is the cause eue that was the furste â—ormyd woman that eâ—â—r wrathid oure lord more thaÌ„ did the maÌ„ Adam therfore she is lenger in formyng Thus fore fleschly complexion of man woman she is vn clene in her selfe there for this purificacion is ordeyned But vnderstondith well that oure lady had no nede to this clensing fore she conceyued not with complexion of man but only of the holy gosce so that she was clene of all maner of filthe touching consent of man But yit she wente to the temple no othir wymmen dede specyally for iiij causes The firste was to fullfillethe scripture that seyth thus Quanto maiâ—eâ— taâ—to te humilieâ— The higher that thou arte in degre the mekyr thou shuldeâ—â—e make the Thus did oure lady for she wyste well sche was modir to goddis sone of heuen and had so grete worshippe passyng alle othir wymmen yit sche made her as the poreste woman that was in the company The secouÌ„de cause was as she fullfillithe the lawe of circuÌ„cision of her sone in the same wyse she fullfillid the purificacion and in offeryng of her sone in the temple doyng for him as othir pore wymmen did for her children The thridde cause for to stoppe the iewes mouthes left they had seyde that she had not do the lawe and so caughte a grete sclaundre a yense hÌ„eÌ„ in tyme comyng The fourthe cause was for to yeue ensample to all othir wymen that they shulde come to chirche aftyr the birthe of her childe thanke god that he hathe sauyd hem from dethe in her trauelyng for in that tyme a woman is in grete parell of dethe for there is noo sikenes in the world that gothe so nyghe dethe fore these causes hooly churche makythe mynde of oure ladyes purificacion Hit makythe mynde also of the comyng of symeon and Anne Symeon ille senex din vixerat â—ine etas cooperatur Anne This symeon was a passing olde man but he had preyde to god besely all his lysse that he shuld neuer dye till he had seyne criste bodely in this worlde and so he dede And this Anne hathe preyde the same Also ye shall vnderstonde that this was not â—ine oure ladyes mo dir but an othir aÌ„na â–ª that had a husbonde vij yere and whan her husbonde was dede she wold not be weddid no more but leuyd till she was lxxx yere olde and serued god in the temple nyghte and day and preyde to se god or she dyede oure lord grauntid her Thanne whan oure lady come into the temple with her sone the hooly goste warned symeon and Anne and a none they with moche ioye wente a yenste hym and broughte hym in to the temple Et Symeon accepiteum in uluaa snaâ— And symeon toke him in his armes with all the reuerence that he cowde and myghte and seyde 〈◊〉 dimittis sernum tuum domine secundum nerhum â—num in pace cetera O thow lord nowe for yeue thy seruaunt aftyr thy word in pese and so with all the worshippÌ„ and reuerence that he coude he louyd thaÌ„kid him that he wolde lete hym leue so long to see hym bodely with his eyeÌ„ wher in mynde of this whan a woman comythe to chirche of a childe she a bydithe at the churche dore till the preste come caste hooly water on her and takythe her in by the honde in to the churche yeuen her leue aftyr to come to churche and to goo to her husbonde for and they haue comened to gedyr be fore they muste bothe shreyue heÌ„ ther of and take her penaunce Also hooly chirch makythe mynde of candels offeryng and as ye see hit is a comyn vse for all cristen people that be of conuenient age to come that day to churche and bere a candell brennyng in procession as thoughe they wente bodely with oure lady But nowe ye shalle here howe this worshippefull feste was firste founde Somme tyme whanne the Romaynes by grete myghte and viall power conquered all the world fore they hadde grete dominacion they were so prowde that they for gete her god and made hem diuerse goddis aftyr her owne luste And so among all they hadde a god that they called Mars that had be to fore a notable knyghte in batayle And so they preyde to hym fore helpe and fore they wolâ—â— spede the better of this knyghte the people preyde and did grete worshippe to his modir that was called februa aftyr the whiche woman moche people haue opinion that this mone that is callid februarij where fore the secounde day of this mone is Candelmas day The Romaynes this nyghte wolde goo a boute the Cite of rome with torchis and candels breÌ„nyng in worshippe of this woman Februa for hope to haue the more helpe and socoure of her sone mars Than was there a 〈◊〉 that was callid Sergius whan he sawe Cristen people drawe to this false maumentry and vnâ—â—â— we beleue he thought to vndo this foule vse and custume and tourne hit in to goddis worshippe and oure ladyes and yaffe coÌ„maundement that all cristen people shulde come to churche and offer vp a candell brennyng in the worshippe that they did to this woman februa did worshippe to oure lady and to her sone oure lord Ihesu Criste so that now this feste is solemply halowed thorow all cristendome and eche cristen man and womaÌ„ of couenable age to come to chirche and offer vp her caÌ„dels as though they were bodely with oure lady hopyng for this reuerence and worshippÌ„ that they do to oure lady to haue a grete rewarde in heuen and of her sone oure lord ihesu â–ª criste and so they may be sekyr and hit be doo in clene lyffe and with good deuocione A candell is made of weke and wexe So was cristis soule hid with ynne the manhode Also the fyre be tokemith the god hede Also hit be tokenithe oure lady modirhode and maydenhede lighte with the fyre of loue Also hit be tokenith euery cristen man and woman that doth good dedis with good entente and perfite loue charite to god and to all cristen people where for yf there be any of you that his candell of charite be queynte goo a none and be a cordid with his neybores and lighte his caÌ„dell and thaÌ„ offer hit vp fore that is goddis wyll And yf ye do not thus ye shall lese all youre me rite and youre mede yn heuen god kepte them so that they had no harme Than for this â–ª Judas was one of the xij apostels the nombre of heÌ„ muste be fullfilled than was criste steyed vp in to heuen the xi apostles were to gedyr with many othir people in a place Thanne seyde Petyr to hem thus now all good men bretheren hit is well knowe to you that Judas was one of the xij be cause the noÌ„bre may not be in perfeyte hit is nedefull to chese on of these ij men that hathe be
that is colde to make softe that is harde and make harde that is softe And also the hooly goste makythe hertis that be high of pride and enuy he makythe hem lowe and warme in loue and charite and also harde hertis that haue be gaderyng and holdyng of worldely goodes the hooly goste makythe hem softe and liberall to yeue and to de le almesse dede for the loue of almyghty god and makythe theym harde also â–ª in sufferyng of harde and streyte leuyng and in doyng of grete penauÌ„ce for her synnes Thus the hooly goste is euer redy to make salue â—or to hele all maner of synnes That othir skylle ys why the hooly goste come to the apostles rathir sittyng thanne stondyng for sittyng be to kenythe mekenesse in herte with reste pece and vnyte the whiche any mâ—ner a man muste nedis haue that woll â—â—sceyue the hooly goste for right â—s the drye wode wolle brenne clerely with onte steryng so shulde euery cristen man loue othyr with brennyng loue and charite clerely with oute feynyng of wrathe or enuy or any maner of malice eche with othir and euery man shulde be fâ—yne of other is welfare and this maâ—ythe to haue a good tonge But as sone as the brondes be caste a twynne by descâ—nsiâ—n of malice and enuye a none the fyre of the holy goste quenchith and thanne risithe vp smoke of grete wrathe and enuye betwene party and party and also grete greuaunce and heuynesse for the soule and causithe it to fayle grace that it may haue no consideracion to reson than anon the wickyd spirites bene redy ryse vp smoke in the same mannes herte that is for to say grete wrathe and enuy and euyll will that hit may haue no maner reste but euer stodyyng and thynkyng also howe he may auenge hym and doo vengeaunre vn to his enemyes and so is a man euer troâ—blid and besy in cursid ded is and like to be dampned body and soule in hell to euerlastyâ—g pâ—yne but yf he haue socoure and helpe of the hooly gosâ—e and alle soche thynges that may come of cursid and wicked tonges There for the hooly goste comythe in the lykenesse of tonges of fyre to brenne oute the malyce enuye and anoynte hem with swetenesse of grace loue and charite And therefor we shall prey to the hooly goste to yeue vs grace so to tempre oure tonges that we may euer more speke good that oure hertys may be fedde with mekenesse that we may be abyll to be fedde with the hooly goste As seynt Gregor was whanne he expouned the prophecie he toke to him his dekon seint Petyr to wryte as he expouned and made drawe betwene hym for petyr schulde not se how he dyde in his stodyyngg Thanne as Gregor satte in his chair stodyyng holdyng vp his hondâ—â— and his eyen to he uenward the holy goste come lyke a whyte downe with fote and bill brennyng golde and satte on Gregor right shuâ—dre and putte her bill in Gregoris mouthe and whanne he with drewe it than he bad Petyr wryte and so continued till he hadde made an ende but he expowned the gospell so boldely that Petyr hadde meruayle ther of and preuely made an hole in the clothe yâ— was betwene gregor and hym and sawe how the holy goste fedde hym And a none the holy goste shew de Grâ—gor howe Petyr hadde done Than Eregor blamyd Petyr and chargid him that he shulde neuer sey no thyng whyle he leued But whanne gregor was dede an eretike wolde haue breÌ„ned his bokys that this holy maÌ„ made than Petyr with stode hym and seyde nay and tolde all how the holy goste hadde done to hym whyle he expowned the prophecie and so sauyd his bokys vnbrennyd that he hadde made by the grace of god and yifte of the holy goste the whiche yeue vs grace to be fedde of hym here in oure leuyng that we may haue the blysse that neuer shal haue ende Amen In die sâ—ncte trinitatis GOod men and wymmen thys day ys an highe and a solempne feste in holy churche for it is of the hooly Trinite For as holy churche at wytsontyde makith mencion how the hooly goste come vn to cristus disciples Now at this tyme is made mencion of all iij. persâ—nes that is for to say Pater filiue et spiritus Fadyr and sone and holy goste thre persones and one god in trinite where for we be bounde to dâ—â— all the reuerence and worshippe that we can or may to this holy trinite Also ye shall vnderstonde whye howe and what the cause that this fâ—ste was ordeyned This hooly feste was worshippid for the trinite fedyng for heretikes confoundyng and fore the trinite worshippyng Furste hitwas ordeyned for the forme of the trinite fyndyng And a grete clerke Iohan Bellet tellith that forme trinite was in the furste maÌ„ adaÌ„ onre forme fadyr that come of the erthe one persone and Eue of Adam the seconnde persone of hem bothe come the iij. persones as her childe Thus the trinite was founde in man where fore man shulde haue mynde to doo worshippe to the hooly trinite For hooly churche ordeyned that in weddyng of man and woman to gedyr so that the masse of the trynyte is songon and atte hys dethe one belle shalle be ronge in worshippÌ„ of the Trinite where for all cristen peple be bounde gretely to worshippe the holy Trinite The secounde cause is that feste is ordeyned in confoundyng of heretikes and of lolleris for to distroye theym and theyr false opynyones that they hadde a yenste the hooly trinite fore ryghte as he retikes in the be gynnyg of the feythe with her swete wordes and false opynynes where a boute to distroye the feythe of the hooly Trinite in the same wyse lolleris nowe a dayes with her false spece of gyle be a boute also to with drawe the people from the trewe beleue and feythe of the holy trinite and the beleue and feythe of hooly chirche 〈◊〉 marteres and confessoures to the dethe Ryghte so now this lolleris pursewithe men of hooly churche and be a boute in all maner weyes that they can and may fynde to distroye and vndo hem so that they myghte haue her purpose And thus they shewe opynly that they be not godd is seruauÌ„tes for they be oute of charite and he that is oute of charite ys fer from god but he that suffered tribulacion persecucion and dissese fore the loue of almyÈty god and prey for his enemyes and wolle not do no vengeaunce but putte all in god almyghty and he wolle quyte hem full well in euer lasting blisse for oure lorde seyde thus Michi vindictam ego retriâ—â—am Putte all thyng to me and I shall quyte euery man aftyr his deseruyng for thoughe god suffer hooly churche to be pursewid by soche mysse and prowde leueris but at the laste he ordeyned soche a remedye that holy chirche is holpyn and her enmyes
that a kyng of ynde sende his messenger Abbanus In die requirens artificium to seke somme crafty man in to the countre of cesar to seke a carpenter that coude make hym a palyse to his plesaunce Thanne oure lord ihesu criste mete with this abbanus and sente hym to Thomas in to ynde also whan thomas and Abbanus were passed the see they come in to a cite there as the kynges doughter was weddid the same day where fore all maner of people were commaundid to mete so among othir people thomas and abbanus come ynne and where sette to mete but thomas ete not for his thoghte was euer of god and had no luste to ete Thanne come a botelere to thomas and smote thomas on the cheke and bad him ete than seyd Thomas to hym Non hunt surgam donec manus qui me percussit a â—anibus affertur I shall not ryse from this place tyll that honde that smote me be broughte in with a dogge Thanne anone after the Boteler wente after water and a lyon mette with hym and flew hym and drancke his blode ete of his body and than come a blake dogge and caughde that honde that smote thomas and broughte hit in to the halle in the sighte of all the people and leyde hit downe before thomas than was there a woman that vnderstode thomas wordis and anone knelyd downe to thomas and cryde and seyd thou arte god or else on of his disciples for right as thou wolte so hit is thanne the kyng preyde to thomas to blesse his doughter and her husbonde than thomas was gladde ther of Cepit ergo predicare beatus thomas therfore the blessed thomas be ganne to preche tolde hem of oure ihesu criste that he tourned the man that was weddyd the same day from his wyffe and made hym bishoppe of the same cite and his wyffe a nonne and they were marterys after for cristys sake Thanne wente thomas forthe in to ynde to the kyng to make hym a paleyse to his plesaunce so whanne thomas was come to the kyng he was glad and delyueryd Thomas a grete somme of golde to make a paleyse with than rode the kyng forth in the mene tyme And so whan thomas shulde haue made this paleyse hym thoughte hit was better to make a paleyse in heuen than in erâ—h and delyd his gold a mong pore people and coÌ„uertyd hem to the feyth Thanne come the kyng home and wente that his paleyse hadde be redy made And whan he herde how Thomas and Abbanus hadde done he wolde haue putte hem to dethe but hit happid that his owne brothir was dede the same tyme therfore he putte hem bothe in pryson in to the tyme that he hadde beryed his brothir Thanne as god wolde whan his brothir had longe lay dede he rose from deth to lyfe and tolde the kyng that he had seyne his paleyse in paradyse that thomas hadde made for hym and preyde the kyng that he myght haue hit and he wolde yeue hym as moche golde as he toke thomas Thanne the kyng toke his counsell and seyd nay I wâ—ll haue it my selfe lette hym make the anothir for his brothir had seyne this paleyce in paradyse made with golde and â—rayed with precious stones and clothe of golde Thanne the kyng toke cristendome and many a thousend with hym and whanne the bishops saw that the kyng and so moche othir people for soke her lawus and tourned to cristondome they where so wrothe with thomas that one of theym seyde he wolde venge his god and with a spere smote thomes thourghe the body and slewe hym Than cristen people beryed hym in a tombe of cristall and there god wote wroughte many miracles for hym For the hande that was in cristys syde wolde neuer come in to the tombe but euer lay with oute Also in his techyng and prechyng he taughte Duodecim gdua virtutum assignare Primua est vt in deum crederent â—ui est vnua in essencia et trinua in personiâ— Dedit eis triplex exemplum seâ—sibile quomodo sint indiuidencia vna â–ª treâ— persone â–ª Primum est quia vna eÌ„ in homine saâ—ieÌ„cia et de vna procedit intellectus memoria et ingenium memoria est vt non obliuiscaria in tellecto vt intelligas que ostendi possunt vel doceri ingenium est vt quod didiceriâ— inuenias Secundum est quia in vna vinea tria sunt lignum folium et fructus Et her omnia tria sunt vinea Tercium est quia caput nostrum ex quatuor sencibuâ— constat In vno autem capite sunt Disuâ— aâ—ditua adoratuâ— et gustus et hec plurasunt et tameÌ„ vnum caput Secundus gradua est vt baptismum suscipiat Terciuâ— gradus eÌ„ vt a fornicacione abstineat Quartuâ— vt se ab auaricia teperet Quintua vt gulam distringeret Sertuâ— vt penitâ—ciam teneret Septimus vt in hiis perseuerarent Ocrauns vt hospita litateÌ„ amarent Nonus vt voluÌ„tateÌ„ dei requiraÌ„t Decimuâ— est vt facienda quererent Vndecimuâ— vt caritateÌ„ amicia et innimiciâ— impendereÌ„t Duodecimuâ— est vt custodiaÌ„thiia vigileâ— curam exhiherent Item apostalus Omnea qui oderant deum de tribus breuiter instruxit scilicet vt ecclesiam diligerent Sacerdotes honora rent Et assidue adverhum dei conuenirent Also ther be many meruelous wondre full thynges done on this day for on that day all the countrey comythe the dyr to take pardone of that honde that lythe oute of the tombe in the vse of the bishop of the cite that gothe to masse And whanne he hathe seyd Confite or thanne he takyth a branche of a vyne and putte hit in to thomas honde that is oute of the tombe and than he gothe forthe to masse and the branche burgeneth oute grapus and be that tyme the gospel be seyd the grapis be rype than the bishop takythe the grapis and wryngith the wyne in the chales so singith with the same wyne and hoselyth the people and whan any man or woman comythe that is not worthy to receyue this hosell anon the honde closithe to gedyr and wyll not opyn tyll he be shreuen clene and than hit wyl opyn Also yf any people be in debate they shall be broughte be fore thomas tombe there the cause shall be rehersed than woll the honde tourne to hym that is in the ryght and so they be made at one Thus thomas preuith oure beleue and did many wyntres in his dayes Also iohan crisostomus seythe that thomas come in to the countre there as the thre kynges of coleyn were and thomas cristened hem for they hadde worshippyd god in his byrthe And there fore thomas come to hem and taughte hem the feythe the beleue of criste to that beleue that we may be sauyd god bryng vs all Amen De natiuitate domini
of ThaÌ„ mekely she toke her leue wente home a yeue to Nasareth Than thoughte Ioseph he wold go â—oke how his wyffe dede wente towardes her whan oure lady herde of his comyng sche wente agaynâ— hym grete hym full mekâ—ly But whan ioseph sawe her gret with childe he meruâ—yled gretely how that myght be for well he wyste hit was not his fore he hadde neuer parte of her body in that degre fore he knowe well that she had made a vowe before she wold neuer haue parte of mannes body thought how he was made to wedde her by the byddyng of the holy goste grete miracle shewyng thoughte right in his herte he was not worthy to dwelle in her company and thoÌ„ght in his herte to haue gone home aÈene and to leue her there Thene come an angell to hym sayd be not aferd to take mari thy wyfe to thy kepyng fore it is of the holy goste that is quicke in her body for thow shall be her keper and norse to her chyld and whanne â–ª hit is borne call it ihesus for he shall be sauiour to all the world Than ye shall vnderstond that for iiij causes as seynte Ambrose seyth oure lady was weddid to this olde maÌ„ Ioseph The firste was yf she hadde conceyued with oute wedloke the iewes wolde haue seid that she had be an euyll woman of her body so haue stoned her to dethe The secouÌ„de cause was fore she was so shamefast that she had herde any haue putte any defame to her she wolde haue dyede fore sorow The thrydde cause was for ioseph shulde bere wittenesse of her maydenhode The fourthe cause fore ioseph shulde helpe her at her birth brynge her to bethleem and aftyr in to Egipte so ayene in to her owne countre fore these iiij causes she was weddid to this olde man Ioseph And also to be gyle the fende that he shulde not knowe hym from a nothir â–ª childe Nowe haue ye herde of the Annunciacion There be somme people that aske a question why there stondithe a wyne potte with lyllyus betwene oure lady Gabriell the Angell at her salutacion This is the cause fore oure lady atte her salutacion conceyued be feythe Narracio Hit be fill thus vpon a cristemasse day that a cristen man and â— iewe sate to gedyr and spake of the concepcion of oâ—re lady and as they were there stode a wyne potte to fore he in with a lyly there ynne Thanne seyd the cristen man we be leue that oure lady conceyued lyke as this lyly conceyuythe colour of grene and aftyr bryngiâ—h forth a whyte floure with oute crafte of man or any pay ryng to the stalke right so oure lady conceyued of the hooly goste and aftyr broughte her sone oure lord ihesu criste withoute any wemme of her body that is floure and chefe of all wymmen Thanne seyde the iewe whan I see a lyly sprynge oute of the dethe stalke that stondith in this potte thanne wolle I beleue that thow seyste hit is trew and a none there with sprange a white lyly oute of the dede stocke that stode in that same wyne potte And whan this Iewe sawe that a none he fill downe vn to the grounde vppon his knees and seyde thus lady nowe I see well that thowe conceyued with the hooly goste oure lorde Ihesu criste goddys sone of heuen And thou were clene mayden bothe be fore the birthe and also aftyr the birthe And so a none he was cristoned and so aftir he was a full hooly man And this is the cause where so that the potte with the lylyus is sette betwene oure lady the Angell for righte as the iewe disputid with the cristen man of the maner of the concepcion So oure lady disputid with the Angell of the maner howe she shulde conceyue and be bothe modir and mayde or she consentid ther to Thanne ye that woll faste the v. euâ—â—ys of oure lady in worshippe of her v. ioyes that she had of her sone The firste was whan she conceyued of the holy goste know that sche was modir to goddis sone of heuen The secounde was on cristemasse day whan she was delyuered of her so ne with oute any payne of her body for as she coÌ„ceyued with oute luste of her body also she was delyuered withoute peyne of her body The iij. ioye was one Estyr day whan her sone rose from dethe to lyue come to her kyssed her made her more ioyefull of his â—prysing than she was sory of his dethe The fourthe ioye was whann heâ—sâ—yed vp to heuen on holy thurday in the same flesche blode that he toke in her body The v ioye was in her assumpcion whan she sawe her sone come with grete multitude of angelis semtis to fette her to heuen and crowned her quene of heuen Emperes of hell and lady of the world so all that be in heueÌ„ shall do her reuerence and worshippe and all bethe in erthe shall do her seruice These be the v. ioyes that oure lady hadde of her sone and ye shall vnderstoÌ„de that he that woll grete oure lady with v. aueys shall neuer come in to the payne of hell Narracio we finde wreton of an hooly mayden that was deuoute in oure lady seruice and euery day grete her with v. ioyes Than hit happened so on a day that she fill sike and felte her selfe welle that sche shulde be dede and for fere she â—ighed wonder sore and made grete mone for be cause she wysce not whetâ—r she shulde go afher dethe Thanne come oure lady to her and seid why arte thow so sory yâ— hast made me so ofte glad gretyng me with ioyes that I hadde of my sone there fore be not sory but knowe thou well that yâ— shalte go with me in to euer lastyng blysse ioye euer with oute ende Narracio we fynde of seint Gilbert that one a tyme he was nye dede of the quincy whaÌ„ his throte was so grete wâ—ll nye dede â— he myghte vnnethe take brethe oure lady come to hym seyde to hym gilbert my seruaunt hit were euyll do that thy throte shulde suffer penaunce that hathe so oftyn tymes gladid me with my ioyes a none she toke her feyre pappe mylâ—yd on his throte and wente her wey a none there with he was hole thankyd oure lady euer aftyr De saÌ„cto georgio martire GOod frendis soche a day ye shall haue seynt Gorges day the holy martyr hit is wreton in his lyffe that there was an horrible dragon be side a Cite that was callid Cirme of the whiche dragon meÌ„ of the Cite were sore a ferde in so moch that be couÌ„sell of the kyng euery day they gaffe hym a childe a shepe to ete fore fere lefte he wolde haue come in to the Cite Than whan alle the children shep were nye eton for because that the
to the feythe be fre wyll of hem selfe and whan they were all cristo ned than wente Eracli us with both ostis to the olde kyng Cosdre as he satte in his trone seyd to him thus For because thou haste do worshippe to the holy crosse thou shalte chese yf thou wolte be cri stoned haue thy kyngdome a yen for a litill tri bute in reste pese or else to be dede he for soke to be cristoned than a non Eraclius smote of his he de right there made a cry that his tre four shulde be dalte a monge his men â—cious stones othir iewles shulde be kepte to restore the chirchis that were distroyed toke the crosse wente to iherusalem And whan he come to the mounte of oliuete towardes the cite of iherusalem ryding one a trapped hoâ—se he wolde haue rydyn in to the cite of iherusalem â—ut sodenly the yatiâ—â—â—â— to ge dir was playn wall thaÌ„ was he gretly a stoyned meruelyd gretely of yâ— vengeaunce made a grete mone Than come an angell stode on the ya tis seyde QuaÌ„doâ—rex noster whan the kyng of heuen come this wey thourghe these yatiâ— to wardes his passion he rode on no trapped horse nor in no clothe of golde but mekely one a simple asse yâ—uyâ—g ensample of mekenesse to all people than the angell wente his wey ThaÌ„ the kyng with all deuocion that coude myght a none did of his clothis vn to his shirte bare fote Than the yate opeâ—â—d he wente ynne to the yate of iherusalem so in to the temple offered the crosse a yene as hit was to fore ThaÌ„ for the grete ioye that the peple had of this crosse â—oâ—â— the grete miracles yâ— gode shewed hit was more 〈◊〉 â—ftâ—r thaÌ„ hit 〈◊〉 to â—â—re the â—â—â— shippe of the crosse that was caste downe aftyr was lifte vp where this this day is callid the â—â—altacion of the crosse â—â—re as seint Austeyn seythe the crosse that was furste of so grete spite velony now is of grete worship that Emperours kinges worshippe hit we â—â—de in legenda aurea that aie we come to a churche for deâ—aute that no man was in the chirche he weÌ„ te to the rode for gâ—â—t en uye that he had to criâ—â—â— he cutte the rodis throte a none the blode sterte oute one his clothis so his clothis were alle rede blode And than he hid the rode in a preuy place as he wente home a cristen man mete him sey de to him thou haste slay ne somme maÌ„ where haste thou done him the iewe seyd nay hit was not so the cristen man seyd thy clothis be alle blody of him Than this iewe knelid downe seyde for sothe the god that this cristen people be leue vpon is of grete vertu myght tolde him how he had doue cryde mercy with all his herte so he was cristoned an holy maÌ„â—uer aftyr so wente to â—uer lasting ioye blysse to the whiche god brynge vs all to Amen De quatuor temporum GOod freÌ„dis this weke ye shall haue ymbre deyes that is wedenysday fryday satirday the whiche dayes calixte the pope ordey ned iiij tymes in the yere to all yâ— bethe of couenable age for certeyn cau ses as ye shall here Oure olde faderis fastid foure tymes in the yere a yense foure highe solempne fe stis if we woll shew vs good children we muste faste folowe the same rewle that they vsid and there fore we faste iiij ty mes Furste in marche The secounde at witson tyde The iij. bytwix her ueste sede tyme And the iiij be fore cristemas Marche is a tyme that dryethe vp the moystenes that is in the erth whe re for we faste that tyme to drye the erthe of oure body of humerus that be full nedefull to the body to the soule For that tyme the humurus of le chery temptith a maÌ„ mo ste of any tyme of the ye re Also we falte at witfontyde fore to gete grace of the holy goste that we may be in perâ—ite loue charite to god to all the worlde Caritaa cooperit multitudiueÌ„ peccatoruÌ„ Charite co uerith the multitude of synnes Also we faste to haue mekenes in oure her t is to put a wey all pry de that reynith in vs. Al so we faste betwene herueste sedtyme for to haue grace to gedir frutes of good werkis in to the house of oure conscience so be ensample of good leuyng a monge the people that we comyn with bothe riche pore Also we faste in wynter fore yâ— sleith all stinkyng wedis of synne fowle erthe of fleschly lustes that makid good angelis good peple to with drawe hem from vs For right as net tell bâ—â—nnith rosis othir flowres that be nye hit in the same wyse a vicious man or woman sterith settith on fyre hem that biâ—h in her coÌ„pany And for these causes we â—aste iiij tymes in the yere and euery tyme iij. dayes that be tokenith iij. speciall yâ— tues that he lpith a maÌ„ to grace that is fasting deuoute preyng almesse dede doyng And be opinion of moche people these dayes be callid ymbre dayes because that ou re elder faderis wolde one these dayes ete noo brede but cakis made vnder as kis so be the etyng of that they reducid in to theyr minde that they were but askes shulde tourne ayeÌ„ wyste not how sone by that they tourned a wey from all delicius me tis drynkys toke noo hede so that they had esy â—ustinaunce this causithe hem to thinke on dethe that wyll cause a man to desyre no more thaÌ„ he ne dith absteyne him selfe from all maner of bodely lustes to encrese in ver tueâ—be the which we may come to euer lasting blys De festo sacti ma thei GOod frend is so â—he a day ye shall haue seint mathe uâ—â—ay the whiche was â—â—â—â—tus apostle ye shall fâ—â—ste the euyn come to holy chirche in worshippÌ„ of god seint mathew he is gretly coÌ„mendid in holy churche for certeynâ— holy vertues that he had Hewas obedient to criste at the firste calling he prechid the gospell with oute faynyng he suffered passion mekely with oute any deuyyng Furste he was obedient to criste at the firste calling for he satte in a certeyn place besy to gete good crisâ— câ—me that wey lokyd on him bad him come go with him Thann he caste so grete loue to crisâ— that he left all his goodiâ— that he had sewed criste forthe full simple and full pore Also he fedde criste gladly for on a day he preyde Criste to ete with him made criste a grete feste not in delicatâ— metis drynkys
diuerse catell and as his bestis wente one the hillâ— there happid a balle left be hynde othir bestis thaÌ„ wente this man his seruaunte to seke this bolle and founde hym stondyng be fore an hole in a grete dene and than on of hem shette an arrow at him and the arrew tourned a yene smote hym that shote the arrow and hurte him sore Thanne were they sore a ferde and thought what that myghte mene wente to the bishop tolde him all the cause thaÌ„ the bishop preyde to god to haue knowleche what hit was ThaÌ„ in the mounte of gargan michaell apperid to him seyde hit was goddis wyll that the man shulde be hurte for ye shall knowe well that y am kepir of the place where for go thou make a chirche of that dene and so the bishâ—p made a fayre churche there Also michaell aâ—pered to a nothir bishop bad him go to an hill toppe to the mounte of gardell ther as he founde a bolle teyde he shulde make a churche in the worshippÌ„ of god semte michaell Thanne were there ij roâ—chis of stone on eythir syde that the werke myght not vp Than semt michaell appered to a man that hight baymo bad hym go put a wey the roche drede no thyng so this man wente thethir sette to his shuldres bad the roche go vtter in the name of god seint michaell so the hilles wente vtter as moche as nedich to the werke Narracio we rede also in the lyfe of seint gregory how ther was a grete multitude of people in rome and they saw arrowes of fyre come oute of the eyre slewe moche people Thanne seint Gregory preyde to god to sese that pestilence Than he saw an aÌ„gell stondyng one a castell wall wypyng his blody swerde but that angell he seyde was seint michaell was sente thethir to punische the people for syn thus michaell was meruelons in miracles worchyng Also he was victorious in fightyng for whan the citezenis of septutyne were oppressid with paynemes shulde yeue heÌ„ batayle they preyde ofte to seint michaell of helpe ThaÌ„ the nyght be for as the batayle shulde be michaell apperid to the bishoppe seyde to him haue no drede but go to the batayle boldely he wolde helpe hym so on the morow whan the batayle shulde be the hill of garganus was ouer câ—uered with a grete myste arrowes come oute of the myste fleyng of fyre bâ—ltis of thoundir hurte moche peple of the paynemes in so moche that they slew all that euer myght fle And so many were sleyne tho that were a lyfe were saued be grete miracle of god were cristoned Seint iohan euengeliste seythe in his Apocalips how michaell his angels foughten with lucifer in heuen that is callid the dragon his angels with helpe of god â–ª michaell had the better droue oute the dragon all his felowshippe in to the eyre betwene heuen erth so they be ther yit as thicke as motis in the fonne And for criste come to heuen in a blaste of thoundyr there for yit whan they here thoundir they fall downe to the er the for fere thaÌ„ they go not vp a yene till they haue do somme harme for than they make batis stryues man slawter make grete wyndes bothe in londe in water doo moche harme yit they wolde doo moche more than they doo nere seyntâ— michaell for all her sorowes is to se soules engeles in heuen in the place there they were ynne to fore Also othir spirites there were that sâ—ode not stede faste towardes god but flatering the whiche seint michaell droue oute heueÌ„ all in to an yle of the see as ye shall here As seinte Brandan seyled in the se he come to an yle sawe a tree was so grete be the highe brode that it was wouÌ„dir to tell on the whiche tre satte briddis thicker than the bowes were as white as snowe thaÌ„ he preyde to god to wete what they wee ThaÌ„ come on of hem satte on the shippis borde batered with his wynges made a sowne like an organ Than seyd brandan yf thou be come a messenger speke and tell me what ye ben Thanne he seyd we were angels that stode not stede faste in the be leue aâ— michaell waâ— there for we were dreuyn oute whan michaell droue oute lucifer his angels But yit we haue euery day a remedy to woshippe god Thus was michaell woundrefull in apperyng meruelous in miracles doyng victorious in fightyng where late vs worshippÌ„ this holy angell that he may be oure shelde in fightyng a yense oure gostely enemy the fende so that we may haue the victory of him now euer Amen De festo saÌ„cti luce GOod frendis soche a day ye shall haue seint lukys day the euaÌ„gelist ye shall vnderstoÌ„d that criste had iiij euangelistes that is marke mathew luce and iohan these wrote the gospell the gospell is no more to sey but goddis worde these holy euangelistis wrote not only that god spake but also what yâ— he did what he suffered for mankynde for hit shulde be knowe to all mankynde fore euer more to thynke on goddis worde to do ther aftyr These iiij be likened to iiij diuerse bestes so they be portrayed in iiij parties of the crosse on euery syde of criste for marke a lyon for mathew a man for luce a calfe for iohan an egyll But late no maÌ„ suppose that they were soch bestis but likened to soch bestis for diuerse causes â–ª for be cause that mathew wrote moste of cristus manhode there fore he is likened to a man And luke wrote moste of cristus sacrafice his dethe there for he is likened to a calfe or to an oxe fore a calfe that was offered in sacrifice of the olde lawe in tokening that criste shulde be offered for synne of the people in sacrifice in the auter of the cros And marke wrote moste of the resurrection vprysing there for he is likened to a lyon For as bokis sey tell whan a ly on hathe yonge welpes they shall lye as dede thre dayes aftyr they be welpid Than comyth the lyon sethe his welpes dede a none he makith so the a roryng a crye yâ— the dede welpes wake there with quekon take lyfe So whâ—n criste had leyne iij. dayes in his tombe Than the fadir spake to him bad him ryse so rerid from dethe to lyue Also iohan is likened to an egyll for be kinde she fleith highest in to the eyre nexte to the sonne so iohan wrote moste of the godhede but litill of the manhode these be the causes that they be likened to iiij diuerse bestio But nowe ye shall vnderstonde that Luke was likened to a calfe iij maner of weyes that is