Selected quad for the lemma: death_n
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A16026
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In die Innocencium sermo pro episcopo puerorum
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Alcock, John, 1430-1500.; Catholic Church. Pope (1316-1334 : John XXII)
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1498
(1498)
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STC 283; ESTC S106503
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9,565
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24
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to all wyse strauÌ„gers That Englysshmen be as chauÌ„gable in theyr maners wyttes as they be in outwarde garmentes And yf this vayne marchauÌ„dyse were oonly in youth of the reame it were more tollerable but inueterati dieruÌ„ malorum Boyes of fyfty yere of age are as newe fangled as ony yonge men be The whiche by reason sholde torne theyr face from the worlde consyderynge the ende of theyr lyf But lytell that is consydered ye rather in theyr vanytees the ben praysed QuoniaÌ„ laudatur peccator in desiderns aiÌ„e sue et iniquis benedicetur Psalmo c. ¶ And the thyrde daye is called Ydus the whiche is as moche to say as diuisio a departynge By whom I vnderstande the latter age of man in the whiche man is dyuyded from the worlde by deth to the ende for to receyue good or euyll as he hath deserued in this presente lyfe ¶ Lyke wyse thenne as in the fyrste parte of the moneth there is but one daye that is called Kalende the whiche is the fyrst daye of all But in the later ende there be many dayes that ben named of the worde Kalendas So in coÌ„paryson of the fyrst daye of thy lyf that is to saye of thy childehode in the whiche thou were wel dysposed in deuocyon Multeplye thy good lyf and holy dysposycyon in thy latter dayes that thou mayst deserue our lordes mercy sayenge with the prophete in the sawter Et senectus mea in misericordia vberi ¶ And how be it thou hast often before in thy yonge age myddell age dyuyded thy lyf Somtyme to vertue somtyme to vyce Ye as now in thy latter age kepe thy lyf holy in vertue Dyuyde it nomore tyll deth dyuyde it after the couÌ„seylles of the gospelles IohÌ„es xix Non scindamê° eam sed sorciamur de ea cuiê° sit Lete vs not cutte it but lete vs drawe lottes whoo 's it shall be How be it this texte after the letter is vnderstande of Crystys cote without 〈◊〉 Yet conuenyently it may be vnderstande of euery mannes lyf or soule Tunica dicitur quasi tua vnica Whether is more surer thyne owne than thy soule for the whiche prayeth the prophete sayenge Erue a framea deus alam meaÌ„ et de manu canis vnicaÌ„ meaÌ„ And whyle it is so that man lyueth here in two lyues lyuynge after the pleasur of the worlde the tother lyuynge here in vertue by grace to come to blysse tho that wol gyue one partye of theyr lyf to vyces an other to vertue and specyally in theyr age Thyse maner of men dyuyde theyr cote And they nother all the tayllers in the worlde shall neuer make it hole ayen For as sayÌ„t Ierom sayth in a pystle Difficile ymmo impossibile est vt qÌ„s in pÌ„senti et in futuro fruatur gaudijs vt hic ventreÌ„ et ibi menteÌ„ et de deliciis transiat It is harde ye it is Impossyble that a man may haue all Ioye in this worlde also in heuen here to fylle his body there to fylle his mynde For truly the delytes of this worlde and the Ioyes of heuen can neuer be togyder in one cote of thy soule Wherfore yf thy cote of thy soule be ones hoole in vertue without ony seme of vyce departe it neuer but lete it retorne in sorteÌ„dmÌ„ And contynue thy lyf in goodnesse without ony Interrupcyon And lyke wyse as in thy childehode thou begannest vertue oonly where thrugh in that age thou prayseste almyghty god so in thy myddel age all wanton vanytees layde a parte encresse thy vertue as tho dyde of whom it is wryten IbuÌ„t de virtute in viruteÌ„ quousque védeatur deus And that the ende may be conformable to his pryncyple without dyuysyon folowynge the wayes of Innocency with thyse holy Innocentes In whoo 's coÌ„mendacoÌ„ns syngeth our moder holy chirche Nouit dnÌ„s viaÌ„ innocentuÌ„ qui non steteruÌ„t in vijs pccoÌ„rum And yf we be in synne to repare ourselfe to the state of grace wtout wyll to falle agayne And in recognysauÌ„ce of this gracyous benefyte of remyssyon we may louyngly prayse god as I exhorted you before sayenge Laudate pueri dominuÌ„ grauÌ„t vs all Cryste Ihesus splendor patris corona InnocenciuÌ„ AMEN ¶ Explicit sermo ista ¶ Sequuntur indulgencie quas papa IohaÌ„nes .xxij. concessit omnibus vere confessis et contritis sicut scriptum est Rome in quadam ecclesia beate Marie que vocatur Araceli ¶ Si quis dixerit in fine salutacoÌ„is angelice Ihesus habebit .xl. dies indulgencie ¶ Item qui genuflexerit aut deuote se inclinauerit cuÌ„ audierit hoc nomen Ihesus .xl. dies ¶ Item si quis ad sonitum campane trinuÌ„ ter Aue maria dixerit eciaÌ„ .xl. dies habebit ¶ Item si quis ê“funde et deuote se inclinauerit ad Gloria patri et filio et spuÌ„isancto .xl. dies ¶ Item si quis in missa ad GraÌ„s agamus dnÌ„o deo nostro genuflexerit C. dies indulgencie ¶ Item si quis in TedeuÌ„ laudamê° genuflexerit ad illuÌ„ integruÌ„ versuÌ„ Te ergo qÌ„s habebit .xx. dies indulgencie ¶ Item si quis in symbolo Niceno scz Credo in vnuÌ„ deuÌ„ ad illud verbuÌ„ Et homo factus est genuflexerit .xl. dies habebit ¶ Item si quis in accipi endo aquaÌ„ bnÌ„dictaÌ„ hanc oroÌ„em Huiê° aque aspersio sit oiÌ„m pccoÌ„rum meorum remissio In noiÌ„e priÌ„s filij et spuÌ„ssancti Amen habebit .x. dies indulgencie ¶ Item si qÌ„s euangeliuÌ„ IohÌ„is scz In principio deuote dixerit vel audierit et in fine cuÌ„ dicitur VerbuÌ„ caro factuÌ„ est et habitauit in nobis genuflexerit et terraÌ„ vel parieteÌ„ vel scabelluÌ„ osculatus fuerit vnuÌ„ annuÌ„ .xl. dies indulgeÌ„cie habebit a dnÌ„o papa Clement .v. concessos ¶ Virtutes aque bnÌ„dicte patent in hijs versibus Sex operatur aqua ê‘ pÌ„sbiteruÌ„ bnÌ„dicta Cor muÌ„dat fugat accidiam venialia collit Auget opeÌ„ remouet hosteÌ„ fantasma repellit Quot guttas sentis tot tollit crimina mentis ¶ SepteÌ„ sunt que venialia pccaÌ„ colluÌ„t que patent in his versibê° Missa pater noster elimosina tunsio limpha Crux confiteor venialia crimina tolluÌ„t ¶ Hugo de saÌ„cto Victore Tria suÌ„t qÌ„ ducuÌ„t hoiÌ„em ad regna celorum scz cogitacio sancta verbuÌ„ bonuÌ„ et opus ê‘fectuÌ„ ¶ Tria sunt qÌ„ custodiuÌ„t hoiÌ„em in bono scz Amor dei timor iehenne et desideriuÌ„ regnuÌ„ celorum ¶ In quatuor consistit ê‘fectus amor scz in odio peccati in contemptu muÌ„di in contemptu sui et in amore solius dei ¶ Quatuor suÌ„t que totuÌ„ mundum confunduÌ„t scz maluÌ„ consiliuÌ„ maluÌ„ colloquiuÌ„ maluÌ„ consorciuÌ„ et maluÌ„ exempluÌ„ ¶ Penitenciam agite ait saluator penitencia dicitur tenax pena ¶ Et johÌ„s baptista Facite inquid dignos penitencie fructê° qd est transacta peccata deflere et eadem iteruÌ„ non ê¯mittere sicut scriptuÌ„ est Ne adicias peccatuÌ„ suê‘ peccatuÌ„ et dicas magna est miÌ„a dei ¶ Augustinus Nullê° debet intrare eccliam vl exire quin accipiat aquam bnÌ„dictaÌ„ quia si noÌ„ acceperit diabolus sedens in angulo ipÌ„m dederit vel habet in derisum ¶ Merita visionis corporis xpÌ„i Missa cauet que delet prebet robur viuit et auget ¶ Sic exponitur Missa cauet scz mortalia delet scz venialia pÌ„bet robur scz ê¯tra inimicos viuit scz nos deo et auget scz virtutes ¶ Sequuntur duo alij versus de eadem materia Roborat et leuigat conducit auget et ornat Delectat delet vegetat palcit qÌ„uoque terret ¶ Sic exponuntur predicti duo versus Roborat scz fidem et leuigat scz penam conducit ad penitenciaÌ„ auget scz virtutes et ornat scz mores Delectat scz spuÌ„aliter delet venialia vegetat scz sensus pascit scz animaÌ„ quoque terret scz demones W C
rude doctrynes And so the olde lawe taught to man his Donate and Partes of reason Also he taught hym how he sholde gyue to god his partes the whiche were sacrefyces oblacyons and tythes Iustely and truely to be gyuen to god as it is wryten Ecclesiasticis .xxxvo. Da altissimo secundum donatum eius That what thou sholdest gyue to thy neyghbour and broder his partes That is for to saye Almesdedes freely without grutchynge Lenynge of thy good without ony trust or hope of vsury forgeuyÌ„ge thy neyghbour yf he be in necessyte with out trouble for goddes sake And lyke wyse as the people vnder Moyses growynge in childhode thyse thynges were taught by the whiche specyally goddes lawe praysynge was encreaced So in our growynge age in vertue that good lorde cuiê° laus est in ecclia scoÌ„rum can not be better praysed than yf we gyue vnto hym Iustly truely his donat to hyÌ„ oblacyons sacrefyces and tythes To our neyghbour mercyfully geue our almesse And pyteuously forgyue offences dettes to theym that ben nedy may not paye Thyse ben the thynges that longeth to goddes praysynge in mankyndes childehode as it is wryten of Thoby Thobie prio. Hec et his similia puerulus secunduÌ„ legem obseruabant In Moyses tyme streyte coÌ„mauÌ„dementê were gyuen to man streyte punysshementes sharpe correccyons they were taken by the eere streytly whan it coÌ„maunded in the lawe Aurem ê“ aure denteÌ„ ê“ dente without ony mercy he that gadred styckes on the Sabot daye was stoned vnto the deth And for one grutched ayenst theyr mayster Moyses that whiche was but Pedagogus the chosen woman moost accept Maria Aarons syster was smytten of god with the Infyrmyte of leprehode How oftetymes breke we our holy daye how oftymes grutche we ayenst our maysters not holdynge vs contente with noo kyng nother prynce archebysshop nor bysshop Beynge as varyaunt as the mone yet the good lorde spared vs. The olde lawe was harde to obserue in the whiche tyme god entreated mankynde after his wrathe punysshement Wherfore he was called deê° vlcionuÌ„ For whoo 's delyuer mercy cryed to almyghty god to sende maÌ„kynde a newe mayster that sholde entreate hym and teche more curtously it lyked hym Non ex operibus iusticie qÌ„ fecimê° nos sed secunduÌ„ suaÌ„ misericordiaÌ„ ad TituÌ„ .iijo. To come downe hymself toke on hym our mortallyte gaue vs a newe lawe wolde suffre none but hyÌ„selfe to be our mayster Wherwith all loue benygnyte without sharpenesse he taught vs. Noo rude nother grose erthely doctrynes as they were taught in the olde lawe But he taught vs subtyll thynges heuenly dyuynytee our glorye our blysse Docebat eos de regno dei And as longe as we ben in the scole of mercyfull benygnytee gentylnesse though we do fawtes purposynge to amende So longe he abydeth vs pacyently holdynge hymself contente For by cause we ben now in mannes state and parfyght age with our owne correccyon Propterea expectat deus vt misereatur vestri Ysaye .xxxo. And yf we dyfferre wyll not correcte our selfe here in the scole of mercy ful greuously moost sharpely shall we abyde the swerde of correccyon of his ryghtwysnesse as dayly by experyence we may fele Therfore in the thre ages of our lyfe lete vs besye our selfe to prayse god with pure childern Amendynge our lyfe by dedes of penaunce And vertuous dedes vsynge exhortynge you with the wordes of my tyme Laudate pueri dnÌ„m ¶ The fourme and the maner how that we sholde worshyp and loue almyghty god in the thre ages that is to saye In childehode Yongthe and Manhode Is shewed to vs by a prety conceyte of our comyn kalender in euery boke of seruyce Ye shall vnderstande that euery moneth noted in the kalender is dyuyded in thre partyes That is to saye Kalendas Nonas and Ydus ¶ The fyrst daye of euery moneth is called named Kalendas The seconde is named not Kalendas but Quarto Quinto or Sexto Nonas And so tyll ye come to Nonas And after Nonas the dayes ben named Ydus tyll ye come to the myddell thenne all the moneth after named Kalendas after certayn nombres as the myddes of the moneth is nameth .xix. other .xviij. Kalendas couÌ„tynge lesse tyll ye come to the ende ¶ Morally by thyse thre Kalendas Nonas Ydus is vnderstande the thre ages of man By Kalendas is vnderstande childehode Kalende is as moche to saye Quasi colendo For the consuetude of the Romaynes was the fyrste daye of the moneth that is called Kalendas falleth to solempnyse to theyr goddes Hely Iuno Iupyter So verely the childehode of man is dedycate to deuocyon thenne sette the faders the childern to scole And thenne be they taught to serue god to saye grace to helpe the preest to synge for to be meke gentyll and lowely Thenne saye they our lady matens ben ryght deuoute Of whom may be verefyed that is wryten by Dauyd Hec est generacio querenciuÌ„ dnÌ„m that is the generacyon that be sely by deuocyon seke almyghty god ¶ By the seconde daye that is called Nonas I vnderstande the seconde age that is called Iuuentus youthe Non dicuntur quasi nulle For in that daye the Romayns worshypt no goddes nother in that season was noo festyuall dayes or elles None dicuntur quasi nuÌ„dine As moche to saye as a fayer For in that tyme they occupyed themself in fayers marchauÌ„dyses And herto conuenyently may be the youthe of man applyed that is in specyall from .xiiij. yeres vnto .xviij. In the whiche he is full of vndeuocyon all moost forgeteth to worshyp his god or ony saynt And yf he do it with his mouth his herte is full ferre froÌ„ god about worldly vanytees as it is wryten Populus hic labijs me honorat cor auteÌ„ eorum longe eÌ„ a me Ysay .xxixo. Congruently also youth may be named None .i. nundine a fayer or market For in this age is the marchaundyse of the deuyll The worlde habundauÌ„tly bought Here the yonge man byeth a stroÌ„pettes body for his body and soule Here all vayne marchauÌ„dyses of the worlde ben bought to the whiche is very prone redy our youthe of Englonde as we may see dayly ther is no vanyte in no partye of the worlde but we ben redy to bye it Longe here 's and shorte collers of Almayns Euyll fasshened garmentes deuyllysshe shoon slyppers of Frensmen powches and paynted gyrdels of Spaynardes newe fouÌ„de hattes of Romayns And so is fulfylled the wordes of our lorde wryten in holy scrypture Ieremie .xio. ElongaueruÌ„t a me ambulaueruÌ„t post vanitateÌ„ et vani facti sunt This youthe sayth our lorde hath ferre put hymselfe fro me they haue walked after theyr owne vanytees by theyr Inuencyons they ben all vayne vndoubted This alterable vanytees in garmeÌ„tes is a true argument a faythfull conclusyon