with this man that he was distraughte oute of his mynde And anoon made the people to bynde him â–ª to a poste in a berne Soo whan the baylyf and his seruauntes hadde souped he hadde one of his seruauntes go loâ—e how that this man dyd And he wenâ—â— to this man and whanne he câ—me there he sawe thre grete blacke dogges pluckynge awaye this mannys flesshe fro the bones Thenne was this seruaunte soo aferde that vnneth he had his mynde but went to his bedde and laye seke there longe after And on the morowe whanne the people come thidre as this man was bounde they founde no more of this man but his bare bones and all his flesshe was clene awaye Thus ye may see he that contynually lyueth in synne may be full sure of a foull ende And though his ende seme fair in the sight of a man yet it is right foull in the sight of almyghty god and all his aungellys wherfore it is nedful to euery cristen man and woman to amende hym while he is here into this lyf and hath tyme and space to amendmente And he that doth soo shall come to sainte Poule and be there with hym in euirlasting blisse to the whiche god brynge vs that dyed for vs all mankynde Amen Sequitur de purificatione beate marie virginis GOode freundes suche a day ye shall haue candelmasse daye that daye maketh mynde and mencion of oure lady and of her sone and specially in thre thinges of our ladyes purification In simeones metynge And in candelles offring This day is called the Purification of our lady In englishe it is the clensynge of oure lady but for no nede that she hadde therto For she was enclensed with the wirkinge of the bodily gooste in conceyuyng of her sone But ther was in her noâ— maner spotte of fylthe But for the day was the xl daye from the byrthe of her sone and was called in the iewes law the day of the Purificacion nat only â–ª for oure lady but for all other wymâ—â— wherfore we call it the purification of oure lady The lawe of the iewes was suche that whaÌ„ne that a woman was delyuered of a man childe she was hâ—â—den vnclene vii daies after TheÌ„ne thâ— lawe gaue her leue to go to her husboÌ„de But yet she was vnclene xxxiii daies but tyll xliiii dayes were fulfilled she sholde holde her withoute the churche with her offrynge And the offrynge in those daies was of a riche man a laÌ„be and for a pore man was a paire of tuâ—tyll doues or elles other doues and soo offred oure lady with her son and if a woman be deliueryd of a mayden childe she sholde double all those same daies aforseyd that is for to saye the coÌ„myng to her husbonde and also the coÌ„mynge to the temple and so this is the reason therof For it is soo that all grete clerkes say that it is vii daies after whanne a woman hath conceyued a manchylde or that the same sede turn into bloode And it is also xxxiii dayes after or it turne to any shap of men And thenne god sendith lyf into it and if it be a mayden childe it doubleth all the daies bothe in tournynge into blode and also in shappe of body and this is the cause Eue that was the firste four myd woman that euir wrathed oure lorde more than the man Adam Therfore she is the lenger in fourmynge ¶ Thus for flesshely complexion of a man and woman she is vnclene in her selue Therfore this Purification is ordeyned But vnderstonde well that oure lady hadde noo nedde to this clensynge For â—he coÌ„ceyued nat with complexioÌ„ of man but only of the holy goste soo that she was clene of all maner of filthe touchynge consent of man But yet she wente to the temple as other wymeÌ„ dyd specially for foute causes The firste was to fulfyll scripture that sayeth thus Guanto maior es tanto te humiles The higher that thou arte in degre the mekar thou sholdest make the Thus dyd oure lady for she wyst well that she was modre to goddes sonne of heuyn and hadde so grete worship passinge all other wymen yet she made her as the pourest woman that was in the company The secounde cause was as she fulfylled the lawe of circumcision of her sone In the same wyse she fulfilled the Purification and in offriÌ„ge of her sone in the temple doynge for him as other pore wymen dyd for their children The thridde cause was for to stoppe the iewes mouthes lest they had saide that she hadde nat done the lawe and so cast a grete sclaunder ayenst her in tyme coÌ„ming The fourth cause was to gyue ensample to all other wymen that they sholde coÌ„me to churche after the birthe of their children and thanke god that he hadde sauyd theym from dethe in their trauaylinge for in the tym a woman is in grete peryll of deth for ther is no sekenesse in the worlde that gooth so nygh deth For thâ—se causes holy churche maketh mynde of oure ladyes purification It maketh mynde also of the coÌ„mynge of Symeon Anne Simeon ille senex dum vixerat etas comperatur anne This Symeon was a passing old maÌ„ but he hadde prayed to god besâ—ly all his lyf that he sholde neuir dye tyll â—e hadde seen criste bodily in this worlde â–ª and so he dyd and this anne prayed the same Also ye shall vnderstonde that this anne was nat oure ladies modre but a nother anne that hadde a husbond vii yeres and whan her husbonde was dede she wolde nat be weddyd noo more but lyued tyll she was lxxx yere old and seruyd god in the temple nyght daye and prayed that she myght se god or she dyed and oure lorde graunted her Thenne whan oure lady came into the temple with her sone the holy goste warned symeon and anne And 〈◊〉 they with moche ioye went ayenst him and brought him into the temple Et simeon accepit euÌ„ in vlnas suas et dixit And simeon toke him in his armes wythe all the reuerence that he coude and myghte and saide Nunc dimittis seruum tuuÌ„ domine secundum verbum tuum in pace â— et cetera O thou lorde nowe suffre thy seruauÌ„te after thy word in peas And so with al the worshippe and reuerence that he coude he louyd and thanked him that he wolde let him lyue so longe to see him bodilye with his eyen where in mynde of thys whanne a woman cometh to churche of a childe she abideth at the church dore tyll the preest coÌ„me caste holy water on her and taketh her in by the hond into the churche gyuyng her leue after to come to chirche to go to her husboÌ„d For and if they haue comenyd to gyddre bifore they muste bothe shryue hem therof and take their penaunce Also holy churche maketh mynde of candelles offrynge And as ye see it is a comen vse for all cristen people that be of
and all suche thynges that may come of cursed and wyked tonges Therfore the holy ghoste cometh in the lyckenesse of tonges of brennynge fyre to brenne oute the malyce and enuy and to anoynte hem wyth swetnes off grace loue and charyte And therfore we shall praye to the holy ghoste to yeue vs grace so to tempre our tonges that we maye euermore speke good that our hertes maye be fed wyth mekenesse that we may be able to be fed wyth the holy ghoste as saynt Gregory was whan he expowned the prophecye he toke to hym his deken saynt Peter to wryte as he expowned and made drawe bytwene hem For saynt Peter shold not see how he dyde in his stodyeng Thenne as saynt Gregory satt in his chayer Holdyng vp his hondys and his eyen to heuen warde The holy ghost came lyke a white doue wyth fote and bylle brennyng golde and satte on Gregory ryght sholdre and putte her bylle in Gregoryes mouth And whan he wythdrewe it thenne he bad Peter wryte and soo contynued tyl he had made an ende But he expowned the gospell soo boldly that Peter had merueylle therof and preuely made a hole in the cloth that was bytwene gregory and hym and sawe how the holy ghoste fedde hym And anone the holy gost shewed Gregory how Peter had done thenne Gregory blamed Peter And charged hym that he shold neuer saye noo thynge whyle he lyued But whan gregory was dede an heretyâ—â— wolde haue â—renned his bokys That this holy man 〈◊〉 And thenne Peter wythstode hym and saide nay and tolde all how the holy ghoste had done to hym whyle he expowned the prophecy And soo saued his bokes vnbrenned that he had made by the grace of god and yefte of the holy ghoste the whiche yeue vs grace to be fedde of hym here in our lyuyng that we maye haue the blysse that neuer shall haue ende ameÌ„ ¶ In die sancte trinitatis GOod men and wymmen this daye is an hyghe and a soleÌ„pne feste in holy chirche For it is of the holy trynyte For as holy chirche atte wytsontyde maketh mencion how the holy goost come to crystis dysciples Now at this tyme is made mencion of all thre persones that is for to say Pater filius et spiritus sanctê° Fader sone and holy ghost thre persones and one god wherfore we ben bouÌ„de to doo al the reuerence and worship that we can or maye to this holy trynyte Also ye shall vnderstond why how And what the cause is that this feste was ordeyned This holy fest was worshyped for the trynyte fyrst fyndyng for heretykis confoundyng and for the Trynyte worshypynge Fyrste it was ordeyned for the fourme of the trynyte fyndyng And a greate clerke Iohan belleth telleth that fourme trinite was in the first man adam oure soâ—â— fader that cometh of theâ—â—he one persone and eue of adam the seconde persone of them bothe cometh the thirde persone as her chylde Thus the trynyte was founde in man wherfore man shold haue mynde to doo worshype to the holy trynyte For holy chirche ordeyned that in weddynge of a man and woman to gyder soo that the masse of the Trynyte is songen And atte his dethe one bell shall be ronge in worshyp of the trynyte wherfore all cristeÌ„ people ben bounde gretly to worshyp the holy trynyte The second cause is the feste is ordeyned in confundynge of heretykes and of lollers for to dystroye them and her false opynyons that they had ayenst the holy trynyte For ryght as heretykis in the begynnynge of the feyth wyth her swete wordes and fals opynyons were aboute to distroye the feyth of the holy trynyte In the same wyse lollers nowe a dayes wyth her false spyce of gyle be aboute also to wythdrawe the people from the trewe byleue and feyth of the holy trynyte the byleue feyth of the holy chirche Popes martirs and confessours to the deth Ryght soo now thyse lollers pursuen men of holy chirche ben aboute in all maner wayes that they can and may fynde to distroye and vndo hâ—m soo that they myghte haue theyr purpose And thus they shew openly that they be not goddis seruauntes For they ben oute of charyte and he that is oute of charyte is ferre from god But he that suffreth trybulacyon persecucion and disease for the loue of al myghty god And preyeth for his â—es and mysdoers And wylle doo noo vengeaunce but put all in god almyghty and quyte hem ful well in euerlastynge blysse For oure Lorde sayth thus Michi vindictam et ego retribuam Put all thynge to me and I shal quyte euery man after his deseruynge for though god suffre holy chyrche to bee pursued by suche mysse and proude he uerys at the laste he ordeyneth suche a remedy that holy chirche is holpen and her enmyes confounded and shamed Thus it happed on a tyme wyth themperour of rome that hyght Attylya â–ª he was made by heretikes as Iohan bellet telleth the whiche emperour pursued cristen peple sore and hated hem and holy chirche gretly wherfor he made to brenne all the bokes that myght be founde of crysten feyth But as almyghty god wolde â–ª there was a good holy man and that was a grete clerke and the clerke was called Alpunous that in mayntenynge of the feyth off holy chirche he made the story of the trinyte â–ª and the story all soo of saynt steuen and brought it vnto the pope for to haue hem songen and rede in holy chirche But by counseyll of that greâ— clerke they toke the story of saynt steuen and lefte the story of the holy trynyte tyll the tyme that saynt Gregory was pope thenne for to preue hem and doo hem shame that ben suche mysbyleuyng people and wold not byleue in the trynyte but made after her reason many heretykes and in consyderacion ¶ of hem ¶ Saynt Gregory the pope ordeyned this feste to be halowed and this story to be songe and redde in holy chirche in worship of the Trynite wyth all cristen people The thirde cause is for the hyghe trynyte worshypynge and for all crysten men shold knowe howe in what maner they shold byleue in the trynyte for as holy chirche techeth he that byleueth in the trynyte shall be saued and they that done not shall bee dampned ¶ Thenne it is full expedyent and nedefull to all crysten people to knowe how they shold lyue ye shal vnderstonde that parfyt loue to god is the byleue For he that byleueth parfitly maketh noo questions Fides non habet meritum vbi humana racio pâ—ebet experimentum ¶ Feyth hath noo mede ne meryte where mannys wytte yeueth experience Thenne it is good for all crysten peple to make loue to be medyatoure to the holy ghoste prayng hym to lyghten vs wythin our soules that we may haue grace to come to his parfyte byleue Therfore this daye was set next wytsondaye hopynge that the holy ghoste wyll be redy to all
that Thomas had made for hym and prayed the kynge that he myghte haue it and he wolde gyue hym as moche gold as he toke thomas TheÌ„ne the kinge toke his couÌ„seyl and said nay I wil haue it my self Lete hym make the another for his broder had seen the paleyce in paradyse made wyth gold and arayed wyth precyous stones and clothe of golde ¶ Thenne the kynge toke crystendome and many a thousande wyth hym and whan the bysshop saw that the kynge and soo moche other peple forsoke her lawes and tourned to Cristendome they were sore wrothe wyth thomas the one of theym sayde he wolde venge his god and wyth a spere smote thomas thorugh the body and slewe hym Thenne Cristen peple buryed hym in a tombe of Crystall And there god wrought many myracles for hym For the honde that was in Crystis syde wold neuer come in to the tombe but euer laye wythout Also in his prechyng and techyng he taught Duodecim gradus virtutum assignare Primus est vt in deum crederent qui est vnus in essencia et trinus in personis Dedit eis triplex exemplum sensibile quomodo sint in diuidenci a vna tres persone Primum eÌ„ quia vnum est in homine sapiencia et de vna procedit intellectus Memoria et in genium memoria est vt non obliuiscaris intellectum vt intelligas que ostendi possunt veldoceri ingenium eÌ„ vt quod didiceris inuenias Secundum est quia in vna vinea tria sunt lignum folium et fructus Et hec omnia tria sunt vinea Tercium eÌ„ quia capud nostrum eâ— quatuor sensibus constat In vno autem capite sunt Visus auditus Adoratus et gustus Et hec plura sunt et tamen vnum capud Secundus gradus est vt baptismum suscipiat Tercius gradus est vt a fornicatione abstineat Quartus vt se ab auaricia teÌ„peret Quintus vt gulaÌ„ distringeret Sextus vt penitenciaÌ„ teneret Septiê° vt in hiis perseuerareÌ„t Octauus vt hospitalitatem a marent Nonus vt voluntateÌ„ dei requirant Decimus est vt facienda quererent Vndecimê° vt caritatem amicis et mimicis impenderent Duodecimê° est vt custodiant â—iis vigilem curam exhiberent Item appostolus Omnes qui oderant deuÌ„ de tribê° breuiter instruxit scilicet vt ecclesiaÌ„ diligerent Sacerdotes honorareÌ„t Er assidue ad verbuÌ„ dei coÌ„uenirent Also there ben many merueyles woÌ„derful thinges done on this day for on that day al the countrey cometh theder to take pardonoff that hond that lyeth ¶ oute of the Tombe in theyr vse â–ª the bisshop of the cite that goth to masse And whan he hath said Confiteor thenne he taketh a braunce of vyne putteth it in to thomas honde that is oute of the tombe and thenne he gooth forth to masse and the brenche burgeneth out grapes and by that tyme that the gospell be sayd the grapes ben rype thenne the bysshop taketh the grapes and wryngeth the wyne in the chalyâ—e and so singeth wyth the same wyne and houseleth the people And whaÌ„ ony man or womaÌ„ cometh that is not worthy to receyue this housell anone the honde closeth to gyder and wyl not open tyll he be shryuen and thenne it wyll open Also yf ony people be in debate they shall be brought to thomas tombe and there the cause shall be rehersed thenne wyll the honde torne to hym that is in the right and so they be made at one Thus thomas preueth oure byleue and dyde many woÌ„dres in his dayes ¶ Also Iohan grisâ—stomus saith that Thomas come in to the countrey there as the thre kynges of coleyn were and thomas cristened them For they had worship god in his byrthe And therfore Thomas come to theym And taught theym the feyth the byleue of criste to that byleue that we maye be saued god brynge vs all ¶ De Natiuitate dnÌ„i nostri Ihesu cristi GOod men and wymmen as ye here and see all holy chirche maketh mynde and mencioÌ„ of the greate myrthe and melodye of the blessed birth of our lorde Ihesu criste very god and man that was this day borne of his moder mary in socour off all mankynde but in especyall form causes First to gyue peas to man off good wyll and to lyghte hem that were derke in synne And for to drawe vâ— wyth loue to hym Thenne as to the first cause he was borne to gyue men peas of good wyll I maye well preue this for whan he was borne angelles songe thus Gloria in excelsis deo Ioye be to god in heuen peas in erthe to mankynde of good wyl At mydnyghte our lord was borne for by kynde al thynge was in peas and rest in shewyng that he was and is Princeps pacis Prynce of peas come to make peas bytwyx god and man and bytwene the angell and maÌ„ and betwyx man and man And for to be trewe medyatour bytwyx god and man He toke nature and kynde of bothe And was bothe very god and man by his mediacion he knytte the loue of god to man Soo sadly that the fader of heuen spared not hym that is his owne sone But sende hym in to this worlde to bye mankinde wyth his precyous blode thrugh his gret mekenesse to ioye of paradyse that man had lost by couetyse of vnbuxsumnesse Thus he made peas bytwyx god and man and man and man For whan angellâ—s saw her mayster wrothe with man for his vnbuxsumnesse For it is a sinne that angellis haten gretly Therfore they kepte the gates of paradyse and wolde lete noo soule come in tyll they sawe her lord borne of mankynde ¶ Thenne anone for loue of oure lord thangellis dyde mankynde worshyp spake goodly to mankynde as to the shepherdes that kepten her shepe in the countre by They badde hem go to the cite of Bethlem and there they shold fynde a child borne and layd in a â—ratche bad hem do hym worshyp and so they dyden and euer syn angellis haue ben frendely to man and lowly haue done reuerence to mankynde for thyncarnacion of our lord Ihesu crist Thus he made peas bitwene angellis and man Also he made peas betwene man and man for ayenst the time that our lord wolde be borne he made soo grete peas that in all the world there as kyngdomes and countrees were in debate and werred eche wyth other Vnto the tyme of oure lordis byrth Thenne there was so grete peas that a man that was called Octauian Emperour of Rome and he had the gouernaunce of the world For all the worlde was subget to Rome and it dured xxx yere in soo moche that ther was a maundement sent oute from Rome in to all the world commaundynge that all maner of people shold goo to the Cite that he drew lygnage of and lay a peny vpon his hede and soo
whan saint wolstone visited his busshopriche the people brought a man bifore him that dyd his neyghboures moche disease wold neuyr be in peas praynge the busshop to chastice him whan the busshop hade prechyd to this man he was euir leâ—gre the worse Then the busshop and al the peple prayed to saint mathye to shewe some myracle by this maÌ„ what he was worthy to haue Then anoon in sighte of all the peple there came oute of the erthe ii fendes with brennynge hokes and plucked this quycke man doune to hell And whan he was gone the people were releuyd and had reste and peas euyr after Amen De annunciacione beate marie virginis gOode frendes suche a daye ye shall haue an highe and a solempne feste in holy churche thannuÌ„ciacion of oure lady he that hath auowed or ioyned in penaunce must faste the euyn ¶ ye shall vnderstonde that it is called thannuÌ„ciacion for this cause For the fad of heuyn sent his angel gabriel Missus est angelus gabriel a deo in ciuitateÌ„ cui nomen Nazaret In the cyte that was called Nazareth to oure lady that was newe weded by the byddynge of god and reuelacion of the holy ghooste to a man called Iosephe And as she was in her chambre in her praiers the angell gabriell come to her said Oure lorde is with the Then was she gretly astonyed of this gretynge For there was in the countre a man that coud moche wichcraft so with helpe of fendes he made hym self lyâ— an angel came to dyuerse maydens said he was sente from god to theym on his message so ofte tymes laye by hem dyde hem grete vylonye thenne whaÌ„ our lady herde telle of that man she was a drad lest it had be he For she had spoke wyth noo angell before nor ther were no suche wordes ne suche gretinges made neuer none to her before Thenne gabriell the angell comforted her and saide ¶ Ne timeas maria inuenisti graciam apud dnÌ„m Drede not mary forsoth thou hast fouÌ„de grace at our lord For amonge al the wymen our lord hath chosen the for to be moder of his sone And hym thou shal coÌ„ceyue by feyth by loue of the holy goost wythout ony dede of maÌ„ that shal shadow the. quenche al flesshely lust tende the lyght of goostely loue that thou shalt coÌ„ceyue the sone of the hyghe god And thus thou shal be moder mayde so was neuer none before Thenne anone our lady herde thise wordes and anone therwyth come a spirituel swetenesse ioye in her herte that anone or ony erthely man cowde telle it so wyth al the reuereÌ„ce of mekenesse that she cowde She answerde thus ayen and sayde Ecce ancilla domini fiat michi secundum verbum tuum Lo here goddis own mayd redy to goddis wyl prayng it may be to me ryght as thou sayst Thus that blissed body coÌ„ceyued our lord Ihesu cryst in euerlastyng ioye to al the world Thus I ma eye lykeÌ„ our lady to a precioê° stone called onyx it is as clere as ony cristall shal of kynde whan the sonne shyneth hote on hym he openeth and receyueth a droppe of the dewe of heuen in to hym and closed ayen tyl ix monethes after thenne it openeth and falleth out a stone of the same kinde and so closeth ayen as euer it was â–ª and neuer openeth after Thus our lady was as clene as ony cristal for the hote loue of the holy goost at the ix monethis ende she was delyuered of her sone our lord Ihesu criste and was after as clene mayden as she was to fore Thenne whan the angell had done hâ—s message he wente his waye to heuen â–ª And our lady wente to her cosyn elysabeth that was grete wyth châ—ld with Saynt Iohan baptist And when she come to Elysabeth she grete her mâ—kely And assone as our lady spake to Elysabeth the childe in elysabethis woÌ„be pleyde and made grete ioye For he sawe that our lord had take mankynde and was come to saue hem that was lorn Thenne our lady dwelled there wyth Elysabeth her cosyn tyll the tyme that saynt Iohan was borne and was mydwyfe to Elysabeth and toke saynt Iohan from therthe and ther she lerned all that her neded for to knowe ayenst the tyme that her sone shold be borne And was parfyte ynough therof Thenne mekely she toke her leue and wente home ayen to Nazareth Thenne thoughte Ioseph he wold go loke how his wyf dyde and wente towarde her And whan our Lady herde of his comynge she wente ayenst hym and grete hym full mekely But whaÌ„ Ioseph sawe her grete wyth childe he merueyled gretely how that myght be For well he wyste it was not his for he had neuer part of her body in that degree For he knewe well that she had made a vowe before that she wold neuer haue parte of mannys body And thought how that he was made to wedde her by the byddynge of the holy gooste and grete myracle shewynge thought right in his herte he was not worthy to dwelle in her companye thoughte in his herte to haue gone home ayen and to leue her there Thenne come an angell to hym and sayd be not aferde to take mary thy wyf to thy kepyng for it is of the holy gooste that is quycke in her body For thou shalt be kepar and norissher to her child whaÌ„ it is borne calle it Ihesus For he shall be sauyour to all the world Thenne ye shall vnderstonde that for iiii causes As saynt Ambrosius saith Oure lady was wedded to this olde man Ioseph The firste was yf she had conceyued wythout wedlocke the iewes wolde haue said that she had be an euyll woman of her body and soo haue stoned her to deth The second cause was for she was soo shame faste that and she had herde ony haue put ony defam to her she wold haue deyed for sorowe The thirde cause was for Ioseph sholde bere wytnesse of her maydenhode The fourth cause for Ioseph sholde helpe her at her byrthe and brynge her to Bethelem and after in to Egypte and so ayen in to her own countrey For thise four causes she was wedded to this olde man Ioseph and also to begyle the fende that he shold not knowe hym fro another childe Now haue ye herde of the AnnunciacioÌ„ There be some people that aske a question why there stondeth a wyne potte wyth lilyes betwene our Lady and gabriell the angell at her salutacion This is the cause For our Lady at her salutacion conceyued by feyth ¶ Narracio ¶ It befell thus vpon a cristmas day that a Cristen man and a Iewe satte to gyder and spake of the Concepcion of our lady and as they were there stode a wyne pot to fore them with a lilie therin Thenne sayde the cristen man we byleue that our lady conceyued lyke as this lylye conceyued coloure of grene
fight for hem all and bothe the endes of the brydge shulde be drawen vp And whiche of theym that hadde the victory sholde haue bothe the kyngdomes Thenne was eraclius so full in feyth of the crosse trustyd in the prayer of the people that he ouircome his enmy Thenne cosdres people by strengith of the holy gooste turned to the feyth by free wyll of hem selue And whanne they were all criste nyd then went Eraclius with both the ostes to the olde kynge cosdre as he satt in his trone and saide to him thus For by cause thou haste doo worshyp to the holy crosse thou shal chose if thou wil be crystned and haue thy kyngdome ayen for a lytell trybute in reste and peas or els to be dede and he forsoke to be cristned Thenne anoon Eraclius smote of his hede and made a crye that his treasoure sholde be dealyd emong his men and precious stones and other Iewelles sholde be kepte to restore the churches that were distroyed and bare the crosse to Ierusalem And whan he came to the mounte of olyuete toward the cyte of Ierusalem rydynge on a traped horse he wolde haue ryden into the cyte of Ierusalem but sodenly the gates fell to gydder was a playn wal Thenne he was gretely astonyed and marueyled gretly of that vengeaunce and made a grete mone Thenne come an aungell and stode vpon the gates sayde Quando rex noster whan the kynge of heuyn come this way thrugh this gates towarde his passion he rode on no trapped horse nor in no clothe of golde but mekely on a symple â—sâ—e gyuynge ensample of mekenesse to al peple Thenne the aungell went his way then the kinge with all the deuocion that he coude or myghte doo anoon dyd of his clothes to his sherte and went bare foot and bare legged Then the gate opnyd he wente in to the cyte so to the temple and offred the crosse ayen as it was to fore Thenne for the grete ioye that the people hadde of that crosse and for the grete miracles that god shewed it was more worshypped after thanne it was to fore and the worshyp of the croce that was cast downe after was lyft vp ¶ wherfore this day is called they altacion of the crosse For as saint Austyn sayth the crosse was firste of grete spyte and vilany nowe it is of so grete worshyp that emperoures kynges worshippe it ¶ Narracio ¶ we rede in legenda aurea that a iew come to a churche and for defaute that no man was in the churche he went to the rode and for greate enuye that he had to criste he cutte the rodes throte and anone the bloode stert out on his clothes and so his clothes were all rede blood and thenne he hyd the rode in a pâ—â—uye place And as he wente home a cristen man met him and saide to him Thou haste slayn some man where hast thou done him and he sayd nay and the cristen man saide thy clothes been all blody of him Thenne this iew kneled downe and saide Forsoth the god that these cristen people byleue vpon is of greate vertue tolde him howe he had done and cryed mercy with al his hert and soo he was cristenyd a holy maÌ„ after and so went to euirlastynge ioy and blysse to the whiche god bring vs all Amen De quatuor temporum gOde frendes this weke ye shal haue ymbre daies that is wednesday fridaye and saturday the whiche Câ—lâ—xt the pope ordeyned iiii tymes in the yere to al that be of couenable age to faste For certayn causes as ye shall here Oure olde faders fastyd foure tymes in the yere ayenste foure hye and solempne festes if we wol shewe vs gode children we must fast folowe the same rule that they vsed therfore we faste iiii tymes First in marche The seconde at wytsontyde The thridde bitwene heruest and seed tyme and the iiii bifore cristmasse Marche is a tyme that it dryeth vp the moistre that is in the erthe wherfore we faste that tyme to drye the erthe of oure body of the humoures that be nedefull to the body and to the soule for that tyme the humoures of lechery temteth a man moost of any tyme of the. yere Also we fast at wytsontide for to gete grace of the the holy goste that we may be in loue and charite to god and to all the worlde Caritas cooperit multitudinem pecâ—atorum Charite couereth the multitude of synnes Also we fast for to haue mekenesse in our hertes and to putte awaye all pryde that reyneth within vs Also we faste bitwene heruest sedetyme for to haue grace to gader frutes of gode werâ—is into the house of oure conscience and so by ensample of gode lyuynge emong the people that we be comen with both ryche and pore Also we faste in wynter for to slee all stynkynge wedes of synne and of foule erthe of flesshely lustes that make good aungelles and good people to withdrawe theym fro vs. For right as the nettyll brenneth roses and other floures that growe nye him In the same wyse a vicious man or woman stereth setteth on fyre theym that be in their company And for these causes we fast foure tymes in the yere and euery tyme thre daies that betoken thre speciall vertues that helpe a man to grace that is fastynge deuoute prayenge and almessededys doyng And by opunion of moche people these dayes be called ymbre daies bycause that oure elder faders wold on these daies ete no brede but cakes made vndre asshes so by the etyng of that they reduced into their mynde that they were but asshes and so sholde turne ayen wyst natt how sone by that they turned away from all delyciouse metes and drynkes toke non hede but that they had easy sustenaunce This caused theym to thynke on deth that wyll cause a maÌ„ to desire no more than he nedeth and absteyne him selue fro all maner of bodily lustes And to encrese in vertues by the whiche we may come to euirlastynge blysse Amen De sancto Matheo gOode frendes suche a daye ye shall haue saint Mathewes daye whiche was cristes appostyl and ye shall faste the euyn come to god and holy church in the worshyp of god and saint mathewe He is gretely comeÌ„ded in holy churche for certeyne holy vertues that he hadde He was obedieÌ„t to criste at the firste calling the gospell he preched without faynynge he suffred passion withoute any denyenge Firste he was obedient to criste at the firste callynge for he satte at a certeyn place besy to gete good and crist come that waye and loked on him and bad him come and goo with him Thenne he caste soo greate loue to criste that he lefte all his godes that he hadde sued criste forth full symple and ful pore Also he fedde criste gladly for on a daye he prayed criste to ete with hym and made
criste a greate fest nat in delicate metes and drynkes But in fedynge criste and all his company for he fedde all that wolde come for crystes sake for moche people sued Criste wher soeuir he wente Secute sunt cuÌ„turbe multe For dyuers causes manye folowed him Some to be heled of her sores and of diuerse sekenes And some to see myracles that criste dyd shewe Some to ete and to drynke with hym and some that were his ennemyes that were lerned in the lawe if they might haue taken him with any worde wherby they might haue accused him and some to be reformed in vertues to here his doctryne and techynge as the appostylles many other Vnde vâ—â—â—â—s Morbus signa cibus blasphemia doctrina fuere Cause cur dominum turba secuta fuit ¶ And wahnne mathewe had fedde criste thus all that come wyth him criste made him oone of his descyciples and gaue him knowlegynge to preche the bileue and goddes worde so boldly euir after that he spared nother for loue ne for drede So this mathew thappostell come on a tyme into 〈◊〉 and prechyd that was called â—â—dabar and there he founde moche people taughte by the fendes crafte in â—â—gramaÌ„â—y and taughte so many thynges so merueylous that it was grete wondre to here many mennys wyttes and all for the people sholde byleue in hem and do worshyp to theym Thenne mathewe delyuered their nygramanâ—y so that all the people knewe openly that it was the fendes crafte wherfore these people that byleuyd on this nygramancy made dragones by the fendes crafte to spytte fyre oute of their mouthes and brenne soo that the stynche of theym slewe moche people And they brought this dragon to haue deuoured saynte mathew And whanne mathew herde herof he made a crosse bifore hem and went ayenste theym and anon the dragones fell downe dede bifore hym Thenne saide mathew to the people If ye haue any might rayse them agayn to lyf but they hadde no power ¶ Thennne sayd mathewe if I were nat goddes seruaunte I wolde make were there two roches of stone on eyther syde that the werke myghte not vp Thenne saynt mychael apered to a man that hyght Haymo and badde hym goo and put awaye the roche and drede noo thyng Soo this man went thyder and set to his sholders and bad the roche goo vtter in the name of god and saint Mychaell and soo the hyllis wente vtter as moche as nedeth to the werke ¶ Narracio ¶ we rede also in the lyf of saynt Gregory how there was a grete multytude of people in rome And they sawe arrowes of fyre come 〈◊〉 of the ayre and slewe moche people Thenne saint Gregory prayed to god to â—ease that pestylence Thenne he sawe an angell stondynge vpon a castell walle wypyng his blody swerde But that angell he sayd was saint mychaell that was sente thyder to punysshe the people for synne thus mychaell was meruelous in myracles werkyng Also he was vyctoryous in fyghtyng For whan the cytezens of sepotine were oppressed wyth paynymes shold gyue hem batayle they prayed ofte to saint Mychaell of helpe Thenne the nyghte before as the batayle shold be mychaell appered to the bysshop and sayd to hym haue noo drede but goo to the batayle boldly and he wold helpe hym soo on the morowe whan the batayle shold be the hyl of garganê° was ouer couered wyth a grete myste and arrowes come oute of the myst fleenge off fyre and boltes of thonder And hâ—treâ— moche people of the paynyme in soo moche that they slewe that nyght many And soo many were sleyne and they that were a lyue sawe the greate myracle of god and were crystened Saynte Iohn the euangeliste seyth in his apocalyps how mychaell and his angellis foughte wyth lucyfer in heuen that is called the dragon and his angellis and wyth helpe of god mychaell had the better and droue out the dragon and all his felisship in to the ayre betwene heuen and erthe and soo they be there yet as thicke as motes in the sonne And for cryst come to heuen in a blast of thonder And therfore yet whan they here thonder they fall downe to the erthe for fere and thenne they goo not vp ayen tyl they haue done soÌ„me harme For thenne they make â—ates stryues and manslaughter and make grete wyndes bothe in londe and in water and doo moche harme and yet they wolde doo moche more than they doo nere saynt mychaell For al theyr sorowe is to see soules angellis in heuen in the place there they were in to fore Also there were other spyrites that stode not stedfaste towardes god But flaterynge the whiche saint mychaell droue out of heuen all in to an yle off of the see as ye shall here As saynte Brandon seyled in the see he come to an yle and sawe a tree that was right grete both in heyght and in brede that was wonder to telle on the which tree satte many byrdes thycker than the bowes And were as whyte as snowe Thenne he prayed to god to knowe what they were Thenne come one off them and satte on the shâ—ppis â—â—â—de batered wyth his wynges â–ª and made a sowne lyke an organ â—â—â—me sayd braÌ„don â–ª yf thou become lyke a messenger speke and telle what ye been Thenne he sayde we were angellis that stode not stedfast in the byleue as mychael was and therfore we were dreuen oute whan mychaell droue oute lucyfer his angellis But yet we haue euery day a remedy to worshyp god thenne was mychaell wonderful in appering merueylous in myracles doyng wherfore lete vs worshyp this holy angell that he may be our sheelde in fighting ayenst our goostly enemy the fende so that we may haue the victory of hym nowe and euer Amen ¶ De festo sancti Luce. â—Ood frendes suche a daye ye shall haue saynte Lukes daye the euangelyst· ye shall vnderstonde the cryste had four euangelistis that is marke mathew luke and Iohn-thyse wrote the gospell the gospell is noo more to saye but goddis worde Thise holy euangelistis wrote not oonly that god spake but also what he dyde what he suffred for mankynde for it shold be knowen to all mankynde for euer more to thynke on goddis worde and to doo therafter Thise foure be lykened to foure dyuerse beestes and soo they ben portured in foure partyes off the crosse on euery syde of cryste For marke a lyon for mathew a man for Luke an oxe and for Iohn an Egle. But lete noman suppose that they were suche beestes but lykened to suche beestes for dyuerse causes For by cause that Mathew wrote moste of cristis maÌ„ hede therfore he is likened to a maÌ„ and luke wrote moost of crystis sacrefyce and his deth â—herfore he is lykened to an oxe for an oxe was offred in sacrifice of the old law in tokeniÌ„g that cryste shold be offred for synne of the peple in