that thou owest to doo by dewte and by goddis lawe wylfully wythholdest theym For not only he that wrongfuly geteth But also he that wronfully wythholdeth are in dedely synne oute of this synne also spryngyth many shrewd braunches As mawmetrye AmbycioÌ„ Nygardshyp treson vsury symonye Raueyn theft sacrylege suche other Thyse synnes be so cursyd as I said to fore that in all thyng it contraryeth the wyll and the commaundement of god ¶ The fyrst commaundement it contraryeth when thou wythdrawest fro god ony thyng that thou sholdest worship hym wyth The second also when for a lytyl winnyng thou takest his name in veyn ¶ The thirde when by wordly besines of getyng of mony thou brekeste thyn holy dare ¶ The fourth when for couetyse thou wythdrawyst fro fader and moder bodely and goostely theyr sustenaunce or lyuelood ¶ The v. when thou sleest a man to haue his good ¶ The vi when thou doyst lechery more for good theÌ„ne for trew matremony The vii when for couetyse thou stelyste thy neyghbours good ¶ The viii when in questis and consistories thou forswerest the. and be rest fals wytnes ¶ The ix and the x. whan thou desyrest falsely thy neyghbours wyff or ony of his good Thus fals couetyse contraryeth al the commaundementis and wyll of god Therfore fle it and thynke that for all suche fals getyn goodes but thou make restytucion and amende the here or thou go hens Thou shalt be hangyd in hel with out ende mammona whiche is the deuyll of couetyse he yeueth foure commaundedementis to his seruauntis One is that thou kepe well thyn own another that thou yeue not Ne doo no almes the thirde that thou leue not to the poure for drede of lesing the fourth is that thou wythdrawe the. and thy meyne fro mete and drynke to spare thy good Of thyse four shrewd commaundementis eche man beware and fle suche couetyse and desyre of good as salamon dyd foâ— he desyred neyther ryches ne pouerte but that is nedefull to his lyuelood and accordyng to his estate and thynke though thou haue neuer soo moche thou shall leue it here for nakyd thou camest in to this world And ayen nakyd saue a ragge thou shalt goo out therof And thus al the care that thou hast here is but for an olde shete at thy goyng hens ¶ The fyfte synne is glotonye the whiche is an vnskylfull lykyng or loue that a man hath in taste or takyng of mete or drâ—nke to erly or tolate but yf sykenes or other grete nede excuse it Out of this synne spryngeth foure braunchis One is when thou etyst or drynkest to gredely In this fall tho that on the fastyng dayes wyll not abyde the houre of noon and sytte the lenger at mete and ete more at that tyme. then another tyme And ofte tyme queÌ„che theyr hunger wyth brede spyces or ouer moche drynke for drede of hunger And thus they breke vygylls ymber dayes frydayes lenten and suche other Another is when thou castis the to lyue in delytes passyng thyn estate And hast noo Ioye but when thou mayst speke of suche welfare thynkynge all best besette that thou spen ¶ dyst theron thou mayst well vse suche deynty metis and drinkys and not synne sayth saint Gregore For the syn is nether in mete ne drynke but it be appetyte and talent of the. that delytist soo moche therin The thyrd is surfete and that is when thou pomperist thy body wyth so moche mete and drink that thou mayst not brouke it but lesyst thy syght speche wytte iangelyng and bostyng wenyng to saye well and all is ayenst reason In this falle they that make ryot in rere sopers and destroye vyteyle that many a poure man myght be releuyd by The fourth is curyosite that is whaÌ„ thou canst nat holde the payed wyth easy fare but gadriste many curyous metys more to encreace thyn appetyte thenne to quenche thyn hungre In this falle they that waste goodes in etyng and drynkyng and greate festys makyng Ayenst all thyse cursyd brauÌ„chis thou must kepe abstynence in metis and drynkys For no thyng more dryueth awaye sekenes ne destroyeth lust of flesshe thenne doth mesurable takyng of mete and drynke Fyue maner of folke ben excused fro fastynge wymmen wyth chyld laborers pylgrymis childre olde folke and seke Alle thyse synne not to ete twys on the daye that is mesurable to susteyne nature and not theyr appetyte Ther is dyuerse abstynence also in dyuers personys The seke absteyneth hym for he may not ete and for medycyne The nedy where he hath not wherof the couetous for he wold not spende The gloton to ete the more after the ypocryte to be holde holy and the vertuous man to deserue mede abstenneth hym bothe for excesse of mete and lust of synne Thys shold eche man kepe to his power This same techeth saint Poule whan he saith I praye you as straungers pylgrymis that ye absteyne you from flesshely desyres that fyght ayenste the sowle And also destroye the body Thyse myscheues comyn of glotonye It ingendryth sorys bâ—yâ—gyth in sekenes· destroyeth vertues dulleth the wytte â–ª it hastyth the to deth and that that worse is for it maketh the lyke a beste for the fuller thy body is the eâ—â—tyer is thy sowle of vertu Therfore vse abstynence saith saint Austâ—n and thyse vertues shal folowe abstynenâ—â— sauyth thy mynde it sharpeth thy wytte it clensyth thy sowle dressyth thy â—yght maketh holy thy fame swagyâ—â— thy synne makyth strong thy blood norysheth thy mary destroyeth lechery renewyth thy bloode and leâ—gâ—â—yth thyn age ¶ The syxte synne is slowth And that is a greuaunce or anâ—ye of goostly dedys out of this spryngeth many shrewd braunches ¶ Oâ—â— is to drawe longe and tary the good dedes that thou sholdest doo the whiche myght tourne to the helthe of thy sowle of many other ¶ Another is a dulnesse or heuynesse of herte that letteth the to loue god And maketh the. that thou haste noo lykyng in goddys seruyce For though thou praye thyn herte is not theron The thyrd is ydelnesse the whiche is to moche vsed and that lettyth vs to begynne ony good werkys and lyghtly makyth vs to leue when we begynne where we were made of kynde to traueyle the synne of flowth holdith vs in ydelnesse and â—asâ— ayenste kynde Therfore and thou wolt be sauyd thou must flee ydelnesse for it is enemye of crysten sowlis stepmoder to goodnes and all vertues and the key of all vyces Alwaye doo somme good werkis sayth saynt Ierome that the deuyll fynde the occupyed for he is not lyghtly taken wyth temptacion that besyeth hym about good labour And Salamon sayth that he is most fooll that foloweth ydelnes for in heuyn he shall not be receyued For it is ordeyned oonly for them that haue besyed them here in vertu In erthely paradyse they shall neuer be for they were not in mannys laboure here ne in purgatory they
wepinge thanne to go to anâ—â—â—se there as is greate reuyll and moche â—yrthe For suche thinges make a man to foâ—yete his god and him selue bothe But there as is a sighte of a corse maketh a man to thynke on his deth That is the speâ—yall thinge to pâ—tte awaye synne and vanite of the worlde For Salamon saythe thus to his sone ¶ Fili memorare nouissima et ineternum non peccabis Sone haue in thy mynd â—â—at thou shal dye and thou shall neuir synne dedely Thus holy churche hauynge greate coÌ„passion of her children ordeyneth thre maner of salues to helpe her châ—ldren That ben to thynke on dethe inwardely â–ª to labour besily and to chastise the body reasonably The firstâ— is to thy 〈◊〉 on dethe inwardly Holy churche 〈◊〉 ensaÌ„ple this day in the office of the mâ—ssâ— wâ—â—che begynneth thus Circumdederunt â—e et cetera The sekenesse of deth hath biclepyd me Thus sayth he â—â—â—hing euery good childe to haue in mynde how hard he is be stadde with deth on eche syde In somoche that he may nat scape no waye but euir deth sueth him with a bowe drawen and an arowe euir therin redye to shote him he wote neuir what tyme. This is a principall salue to euery maÌ„ that taketh it to heâ—e to puâ—t away all maner of vanyte and vayne myrthe But for to vnderstonde this the bettre I shewe this by ensample ¶ Narracio ¶ I rede of a â—ing that euir was in heuy sorowe and he wolde neuir laughe ne make mery but euir was in morninge and in heuynesse Therfore his menye and al other men were greuyd ther with they yede to the kinges broder praynge him to speke to the kinge and said he greuyd all tho that were about him with his heuy â—here and couÌ„seyled him to leue it and make lighte chere in tyme coÌ„mynge Thenne was this kinge wise and thought to chastise his broder by a wyle and wrouthly badde him goo home and doo that he hadde to doo Then was the maner of the countree that whan a man shulde be doon to deth shuld coÌ„me â—â—umpettes and truÌ„pe afore his gate Thenne saide the kinge byddyng theÌ„ goo trumpe afore his broders gate and men go with them to arreste him brinâ—◠〈◊〉 bifore there king and in the me 〈◊〉 while the king called to him seuyn mâ—n that he truste on and badde theym that whan his broder was coÌ„me to drawe their swerdes and sette theim at his breste afore his herte So whan his broder was coÌ„me they dyd as the king badde theym Thenne the king coÌ„maunded all men to daunce and to make reuell all that they coude and so they dyd Thenne sayd the kynge to his broder why arte thou so heuy of chere Heue vp thy hede and be mery for all this myrthe is made for the Thenne aunswered he and saide Howe shulde I be mery of chere and see here seuyn swerdes sett to my herte and wote nat who shal be my deth firste Thenne saide the kinge putt vp your swerdes spake to his broder thus It faâ—â—th by 〈◊〉 the seuyn â—edeâ—â—â— synnes be euir ready to reue me of my soule to the herte and this maketh me that I may neuir be mery and make glade chere but euyr am aferde of dethe for my soule that is the lyf of my body Thenne saide the broder I crye the mercy for I knewe neuir this tyll nowe I shall be the wyser euir after ¶ This I say boldly he that wyll take to herte he shall haue better wyll to loure than to laughe to sigh than to be gladde to wepe thanne to synge so that he shall fynde that mynde of deth the principall salue of all maner of synne Also principally we muste haue in mynde the paynfull deth of oure saue oure that he suffred for vs all Of the which is made mencion in the first chapitre of trenys Attendite et videte si est dolor similis sicut dolor meus That other salue is to laboure besilye in this worlde Of this laboure speketh sainte poule in the epistyll of this daye and sayth thus Sic currite vt comprehendatis Renne ye so that ye maye haue the game By this rennynge ye shall vnderstonde that he that renneth for the game enforcyth him self with all his myghte to renne faste and so muste euery seruaunte of god enforce him to laboure besily in that degre that god haâ—â— set him in and men of holy churche muste laboure in studynge and praynge and to teche the people the lawe of god Lordes and rentyd men muste laboure â—◠¶ kepe holy churche in reste and peceâ— and other comyn people muste labour to gete lyuinge to thise other degrees and for hem self bothe to the soule and body And for no maÌ„ shold excuse hym from this labour Cryste in the gospel yeueth an ensample saing thus ¶ Primo mane conducere â—perarios And husbond men wente in to his gardeyn or vyne yerde at prime and ayen at vndren or myddaye and at euynsoÌ„ge tyme. and he hired people to labour by all the tydes of the daye this is to vnderstond all the grees of the world For as Iob saith a man is borne to labour and traueyle in this worlde as a byrd to flee And saynt bernard saith he that wyll not laboure here in this worlde he shall laboure wyth fendys in helle for that is the testament of Adam that he left to all his ofsprynge labour and traueyle To this laboure he yeueth ensample and reherseth how god made adam and eue to laboure to kepe paradyse and bad them ete of all the frutes that was in paradise except one tree that he kepte for hym self soo as ofte as they sawe the tre they shold thynke on hym that made theym and knowe hym for theyr god ¶ And for they sholde not ete therof in peyne off deth and of dampnacion Thenne the fende sawe theym in soo moche ioye that they were in and hym self in so moche peyn and woo that he had grete enuy to theym and went to Eue and asked why they eâ—e not of the frute off that tree And she said god hath forbede vs that tree in peyn of deth Thenne sayd the fende he wote full well that and ye ete therof ye shold 〈…〉 â—nowyng bothe good and â—â—â—lle ¶ Aâ—â—â— yf ye wyll prâ—â—e that I saye soche Ete therof and assâ—ye Thenne toâ—e eue of the frute and gaf adam and bad hym ete therof and assaye And adam loueâ—â—er well and wolde not wrathe her toke an appell and 〈◊〉 And anon therwyth eyther of them â—awe others shappe and were ashamed And toke leues of a fygge tree and soo â—yuered her membres Than came our lorde to adam and saide Quare fecisti hoc ¶ why hast thou doo so and he saide Mulier quam dedisti nuchâ— The woman bad me thenne said oure lord to eue why dydest thou thus Serpens decepit me The Serpente begyled me Thenne for
absteyned him selue fro synne But yet on a daye by teÌ„ptacion of the fende he forgate him self and went agayn to a brodellys house as he was vsed to do bifore And whaÌ„ he caÌ„me thidre and the wymen lokyd vpon him they cryed oute on him and sayde O thou old sely man what dost thou here go home ayen For we se soo many maruayles on the that we maye nat haue to doo with the. Thenne this nycoll bethought him that he had the gospell vpon him and anoon he went to saint Andrewe and tolde him all the caas prayed sainte Andrewe to pray for him that his soule might be sauyd Thenne saint Andrewe wolde neuir ete nor drynke tyll he wyste whether nicoll sholde be sauyd or no Then saint Andrewe fastyd fyue daies brede and water and praied besily night and day Thenne caÌ„me a voyce sayd As thou haste fastyd and prayed make Nycol to do the same and thenne he shal be saued TheÌ„ne saint Andrewe bad nycol faste fyue daies brede water praye besily vnto god and so he dyd And thenne come a voyce to saint Andrewe agayn and sayd Thy prayers and thy fastinge hath made Nycoll that was loste founde ayen and he shal be saued ¶ Narracio ¶ Also a nother myracle that 〈…〉 yonge man come to sainte Andrewe in a tyme and saide priuely to him Sir my modre hath be longe aboute me â— I sholde lye with her and for I wold nat doo her wyll she hath accused me to the busshop and sayâ—â— that I wolde haue doon that sinfull dede with her wherfore I wote well that I shall be dede and yet I hadde leuyt dye â—e sclaundre my modre so foule therfore I beseke you pray for me that I may take my deth pacieÌ„tly to the saluacion of my soule Thenne sayd sainte Andrewe go forth to thy dome and I shal go with the. and so therwith the peple come and feâ—e him bifore the busshoppe And whanne his modre accused hym He saide noo thinge but helde his peas â–ª Thenne saide saint Andrewe InnoceÌ„s saÌ„guis enis sure causa dampnabitur This cursed woman for lust of her body wrongfully is aboute to dampne her own childe to deth vengeaunce wil come to the thenne sayd she loo syre iustice euer syth that he myght not haue his wyll he hathe drawen to this man for counseyll â— socour Thenne the Iustyce commaunded to cast this yonge man in to the water to drowne hym and to put saint andrewe in pryson tyll he were aduysed what deth he sholde deye Thenne saynt andrew prayed besely vnto god for helpe and socour And thenne anone come a grete thondre and made all the people so aferde that they were feyne to fette saynt andrewe oute of the pryson And euyn therwyth come a lyghtenyng of fyre brenned the moder of the yonge man in syght of all the people ¶ And thus was this man saued and the iustice by this grete myracle tourned to the cristen feyth and moche people wyth him and euer after belyued in god saynte andrewe Therby ye may see that he was holy in lyuyng Also he was gret in miracles wyrchyng for oon day as he went by the see syde he saw a drowned man caste oute of the water theÌ„ne andrewe prayed to god to rere hym ayen to lyfe and anone this man rose thenne andrew asked hym where that he was drowned and he sayd we were x. men to gyder and herde of an holy man that hyght andrew and we were commyng to here his preching And as we were in the see there come a gret tempest and drowned vs all to gyder But wolde god that we had be cast to londe togyder that we myght haue be reysed to lyfe to gyder ayen Thenne saynt andrewe prayed god that al the bodyes myghte come togyder and soo they dyde and were cast vp in dyuerse contreys Thenne saynt Andrewe made and ordeyned to gader theym all to gyder Thenne he kneled downe and prayed god longe for theym tyll they were reysed all to lyfe Thenne saint andrewe made them all to knele doune and thanked god and preched them and taught theym the crysten feyth crystened theym all And whan they were stedfaste in the feith he sent them home to her owne countrey wyth moche ioye to theym And many other myracles he dyde that were to longe to tel thus ye maye see that he was myghty in myracles werkynge that reysed soo many men to lyfe Also he suffred grete passion for cristis sake For whan he was in the cyte of pateas there he tourned to the feyth the wyfe of egeas And this egeas was a grete man and made moche people to doo sacrifyce offryng to mawmentis But for saint andrewe repreued hym therof Anone he made to take hym and wolde haue made hym to doo sacryfyce but he wolde not and stedfastely bode ayenste hym and preued by many ensamples by cause that he and all the people sholde worshyppe god and not the fendes of helle Thenne was Egeas wode for wrothe And made men to take Andrewe and strype hym naked and bete hym with scourges that al his body ranne on blode ¶ And thenne made to bynde hym honde and fote and made to doo him ¶ on a Crosse For he shold peyne theron longe or he deyed But whan andrewe come to the place there the cros was he kneled doune and said thus Salue crux qui in corpore cristi dedicata es Holy be thou crosse that arte halowed and made holy by the precious body of our lord Ihesu criste I desyre to clyppe the to me wherfore take me to the. For I yelde me to my mayster ihesu criste that dyed on the crosse And thenne Andrewe stode vp and dyde off his clothes and gaue them to the tourmentours and bad theym doo as they were charged to doo of the Iustice Thenne they bounde hym to the crosse honde and fote and his hede downewardis And streyned hym Soo that the blode brast oute atte euery knot of the ropes and soo he henge there thre dayes alyue prechyng to the people soo there come to the prechynge many thousandes of people· and for pyte that they hadde of hym they bad Egeas take hym doune or they wolde sle hym Thenne for fere of the people Egeas come to take hym doune Thenne saint andrew ayenst stode hym sayd Quid tu venisti ad me egeas ¶ what comest thou to me Egeas wyte thou well that thou shalt haue noo myght to take me doune For on this crosse wyll I deye and euyn therwith Hiis enim dictis splendor niuis circuiens eum quasi per mediam horam A grete lyghte come aboute hym that there noo man myght see hym in space of halfe an houre and more Thenne sayd saynt andrewe Obsecro te dnÌ„e miserere mei I beseke the lord haue mercy on me â— so in that lyght he gaaf vp the
daye xii monthe he turned water into wyne at the weddinge at Chane galilee But the feste maketh mooste mynde mencion of the iii. kinges offryng and therfore lete vs folowe the fourme of holy churche and ye shall here howe it fyll of their offringe to oure lorde iesu criste very god and man Thus iii. kynges wer of the lignage that prophecyed howe a sterre sholde shyne of Iacob But they were no iewes kynd but they hadde herde by prophecy of this wherfore they hadde greate desire luste to see it And so often tymes whaÌ„ne they might coÌ„me to giddre vpon certeyne high hylles thenne they wolde dispute emonge theym of this sterre Soo it hapned vpon cristemasse nighte the same tyme as oure lorde was borne they were to gyddre and were disputyng of this sterre Super montem Vpon the hyll Dominus enim erat natus Oure lorde was borne Eâ— apperuit illis And apperyd to theym in the sterre as a faire childe and vnder his hede a brâ—kâ—â—â— â–ª crosse of golde and saide thus to them Goo ye anoon in all the haste that ye maye into the londe of Iury and take with you gold myrre and ensence and offre these thre thinges to him that ye shal fynde there now borne kinge of iewes very god man And I shal be youre gyde and lede you to the way Then anoon for grete haste they toke bestâ—â— that ben called Dromedaries that ben of suche kynde they be so swyfte that they wyll tenne further in one day thaÌ„ne any other beest wyll tenne or go in thre daies And so they caÌ„me to Ierusalem that was the cheif cyte of all Iury hopynge that they shulde here there some tydinges where that this child was borne But as sone as they turnyd into the cyte of Ierusalem thenne they loste the sighte of the sterre that lad theâ—◠¶ euyr the waye tyll that they come thyder bryghter than the sonne theÌ„ne wheÌ„ they com to the cyte of iherusâ—leÌ„ they rode to kyng Herode for he was there the same tyme sayd to heÌ„ Vbi eÌ„ qui natus eÌ„ rex iudeoruÌ„ ¶ where is he that is borne that is kynge of iewes Vidimus enim stellam eius in oriente we sawe his sterre in the Este Venimus adorare eum we be come to worshyp hym Thenne kynge herode was troubled and all the cyte wyth hym but more for flaterynge of him thenne for ony loue that they had to hym Thenne kynge Herode asked his clerkis where this child sholde be borne and they sayd in bethelem â—nde thenne kyng herode asked the kingis preuely of the sterre and bad hem goo in Bethelem and worship the childe â–ª and come ayen by hym telle hym where he myghte fynde the chylde that he myght goo worshyp hym Thenne whan the kyngis were passed towardes Bethelem anone the sterre apered to them And whan thei sawe the sterre was come ayen they were glad in their hertes and as it is in many place painted the kynge that is in the myddel for gret ioye of the sterre he loked bacwarde to his felowe behynde hym and wyth his fynger shewed him the sterre that is the cause that the middel king loked bacward ¶ And thus the sterre broughte them to bethelem and whan the sterre come ouer the hous there as Our Lord was in it stode styll Thenne the kynges lighted downe and wente in to the hous and wyth al the reuerence that they coude knelynge â— downe offird eche of theÌ„ thise iii. thinges Aurum thus et mirram Golde cence and myâ—â—e knowlechyng by the golde that he was kynge of all kynges And by the 〈◊〉 that he was very god and by the myrre that he waâ— very man and shold be dede and layd in graue wythout rotynge For gold is cheef of al mettallis Encence is breÌ„te in holy chirche in worship to god Myrre is an oynemeÌ„te that kepeth the bodyes from rotynge Thus whan the kyngis had done theyr offrynge by techinge of the angell Per aliam viam reuersi sunt iÌ„ regionem suam By another waye they wente toward theyr owne londis And lefte kynge he rode and the sterre vanysshed awaye fro them ¶ Thenne as syant Bernard sayth Ioseph kept of this golde as moche as hym neded to his tribute that he shold paye to the emperour And also more to kepe our lady wyth whyle she laye in chylde bed And the remenaunt he deled to poure people suche as had grete nede therto The cence he brente to put awaye the stenche of the stable there as she laye in and wyth the myrre Oure lady anoynted her chyld to kepe hym from wormes and dysease But what befel of the kyngis after I fynde no thyng in certeyn but some peple haue an oppynyon how the saynt thomas of Inde cristened theym whan he come in to that cuntrey of Inde ¶ And thenne as the sterre lyghtened theym to crystis birth Soo the holy ¶ goost lyghtened them in theyr soule and â—aught them the parfyghte waye of the byleue And also of parfyghte and gracious lyuinge In soo moche that they lefte all theyr kingedom and wente forth on pylgrâ—mages that is to saye to Iherusalâ—m to many other places And soo they come forthe to Myllayne and there they deyed all thre And soo after that they were translated to Coleyne and there they ben yet now haue ye herde bi thyse thre kynges How Oure Lorde Ihesu Criste was this daye shewed verey god and man wherfore lyke as they offred wyth deuocyon So shold ye doo your offrynges whan ye come to holy chirche knelynge downe wyth all reuerence that ye canne or may not on your one knee as to a temporal lorde but on bothe your knees And doo worshyp hym wyth good prayers Thenne offre ye precious golde For there is noo golde soo precyous as is the good prayer deuoute And thenne hold vp your hondes to hym wyth all the reuerence that ye can and wyth a deuoute herte praye to hym and shewe hym all the loue of your hertes And thenne offre ye to hym ensence For there is noo ensence sauour that is so swete brennyng in the fyre as doth good prayers that is deuoutely said· wyth a brennyng loue in clene charyte And if thou doo thus thenne thou offrest knelyng on thy knees Make a crosse on therthe and kysse it and thynke well thou art but etthe theÌ„ne muste ye offre myrre For right as myrre kepeth a body from rotyng soo the mynde of deth kepeth a mannis soule from dedely synne in this wyse do ye your offâ—nâ—â—e And thenne shall ye haue as moche mede as had thyse thre kynges Also he was shewed bothe god and man atte his cristenyng For he come to the water of flom Iordan he wente in to the water and halowed it for right as he was circumcised to conferme the new lawe and for noo nede that he hadde therto For he was clene wythout
suffred mekely and threspaced neuir for we sholde mekely suffre that moche haue trespaced He was also crucified for we shold chastise our fleshe by penaunce in withstondyng syn he was beried in token that we shold hyde oure gode dedys fro preysynge vaynglorye of the world to haue miÌ„de that erthe is oure heritage by kynde of oure bodily flesshe The v. is Descendit ad inferna tercia die resurrexit a mortuis I byleue that he went downe to hell the thridde day arose from deth to lyue Cryste thus bodily deed laye in the sepulcre withoute the soule tyll the iii. daye that he arose the godhode nat partyd fro the body He wente downe to hell deliuered the holy soules that wer there through vertue of the godhode the thridde day arose fro deth to lyfe in tokenynge that the light of his deth hathe distroyed oure double deth and that we shall aryse fro goostly deth by iii. maner of mediâ—â—â—es contricion confession and satisfaction The vi is Ascendiâ— ad erlos seder ad dexteram dei patris omnipoteÌ„tis I byleue that he styed vp into heuyn and sett him there on his faders righte honde Thus Criste appering to his disciples after his resurrection 〈◊〉 wythe theym in tokenynge that he was very man as he was to fore And so to stye into heuyn and highed mankynd aboue all aungelles openyng heuyn gate to shewe man the way and to pray for mankynde The seuynth is In de ventuâ—us est iudicare viuos et mortuos I beleue that he is to come to deme the quycke and the dede This criste iesu very god and man shall come to the dome and deme all mankynde quycke dede good and euyll after theyr dedes There shall some coÌ„me to the dome nat be demyd as hethen men For they synne withoute lawe And therfore withoute lawe they muste perysshe Somme also shal be demyd and damned as false cristen men that beleue in Iesu criste withoute loue gode werkes There shall subgettes accuse their euyll curates that wolde nat repreue theym of their synnes ne teche them the commaundmentes of god Also chyldreÌ„ vnchastised shal there repreue ther faders and moders that wold nat chastice theym of their wantonesse There shall the pore accuse the riche that wolde nat helpe theym in their myschief AmeÌ„de all this therfore whyles thou art here and haue mynde how sodenly his veÌ„geaunce falleth and as how he findeth the he shall deme the The viii is Credo in spiritum sanctum I byleue in the holy gooste the thrydde persone of the trinyte The holy gooste also withoute begynnynge or endyng and euyn in wytte myght and godenes with the fader and the sonne and al iii be oon god almyghty The lx is Sanctam ecclesiam catholicaÌ„ sanctorum communionem I byleue in holy chirche and in comunyon of sayntes holy churche throghe oute the worlde is holy and one to all cristen men that in in the sacramentes of the church dele and coÌ„moneth to giddre Therfore it is forboden that in the churche ne in the churche yerde be neyther rumoure ne stryf daunsyng drynkynges ne non inhonest myrthes ne occasion of synne shold nat be yeue ther where as forgeuenesse sholde be asked Holy churche is parted in thre One is in this worlde of theym that sholde be sauyd by the mercy of god â–ª and thys is euyr fightynge agaynste these thre ennemyes the worlde the flesshe the deuyll And a nother is in purgatorye of soules that abide there the grete mercy of god The thridde is criste of heueÌ„ hede of all other with his saintes whyche is free fro all maner descensiones These thre shall be one after the daye of dome ioynynge with Iesu their hede in the blysse that neuyr shall haue ende Comonynge sayntes whan eche of these thre parties helpen other They in heuyn helpen the other two with prayer And they in erth helpen them in purgatory with theyr praier and almes And these two helpe hem in heuyn whan their ioye and blysse is encreased And thus eche coÌ„muneth with other The x. is Remissionem peccatorum I byleue forgyuenesse of synnes they that amende their lyf here and doo very penaunce wyllyng to leue their sinnes and ende in charite shall haf forgyuenesse of all their synnes For criste by his deth and passion of his fader gate vs forgyuenes he him selue by his godhede also forgyueth all originall and actuell synne of oure baptym The xi article Carnis resurrectionem I byleue rysynge of bodye All mankynde at the daye of dome shall ryse from dethe to lyf in body and soule to gydder and after that neuyr be departed And thenne they that haue endyd in dedely synne shuld goo in body and soule to the euirlastynge peyne of hell without mercy And they that haue well lyued and endyd in charite and oute of dedely synne shall weÌ„de in body soule to gyddre to blys for euirmore Of thys blysse speketh sainte Mathewe in the laste artycle The xii is Et vitam eternam Amen I byleue in euirlastynge lyf ¶ Thies been the articles of the feythe the whiche but euery man truly sadly byleue may nat be sauyd For withoute feyth it is impossible to plese god Decem precepta domini ¶ The thridde thynge that thou sholde knowe god by be his x. commaundementes whiche he wrote in the ii tables of stoon and tooke theym to moyses to teche his people promysynge to hem that wolde kepe theym his blessynge welthe and welfare And to them that wolde nat his curse grete sorowe and myscheif ¶ A man asked of Criste what he myght do to haue euirlastynge lyf And he aunsweryd and sayde if thou wyll entre euirlastynge lyf kepe the coÌ„maundementes This preuyth if thou kepe his coÌ„maundmentes thou fulfyllest the lawe of god shalte haue euirlastinge lyf ¶ The firste is he coÌ„maundeth that thou haue no god but hâ—m Ne that thou worshyp serue ne yeue thy truste to none other creature ymage ne thynge grauen but only to him In this is forboden â–ª mawmetry false enchauntemeÌ„tes wychecraftes false charmes and dremys â–ª and mysbeleuys that any man or woman hopyth helpe in withoute almyghtye god In this ye synne dedely that for sekenesse or losse of godes put your fayth or byleue that ye sholde haue in youre lorde god by the deuylles mynystres false wytches the whiche bryng many a soull to the deuyll For they byleue more in the wyches wordes thaÌ„ in the wordes of scripture that the preest techyth theym Al suche â–ª haue goddes curse at the leest iiii tymes a yere in the greate sentence And euery day in oure pryme As for ymages ¶ Also ye shall vndyrstonde that as clerkes see in her bokes how they shold lyue and doo soo sholde lewde men lerne by ymages whome they sholde worshyp and folowe in lyuyng to do goddes worshyp to ymages euery man is forboden ¶ Therfore firste whenne thou
for the haue oon of thornes Thou haste on thy hondes a peyrof white gloues And I for the haue my blody woundes Thou hast thy armes spradde to lede karolles and dances And myn armes been nayled on a tree with sharpe nailes Thou haste thy clothes pynched full smale And my body for the is full of greate whelys And oon thynge greuyth me mooste of all thou settyst nat by my passion that I suffred ful sore for thy sake But with thyn horrible swerynge thou vp broydest me with many greate othes by my hede eyen armes nayles sydes wouÌ„des feet bones by myn herte and by my passion that thou sholdest doo worshippe to thou dooste grete dispyte and repreef ¶ Narracio ¶ we rede in the gestes of Romaynes that an emperoure sente a grete man to a loÌ„de to be a Iuge And or he came ther no man in the countre coude swere an othe but ye and nay But whan this Iustice came emong them he made the peple to swere on bokes in sessiones and gaue them charges and so the people toke ensample of this Iustice to swere as he his men dyd By oure lordes passion sydes armes nayles face woundes blood herte and so forthe and took it so in vse that the coÌ„men people swoore as they dyd Thenne on a day as the iustice sat in his office and chargyd the peple there caÌ„me to fore him a fayre woman clothed all in grene and brought a faire childe in her lappe all blody al to martred his hede all to prycked his face disfigured his eyen oute his armes broken his hondes smyte through his nayles cutte and his fete cutte from his legges his sydes all to rente his bowelles and hert drawen onte of his body ¶ Thenne sayd this woman to the iustice what are they worthy to haue that haue thus doo to my childe And he sayde they were worthy to haue deth Than saide she thou and thy men with they re horryble othes haue thus dismembred my swete sone Iesu crist that I am modre vnto and thus ye haue taughte al your countrey ¶ wherfore thou shal haue thyn owne dome And so in sighte of all the people the erthe 〈◊〉 and the Iustice fyll downe to hell than the people were sore aâ—ast and they lefte all suche othes and dyd amend ther lyues And so lete vs leue al our othes and lyue as cristen people sholde doo and reuerence the passion of oure lorde iesu criste that was cause of oure â—â—â—eÌ„pcion by the whiche we shall coÌ„mâ—â—â— euirlastinge blysshe that neuir shall haue ende ¶ Dominica palmarum gOode frendes as ye know wele that this daye is called palme sonday But for bicause â—hat the seruyse of this daye is longe I wyll tell you why it is called Palmesonday as saint Iohan sayth Oure lorde Ihesu criste came to Betany where he saythe Venit Iesus bethaniam vbi lazarus fuit mortuus quem resuscitauit And there â—e reysed Lazar from dethe to lyue that had ley iiii daies dede and this Lazar was brother to Mary magdaleyne and to Martha that was a nother sustre Thenne iesus wyâ—t that his passion was nygh and toke Lazar wâ— the him and rydinge on an asse caÌ„me towarde Ierusalem And whenne the people herde therof the people went agaynste him Non propter Iesum tautum sed vt Lazarum viderent quem resuscitauit a mortuis Nat only for Iesu but for to se Lazar that was rysâ—n from dethe to lyue and also for to see criste doo him worshyp Acceperunt ramos palmarum et sternebant in via They tooke braunches of palme and other floures and strewyd in the way ayenste his coÌ„mynge And some spradde their clothes in the way and songe Benedictus quivenit in nomine domini Blessyd be he that coÌ„meth in the name of oure lorde kinge of Israell ¶ wherfore holy churche maketh this daye solempne procession in mynde of the procession that was made ayenst criste and also ioye and myrthe of oure rysynge from dethe to lyf that hath ley all this yere in dedely synne ¶ Nowe I truste to god that we be reysed to good lyuiÌ„ge And for aungellys of heuyn make â—oche ioye of oure resynge oute of synâ— And thus we take palme and flou◠〈◊〉 procession as they dyd and go in â—ssion knelynge to the crosse in worâ— and mynde of him that was doon 〈◊〉 crosse worshipynge and welcoÌ„mynge him with songe into the churche 〈◊〉 the people dyde oure lorde into the cytee of Ierusalem ¶ Than Iohn Byllet asketh a question and sayth that oure lorde hadde the gretyst worshyppe rydynge on the asse that euir he had in this worlde Thenne why worship wee the cros and nat the asse To this question he aunsweryth him selue and sayth that the worshippe of this worlde as salamon sayd all is but a vanyte noughte and maketh a man to forgete his god and him selue There as is gret tribulation disease and heuynesse it causeth a man to thynke of god and crye to him for socoure and help and to knowe him selue And therfore all cristen people sholde putt awaye all worldly vanyties that bringeth moche people to greate myscheif and many to euirlastynge peyne we worship the crosse for it was cause of oure redempcion saluacion to bringe vs to euirlastinge ioy and blisse that we hope all to coÌ„me to Thenne anoon whan criste was coÌ„me to the cyte of Ierusalem he went to the temple and droue oute all byers and selâ—ers that he founde therin and sayd Domus mea domus oracoÌ„nis vocabitur My house is a house of prayers and ye make it a denne of theuys Thus oure lorde yaue all cristen people ensample to leue byenge and sellynge on the holy day and in especiall in the churche ¶ Another is is why it is called Palme sonday For bicause that palme betoknyth victory wherfore all cristen peple shulde bere palme in processioun in tokenynge that he hadde foughten with the fende and hath the victory on hym by shryfte of mouthe satisfaction with dede mekely doon his penaunce wythe grete coÌ„tricion in hert And in this wyse ouircoÌ„me the goostly enmye the fende ¶ Narracio ¶ we rede in the gestys of Romaynes that it was the maner somtyme that if there were any londe that were rebell ayenste the Emperoure Anoon the Emperoure wolde sende some worthy knyghte with grete puyssaunce to that loâ—de and put them downe and maâ— them subgettes to the Empepoure of Rome And whan this knyghte hadde done so than sholde he be sett in a chayr arayed with clothes of gold in the beste wyse a braunche of palme in his honde in tokenynge that he hadde the victory and with grete worship broughte into Rome But whan he caÌ„me into any worthy cyte thenne there sholde stonde one by him and beâ—e him in the mouth with a â—nche of olyue saynge thus Knowe thy selue That is to vnderstonde thâ—â—u be greate nowe and haue the â—y
Crysten people that wyll calle hym And specyally in lernyng of the feyth but yet for mannys wyttes be dulle to lerne theÌ„ne they maye not se nor here â–ª but they be brought in by grete ensample But that people is not most comendable yf we may by ensample come the soner to the byleue in the fader and the sone and the holy ghoste thre persones and all one god take hede of this ensaÌ„ple â–ª Of â–ª yse snowe and water howe yâ— thyse thre ben dyuerse eche in substauÌ„ce and yet is all but water ye may vnderstonde by the water the fader bi the yse the sone and by the snowe the holy ghoste water is an element that hathe grete myght and strenthe as the mayster Alisaunder sayth It is aboue heuen in the maner of yse side a castall and doth worship to heuen and anone it is vnder erthe And therthe is grounded vpon water And dauid saith in the psalter it is al about the worlde and in all thinge for in harde stones and yron somtyme is swete water for this water is soo full of myghte that is to vnderstonde the fader that his power is soo moche that he gouerneth al the worlde and knoweth all thynge all thynge is at his wylle and commaundement By the sone Ihesu crist ye shall vnderstonde yse that is water congeled harde and bretyll that is ihesu cryste very god and man that toke the substance and freilte of mankynd ¶ whan he was conceyued of the holy ghoste in the virgyn Mary and borne of her body god that suffred passion vndre ponce pylate done vpon the crosse deyed and was buryed and the thirde daye rose from deth to lif and after on holy thursday styed vp in to heuen and shall come ayen at the daye off dome and deme the quycke and the dede By the snowe ye shall vnderstonde the holy ghoste for ryght as snowe is but water and yse and lyghte in thayre but how noo man can telle So comyth the holy ghoste from the fader the sone Spiritus sanctus a patre et filio noÌ„ factus nec creatus nec genitus sed procedens But how it is for noo man to study for it excedith all mennys wytt to stody therupon but sadly byleue the fader is full god almyghty and of him come the sone full god and of hem bothe comyth the holy ghoste full god This trynyte was knowen in the fullyng of cryste as the gospell telleth· In baptismo cristi tota trnitas se manifestauit scilicet pater in voce filius in carne spiritus sanctus in coluÌ„ba et totuÌ„ celum apertum erat ¶ Thenne our lorde Ihesu cryste was baptised in the water of flom Iordan And all the people nye of the countree there aboute were baptysed there wyth hym and as they were in her prayers Et aperti sunt celi et spiritus sanctus descendit sicut coluÌ„ba The holy goost come downe in liknesse of a whyte doue And lyghted on crystis hede Et vox de celo dicens Hic est filius meus dilectus in quo michi bene complacui And the fader spake in heueÌ„ and said Thou arte my welbeloued sone that pleaseth me well that was the holy trinyte that spake in his persone and the sone was bodely there in his persone Than Iohan baptist sayd to the peple Ecce agnus dei See the lambe of god And the holy goost was seen in his persone Sicut columbaÌ„ descendenteÌ„ â—s a 〈◊〉 done come downe and thise thre ben but one god in trinite wherfore it were full nedefull to all crysten people to praye besely soo that we maye haue grace to haue the parfight loue to byleue in the fader the sone and holy goost thre persones and one god in Trinyte ¶ Narracio ¶ we fynde that the moder of Saynt Edmunde of pountney as he stodyed of this holy trynyte she appered vnto him and leyed in his honde thre ringes eche with in other And in the first was wryten Pater The fader In the secound Filius The sone In the thirde Spiritus sanctus The holy gooste sayd My dere sone To suche fygures take hede and lerne what thou mayst And take good hede to this ensample For ryght as a rynge is rounde wythoute ony beginnyng and ending right soo ben thre persones in one god But for to stody how it myghte be it is but foly for it excedeth ony mannys wytt to muse ther vpon but sadly byleue ther vpon ¶ Narracio ¶ we rede of a clerke that was gretly lerned in dyuinyte the whiche stodyeth besely to haue broughte this in a boke why god wolde be byleued one god â— thre persones â— soo as he walked on a day stodyeng on this mater by the see sonde he was ware of a faire child sittyng on the see sonde had a lytyl shelle in his honde therwyth he toke water out of the see and cast it in to alâ—tyl pytte fast by Thenne sayd this mayster to this chyld Sone â—â—at doost thou and he sayd Syre I am abowte to haue all this water yâ— is in the see in to this lytyll pytte TheÌ„ne said the mayster that shalt thou neuer doo it passeth ony mannys power Syre sayd he as soone shall I doo this as thou shall doo that thou arte aboute to doo And anone the child vanysshed awaye Thenne this mayster thought it was not goddis wyll lefte his stodyenge in that mater and thanked god hyghely By this ensample ye may see that it is not goddis wil that we shold muse in that mater But stedfastly belyue in the fader the sone and the holy ghoste Veni per fidem trinitatis Come by feyth and loue of this perfyght feyth of the trynite Veni per opera misericordie Come by the werkys of mercy doing Veni per opera iusticie Come to this belyue by doyng of werkis of rightwysnesse and thus ye shal come to this parfyte beleue fader sone holy ghoste Et tunc conoraberis corona glorie eterne ¶ And thenne thou shat be crowned wyth a crowne of euerlastynge Ioye and blisse to the whiche brynge vs to the holy Trinyte ¶ De corpore cristi GOod frendis ye shall vnderstonde that this daye is an hye And a solempne feste in holy chirche the feste of Corpus cristi it is the feste of oure lordis owne body the whiche is offred to the hye faâ—er of heuen atte the auter in remyssion of oure synnes for all Crysten people that lyue here in parfyte lyf and charyte and grete socour and help in releuyng hem that ben in peynes of purgatory there abydyng the mercy of god ¶ ye shall vnderstonde that this feste was found by a pope that was called Vrban the v the whiche had grete grace and deuocion in the sacramente of the aulter consyderyng the grete mede helpe and socour to mannys soule And to the forderynge of lyuyng to all crysten people here in
this present world Therfor he ordeyned this present feste to be halowed in the next thursdaye after the feste of the holy Trynyte for all crysten people that wyll be sauyd muste haue sad beleue in the holy sacrameÌ„t that is goddis owne body in fourme of brede made by the vertue of crystis wordes that the prest sayth by workyng of the holy ghoste ¶ Thenne for this holy pope thoughte to drawe people to more deuocion and better wyll to this holy sacrament and to doo seruyce this daye he graunteth to all that ben worthy that be they that be verey contryte and shreuen of her synnes be in the chirche at bothe euynsonges at matyns and at masse For eche a â— dayes of pardon and for eche hour off the day xl daies of pardoÌ„â— for euery day of the vtas a C. dayes of pardoÌ„ in remission of all her synnes for euermore enduryng thenne ye shall vnderstonde that Our lord Ihesu cryste on sherethursdaye at nyght whan he had souper and wyst well in the moroweâ— that he shold suffre his passion and dethe and passe oute of this worlde vnto his fadre in heuyn He ordeyned a perpetuall memory of his passion to abyde for euir with all cristen peple in erth He tooke brede and wine and made his owne flesshe and blode and gaue it to his disciples to ete and to drynke said Accipite et manducate hoc est corpus meum Take ye this and ete it for it is myn oune flesshe and blood And this he dyd for they sholde haue mynde of him so he yaue other prestys power to make his body of brede and wyne Thus euery preeste hath power to make the sacrament be he good or badde For the sacramente may no man amende nor payre but he that is a good man and a holy lyuer helpyth greatly them that he prayeth fore And he that doth the offyce of the preest worthely and trulye shal be gladde and ioyfull that euir he was borne Foâ—â—â—re lorde hath yeuyn a preest a 〈…〉 power here in erthe that he gaue neuir to aungell in heuen that is to make his owne body in fourme of breed Therfor ye shal haue worshippe more in heuyn thanne any tong can tell or herte thynke And he that is an euyll lyuer and knoweth him selfe in dedely synne and presumeth to mynistre that worthy sacrament and wyl nat amende him he may be sure of perpetuel dampnacion with fendys of hel in euirlastinge peyne Thenne shall ye vnderstonde that he graunteth this sacrament to be vsed for euirmore in holy churche For foure causes that be nedefull to all cristen people The firste is for mannys grete helpynge The secounde for cristes passion myndynge The thridde for greate loue shewynge And the fourthe for grete mede getting Nota quod propter nouem raciones prodest homini audire missaÌ„ secunduÌ„ augustinum Saint Austyn sayth it profytteth greatly all cristen peple to here masse and in especial for ix causes â— sayth thus Quia illo die qua audieret missaÌ„ necessaria cibaria coÌ„ceduÌ„tur For that day that he heryth a masse he shall nat fayll of noo bodily fode nor no necessary thynge that shall be longynge to nor no lett shall haue in his iournaye where that he trauayleth The secounde is all venyall synnes shall be forgyue him and ydel wordes The thridde is that if aman dye it shal stonde for his housell The fourth he shall nat that day lose his sighte The fyfte all ydell othes that day shall be foryeuyn The vi that daye he shal 〈◊〉 no soden dethe The vii aslonge as he heryth the masse he shall nat wâ—â— olde The viii all all his steppes towarde and from warde the churche hâ—â— goode aungyll reknyth to his saluacion The nynthe all the while that he beholdeth the holy sacramente all wycked spirites flee from him and haue no power ouir him be he neuir so grete a synner This helpe and socour we haue of the holy goost and of the sacrament here in erthe and at oure laste ende al cristen people woll sende after the pâ—â—este to coÌ„me to him with goddes body â–ª and to resceyue it knowynge wel that he beleuyth stedfastly that it is the same flesshe and bloode that criste toke of oure lady saint mary and was born of her body very god man and after suffred passion and deth on the crosse for mankynde and leyde in tombe and rose from deth to lyue and now syttethe on his faders right hond in heuyn and shall coÌ„me ayen at the daye of dome and deme the quycke and the dede euery man after his deseruynge So with this parfite beleue al cristen peple shal be armed and made stronge to wythstonde the fendes that wyll coÌ„me and assayle at the departynge bitwene the body and the soull for thenne fendes coÌ„me besily to bringe him out of the beleue Thenne shall the sacrament that a man hath rescâ—yued in his lyf make him mighty and stronge that he shall sette all the fendes at noughte and soo ouircoÌ„me thâ—ym A nother skyll that the sacramente is broughte to a man to aske mercy of criste and remission of his synnes hauynge full truste and byleue that criste is euir redy to forgyue al theym that wyl aske mercy with a meke herte as dauid sayth Cor contritum et humiliatum deus non despicies A contrite herte and a meke oure lorde shall neuir dispyse and that we may se by ensample whanne he hange vpon the crosse bitwene ii theuys that were men of cursed lyuynge And therfore they were ordeyned to be dede that one asked mercy with a meke hert and sayd in this wyse Domine duz veneris in regnuÌ„ tuum memento mei Lorde quod he whanne thou coÌ„myste to thy kyngdome haue mynde of me anoon at his firste asking he gaue him mercy more ouir he sayd to him thus Hodie mecum eris in paradiso This day thou shalte be with me in paradise And that other theef wolde aske no mercy in noo wyse for pryde he had in his herte and therfore he was dampned to hell Thus oure lorde Iesu cryste shedde his blood on the crosse in helthe of all mankynde So in the masse he shewyth his blood in grete socoure helpe and saluacion to all mankynde and the same flesshe and blood is shewed euery day in the masse for we sholde beleue stedfastly theron And he that beleuyth nat theron verily that it is so shall nat be sauyd at the day of dome ¶ Narracio ¶ Therfore I tell you this ensample that is in the lyf of Odo the Busshop of Caunterbury this busshop had wythe him clerkes that beleâ—yd nat parfytely in the sacrament of the auter and sayd they coude nat beleue that the bodye and blood of crist myght be mynistred in the masse Thenne was this busshop sory and prayed to god besily for her amendement And so on a day whanne he was at the
masse and had made the fraction he sawe the blood droppe fro the oste in the chalyce Thenne he made a signe vnto theym that beleuyd natt to coÌ„me nere him and to see And whan they sawe his fyngers blody the blode ran from the oste into the chalyce anoon for grete fere they cryed sayd O thou blessed man that hast this grace to holde cristes body in thy hondes that droppeth blood in the chalice we beleue verily therupon and we beseche the verily to pray to him for vs that thou haste in thy hondes that he take no vengeaunce on vs for oure misbileue and we cry mekely mercy And anon the ost turnyd into the fourme of brede as it was bifore And thenne they were parfyte men of bileue euir after A nother skyll is that the sacrament is made in the aulter to make a man by often syght therof the soner haue mynde on cristes passion and to haue it in mynde for it is the beste defence ayenst the teÌ„ptacion of the fende For sainte Austyne sayth the mynde of cristes passion putteth awaye all temptaciones the power of all wycked spirites And for this cause rodes and ymages been sett on hye in the churches for as sone as a man coÌ„meth into the churche he sholde se it and haue it in his mynde and thinke on cristes passion wherfore croces other ymages be ful necessary nedefull what someuir these lollers saye For and it had nat be full profytable holy faders wold haue distroyed them many yeres a goon For right as the people do worshippe to the kinges seall nat for loue of the seale but for reuereÌ„ce of the kinge that it coÌ„meth fro Soo rodes and ymages be sette for the kynges seal of heuyn and other saintes in the same wise For ymages been lewed people bokes And as Iohn Bellet sayeth ther been many thousandes of peo that can nat ymagine in their hertes howe criste was don on the crosse but as they se by ymages in the churches and in other places there as they been And for to haue the bettre mynde of cristes passion I shall tell you this ensample ¶ Narracio ¶ There was a cristen man of EngloÌ„de that went into the holy londe and 〈…〉 red an hethen man to be his guide and as he caÌ„me vnto a faire forest and sawe many faire thinges â–ª but this cristened man maruayled gretly that herd no noys of birdes therof he had gret meruayll and saide to this hethen man I meruayll moche that there is no songe of birdes in this wode Then sayd this hethen man This is the weke that ye call passion weke that your greate prophete dyed in wherfore on sonday ytâ—aâ—te was that ye call palme sonday all the foules of this wode dyed for sorowe all this weke shall lye as dede But on sonday nexte coÌ„mynge that ye call esterday they quycken ayen all the yere after they make melody whrefore 〈◊〉 vp in to the trees and see and thenne he sawe euery bowe of the trees lye full of byrdes as flatte as they had be sprede on the crosse ¶ Thenne sithe byrdes haue mynde of cristes passion and make suche mornynge and sorowe Moche more cause hath mankynde that was broughte from euirlastinge dampnacion to euirlasting saluacion by his passion ¶ The thridde cause is why the sacrament is vsed in the alter For a maÌ„ sholde by the sight therof thynke on oure lorde Iesu criste fader of heuyn that hathe but one sone that he louyth passing all thynge but he spared nat to sende him downe into this worlde to suffrer passion and deth to shede his precious blode for mankynde to bye him out of the fendes bondes and to wryte a charter with his owne preciouse blood of fredome for euirmore to all mankynd So that a man forfayte nat his charter by dedely synne But he that louyth god wyll kepe his charter for god asketh a man but loue wher he sayth thê° Da michi cor tuuÌ„ et sufficit michi et cetera Sone gyue me thy herte and it is enoughe for me Thenne take hede of this ensample ¶ Narracio ¶ There was an erle of venys that was called sir Ambright that louyd the sacrament in the Auter passinge well dyd it all the worshippe and reuerence that he coude and myght So whanne he leye seke and shold be dede he might nat resceyue the sacramente for castinge thenne was he sory and made dole and thenne he lete make clene his right side and to couer it with a fayre clothe of fendyll and leyde goddes body theren and sayd thus to the oste Lorde thou knowest that I loue the with all my herte and wolde fayn resceyue the with my mouthe and I durst And for I may nat I lay the on that place that is nexte to myn herte and so I shewe the all the loue of myn herte that I can or maye wherfore I besech the good lorde haue mercy on me and euyn therwith in sight of all the peple that were aboute him his syde openyd and the oste wente in there to his syde thenne it closed ayen and so anoon after he dyed and departyd oute of this worlde ¶ Soo lete vs loue the sacramente in oure lyf and doo it reuerence â–ª and worshyp and thenne at oure laste ende whanne we shall dye and passe oute of this worlde it woll socour vs and bringe vs to euirlastinge blisse Thus the sacramente is vsed for grete mede gettynge to all that beleue therin For though it haue the lykenesse of brede and the taste it is flesshe and semyth brede it is quycke and semyth dede ye must byleue verily that it is goddes blessed body that tooke flesshe and blood of the virgyn mary and after died on the crosse and rose fro deth to lyue and styed vp into heuyn and nowe sytteth on his faders right honde shall coÌ„me ayen at the day of dome to deme the quycke and the dede And he that resceyueth it here and beleuyth verilye theruppon shall haue euirlastinge lyf in the kyngdom of heuyn as the gospel sayth Qui manducat hunc paneÌ„ viuet in eternum who so etyth of this brede shall lyue euyr and neuir be dede And he that resceyueth it and beleueth nat thus Reus erit in iudicio At the daye of dome he shall be dampned into euirlastinge peyne Augustinus iÌ„ persona cristi Manducas me non mutabis me inte sed tu mutaberis in me Saint Austyn sayth in the persone of criste Ete me but I shal nat turne and chaunge into the but thou shal turne chaunge into me ¶ we rede that ther was a iewe that wente with a cristen man a felowe of his into a churche of cristen people and herde masse Et post missam dixit Iudeus And after masse sayde the Iewe thus Si ego tantum edissem quaÌ„tuÌ„ comedisti non esuriem vt puto in tribus
But whanne thomas herde the knyghtes armed and wolde come into the chirche and might nat he wente to the dore and vnbaryd it and tooke one of the knyghtes by the honde and saide It besemeth nat to make a castell of holy churche and tooke them by the hondes and saide Come in my children in goddes name Thenne for it was derke that they might nat se nor knowe Thomas they saide where is the tratoure Naye saide thomas no traitoure but arsshebissop Thenne one saide Flee for thou arte dede TheÌ„ne saide Thomas I come nat to flee butt to abyde Ego pro deo mori paratus suÌ„ et pro defensione iusticie et ecclesie liberate I am redy to dye for the loue of god for the right of holy churche TheÌ„ne Raynolde with his swerde poynte put of thomas cappe and smote at his hede cutte of his crowne that it henge bye like a disshe Thenne smote another att hym and smote it all of thenne fyll he downe to the grounde on his knees and elbowes and saide God in to thy hondes I putte my cause and the righte of holy churche and so dyed theÌ„the thridde knyghte smote and half his stroke fyll vpon his clerkes arme that helde thomas crosse bifore him and so the swerde fyll downe to the grounde and brake of the poynte and he said go we hens he is dede And whenne they were at the dore goynge oute Roberte Broke went agayne and sett his foote to Thomas necke and thruste oute the brayne vpon the pauemente Thus for the right of holy churche and the lawe of the londe thomas tooke his deth ¶ Thenne howe this martirdome was knowen in Ierusalem â–ª ye shall here There was an abbey of Monkes in the whiche that same day and 〈◊〉 me tyme that thomas dyed A monke lay at the dethe Thenne for he was a goode holy man of liuynge his abbote badde him If it were nat to goddes displeasure whanne he were dede he shoulde coÌ„me ayen and tell him howe he ferde and soo whanne he was dede he caÌ„me ayen and tolde his abbot whaÌ„ he dyed an aungell brought him bifore god and as he stode there â–ª he sawe a bisshoppe coÌ„me with a greate come any of aungellys and other saintes And he stode bifore god at his iugemeÌ„t and his hede dropped downe of blood of woundes that he had Thenne saide our lord to him â–ª thê° it besemyâ—h a man to come to his lordes courte And anone oure lorde sette a crowne on his hede and saide thus to him Asmoche as I haue gyue to Petyr and Poule so moche ioye I graunte the. and the monke saide Hereby I knowe well that this is the gretest busshop in Englonde â–ª and is slayne for goddes sake And weâ—e â—e well that I goo to euirlastinge blâ—sâ—e This tolde the Patryarke of IerusaleÌ„ sone after that thomas dyede â–ª there caÌ„me into Englonde after peple to fight agayn the hethen men ¶ Narracio ¶ Also there was a byrde that was taughte to speke and coude saye saint thomas as she herde other pilgrymes speke moche of sainte thomas And it hapnyd on a tyme this byrde satt without his cage and there caÌ„me a sparhawke and wolde haue slayn him and anon the byrde cryed on sainte Thomas helpe anoon the sparhauke fel downe dede Then saint thomas of his grete graâ—e and godenesse herde the byrde wist nat what she ment Moche more he wolde haue herde a cristen man or a cristen woman that cryed hertly to him for helpe and socoure ¶ Narracio ¶ Also we rede there was a man that thomas loued passinge well in his lyue And it fyll so that this man fell â–ª seke on a tym and coÌ„me to saint thomas â—ombe praynge him of socoure and helpe and anone he was hole But after â—e bethoughte him that his sekenesse was encreasinge to his soules helthe and so wente agayn prayenge thomas that if it were more mede to his soule to be seke than hole that he might be seke ayen so he was thaÌ„ked god seint thomas Then whan the kinge herde how god wroughte so many miracles for saynt Thomas he went to Caunterbury barefote and wolwarde and almoost naked saue a feble cote to binde his body in goyng in the feÌ„ne and in the lake as he hadde been a pore man in this londe prayenge to saint Thomas of forgyuenesse of his trespasse and at the tombe he made al the couente to gyue disciplyne by and by on his bare bodye with a rodde And there he dampned all sory customes and false lawes that was cause of the debate bitwene Thomas and the kinge bifore and graunted the churche her fredome ayen wente his way ¶ Thenne these foure knyghteâ— whan they herde howe god had wroughte for Thomas they were full sory of their cursed dedes cursed the tym that euir it hapnyd so with theym and lefte all their londes and wente to Ierusalem into the holy londe to were on goddes ennemyes But william Tracy was letted by the waye and fyll seke and roted all his body In somoche that him selue with his owne hondes caste awaye his owne flesshe lomp mele and so died an horrible deth And the other thre also dyed a pytous deth sone after And thus within thre yeres after Thomas dethe they dyed all foure But as longe as they lyued they cried euir mercy to god and to saint thomas and so I hope they hadde De circumcisione domini gOode frendes suche a daye is called neweyeres daye and is the firste daye of the begynnyng of the newe yere that is cuÌ„myng and is the laste daye of the yere that is gone And therfore this daye ye shall coÌ„me to god and holy churche to here youre diuyne seruyce for this yere For lyke as a godâ— seruaunte that hath a good maister makâ—th his couenaunte but ones but holdeth forth from yer to yere hauing ful truste in his maister that he woll for his gode seruice gyf him agode reward in his grete nede at his last ende In the same wyse goddes seruauntes maken couenaunte with him but ones that is at the cristenynge at the fonte and ther he maketh couenaunte to be goddes seruaunt hauynge full truste in god that at his grete nede that is at the daye of dome wyll quyte him for his seruyce in euirlastinge blisse of heuyn And so wyll he do to all that be good true seruauntes Thus this day is called new yeres daye Also it is called Circumcisio domini The circumcision of oure lorde Alsoo this daye is called Neweyeres day for this daye is the firste daye of the CaleÌ„der and the yere gooth moche by the calender therfore it is called neweyeres daye Saint Austyn sayth this daye this nyghte hethen peple vse many false opyniones and witche crafte false byleue the whiche been nat to tell emoÌ„ge cristen people lest they turne to that vse wherfore ye that
ben cristen peple be well ware lest ye be disceyued by any false sorcery as by taking couÌ„ seyll of a man a fore a nother In byenge or sellinge or lenynge In the whyche haue some diuerse opyniones And if they be well shreuyn they be worthy for to haue grete penauÌ„ce for their mysbeleue for that coÌ„meth of the fende and nat of god This day is called the circumcision of oure lorde For as holy churche tellith this day he was circumcised and bledde his blode for our sake For whanne the flesshe was cutt he bledde faste and was full sore for he was but yong and tendre and but viii daies olde and therfore he bled the more Thenne ye shall vnderstond that he bledde v tymes for vs. Quinque enim vicibus sanguinem suum ê“ nobis effudit The first tyme that he shedde his blode was as this daye whanne he was circumcised A nother was for fere of his passion For right as a child wepyth for fere whanne he seeth the rodde hathe noo harme Soo the flesshe of our lord swete bloode for drede of astroÌ„ger passion that was coÌ„mynge The thryd tyme was in his flagellacion whanne he was beten with scourges â–ª soo that all his body ranne on rede blode The iiii tyme was whanne he was nayled hoÌ„de and fote on the crose The v. tyme was whanne that longius perryd his herte with a spere the water the blode come oute of his woundes and then they tooke vp the crosse with the bodye and lyfte it vp on hye and sodenly they lete the crosse fall downe in the morter se that all the senouse veynes and io 〈…〉 tes brake and blode and water come oute of euery wounde this he suffred for vs Thenne sithe criste was circumcised and shedde his bloode for vs that was withoute synne and circumcision is for synne remedye help why wold he be circumcysed that dyd no synne Sanctus augustinud dicit ê“pteer quatuor causas Saint Austyn sayth it was for foure causes The firste was for to make a sethe with the iewys For elles they wold and might haue saide that he had natt been of their lawe wherfore they wold nat resceyue him nor consente to his techinge this was to desceyue the fende For right as the fend disceyued Adam and eue so all mankynde was daÌ„pned so it fel to crist to desceyue the fend where through all mankynde mighte be sauyd Than whan the fende sawe that he was circuÌ„cised as an other childe child for yf he had knowe hym verely that he had come to haue boughte man kynde he wold neuer haue tysed the iewes to haue put hym to deth And this was the cause that our lady was wedded to Ioseph for to dysceyue the fende for the fende sholde wene that Ioseph had ben his fader and not conceyued of the holy goost The third cause why he was circumcysed that was in confermynge of the olde lawe in greate comforte to the olde faders that were of the olde testament For and yf he had be cristened and not circumcysed it had be a grete discomforte to al that were before thâ—â—carnaciouÌ„ of our lord Ihesu criste The fourth cause of his circumcysion was for our lorde wyste well that there wolde come heretykes after that wold haue sayd that Criste â—ad a body of the erthly fantasye and not of flesshe and blode as one of vs haue for a body of thayre may not blede And therfore to put awaye all suche errours Crist was circuncysed bled in his cuttynge of his flesshe the whiche flesshe was cut from his membre And an angell after broghte it to kyng Charles for the most precious relyke in the world And for the gretteste worshyp that he coude doo therto broughte it to rome to a chirche that is called Sancta sanctorum For thyse iiii causes Crist was cercuÌ„cysed This daye also it is called the vtas of the natiuyte that is the viii daye of our lordis birthe in grete tokenynge to all vs that be goddis seruauntes to thinke on thise viii dayes that foloweÌ„ the byrth The first day is to thynk inwardely on the sede that we were conceyued of that is fowle and abomynable in it self â–ª that a man or a woman be they neuer soo fayre that and they sawe the mater they wold be ashamed of hem self to thynke that euer he were conceyued of that sowle thynge The second daye is to thinke how greuous he peyneth his moder in his byrth in so moche that it is a grete miracle of god that she may haue her lyf The thirde day is to thynke how feble and how wretched he is borne for all the bestes of kynde some what they caÌ„ helpe them self saue oonly mankynde he nother maye ne can helpe hym self f in noo degree but deye anone But he had not helpe and socour of other The iiii day is to bâ—thynk howe moche parell and drede he lyueth here fore in euery place deth folowth hymand is euer redy to fall on him what tyme ne where noo man knoweth But oonly god hym self Incertus eÌ„ locê° in quo mors te expectat ¶ It is incerteyn the place there as deth abydeth the. ¶ The v daye is for to thynke howe horryble deth is whan he cometh for in shorte space tyme he maketh a man to stynke that all the best frendes that he hath ben auysed to put hym in erth And hyde hym there ¶ The vi daye is to thynke how rew full is the departyng of the body and the soule that may not be departed tyl the herte in the body breke for drede off the syghtes that the saule shal see that for greate fere the herte breketh O mors quam amara est memoria tua O thou deth howe byttre is it to thynke vpon whan thou arte coÌ„mynge to any man The vii is to thynke howe dredefull is the dome that he shall go to anoon and howe streight his iugemente shall be Thenne he that wyll thinke on these vii daies besily on the viii day I hope he shal be circumcised that is he shal be cutt away fro the lust of his flesshe and of synne and soo do depart from this worldis likynge And thus coÌ„meth the viii daye that is the vtas of cryste that is the ioye of blisse that neuir shal haue ende To the whiche god brynge vs all In die Epiphanie GOode frendes this daye is called the xii daye but it is xiii daye of cristes byrth the whiche day holy church calleth it Epiphania domini that is to saye the shewyng of our lord Iesu criste very god and man For this daye he was shewyd very god man by thre offringes by his cristnyng and also by tornynge of the water into wyne The xiii day of his birthe by offringe of the thre kinges that same daye xxx wynter and xiii daies after hys byrthe He was cristned in the water of flome Iordane And that same
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
and after brengeth forth a whyte floure wythout crafte of man or ony peyryng to the stalke Ryght so our lady conceyued of the holy gooste and after brought her sone our lord Ihesu Cryste wythoute ony wemme of her body That is flour and cheef of alle wymmen Thenne said the iewe whaÌ„ I see a lylye sprynge oute of the dede stalke that standeth in this pot thenne wyl I byleue that thou sayst to be trewe And anon ther wyth sprange a whyte lyly oute of the dede stocke that stode in that same wyne pot And whaÌ„ the iewe sawe that anone he felle doune to the grounde vpon his knees and sayd thus Lady now I see well that thou conceyued wyth the holy gost our lord Ihesu criste goddis sone of heuen And thou were clene mayden both before the birth and so anone he was cristened so after he was a full holy man And this is the cause wherfore that the pot wyth the lily is set betwene our lady the angel For ryght as the iew disputed wyth the Cristen man of the maner of the Concepcion So our lady disputed wyth the angell of the maner how she shold conceyue be both moder mayde or she consented therto Thenne ye that wyl faste the v. euens of our lady in the worship of the v. ioyes that she had of her sone The first whan she conceyued of the holy gooste and knewe that she was moder to goddis sone of heuen The ii was on cristmasse daye whan she was delyuered of her sone wythoute ony peyne of her body For as she conceyued wythout lust of her body also she was deliuered wythout peyne of her body The iii. ioye was on ester daye whan her sone rose from deth to life and come to her kyssed her and made her more ioyefull of his vprysing than she was sory off his deth The iiii ioye whan he styed vp to heuâ—n on holy thursday in the same flesshe and blode that he toke in her body The v. ioye was in her assumpcioÌ„ whaÌ„ she sawe her sone come wyth grete multitude of angelis and saintes to fette her to heuen to crowne her quene of heuen and emperes of helle and lady of the world and so al that ben in heuen shall do her reuerence and worshyp And al that ben in erthe shal doo her seruyce Thyse ben the v. ioyes that our lady had of her sone and ye shall vnderstonde that he that wyl grete our lady with v. Aues shal neuer come in to the peynes of helle ¶ Narracio ¶ we fynde wreten of an holy maydeÌ„ that was denoute in our ladyes seruyce and euery daye greted her wyth v. ioyes Thenne it happed so on a daye that she fell seke felte her selfe well that she shold be dede and for fere she sighed wonder sore and made greate mone for by cause she wyft not wheder she shold goo after her deth Thenne come oure lady to her and said why arte thou so sory that hast made me so glad gretynge me wyth ioyes that I had of my sone therfor be not sory but knowe mell that thou shal go wyth me in to euerlastynge blysse and ioye wyth out ende Amen ¶ Narracio ¶ we fynde of saint Gylberte that on a tyme he was nye dede of the quynâ—â— and whan his throte was so grete and well nye dede that he myght not take breth our lady come to hym and sayd to hym Gylbert my seruaunt it were euyll do that thy throte shold suffre penaunce that hath soo oft tyme gladed me wyth ioyes and anone she toke her fayr pappe and mylked on his throte and wente her waye anone therwith he was hole and thanked our lady euer after De sancto Georgeo martire â—Ood frendes suche a daye ye shal haue saynt Georges daye The holy marter It is wreten in 〈◊〉 â—â—fe that there was an horryble dragon besyde a cyte that was called Câ—â—â—e of the whiche dragon men of the Cite were sore aferde in so moche that by counseyll of the kynge euery daye thei gaue hym a childe and a shepe to ete For fere lest he wolde haue come in to the Cyte Thenne whan all the chyldren and the shepe were nye ete for by cause that the kyng hym self gaue theÌ„ the counseyll they constreyned hym that he had but a doughter to gyue her to the dragon Thenne the kynge for fere of the people wyth wepyng and grete sorowe makynge delyuered hem his childe and sente her forth to the place â—â—ere as they were wont to set her own children and a shepe wyth her to abyde tyll the dragon come But than by the ordynaunce of god saynt George come tydyng that waye And whan he sawe this damoysell in her araye him thought she was a woman of greate byrth and asked her why she stode therre wyth the shepe in suche araye so mornynge Thenne answered she and said gentyll knyght well maye I morne make sorowe for I am a kynges doughter of this Cite and now I am sette here to be deuoured of a dragon that hath ete all the chyldren of this Cite be now dystroyed and nowe he muste haue me For my fader gaf hem counseyll therto and therfore gentyll knyght ryde hense faste and saue thy selfe leest the dragon sle bothe the and me Thenne sayd George damoysell that were grete shame and vylonye to me that am a knyghte well arayed And shold fle and thou a woman and sholdest abyde TheÌ„ne wyth that the dragon put oute his hede at an hole and spytted fyre proferd batayle to george he made a sygne of the crosse before hym and sett the spere in the reste and wyth grete myght bare downe the dragon to the grounde· And thenne he bad the damoysell bynde this dragon wyth her gyrdell about the necke And lede it wyth her in to the Cite and soo the dragon folowed after her as it hadde be a honde maide to bowe paciently· But whan the people of the Cyte sawe the dragon come they fledde for fere awaye Thenne George called the peple ayen and sayde to theym be not aferde For and ye wyll belyue in Criste and take cristeÌ„dom I wyll saue and sle this dragon and delyuer you of your enemye then were they so glad that anone xx thousand men wythoute wymen and children were cristened And the kynge the quene were first of all wyth al his housholde And thenne George slewe the dragon and bad the people tye oxen to hym and drawe it out of the Cite that the fauour of it dyde the peple no harme Thenne George bad the kynge edefye chirches in euery corner of his londe and be lusty to goddis seruyce and to honour and worship all the peple of holy chirche and euer haue coÌ„passyon and be sory for them that be pour or in ony dysease Thenne whan George had done thus and had torned al the londe to crysten feyth he herde of
an Emperour that hyght Dyoclesian how he dyde many crasteÌ„ men to deth thenne he wente to hym and rebuked hym of his cursed 〈◊〉 Thenne the emperour commaunded to put George anone in to pryson and to laye hym vpryght and to lay a mylstone vpon his breest to presse hym to deth Thenne George prayed to god for helpe and Our lady kepte hym that he hadde noo harme in no parte of his body â–ª and whan the Emperour herde therof he dyde make two wheles and put hem full of hokes and George was sette in the myddes bytwene them And thenne the wheles were tourned and soo to rase his flesshe fro the bones And whan George was in this touâ—ment anone he prayed to god off socour and helpe anone he was holpe And thenne they put hym in to a hote limekylle and closed hym ther in For he shold haue be brente but oure lorde tourned it to colde and there he was iii dayes And thenne they wente to haue founde hym brente and he was sauff fro all maner harmes and was mery Thenne he was brought forth and set byfore the Emperour and George repreâ—ed hym of his fals goddis said to hym they were but fendes wythout myght and power Thenne the Emperour made to bete his mouth wyth stones tyll he was to powned made to bete his bare body wyth drye besomes tyll the flesshe fyll from the bones the people myghte see his guttes yet after they made hym drynke venym that was made strong for the nones for to haue payned hym to deth And whan George had made a signe of the crosse he dranke the poyson wythout greeff In so moche that the man that made the poyson tourned to cristen feyth and anone he was done to deth ¶ Thenne the nyght after as George was in pryson god come to hym and sayd George be of good comforte to morowe thou shalt make an ende and come to euerlastynge ioye and blysse And set a crowne on his hede â–ª and gaff hym his blessynge Thenne on the morowe for he wolde not doo worship to the false goddis The emperour made to smyte of his hede And thenne as the emperour wold haue gone to his â—â—lays there come a fyre lyghtenyng brente hym and all his people ¶ we fynde in a story of Antioche wryten â–ª that besyde â—herusalem a fayre yonge knyghte appered to a prest sayde I â—m saynt George and a leder of Crysâ—en people and commauÌ„ded the prest that he shold bere wyth hym his relykes â–ª come wyth hym to the sege of Iherusalem But whan they come to the walles â–ª the hethen peple therin were so strong that the cristen durste not come to the walles â–ª thenne come saynt george clothed in whyte made a crosse on his breste and went vp the ladder and bad the cristen people come after hym And so wyth the helpe of saint george they gate the cite of Iherusalem And slewe all the hethen people that were founde there And therfore lete vs praye to saynt George to helpe vs ayenst oure gostly enmy now euer Amen ¶ De saÌ„cto marco euaÌ„gelista GOod frendes suche a daye ye shall haue saynt â—arkeâ— daye that was one of the four euangelistis that wrote cristis gospell and preched them to the people TheÌ„ne marke was first an hethen man And after he was crystened of saynt peter he made hym to go preche to the peple goddis worde And thenne for he was soo holy a man the people wold haue had hym to be a preste But he was soo meke in hym selfe that he made one of his thombes to be cut of For he thoughte he was not worthy to be a preste but for god wolde haue it foo Saint peter wyth grete instaunce made him take thordre of presthode vpon hym Thenne was he besy bothe daye and nyghte to preche the worde of god And all that he sayd wyth worde He confermed it with good ensample and wyth doyng of grete myracle Thus by the inspiracion of the holy goost he wente in to the cyte of Alisaunder for to torne the people to the feyth Thenne whaÌ„ he come to the cite vnnethe that he was entred in the Cite his shoo brast and therby he wyft well that he shold be dede Thenne he sawe a man sytte clout shone to poure peple and marke prayed hym to mende his shoo Thenne for this man was pour hym thoughte it was almesse to helpe hym at that tyme. And toke his shoo and began to sewe and anone wyth his nalle he hurte his honde and what for ache and for grete payne he said god helpe and whaÌ„ marke herde that he called to god anone marke prayed to god for hym And thenne marke spytted on the erth and blyssed it and anoynted his hoÌ„de therwyth and sayd In nomine patris Ihesu cristi filii dei viui sanctur manê° tuâ— â–ª In the name of the fader Ihesu cryste the sone of the quycke god thy honde be hol ¶ Vocabatur autem homo ille ananias Forsoth that man was called ananya And whan ananya sawe suche vertu in marke he prayed hym to dwelle styl wyth hym Comoratusque ibidem duobus annis And there he dwelled two yeres cristened hym and al his houshold and afterwarde for grete holynesse that marke sawe in this man he made hym arshebysshop Thenne the people sawe how marke preched in the cite they toke hym teyed a rope aboute his necke And drewe hym amonge stones tyll the flesshe fell to the erthe and sayd drawe we the bugull to the bugull place Soo whan he was drawe nye to the deth thenne they putte hym in to pryson tyll on the morowe Thenne the same nyghte Cryste come to hym in to pryson and sayde Peaâ— be to the marke myn euangelyste be not agast for I am wyth the. Thenne on the morowe they come and fett him oute of pryson And drewe hym tyll he was dede And whan he sholde dye he sayde In manus tuas And soo gaue vp the gooste ¶ And afterwarde they wolde breâ—â—e his body And thenne there came suche an erth quake wyth a lyghtenynge thonderyng that ther durst no man abide Thenne in the nyght crysten people come and toke markis body beryed it Thenne felle it so that euery cristen loÌ„de halowed saint markis day saue one countrey that is called appolonya the whiche countrey was so greued wyth hete and droughte that all the countrei fayled theym of frute so that they were well nye famysshed And there come a voys from heuen and bad theim halowe saynt markis daye and theÌ„ne they shold be comforted and they dede soo and anone god sent hem plente of all maner of frutes ynough ¶ Now it is to wyte why we sholde faste this daye and goo in procession we rede in the cyte of rome on this daye fell suche a qualme and a soden deth that whan a man yaned or gaped or fâ—esed
of synfull folke and specyally to theym that wold not knowlege theyr synne here to god in dewe maner Ne were not ashamed of hym This shall be a full hard tormente The eyghte is The horryble syght off deuyllys roryng and cryeng wyth fereful and sorowful voyse wherwyth thus shall they be peyned there That here took no hed of holy ensamplys good dedys ne of techyng ne prechyng of goddis wordes and byddynges The ix is fyrye bondis wherwyth theiÌ„ shulll be bounde there hond and fote and other menbrys that here spendyn theyr menbris and lymmys in the deuyllis seruyce after the luste lykyng of theyr body Thyse ix paynes shall thyse synfull suffre there that here forsoke and lefte vnwysely the felysshyp of the ix ordres of Aungellis by theyr synfull lyuyng but they amende hem or they go hens Therfore be sory for thy synne and amend the whyles thou art here that thou mayst escape all thyse horryble paynis And reygne wyth our lord Ihesu Crist in his hygh blysse of heuen where is euer myrthe after traueyle fredom after bondage helthe after long sekenes lyf after deth perfyt loue wythout drede and euer daye wythout nyght therfore thou shalt haue seuen Ioyes in thy body and seuen in thy soule In thy body fayrnes swetenes strength fredom lust helth and Inmorâ—alite And in thy soule wysdom frendshyp accorde power worshyp surete And ioye wythout ende to the whiche he vs brynge â–ª that for vs dyed on the rood Ihesus goddis sonne ¶ On sunday that last was I Informyd you in homely wyse of the worthynes of mannis sowle what it is when it is out of synne what synne is And how it defowlyth thy sowle Of the sacrament of penaunce also how it is a salue sanatyf for all maner sores of synne when it is discretely vsyd Now by the loue of god I shall declare you the thre partyes of penaunce Contrycion confessioÌ„ and satysfaccyon how by the fulfyllyng of them your sowlys that thus haue ben woundyd wyth synne mowe be reformyd and brought ayen to grace ¶ Fyrst as for contrycion It is sayd but your hertes and not your clothys For confession also shewyth out your hertys afore the prest by open speche of mouth And for satysfaccion Doo ye worthy frutys of penaunce ¶ Thus by thyse thre thynges this holy sacrament of penaunce is preuyd For contrycion also it is sayd in the sawter I haue traueylyd in my sorowys I shall make moyste my bedde euery nyght· wyth my tearys As who saith I haue traueylyd to make satisfaccion for my synnes wyth sorowe of myn herte hauyng in mynde howe longe I haue lyued how I haue spente my tyme. what goodnes I haue lest vn doo â–ª how moche euyll I haue doo and how by my synne I haue lost the felyship of heuen and Ioyned me to the felawshyp of the fend that I am soo here in the vale of tearys full off wretchydnes And my byrthe brought forth vnto mannys synnes and sorowes and shal come to the dredefull dome and gyue a rekenyng for the left and the mooste synne that euer I dyd in worde in dede or thoughâ— not knowyng whether I shall be worthy hate or mede that I wold also be in blysse whiche I may not come to wythout greate torment sorowe ¶ This consyderyng thyn â—arys and werkis thou shalt wel knowe that thou art cause of thyn own sorowe and so for shame thou shalt falle to contricioÌ„ And wynne the grace of god it is a ryght hard herte saith saint bernard that neyther the benefettis of god may grynde ne the paynes of helle may fere Ne the ioyes of heuen may susteyne ne the temporall tormentis ne sorowe maye chastise many one there is that can not be contryte in that they know not what contricion is Therfore ye shal vnderstonde that contrycion is a sorowe off thy soule formyd by grace whiche comyth of forthynkyng of synne drede of the hygh doom wyth a stedfast purpoos to be confessyd to do satisfacion after the precepte of the chirch 〈◊〉 is also a conuersion of thyn herte from euyll to good from the deuyll to god and from vyces to vertu There be many that haue contrycyon but not perfyte as when the herte is touchyd wyth the handys of god By inspyracion to make the perfyte sorowfull for thy synne yet for hardnes off thyn herte hapely thou yeldeste the not fully But somwhat art lesse in as moche as thou begynnest to turne This is called attricion ¶ But when wylle and desyre off synne in euery parte is fully forsaken wyth full sorowe of herte Thenne it is contrycion And soo verry contrycion is the serche of siÌ„ne â—rigeen saith also that very contricion is to abhorre gay arraye and to desyre the hygher wepyng And fle laughter to spek few And to werke ryghtfully and euer to haue drede sorowe in thyn herte for thy synne for the more that thou louest a thyng the more is the sorowe whan thou lesyst it Aboue all creatures is god to be beloued Thenne it is more sorowe of his losse thenne of all other creatures when thou doost dedely synne theÌ„ lefest thou thy god therfor by gret coÌ„tricioÌ„ thou must gete him ageyn For loke how moch thou hast of grace as saith saynt Gregore so moche thou must haue of sorowe for thy synne The sowlis that are in blesse they mowe noo contricion haue By cause their Ioyes be plentuous They that be in helle sorowen but that sorowe is not formyd wyth grace The sowlis in purgatory haue sorowe formyd wyth grace yet it is not merytory in as moche as it shold haue be had here Thus in this 〈◊〉 mercy oonly helpyth 〈◊〉 â—fter not it is blamefully â—erd 〈◊〉 saynt Ieroâ—â— that can wepe â—he 〈◊〉 of his frende o◠〈◊〉 of tâ—mporall losse and can not wepe and bee sory for synne Thy contrycyon therfore must be sharp in that that thou hast offended thyn heuenly fader that bodely and gostely fedeth the in many wyse and yet must thou be sharpe in that that thou hast offended thy lord Ihesu goddis sonne of heuen that wyth his precious bloode and by his mercy delyueryd the fro the bondys of synne cruelte of fendes and bytternes of the peynes of helle And though our lord saye to the. Not euery man that sayth lord lord shall entre the kyngdom of heuen yet leue hym not but haue hym to the tauerne of contrycion and saye to hym as dauyd dyd The meke and the contryte herte lord thou shalt not despyse And thenne he shall yeue the grace here Ioye when thou goest hens ¶ The fawcon whan he hath take his praye he desyreth noo more therof but the hert And ther wyth he is content so our lord wheÌ„ he had rauÌ„sond vs oute of helle he desyred noo more but a meke and a contryte herte of vs Therfore as the fawconer or he woll yeue the herte vnto
flockys of thy sheep and drouys off thy bestys in thy bernys and in thy celers in thy goyng in â–ª in thy goyng oute and in all thy werkis of thy handys Soo that euery man shall see that the name of god is callyd vpon the. and they shull drede the. I shall gyue rayne in tyme sayth he the erthe shall brynge forth his sede And trees shall bee replete wyth fruyte thou shalt haue peas in thy cuntree and thou shalt slepe And noo man shall fere the. All thyse blyssynges shull take the. yf thou lerne and kepe his commaundementis Therfore haue mynde in the preceptys of god and in his byddynges bee ye moost besy For yf thou kepe them they shull kepe the and brynge the to blysse that neuer shall haue ende which he vs graunte that wyth his blode bought vs Ihesus Cryste Amen ¶ De septem sacramentis THe fourth thynge that thou sholdest knowe god by is the seuen sacramentis of holi chirche whiche be mynystred to the people of persones and prestis that haue power therto of the whiche fyue the first that is baptesme confirmacion shryft howsyll and anoyntyng Are euery man and woman hold to doo in pein of cursyng incerteyn tyme as the lawe yeueth The other two may no man take as ordre and wedlocke but att his own wyll Thyse sacrameÌ„tis toke their begynniÌ„g off the gracious wellâ— of the syde off our lord Ihesu criste in his passyon For ryght as out of adamys syde while he slepte was takyn out a rybbe that eue was made of ryght soo atte the deth of oure lord there ranne oute of his syde bothe blood and water by the vertu of whiche passion the sacramentis of holy chirche toke fyrst theyr strentgh and theyr begynnyng ¶ The fyrst sacrament is baptime in whiche oryginall synne that we be born in all other synnes that we be defowled wyth they be wasshen a waye thorow the passyon of crist and therwyth is be taken vs the feyth and byleue of holy chirche wythout whiche there may no man be saned Therfore it is coÌ„maunded that euery crysten woman that felyth her quyck wyth child to kepe her fro heuyng and shouyng greate traueyle and fallyng and all other mischeuys that sholde myschyeue the chyldys lyff and so be lost body and soule And that eche woman byfor her traueyle of chyld come to chirche and take shryft and housyl for peryll of dethe that myght falle in the byrthe Also the mydwyf tho that be about the chyld yf it be in parel of dethe sholde cristen it on this wyse I crysten the in the name of the fader and the sonne and the holy gooste And thenne sprynge the childe wyth water that thou foryete not thyse wordes I crysten the. and yf it be crystened in the maner at home It shall not be crystened eftsone at chirche For that were a grete peryll as to nayle god eftsones on the rood And yf it lyue after this crystenynge at home brynge it to the chirche and there it shall haue all the hooll seruyse that it lackyth In tyme of peryll of dethe fader and moder maye Crysten theyr own children wythout harmyng of theyr spousehode Godfaders and godmoders ben borowys to fore god for theyr godchildren And therfore they ben bounde to teche hem to loue ryghtwysnes charyte and chastyte to kepe theym from dedely sinne and specyally to teche theym the coÌ„maundementis and belyue A man and his wyff shold not fonge at ones to a child atte the fonte stone ¶ Ne they that fongith it there shall not fonge it atte the confermynge but at nede ¶ Fader ne moder notyse ne none other shold suffre noo yonge chylde by theym a bedde whyles they slepe ne presse theym to faste in cradell ne suffre theym lye slepyng ne wakynge wyth oute a keper ¶ There is goostely kynrede thorowe fongyng of chyldre atte the fountfâ—on on ix wyse ¶ One is betwyne the childe and the godfaders Another betwyxt the chyldren of the godfaders another bâ—wyxt the chyld and the wyff of the godfaders flesshely knowen tofore Another betwyxt the godfader and the fader of hym that is cristened ¶ Another betwyxt 〈…〉 hym pardone 〈…〉 â—re ¶ And wyth this accordâ—th saint gregore where he saith thus â—e saith thou makest neuer satysfacâ—ion for thy synne But yf thou fere of thy synne euery body woll desyre pardon but fewe or none woll do that they shold haue pardon for but through trust and colour of that pardon They doo many a cursed synne and doo sinne vpon trust therof other ony good dede it is a grete synne of pryde For be thou neuer soo full of good vertues vnkyndnes to thy god maye dystroye all tho vertues More vnkyndnes thou mayst not shewe Thenne for to displease god wylfully Therfore fle suche vnkyndenesse And thynke that the more acceptable thou arte to god thorow thy good lyuyng the more culpable thou shalt be yf thou retorne ayen to synne It is aslyder hoope saith saynte Austyn whan a man synneth vpon trust to be saued He that soo dothe he neyther dredeth ne loueth god Soo that it is more proffytable to holde thy self f feble and lowe Thenne to be holde strong and for feblenes falle and be lost Therfore take hede what goodnes god puteth in the. and thanke hym and praye hym of contynaunce And doo noo synnne vpon truste off pardon or of ony other good dedys ¶ The fourth is the holy sacramente of the auter The whiche is cristis own body his flesshe and blode in fourme of brede The same that was born off the virgyn marye and doon on the rode This is made thorow vertu of goddis worde of preestis that haue power whiche 〈◊〉 neyther aungell ne aâ—chaungell hâ—dde But oonly man 〈◊〉 mynde of hym self this sacramente is euery man and woman bounde by the lawe oncâ— a yere as aâ—â—e eâ—ter yâ— he be fourtene yere of age And haue discrecion to receyue it when they be wyth shryfte and penaunce made clene of theyr synnes And ellys to be put out of the chirche and of cristen beryellys But yf it be for sykenesse or for some other resonable cause whiche cause he must certyfye his curate of For he that vnworthely receyueth this sacrament he receiueth his dampnacioÌ„ Also as often as ony man seeth that body at masse or borne aboute to the seke he shall deuoutly knele doun and saye his pater noster or sum other gode prayer in worshyp of his souereyn lorde Also ye shall vnderstonde that the drinke that ye receyue in the chalyce after your howsell is noo sacrament But wyne or water to brynge the sacrament the lyghtlyer in to thy body But in fourme of brede it is hole goddis body in flesshe and in blode Therfore thou shalt take it in as holy as thou mayste left ony parte abyde in thy teeth For in the left parte is hole goddis body that daye thou
herest thy masse god graunteth the nedefull and lawfull thynges that day ydell othis and forgetyn synnes be forgeuen That daye thou shalt not lese thyn eye syght ne deye in sodeyn deth ne the tyme of the masse thou shalt not wexe agyd Euery steppe thyderward and homward an aungell shal rekene Lewd men and women to despute of this sacrament a Ì„t vtterly forâ—â—dden For it is ynough to theym to beleue as holy churche techeth â—m The fyft sacrameÌ„tis anoynting of seke men the which is oyl halowed of a busshop and minystred by prestes to theym that been of laufull age in grete peryll of deth in lightnesse and abatyng of their sekenesse if god wyll that they lyue And in forgeuynge of they re venyall synnes and relesyng of theyr peyne if they shall dye So that this sacrameÌ„t may be yeuen as oft as nedyth to euery man and womaÌ„ that be in point of dethe ¶ The syxte is holy ordres which noo man may take but at their owne wyl This yeueth power to them that taketh it to serue in holy churche after their estate is As to him that taketh the ordre of preesthode for to make the sacrameÌ„t of cristes flesshe and his blode and for to mynistre other sacrameÌ„tes to the people These muste haue their crowne shauen their hede tonsured and theire clothes honestly shapen as falleth to her estate and namely in holy churche They muste also in the quere synge rede with clenes of conscience and grete deuocion of soull nat ouyrhyppyng ne momblynge ne musynge of vanytees nat medlynge with lewde ne shrewyd tydynges ne inhonest coÌ„munycacion ne coÌ„mynge to late to goddes seruyce ne goynge oute bifore the ende withoute a resonable cause nat gronynge ne slumbrynge ne sparyng her voyce but shewynge oute the voice of the holy gooste with sowne and hooll speche And thus sayth saint Bernard They muste also dispose theym self if they may to synge masse therto they be bounde For saint Bernarde sayth in the persone of oure lord to euery maÌ„ thus Haue I nat made the and yeue the power to make me to make my sonne incarnat tofore the fader of saluacion of the worlde if thou haf power to synge and syngest nat saith he Thou benymmest the aungelles of heuyn their ioye thou benymmyst mankynde trauelynge in erthe their helpe and grace and thou benymest the soules that are in grete peynes in purgatorye their reste and their forgyuenes These be heuy wordes and lytell thoughte on with many of vs Saint Austyn sayth how worshypful is the dignyte of preesthode sayth he betwyxte whose handes the sonne of god as in his moders wombe was iÌ„carnate hou blessed be the prâ—ests sayth he if that they prestly lyue How heuynly a mynistre is that sayth he that by the wyckynge of the fader and the sonne and the holy gooste the same god that is in heuyn the same and self is in youre handes â–ª in the sacramente Therfore sayth once lord bee ye holy for I am holy ¶ A rightfull lyf to you is necessary saith saint Austyn Therfore ye muste soo lyue soo that your lyf accord with youre name soo that if your ordre be holy let your conuersacion be the same And if men say well of you sayth he see that your werkes bere wytnesse to the same And this is for vs prestes ¶ The seuynthe sacrament is wedlocke before the whiche the banyâ— must be asked thryes in holy churche This is a lauful knytiyng to gydder of maÌ„ and woman in fourme of holy church by assent of theym bothe for to be to gyddre in the lawe of god and neuyr to be departed whyles their lyf lastith in remission of syn and getyng of grace whanne it is taken to a true entent For though there be no trouthe plighte ne flesshâ—y dede doon if they be of ful age accorde in herte to gydder to fore god they be wyf and husbonde al preuy couenauntes in trouthe plightynge and forward makyng without assent of frendes or knowlege are forboden Al that suche make or been therat ben in grete peryll of soull Also it is forboden that no wedded man ne womaÌ„ one withoute that others assente make vowe of chastite pylgremage ne fastynge For if the wyf avowe the husbonde at the firste weâ—yng may fordo it but if he consent and suffre it wetyngly after the firste knowyng The maÌ„ synneth nat for the wyfe hath no power of her owne body but the husbond And if the man absteyne him fro hys wyf by suche wyfe withoute the wyll of his wyf she gyue him noo leue he is cause of her synne And the wyf is in the same case if she doo the same to her husbonde Septem opera misericordie ¶ The fyft thynge that thou shal knowe god by are the seuyn dedye of mercy whiche euery man is bounde by the byddynge of god to fulfyll and to do to his power That is to saye Fede the hungry â–ª yeue drynk to the thristy cloth the nakyd herborowe the houseles vysite the seke deliuer the prisoners and burye the pore whanne they be dede These been nedefull to vs plesyng to god and helpynge to body soull of all theym that doon them Therfore sayth Criste yeue and it shal be yeuyn to you Almes sayth Austyn is an holy thynge For it euerlasyth the that thou haste Lessith thy synnes It multiplyeth thy yeres and nobleth thy mynde It lengtyth thy termes and clenseth al. thynge It deliuereth the fro dethe And ioyneth the to aungelles and departeth the from deuylles And is a wall inexpugnable aboute thy soull Therfore gyue almes and all thynges shall be clene to you Thre thynges he muste considre that shall gyue almes First who asketh it what he asketh wherfore Firste I say that god asketh it for he loueth so moche pore men that what ye do to them in his name he holdeth it doon to him selfe He asketh his and nat oures Dauid sayth al thynges be thyn lorde and that we haue take of thyn handes we haue gyue the He asketh vs nat for to gyue it him but for to leue it him wherfore he woll yelde an hundreth folde and the blys of heuyn Therfore sayth sainte Gregore pore men shall nat be despyced but prayed as faders And he that yeueth the pore shall nat be pore sayth Salamon And he that stoppeth his ere fro the crye of the poure shall crye and nat be herde Therfore to all that aske these he that asketh vnrightfully yeue it not that he asketh but that that bâ—ttâ—â— iâ— And that is correction Ierom sayth gyue the pore to susteyne their ryches There may no maÌ„ excuse him of almes gyuynge For an halpeny of the pore sum tyme more pleaseth god thanne an huÌ„dreth shyliÌ„ges of the rich If thou may nat gyue him that gyue him wordes of comforte And what thou yeuyst gyue it gladly For the gladde gyuer god louyth ¶ Ther be also seuyn other gostly dedys of mercy The firste is teche