haue Forgyuenes of thy ſynne hope of grace to leue wel after. & hope of glorye withoute ende to reygne perpetuell in heuen blyſſe. ¶Drede alſo of the paynes of helle yf thou dyſpeyre of his mercy. For to hym it is proper to haue mercy and to ſpare. Soo that for euery ſynne (as ſayth ſaynte Auguſtyne) there is an abſolucyon / be it neuer ſoo greate. For what myghte be grete or more worſe ſynne than to ſlee oure lorde Iheſu Cryſte. Ryght as the Iewes dyde / yet there were ſome of theym after that byleued / and now ben ſaued. Peter and Marye magdeleyne and many other alſo after they hadde ſynned. they were with the ſalue of contrycyon made hole / and now ben in blyſſe. ¶Therfore be thy ſynnes neuer ſoo many nor ſoo greate. dyſpeyre the not but ſaye alway wyth Dauyd. (Haue mercy on me lord after thy greate mercy.) Doo awaye lord my wyckedneſſe. Man hath ſynned ſayth ſaynte Auſtyne (and cryſte hath redemed. And ſoo at oure lorde as ſayth the prophete. is mercy and plenteuous redempcyon And he ſhall redeme Iſrahell frome alle his wyckydneſſe. ¶Iſrahell is as moche to ſaye) as he that ſeeth god) He ſeeth god thenne that lothyth his ſynne. and by contrycyon and by confeſſyon and penaū ce doynge is conuerted to hym ¶That thou maye thenne thus be conuerted and do penaunce for your ſynnes graunte he you and me that deyed for vs vpon ye rode tree. Amē.