al thynges redy that he desyryd no necessitie I say but a meke wyll for there was no thing in hys soule that might offende nor nothinge in hys fleshe where of he shoulde be ashamed Thys was the honor and dignitye of man to prosper and to floryshe in the premysses And al these thinges were of God But set in honoure he vnderstode not what he was of him self that is slyme and dust a widdered lefe a drye stauke an erthely a fraile vessel a dede skinne but he waxid proude folish takyng delyte and pleasure in the heith of honor And by and by experimentinge in him selfe that he after soo loÌ„g a time was but a maÌ„ of the childreÌ„ of captiuitie he bothe wyselye consydered it and truely pronouÌ„ced it saing he that estemeth him selfe â–ª to be sâ—mwhat whan he is nothiÌ„g deceueth him selfe Wo be vnto the a wretch that euen thaÌ„ there was not that shoulde haue sayd vnto him Why art thou prowde one earth asshes Therefore with a soden conuertion and turne man through his infirmitie and wekenes founde him selfe lieng in a stable What is thys stable the worlde And that he for hys bestely similitude had nede of hay For this cause the heuenly foode man being chauÌ„ged into a best changed him selfe into beastly foode for why yâ— breade of aungelles is made hay the onely sonne of hys father the sonne of man For whithe sonne of god is made fleshe And after the mynd of the prophet al fleshe is haye Therfore the angells do eate the sonne borne of God and men do eate the sonne made hay The aungells doe liue in heuen with their breade and are blessed and meÌ„ do liue in earth with theyr haye are holy This hay certenlye gathered out of the pasture of that virgyns wome is made the refection of bestes and cattel The sonne of GOD that he might be made hay was hydden in the virgin the sonne in the starre the workeman in the worke the holy incarnation of the sonne of God hath fyrst of a liberall excellencye deliuered vnto vs this gifte and ye secundarely do dayly minister yt exhibiting it vnto vs by the powre of yâ— offyce geuen vnto you O this your powre is most excellent reuerent Truly ther is no power vnder god like vnto youre power PeradueÌ„tureye wold know it deliteth you to here more manifestly what maner a thing this great power is Wher vnto I answer To coÌ„secrate that body bloud of our Lord. Heuen ouer thys your power ouer so noble a spectakle ouer so solemne a priuelege of your dignite is astonid the earth doth maruel man doth quake treÌ„ble and yâ— angelycal highnes doth gretly reuerence it But o moste mekest Jesu how wher of chauÌ„seth this vnto vs that we worms creping vpoÌ„ the face of the erth that we I saye whiche are but dust asshes deserue merit to haue the preseÌ„t before oure handes before our eyes the which doth sit intire whole on the right haÌ„d of the father The which also in a moment of an houre froÌ„ the rysinge of the soÌ„ne to the setting therof from the north to yâ— southe are prest redy vnto al men one amoÌ„g many the selfein diuers places How is this I say Certes of no dette nor of any merite of oures but of yâ— swetenes of thy good wil for thou of thy goodnes hast prepared for the pore Man liuing is pore vnto whoÌ„ this goodnes is geueÌ„ froÌ„ heueÌ„ Truely this is a celestial indulgeÌ„ce this is a hepid vp grace this is truely a glori most excelleÌ„t a preist to hold his lorde god and delyuerynge hym to reche hym to other O new and diuyne powre by whose mistery the brede of angels life is dayly prepared for mortall men This brede by a certen excellency is called Eucharistia that is good grace For why in this sacrament is not onelye receuyd all kynde of grace but he is receuyd of whom is all grace For Christe for the saluation of the worlde was made once a salutiferus host a generall reconcilâ—ation he gaue to all sacrifices aswell to those that were before as to those that came after vertue and efficacy that by so great so excellent an host al that shuld be deliuered by it shuld be sacrifised wherof it is â—ed For whi yâ— lambe is slaine froÌ„ the beginning of the world that is to those that were froÌ„ the beginning so that bi that that is saide from the begynnynge thou shalt not determyne the time of occysion but the time of saluatioÌ„ for his deth was profitable or euer it was Fyrst was the promise afterwardes the exhibition So then he was slaine from the beginning of the worlde O most beninge Jesu thou hast grauÌ„ted vnto thy most noble spouse a dowry that thy doue at the lest shuld hold haue a most swete remeÌ„brauÌ„ce of her welbeloued Christ the dai before he should suffer prestrybid the forme of this sacrameÌ„t vuto hig discyples and exhibited the efficaci thereof that is he commauÌ„ded it to be done The prescriptioÌ„ and order of the form was in bred wine Note ye the order whaÌ„ they were yet at supper he rose vp the lord of al thinges wasshid his disciples feete theÌ„ returninge againe vnto the table he ordened the sacrifice of hys body bloud deliueringe the brede apart yâ— wine aparte Sayinge thus of the breade Receaue and eate this is my bodye And thus also of the wine Drinke ye all of thys This is my bloud the whiche in remission of sinnes shal be shed for many It is sayde it shal be shede for why euerye where it was shed vyly the whych yâ— sharpe thornes the diggyng of his haÌ„des fete with nayles and the opening of hys syde with a warlye speare thrustyng it out stroÌ„gly they vnwordly poured it out in a maner of a running water And that bloude was more pretious rare theÌ„ bawme by yâ— which oure filthynesses ar clensid And note the Chryst at that supper was yâ— geuer the gyft the feder the fode the gest and the maker of the fest the offerer the oblatioÌ„ Ye haue hard yâ— forme of the sacrameÌ„t herken now to the efficacy the communion of the body bloud of our lord We ar coÌ„federate to Jesus Christ and Jesus christ vnto vs in an vnitie inenarrable he that ereth miflesh drinketh my bloud remaineth in me I in him This is to be taken and vnderstanded of those that be good the receiue it worthely not of the euil flagitius at one table and at our lords supper Peter and Judas receyued of one brede consecrated the good vntolife the euil vnto paine The good as abenefit the euill vnto witnesse The good vnto saluation the euyll vnto death Al the whiche is hetherto fulfylled in that church and in the sacrameÌ„te of the aulter the good
redemtion My bloud is verely drynke There ar woÌ„derfull thynges brethreÌ„ yâ— are spokeÌ„ of thys sacrament Fayth is necessary the knowledge of reason is clene voyde Knoledge is gathered by reason and vnderstaÌ„ding faith is inducid by autoritie onely S. AusteÌ„ agaiÌ„st Felician Fayth beleueth this intelligeÌ„ce requyreth it not lest that either it shuld thinke that that is not inuented and fouÌ„d incredible or not beleue that to be singuler yâ— is fouÌ„d Thsee be the thinges my brethren that necessarelye doo requyre â—ayth and vtterly admit no reason They require a simple beleuer and reproue a wickâ—d examiner And therfore that must simply be beleued that caÌ„ not profitably be south oughte This is the ryuer that Helesius coulde not wade ouer Therfore seke not seke not how it may be done nor doubte not whether it be done Come not vnrenerently vnto it lest it be death vnto you For why it is God althoughe yt haue coÌ„taineth the mistery of brede yet it is conuertyd into fleshe he is both god and maÌ„ that dothe testify that yâ— brede is truelye turned into his fleshe He is a chosen vessel yâ— dothe threten iudgement to those that doo not iudge so holy fleshe And thou o yâ— chrystian shalt think and iudg the same of yâ— wine honor the same in the wine He is the creator the maker of the wine yâ— doth brynge alter the wine into Chrystes bloud It is the doctor of the gentyls that assuryth hym to drynke hys death yâ— vnworthely drinketh the bloude of chryst And ye must know yâ— the water mixed with the wine deth sygnifye the vnyon of yâ— meÌ„bers with hys heade For many waters ar much peple The thre portioÌ„s whiche are made of chrystes body vpon the alter haue a mistycal signyficatioÌ„ The body of christ is the vniuersall churche yâ— is the hed with themeÌ„bers and ther are found in this bodias it â–ª were three partes of the which the whole body doth confesse One part is yâ— head it self The heade is the heade and lykewise apart of the bodye therefore the heade it selfe is one parte of the bodye I saye the heade that nowe hath rysyn immortal and impassyble shal die nor suffer no more The other parte of the body is in these members the whych do now rest in yâ— soule wyth the heade as it were in the sabbote possessynge one stole of immortalytye as concernyng the soules in heuen Of the whych it is sayd The soules of sayntes reioyce in heanen Therfore these two partes are together the head that is christ the otherpart of the bodi yâ— is yâ— good which are deade and buryed whose bodyes do rest in theyr graue and theyrsoules wyth chryst And therfore two partes are reseruyd without the chalice vpon the aulter as it were wythoute the passyon For why goodmen nowe do fele no doloure nor payne for all these thynges are paste The thyrd part whych we do put into the bloud doth sygnyfye that part of the church which doth drinke our lordes chalyce that is which doth enâ—ue follow the passion of christ vnto whom our lorde amoÌ„g hys apostles sayd In me ye haue peace in the worlde ye shal haue tribulatioÌ„ Sauer forme tast wait do remain coutinue to the rite of the mistery to yâ— suffrage and helpe of yâ— taste that yâ— abhorring of yâ— thing might vtterly be takeÌ„ awai yâ— merit might take place For lest humaine infyrmitie should abhore the eating of the fieshe and drinkyng of the bloud in the takyng therof Chryst would yâ— those thynges shuld be coueryd hyddeÌ„ vnder the forms of brede wyne the whyche amoÌ„g al other fode of maÌ„kind are pryncipall chefest For certeÌ„ly as coÌ„cernyng yâ— letter breade aboue al other foode doth streÌ„gtheÌ„ the hert of maÌ„ and wyne doth most coÌ„forth the same Therefore he purposyd apointed his body and hys bloud so to be receuyd yâ— in the one the senses of man shuld be nouryshed and that fayth in the other shoulde be edyfied For why the sensys in the one whilst they behold wontly customably things are noryshed fayth in the other whilst yâ— the fleshly eye doth out wardly see onthing the eye of the hart doth inwardly fele reuereÌ„ce a nother is edified For one thing is hyddeÌ„ a nother apereth For he made darkenes hys secret place And as yâ— formes are sene there the thynges and the substauÌ„ce of theÌ„ not credydyd to be there so the thyng is truely substaÌ„cially beleued whose forme shape is not sene The forme of bred and wine is sene and yet the substaunce of breade and wyne is not beleuyd But the substauÌ„ce of the body and bloud although the forme is not sene is beleuyd and the forme of breade wine is set before vs to teach vs yâ— ther is a full and a perfecte refectyon There is in the receit of yâ— body and bloud of christ a ful refection mete and drinke is brede and wyne And being but one sacrament yet thre diuers thinges are set before vs that is a bysyble forme the vnytye of the bodye and the vertue of spiritual grace The vysyble forme is one thing the which is sene vysibly and the verite of the body which is beleuyd vnuysyble vnder a vysyble forme is a nother the spyrytuall grace the which is a visybly and spiritually reeeyued with the bopye bloude onely of those that â—â—orthely receue it For ye must marke thre thinges in the sacrameÌ„t of the aulter yâ— forme of bred the verytye of the flesh the vertu of the spiritual grace The vtward sense doth exted rech vnto the forme of bred the inward faith vnto yâ— veritye of the flesh the superior charitie vnto the vertu of the spirituall grace The litle mouse doth at suÌ„times gnaw yâ— forme an 〈◊〉 dog doth also receue it but yâ— only predestinate doth receue the vertu of yâ— spiritual grace That we doo se is the forme of bred wyne But yâ— that we beleue to be vnder the forme of bred wine is the very bodye the verye bloud that hung that ran out of hys side vpoÌ„ the crosse Therfore the sacrameÌ„tal eating receuyng as coÌ„cernyng the vysyble forme and the verite of the body of chryst is comenly coÌ„uenient both vnto the good and euil But ther is as I alredy haue said a nother eting of good meÌ„ only yâ— which the merit of life doth cause the grace of god faith working affectyon of the mynd in the hartes of the receuers or of yâ— minysters a certeÌ„ spiritual subtile vnyon of the hed and the meÌ„bers coÌ„ming betwene where vpon is thys That it may be vnto vs the bodi and bloud of thi sonne It may be vnto vs sayeth he No doute the body of our lord is alway made vpon the table of the alter whan that solemne mystery
that day from earthelye workes and worldelye inticementes we may onely serue and honour God geuyng vnto this daye for the hope of oureresurrection the whiche we haue in it all honoure and reuerence for as our lorde Jesus Chryst and Sauioure hath rysyn from death â–ª soo we doo hope that at the latter day we shal ryse It aperyth lyke wyse in holy scrypture that thys day is solempne For it is the fyrst day of the worlde For vpon this day the elementes of the world were formid made and in it the Aungells were â—â—â—atyd and the selfe same day â–ª Chryst rose from deathe and in it the holye spiryte of God dyscended from heauen vpon the dyscypies and euen vpon thys day manna was geuyn from heauen in wildernes with these documents such other tokens that Sonday is verye excellente and noble and therefore the holy doctours of the churche haue decrede that all the glory of the Jewes sabote shuld be translate into the SoÌ„day that we in veritie and truth may celebrate that they celebratyd in figure for then shal be our true rest when the resurrection shal be fully endyd and our remuneration and rewarde bothe in bodye and soule made perfytte Let vs therefore obserue the Sondaye my brethren and sanctifye it as it was commaunded to our elders of the sabbot day the geuer and maker of the lawe sayinge vnto them From the euyntyde vntyll yâ— nyxte euyn ye shall celebrate your Sabbotes Let vs therfore take hede that our reste be not in vayne but that we from Saterday at euyn vntyll Sonday at euyn beyng sequestrated froÌ„ all rusticail and other busynesses geue our selues oneli to the seruice and honour of God for so doinge we do iustly sanctify the Sabbot day of our lorde sayng He shall doo no maner of worke vpon the Sabbote daye Therfore let euery maÌ„ yf it be possyble come vnto Euynsonge and Mattyns and praye there in the assemble and congregation of the church vnto god for hys sinnes And yf he cannot so do lette him praye at home not neglectynge to pay his vow vnto GOD and to render the taske or pensyâ—n of hys seruice Lette no man vpon the Sondaye seperate hymselfe from the holy celebration of masses nor no man all other commyng to the churche shall tarye ydle at home nor occupye him selfe in huntinge nor giue him selfe to de ueâ—â—she occupatioÌ„s and workes wandringe aboute the teldes and wods laughing and halowing neuer sorowing nor praying from the botome of his harte vnto God yea and yet further the whithe thinge is most detestable Some there be that coming do not entre into the church they geâ—â— not them selues to prayer they tary not in sileÌ„ce the holy celebratioÌ„ of masses but when the holy lessous ar a readyng within they with oute are pleadyng theyr maters or study to defend them selfes with diuers false accusations or els they giue them selfes to dyce or to other vnprofitable pastimes sports Some times truelye which is worse they are so kyndlyd and chafyd with excessiue anger that they braule most bit terlye and runne vpon eche other with swords gleues and ofteÌ„ times commit murder And this principallye is done by those the which beyng full of enuy and hatred the Deuyll beyng their gide go vnto the Churche not to helpe theÌ„ selues but to hurte other And yf such meÌ„ be murdered there or preuentyd by soden deth whether go they else but with hym into eternal torment whose fotesteps they ensude and folowed O my brethren doo not these thinges do not deceaue your selues gyue no place to the Deuyl in youre assebles but rather prepare make your selues a dwellynge place for Chryste Therefore gyue not your selfs without to fables but within the Churche to psalmodi and prayers braul not one with a nother in the churche but be quiet There are many and specially women the which do so chatter and in such wyse do braule in the churche that they nether here the diuine lessons them sefes neyther suffer other to heare them Shuld there be such meting with such an order in gods house or is it decent or comelye so to assyste and stand in the sight of god and of his holy angells And yet I wyl further complaine me with you yâ— which thinge is generallye to be seruid and morenyd For why there are certayne and specyallye the greate estates of thys world the whyche commynge vnto the churche are not deuoute and readye to laude prayse God but to constrayne the preste to abreuiat hys masse and to synge as it shal please them nor it is not lewefull for hym thrughe theyr glotonye and couitusnes to folowe the ecclesiasticall fashyon maner soo that one lytle moment of the daye shoulde be deputed and suffyse to the seruice of God and the reste of the daye and the nyght to theyr voluptuousnes plesurs Do not these things my wel belouid brethren nor consent not to those that soo doo For they peryshe not onelye that doo these thinges but they also that consente vnto the doers of the same Therfore beware before all thing that ye nether pleade nor iudge no maters vpon the festiual and holye dayes but at other tymes and with iustice And that ye through receuing and takynge of gyftes subuerte not iust indgement for accordyng to yâ— sentence and mynd of our lord with what iudgment ye iudge other ye shal be iudged Let no man drink hym selfe dronken for a dronkerd is most like vnto a mad man drynke so among men that ye blurre not youre names oute of heauen There are many the which thing is very euyl that not onely inebriate and mystemper them selues but also compell and adiure other to drynke more then is expediente where of there ariseth very ofteÌ„ amoÌ„g them braulyng and murder Do ye not waye my brethreÌ„ whose wyll and mynde these men doo ensue and folowe Drunkerds saith the apostle and murderers shall not possesse the kingdome of GOD. I beseche you miwelbeloued fathers mothers brethren systers in the name of oure Lorde Jesus Chryst and by hys kyngdome and iudgmeÌ„t that is to come that ye wyth drawe youre selues from all meÌ„ that walke liue inordinately and that ye walke worthely in the vocation ye are called vnto nor that ye neglecte not youre honoure nor lytle esteme your redemption which is in Jesu Christ Year called the soÌ„nes of god because the verye sonne of god deliuered you giue your stodye and dyligence wyth good manersto please so gret a parent that he deliuer you not as most wicked seruants to perpetuall payne but lede and conducte you as most de rest chyldren vnto the supernall cuntrye to be the heires of Jesu christ his sonne with whome he lyueth and reigneth god in the vnitie of the holy goste worlde withoute â—nâ—e Amen ¶ Of a Chrysten name And what he ought to do and obserue that bereth a christen name ii Ser. I
with the abun dance of good holy conuersation and in time to com deserue merite through gods grace and fauor to be satisfyed with the rewarde of good workes For they as we doo read in the gosplel are blissed that hūger and thirst iustice for they shal be satisfyed In trueth we oughte to choose this cōpensation that is to geue to distribute such meates as we do absteyne fro to the poore neadye For it is written Blessed be they that are content to suffer that in another place they may be refresshed For that gyft is acceptable vnto God when the neadye is fed and refreshed when the bare is clothed when anger is not perfourmed nor finished whē that time of anger is not kept when euil is not done for euyl Our fastinges are then thankful and acceptable vnto GOD when we do refreshe and cōforte those that fast for veryenede necessitie for then we shal heare this sentence Uerely I say vnto you inasmuche as ye haue done it vnto on of the lest of these ye haue done it to me O the gret be nignitie and goodnes of god the which to represse and asswage the couetousnesse of man saith that whatsoeuer is geuen to the least poore man that is is geuen vnto hym selfe The goodnes of God graunte you my brethren that ye maye so serue and please him with youre abstinence almes dedes good workes that he the which doth lyue eternallye may brynge you to the eternall and true lyfe So be it ¶ Of fastynge in Lent and almes dedes v. Ser. I Praye you in like maner I admonish you my derely beloued brethren that none of you do presume to dyne in this lawfull and moste holye tyme of Lent except it be vpon the sundaye or that paraduenture ye be in such care and weakenesse that your in firmitie sickenes do the not suffer you to fast For why to fast vppon other dayes is either a remedye or elles a rewarde but not to absteine in lent is synne He that at anye other tyme dothe faste shall haue pardon and remission but he that doth not fast and abstayne in Lente shall fele payne And yet let hym that through feblenes cannot fast prepare somewhat as secretlye as maye be for hym selfe and other yf there be any modiseased than hym selfe that they maye eate it together But he shall inuyte nor call none such to hys repast dinner that mai fast Forif he do both god and man shal easely perceaue that hys infirmitie is not the cause that he fasteth not but that throughe glutteny he wil not fast Let him y◠can not fast be content eate his meate withsorowfulnes that he when other men do absteyne and fast abstayneth not Let hym cause the thinge that shal be necessary for the sicke to be secretly prepared for him selfe and some other For it besemeth hym not to cal any whole mā vnto his table leste that he through other mēs gluttony encrease and augmente hys owne synne And yet forasmuche as he fasteth not hys charitie and almose oughe to be the more large to the pore so to redeme those synnes by almose dedes the whiche he coulde not cure nor heale by abstinence and fastynge It is my good brethren a verye good and a profitable thing to faste but yet much better to gyue almose Yf a man may or cando both they are two good thynges but yf he cannot better it is to gyue almose Yf thou be not able to fast almose dedes without fastyng shal be sufficient but to fast without doing of charitable and almose dedes is not sufficiente Therefore yf a man can not fast almose wythout fastinge is good but yf a manne may faste and also do hys almose they are two good thinges but to fast without doing of almes is nother good nor profitable excepte a man be so very nedy and poore that he haue nothynge at all to geue and then the good will of hym that hath nothing to gyue is sufficiente For it is wrytten Glorye to God an hyghe and peace be on the erth to those that be wel willinge But who can excuse hym when the lord hath promysed to gyue vs a rewarde for a cuppe of cold water And why doth he say of colde water leaste peraduenture some pore man would excuse him selfe by penury and lack of woode and saye that he hath nother potte nor panne to warme any water withal Finally my derelye beloued brethren the lord dothe so exhorte and so admonish vs by the holy prophet to do almes dedes that there is in a maner no man so pore and nedy that can excuse hym selfe He sayth thus This is the faste sayth the Lord that I haue chosen breake thy breade to hym that is an hungered He sayth not gyue hym a whole loafe for perchaunce the pore man hath it not to geue but he sayth breake it that is to saye yf thou be so nedye and pore that thou hast but one lofe of bread yet breake of a pece thereof geue it to the pore Also he sayth leade the poore mā that is without lodging home to thy house Nowe yf a man be so poore and neady that he haue not where withal to fede the poore yet at lest wise let hym prepare hym a bedde in some corner of hys house O my deare brethren what shal we sai to these thinges or what excuse shall we make that haue gret wyde houses and yet scarely vouchesafe at any time to receaue the poore pilgrime being ignoraunt yea not beleuyng that chryste as he doth saye is receaued in his pylgrymes I was a straunger and ye receaued me and inasmuch as ye haue done it vnto one of the lest of these ye haue done it vnto me It is tedious and laboriouse vnto vs to receaue Christ in pore and neadye menne into oure countreye but I feare me he wyll requite vs not receaue vs into this heuenly kingdom We dispise him here in thys worlde I feare me he wil despise vs in heauē As he hī selfe doth saye I was a hungred and ye gaue me no meate I was a straunger and ye did not receaue me Inasmuche then as ye did it not to one of the leste of these ye did it not to me But I beseche GOD my good brethrē that he may remoue from vs the thynge that doth ensue and folowe for afterwardes he saythe Gette ye from me ye wycked dāned persones into that eternall euerlasting fire y◠whiche is prepared for sarā his angels Therfore my brethrē let vs not heare these things slightly or with our bodely ears onely but faithfully hering it let vs so teache it with word dede that other men maye vnderstande it accomplish the same Our Lorde Chryst Jesu grauntinge it the whiche liueth and reygneth with the father and the holy gost So be it ¶ Of confession and penaunce
eternal fire And therfore they y◠desire to be deliuered from this perpetual payne from that fire of purgatori shuld not cōmit these criminal and mortal sin̄es but if they haue already cōmitted thē let thē do frutefull penaūce nor cese to redeme those smal dayly synnes with good workes And with what works these smalesinnes may be redemed I desire fullye perfectlye to shew you As ofte as we vysyt the sicke and seke for those which ar in prison tide fast in bādes reuoke those that be at discord to vnitie concord As ofte as we obserue kepe the fasting dayes commaunded by the church washe the fete of straūgers come oftē together vntovigilles geue our charite and almes before our dores vnto the pore and forgeue our enemies as oftas they shall require aske forgeuenes With these workes other lyke vnto these those smal venyalsin̄es are dayly redemed but this only for capital mortal sin̄es doth not suffise but teres muste be addyd therevnto sorow cōtinual fastinge leberal large almes remouyng our self frō the communion of the churche cōtinuyng for a long tyme in heuines sorowe doynge open penaūce For it is iust that he which lost destroid hym selfe wyth the destruction losse of many shulde redeme hymselfe with the edyfication amendement of manye Nor fynallye it is not impossyble nor vnconueniēt nother that I perswade and counsell that we shuld so lament our dead soules as we bewayle and lament other mennes deade bodies For yf other my wife my son or my husband be departyd and deade menne fal downe vpon the earthe they teare and plucke themselfes by the heare they knocke thē selfes vppon the breste and contynue no smale tyme in mournynge penaunce we pyng We besech you brethrē to exhibite vnto your soules that they exhibite vnto other mēs bodies And cōsider this my brethrē how euill a thing it is to bewale that we cannot reuiue We lament the fleshe the whiche we cannot cal to life again but our deed soules we be wayle not that which by penaūce we maye reuoke to theyr olde state againe But that that is worse we do we bewaile the dede body which we loue but we sorow nor la mēt not our deade soules the which we loue not And ther fore let vs begin clene cōtrary to loue the lord more thē the seruaūt that is the creator maker of the body more then the body more the ladye thē that mayde that is more the soule made lyke vnto the image of god than the fleshe formyd and made of the slyme of the earth that when ourflesh at the later dai shal begin to putrify and be deuoured by wormes in the graue that soule by y◠handes of the aungels maye be lifted vp into Abrahams bosom that it at the day of iudgment receauyng the body by the vertue of the resurrection may merite to here wel good faithful seruaūt enter into thy masters ioy And that these things the whyche we haue spokē of before may adhere cleaue more surelye in your hartes that the apostolical lessō may be more fully vnderstāded I shal repete them vnto your charities Al saints good men that serue god faythfully do contend to geue them selues to rede or to prayer to perseuer in good works Nor they which bild not vpon the fūdatiō of christ capytal and mortal synnes nor yet venial that is timber hai and stoble but good workes that is gold syluer and pretyous stones shal passe thorowe the fyer of the whyche the apostie doth saye It shal be reueled shewed in fyre wtout any violatiō or hurt And althoughe that they whiche cōmit no mortal syn̄es are promyte redy to do venial sin̄s negligent to redeme them shall come to eternal lyfe because they beleuyd in chryste comitted no criminal syn̄es yet they must fyrst as I haue sayde by the iustice or mercy of god thrugh bytter tribulations be troubled scourgid or els through the mercye of God be delyuered by greate and manifold almes and specially when they mekely perdon and forgeue theyr enemies or els they shal be longe troublyd tormentid in that fyre wher of the apostle doth speke that so they may come wtout spot or wryncle to eternal lyfe But they truely whiche haue committed murder sacrilege adulterye or other lyke vnto these yf worthy penaunce as it is sayde do not helpe them shal notmerite to passe vnto lyfe by the fyre of purgatory but byeternal fire shall be caste hedlynge vnto death And therefore as oftē as ye shal here in the apostolical lesson yf any man bild vpon the fūdation of christ gold syluer precious stons vnderstande that of saintes perfect christē mē the which shal merite as it were purgyd pure gold to come to the eternal reward But they which bylde vpō the fūdatiō of christ timber hay stoble vnderstād that as it is often times sayde of good christians but yet negligente to purge those smale venial sin̄es the which yf they nether be purgid thrugh the diuine iustice with many tribulatiōs nor noman rede meth thē with liberal almes dedes the thing that the apostle doth say shal not be fulfylled in thē without gret doloure heuines yf any mās worke burne he shal suffer losse but he shal be safe him selfe neuer thelesse yet as it were thorow fyre Let no man yet as I haue sayd before deceue hym selfe that thys maye be done or vnderstanded of capital deadly sinnes yf thei remain vncuryd And therefore as I haue often sayde let vs labor with the ayde and helpe of god to escape the greater sinnes and continually redeme the lesse without the whyche we cannot be with the loue of our enemyes and large lyberall almes our lord Jesu christe graūting the same the which with the father the holy gost doth lyue and reygne god worlde withoute ende Amen Of chastitie and clene lyuyng Ser. xii CHastitye and clene liuynge my most dere brethrē doth holde and obtayne a glorious and an excellent place among other vertues for it is she alone that causeth the clene mynds of men to see god for the truth it self doth say Blessyd be the pure and clene of harte for they shal se god Althoughe he shulde say on the other syde They truly ar misers wretches whose harts are polutyd with carnal concupyscence for they are drownyd in eternal paines Chastite is a lyfe angely call ▪ chastitie wyth humylytye shal meryte and deserue the habytacyon of the holye Goste the whych the immundicitie and vnclennes of fylthye lustes doth expell scripture sayinge The holy spirite shal fly from the body subiecte vnto synne Oure members should be dedicate geuen vnto god and not to fornication Let man set the flames of eternal tormentes agaynste the desyres of hys fleshe Let a yong man vse chastitie that he
maye be worthy and meryte the wysedome of god For wher is vnclennes of body there is the habytation of the spyryt of that deuyl the whyche reioysethe most in the inquination and fylthynes of our fleshe All vnclennes doth dysplese god but those specyallye the which ar not natural ther holy write dothe monishe vs saieng Thou shalt not go after nor folow thi owne concupiceÌ„ces but turne the from thy own will Yf thou grauÌ„t thy soule her coÌ„cupisceÌ„ces lusts it shall make thyne enemies to reioyce and laughe the to scorne And Salomon yâ— most wisest of al other did speake forth like senteÌ„ces to beware of vnclenes of liuing saieng The lippes of an harlot ar a dropping honye combe her throt is softer theÌ„ oâ—le But at the last she is as bitter as worm wod as sharpe as a two edged sword her fete go downe vnto death her steps perse thorowe vnto hell Shee regardeth not the pathe of life so vnstedfast are her wayes that thou canste not knowe them Heare me therefore o my sonne and depart not froÌ„ the words of my mouth kepe thy way farre from her and come not nyghe the dores of her house Uerely SalomoÌ„ saeth not these thinges onely of the vnclennes of harlottes but also of all concupiscences and lustes of the fleshe But the reason of the mynd shuld forbyd the inuasions hastyenes of the flesh and bridle the wicked voluptuousnes there of Furthermore he that before dyd forbyd the cohabitacion and dwellyng with women doth say vnto yong meÌ„ maye a man take fyre in hys bosome and hys clothes not be burnte Or can one go vppon whote coles and his fete not be hurte euen so whosoeeuer goethe into hys neyghbours wife and toucheth her can not be vngyltye And in lyke maner the blyssed apostle doth monyshe vs saying It is good not to touch a woman as thoughe there were euen by and by peryl daunger in the touchynge of her Chaste purenes of yong men is fayre and louid of god and to al goodnes profitable who so hath spiritual or carnal children let him noryshe bringe them vppe to GOD in chastitie and not to the deuyl in fornicatioÌ„ What doth it profit a man to haue chyldren to nouryshe theÌ„ and to loue them yf he nouryshe them to eternal torments They that lyne in chastytye doo leade and haue vppon earth an angelical coÌ„uersation Chastite doth iowne a man to heuen and maketh hym a citezens with aungells he that hathe a laweful wyfe let hym lawfully vse her at times conuenlent that she mai after the minde of the Apostle geue her selfe to prayer and deserue to be blyssed of god with chyldren Let no manne saye he cannot refraine nor kepe him selfe from fornication God sayeth the apostle is faithful whyche shall not suffer you to be temptyd aboue youre strengthe but shall in the myddes of the temptatyon make awaye to escape out For such temptation is geueÌ„ to euery man whether it be in the desire of the flesh or in yâ— ambition of the world or in yâ— molestâ—ouâ—nes of ani other temptation as he may ouercome with laud or with shame be ouercommid Chastitie is very necessary for al men but most chesely for the ministers of Christes aulter whose life shuld be the eruditioÌ„ of other men a continual predication of saluation for semelye decent it is that oure Lorde should haue such mynysters that ar not corruptid with no coÌ„tagiusnes of the flesh but rather shuld glyster in contineÌ„cye of chastytye and shyne among the people in al honest examples vnto whom oure lord doth saye be ye holye for I youre lord god am holy for God is lyghte and in hym is no darkenes at all nor no fyl thynes can be associated vnto him And therfore my most dere brethren whether we be men or women preistes or lay men let vs after the apostles admonition clense oure selues from all fylthynes of the fleshe and spirite grow vp to the full holynes in the feare of god And let vs stodye to please hym that hathe called vs to his eternal glory to thintent we maye hapely reigne with him for euer our lorde Jesu Chryst graunting the same that lyueth and reyneth with the father and the holye Ghost Amen Of peace and vnitie Ser. xiii WE reade in the Gospell moste deare brethreÌ„ that whan our sa uioure and lorde shoulde drawe nyghe vnto his passyon and shewe vnto hys dyscyples hys departure oute of thys worlde vnto hys father amoÌ„g other wordes whyche he for the comemoration and remembraunce of hym selfe spake vnto hys welbe loued companye he chefelye commendyd vnto them as a specyall gift the goodnes of peace and vnitie sayinge My peace I geue vnto you my peace I leue wyth you as thoughe he shoulde saye In peace I haue lefte you in peace I shal fynde you He departynge woulde geue them that he retournyng agayne desyryd to fynde in them Thys inherytaunce he gaue vnto hys and promysed all the gyftes and rewardes of hys polycy tations and promyses in the conuersatyon of peace And therefore my brethren yf we wyll and intende to be chrystes heyres we muste be and contynue in his peace Christ as ye haue hearde hath geuen vs hys peace and hathe commaunded vs to be in concorde and of one mynde and hathe commaunded the bandes of dilection and charytye to be vncorrupte and inuyolable And in another place he dothe maruelously sette forth the ornaornamentes of this peace sayng blyssyd be the pesable for they shal be called the chyldren of god And yfhe yâ— whiche hath begoune now to be peasable doth begynne to be called the sonne of God he wyl not be said nor called the sonne of god that wil not embrace peace and vnitte he de nieth god to be hys father yâ— conteÌ„neth to be pesable then it beâ—ouethe the chyldren of GOD to be peasable meke of harte of wordes symple of one acord in affection and cleuing faithfulli together with the bondes of vnanimite but thys peace must be kept with and amonge good men and the kepers of gods coÌ„maundementes and not wyth and among the celerate and wycked the whyche in theyr synnes agre and haue peace among theÌ„ selues The peace of Christ doth profit vnto eternall saluation but a deuely she peace cometh to eternal perdition Peace oughte continuallye to be had wyth the good warry with vice for the euyl of wyckyd men oght to be hatid For meÌ„ theÌ„ selues notwtstaÌ„ding that they be euil yet they ar to be beloued because theiar gods creaturs The peace whych is in good meÌ„ doth claspe cople brethreÌ„ in concord neighbours in charitie Peace doth specially merite the spirite of god peace is the mother of dâ—lection and loue Peace is a signe of holynes where of our lord dothe saye by hys prophette Loue ye peace and veritie Peace is the helth of the
people the glorye of the preyste the myrthe and gladnes of the countrye and the feare of enemyes whether they be visyble or inuysyble Peace my brethren is to be kepte wyth al force and myght for continually he continueth in God that doth abâ—de and continu in holy peace and hathe fociete and felowshippe with the saints of god Yt is the pryestes parte and deuty in peace to monyshe and warne the people what they oughte to doo And it is the peoples dewtye in humilitie to heare that the preyst doth monyshe them The preist whatsoeuer is vnlawfull muste forbyd that it be not done and the people muste herken and beware they do it not and all prelates and lyke wyse al sub iectes must at all tymes and euerye where obserue and kepe the bonde of vnytye in faythe and dilectyoâ— For why without peace the prayer of the preiste is not receyued nor the oblation of the people Yf we wil then that god shall quyckely heare vs and that thankefully he may receaue our gyftes we must be conuersaunt and lyue in peace of the which the truth it selfe hath vouchsaued to in structe vs For he sayethe yf thou offreste thy gyfte at the altare and ther remembreste that thy brother hath oughte agaynst thee leaue there thyne offerynge before the aulter and goo thy waye fyrste and be reconcyled to to thy brother and theÌ„ come and offer thy gyfte Forasmuche then as god desireth our vnitie and concord our sauyour hym self doth shew it in the gospel speking thus vnto his father O holye father kepe theÌ„ in thine own name which thou hast geueÌ„ me that they may be one as we are And the Apostle exhorteth the faythfull sayeng I beseche you brethren that ye all speake one thing And agayne he sayeth let ther be no enui nor no dissention among you let all bitternes aÌ„ger indingnation roring blasphemi be put away from you withall malitiousnes And in a nother place he say eth For bearynge one a nother throughe loue and diligent to kepe the vnite of the spirite in the bond of peace beyng one body and one spirite euen as ye are called in one hope of your callyng Thys vnanimitie was in tymes past vnder and amoÌ„g the apostles Thus the new peple of our belife obseruing the commaundementes of god kepte theyr charitie the scripture dothe proue it saying All they that beleued were of one wyl and mynde And agayne they all contynued with one accord in pra er with the women and marye the mother of Jesu and with his brethren And therfore they prayed with effectuous prayers with hope obteyned whatsoeuer they demaunded of the mercy of god But vnanimitie is in vs so diminishyd that the libera litie of workes is clene brokeÌ„ In those daies they sold their howsys and laid vp their tre sures in heuyn and gaue the price of them to the apostles for to be dystrybutyd to the vse of the poore But now we geue nothynge of our patrymonye nor yet oure tythes And when god ddthe commaund vs to sell we bye rather and encreace Thys the vigur and force of our fay the in vs doth waxe drye thus the strength of the faythefull waxith feable And therefore our lorde consyderynge oure tyme dothe saye in the gospel whan the sonne of man shall come thynkste thou that he shal fynde faythe vpon the earth we see it done that he fore tolde Fayth is and consisteth in the feare of god in the lawe of iustice in bilectyon and in workes No man doth thinke vpon the feare of the thynges that be to come No man considereth the day and wrath of oure lorde nor the paynes that shall come vpon the vnfaithful nor the eternal tormentes apointed for mysbeleuers the whyche thynges our conscience wold feare yf it beleuyd them but because yt beleueth not it feareth not at al. But yf it beleuyd I wolde take hede and beware yf it woulde beware it shuld auoyd skape them let vs asmuche as we may styrre vp our selues wel beloued brethren brekyng the slepe of our olde slothfulnes watch to obserue fulfyl gods commaundemeÌ„ts And lette vs be suche as he hath commaunded vs to be saying Let your loynes be gyrte aboute and your lyghtes brennyng and ye youre selues lyke vnto menne that wayte for theyr mayster when he wyll returne from a weddynge that assone as he commeth and knocketh they maye open vnto hym happy are those seruauntes whyche our lorde when he cometh shalfynd watchyng we muste be redy therefore leste that when the daye of expedition shal come he find vs intricate and vuredye Let our lyght gyue lyghte and shyne in good workes that the light it selfe may bring vs from the obscuritie and darkenes of thys worlde to the lyght of eternal clerenes that we may haue the fruition of the eternall peace and perpetual felicitie with christ whiche is the auctor of the true peace and with his holy angels our Lorde Jesu Chryste grauntyng the same whiche with the father and the holy ghoste doth lyue and reigne worlde without ende Amen ¶ Of exchuynge and anoydyng of ebrietie and dronkennes Ser. xiiii ALthongh dere brethren I do beleue yâ— thorough yâ— mercy of GOD yâ— doo feare the vyce of drunkennes euen as ye do feare the de pe pytte of hell and that ye youre selues wyll not drinke intemperatly nor ouermuch nor compel no nother maÌ„ to drynk more than nedeth yet it can not be but that there be some neglygent persons whych wil not be sober But yet I pray yoâ— that do lyue soberly not to be miscontent nor yet to blame vs for nedes we must blame and accuse al suche drunkardes For notwythstandinge my welbeloued brethren that drunkennes be a greauous vyce and muche odious before God yet among manye it is throughout al the world so customably and commeÌ„ly vsed that they which wil not know gods commaundemeÌ„tes thinke and beleue it to be no synne Insomuch that at all theyr bankettes they doe laugh them to scorne that caÌ„ not drynke and quafe al out And thorowe an enuyous loue and amitie they are not ashamed to adiure inforce men to drinke more then suffiseth Truelye it were a lesse faute for hym that maketh a man drunken to wound him and to cut hys fleshe wyth a sword than to kyll and murder his soule with superflutie of drynke And forasmuch as oure bodyes are made of earth and that the earthe by longe and to much continuannce of raygne is made moyste and so resolued into myre and durte that it cannot be tylde nor so wen so in lyke wyse whan our fleshe is to muche moysted with drynke it cannot receaue spyrytuall culture nor tyllage nor bring forth the necessarye frutes of the soule And therefore as al men do desire sufficient raine for theyr feildes to execeyse tyllage withal and to reioice in the aboundaunce of fruitâ— and corne so in
drinke wyne mesurably thou shalte be sober ▪ Item wine at the beginning was creatyd in ioyefulnes not in drunkennes Wyne so berly receaued and taken is the pleasure both of bodye soule but wine vnmesurably vsed and taken is the setting forthe of drunkennes the offentyon and hurte of wyse men and the febleshynge of mans force strengthe But whan we motion and make mentiō of these thinges these bybbers drunkardes paraduentute are angerye with all and do murmur agaynste vs But althoughe there be whiche are moued and angrye wythall yet God wyllynge there be that here and receaue this good counsell that shal through gods mercye be deliuered from thys horible wycked synne of ebryetye Yet suche as be moued with vs speakynge agaynste theyr familiare frende drunkennes shall heare thys one thing of vs that whosoeuer he be that penitentlye doeth not be wayle his ebrietie but continueth therein vntyll he die without doubte he shal be lost for euer For y◠holy goste seyng this by the holye Apostle cannot lye Nether drunkardes shal inherite the king dome of God And therefore it were better for them to be angrye and moued with thēselues thē with vs and so beynge they shall throughe the grace of God soone delyuer themselues from the fylthye and dyrty cannell of drunkennes And therefore whyles they haue time let them thorowe the helpe and ayde of God aryse with all hast and besechyng GOD with their hole heartes saye thus wyth the Prophet Plucke me out of this dyrt that I stycke not fast in it And thus And that the tempeste of the water doe not drowne me nor the depenes swalowe me For whosoeuer that drunkennes the verye pytte of hell ▪ doth once receaue and embrace dothe soo chalenge them that without penaunce and good amendement do ensue and folowe it shall neuer suffer them to returne from the obscurite and darkenes thereof vnto the lyght of charitie sobernes But aboue all other thinges we must vnderstand know that it is not one daye alone that maketh drunkards but the dayly renuinge and multiplying of cuppes our moste enemies rather than our frēdes ▪ adiurynge compelling vs vnto the same but after they haue once put it in vse custome the heate of drunkennes doth so kyndle inuade them that it inforsyth thē to be alwayes thrystye But he that dothe desyre to be deliuered from this vice euen as he aproched came to the darkenes and vice therof throughe the encrecement of drinke so by the diminition of the same he may by litle litle returne to the light and vertue of sobernes For yf he shuld with drawe at once hys excesse of drinkīg he euē with heuines whan he is most feruently athrist woulde crye out saye that he had rather be deade thā to forsake his customable drinking and drōkennes nothing cōsidering that it were farre more tollerable that the body shuld die than that the soule through ebrietie and excesse of drinke should peryshe for euer And therefore to auoide the sufferaunce paine of such hete and to be deliuered from such tormētes as he suffereth let hym as I haue said daily diminish somwhat of that excesse superfluitye vntil he become to a reasonable wayes custome of drinkynge For he that wyl as I haue sayd diminyshe and debate this thinge shal be delyuered of hys drōkennes nor shall no more suffer suche intollerable payne Now good brethren I declaring and she wyng you these thynges doe quite vnburden my selfe before God And whosoeuer he be that is inclyned to the exces of drinke despiseth to heare me or that at hys table will adiure compell men to drinke he shall at the daye of iudgement geue a rekenyng bothe for hym selfe and them And because there be certeine preistes the which shuld prohibit and forbydde suche thynges that enforce and compel men to drinke more than nedeth let them from henceforth begyn to correct and to amend themselues and soo to chastē other that they whan they shal appeare before god suffer not for theyr owne drunkennes and other menns to but that through their owne amendement and the correction of other they may merit to come to the eternal euer lastyng reward And of this I do desire you aboue al thinges yea adiure you by the feareful day of iudgement that ye as ofte as ye do bankette one another auoyde and flye as poyson that haynous and fylthy custome by the which ye other willingly or against youre wylles are wonte to drinke by great mesure with out mesure For thys vnhappy custome doth yet continu and remain of the custome vsage of Paganes And who soeuer he be that consenteth that thys custom of drinking quafting other at his own table or at anye other mans be vsed lette hym not doubte but that he doth sacrifice to y◠deuyl By the which bibbing and quafting the soule of mā doth not onelye peryshe but also the body is gretelye and much feblished wyth al. But I hope that God of hys tender mercy shall voucesafe soo to inspire you with grace that this most shameful and lamē table vice shal so abhorre you that you shall neuer suffer it to be vsed more but that all suche thynges as shoulde be spente in such drunken superfluitie shal be spent and go to the releyfe and refreshynge of the pore our Lord Chryste Jesu graunting the same the which dothe lyue and reigne with the father and the holy gost for euermore Amen ¶ Of sorcery witchcrafte Ser. xv IT is not knowen vnto you good brethren that I haue oftentimes prayed you and with al fatherlye solicitude admonyshe you y◠in no maner of wise ye shulde obserue kepe these sacrylegious customes of paganes But yet as farforthe as I do heare my admonition hathe profited some of you but very slenderly lytle But yet if I should not shew you these thinges at y◠day of iudgmēte I shuld geue but a slender an heuye rekenyng bothe for my selfe you But I excuse cleare my selfe before God when that oftentimes I do admonysh warne you that ye shuld not seke vpō these diuiners calkers nor question with thē of any cause or of any dysease Ye shall medie with no inchaunters for whosoeuer doth that euyl loseth his christianitie becūmeth a pagane and without he succur aide him selfe with almose dedes with hard longe penaunce he shal be lost for euer In like maner looke that ye take no hede to witchcraft And whē ye be in your iourney regard not the syngynge and chatte rynge of byrdes nor presume not vpon theyr songes to de nunce or shewe any deuelishe inchauntment or sorcery Yt shal not obserue nor marke vpon what daye ye go forthe of youre house nor when yt shal returne home againe For as scrypture dothe saye God made al the dayes The first day is made the
auayle them that with these euylles doe that good is For it is true that that Apostle sayeth a lytle leuen so wreth the whole lompe of dowe And this Ye can not dryncke of the cuppe of God and of the cup of the deuyles ye canne not be pertakers of Gods table and of the table of deuylles And he sayth No man can serue two maysters Therfore if christen men doe loke thoroughe the grace of God to be saued they muste make no vowes to no trees nor praye to no fountaynes yf any man therefore haue in his feildes in his house or ny vnto his house trees alters or anye other vayne thynge where the poore wretched symple people are wonte to make theyr vowes and doth not hewe them downe and destroye them he is and shall be partaker of al such witchcraftes and sorcery as is and shal be committed there And what a thinge is thys that whan anye suche tree vnto yâ— which they were wonte and accustomed to do sacrifice do fall that no man dare gether it to make them fier wythal I pray you to behold mark the wretchednes and the folyshnes of man the which doyng honor to dede trees despise gods commaundemeÌ„ts They dare not burne that brauÌ„ches of trees yet throughe inchauntmentes they caste them selues hedlyng into hel fyer And therefore let hym which hetherto hath not don this euyll reioyce be gladde thanke god therefore striue to continue faithfully in good workes But let him that hetherto hath delyuered hym selfe vp to be entangled and taken with suche deuelyshe enorme fashions let hym I say do penauÌ„ce fly withal feare despyse those foresayde witchcraftes that god maye forgeue hym and for the glorye of hys name cause him to come to the euerlasting blesse of heauen And forasmuch as it is come to my knowledge that as yet there are some that which throughe symplycytye and ignoraunce or elles thoroughe glutteny the whiche thinge is mooste to be beleued feare not nor are not ashamed to eate of suche sacrilegius meates as are yet after the vse custom of Paganes offered vp bewitched I denunce and streightly coÌ„maund you before god hys aungels yâ— ye haunt nor com no more to no such diabolical dinners made in any temple or at any fountayne or tree And like wise yf any thing be sente you from thens feare it and as thoughe you saw the deuyll refuse it and so refuse it that ye suffer no maner of parte of such sacrilegius bankets to be exhibited or broughte into your houses that because of this sayinge of the Apostle ye cannot sayth he drynke of the cup of god and of the cuppe of deuylles ye can not be pertakers of gods table and of the table of Deuylles And because some are wont to saye or euer I eate therof I dooblesse me let no maÌ„ presume to do so For how doth he that eateth of suche sacrilegius and wicked meates blesse his mouth that put teth a sworde to hys owne hearte For as the bodye is slayne with the sworde soo is the soule slayne with such deuelyshe and wycked meates But we truste in the mercye and goodnes of God that he wyll vouchesafe so to inspire and inflame you to goodnes that the wickednes of the deuyl nether in other thinges nor yet in these sacrilegyus obseruations and sorceryes shal not come among you but that ye shall fasten and set all your hope in God nor neuer returne agayne to these wycked abhominations our lord Jesus Chryst whose empyre and honor is infinyte grauntynge the same So be it ¶ Of the true paymente of tythes Ser. xvi GOd my derely be loued brethreÌ„ being merciful vnto vs the time aprocheth draweth on to gather in our haruest And therfore with thaÌ„kes vnto god the hath geuen vs al let vs thinke vpon our offringes true payment of oure tythes For God which hath vouchsafed to geue vs all doth also vouchesafe to repeate and to aske vs tythes nor yâ— for hys owne gayne and vse but for our gayne and profit For he doth promyse vs by the Prophete sayeng Bryng in sayth he all your tythes into my barnes that there maye be meate in my house and proue me sayth the Lorde in these thynges whether I shal not open vnto you the caractes and the cloudes of the skye geue you frute aboundantlye See now I haue proued howe that tythes do profytte vs more then they do profite the Lorde O ye imprudente and vnwise people what euil thing doth God commaunde that he should not be worthy to be hearde he sayeth thus Thou shalte not delay to offer vp vnto me the tythes of thy barne and of thy wynepresse Yf it be sinne to be tar dius and slow in offering vp and paying thy tythes how great a trespasse is it to offer none at all He sayeth againe Honor and worshyp thy lord God with the frute gayne of thy true and iuste laboure Do sacrifice and offer vnto him of the first and chefest of al thine encrese that thy barnes may be replenished with corne and that thy winepresses may redounde and flowe ouer with wine Thou doste not geue that thing frely nor yet without gayne that sone after thou shalte receaue a gayne with great lucre Per adueÌ„ture thou dost demauÌ„d To whom shal that thing be profitable that God doth rereaue to restore agayne And againe thou dost aske me To whose profite it redoundeth that is geuen vnto the pore If thou beleue wel it is thine owne vtilitie and profite but yf thou wauer be in doubt thou hast lost it Tithes good brethreâ—ar the tribute of the indigente and poore people therfore geue the poore their tribute and the preistes their offeringes And if perchauÌ„ce thou haue no tythe corne as hath the husbandman then thy witte and thy haÌ„dy craft wherwith thou dost sustaine thy selfe is Gods and of that thing thou doest gayne get thy liuyng withall he doethe aske require tithes Geue him the tithes of thy wages and lucre which thou doeste gayne in warfare the tythes of thy merchaundise and of thy handy crafte For why it is a diuerse thinge that we geue and paye for the earthe than that we geue for the vse of our life Therfore o thou maÌ„ geue it because thou dost possesse it geue it because thou hast deserued to be borne for the Lord sayth thus Euerye man shall redeme his soule there shall be no sycknes nor no misaduenture among theÌ„ Thus thou hast in holye scripture Gods owne wrytinge wherwith he doth promise yâ— yâ— yf yâ— pay thy tythes thou shalte not onely haue aboundaÌ„ce of frute corne but also that helth of bodye Thy barnes sayeth he shal be full of corne thy wyne presses shall redounde with wine and there shal be no sickenes amonge you Seinge then that by the true paynge of tythes thou mayeste meryte both
newe moone the .xxx. daye at one a cloke xlix min. after noone faire 31 f Aldelme byshop 2 tau p * ¶ Aprill 1 g Theodore virgin 16 tau p 2 a Mary egiptian 1 ge 3 b Richarde byshop 16 mi 4 C ambrose bishop 2 can ✚ 5 d Martin and Mart 16 cer 6 e Sixtus pope 29 cer ☽ The first quarter the .vi. day at fyue a clocke afore noone temperate 7 f euphemie 13 le p 8 g 26 o p 9 a perpetuus byshop 9 bi r ✚ 10 b ¶ Sunne in â—auto 22 go 11 C s Guthalke 5 li 12 d simon martir 17 bra 13 e Julius pope 29 bra â The full moone the .xiii. day at vi a cloâ—â—â— min. after noone moiste 14 f tiburtie 11 scor 15 g Oswalde arche 23 pi ⊢ 16 a Isidori bishop 5 sa â— 17 b Anicete pope 17 git â— 18 C ¶ Easter day 28 ta â— 19 d victor bishop 10 ca â— 20 e alphege bishop 22 pri â— 21 f simeon bishop 5 aqua * ☾ The last quarter the .xxi. daye at .ix. at after noone faire 22 g sother 18 rius â— 23 a s Georgi martir 2 pi â— 24 b wilfride martir 15 sces â— 25 C ¶ Marke Euangelist 28 sces â— 26 d clete pope 12 ari â— 27 e anastasi pope 26 esâ— 28 f vital 11 tau â— â— The newe moone the .xxviii. day at .xi. aâ— xi min. after noone temperate 29 g s peter of mil 25 rus â— 30 a depos s erken 10 ge ◠¶ Maye 1 b Philip and Iacob 25 mi â— 2 C athanasi bishop 10 ca â— 3 d 25 cer â— 4 e 9 le â— 5 f Terme begin 23 â— â— The first quarter the .v. day at one a cloke after nooÌ„ne faire after moiste  〈◊〉 John port latin 6 vir p s  a John of beuerl 19 go s  b appering of s mich 2 li ✚  c Nicholas 14 bra *  d gordian Epsm 26 bra ✚  e Anthoni martir 8 sror *  f Sonne in Gemini 20 pi ✚  g seruacius con 2 sa â—Full moone the .xiii. day .x. a cloke two min. afore noone fayre a 14 git b boniface mar 26 ta ✚ 〈◊〉 qsid oâ—i mar 7 ca s 〈◊〉 trans s benardi 19 pri * s 〈◊〉 diosco mar 1 aqua p * 〈◊〉 Dunstanâ— bishop 13 ri ✚ ✚ p 〈◊〉 saint varnarde 26 us ✚ ✚ p 〈◊〉 Helene queneÌ„ 9 pis p â—ast quarter the .xxi. day at .xi. a cloke afore noone wynde  b augustini 23 ces ✚  C desiderii ¶ Rogation 6 ari ✚ s  d trans franc 20 es * s  e Urbani mar 5 tan * p  f augustini anglo 20 rus p  g bede ¶ â—scencion day 4 ge  a nicodeme mar 10 mi 〈◊〉 mooue the .xxviii. day at .v. a cloke xiii min. afore noone wynde a litel moist  b. corone mar 4 can ✚  c felix bishop 19 cer s * 19 d Ruffini et instrini 8 tau ☾ The last quarter the .xix. daye at .vii. a clock before noone fayre after a litle moyst 20 e Margaret virgin 23 rus 21 f Praxede virgin 7 gé 22 g Mary Magdalene 22 mi 23 a Appoline bishop 7 can ✚ ✚ 24 b ¶ Fast 22 cer ✚ ✚ 25 ¶ James apostle 6 le â— The new moone the .xxv. daye at .vii. a clock xxxii minutes after noone hot and windy 26 d S. Anne 20 le 27 e Seuen slepers 4 vir s * 28 f sampson bishop 18 go p 29 g 1 li ⊢ 30 a Abdon and sen 14 bra ⊣ ⊢ 31 b Germani 27 bra ✚ ¶ August 1 c Petri ad vincula 9 scor * 2 d Stephane pope 22 pi ☽ The first quarter the .ii. day at .iiii. of the clocke afore noone somewhat moyste 3 e Inuentio stephani 5 sa 4 f Justine priest 17 git ✚ 5 g 29 ca ✚ 6 a Trans of our lord 11 ca 〈◊〉 7 b Feast of Jesu 22 pri 〈◊〉 8 c ciriari socio 4 aqua ✚ 9 d ¶ Fast 17 ri ⊣ p * 10 e S. Laurence 29 us p â— full moone the .x. daye at .v. of the clocke 〈◊〉 before noone fayre  â—iburti martir 12 pi ⊢ p  â—aynct â—â—are 25 sces ✚ ✚  â—o and his â—e 8 ari ✚ s  ¶ Dol in vi◠¶ Fast 20 es ✚ s  Assuâ— Ma. 5 tau p *  Roche 19 rus p *  Octa. of sainct Lau. 3 ge 〈◊〉 quarter the .xvii. day at .xi. a cloke afore 〈◊〉 dry winde  â—agapte martir 17 mi  s magnus martir 2 can ✚ ✚ s  saint lewes bishop 17 cer ✚ ✚ s  barnarde 1 le p  octo assumpti mar 16 o p  fast 29 le p *  ¶ Baâ—â—â—olomew 13 vir p 〈◊〉 moone the .xxiiii. day at .v. a clocke .iiii. 〈◊〉 before noone faire wynde  Rudouici 26 go p s  souerine bishop 9 li ✚  Dogges dayes ende 22 bra ✚  augustini 5 scor ⊣  decola s John 17 pi ⊢  felicis â—audi 29 us ⊣  ◠paullnus 12 sa 〈◊〉 quarter the last day at viii a cloke after 〈◊〉 faire ¶ September  〈…〉 24 gic Mat 1â— Esay 33 〈◊〉 252 â–ª Luce 13 Mat. 28 〈◊〉 〈◊〉 â–ª Mat 〈◊〉 〈◊〉 〈◊〉 Leui 23 Exo 20 â–ª Mat. 7 1 Cori 9 Ser 215 â—oke 6 1 Corâ— 4 Jam 2 Psa 14 Exed 23 Eccl 20 Jam 5 Deu. 18 Tobi 4 Mat. 7 Seâ— â— 216 〈◊〉 Co 25 Ser 46. Exo 44. 3 Re 19. Mat. 4. Luke 21. Mat 5. Aom 12 â–ª Mat 25. Ser 62 Luke 2 Mat 10 Esay 58 â—â—ay 58 Mat 25 Esay 58 Ezec 18 Mat. 25 Ser 66 Jaâ—ab 5 Rom 50 Pro 28 1 Jo 1 Psal 31 Eccle 1â— 2 Cor 〈◊〉 1 Cor 11 Confession Math 4 Math 3 Eccle 5 Esay 1 2 Pet â—2 Eccle â—â— Mat 26. â—oan 11 〈◊〉 Ti 2. Ezec 33 Ser 30 〈◊〉 13 Heb 4 〈◊〉 Joa 1 Job 15 Psal 99 Eccle 5 Johel 2 Roma 6 Psal 126 Jac 5 Confession Roma 10 Ser 57 2 Cor 3 Ezec 33 Ezec 18 Roma 2 2 ReguÌ„ 11 12 Psal 6 Psa 101 3 ReguÌ„ 21 4 re 21 Luc 7 Mat 2◠〈…〉 Math 10 Daiu 4 Math 7. Esay 43 Eccle 3 Luc 19 Eccle 3 Ja 2 Math 2â— Ser 293 1 Cor 9 Ephe 5 Ezec 19 Math 7 Eâ—â—â— Heâ— 13 2 Cor 6 1 Cor 7 1 Cor 5 Psa 10 psa 13 52 Psa 3â— Math 25 2 Pe 2 Ser 47 1 Cor 3 Math 1â— 1 Cor 9 Ephe 5 1 Cor 3 Psal 89 1 Cor â—â— Math 25 Math 25 〈◊〉 Cor 3 Ser 24 â–ª Math 5 Sapie 1 Eccle 18 Prou 5 Proue 6 1 Cor 7 1 Cor 7 1 Cor 1â— Luce 19 1 〈◊〉 〈◊〉 Ser 166 Joan 14 〈◊〉 24. Math 5 zacha 8 Math 5 Joan 17 1 Cor 1 1 Cor 3 Ephe 4 Ephe 4. Acta 2 Acta 1 Luce 18 Luce 12 Math 5 Ser 23. 〈◊〉 31 Math 25 Gene 40 Exo 3â— Math 14 Eâ—cle 19 Pro 23 Ephe 5 Pro 21 Prou 31 Eccle 19 Eccle 31 1 Cor 6 Psal 6◠〈◊〉 〈◊〉 Ser 24â— Deut 18 Gene 1. 〈…〉 2 〈◊〉 Job 〈◊〉 Roma 8 Dete 13 â—ala 4 Job 1 Math 8 Job 1 1 Cor 5 1 Co 10 Math 6 〈◊〉 Co 10 Ser 219 Ca decima 16 quest 2 Mala 3 Exo 22 ca deci 16 que 1 Prou 〈◊〉 ca decâ—mâ— 16 que 1 Pro 3 〈◊〉 deciâ—a 16 que 1 M ala 3 Psal 77. Leâ—i 11 Psal 77 Psal 77 Psal 8 Note what 〈◊〉 is Gals 6 Joan 1 Esay 〈◊〉 〈◊〉 18 Psal 67 â–ª Apâ— 13 Math 26 Ihou 6 〈◊〉 22 Psa 144 1 Cor 11 1 Peter 2 〈◊〉 hebre 9. 10 Eccle 50 Luce 1. Canti 1. Actu 4. Math 1â— Psa 26 Psa 15 Exod 12 Psa 26 Psa 21 〈◊〉 Regâ— 3 Psa 84 Aulter Chalycâ— Patten Corpariâ— Aulter clothe Hoste Jacob 4 Ihon 6 Ihon 6 4 regâ—r 2 Ihon 6 1 Co 10 1 Cor 11 water the thyrd portion of the hoste Roma 6 Apo 12 Ihon 1â— Psal 10 Psal 17 1 Peter 3
¶ Certaine Sermons of sainte Augustines translated out of latyn into Englishe by Thomas Paynell Anno domini 1 5 5 7. The Table 1 WHy the â—estes of Saintes are celebrated and wyth what priueleges the SoÌ„day aboue al other is honoured 2 Of a christen namâ— what 〈◊〉 aught to do and â—â—seâ—ue that bereth a christen name 3 Of a christen name and that a christian shuâ—d oâ—ten tâ—nes â—hâ—â—ke why â—e is named a christen man and why â—e bereth the â—rosse of Christ in his foretheâ—â— 4 Of the mâ—sterit fâ—ute and â—aâ—er of â—asting in lent 5 Of fasting in lent and alâ—es â–ª dtdes 6 Of conâ—ession and penaunce 7 Of faurâ—enâ—er ronfession 8 Of Penaunce 9 Of afmose dedes 10 Of the chastitie that ougâ—â— and shulde be betwene man and wyfe 11 Of the fyer of purgâ—tory â–ª and howe it purgyth not mâ—rtall but heâ—â—ll synnâ—â— 12 Of chastite and clene 〈◊〉 13 Of peace and vnitie 14 Of archuinge and auoydinge of 〈◊〉 and dronkennes 15 Of sorteâ—ye and wytchâ—raâ—e 19 Of the true pâ—yuiâ—n â—of 〈◊〉 17 〈◊〉 suâ—â—â—nd of â—â—ynt â—ernaâ—â—e oâ— the sâ—pper of our â—oâ—he ¶ To the most vertuous Ladye and moste gratyous Quene Marie doughter vn to the most victorious most noble prince kinge Henry the .viii. kyng of England fraunce and Ireland Thomas Paynyll wysheth most prosperous helthe and felicitie ALthoughe our sauiour christe Ihesus doth affirme his yoke and coÌ„maunde meÌ„ts to be swete easye to be obserued borne yet how many most excellente Lady do at this present alow or admit yâ— saying ye howe many do admyt affirme yâ— contrary For say they not that it is for anye man or woman impossible to lyue chast to loue theyr enemyes to lyue soberlye or Christianlye O God how is Usury and Symony cloked how is intemperate lyuynge vsed and estemed Howe do men kepe the chastitie of Matrimonye How do men paye vnto God and his mynisters theyr tythes what charitable dedes what frutefull penaunce yea what murder adulterie and fornicacion what bybbynge and bancketynge clene contrary to Gods commaundements is there vsed For nowe to drynke sunder snoeuen is a vertue to kepe a concubyne is not muche blamed to seke vpon caulkers and diuiners is comenly vsed to be proud is accepted for clenlynes to be auaricious for prouldeÌ„ee to be crafty and deceytful for polycie to spende and waste for good felowshyp to skoffe and ieste for a poynt of ciuilitie to flatter is taken for intier loue and amitie O Lord shall these men come to thee euerlastynge be atitude shal they se the Kyng in his estate and maieste no verely Who then He that lyueth iustlye and speaketh thee trueth he that abhorreth to do iniuries couetously and remoueth awaye his handes frome gyftes he yâ— stoppeth his eares leaste he here the deceytefull oppressyon of the innocents bloude and that shutteth his eyes lest he se euyll this man shall inhabite places se the kynge in his gloryous estate Why do not men folowe the sayinges and wordes of the prophete Whye do they not ensue the doctrine of famous doctours and preachers There was neuer more sincere and trewe preachynge than is nowe of late nor the worde of God more spoken of then is in these our dayes But so muche preachynge so lytle folowynge so muche exhortacion to charite and so feable weake loue so much perswasion to souccoure and ayde the poore and so greate pouettie so much good counsel gyuen to ense we vertue so lytell apprehended vsed was neuer sene Why so For euery man as now yâ— worlde is fashioned be he neuer so rude and vnlearned wyll be his owne doctour his owne interpreter of scriprure and folow his owne sense and opinion his owne maner of liuing and pleasure cleane coÌ„trary to al wysdome reason and good learnyng The old auncient fathers and trewe interpreters of Gods holye worde the masters of vertuous and godly conuersacion are amonge many lytle or no thing regarded What were they say thei but men as we be Truth it is but yet farre more excellente both in learnynge and vertuous operations thaÌ„ we be blyssed martyrs holy confessours the chosen seruauntes and vessels of God the ensuers of his steps and statutes the reprouers of vyce men of moste perfecte life and the sincere preachers and expounders of the word of God For who is he liuing that as for an ensample in subtilite of wyt in profounde learnyng in clere declaration of scripture or in godly example that may becompared vnto S. Augustine Whose warkes are incomparable singuler in all kindes of good iearnynge and to reduce maÌ„ from vyce to vertue from the actiue to the contemplatyue lyfe moste excellent Oute of whose sermons to admonish and reuoke the people frome theyr dyssolute and vitious lyuinge and to put theym in remembraunce of theyr duetye and vnthankefulnes towardes god I haue selected and translated these certaine sermones the which in mine opinion and minde are most worthy and most necessarye to be knowen and had in memorye but to be folowed much more necessary Desyrynge your hyghnes thankfully to accepte this my rude translation Rude it is I coÌ„fesse and barbarous because I woulde be playne vnto the playne and simple people the which thing as I coniecture is not far amis nor yet gretly to be blamyd ¶ Why the feastes of saintes are celebrated with what priueleges the Sondaye aboue all other is honored 〈◊〉 Ser. YE muste vnderstand and knowe my dereli belouid brethren that for this cause our holye fathers appointed and commauÌ„ded all christen men vpon the solempe festes of Sayntes and specyallye vpon the Sonnedayes to be at reste and voyde from all earthly besynesses to thinteÌ„t they myght be the redier and more prompte to serue and honour God hauing no impedimeÌ„t or let to withdrawe them froÌ„ the same and that for that tyme they shoulde leue and auoide al earthly solicitude and care that that more easely they might inteÌ„d to do the wyl of god And therfore our Lorde saythe by his prophete be at rest and beholde for I am the lorde But they which are let tid with diuers cares and businesses do dyspyse thys sentence nor wyll not gyue them selues to godlye contemplacyon and I feare me that at domes day wheÌ„ they shall knocke at our Lordes dore and desyre it to be openyd vnto them he shal answere Uerely I saye vnto you I knowe you not anoid from me ye workers of Iniquitie And they that nowe neglecte to seke for god â–ª shall then be refusâ—d And therfore my brethren let it not be molestyus nor greue you vpon the sondayes and the natyuities of Saintes to honour God For the Apostyles and men Apostolicall dyd therefore apoynte the Sondaye to be religiouslye obseruyd because our redemer as vpon that daye dyd ryse from deathe to lyfe the whiche is therefore called the Sonday or the daye of our lorde that absteining as vpon
is duly celebratyd But yet it is not alway made vnto those by whom it is made Where vpon is that also in the canon That as many as shal receaue of thys partycypatyoÌ„ of yâ— alter the sacrameÌ„t of thy sonne may be replenyshed with al beueÌ„lye grace benediction For why al that receue the body of our lorde by thys pertytypation of the alter ar not spiritualy replenished with yâ— heuenly grace and benediction Wherof is this that we for that yâ— we do teÌ„porally may obtayne eternal ioye And also That we may obtaine the thinges with an inuisyble effect whych we perceiue to be receyued with vysible misteries And many other saiengs after this sorte maner This sacrameÌ„t therfore the which is reposyd eueÌ„ froÌ„ the beginning eternallye hyddeÌ„ from the deuyl reuelid vnto the prophets coÌ„mited to yoursolicitude is to be folowyd with dew thaÌ„kes O your holy and celestiall mistery O laudable desyre O noble spectakle O soleÌ„ne miraclc God which in al things is wuÌ„derful is shewed as coÌ„cerniÌ„g you more maruelous thaÌ„ hun self whilst that by you he workethe things of more marnel what shal I sai sore O ye preistes of God blesse ye the Lord doinge the thynges that maye plese god lest that be to your raine that is prouyded to the worthy receuer for helth and saluation I shall not call your gods preistes without a cause yf in the house of god ye do liue preistly For why that dignitie coÌ„meth not in thys name because he is a preist I say not of the name but of vertue of coÌ„uersation not of the office of meritte not of the word of holynes not of the mistery For scripture sayeth we that haue many prestes seke for preistly men many I saye in number not in merit in dissimulatioÌ„ not in fayth in forme not in vertue in corral coÌ„mixtion and not in spirytuall band in the coÌ„nuiction of the fleshe not in the vnitie of heart Theyr handes be wasshed but theyr workes be vnwasshed They come vnto the diuine sacrifices with blody conciences They eat without feare reuereÌ„ce the fleshe of the Babe the which sitteth in heuen as the fleshe is solde in the market They do not assist staÌ„d at the alter as prests but as butchers in that shaÌ„bles This degre certenly is a casual degre it is a iudicial degre thys anointid dignite is not clarifide but by merits by no bilife of maners exercyse of vertu by the instauÌ„ce of good works Therfore my derelye belouid dig vp your housold wals that is set your herts vpoÌ„ your wais go about asmuch ye may quickly to redeme the thinges wherin ye haue offeÌ„ded for the dai of our lord shal come euen lyke a thefe And as there is no thing more cer ten than death so ther is nothyng more vncerten thaÌ„ the houre of death vpon the whiche thynk ye as it is worthy to be thought vpon watch ye circumspecly to thynke vp on it The which thing shal be to the honor of god to the ioy of angells a sauer vnto life to your subiectes and to you a crowne of eternal life In the whych thyng Chryst mynystryng the helpe of his grace vouchsafe to here his anoiÌ„ted the which lyueth raygneth world without ende Amen ¶ Imprinted at LondoÌ„ in Poules Churchyarde at the sygne of the holy goost by John Cawoode Printer to the Kyng and Quenes maiesties ¶ A declaracion of the Almanacke ¶ The golden number xix ¶ The Cycle of the Sunne xxvi ¶ The Sonday letter ¶ Betwene Christmas and shrouetide ix wekes and two dayes ¶ Ashewednesday the thirde day of Marche ¶ Easter day the. xviii of Apriell ¶ The Ascention day the. xxvii of May. ¶ Whitsonday the. vi of June ¶ Good to take purgations all the daye in this sygne ✚ ¶ In the mornyng in this ⊣ ¶ In the euenynge in this ⊢ ¶ Good to let bloud all the day in this ✚ ¶ In the mornyng in this ⊣ ¶ At after none in this ⊢ ¶ Good to sowe in this signe S. ¶ To set plant and graffe in this P. ¶ The daies dauÌ„gerous to begin any thing * ¶ The newe moone in this signe ◠¶ The first quarter in this ☽ ¶ The full mone in this â ¶ The last quarter in this ☾ ¶ Ye shall finde in what day the sonne entreth in any of the. xii signes ¶ Also in what signe and in what degree the moone is euery day at noone ¶ Also when the Terme beginneth and endeth ¶ To confort the vertue naturall attractife Aries Leo Sagittarius ¶ To comfort the vertue natural retentise Taurus Uirgo Capricornus ¶ To confort the digestife Gemini Libra Aquarius To confort the expulsyue Cancer Scorpio Pieces ¶ Also the chaunge and disposition of the wether be marked vpon euery quarter of the mone ¶ In this yeare we shall haue no Eclipse of the Sunne nor of the Moone 18 g simion episcopi 〈…〉 19 a Sabini et Juli. maâ— 18 pt ✚ 20 b Mildrede virgin 0 sa ✚ 21 C Lx. x. martirs 13 git ☾ The last quarter the .xxi. day at .x. of the clocke afore noone colde rayne winde East 22 d Cathedra petri 25 ta 23 e Locus bisexti Fast 8 ca 24 f Mathee apo ¶ Terme en 20 priâ— * 25 g Inuen off Paule 2 aqua p * 26 a 15 ra ✚ ✚ â— 27 b augustine 28 us ✚ ✚ â— 28 C oswalde inar 11 Pis ✚ ✚ ◠¶ Marche 1 d Dauid bishop 25 ces â— â—Newe moone the first day at thre a clocke 〈◊〉 min. morninge colde winde somwhat thoist 2 e chad bishoppe Aâ—â— 3 f martine ¶ Ascewenisday es â—â— 4 g adriani mar e Tau â—â— 5 a focas eusebii â— rus 〈◊〉 6 b victer pope 6 Ge â— 7 C perpetue et soci 〈…〉 ☽ First quarter the seueÌ„th day at .x. â—clok after noone winde somwhat moiste 8 d depo felix 4 〈…〉 9 e agapite vir 8 cer ✚ ✚ 10 f ymber daye le p * 11 g ¶ Sonne in Aries 10 o p 12 a gregori pape 9 vic S 13 b theodore matr 13 go s â— 14 C leo bishop 25 go 15 d longine mar 〈…〉 â Full moone the .xv. day at .iii. a clok .xlii. in s afore noone raine change dry 16 e Hilary 20 bra 17 f patricii bishop 2 scor * 18 g Edw. kyng 14 pi 19 a Josephsponsus 26 us ✚ 20 b cutbert abbot 8 sa ✚ 21 C benedicti abba 20 git ✚ 22 d aphrodesii bishop 2 ta S * 23 e theodori priest 15 pri s ☾ The last quarter the .xxiii. day at thre a clock before noone faire after moiste 24 f agapite Fast 28 cor s 25 g ¶ Annun or our lady 10 aqua ✚ ✚ p 26 a Castor martir 23 ◠✚ ✚ p 27 b 6 pis ✚ ✚ p 28 C Dorothe virgin 20 ces ✚ ✚ 29 d Uictorine 4 art ✚ 30 e quirine 18 es â— The