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Ihesus clamabat (Qui habet aures audiendi audiat) Luc. viij. THyse wordes ben wryten in the gospell of this daye. And thus to be englysshed.
Ihesus Clamabat (Qui habet aures Audiendi audiat) Luke viij. These words been written in the gospel of this day. And thus to be englished.
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Ih̄u our sauyour made a proclamacōn with a hyghe & grete voyce to the people that came to here hym / sayenge.
Ih̄u our Saviour made a proclamaconn with a high & great voice to the people that Come to hear him / saying.
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Euery man whiche hath eeres of herynge may yf he be well dysposed here what is sayd vnto hym.
Every man which hath eeres of hearing may if he be well disposed Here what is said unto him.
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¶ Bede sayth that thyse wordes ben oft tyme repetyd both in the gospelles & in the appocalypsis /
¶ Bede say that these words been oft time repeated both in the gospels & in the appocalypsis /
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and hath in them grete mysterye of ye pleasure of god almyghty.
and hath in them great mystery of the pleasure of god almighty.
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¶ Saȳt Ierom in the chapytre vpon Iohn sheweth that all the sermons & prechynges that Cryste Ihesu made he sayd them (cū magno clamore) by the whiche he certyfyed the people that he preched vnto the grete zele & affeccyon that he had to the wele of ther soules /
¶ Saint Jerom in the chapytre upon John shows that all the Sermons & preachings that Christ Jesus made he said them (cū magno Noise) by the which he certyfyed the people that he preached unto the great zeal & affection that he had to the well of their Souls /
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& that they sholde be desyrous to here the worde of god /
& that they should be desirous to hear the word of god /
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by the whiche they sholde be delyuered fro all mortalyte and be made by it (filias dei per adopcionē) ¶ Fyue proclamacōns specyally made by Cryste Ih̄u.
by the which they should be Delivered from all mortality and be made by it (filias dei per adopcionē) ¶ Fyue proclamaconns specially made by Christ Ih̄u.
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I note in his holy gospelles / whiche ben of that auctoryte / that who so euer wol not here them & indeuour hym to kepe them /
I note in his holy gospels / which ben of that Authority / that who so ever will not Here them & endeavour him to keep them /
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shall neuer come to euerlastynge Ioye. Wherfore frendes geue better eere & take more hede to them.
shall never come to everlasting Joy. Wherefore Friends give better ere & take more heed to them.
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¶ The fyrst proclamacōn I note in the gospel of this daye where he called the people that came fro cytees / townes & borughes /
¶ The fyrst proclamaconn I note in the gospel of this day where he called the people that Come from cities / Towns & borughes /
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& shewed to them a parable of sede whiche was sowe in dyuerse places not conuenyent for the growynge therof / & perysshed /
& showed to them a parable of seed which was sow in diverse places not convenient for the growing thereof / & perished /
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but yt whiche was sowe in good tylth & erth / multeplyed & encresed meruayllously to the grete ryches of him that sewe it.
but that which was sow in good tylth & earth / multeplyed & increased marvelously to the great riches of him that sew it.
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Cryste Ihesu calleth this sede his worde by the whiche all thynge is made & multeplyed & hath theyr beynge as it is wryten. i. q. i. Inter catholicam.
Christ Jesus calls this seed his word by the which all thing is made & multeplyed & hath their being as it is written. i. q. i. Inter catholicam.
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Oīm rerū recreacio et oīm recreacio fuit in verbo. Psal. Verbo dm̄ celi firmati sūt. Et gene. i. Dixit et facta sunt. et. xxxiij. q. h. c. Quid ergo.
Oīm rerū recreacio et oīm recreacio fuit in verbo. Psalm Verbo dm̄ Celi firmati sūt. Et gene. i. Dixit et facta sunt. et. xxxiij. q. h. c. Quid ergo.
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¶ And ryght as sedes sowe bryngeth forth infenyte corne to the sustenaūce of man. Ryght so the worde of god sowen in mannes soule bryngeth forth infenyte vertues / as is noted. i. q. i. c. (Interrogo vos) ¶ Man is the perfeccyon of the hole werke of god.
¶ And right as sedes sow bringeth forth infenyte corn to the sustenance of man. Right so the word of god sown in Man's soul bringeth forth infenyte Virtues / as is noted. i. q. i. c. (Interrogo vos) ¶ Man is the perfection of the hold work of god.
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He made heuen & creatures celestyall Inuysyble to vs that be mortall creatures here in erth.
He made heaven & creatures celestial Invisible to us that be Mortal creatures Here in earth.
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And made man & other creatures here in erthe terrestryall / but the perfeccōn of his werke is the coniunccōn of the soule whiche is celestyall /
And made man & other creatures Here in earth terrestrial / but the perfecconn of his work is the coniuncconn of the soul which is celestial /
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to the body that is terrestryall / for the whiche body all thynge that is made here in erthe / as tree / fruyte / beestes /
to the body that is terrestrial / for the which body all thing that is made Here in earth / as tree / fruit / beasts /
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foule & fysshe and all other are create to fede & serue the body the body to serue the soule /
foul & Fish and all other Are create to fede & serve the body the body to serve the soul /
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and the soule oonly to serue almyghty god. And therfore it is wryten (de penitencijs dist. i. recreat { us }. Sicut aīa est vita corporis.
and the soul only to serve almighty god. And Therefore it is written (de penitencijs Dist. i. recreate { us }. Sicut aīa est vita corporis.
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ita deus est vita aīe) ¶ And ryght as almyghty god hath purueyed for mete to the sustenaunce of the body /
ita deus est vita aīe) ¶ And right as almighty god hath purveyed for meet to the sustenance of the body /
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in lyke wyse he hath ordeyned spyrytuall meete for the sustenaūce of the soule / whiche is his worde /
in like wise he hath ordained spiritual meet for the sustenance of the soul / which is his word /
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as he sayth Math. iiijo. (and wryten extra de officio. or. c. Inter cetera. Non ī solo pane viuit homo.
as he say Math. iiijo. (and written extra de Officio. or. c. Inter cetera. Non in solo pane viuit homo.
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sed in ōni verbo qd { pro } cedit de ore dei) ¶ By the vertue of his blessyd worde /
sed in ōni verbo quoth { Pro } cedit de over dei) ¶ By the virtue of his blessed word /
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he hath ordeyned yt the materyall brede whiche fedeth the body / shall be transformed in to his flesshe & blood /
he hath ordained that the material breed which feedeth the body / shall be transformed in to his Flesh & blood /
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and it to be most precyous mete to fede ye soule of man. Therfore Dauyd sayth in the psalme. Afferte dn̄o. Vox dm̄ in magnificencia. That is to be vnderstonde /
and it to be most precious meet to fede you soul of man. Therefore David say in the psalm. Afferte dn̄o. Vox dm̄ in magnificencia. That is to be understand /
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that the voys of the worde of our lorde hath ye vertue of magnyfycence /
that the voice of the word of our lord hath the virtue of magnificence /
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that is whan his seruaunt in due fourme accordyng to his lawe ordened & sayth the wordes vpon the materyall brede /
that is when his servant in due Form according to his law ordened & say the words upon the material breed /
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there is that magnyfycence in the wordes that incōtynenty / that whiche was materyall brede is conuerted in to his flesshe /
there is that magnificence in the words that Incontinence / that which was material breed is converted in to his Flesh /
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& the materyall wyne in to his blood.
& the material wine in to his blood.
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Whiche season the angelles in heuen in ye Immolacyon ben there present in mynystrynge & doynge sacrefyce to theyr maker /
Which season the Angels in heaven in you Immolation ben there present in mynystrynge & doing sacrifice to their maker /
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as it is wryten (de con. dist. ij. Quis fideliū) And of this ye sholde not gretly meruayle.
as it is written (de con. Dist. ij. Quis fideliū) And of this you should not greatly marvel.
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For a yonge mayden our lady saynt Mary whan she sayd thyse. v. wordes. Fiat michi scdm verbū tuū.
For a young maiden our lady saint Marry when she said these. v. words. Fiat Michi Scdm verbū tuū.
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God & man were knytte togyder in her wombe.
God & man were knit together in her womb.
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And so (verbū caro factū est) In lykewyse whan ye preest sayth thyse. v. wordes (hoc est em̄ corpus meū) there is togyder in that materyall hoste god & man /
And so (verbū Caro factū est) In likewise when you priest say these. v. words (hoc est em corpus meū) there is together in that material host god & man /
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the same whiche was born of our lady & hanged vpon the crosse / that rose from deth to lyf & ascended to heuen.
the same which was born of our lady & hanged upon the cross / that rose from death to life & ascended to heaven.
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And is & shalbe (iudex viuo { rum } et mortuo { rum }) And all faythfull crysten men whiche in true lyf & fayth ben fed with it (viuūt ī eternū) And so it is (viaticū) to strength mannes soule to come (ad montē oreb) to the presence of the trynyte De { us } fecit ex bonitate celū & terrā.
And is & shall (Judge viuo { rum } et mortuo { rum }) And all faithful christian men which in true life & faith been fed with it (Vivunt in eternum) And so it is (viaticum) to strength Man's soul to come (ad montē oreb) to the presence of the trinity De { us } fecit ex bonitate celū & terrā.
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ex { con } passione redemit gen { us } hūanū. ex { per } missione misit in terrā spm̄ scm̄.
ex { con } passion Redeemeth gen { us } hūanū. ex { per } mission misit in terrā spm̄ scm̄.
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et ex sua sūma caritate quotidie pascit nos ei { us } cor { per } e & sanguīe vt essem { us } caro de carne eius et os de ossi { bus }) So frendes who so hereth this proclamacōn thus made by the sone of god /
et ex sua sūma caritate quotidie pascit nos ei { us } cor { per } e & sanguīe vt essem { us } Caro de Carnem eius et os de Osse { bus }) So Friends who so heareth this proclamaconn thus made by the soon of god /
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and called to ete of this blessyd meete & wyll not / he shall neuer come to heuen.
and called to eat of this blessed meet & will not / he shall never come to heaven.
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The seconde proclamacōn that Cryst made is wryten (Ioh̄. vijo. &. xxxiij. q. h.
The seconde proclamaconn that Cryst made is written (Ioh̄. vijo. &. xxxiij. q. h.
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tūc saluabit { ur }) where he sayd (Si qis sitit venit ad me & bibet) who so euer lyste drynke lete hym come & drynke of my drynke /
tūc saluabit { ur }) where he said (Si qis sitit venit ad me & bibet) who so ever list drink lete him come & drink of my drink /
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& he shal neuer after be thursty. For ryght as he called them before to ete of his brede /
& he shall never After be thirsty. For right as he called them before to eat of his breed /
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ryght so now he calleth theym to drynke of his drynke.
right so now he calls them to drink of his drink.
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This drynke frendes is the blessyd blood & water yt was lete out of Crystis syde whan he hanged on the crosse / clene blood of our redempcōn /
This drink Friends is the blessed blood & water that was lete out of Christ side when he hanged on the cross / clean blood of our redempconn /
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& clere water of our regeneracōn. And not (flegma) as the heretyke sayth / as is declared (de Sū. tri. et fi. catho.
& clear water of our regeneraconn. And not (flegma) as the heretic say / as is declared (the Sum. Tri. et Fi. Catho.
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in clc.) And of this blood & water yt passed out of Crystys syde all the sacramentes of the chirche /
in clc.) And of this blood & water that passed out of Christ side all the Sacraments of the Church /
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in whom all our saluacōn & helth lyeth in / hath theyr effect / as is noted (in. c. cū Martha.
in whom all our saluaconn & health lies in / hath their Effect / as is noted (in. c. cū Martha.
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extra de ce missa { rum }) And ryght as water wassheth and clenieth al fylth /
extra de ce missa { rum }) And right as water Washeth and clenieth all filth /
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ryght so ye sacrament of Bapteme wassheth mānes soule fro al maner sȳne oryginal mortal & venyal /
right so you sacrament of Baptism Washeth Man's soul from all manner sin Original Mortal & venial /
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& is called (Ianua sacramēto { rum }) And this sacrament hath his effecte by the worde of god /
& is called (Gate sacramento { rum }) And this sacrament hath his Effect by the word of god /
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as Dauyd sayth in the psalme (Afferte. Vox dm̄ su { per } aquas.
as David say in the psalm (Afferte. Vox dm̄ sum { per } Aquas.
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de { us } maiestat { is } intonuit dn̄s su { per } aquas multas) & ryght as whan Cryst was baptyzed /
de { us } maiestat { is } intonuit dnns sum { per } Aquas multas) & right as when Cryst was baptized /
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the fad { er } shewed his pleasure (in voce) ye sone (in carne nrā) & the holy ghost (in spē colūbe) And all ye angelles were there present at ye reuerence of the Instytucōn of that sacrament.
the fad { er } showed his pleasure (in voce) you soon (in Carnem nrā) & the holy ghost (in spen columbe) And all you Angels were there present At you Reverence of the Instytuconn of that sacrament.
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Ryght soo at this season at the baptysyng of euery crysten creature / is ye holy trynyte present with angelles.
Right so At this season At the baptysyng of every christian creature / is the holy trinity present with Angels.
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And there is infused in ye soule of yt crysten creature (tres virtutes theologice Fides. spes.
And there is infused in you soul of that christian creature (tres Virtues Theologically Fides. spes.
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et caritas) As is noted in the sayd (clementine de Sū. tri. et fi.
et caritas) As is noted in the said (clementine the Sum. Tri. et Fi.
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catho) So frendes who so euer may be baptyzed in water & wyll not / he shall not come in heuen.
Catho) So Friends who so ever may be baptized in water & will not / he shall not come in heaven.
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The thyrde proclamacyon made by our sauyour Cryste Ih̄us is wryten (Ioh. xio. et. xiij. q. ij. c. Qui diuina. et de pe. dist. vi. c. io.) Whan he reysed Lazar from deth to lyf cryenge wt a grete voys (Lazare veni foras) And incontynent at the cōmaundement of his worde /
The Third proclamation made by our Saviour Christ Ih̄us is written (John xio. et. xiij. q. ij. c. Qui Divine. et de pe. Dist. vi. c. io.) When he raised Lazar from death to life crying with a great voice (Lazarus veni foras) And incontinent At the Commandment of his word /
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the soule that was (in limbo) resorted to the body & gaue it lyfe.
the soul that was (in limbo) resorted to the body & gave it life.
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Cryst sayeng to his dyscyples (Soluite eū & sinite abite) Euery man beynge in dedely synne frendes is deed in the syght of god.
Cryst saying to his Disciples (Solve eū & Finite abite) Every man being in deadly sin Friends is deed in the sight of god.
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And as Ancelme sayth amonge all-the people of the worlde is none more odyous / than a traytour to the kyng /
And as Ancelme say among all-the people of the world is none more odious / than a traitor to the King /
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& all the people feereth to deale with hym. And in lyke wyse he that is in dedely synne /
& all the people feereth to deal with him. And in like wise he that is in deadly sin /
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is odyous to all creatures for his Ingratytude & dysobeysaunce to almyghty god / as is noted. xxiij. q. iij. Sex. Yet lete no man dyspeyre /
is odious to all creatures for his Ingratitude & dysobeysaunce to almighty god / as is noted. xxiij. q. iij. Sex. Yet lete no man dyspeyre /
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yf he woll come at the callynge of Cryste And yf he be in neuer so grete synne & wretchednes His worde is of that effecte & hath grace & vertue whiche taketh awaye all synne /
if he will come At the calling of Christ And if he be in never so great sin & wretchedness His word is of that Effect & hath grace & virtue which Takes away all sin /
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& breketh the yates of helle & all the power therof. And therof Dauyd sayth in the psalme aboue reherced.
& breaketh the yates of hell & all the power thereof. And thereof David say in the psalm above rehearsed.
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Vox dm̄ confringent { is } cedros. Thyse wordes ben the wordes of our lorde /
Vox dm̄ confringent { is } cedros. These words ben the words of our lord /
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whan the preest sayth those wordes (Ego absoluo te a peccat { is } tuis) The hyghe trees of cedre pryde / enuye / Ire / couetyse / with all other capytall synnes / are destroyed /
when the priest say those words (Ego absoluo te a peccat { is } tuis) The high trees of cedre pride / envy / Ire / covetise / with all other capytall Sins / Are destroyed /
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& neuer shall appere to hurte hym whiche is confessyd of theym. This proclamacyon frendes is of that necessyte /
& never shall appear to hurt him which is confessed of them. This proclamation Friends is of that necessity /
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that who so euer may be confessyd to a preest (in forma eccl̄ie) and wyll not /
that who so ever may be confessed to a priest (in forma ecclie) and will not /
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he shall neuer come to heuen.
he shall never come to heaven.
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¶ The fourth proclamacōn Cryste made whan he hanged vpon the crosse & made his prayer to his fad { er } for al synners yt wolde byleue yt he was god & man / whan he sayd thyse wordes.
¶ The fourth proclamaconn Christ made when he hanged upon the cross & made his prayer to his fad { er } for all Sinners that would believe that he was god & man / when he said these words.
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Dimitte eis qr nesciūt quid faciūt. Luce. xxiijo. et. xxv. q. v. S. io.
Dimity eis qr nesciunt quid fanciunt. Luce. xxiijo. et. xxv. q. v. S. io.
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And this sygnefyeth (sacramentū extreme vnctōis) by whiche all venyall synnes are taken awaye /
And this signifieth (sacramentū extreme vnctonis) by which all venial Sins Are taken away /
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whiche sholde be the Impedymentes for entrynge in to euerlastynge glory. This sacrament hath his effecte of the worde of almyghty god /
which should be the Impediments for entering in to everlasting glory. This sacrament hath his Effect of the word of almighty god /
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as Dauyd reherceth in ye sayd psalme. Vox dm̄ p̄parant { is } ceruos. For ryght as a harte desyreth for his helpe ye water /
as David rehearseth in you said psalm. Vox dm̄ pmparant { is } ceruos. For right as a heart desireth for his help you water /
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ryght so mānes soule hauynge this sacrament desyreth pryncypally heuen.
right so Man's soul having this sacrament desireth principally heaven.
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This sacrament is deprecatori & stondeth in prayer ryght as Cryst prayed vpon ye crosse So in mynystracōn of this sacrament ye preest anelynge dyuerse partes of mannes body besecheth almyghty god /
This sacrament is deprecatori & standeth in prayer right as Cryst prayed upon you cross So in mynystraconn of this sacrament you priest annealing diverse parts of Man's body Beseecheth almighty god /
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that what soo euer this creature hath offended in his hert / by his eyen / his eeres / his hondes & fete /
that what so ever this creature hath offended in his heart / by his eyes / his eeres / his hounds & feet /
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or ony other parte by the whiche he hath dyspleased hym / to forgeue hym (vt extra de sacra. vnctōe. c. vnico) And so who so wol not receyue this sacrament & may /
or only other part by the which he hath displeased him / to forgive him (vt extra de sacra. vnctone. c. Unique) And so who so will not receive this sacrament & may /
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shall not come to ye glory of heuen.
shall not come to you glory of heaven.
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The fyfth proclamacōn shall be made by cōmaūdement of Cryst Ihesu whiche is (rex et pontifex) at the daye of dome / as is redde Math. xxvo.
The fyfth proclamaconn shall be made by Commandment of Cryst Jesus which is (rex et pontifex) At the day of dome / as is red Math. xxvo.
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Media nocte clamor fact { us } ē) at whiche voys & crye all mankynde /
Media nocte clamor fact { us } ē) At which voice & cry all mankind /
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aswell (fideles as infideles) shal ryse wt the same bodyes whiche they haue here now / and they shall be incorruptyble.
aswell (fideles as infideles) shall rise with the same bodies which they have Here now / and they shall be Incorruptible.
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And all faythfull crysten men whiche hath kept Crystys proclamacyons shall receyue euerlastynge Ioye by the sentence of Cryste Ihesu (pontificis) to whom oonly ye pronuncyacōn of the Iugement is geuen Sayeng Venite bn̄dicti patris mei { per } cipite regnū qd paratū est vobis ab origīe mūdi. de pe. dist. iij. c. ad huc instant in gl̄o.
And all faithful christian men which hath kept Christ Proclamations shall receive everlasting Joy by the sentence of Christ Jesus (Pontiff) to whom only you pronuncyaconn of the Judgement is given Saying Venite bn̄dicti patris mei { per } cipite regnū quoth paratū est vobis ab origine mūdi. de pe. Dist. iij. c. ad huc instant in glow.
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And so to receyue euerlastynge Ioye / & to be confermed in the same. This proclamacōn & sentence representeth the sacrament of Confyrmacōn.
And so to receive everlasting Joy / & to be confirmed in the same. This proclamaconn & sentence Representeth the sacrament of Confyrmaconn.
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whiche muste oonly be done by a bysshop as is wryten (i. c. vnic. de sacra.
which must only be done by a bishop as is written (i. c. Unic. de sacra.
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vncc) And in that (dant { ur } grā et robur vt de cō. dist. ij. oēs) ¶ And though it be so yt a man baptysed deye are he be confermed / he shal haue euerlastynge Ioye /
vncc) And in that (daunt { ur } gran et robur vt de cō. Dist. ij. oens) ¶ And though it be so that a man baptised day Are he be confirmed / he shall have everlasting Joy /
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but not so plenarye as he sholde haue yf he were confermed. ¶ It is ordeyned by the chirche / that a childe confermed /
but not so plenary as he should have if he were confirmed. ¶ It is ordained by the Church / that a child confirmed /
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by the space of thre dayes shal bere a shred or bende aboute the necke / in token he is become a seruaūt of thre persones & one god / the fader / the sone / & the holy ghoost.
by the Molle of Three days shall bear a shred or bend about the neck / in token he is become a servant of Three Persons & one god / the fader / the soon / & the holy ghost.
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And therfore Dauyd spekynge of this sacrament / calleth it the sacrament of grete vertue & grace for the stable confyrmacyon therof sayenge. Vox dm̄ in virtute.
And Therefore David speaking of this sacrament / calls it the sacrament of great virtue & grace for the stable confirmation thereof saying. Vox dm̄ in virtute.
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¶ And who so euer may receyue this sacrament & woll not / he shall neuer entre the kyngdom of heuē.
¶ And who so ever may receive this sacrament & will not / he shall never enter the Kingdom of heaven.
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¶ Ther ben other two sacramentes instytute by Cryste Ih̄u / whiche ben put in mannes wyll to receyue them or naye.
¶ There ben other two Sacraments institute by Christ Ih̄u / which ben put in Man's will to receive them or nay.
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And they taken byndeth the takers to obserue theym vnd { er } the payne of theyr dampnacōn.
And they taken bindeth the takers to observe them Und { er } the pain of their dampnaconn.
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Whiche ben the sacrament of matrymony & ordre.
Which ben the sacrament of matrimony & ordre.
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Of the sacrament of matrymony speketh Dauyd in ye fore reherced psalme sayenge Vox dm̄ int̄cedent { is } flāmā ignis.
Of the sacrament of matrimony Speaketh David in you before rehearsed psalm saying Vox dm̄ int̄cedent { is } flammam ignis.
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The flame of cucupyscence of the flesshe in fornycacyon whiche is dedely synne.
The flame of cucupyscence of the Flesh in fornycacyon which is deadly sin.
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By this sacrament of matrymony yt mortalyte of synne is torned in to venyal in dyuerse cases (vt. xxvi. dist. deinde. &. xxxij. q. ij. Sicut.
By this sacrament of matrimony that mortality of sin is turned in to venial in diverse cases (vt. xxvi. Dist. Deinde. &. xxxij. q. ij. Sicut.
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Et qd ip̄e de { us } ē cust { is } & defensor mat̄mo. xxxij q. iiij. nemo ī fi.
Et quoth ipe de { us } ē cust { is } & defensor mat̄mo. xxxij q. iiij. nemo in Fi.
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¶ And ye sacrament of ordre is ye seconde whiche is put in mānes eleccyon /
¶ And you sacrament of ordre is the seconde which is put in Man's election /
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in the whiche (imprimit { ur } caracter indebilis & dat { ur } special grā) And he ordred specyally to be mynystre of al other sacramentes.
in the which (imprimit { ur } character indebilis & that { ur } special gran) And he ordered specially to be minister of all other Sacraments.
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¶ Of this ordre & power therof speketh Dauyd in ye aboue sayd psalme sayeng. Vox dm̄ { con } mouentis desertū.
¶ Of this ordre & power thereof Speaketh David in you above said psalm saying. Vox dm̄ { con } mouentis desertū.
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Whiche deserte this worlde is called.
Which desert this world is called.
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And his offyce is mankynde lyuynge in it to informe & meue with his good example of lyuynge & holy doctryne (increpando. arguendo. exhortando.
And his office is mankind living in it to inform & move with his good Exampl of living & holy Doctrine (Rebuking. arguendo. exhortando.
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et { con } minando) And they ben ordred to loue god pryncypally as is noted. h. q. iij. Qui ep̄s.
et { con } minando) And they ben ordered to love god principally as is noted. h. q. iij. Qui epns.
fw-la { fw-mi } fw-la) cc pns32 zz vvn pc-acp vvi n1 av-j a-acp vbz vvn. wd. sy. crd. np1 vvz.
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¶ I haue shewed vnto you thyse fyue proclamacyons / whiche must be kept vnd { er } payne of your dampnacyon.
¶ I have showed unto you these fyue Proclamations / which must be kept Und { er } pain of your damnation.
¶ pns11 vhb vvn p-acp pn22 d crd n2 / r-crq vmb vbi vvn fw-ge { fw-ge } n1 pp-f po22 n1.
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Wherfore I saye to you with Cryste. Qui habet aures audiendi audiat) yt is to saye.
Wherefore I say to you with Christ. Qui habet aures Audiendi audiat) that is to say.
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Ye yt here the worde of god / here it deuoutly & prynte it in your soules perfytly /
the that Here the word of god / Here it devoutly & print it in your Souls perfectly /
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& execute it acordynge to ye same. ¶ God almyghty frendes neuer lefte man without remedy for the saluacōn of his soule /
& execute it according to you same. ¶ God almighty Friends never left man without remedy for the saluaconn of his soul /
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as in the olde Testament was circūcysyon & sacrefyce of beestes & other after the fourme thenne geuen /
as in the old Testament was circumcysyon & sacrifice of beasts & other After the Form then given /
c-acp p-acp dt j n1 vbds n1 cc n1 pp-f n2 cc j-jn p-acp dt n1 av vvn /
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whiche were expyacōns for synne for yt season /
which were expyaconns for sin for that season /
r-crq vbdr n2 p-acp n1 p-acp pn31 n1 /
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but they had no vertu to open heuen yates & brynge man in ¶ And there whan he ascended (cor { per } alr) he lefte in his chirche the. vij. sacramentes in the remembraūce of his passyon and to haue theyr vertue of de same /
but they had no virtue to open heaven yates & bring man in ¶ And there when he ascended (cor { per } alr) he left in his Church the. vij. Sacraments in the remembrance of his passion and to have their virtue of the same /
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as is wryten in the chapytre (cū martha de ce missa { rum }) ¶ He left also his moder here behynde hȳ whiche lyued dyuerse yeres after hym to instructe ye Appostles & Euangelystes of his incarnacōn & his blessyd lyfe & cōmaūdementes /
as is written in the chapytre (cū martha de ce missa { rum }) ¶ He left also his mother Here behind high which lived diverse Years After him to instruct you Apostles & Evangelists of his incarnaconn & his blessed life & Commandments /
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& therfore she is called (mater eccl̄ie).
& Therefore she is called (mater ecclie).
cc av pns31 vbz vvn (fw-la n1).
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¶ And as ye grete doctour Albertus sayth vpon the gospell (Missus est angelus gabriel) that our lady receyued all the sacramentes of the chirche excepte preesthode / for thre causes.
¶ And as you great Doctor Albert say upon the gospel (Missus est angelus gabriel) that our lady received all the Sacraments of the Church except priesthood / for Three Causes.
¶ cc c-acp pn22 j n1 np1 vvz p-acp dt n1 (np1 fw-fr fw-fr n1) cst po12 n1 vvd d dt n2 pp-f dt n1 c-acp n1 / c-acp crd n2.
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The fyrst was ({ pro } pter hūiliacionē) where yt our fyrst moder Eue was condempned for her pryde /
The fyrst was ({ Pro } Pter hūiliacionē) where that our fyrst mother Eue was condemned for her pride /
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she in her lyf shewed al mekenes & wolde be amonge wȳmen as one of them.
she in her life showed all meekness & would be among women as one of them.
pns31 p-acp po31 n1 vvd d n1 cc vmd vbi p-acp n2 p-acp crd pp-f pno32.
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And so wolde be after the lawe purefyed though she neded it not /
And so would be After the law purified though she needed it not /
cc av vmd vbi p-acp dt n1 vvn cs pns31 vvd pn31 xx /
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but be as one of thē a moder lyke as her sone Cryste Ih̄u wolde be circumcysed as a childe as Saynt Bernarde sayth.
but be as one of them a mother like as her soon Christ Ih̄u would be circumcised as a child as Saint Bernard say.
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¶ The seconde cause was ({ pro } pt { er } instruccōem alio { rum }) that by her ensample euery man & woman sholde receyue theyr sacrament { is } /
¶ The seconde cause was ({ Pro } pt { er } instruccōem Alio { rum }) that by her ensample every man & woman should receive their sacrament { is } /
¶ dt ord n1 vbds ({ fw-la } vvd { fw-ge } fw-la fw-it { uh }) cst p-acp po31 n1 d n1 cc n1 vmd vvi po32 n1 { vbz } /
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wtout whiche they myght not be saued. For why /
without which they might not be saved. For why /
p-acp r-crq pns32 vmd xx vbi vvn. p-acp q-crq /
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her sone had sayd as is wryten (Math̄ vltīo) geuynge his appostles in cōmaūdement Eūtes docete oēs gētes baptisantes ī noīe prīs & fi. et ss.
her soon had said as is written (Math̄ vltīo) giving his Apostles in Commandment Euntes docete oens gētes baptisantes in noine prīs & Fi. et ss.
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docentes eos seruare q̄cū { que } mandaui vobis.
docentes eos seruare q̄cū { que } mandaui vobis.
fw-la fw-la fw-la fw-la { fw-fr } fw-la fw-la.
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¶ The thyrde cause ({ pro } pter su { per } errogacionē) as is wryten Apocalipsis vltīo.
¶ The Third cause ({ Pro } Pter sum { per } errogacionē) as is written Apocalypse vltīo.
¶ dt ord n1 ({ fw-la } jc n1 { fw-la } fw-la) c-acp vbz vvn n1 fw-la.
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Qui iust { us } est. iusti ficet { ur } adhuc.
Qui just { us } est. Justi ficet { ur } Adhoc.
np1 j { pno12 } fw-la. fw-la fw-la { zz } fw-fr.
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¶ And though it be so yt she was (ab inicio sanctificata ex vtero matris. et plena grā.
¶ And though it be so that she was (ab inicio sanctificata ex vtero matris. et plena gran.
¶ cc cs pn31 vbb av pn31 pns31 vbds (fw-la fw-la n1 fw-la fw-la fw-la. fw-la fw-la zf.
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et magis repleta in { con } cepcōe filij sui) And though she neded not to receyue the sacramēt { is } for purgacōn of synne /
et magis Repleta in { con } cepcome filij sui) And though she needed not to receive the sacrament { is } for purgaconn of sin /
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yet she receyued them (vt cresceret { per } effectū sacramēto { rum }) ¶ She wolde be baptyzed as her sone was & so receyue (carectarē baptismalem) And be nombred amonge crysten people / & dystyncte from the Iewes.
yet she received them (vt cresceret { per } effectū sacramēto { rum }) ¶ She would be baptized as her soon was & so receive (carectaren baptismalem) And be numbered among christian people / & dystyncte from the Iewes.
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¶ She was confessyd to the Euangelyst of no synne / but geuynge laude & praysynge to almyghty god /
¶ She was confessed to the Evangelist of no sin / but giving laud & praising to almighty god /
¶ pns31 vbds vvn p-acp dt n1 pp-f dx n1 / cc-acp vvg n1 cc vvg p-acp j-jn n1 /
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that it pleas• … hym to make her his moder beynge his creature.
that it pleas• … him to make her his mother being his creature.
cst pn31 n1 … pno31 pc-acp vvi pno31 po31 n1 vbg po31 n1.
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¶ Also she receyued of the sayd saynt Ioh̄n whiche sayd masse before her and mynystred to her the same body / whiche was born of her.
¶ Also she received of the said saint Ioh̄n which said mass before her and ministered to her the same body / which was born of her.
¶ av pns31 vvd pp-f dt j-vvn n1 np1 r-crq vvd n1 p-acp pno31 cc vvn p-acp pno31 dt d n1 / r-crq vbds vvn pp-f pno31.
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Ioyned to the godhede in remembraūce of his passyon / & to her grete consolacyon in his absence.
Joined to the godhead in remembrance of his passion / & to her great consolation in his absence.
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And so al other sacramentes except preesthode as is aboue sayd she receyued /
And so all other Sacraments except priesthood as is above said she received /
cc av d j-jn n2 p-acp n1 c-acp vbz p-acp vvd pns31 vvd /
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whiche is to the stablysshement & confyrmacōn of the sacramentes of the chirche and the veryte & truthe of the same /
which is to the stablishment & confyrmaconn of the Sacraments of the Church and the verity & truth of the same /
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& to the confusyon of all Heretykes.
& to the confusion of all Heretics.
cc p-acp dt n1 pp-f d n2.
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And therfore we synge in the chirche Gaude maria v { er } go cūctas hereses tu sola interemisti.
And Therefore we sing in the Church Rejoice maria v { er } go cūctas heresies tu sola interemisti.
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This is noted by Antonyne (in quarta { per } te titlo. xvo. c. xvio.) ¶ Ye knowe ryght wel brethern that credence is not to be geuen to no proclamacōn but to yt /
This is noted by Antonyne (in Quarta { per } te titlo. xvo. c. xvio.) ¶ You know right well brother that credence is not to be given to no proclamaconn but to that /
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whiche cometh by the kynges hyghe cōmaundement & vnder his seale / & the more honourable persone that bryngeth & proclameth it /
which comes by the Kings high Commandment & under his seal / & the more honourable person that bringeth & proclaimeth it /
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the more credence ought to be geuen to it. Proclamacōns ben made in dyuerse places of ye cytees & londe /
the more credence ought to be given to it. Proclamaconns ben made in diverse places of you cities & land /
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to the entent they sholde be well vnderstonde / & noo man after to alledge Ignoraunce therof.
to the intent they should be well understand / & no man After to allege Ignorance thereof.
pc-acp dt n1 pns32 vmd vbi av vvb / cc uh-dx n1 c-acp pc-acp vvi n1 av.
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To ye transgressours & brekers therof somtyme the penalyte is treason / somtyme deth / inprysonement & losse of theyr goodes as the lawe assygneth in that behalf /
To you transgressors & breakers thereof sometime the penalyte is treason / sometime death / inprysonement & loss of their goods as the law assygneth in that behalf /
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noted (extra de constit. c. fīali) ¶ Thyse proclamacyons frendes ought to be accepte aboue all other /
noted (extra de Constitut. c. fīali) ¶ These Proclamations Friends ought to be accept above all other /
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for they come from the kyng of all kynges almyghty god / as is red apocalipsis (xixo. et de const. iiij. c. { pro } prie. et de re. iudic. c. ij. in.
for they come from the King of all Kings almighty god / as is read Apocalypse (xixo. et de constant. iiij. c. { Pro } prie. et de re. Judaic. c. ij. in.
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cle) ¶ This gloryous godheed stondeth in thre persones / the fader / the sone / & the holy ghost (Pater est de { us }.
cle) ¶ This glorious godhead standeth in Three Persons / the fader / the soon / & the holy ghost (Pater est de { us }.
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fili { us } ē deus. spiritus scūs ē deus) Also of one essence nature & power /
fili { us } ē deus. spiritus scuns ē deus) Also of one essence nature & power /
fw-la { pno12 } fw-fr fw-mi. fw-la n2 fw-fr fw-la) av pp-f crd n1 n1 cc n1 /
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and who so euer dyspleaseth one /
and who so ever dyspleaseth one /
cc r-crq av av vvz pi /
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dyspleaseth all (qr tres illi vnū sūt) & no man may resyste hym (in celo ne { que } in t { er } ra. Ioh̄. xvijo. et in c. cū martha de ce missa { rum } extra de { con } se. dist. ij. c. ī xp̄o xxxv. q. x. c. io.) ¶ And that his proclamacōn sholde be more of auctoryte to be accept /
dyspleaseth all (qr tres illi vnū sūt) & not man may resist him (in celo ne { que } in tO { er } ra. Ioh̄. xvijo. et in c. cū martha de ce missa { rum } extra de { con } se. Dist. ij. c. in xp̄o xxxv. q. x. c. io.) ¶ And that his proclamaconn should be more of Authority to be accept /
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the fad { er } of heuen sent his oonly begoten sone ye seconde persone of the trynyte to make thyse proclamacōns /
the fad { er } of heaven sent his only begotten soon the seconde person of the trinity to make these proclamaconns /
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& mantylde ye godheed in our nature & becam man in euery condycōn as we are except synne.
& mantylde you godhead in our nature & becam man in every condyconn as we Are except sin.
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And with a plenarye commyssyon geuen to hym all power in heuen & in erthe / as is noted (Math̄ vltīo. et Io. ij. De plenitudine eius oēs nos accepimus grām. de cō. dist. ī. s. io. et dist. ij. c. Saxtā. et de pe. dist. ī. c. libent { er }. et de pur.
And with a plenary commyssyon given to him all power in heaven & in earth / as is noted (Math̄ vltīo. et Io. ij. De Plenitude eius oens nos accepimus grām. de cō. Dist. in. s. io. et Dist. ij. c. Saxtā. et de pe. Dist. in. c. libent { er }. et de pur.
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post { per } tū. c. vnico) ¶ And the seconde persone of the trynyte of a congruence was sente on this message to be the sone of man /
post { per } tū. c. Unique) ¶ And the seconde person of the trinity of a congruence was sent on this message to be the soon of man /
vvb { fw-la } fw-la. sy. n1) ¶ cc dt ord n1 pp-f dt n1 pp-f dt n1 vbds vvn p-acp d n1 pc-acp vbi dt av pp-f n1 /
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ryght as he was in the trynyte the sone of the fader / as is noted / by the mayster of the Sentence.
right as he was in the trinity the soon of the fader / as is noted / by the master of the Sentence.
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His natyuyte was proclamed by angelles at Bedleem the nyghte of his byrthe / as is red (Luc. ijo.
His Nativity was proclaimed by Angels At Bedleem the night of his birth / as is read (Luke ijo.
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Ecce em̄ euangeliso vobis gaudiū magnū. qd exit ōni populo. et de con. dist. i. nocte) And that more credence sholde be geuen /
Ecce em euangeliso vobis gaudiū magnū. quoth exit ōni populo. et de con. Dist. i. nocte) And that more credence should be given /
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yt god had taken our nature / an hoste of angelles appyred & songe Gloria in excelsis deo.
that god had taken our nature / an host of Angels appyred & song Gloria in Excelsis God.
pn31 n1 vhd vvn po12 n1 / dt n1 pp-f n2 vvn cc n1 fw-la p-acp fw-la fw-la.
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et in t { er } ra pax hoi { bus } bone voluntatis) And sayd to the shepeherdes that they sholde goo to Bedlem /
et in tO { er } ra pax hoi { bus } bone voluntatis) And said to the shepherds that they should goo to Bedlam /
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and there they sholde (inuenire infantē iacentē in presepe et inuolutū pānis) So frendes ryght as a man hauynge his garmentes vpon hym /
and there they should (invenire infantē iacentē in presepe et inuolutū pānis) So Friends right as a man having his garments upon him /
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ye may not se his propre naked body.
you may not see his proper naked body.
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Ryght so Cryste heynge here in erthe mortal (quo ad humanitatē) his godhede was not seen /
Right so Christ being Here in earth Mortal (quo ad humanitatē) his godhead was not seen /
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but the humanyte was the Instrument & garment therof (Quia deū nemo vidit vn { quam }) as is wryten Ioh̄. ijo. et in. c. Moyses. viij. q. i. in glo) ¶ The fad { er } also preued /
but the humanity was the Instrument & garment thereof (Quia deū nemo vidit vn { quam }) as is written Ioh̄. ijo. et in. c. Moses. viij. q. i. in glow) ¶ The fad { er } also proved /
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that he was his one geten sone / & that he had cōmyssyon in heuen / in erth / & vpon all creatures / as is wryten Math̄. xvijo. et. ij. q. vij. Item obicit { ur }) And as it proued in his transfyguracyon /
that he was his one geten soon / & that he had commyssyon in heaven / in earth / & upon all creatures / as is written Math̄. xvijo. et. ij. q. vij. Item obicit { ur }) And as it proved in his transfyguracyon /
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for out of helle he called Moyses / & out of paradyse ye prophete Hely / & the fader appyred (in voce) sayenge.
for out of hell he called Moses / & out of paradise you Prophet Hely / & thee fader appyred (in voce) saying.
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Hic est fili { us } me { us } dilect { us }. in quo michi bn̄ { con } placui. ip̄m audite. xciij. dist. legim { us }. et de con. dist. iij. c. fi) & so our maker & fader almyghty god wol & cōmaūdeth / yt we shal here hym / accept hym /
Hic est fili { us } me { us } dilect { us }. in quo Michi bn { con } placui. ip̄m audite. xciij. Dist. legim { us }. et de con. Dist. iij. c. Fi) & so our maker & fader almighty god will & commandeth / that we shall hear him / accept him /
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take hȳ for his one geten sone /
take high for his one geten soon /
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& by hȳ & his worde we shal be restored to our Inherytaunce whiche man is excluded for the preuarycacōn of our fore fad { er } Adam /
& by high & his word we shall be restored to our Inheritance which man is excluded for the preuarycaconn of our before fad { er } Adam /
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whiche was commaunded by the seconde persone of the trynyte that he sholde not ete (de ligno sciencie boni et mali) and brake his worde & cōmaūdement.
which was commanded by the seconde person of the trinity that he should not eat (de ligno sciencie boni et mali) and brake his word & Commandment.
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Ryght so now by the cōmaūdement of the sayd seconde persone god & man / by his worde and proclamacōn shal be saued & restored to theyr olde Inherytaūce /
Right so now by the Commandment of the said seconde person god & man / by his word and proclamaconn shall be saved & restored to their old Inheritance /
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who so woll byleue in hym & obserue his worde as is wryten Ioh̄. iiijo. Qui credit in eū nō iudicat { ur }. qui autē nō credit. iam iudicatus est. de pe. dist. iiij. c. Ante. et. c. in domo.
who so will believe in him & observe his word as is written Ioh̄. iiijo. Qui credit in eū nō iudicat { ur }. qui autē nō credit. iam iudicatus est. de pe. Dist. iiij. c. Ante. et. c. in domo.
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Et oīs qi credit in eū nō { per } eat. sed habebit vitā eternā vt. xxiij. q. iiij. Sex his oī { bus }.
Et oins qi credit in eū nō { per } eat. sed habebit vitā eternā vt. xxiij. q. iiij. Sex his oin { bus }.
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¶ Whan this noble messenger the sone of god & man accordynge to his faders cōmaūdement had made his holy proclamacōns /
¶ When this noble Messenger the soon of god & man according to his faders Commandment had made his holy proclamaconns /
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the Iewes axed of hym by what auctoryte he toke vpon hym so to make newe lawes & proclamacōns /
the Iewes axed of him by what Authority he took upon him so to make new laws & proclamaconns /
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and what he was & from whens he came. And he answered sayenge as is wryten Ioh̄. vio. Ego sū alpha et o. principiū et finis. de celo descendi. nō vt faciā voluntatē meā.
and what he was & from whence he Come. And he answered saying as is written Ioh̄. vio. Ego sū alpha et o. principiū et finis. de celo descendi. nō vt faciā voluntatē meā.
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sed ei { us } qui me misit. de pe. dist. iiij. c. Si ex bono.
sed ei { us } qui me misit. de pe. Dist. iiij. c. Si ex Bono.
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And yt I am sone of the fader in heuen and he in me & I in hym.
And that I am soon of the fader in heaven and he in me & I in him.
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And yt I haue suffycyent power to saue ye worlde & shall deme it I shall preue by your lawes & scryptures / wytnesse suffycyent & dede.
And that I have sufficient power to save you world & shall deem it I shall prove by your laws & Scriptures / witness sufficient & deed.
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Moyses whiche is your (leg { is } lator) to whom ye geue credence & must in the scrypture whiche he wrote vnto you /
Moses which is your (leg { is } lator) to whom you give credence & must in the scripture which he wrote unto you /
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whan I had spoken with hym in the mount /
when I had spoken with him in the mount /
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& gaue hym ye lawe (in tabulis saxeis) He wrote vpon me whan he sayd ({ pro } phetā suscitabo eis de medio fratrū suo { rum } silem tut.
& gave him the law (in Tables saxeis) He wrote upon me when he said ({ Pro } phetā suscitabo eis de medio fratrū Sue { rum } silem tut.
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et ponā verba mea in ore ei { us }.
et ponā verba mea in over ei { us }.
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loquet { ur } { que } oīa ad eos q̄ p̄cipero illi ¶ And of me /
loquet { ur } { que } oīa ad eos q p̄cipero illi ¶ And of me /
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my power & cunnynge he prophecyed In lyke wyse ye sent to Iohn Baptyst your preest { is } & leuites /
my power & cunning he prophesied In like wise you sent to John Baptist your priest { is } & Levites /
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whom ye had in grete veneracyon for his vertue & holynes.
whom you had in great veneration for his virtue & holiness.
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And was in yt season (lucerna lucens) And he certefyed you what I was.
And was in that season (Lucerne Lucens) And he certefyed you what I was.
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I nede no testymonyall of man / for I haue testymonye of my fader in heuen yt he is in me / & I in hym.
I need no testymonyall of man / for I have testimony of my fader in heaven that he is in me / & I in him.
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And ye vnderstonde yt none may forgeue synne but almyghty god. And that I am god & man /
And you understand that none may forgive sin but almighty god. And that I am god & man /
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& haue power of body & soule it is redde (Math̄. ix. et de pe. dist. iij. ss.
& have power of body & soul it is red (Math̄. ix. et de pe. Dist. iij. ss.
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{ pro } ducto { rum }. et de pe. dist. i. ss.
{ Pro } ducto { rum }. et de pe. Dist. i. ss.
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deni { que }) that the Iewes brought a man before me whiche had the Palsey in euery parte of his body.
Deni { que }) that the Iewes brought a man before me which had the Palsy in every part of his body.
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I seeyng theyr deuocyon & fayth sayd to the seke man (Confide fili remittūtur tibi peccata tua) The Scribes & Pharysees beyng present whan I forgaue hȳ his sȳnes /
I seeing their devotion & faith said to the seek man (Confide fili remittūtur tibi Peccata tua) The Scribes & Pharisees being present when I forgave high his Sins /
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thought that I toke vpon me that whiche was the offyce of god & not man /
Thought that I took upon me that which was the office of god & not man /
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& sayd (Hic blasphemat) I vnderstondynge ther frowarde hertes sayd vnto them. Whether it is lesse dyffyculte to forgeue synne /
& said (Hic blasphemat) I understanding there forward herts said unto them. Whither it is less dyffyculte to forgive sin /
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or to byd this man lyenge shakynge here in his bedde to ryse & go.
or to bid this man lying shaking Here in his Bed to rise & go.
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And that ye shal se that I god & man haue power in erthe to forgeue synne.
And that you shall see that I god & man have power in earth to forgive sin.
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I saye to the ryse & beere thy bed with the and goo home to thy house.
I say to the rise & beer thy Bed with thee and goo home to thy house.
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This man was heelyd in euery parte of his body Incontynenty & without ony tracte of tyme /
This man was healed in every part of his body Incontinence & without only tract of time /
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whiche passyd all naturall power of man / & dyde as Cryste cōmaūded hym. The water knewe that he was god whan he walked on it / as Math. xiiij. &. xxij. dist. c. Si qid. The erth knewe hym /
which passed all natural power of man / & died as Christ commanded him. The water knew that he was god when he walked on it / as Math. xiiij. &. xxij. Dist. c. Si Qid. The earth knew him /
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whan he hanged on ye crosse (terre mot { us } fact { us } ē. Math. xxviij) The sonne / mone /
when he hanged on you cross (terre mot { us } fact { us } ē. Math. xxviij) The son / moan /
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& sterres with other elementes knewe hȳ (in passioē) & in detestacōn of the Iewes cruelte withdrewe theyr lyght (et tenebre facte sūt) Math. xxvijo. And all creatures knewe hȳ /
& Stars with other elements knew high (in passioen) & in detestaconn of the Iewes cruelty withdrew their Light (et tenebre fact sūt) Math. xxvijo. And all creatures knew high /
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& in maner sanctifyed hȳ except ye Iewes. And many bodyes whiche were buryed many yeres tofore /
& in manner sanctified high except you Iewes. And many bodies which were buried many Years tofore /
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rose fro deth to lyf in ye tyme of his resurreccōn / & apperyd to moche people /
rose from death to life in you time of his resurrecconn / & appeared to much people /
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& certefyed theym yt he was god & man. ¶ And as it is wryten by a deuout doctour /
& certefyed them that he was god & man. ¶ And as it is written by a devout Doctor /
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yt the prynces of the Iewes whiche had put Cryst vnto deth / herde tell yt suche bodyes were rysen & so certefyed /
that the Princes of the Iewes which had put Cryst unto death / herd tell that such bodies were risen & so certefyed /
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sent dyuerse men of substaūce to se & speke with them / & to knowe ye truthe / & so was done /
sent diverse men of substance to see & speak with them / & to know you truth / & so was done /
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by the whiche many of them were conuerted.
by the which many of them were converted.
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And soo frendes it is proued euydently yt Cryst hath power in heuen & erth & is (iudex viuo { rum } & mortuo { rum }) Wherfore it is expedyent to take hede of his lawes & proclamacōns.
And so Friends it is proved evidently that Cryst hath power in heaven & earth & is (Judge viuo { rum } & mortuo { rum }) Wherefore it is expedient to take heed of his laws & proclamaconns.
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And therfore I saye to you the wordes of my tyme. Qui h aures audiendi audiat.
And Therefore I say to you the words of my time. Qui h aures Audiendi audiat.
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¶ I shewed you before yt proclamacyons be made in dyuerse places of cytees of the londe /
¶ I showed you before that Proclamations be made in diverse places of cities of the land /
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to thentent that no man sholde pretende ignoraūce. Ignoraūce frendes is very peryllous / for it is the moder of all errowyse / as is wryten. xxxviij. dist. ignorācia.
to thentent that no man should pretend ignorance. Ignorance Friends is very perilous / for it is the mother of all errowyse / as is written. xxxviij. Dist. ignorācia.
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And though it be so yt certen persones be excused for certen causes in the lawe posytyue /
And though it be so that certain Persons be excused for certain Causes in the law posytyue /
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yet in the lawe of nature & the lawe of god /
yet in the law of nature & the law of god /
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they be not excused hauȳge ther wyttes & be of lawfull age (vt in p̄dcō. c. qi ea eadē dist.
they be not excused having there wits & be of lawful age (vt in p̄dcō. c. qi ea Same Dist.
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Et turpe ē ignorare ius circa qd qis versat { ur }. ff. de origīe iuris. l. ij. ss. si ius. et. xxxvij. dist.
Et Turpe ē ignorare Just circa quoth qis versat { ur }. ff. de origine iuris. l. ij. ss. si Just. et. xxxvij. Dist.
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qi de mensa) There is noo thynge more Inconuenyent than a man to be ignoraūt in yt lawe whiche he is dayly conuersaūt with / as is wryten. xxviij. dist.
qi de mensa) There is no thing more Inconvenient than a man to be ignorant in that law which he is daily conversant with / as is written. xxviij. Dist.
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Si in laic { is } ītollerabil vir insciēcia. { que } to mag { is } ī cleric { is }. nec excusacōe digna ē. nec venia.
Si in laic { is } intollerabil vir insciēcia. { que } to mag { is } in cleric { is }. nec excusacome Digna ē. nec Venia.
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Therfor it is wryten in the sayd chapytre (ignorācia. xxxviij. dist) yt all preestes are boūde to vnderstonde (sacras scripturas & canones) & to vse them in ther prechynge & in ther good examples /
Therefore it is written in the said chapytre (ignorācia. xxxviij. Dist) that all Priests Are bound to understand (sacras scripturas & Canonas) & to use them in their preaching & in their good Examples /
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or elles they shall haue the punysshement yt god speketh of by his { pro } phete / sayenge (Tu scienciā repulisti. & ego repellā te.
or Else they shall have the punishment that god Speaketh of by his { Pro } phete / saying (Tu scienciā repulisti. & ego repellā te.
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ne sacerdocio fūgar { is } m) ¶ There be thre specyall ignoraūces to my purpose at this tyme (vt in. c. turbata. ī. q. iiij. Ignorācia supina. crassa.
ne sacerdocio fūgar { is } m) ¶ There be Three special ignorances to my purpose At this time (vt in. c. turbatam. in. q. iiij. Ignorācia Supine. Crassa.
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et affectata) Supina & crassa is that thynge yt is openly done & proued / & yet ther be some yt wol not vnderstonde it /
et Affectata) Supine & Crassa is that thing that is openly done & proved / & yet there be Some that will not understand it /
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as the Iewes dyde of Cryst whose comynge / & he was god & man / was preued by prophecye / by myracles by angels / & also by other wayes /
as the Iewes died of Cryst whose coming / & he was god & man / was proved by prophecy / by Miracles by Angels / & also by other ways /
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as I haue shewed to you before. And yet they perseuered in ther obstynacy / & wolde not knowe hym of malyce. Et ignorancia affectata is yt /
as I have showed to you before. And yet they persevered in their obstynacy / & would not know him of malice. Et ignorancia Affectata is that /
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whan a man may be lerned to vnderstonde & wyl not endeuour hym to haue it /
when a man may be learned to understand & will not endeavour him to have it /
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but refuseth in maner to haue knowlege of it /
but Refuseth in manner to have knowledge of it /
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and they be ye persones yt Dauyd spake of in the sawter Nolūt ītelligere vt bn̄ agerēt) they woll not vndstonde to do well.
and they be the Persons that David spoke of in the sawter Nolunt ītelligere vt bn agerent) they will not vndstonde to do well.
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¶ Saynt Poul spekyng of thyse thre ignoraūces sayth (ignorans ignorabit { ur }) & as it foloweth in ye same distynccōn.
¶ Saint Poul speaking of these Three ignorances say (ignorans ignorabit { ur }) & as it Followeth in you same distyncconn.
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He yt wol not knowe god here in erth & folowe his cōmaūdementes / god wol not know & hȳ at daye of dome /
He that will not know god Here in earth & follow his Commandments / god will not know & high At day of dome /
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but saye to hȳ as it is wryt (Math̄. xxv. et. i. q. i. c. { pro } phetauit.
but say to high as it is writ (Math̄. xxv. et. i. q. i. c. { Pro } phetauit.
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Amē dico vobis nescio vos) Cryst sayd to ye Iewes whan they wolde not byleue in his wordes / nor his myracles /
Amen dico vobis nescio vos) Cryst said to you Iewes when they would not believe in his words / nor his Miracles /
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nor byleue in hȳ (Moriemini ī pccis v̄ris) I haue shewed you both by my prechers / prophet { is } /
nor believe in high (Die in pccis v̄ris) I have showed you both by my Preachers / Prophet { is } /
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& also come my self to teche you / & so ye can laye none excuse. Ryght soo frendes many a noble sermon is sayd in this place in ye yere /
& also come my self to teach you / & so you can say none excuse. Right so Friends many a noble sermon is said in this place in you year /
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& in lyke wyse in maner thrugh ye realme & the lawes of god shewed you /
& in like wise in manner through you realm & the laws of god showed you /
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& how ye shal plese hȳ in leuyng your synnes of pryde / couetyse / symony / vsury / aduoutry & fornycacōn & all other mortall synnes.
& how you shall please high in leuyng your Sins of pride / covetise / simony / Usury / aduoutry & fornycaconn & all other Mortal Sins.
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And as men saye there was neuer more pryde / couetyse / vsury ne other capytall synnes vsed than be now a dayes /
And as men say there was never more pride / covetise / Usury ne other capytall Sins used than be now a days /
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for al the noble prechynge yt is there made. And truly brethern I am sure yt in no maner reame in crystendom /
for all the noble preaching that is there made. And truly brother I am sure that in no manner ream in crystendom /
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be so many noble clerkes of Curates in all maner facultees & vertues also as be in this reame of Englonde.
be so many noble Clerks of Curates in all manner facultees & Virtues also as be in this ream of England.
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And though all be not so perfyte as they sholde be / yet loue & worshyp the other that ben good. For Peter.
And though all be not so perfect as they should be / yet love & worship the other that been good. For Peter.
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Iohn & other of the apostles ought not to be despysed / by cause of Iudas yt was apostle / & saynt Austen sayth.
John & other of the Apostles ought not to be despised / by cause of Iudas that was apostle / & saint Austen say.
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Blame not my house yf there be one therin not good / for I can not make my house beter than Abrahams house. To whom was sayd.
Blame not my house if there be one therein not good / for I can not make my house beter than Abrahams house. To whom was said.
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Ecce ancillā cū filio ei { us }. ¶ And in Noes house ye sone scorned the fader.
Ecce ancillā cū filio ei { us }. ¶ And in Noes house you soon scorned the fader.
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And in Crystis house the seruaūt betrayed the mayster as is noted. xlvij. dist. Quātūlibet. ¶ It is red (xiij. q. i. quasi { per } totū et extra de { per } ochijs) yt al crystendom is dyuyded after spyrytual diuisyon in diocesis /
And in Christ house the servant betrayed the master as is noted. xlvij. Dist. Quamtunlibet. ¶ It is read (xiij. q. i. quasi { per } totū et extra de { per } ochijs) that all crystendom is divided After spiritual divisyon in diocesis /
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& euery dyocese hath a bysshop whiche hath cure of al ye hole dyocese / & al ye diocese is his parysshe.
& every dyocese hath a bishop which hath cure of all the hold dyocese / & all the diocese is his parish.
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And the dyocese is dyuyded in parysshes / & euery parysshe hath a chirche & a curate lymyt to it.
And the dyocese is divided in Parishes / & every parish hath a Church & a curate lymyt to it.
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And euery man yt dwelleth within the sayd parysshe / is parysshon therof. ¶ And it is red also Luc. ij. et. xi. q. i. Magnū.
And every man that dwells within the said parish / is parysshon thereof. ¶ And it is read also Luke ij. et. xi. q. i. Magnū.
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that the season yt cryst sholde be born / euery man was cōmaūded to go to the place where he was born /
that the season that cryst should be born / every man was commanded to go to the place where he was born /
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& there he sholde make his professyon to themperour with a certen trybute / & his name to be wryten & sent to the Emperour.
& there he should make his profession to Emperor with a certain tribute / & his name to be written & sent to the Emperor.
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And therfor Ioseph went to Bedlem / to make his professyon where he was born.
And Therefore Ioseph went to Bedlam / to make his profession where he was born.
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¶ Bedlem frendes (interp̄tat { ur } dom { us } panis) & it sygnefyeth to euery man his parysshe chirche whiche is the place of his regeneracōn where he shall be fed with the brede of Bedlem Cryst Ih̄u & with his sacrament { is } whiche hath (oēm dulcedinē) to saluacōn of man.
¶ Bedlam Friends (interp̄tat { ur } dom { us } Paris) & it signifieth to every man his parish Church which is the place of his regeneraconn where he shall be fed with the breed of Bedlam Cryst Ih̄u & with his sacrament { is } which hath (oemm dulcedinē) to saluaconn of man.
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¶ No man ought to be crystened but in his parysshe chirche / nor to be shryuen by the lawe / but of his curate /
¶ No man ought to be christened but in his parish Church / nor to be shryuen by the law / but of his curate /
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whiche hath charge of his soule / as it is noted (in. c. Ōis extra de pe.
which hath charge of his soul / as it is noted (in. c. Ōis extra de pe.
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& re) Neuertheles ther be other places that men may be shryuen in by dyspensacōn /
& re) Nevertheless there be other places that men may be shryuen in by dyspensaconn /
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as in places where pardons ben. And to certen freres whiche ben admytted to here confessyon.
as in places where Pardons ben. And to certain Friar which ben admitted to Here Confessi.
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Nor he ought not to be houseled but in his paryssh̄ chirchee & also there to be buryed /
Nor he ought not to be houseled but in his parish chirchee & also there to be buried /
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except he chese some other place makynge in his owne chirche his (vltimū vale) To this Bedlem his parysshe chirche he ought to come euery holy daye & other dayes yf he conuenyently may to loue / & to here his matyns / masse & euesonge.
except he cheese Some other place making in his own Church his (vltimū vale) To this Bedlam his parish Church he ought to come every holy day & other days if he conuenyently may to love / & to hear his matins / mass & Evensong.
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And who so euer absenteth hymself fro his parysshe chirche in the tyme of seruyce & gooth about in other places /
And who so ever absenteth himself from his parish Church in the time of service & goeth about in other places /
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it is a token by lykelyheed yt he woll falle in grete errour & heresye ¶ William Durant in his boke called (Racōnale diuino { rum }) sayth yt euery sondaye a curate goth in to the pulpytt /
it is a token by lykelyheed that he will fall in great error & heresy ¶ William Durant in his book called (Racōnale diuino { rum }) say that every Sunday a curate Goes in to the pulpytt /
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to shewe the people how eche one shal pray for other / & other thyng { is } necessary to them for ye weke folowyng /
to show the people how eke one shall pray for other / & other thing { is } necessary to them for the Week following /
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in kepyng holy dayes or fastyng to the weele of ther soules. And stondeth on hye /
in keeping holy days or fasting to the weel of their Souls. And standeth on high /
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to the entent he may se yf he want ony of his parysshons / & yf ony be acustomed to be absent to shewe it to ye bysshop.
to the intent he may see if he want only of his parysshons / & if only be accustomed to be absent to show it to you bishop.
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And to byd straūgers to go to theyr owne chirches / excepte they ben pylgrymes.
And to bid Strangers to go to their own Churches / except they ben Pilgrims.
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¶ And though it be so as I am sure almyghty god is gretly pleased wt the perfyte lyuynge of men of relygyon for theyr contemplacōn / prayers /
¶ And though it be so as I am sure almighty god is greatly pleased with the perfect living of men of Religion for their contemplaconn / Prayers /
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theyr good exāple & prechynge also. But in nyn opynyon ye parysshe chirches ben they /
their good Exampl & preaching also. But in nyn opinion you parish Churches ben they /
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yt holde & kepe the people in good rule to loue & serue god to ther preseruacōn of the fayth /
that hold & keep the people in good Rule to love & serve god to their preseruaconn of the faith /
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wherfor frendes I exhort you to loue thē / honour & mayntene them /
Wherefore Friends I exhort you to love them / honour & maintain them /
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as loued be god they be full honourable here in this cyte & in other places of this reame /
as loved be god they be full honourable Here in this Cite & in other places of this ream /
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to the grete pleasure of god.
to the great pleasure of god.
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Dauyd sayth (Dilexi decorē dom { us } tue) & Salomon had his grete wysdom for edyfyeng ye hous of god / as is noted (. xvi. q. vij. Et hoc dixim { us }. xxxvi. dist. ss. Ecce. et de con. dist. i. c. io.) ¶ We se by experyence frendes yt to ye place where proclamacōns be made moche people resorte to here what is proclamed /
David say (Desi decorē dom { us } tue) & Solomon had his great Wisdom for edyfyeng the house of god / as is noted (. xvi. q. vij. Et hoc dixim { us }. xxxvi. Dist. ss. Ecce. et de con. Dist. i. c. io.) ¶ We see by experience Friends that to you place where proclamaconns be made much people resort to Here what is proclaimed /
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& in theyr retorne many of them varye in theyr rehersall & can not tell ye very truthe for theyr varyaūce to other yt herde not the proclamacōns made.
& in their return many of them vary in their rehearsal & can not tell you very truth for their variance to other that herd not the proclamaconns made.
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Wherfore a wyse man that wolde knowe the proclamacōn & suche thynges as is comprysed in it & tauoyde ye penalyte wyll go to the kynges Chaūsery where ye orygynall is vnd { er } the kynges seale & gete a copy therof & wyl prynte it well in his mynde yt he forgete it not.
Wherefore a wise man that would know the proclamaconn & such things as is comprised in it & tauoyde you penalyte will go to the Kings Chancery where you original is Und { er } the Kings seal & get a copy thereof & will print it well in his mind that he forget it not.
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In the Chaunsery frendes ye knowe there is my lorde Chaūseler as heed / &. xij. maysters / & certen other offycers /
In the Chancery Friends you know there is my lord Chaūseler as heed / &. xij. masters / & certain other Officers /
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as bowgers & clerkes to wryte & serue the people of suche thynges as longeth to the lawe.
as bowgers & Clerks to write & serve the people of such things as Longeth to the law.
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¶ And as Breton sayth in his boke whiche he made of the lawe of the londe Nemo dʐ recedere a cācellaria sine remedio) And ther is rolled all statut { is } proclamacōns & the kynges hyghe cōmaūdement { is } & all other ordynaūces made for ye weele of the reame.
¶ And as Breton say in his book which he made of the law of the land Nemo dʐ recedere a cācellaria sine remedio) And there is rolled all Statute { is } proclamaconns & the Kings high Commandment { is } & all other ordinances made for you weel of the ream.
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¶ The chirche of god may well be called the Chaunsery. The Chaūseler herof is Cryste Ihesu as saynt Poul sayth. Ip̄e ē caput eccl̄ie.
¶ The Church of god may well be called the Chancery. The Chaunseler hereof is Christ Jesus as saint Poul say. Ipe ē caput eccl̄ie.
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Et nemo potest ponere aliud fūdamentū p̄ter id qd positū ē qd est x̄ps ih̄s) ¶ And he sayth also (ad Ephesios iiijo.
Et nemo potest ponere Aliud fūdamentū p̄ter id quoth positū ē quoth est xmps ihns) ¶ And he say also (ad Ephesians iiijo.
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Qd īpe dedit quosdā quidē aplos. quosdā autē { pro } phetas. alias euangelistas.
Quoth imp dedit Quosdam quidē aplos. Quosdam autē { Pro } phetas. alias Evangelists.
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alios autē pastores vs { que } ad { con } sūmacionē sancto { rum } in opus ministerij.
Alioth auten Pastors us { que } ad { con } sūmacionē sancto { rum } in opus ministerij.
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mediacionē cor { per } is xp̄i. extra de heretic { is }. c. extra iniūcto et. c.
mediacionē cor { per } is xp̄i. extra de heretic { is }. c. extra iniūcto et. c.
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Sicut in vno) ¶ And Saynt Austen sayth in this verse. Pro patri { bus } tuis nati sūt tibi filij.
Sicut in vno) ¶ And Saint Austen say in this verse. Pro patri { bus } tuis Nati sūt tibi filij.
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{ con } stitues eos principes su { per } oēm terrā) wryten. xxi. dist. c. in nono. et. lxviij. dist.
{ con } stitues eos Princes sum { per } oemm terrā) written. xxi. Dist. c. in nono. et. lxviij. Dist.
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Quo { rum } vices) that ye chirche hath yet apostles /
Quo { rum } vices) that you Church hath yet Apostles /
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whiche ben the Bysshoppes (Et septuaginta duos discipulos) the prophetes & euāugelystes prechers of the worde of god.
which been the Bishops (Et Septuagint duos discipulos) the Prophets & euamugelystes Preachers of the word of god.
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Pastores and the holy doctours whiche expowned the holy scrypture.
Pastors and the holy Doctors which Expound the holy scripture.
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And this chaunselery with all the mynystres therof shall endure to the ende of the worlde.
And this chaunselery with all the Ministers thereof shall endure to the end of the world.
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And all the tyrauntes yt euer was / coude neuer destroye it / nor neuer none shall. ¶ For as Iohn Crysostom sayth. Cryste ordeyned the angelles / prophetes / appostles / martyrs / confessours /
And all the Tyrants that ever was / coude never destroy it / nor never none shall. ¶ For as John Chrysostom say. Christ ordained the Angels / Prophets / Apostles / Martyrs / Confessors /
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virgynes & all other for his chirche. And at laste came hymselfe. And thoughe he made all the worlde with one worde /
Virgins & all other for his Church. And At laste Come himself. And though he made all the world with one word /
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yet he was in buyldynge his chirche by the space of xxxiij. yeres. And he sayd to Peter. (Rogaui petre vt non deficiat fides tua. xxi. dist.
yet he was in building his Church by the Molle of xxxiij. Years. And he said to Peter. (Rogaui petre vt non deficiat fides tua. xxi. Dist.
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S. io.) And the chirche vnyuersall can not erre (in his q̄ sūt fidei) ¶ For almyghty god sayth by his prophete Dauyd spekynge of the chirche.
S. io.) And the Church universal can not err (in his q sūt fidei) ¶ For almighty god say by his Prophet David speaking of the Church.
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Et volūtate labio { rum } suo { rum } nō fraudabit { ur }) that is to saye the wyl & dysposycōn that the chirche maketh for the weele of mannes soule concernynge the fayth /
Et volūtate labio { rum } Sue { rum } nō fraudabit { ur }) that is to say the will & dysposyconn that the Church makes for the weel of Man's soul Concerning the faith /
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shal be euer true & stable. ¶ The chirche is our moder /
shall be ever true & stable. ¶ The Church is our mother /
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for she muste fede vs & teche vs to please almyghty god & the waye to come to heuen.
for she must fede us & teach us to please almighty god & the Way to come to heaven.
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In her doctryne & holy scrypture is noo falshede ne feyned matere / but all truthe & cunnynge for the weele of mannes soule.
In her Doctrine & holy scripture is no falsehood ne feigned matter / but all truth & cunning for the weel of Man's soul.
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¶ For as saynt Austen wryteth to saynt Ierom & is noted. x. dist. Ego solis.
¶ For as saint Austen writes to saint Jerom & is noted. x. Dist. Ego solis.
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cū tri { bus }. c. sequēt. { is } yt ther is no falsehede nor lye in all the scrypture.
cū Tri { bus }. c. sequent. { is } that there is no falsehood nor lie in all the scripture.
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¶ And saynt Ierom sayth as is wryten (xxiij. q. c. Quid ergo.
¶ And saint Jerom say as is written (xxiij. q. c. Quid ergo.
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{ quod } nephas est dicere mendaciū in sacra scriptura) Wherfore no man sholde disdeyne to lerne at this scole ye chirche.
{ quod } nephas est dicere mendaciū in sacra Scripture) Wherefore no man should disdain to Learn At this scole you Church.
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¶ For as saynt Poul wryteth (ad eph. iiij.
¶ For as saint Poul writes (ad Ephesians. iiij.
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Quia oīa creauit vt innotescat principi { bus } et potestati { bus } in celesti { bus } { per } eccl̄iam multiformis sapiencia dei) ¶ And saynt Ierom sayth yt the angels knewe not plenarye the mystery of the Incarnacōn tyl the season that Cryste suffred his passyon /
Quia oīa creauit vt innotescat principi { bus } et Power { bus } in celesti { bus } { per } eccl̄iam multiformis sapiencia dei) ¶ And saint Jerom say that the Angels knew not plenary the mystery of the Incarnaconn till the season that Christ suffered his passion /
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and thapostles preched & taught by the chirche.
and Apostles preached & taught by the Church.
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¶ And Iohn Crysostom sayth in his prologue (su { per } Iohēm Nam { que } qd angeli nobiscū { per } Iohīs vocē et { per } nos didicerūt) And as it foloweth after /
¶ And John Chrysostom say in his prologue (sum { per } Iohemm Nam { que } quoth angeli nobiscū { per } Iohins vocē et { per } nos didicerūt) And as it Followeth After /
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that without doubte the angelles geue grete attendaūce to the worde of god whan it is preched.
that without doubt the Angels give great attendance to the word of god when it is preached.
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And to vs is grete honour & Ioye that the angelles lerneth with vs and by vs that whiche they knewe not before.
And to us is great honour & Joy that the Angels learneth with us and by us that which they knew not before.
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And soo frendes who so euer is not of the scole of Cryste / is ayenst hym /
And so Friends who so ever is not of the scole of Christ / is against him /
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as he sayth hȳself the wordes wryten. Luc. xi. et. xxiiij. q. i. Qm̄ vet { us }. Qui nō est mecū. contra me est. et qi nō colligit mecū.
as he say hynself the words written. Luke xi. et. xxiiij. q. i. Qm̄ vet { us }. Qui nō est mecū. contra me est. et qi nō colligit mecū.
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dis { per } git) whiche be all heretykes & presumptuous men in ther reason & argumentes (Heresis grece dr ab eleccōe. s.
dis { per } git) which be all Heretics & presumptuous men in their reason & Arguments (Heresies grece dr ab eleccome. s.
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eam disciplinā quā sibi vnusqis { que } elegit putat sibi melio rē. vt. xxiiij. q. iij. heresis.
eam disciplinā quā sibi vnusqis { que } elegit putat sibi melio rē. vt. xxiiij. q. iij. heresies.
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Et heretic { us } ē qi aliter scripturā sacrā intelligit.
Et heretic { us } ē qi aliter scripturā sacrā intelligit.
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{ quam } sens { us } spūs sancti efflagitat) He is an heretyke that taketh the scrypture of god after his wyll /
{ quam } sens { us } spuns sancti efflagitat) He is an heretic that Takes the scripture of god After his will /
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& not after the sense of ye holy ghost.
& not After the sense of you holy ghost.
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And that presumptuous man yt woll defende ony errour dampned by the chirche (hereticus est) as is wryten (.xxiiij. q. iij. Qui in eccl̄ia) Thenne to the heretyke whiche sayth that the wordes of Cryste (Hoc est em̄ corpus meū) wryten in his holy scrypture (Math. xvi. Mat. xiiij. Luc. xxij. et Io. vi. de cō. dist. ij. c. Loquido. et. c. cū oē) sayd by the preest ordered in due fourme sholde not be there transformacyon fro the materyall brede in to his flesshe /
And that presumptuous man that will defend only error dampened by the Church (Hereticus est) as is written (xxiiij q. iij. Qui in eccl̄ia) Then to the heretic which say that the words of Christ (Hoc est em corpus meū) written in his holy scripture (Math. xvi. Mathew xiiij. Luke xxij. et Io. vi. de cō. Dist. ij. c. Locust. et. c. cū oen) said by the priest ordered in due Form should not be there transformation from the material breed in to his Flesh /
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& the wyne to be his blood for the redempcōn of man / yu woldest make hym a lyar /
& the wine to be his blood for the redempconn of man / thou Wouldst make him a liar /
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whiche is (Veritas) For he sayth hȳself Ego sū panis viu { us } qi de celo descendi. Siqis manducauerit ex hoc pane.
which is (Veritas) For he say hynself Ego sū Paris viu { us } qi de celo descendi. Six manducaverit ex hoc pane.
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viuet in eternū Ioh. vi. xxxi. q. i. c. Quō. in fi. de con. dist. ij. Species) Cryste sayd I am brede the sone of god and man descendeth fro heuen /
Vivet in eternū John vi. xxxi. q. i. c. Quō. in Fi. de con. Dist. ij. Species) Christ said I am breed the soon of god and man Descendeth from heaven /
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that who so eteth of my brede / shall euer lyue / for this brede whiche I shall geue /
that who so Eateth of my breed / shall ever live / for this breed which I shall give /
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is my flesshe ({ pro } mūdi vita. de con. dist. ij. xp̄s. et. c. verū) And that this is true /
is my Flesh ({ Pro } mūdi vita. de con. Dist. ij. xpns. et. c. verū) And that this is true /
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saynt Iohan the Euangelyst (Ioh̄.
saint John the Evangelist (Ioh̄.
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vio.) swereth in this wyse sayeng Amen amē dico vobis nisi manducauerit { is } carnē filij hoīs et biberitis eius sanguinē. non habebitis vitam in vobis. vt. xxiiij. q. i. Si autē) Frendes this worde (Amen) is an othe of that Inportaūce /
vio.) Sweareth in this wise saying Amen Amen dico vobis nisi manducaverit { is } carnē filij hoins et biberitis eius sanguinē. non habebitis vitam in vobis. vt. xxiiij. q. i. Si autē) Friends this word (Amen) is an other of that Inportaunce /
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that it coude not be properly translate.
that it could not be properly translate.
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And therof saȳt Ierom and other translatours of the scrypture lete it stonde in that sygnyfycacyon that it was in. (apud Hebreos) But it sygnefyeth an othe in euery place of fayth & truthe.
And thereof saint Jerom and other translators of the scripture lete it stand in that sygnyfycacyon that it was in. (apud Hebrews) But it signifieth an other in every place of faith & truth.
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And saȳt Iohn doubleth his othe where he sayth (Amen amen) to ye Instruccyon of faythfull men /
And saint John doubles his other where he say (Amen Amen) to the Instruction of faithful men /
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and to the condempnacyon & expulsynge out of heuen all heretykes. Or elles he doubleth this othe swerynge that ther were two natures in Cryste / the godhede / and the manhede /
and to the condemnation & expulsing out of heaven all Heretics. Or Else he doubles this other swearing that there were two nature's in Christ / the godhead / and the manhood /
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And agayne suche heretykes he wrote his gospelles / that Cryste was god and man. Thou heretyke sholde men byleue the rather than faynt Poul.
And again such Heretics he wrote his gospels / that Christ was god and man. Thou heretic should men believe the rather than faint Poul.
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He sayth as it is wryten (ad Corinth) I neuer lerned the scrypture that I wryte to you of no man /
He say as it is written (and Corinth) I never learned the scripture that I write to you of no man /
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but of god almyghty (Et si angelus de celo euangeliset vobis p̄ter { quam } euangelisauim { us } vobis. Anathema sit. ad Galath. i. et. xi. q. iij. c. Si. i. s.
but of god almighty (Et si angelus de celo euangeliset vobis p̄ter { quam } euangelisauim { us } vobis. Anathema fit. ad Galatians. i. et. xi. q. iij. c. Si. i. s.
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qi p̄est) And he spekynge of the blessyd sacrament of the awter / as is wryten (prio. ad Corinth. xio.) sayth.
qi pest) And he speaking of the blessed sacrament of the Awter / as is written (prio. ad Corinth. xio.) say.
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Dn̄s ihūs xp̄us in qua nocte tradebat { ur } accepit panē benedixit ac fregit. Dedit discipulis suis dicens. Accipite et manducate. Hoc est corpus meum. quod pro vobis tradetur.
Dnns ihuns xpus in qua nocte tradebat { ur } accepit panē benedixit ac fregit. Dedit discipulis suis dicens. Accipite et manducate. Hoc est corpus meum. quod Pro vobis tradetur.
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hoc facite in meam commemoracionem) ¶ The nyght before that Cryste our sauyour suffred his passyon /
hoc Facite in meam commemoracionem) ¶ The night before that Christ our Saviour suffered his passion /
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he toke brede & blessyd it / brake it & gaue it to his dyscyples / sayenge / take this brede & ete it /
he took breed & blessed it / brake it & gave it to his Disciples / saying / take this breed & eat it /
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this is my body whiche shall deye for you /
this is my body which shall day for you /
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and do ye in lyke wyse after in remembraūce of my passyon fore forgeuenes of synne.
and do you in like wise After in remembrance of my passion before forgiveness of sin.
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Thyse wordes spake not saynt Poul in fygure / but in veryte / that that brede was torned in to his flesshe & blood /
These words spoke not saint Poul in figure / but in verity / that that breed was turned in to his Flesh & blood /
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aduertysynge euery man that sholde receyue it /
aduertysynge every man that should receive it /
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that he sholde be out of sȳne to auoyde his dampnacōn ¶ Frendes though there ben made infenyte argumentes to preue yt after thyse wordes sayd /
that he should be out of sin to avoid his dampnaconn ¶ Friends though there ben made infenyte Arguments to prove that After these words said /
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the brede to be chaūged & made the body of Cryste / shall neuer be vnderstonde without the lyght of very fayth / as is noted (xx. q. i.
the breed to be changed & made the body of Christ / shall never be understand without the Light of very faith / as is noted (xx. q. i.
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Quia) ¶ I rede frendes that there was a grete doctour of the vnyuersyte of Parys /
Quia) ¶ I rede Friends that there was a great Doctor of the vnyuersyte of Paris /
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whiche was euer dysputynge of the verytee of the sacrament of the awter. And at laste /
which was ever disputing of the verytee of the sacrament of the Awter. And At laste /
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he fell in grete errour therof by his resonynge / & was fouly accombred in hymselfe. And came to dyuerse doctours for reformacōn.
he fell in great error thereof by his reasoning / & was foully accombred in himself. And Come to diverse Doctors for reformaconn.
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At laste he came to an aūcyent doctour whiche sayd to hym.
At laste he Come to an ancient Doctor which said to him.
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Broder thou hast ben to besy in dysputacōn of ye sacrament of ye awter byleue as the chirche byleueth as is thy dewty & all crysten men & go no ferder /
Brother thou hast been to besy in dysputaconn of the sacrament of the Awter believe as the Church Believeth as is thy duty & all christian men & go no ferder /
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and so he dyde & was delyuered fro his errour. ¶ The lawe of Cyuyll sayth. Qui negat alimenta.
and so he died & was Delivered from his error. ¶ The law of Chyle say. Qui negate alimenta.
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necare videt { ur }) Syres the blessyd body of Cryste is our sustynaūce & meete to brynge vs to heuen /
necare videt { ur }) Sires the blessed body of Christ is our sustynaunce & meet to bring us to heaven /
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& is called (viaticū) And thyse false heretykes that wolde brynge vs to wronge byleue /
& is called (viaticū) And these false Heretics that would bring us to wrong believe /
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& make vs to goo to helle with them / as the sayd lawe of Cyuyl sayth it is not longe to dyspute with them / they beynge obstynate / but geue them that / whiche is ordeyned for them / fyre.
& make us to goo to hell with them / as the said law of Cruel say it is not long to dispute with them / they being obstinate / but give them that / which is ordained for them / fire.
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¶ Ye knowe ryght well frendes / yt the Chaūsery & all persones yt perteyneth to it ben preuyleged /
¶ You know right well Friends / that the Chancery & all Persons that pertaineth to it been preuyleged /
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that they nor none of them shall be cōuented nor sewed in no courte but oonly in the same courte of ye chaūsery.
that they nor none of them shall be Convicted nor sewed in no court but only in the same court of you Chancery.
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And yf ony of them be sewid in ony other courte /
And if only of them be sewed in only other court /
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the Chaūseler woll sende a wrytte called (corp { us } cū causa) or elles a (cerciorare) & remeue the cause & brynge the persone to his owne courte.
the Chaunseler will send a writ called (corp { us } cū causa) or Else a (cerciorare) & remeue the cause & bring the person to his own court.
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And in lyke wyse is dayly done in the kynges benche & the comyn place / & in the kynges cheker also /
And in like wise is daily done in the Kings bench & the Common place / & in the Kings checker also /
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and wyll not haue theyr preuyleges dysputed / but they woll interprete them themself. ¶ Cryste Ihesus god & man his Chaūsery is the chirche as is sayd before.
and will not have their preuyleges disputed / but they will interpret them themselves. ¶ Christ Ihesus god & man his Chancery is the Church as is said before.
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And he hath hymself preuyleged it / & geuen to it lybertees / yt none sholde adnulle nor breke. And for ye perpetuyte therof /
And he hath himself preuyleged it / & given to it Liberties / that none should adnulle nor break. And for you perpetuyte thereof /
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he hath put it in his testament & sealed it / & also confermed it (morte eius vt ex.
he hath put it in his Testament & sealed it / & also confirmed it (morte eius vt ex.
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de cele missa { rum }. c. cū martha) And as I sayd before / no man sholde interprete his wyll & his scrypture / but hymself /
de cele missa { rum }. c. cū marthan) And as I said before / no man should interpret his will & his scripture / but himself /
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his chirche & they that he hath geuen auctoryte / his appostles and them whiche succedeth in theyr places /
his Church & they that he hath given Authority / his Apostles and them which succeedeth in their places /
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as is wryten in the gospel of this daye Vobis datū est nosci misteria regni celo { rum }. ceteris autem in parabolis.
as is written in the gospel of this day Vobis datū est nosci misteria Regni celo { rum }. ceteris autem in parabolis.
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¶ In the olde testament frendes was anoynted bysshops / kynges / prophetes & preestes.
¶ In the old Testament Friends was anointed Bishops / Kings / Prophets & Priests.
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And the tabernacle (archam mensā) & (vasa) as is noted (Exod. c. vltīo. & ex. de. sa. vnccōe c. vnico) And al thyse persones & thyng { is } thus anoȳted / sholde be had in honour /
And the tabernacle (archam mensan) & (vasa) as is noted (Exod c. vltīo. & ex. de. sa. vnccome c. Unique) And all these Persons & thing { is } thus anointed / should be had in honour /
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& no man to deale wt them / but they whiche were anoynted & stode in the same dygnyte.
& no man to deal with them / but they which were anointed & stood in the same dignity.
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And therfore almyghty god geueth a generall cōmaūdement / sayenge by his prophote Dauyd. Nolite tangere cristos meos.
And Therefore almighty god Giveth a general Commandment / saying by his prophote David. Nolite tangere cristos meos.
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ne { que } in prophetis meis malignari) And also he sayth by his prophete Zach̄. ijo. Qui vos tangit.
ne { que } in Prophetess meis malignari) And also he say by his Prophet Zach̄. ijo. Qui vos tangit.
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tangit pupillā occuli mei) whiche texte is declared by holy faders (. ij. q. vij. Accusacio) that ryght as in a man is the precyous thynge that he tendreth moost the balle of his eye /
tangit pupillā occuli mei) which text is declared by holy faders (. ij. q. vij. Accusation) that right as in a man is the precious thing that he tendereth most the ball of his eye /
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ryght so almyghty god tendereth moost preesthode / whiche ben the Executours of his wyll agayn his aduersary ye deuyll.
right so almighty god tendereth most priesthood / which been the Executors of his will again his adversary you Devil.
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And it foloweth in the same texte / yt euery man wolde punysshe his seruaūt yt offendeth hym /
And it Followeth in the same text / that every man would Punish his servant that offends him /
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hymself & suffre none other man. In lyke wyse almyghty god wolde not haue his seruaūtes /
himself & suffer none other man. In like wise almighty god would not have his Servants /
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preestes anoynted punysshed but by suche as he hath deputed by his lawe / ne woll not haue them sclaūdred /
Priests anointed punished but by such as he hath deputed by his law / ne will not have them slandered /
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for they ben the pyllars whiche holdeth vp his chirche / as it is red (.x. c. iij. dist. Dn̄s noster ih̄s xp̄s. rex iudeo { rum }. et deus noster.
for they ben the pyllars which holds up his Church / as it is read (x c. iij. Dist. Dnns Noster ihns xpns. rex iudeo { rum }. et deus Noster.
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vs { que } ad passionis diē seruauit honorē pontifici { bus } et sacerdoti { bus }. { quam } uis illi. nec timorē dei.
us { que } ad passionis diē seruauit honorē Pontifici { bus } et Sacerdoti { bus }. { quam } uis illi. nec timorē dei.
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nec agnicōem xp̄i seruassent) ¶ And as he sayth hymselfe (Ioh̄. xvo. Non vos me elegist { is } sed elegi vos. ex.
nec agnicōem xp̄i seruassent) ¶ And as he say himself (Ioh̄. xvo. Non vos me elegist { is } sed elegi vos. ex.
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de sensi { bus }. c. procuracōes in fi.) ¶ And whan it pleased hym to be taken & led to his passyon /
de sensi { bus }. c. procuracomes in Fi.) ¶ And when it pleased him to be taken & led to his passion /
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he sayd to ye knyghtes whiche toke hym. Si me queritis. sinite eos abire) that is to saye. Suffre my apostles to departe /
he said to you Knights which took him. Si me queritis. Finite eos abire) that is to say. Suffer my Apostles to depart /
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for ye haue no Iurysdyccyon in them / nor in me neyther / but that I woll suffre you as it is wryten. Io. xix. et. xxiij. q. i. Quid culpat { ur }. et. xxij. q. i. c. Mouet ¶ Also frendes besyde this preuylege graunted by almyghty god to his chirche /
for you have no Jurisdiction in them / nor in me neither / but that I will suffer you as it is written. Io. xix. et. xxiij. q. i. Quid culpat { ur }. et. xxij. q. i. c. Move ¶ Also Friends beside this preuylege granted by almighty god to his Church /
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there ben other preuyleges graunted to it by holy faders. Popes. Emperours & kynges. And by generall coūselles whiche byndeth all the worlde /
there ben other preuyleges granted to it by holy faders. Popes. emperors & Kings. And by general Counsels which bindeth all the world /
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for there ben present all kynges for theyr londes & comynaltee / & all bysshops for theyr chirches / dyocese and clerge.
for there been present all Kings for their Lands & comynaltee / & all Bishops for their Churches / dyocese and clerge.
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And in thyse generall coūselles ben accursed all they whiche breketh the lybertees of the chirche /
And in these general Counsels been accursed all they which breaketh the Liberties of the Church /
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whiche resteth in the materyall chirche / that no man do no vyolence therin /
which rests in the material Church / that no man do no violence therein /
r-crq vvz p-acp dt j-jn n1 / cst dx n1 vdb dx n1 av /
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but haue it in honour (vt mater nostra) And that no man sholde laye honde of spyrytuall persones beynge ordred nor inuade theyr goodes & spoylle them ayenst theyr wyll / yf they do / they ben acursed.
but have it in honour (vt mater nostra) And that no man should say hand of spiritual Persons being ordered nor invade their goods & spoil them against their will / if they do / they been accursed.
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And also all makers of statutes / wryters & kepers / or fauoureth the sayd statutes & makers of them / ben acursed / as is noted (ex. de sen. ex. c. Nouerit. et. c. grauē) It is a grete shame frendes a man to go & do contrary his owne dede promysed & sealed by hym.
And also all makers of statutes / writers & keepers / or favours the said statutes & makers of them / ben accursed / as is noted (ex. de sen. ex. c. Know. et. c. graved) It is a great shame Friends a man to go & do contrary his own deed promised & sealed by him.
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And be some doctours (incidit in penā ad turpilianū. ff.) ¶ This reame beynge in grete trouble in tyme of kynges / as Iohan. Henry.
And be Some Doctors (incidit in penā ad turpilianū. ff.) ¶ This ream being in great trouble in time of Kings / as John Henry.
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(2) text (DIV1)
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And Henry the seconde & the thyrde /
And Henry the seconde & the Third /
cc np1 dt ord cc dt ord /
(2) text (DIV1)
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to the plesur of god and pleasynge the londe was made a statute called (Magna carta) And yt it sholde be inuyolatly kept & obserued /
to the plesur of god and pleasing the land was made a statute called (Magna Chart) And that it should be inuyolatly kept & observed /
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the kyng and all the lordes temporall & the comynaltee by theyr attourneys.
the King and all the Lords temporal & the comynaltee by their attorneys.
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And all the bysshoppes of the reame beynge in this same place Poules crosse (in pontificalib { us }) cursed all them yt brake ony artycle comprysed in the same /
And all the Bishops of the ream being in this same place Paul's cross (in pontificalib { us }) cursed all them that brake only article comprised in the same /
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in the whiche (Magna carta) by thyse wordes wryten (Habeat acclia anglicana.
in the which (Magna Chart) by these words written (Habeat acclia Anglican.
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oēs libertates suas integras et illesas) And the lybertees of ye chirche of god is / as is aboue sayd /
oens libertates suas integras et illesas) And the Liberties of the Church of god is / as is above said /
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that noo temporall Iuge shall haue ony Iurisdiccōn in a spyrytuall persone vnder the payne before sayd.
that no temporal Judge shall have only Iurisdicconn in a spiritual person under the pain before said.
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And dayly agayn ye wyll of god his lawe & determynacōn of his chirche is done the contrary.
And daily again you will of god his law & determynaconn of his Church is done the contrary.
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As Pharao despysed ye prechynge of Moyses / & the cōmaundement of god / yt he sholde sease his persecucōn of the people of Israell.
As Pharaoh despised you preaching of Moses / & the Commandment of god / that he should seize his persecuconn of the people of Israel.
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And ye more that Moyses spake vnto hȳ to sease & kepe goddes cōmaūdement / the more rygorous & cruell he was /
And you more that Moses spoke unto high to seize & keep God's Commandment / the more rigorous & cruel he was /
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tyll he was drowned in the reed see / & all his grete Iuges & offycers with hym.
till he was drowned in the reed see / & all his great Judges & Officers with him.
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For he & his counsell wolde not vnderstonde the cōmaundement of god / nor the wordes of his precher.
For he & his counsel would not understand the Commandment of god / nor the words of his preacher.
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And therfore it is wryten of hym (Exod. vijo. et. xxiij. q. iiij. c. Nabugodonosor.
And Therefore it is written of him (Exod vijo. et. xxiij. q. iiij. c. Nebuchadnezzar.
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duratū est cor pharaoīs &c.) That is to saye His herte is soo Indurate that he woll not vnderstonde the cōmaūdement of almyghty god shewed by his precher /
duratū est cor pharaoins etc.) That is to say His heart is so Indurate that he will not understand the Commandment of almighty god showed by his preacher /
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but as it dyde please hym. ¶ Iohn Andrewe in the boke called Ieronimanū sayth /
but as it died please him. ¶ John Andrew in the book called Ieronimanū say /
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yt ther was a Greke & an heretyke whiche dysputed with a catholycall preest in the chirche of Ierusalem /
that there was a Greek & an heretic which disputed with a catholical priest in the Church of Ierusalem /
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and the sayd preest alledged to the heretyke saynt Ierom / and the heretyke sayd to hym ayen.
and the said priest alleged to the heretic saint Jerom / and the heretic said to him again.
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Thy Ierom whiche thou alledgest lyeth falsely / & euen forth with his tongue was taken from hym & he spake neuer after.
Thy Jerom which thou alledgest lies falsely / & even forth with his tongue was taken from him & he spoke never After.
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And in lyke wyse one of the secte of Arianis sayd that saynt Ierom was false /
And in like wise one of the sect of Arians said that saint Jerom was false /
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and his wrytynges were not true. And incontynent the deuyll entred in hym / and he cryed euer (Ieronime Ieronime) & so deyed in wretchednesse.
and his writings were not true. And incontinent the Devil entered in him / and he cried ever (Ieronime Ieronime) & so died in wretchedness.
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¶ It is wryten also frendes in the lawe.
¶ It is written also Friends in the law.
¶ pn31 vbz vvn av n2 p-acp dt n1.
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Non est bonū ludere cū scīs) And there was also certen men whiche played at the dyse /
Non est bonū Ludere cū scins) And there was also certain men which played At the dice /
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and it was shewed vnto them yt they sholde sease /
and it was showed unto them that they should seize /
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for it was a game forboden by the lawe of god & his chirche & by saynt Ierom /
for it was a game forboden by the law of god & his Church & by saint Jerom /
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saynt Austen & many holy faders.
saint Austen & many holy faders.
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At yt nexte metynge whan they sholde playe one of them sayd I woll playe at the dyse in spyte of Iorom.
At that Next meeting when they should play one of them said I will play At the dice in spite of Jerome.
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(2) text (DIV1)
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Austen decrees & all other that bordeth it /
Austen decrees & all other that bordeth it /
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& forthwith the deuyll slewe hym & bare his body awaye thrugh the rouffe of the house /
& forthwith the Devil slew him & bore his body away through the rouffe of the house /
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(2) text (DIV1)
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& lete the bowels stynkyng there.
& lete the bowels stinking there.
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By this ensamples frendes we may vnderstonde that the auctoryte of the chirche & the prechynge of the mynysters therof ought not to be dyspysed /
By this ensamples Friends we may understand that the Authority of the Church & the preaching of the Ministers thereof ought not to be despised /
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but with all reuerence to be honoured & the holy doctrynes of it to be obserued & kept.
but with all Reverence to be honoured & the holy doctrines of it to be observed & kept.
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Brethern vnderstonde well the wordes of the sayd chartre. Magna carta) wherin is sayd (Habeat eccl̄ia anglicana libertates suas.
Brother understand well the words of the said chartre. Magna Chart) wherein is said (Habeat eccl̄ia Anglican libertates suas.
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non tuas) not yt yu geuest it ony lybertees /
non tuas) not that thou givest it only Liberties /
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(2) text (DIV1)
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but yt they sholde haue ther owne geuen them by god & holy fad { er } s of ye chirche / as popes emperours / kynges /
but that they should have there own given them by god & holy fad { er } s of the Church / as Popes Emperors / Kings /
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and (integras) Not a parte of theyr lybertees /
and (integras) Not a part of their Liberties /
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but they sholde haue them hoole wt out ony dyuysyon (et illesas) not to be hurt by ony interpretacōn nor wrong declaracōn /
but they should have them hoole with out only division (et illesas) not to be hurt by only interpretaconn nor wrong declaraconn /
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but accordyng to the intellect of Crystys chirche.
but according to the intellect of Christ Church.
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And for the very perfyte intellect yt temporell men sholde not deale with no spyrytuall persone /
And for the very perfect intellect that temporell men should not deal with no spiritual person /
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(2) text (DIV1)
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but lete the chirche haue his hoole lybertee. Saynt Thomas of Caūterbury / whom heuen & erthe taketh for a saynt deyed for none other cause /
but lete the Church have his hoole liberty. Saint Thomas of Caūterbury / whom heaven & earth Takes for a saint died for none other cause /
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(2) text (DIV1)
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but for the lybertees of the chirche. And therfore we saye in our seruyce to almyghty god in his laude.
but for the Liberties of the Church. And Therefore we say in our service to almighty god in his laud.
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De { us } { pro } cui { us } eccl̄ia gliosus pontifex et martyr thomas occubuit &c. And yt his cause whiche he deyed fore was accepte of almyghty god /
De { us } { Pro } cui { us } eccl̄ia gliosus pontifex et martyr thomas occubuit etc. And that his cause which he died before was accept of almighty god /
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for sauynge the lybertees of his chirche. It is red that Cryste Ih̄u sayd to hym (Thoma thoma.
for Saving the Liberties of his Church. It is read that Christ Ih̄u said to him (Thomas Thomas.
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eadē gloriā { quam } dedi apostolo meo petro.
Same gloriā { quam } dedi Apostle meo Peter.
j fw-la { fw-la } fw-la fw-la fw-la fw-la.
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do tibi) And it is to presume brethern yt yf Saynt Thomas of Caūterbury were now lyuynge /
doe tibi) And it is to presume brother that if Saint Thomas of Caūterbury were now living /
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they whiche dyrectely now doo agaynst the lybertees of the chirche / wolde put hym to deth agayne /
they which dyrectely now do against the Liberties of the Church / would put him to death again /
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as saȳt Poul sayth (ad Hebre. vio et de pe. dist. ij. Si em̄. ss.
as saint Poul say (and Hebrew vio et de pe. Dist. ij. Si em. ss.
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paul { us }) that synners dayly crucefye Cryst / syttynge on the ryght honde of his fad { er } /
paul { us }) that Sinners daily crucefye Cryst / sitting on the right hand of his fad { er } /
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dyspysyng his lawe & his chirche / whiche is planted with the blood of his sayntes. ¶ The chirche frendes of god in euery reame of crystyante / ye heed therof is cryst.
dyspysyng his law & his Church / which is planted with the blood of his Saints. ¶ The Church Friends of god in every ream of crystyante / the heed thereof is cryst.
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The chirche of Rome (Sedes apostolica) is our mod { er } /
The Church of Rome (Sedes apostolica) is our mod { er } /
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& we all are generat by her (vera fide) & dyspowsed in (castitate) to Cryste Ihū.
& we all Are generate by her (vera fide) & dyspowsed in (castitate) to Christ Ihū.
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And the lybertees whiche he hath geuen / be not geue to one chirche synguler but to all as one /
And the Liberties which he hath given / be not give to one Church singular but to all as one /
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as he sayth hȳself yt wordes wryten (.xxiiij. q. i. loqit { ur }. et. c. oī { bus } vna ē colūba mea.
as he say hynself that words written (xxiiij q. i. loqit { ur }. et. c. oin { bus } Una ē colūba mea.
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{ per } fecta mea & vna ē matris sue electa geniticis sue) And who so woll dyuyde them or take ye preuylege from one of them /
{ per } fecta mea & Una ē matris sue Electa geniticis sue) And who so will dyuyde them or take you preuylege from one of them /
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he taketh ye preuylege from them al /
he Takes you preuylege from them all /
pns31 vvz pn22 n1 p-acp pno32 d /
(2) text (DIV1)
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& is demed by all the lawe (vt scismatic { us }) & stondeth acursed as is noted (xxiij. q. h. Nō vos.
& is deemed by all the law (vt scismatic { us }) & standeth accursed as is noted (xxiij. q. h. Nō vos.
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et tunicā dm̄ in { con } sutilem) he wolde deuyde ayen the wyll of god (vt.xxiij. q. i. Qm̄) & in yt be of worse dysposycyon than ye Iewes were /
et tunicā dm̄ in { con } sutilem) he would divide again the will of god (vt xxiij q. i. Qm̄) & in that be of Worse dysposycyon than you Iewes were /
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whiche sayd (Nō scindam { us } eā. s sorciamur de ea) ¶ It is an argument with some people /
which said (Nō scindam { us } eā. s sorciamur de ea) ¶ It is an argument with Some people /
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yt a preest or a consecrate persone do a temporall dede / why sholde not he be punysshed by a tēporall Iuge.
that a priest or a consecrate person do a temporal deed / why should not he be punished by a temporal Judge.
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(2) text (DIV1)
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This reason can haue no place /
This reason can have no place /
d n1 vmb vhi dx n1 /
(2) text (DIV1)
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where there is a prohybycōn geuen & a certen Iuge lymyt for ye punysshement of a persone so ordred by ye lawe of god.
where there is a prohybyconn given & a certain Judge lymyt for you punishment of a person so ordered by you law of god.
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For ye offence frendes chaūgeth not ye Iurysdyccōn in this case / & though he yt is cōuentyd wolde consent in a tēporall Iuge /
For you offence Friends changeth not you Iurysdycconn in this case / & though he that is conuentyd would consent in a temporal Judge /
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(2) text (DIV1)
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he may not (vt ex. de. f. c. { per }.
he may not (vt ex. de. f. c. { per }.
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(2) text (DIV1)
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t.) And it is oft sayd yt the bysshops of Englonde haue geuen consent therto /
tO.) And it is oft said that the Bishops of England have given consent thereto /
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(2) text (DIV1)
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whiche they may not do by ye lawe. And suche yt dyde so ben acursed / & theyr consent is / as no consent (potis.
which they may not do by you law. And such that died so ben accursed / & their consent is / as no consent (potis.
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(2) text (DIV1)
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ī crīali) ¶ It is red ij. regū. xxiiij) that grete varyaūce was betwix Dauyd & Saul a kyng anoynted.
in crīali) ¶ It is read ij. regū. xxiiij) that great variance was betwixt David & Saul a King anointed.
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And where as Dauyd myght haue slayne hym & spared / sawe that he kytte a pese of Sauls garment /
And where as David might have slain him & spared / saw that he kytte a pese of Saul's garment /
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(2) text (DIV1)
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in, token that he myght haue destroyed hym.
in, token that he might have destroyed him.
p-acp, n1 cst pns31 vmd vhi vvn pno31.
(2) text (DIV1)
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Yet in it yt he was anoynted Dauyd had grete conscyence & sayd ({ pro } pici { us } sit michi dn̄s.
Yet in it that he was anointed David had great conscience & said ({ Pro } pici { us } fit Michi dnns.
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(2) text (DIV1)
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ne extendā manū neā in xp̄m dm̄) ¶ For as saynt Austen sayth in the chapytre (Dn̄s.i. q. i. qd saul nō habebat innocenciā. et tamē habebat sanctitatē. nō merito vite sue.
ne extendan manū neā in xp̄m dm̄) ¶ For as saint Austen say in the chapytre (Dnns i q. i. quoth saul nō habebat innocenciā. et tamē habebat sanctitatē. nō merito vite sue.
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(2) text (DIV1)
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sed tamē vnccōis) ¶ Cryste knewe yt Iudas was a traytour to hym / & shewed it to his dyscyples /
sed tamē vnccōis) ¶ Christ knew that Iudas was a traitor to him / & showed it to his Disciples /
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(2) text (DIV1)
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as is Io. vio et.i. q. i. Cryst sayenge. Nōne ego vos duodecim elegi.
as is Io. vio et i q. i. Cryst saying. Nonne ego vos duodecim elegi.
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(2) text (DIV1)
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& ex vobis vn { us } diabol { us } est) Yet he depryued not hym (de apostolatu) but suffred hȳ in his company tyll he hanged hymself as is wryten (actuū.i. et. i. q. i. Qui studet) And all sacramentes mynystred by hym were approuyd though he were not well dysposed hymself /
& ex vobis vn { us } diabol { us } est) Yet he deprived not him (de apostolatu) but suffered high in his company till he hanged himself as is written (Acts i et. i. q. i. Qui studet) And all Sacraments ministered by him were approved though he were not well disposed himself /
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(2) text (DIV1)
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as is wryten (.i. q. i. dedit) Therfore Dauyd in his sawter after made /
as is written (i q. i. dedit) Therefore David in his sawter After made /
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(2) text (DIV1)
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by hȳ aduertyseth al faythfull men in eschewynge ye grete dyspleasure of god sayenge. Nolite tangere xp̄os meos.
by high advertiseth all faithful men in Eschewing you great displeasure of god saying. Nolite tangere xp̄os meos.
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(2) text (DIV1)
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et in { pro } phetis meis. nolite malignari) The holy ghost spekynge in the mouthe of Dauyd / sayth thyse wordes / touche not my prestes /
et in { Pro } phetis meis. nolite malignari) The holy ghost speaking in the Mouth of David / say these words / touch not my Priests /
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(2) text (DIV1)
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nor malygne not agayn my prophetes whiche ben in ye newe testament / the preestes & prechers of ye worde of god /
nor malygne not again my Prophets which ben in you new Testament / the Priests & Preachers of the word of god /
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(2) text (DIV1)
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as Bede sayth vpon this gospel. Ecce ego mitto vos) They yt malygne agayn preestes /
as Bede say upon this gospel. Ecce ego mitto vos) They that malygne again Priests /
c-acp np1 vvz p-acp d n1. fw-la fw-la fw-la fw-fr) pns32 pn31 vvi av n2 /
(2) text (DIV1)
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be of yt condycōn that Herode was /
be of that condyconn that Herod was /
vbi pp-f pn31 n2 d np1 vbds /
(2) text (DIV1)
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as it is red (actuū. xiij.) whiche stroke of saynt Iamys heed for no cause but yt he was (de eccl̄ia) And in lyke wyse he put saynt Peter in pryson & for the same cause.
as it is read (actuū. xiij.) which stroke of saint James heed for no cause but that he was (de eccl̄ia) And in like wise he put saint Peter in prison & for the same cause.
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(2) text (DIV1)
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¶ Brethern malygne not that a clerke preest be promoted to grete dygnyte in the chirche /
¶ Brother malygne not that a clerk priest be promoted to great dignity in the Church /
¶ n1 vvi xx d dt n1 n1 vbi vvn p-acp j n1 p-acp dt n1 /
(2) text (DIV1)
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as ye se dayly poore men of byrthe exalted to haue rule / for yt is the purueaūce of god to poore mennes sones & vertuous.
as you see daily poor men of birth exalted to have Rule / for that is the purueaunce of god to poor men's Sons & virtuous.
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(2) text (DIV1)
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For he wol also dystrybute at his pleasure all dygnytees spyrytuall & temporall. Example.
For he will also dystrybute At his pleasure all dignities spiritual & temporal. Exampl.
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¶ He called the fyrste kyng Saul of ye people of Israel from kepynge of asses /
¶ He called the First King Saul of the people of Israel from keeping of asses /
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(2) text (DIV1)
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& Dauyd ye seconde kyng from kepyng shepe. And saȳt Peter fro fysshyng & other of his apostles /
& David the seconde King from keeping sheep. And saint Peter from fishing & other of his Apostles /
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(2) text (DIV1)
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& made them prȳces of al the worlde.
& made them prices of all the world.
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(2) text (DIV1)
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Constitues eos principes su { per } oēm terrā) This felyshyp that speketh & malygneth ayenst the chirche in theyr resonynge & argumentes to oppresse the auctoryte therof /
Constitute eos Princes sum { per } oemm terrā) This felyshyp that Speaketh & malygneth against the Church in their reasoning & Arguments to oppress the Authority thereof /
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(2) text (DIV1)
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may wel be lykned to a dogge whan the mone shyneth fayre & bryghte / he barketh & bayeth euen ayenst it as he wolde destroye it /
may well be likened to a dog when the moan shineth fair & bright / he barks & bayeth even against it as he would destroy it /
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(2) text (DIV1)
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& yet he neyther vnderstondeth what it is / nor it lyeth not in his power to hurte it And this dogge thus barkynge /
& yet he neither understandeth what it is / nor it lies not in his power to hurt it And this dog thus barking /
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(2) text (DIV1)
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letteth other men of theyr reste & seaseth not tyll he be rapt on ye heed & so slayne & throwen in a dyche.
lets other men of their rest & seizeth not till he be rapt on you heed & so slain & thrown in a ditch.
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(2) text (DIV1)
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¶ Ryght so thyse barkers & malygnours ayenst the chirche /
¶ Right so these barkers & malygnours against the Church /
¶ av-jn av d n2 cc n2 p-acp dt n1 /
(2) text (DIV1)
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& the auctoryte therof shall be stryken with the vengaūce of god & shall be buryed in the stynkynge dyche of helle as heretykes ought to be /
& the Authority thereof shall be stricken with the vengeance of god & shall be buried in the stinking ditch of hell as Heretics ought to be /
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(2) text (DIV1)
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as is red (de hereticis. ex. { per } totū). ¶ In the begynnynge of my sermon I sayd frendes /
as is read (de hereticis. ex. { per } totū). ¶ In the beginning of my sermon I said Friends /
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(2) text (DIV1)
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yt he whiche herde not the proclamacōns made It were expedyent for hym to go to the Chaunsery & gete hym a copy of them /
that he which herd not the proclamaconns made It were expedient for him to go to the Chancery & get him a copy of them /
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(2) text (DIV1)
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to the effecte he myght kepe them & auoyde ye penaltees of them.
to the Effect he might keep them & avoid you penaltees of them.
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(2) text (DIV1)
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¶ Saynt Austen sayth that all crysten people stondeth vnder one fayth in two maner kyndes / as preestes & laye men.
¶ Saint Austen say that all christian people standeth under one faith in two manner Kinds / as Priests & say men.
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(2) text (DIV1)
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And thyse two people pryncypally ought to take hede of Cryst { is } proclamacōns & to prynte them well in theyr mynde.
And these two people principally ought to take heed of Cryst { is } proclamaconns & to print them well in their mind.
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(2) text (DIV1)
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For eche one of them must geue a sore coūte for the obseruaūce & kepynge of the same.
For eke one of them must give a soar count for the observance & keeping of the same.
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(2) text (DIV1)
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¶ Fyrste as for preesthode shall haue a bylle of remembraūce in this maner. Estote sancti.
¶ First as for priesthood shall have a bylle of remembrance in this manner. Estote sancti.
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(2) text (DIV1)
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sicut dn̄s deus vester scūs est) as is wryten (Leuit. xix. et xxxi. dist. c. tenere) Be ye holy as I am your maker & god /
sicut dnns deus vester scuns est) as is written (Levites xix. et xxxi. Dist. c. tenere) Be the holy as I am your maker & god /
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& so ye ought to be. And to worshyp & loue me aboue al other thȳge.
& so you ought to be. And to worship & love me above all other thing.
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(2) text (DIV1)
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I made your soules to my ymage of Immortalyte / & whan ye had foyled it / & loste your Inherytaūce.
I made your Souls to my image of Immortality / & when you had foiled it / & lost your Inheritance.
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(2) text (DIV1)
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I toke your nature & made my selfe lyke to you.
I took your nature & made my self like to you.
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(2) text (DIV1)
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I was conuersaunt amonge you in the worlde (sicut pontifex & sacerdos) I gaue vnto you power yt neuer I gaue vnto creature before.
I was conversant among you in the world (sicut pontifex & sacerdos) I gave unto you power that never I gave unto creature before.
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(2) text (DIV1)
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For ryght as I god almyghty made all thynge of nought. Ryght so ye my preestes /
For right as I god almighty made all thing of nought. Right so you my Priests /
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(2) text (DIV1)
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shall chaunge the nature of brede and wyne in to my flesshe and blood / by the whiche ye ben (os de ossi { bus } meis /
shall change the nature of breed and wine in to my Flesh and blood / by the which you ben (os de Osse { bus } meis /
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(2) text (DIV1)
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et caro de carne mea) Ye haue power also to open heuen yates & spare them.
et Caro de Carnem mea) You have power also to open heaven yates & spare them.
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(2) text (DIV1)
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Ayenst your power all hell may not resyste. I haue boughte with my precyous blood of my fad { er } all oblacōns /
Against your power all hell may not resist. I have bought with my precious blood of my fad { er } all oblaconns /
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tythes (primogenita) & all other lyuelode & goodes longyng to the chirche here mylytaūt /
Tithes (Firstborn) & all other lyuelode & goods longing to the Church Here mylytaunt /
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(2) text (DIV1)
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& geuen them to you seruaūtes of my chirche so that ye shall lacke no thynge.
& given them to you Servants of my Church so that you shall lack no thing.
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(2) text (DIV1)
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¶ Orygene sayth vpon this texte (Leuit. xiij. qd oīa aīalia priogēita) & all vessels in the temple whiche were depute to the seruyce of god were (scā) & no man sholde touche them but he yt were (scūs) And so euery preest whiche is consecrate /
¶ Origen say upon this text (Levites xiij. quoth oīa aīalia priogēita) & all vessels in the temple which were depute to the service of god were (scan) & not man should touch them but he that were (scuns) And so every priest which is consecrate /
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is depute & halowed to almyghty god / & euery parte of his body ought to be halowed /
is depute & hallowed to almighty god / & every part of his body ought to be hallowed /
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& to be put to no occupacyon worldely / by the whiche synne sholde growe therof & god dysplesed /
& to be put to no occupation worldly / by the which sin should grow thereof & god dysplesed /
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not to loke & se amysse / here nor speke but yt whiche sholde be to his laude /
not to look & see amiss / Here nor speak but that which should be to his laud /
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nor handle no thynge with ye hondes / whiche sholde touche his body /
nor handle no thing with you hounds / which should touch his body /
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but (q̄ sūt mūda) And as saynt Ierom sayth god almyghty hath an housholde in heuē al of virgyns & clene creatures.
but (q sūt mūda) And as saint Jerom say god almighty hath an household in heaven all of Virgins & clean creatures.
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Ryght so Cryste set vp here his housholde & his chirche / & wolde haue thē chaste people & virgyns /
Right so Christ Set up Here his household & his Church / & would have them chaste people & Virgins /
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& so by ye law euery man reccyued in to holy ordre sholde professe chastyte / as is noted (xxviij. dist. Ecce i prin.
& so by you law every man reccyued in to holy ordre should profess chastity / as is noted (xxviij. Dist. Ecce i Prince.
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cū se) And as saȳt Ciprian sayth in the chapytre (nec aliqua. xxvij. q. i.) yt there was neuer man more Ielous of his wyf yt she sholde caste loue to no man in famylyar talkynge / plesur in speche ne syght / but to hȳ oonly /
cū se) And as saint Cyprian say in the chapytre (nec Any. xxvij. q. i.) that there was never man more Jealous of his wife that she should cast love to no man in familiar talking / plesur in speech ne sight / but to high only /
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than Cryste is of his prest { is } / men & wȳmen of relygyon / yt haue vowed chastyte.
than Christ is of his pressed { is } / men & women of Religion / that have vowed chastity.
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And is forbode (extra de vi. et ho. cle) prest { is } to dwell wt wȳmen /
And is forboden (extra de vi. et ho. cle) pressed { is } to dwell with women /
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harde it is to be amonge scorpyons & be not venymed.
harden it is to be among scorpyons & be not venymed.
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And a preest also frendes ought to vse his garmentes acordynge to ye law of god & his chirche ({ quod } nec sint sordidi nec fulgidi.
And a priest also Friends ought to use his garments according to you law of god & his Church ({ quod } nec sint sordidi nec fulgidi.
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ne { que } nimis longe. nec nimis curte. xli. dist.
ne { que } nimis long. nec nimis curtain. xli. Dist.
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ss. i.) And sholde alwaye be dystyncte & knowen by theyr garmentes from laye men.
ss. i.) And should alway be dystyncte & known by their garments from say men.
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And yf yu se a preest go lyke a laye man / with his typpet / slyppers / & grete sleues /
And if thou see a priest go like a say man / with his Tip / slippers / & great sleves /
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it is to presume yt he repenteth hym yt euer he forsoke the habyte of a laye man / & therfore he vseth it.
it is to presume that he Repenteth him that ever he forsook the habit of a say man / & Therefore he uses it.
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And the penalyte of them yt goon soo is by the law they be suspended (ab ministracōe) & other paynes lymytte in the Clementyne (de vita et ho. cle. • … xxi. q. iiij. { per } totū) ¶ And it is lawfull to the chirche to haue syluer & golde /
And the penalyte of them that gone so is by the law they be suspended (ab ministracome) & other pains lymytte in the Clementine (de vita et ho. cle. • … xxi. q. iiij. { per } totū) ¶ And it is lawful to the Church to have silver & gold /
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for it was neuer forbode to sayntes ye vse therof / but ye abusynge. ¶ And saynt Ierom sayth (xij. q. ij. c. Aurū.
for it was never forboden to Saints you use thereof / but you abusing. ¶ And saint Jerom say (xij. q. ij. c. Aurū.
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Aurū h eccl̄ia nō vt seruet. s vt erroget.
Aurū h eccl̄ia nō vt servet. s vt erroget.
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et in necessitati { bus } subueniat) And Cryste had (loculos) golde & syluer for his college (ct { pro } egenis & pau { per } i { bus }) geuynge example as is redy (xij. i. c. Exemplū) that it is lawfull for the chirche to haue golde & syluer vnd { er } hym as dyspensatours. Therfore we all bysshops / persons vycaryes /
et in Necessitati { bus } subueniat) And Christ had (loculos) gold & silver for his college (ct { Pro } Egenis & pau { per } i { bus }) giving Exampl as is ready (xij. i. c. Exemplū) that it is lawful for the Church to have gold & silver Und { er } him as dyspensatours. Therefore we all Bishops / Persons vycaryes /
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& other spyrytuall persons haue ye goodes of the chirche (ad ministratores) & to spende theym to his cōmaūdement /
& other spiritual Persons have you goods of the Church (and ministratores) & to spend them to his Commandment /
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accoidynge to his lawe & his chirche in foure maner wyse / as is noted (.xij. q. ij..c. Quatuor. cū. c. sc) whiche ben thyse.
accoidynge to his law & his Church in foure manner wise / as is noted (xij q. ij. c Quatuor. cū. c. sc) which ben these.
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Fyrste to se his chirche & chaūsell to hym belongynge be honorable & worshypfully reparellyd. In this shall he please god specyally /
First to see his Church & chaunsell to him belonging be honourable & worshipfully reparellyd. In this shall he please god specially /
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& to hymself grete worshyp & meryte.
& to himself great worship & merit.
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¶ The seconde parte of his good sholde be spende aboue reparacōn of his mancōn & lyuelode it to be reparellyd & kepte accordynge to his behauour suffycyently /
¶ The seconde part of his good should be spend above reparaconn of his manconn & lyuelode it to be reparellyd & kept according to his behaviour sufficiently /
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wherof hymself shall haue grete plesure & thanke of god & man. ¶ The thyrde parte to be spent in hospytalyte /
whereof himself shall have great pleasure & thank of god & man. ¶ The Third part to be spent in hospytalyte /
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kepynge housholde & geuynge meete & drynke to his parysshons & other poore folkes / & in this behalf he shall be compared to Abraham & Loth / whiche dyuerse seasons fedde angels /
keeping household & giving meet & drink to his parysshons & other poor folks / & in this behalf he shall be compared to Abraham & Loth / which diverse seasons fed Angels /
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& by them they were delyuered oft tyme fro grete persecucōn. And in thy kepynge housholde yu shalt gretly please Peter & Poul / yt persuad••• sayd vnto prestes.
& by them they were Delivered oft time from great persecuconn. And in thy keeping household thou shalt greatly please Peter & Poul / that persuad••• said unto Priests.
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Diligite hospitalitatē) & noted (xvi. q. i. c. vltīo) ¶ The fourth parte ye muste spende to gete you frendes specyal to speke for you in tyme of nede /
Diligite hospitalitatē) & noted (xvi. q. i. c. vltīo) ¶ The fourth part you must spend to get you Friends special to speak for you in time of need /
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whiche ben as Cryste sayth (pau { per } es) blynde lame / & they whiche can not helpe themself / ne may not.
which ben as Christ say (pau { per } es) blind lame / & they which can not help themselves / ne may not.
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¶ And scūs Iohēs Elemosinari { us }) called poore men & beggars his lordes /
¶ And scuns Iohēs Elemosinari { us }) called poor men & beggars his Lords /
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for they myght beste spepe for hym / & helpe hym with almyghty god / whiche good geuen vnto them / is geuen vnto Cryste /
for they might best spepe for him / & help him with almighty god / which good given unto them / is given unto Christ /
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& he woll defende all them yt socoure & helpe the poore peple / as is wryten (xxij. q. ij. Glia) No man may spende theyr goodes more honourably /
& he will defend all them that succour & help the poor people / as is written (xxij. q. ij. Glia) No man may spend their goods more honourably /
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than in thyse foure causes ye whiche Cryste & his chirche hath assygned vs. And at our comynge to Cryst /
than in these foure Causes you which Christ & his Church hath assigned us And At our coming to Cryst /
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we shal haue a specyall thanke wt wordes of comfort.
we shall have a special thank with words of Comfort.
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Euge serue bone & fidel) And yf yu deye in grete ryches & kept it (in sudario) & spent it not in reparacyon of thy chirche / mansyon / kepynge housholde / ne geuynge to poore people /
Euge serve bone & fidel) And if thou day in great riches & kept it (in sudario) & spent it not in reparation of thy Church / mansyon / keeping household / ne giving to poor people /
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accordyng to goddes cōmaūdement & his chirche /
according to God's Commandment & his Church /
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thou shal be called (seruū nequā) & called a theyf with Iudas whiche had Crystys money in admynystracōn /
thou shall be called (seruū nequā) & called a theyf with Iudas which had Christ money in admynystraconn /
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& spende it otherwyse than was Crystis cōmaūdement to his owne vse & pleasure.
& spend it otherwise than was Christ Commandment to his own use & pleasure.
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And therfore he is called Fur in ye gospel of Iohn & in the sayd chapytre (exemplū.xij. q..i.) And haue the payne lymytte as he hath / wryten (ex. de pe.
And Therefore he is called Fur in you gospel of John & in the said chapytre (exemplū xij q. i) And have the pain lymytte as he hath / written (ex. de pe.
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clerico { rum } in.c. penultīo.
Clerico { rum } in c penultīo.
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¶ The copy of ye byll for remembraūce of the proclamacōns for seculer men is this /
¶ The copy of you bill for remembrance of the proclamaconns for secular men is this /
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that Dauyd speketh by the auctoryte of the holy ghost. Iusti hereditabunt terrā. psalo. xxxvio.) For as euery preest in his conuersacōn & dedes / ought to be holy /
that David Speaketh by the Authority of the holy ghost. Justi hereditabunt terrā. psalo. xxxvio.) For as every priest in his conuersaconn & Deeds / ought to be holy /
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so euery crysten man ought to be (iust { us }) a true man.
so every christian man ought to be (just { us }) a true man.
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And as ye knowe by experyence /
And as you know by experience /
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yt the fader of his childe hath a grete plasure beynge lyke hym in hauour & condycōns.
that the fader of his child hath a great pleasure being like him in hauour & condyconns.
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In lyke wyse almyghty god hath grete pleasure in his childern true men beynge lyke vnto hym. Iustus dn̄s. et iusticias. dilexit.
In like wise almighty god hath great pleasure in his children true men being like unto him. Justus dnns. et iusticias. dilexit.
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equitatē vidit vult { us } ei { us }) ¶ And as Arystotle sayth /
equitatē vidit vult { us } ei { us }) ¶ And as Aristotle say /
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no vertue may make man so lyke almyghty god / as Iustyce.
no virtue may make man so like almighty god / as justice.
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The proprytee of man is to desyre to be (felicē) here in this worlde & so to lyue euer to haue good name & fame /
The proprytee of man is to desire to be (felicē) Here in this world & so to live ever to have good name & fame /
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& to haue suche thynges whiche is necessary to his exibycyon / & that that he hath charge vpon.
& to have such things which is necessary to his exibycyon / & that that he hath charge upon.
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¶ Amonge all vertues morall is none to conserue a man in all thynge as is the vertue of Iustyce with true fayth & charyte.
¶ Among all Virtues moral is none to conserve a man in all thing as is the virtue of justice with true faith & charity.
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And therfore it is wryten (Ius tus ex fide viuit. ad Hebre. x. et de pe. dist. iiij. In domo. et. xxiiij. q. i. vbi.
And Therefore it is written (Just tus ex fide viuit. ad Hebrew x. et de pe. Dist. iiij. In domo. et. xxiiij. q. i. vbi.
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Et iust { us } germinabit sicut liliū) A true man to be except & florysshe in the syght of all good men /
Et just { us } germinabit sicut liliū) A true man to be except & flourish in the sight of all good men /
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& they to be gladde of his company.
& they to be glad of his company.
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Et iust { us } vt palma florebit) a iuste man shall as a palme tree endure.
Et just { us } vt Palma florebit) a just man shall as a palm tree endure.
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¶ Dauyd frendes with his mery songes whiche he syngeth with his harpe in his boke called ye sawter / in ye psalme Noli emulari.
¶ David Friends with his merry songs which he singeth with his harp in his book called you sawter / in you psalm Noli emulari.
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& Quā bon { us }. maketh a dyologe after the comyn opynyon of men / bytwix a false man & a true lyuer cōsyderynge the prouydence & ryghtwysnes of god / yt an vntrue man /
& Quā bon { us }. makes a dyologe After the Common opinion of men / bytwix a false man & a true liver considering the providence & rightwiseness of god / that an untrue man /
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whiche obserueth not nor kepeth his lawe / hath peas without trouble. He hath felycyte also in temporall goodes /
which observeth not nor Keepeth his law / hath peas without trouble. He hath felicity also in temporal goods /
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as is red (eccliasti. vij. Iust { us } perit in iusticia sua.
as is read (eccliasti. vij. Just { us } perit in Justice sua.
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et impi { us } multo tempore viuit in malicia sua) The wycked man hath ryches to helpe hym whan he is seke by physyke.
et impi { us } Much tempore viuit in Malicia sua) The wicked man hath riches to help him when he is seek by physyke.
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A poore iuste man hath none / & therfore lyeth in grete payn. They are neuer put to labour & afflyccōn /
A poor just man hath none / & Therefore lies in great pain. They Are never put to labour & afflycconn /
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as other true poore men be / whan ought is to be done for the comyn weele / nor to paye taxe / but at theyr pleasure /
as other true poor men be / when ought is to be done for the Common weel / nor to pay Tax / but At their pleasure /
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& euer lyueth in theyr pleasure & solace / & so spared for theyr ryches /
& ever liveth in their pleasure & solace / & so spared for their riches /
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& oftyme ye good of Iuste men be perysshed by casueltees & Ieoperdy of the see & theyr goodes ben spared & not perysshed.
& oftime you good of Just men be perished by casueltees & Jeopardy of the see & their goods been spared & not perished.
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They oppresse ye Iuste men & dyspyse god / though they haue al thynge at ther desyre.
They oppress you Just men & despise god / though they have all thing At there desire.
pns32 vvb pn22 j n2 cc vvb n1 / cs pns32 vhb d n1 p-acp pc-acp vvi.
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This prouydence of god & pacyence made Dauyd to starker and muse in his mynde what this sholde meane /
This providence of god & patience made David to starker and muse in his mind what this should mean /
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& coude not fynde by no naturall reason / yt the vniuste sholde thus be sparyd /
& could not find by no natural reason / that the unjust should thus be spared /
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& the poore iuste man punysshed Donec intrarē in sāctuariū dei & intelligā in nouissimis eo { rum } Vnto ye season he hath the scrypture of god ruled & shewed vnto hym /
& the poor just man punished Donec intrarē in sāctuariū dei & intelligā in nouissimis eo { rum } Unto you season he hath the scripture of god ruled & showed unto him /
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& he remembred ({ quod } iudicia dei vera sūt) And lykned thyse vniuste men vnto herbes whiche sowen soono growe & soone fade /
& he remembered ({ quod } Judicia dei vera sūt) And likened these unjust men unto herbs which sown soono grow & soon fade /
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& vnto ye fume of a fyre / the hyer it fleeth / ye sooner it is destroyed /
& unto the fume of a fire / the higher it fleeth / you sooner it is destroyed /
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& vnto a man in his slepe dremynge of moche good / & whan he waketh he is in pouerte as he was before /
& unto a man in his sleep dremynge of much good / & when he waketh he is in poverty as he was before /
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& we ben all a slepe lyuynge in this worlde /
& we ben all a sleep living in this world /
cc pns12 zz d dt vvi vvg p-acp d n1 /
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tyll we shal be waked (in nouissīa die tuba michelis) And whan Dauyd had consydred al this he songe wt his harpe.
till we shall be waked (in nouissina die Tubam michelis) And when David had considered all this he song with his harp.
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Vidi impiū exaltatū sicut cedros libani & transiui et ecce nō erat.
Vidi impiū exaltatū sicut cedros Libani & transiui et ecce nō erat.
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quesiui & nō inuent { us } loc { us } ei { us }) I sawe sayd Dauyd wycked proude & vniuste men exalted in honour & worshyp as grete hye trees of Lybanye /
quesiui & nō invent { us } loc { us } ei { us }) I saw said David wicked proud & unjust men exalted in honour & worship as great high trees of Lebanese /
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& soone after I sought them & theyr progeny / & all theyr goodes & proude seruaūtes aboute them /
& soon After I sought them & their progeny / & all their goods & proud Servants about them /
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& coude not fynde them aboue the erthe / but they passed as a shadowe. ¶ Of this frendes we haue exāples ynough in our dayes wtout scrypture /
& could not find them above the earth / but they passed as a shadow. ¶ Of this Friends we have Examples enough in our days without scripture /
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of grete men how they are passed with all theyr grete dygnytees & ryches / & lytell speche is now of them.
of great men how they Are passed with all their great dignities & riches / & little speech is now of them.
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The sayd Dauyd therfor songe with his sayd harpe an other balet / sayeng. Iunior fui ethem̄ senui: et nō vidi iustū derelictū.
The said David Therefore song with his said harp an other ballet / saying. Junior fui ethem̄ senui: et nō Vidi iustū derelictū.
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nec semen eius querēs panē) that is to saye I was yonge & now am I olde /
nec semen eius Queries Bread) that is to say I was young & now am I old /
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& I sawe neuer a true man yt god forsoke but gaue hym helpe in tyme of nede to his profyte /
& I saw never a true man that god forsook but gave him help in time of need to his profit /
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nor his childern beyng true at last daūger of theyr extreme pouertee. And what hungre or other trybulacōns they suffred /
nor his children being true At last danger of their extreme poverty. And what hunger or other trybulaconns they suffered /
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were for the weele of theyr soules & euerlastynge Ioye at theyr departynge. The lawe of god /
were for the weel of their Souls & everlasting Joy At their departing. The law of god /
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& in lyke wyse the lawe of naturall reason wolde yt the fader sholde make his sone his heyre /
& in like wise the law of natural reason would that the fader should make his soon his heir /
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& to succede hym in his goodes & lyuelode. And as I haue experyence therof /
& to succeed him in his goods & lyuelode. And as I have experience thereof /
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yt many faders whiche for the loue they owe to theyr childern sercheth to make ye londes sure vnto theyr childern after theyr dyscese /
that many faders which for the love they owe to their children searcheth to make you Lands sure unto their children After their dyscese /
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& costeth them moche money to men of lawe for the same entent / whiche as I haue herde men of the lawe saye /
& costeth them much money to men of law for the same intent / which as I have herd men of the law say /
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it is harde to do And durste not take vpon them to promyse them. But frendes I dare take vppon me to make your children & you also / sure & euerlastynge Ioye / & not to be forgote /
it is harden to do And durst not take upon them to promise them. But Friends I Dare take upon me to make your children & you also / sure & everlasting Joy / & not to be forgot /
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but to be helped by almyghty god here in this worlde / yf ye woll gete your good truly with out synne & falshede /
but to be helped by almighty god Here in this world / if you will get your good truly with out sin & falsehood /
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& of those goodes so goten / geue parte of theym in dedes of charyte / as is wryten (eccliastici. xliiij. Hij sūt viri mīe.
& of those goods so goten / give part of them in Deeds of charity / as is written (eccliastici. xliiij. Hij sūt viri mine.
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quo { rum } iusticie obliuionē nō acceperūt. cū semine eo { rum } { per } manent bona hereditas scā.
quo { rum } iusticie obliuionē nō acceperunt. cū Seed eo { rum } { per } manent Bona Hereditas scan.
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nepotes eo { rum }) Thyse ben the wordes of the holy ghoost / and thus moche to saye.
nepotes eo { rum }) These been the words of the holy ghost / and thus much to say.
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Thyse men whiche ben mercyfull in dedes of charyte / theyr ryghtwysnesse in theyr lyuynge and getynge of good truely / shall neuer be forgote.
These men which ben merciful in Deeds of charity / their rightwiseness in their living and getting of good truly / shall never be forgot.
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His childern & neuewes shall enioye his goodes & Inherytaūce.
His children & nephews shall enjoy his goods & Inheritance.
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Et in testament { is } stetit semē eo { rum }) As he dysposed in his testament /
Et in Testament { is } Stetit semen eo { rum }) As he disposed in his Testament /
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so shall his wyll be perfourmed. Wherfore yf ye woll that your childern shal enioye your goodes /
so shall his will be performed. Wherefore if you will that your children shall enjoy your goods /
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pryncypally se yt they be wel goten. For the ryghwysnes of ye fader / geueth grete Influence of grace to his succession /
principally see that they be well goten. For the ryghwysnes of you fader / Giveth great Influence of grace to his succession /
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as ensample of Abraham yt good true man gaue to his sone Ysaac / & Ysaac to Iacob his sone / & Iacob to his. xij. sones / of whō cometh the. xij. tribus of Isrl. ¶ And as Lyre sayth the kyngdom of Isrl was kept by a longe season in ye succession of Dauyd after his dyscesse / not for ther merytes /
as ensample of Abraham that good true man gave to his soon Isaac / & Isaac to Iacob his soon / & Iacob to his. xij. Sons / of whom comes thee. xij. tribus of Israel ¶ And as Lyre say the Kingdom of Israel was kept by a long season in you succession of David After his dyscesse / not for their merits /
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but for the goodnes & truthe of Dauyd /
but for the Goodness & truth of David /
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& therfore it is wryten In bonis iusto { rum } exaltabit { ur } ciuitas & in { per } dicōe eo { rum } erit laudacio.
& Therefore it is written In bonis Just { rum } exaltabit { ur } Cities & in { per } dicome eo { rum } erit laudacio.
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et in bn̄diccōe iusto { rum } exaltabit ciuitas) That cyte whiche is replenysshed with good true men / is exalted /
et in bnndiccome Just { rum } exaltabit Cities) That Cite which is replenished with good true men / is exalted /
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& to it all good men haue good wyll to enhabyte therin. And whan a wycked man deyeth therin /
& to it all good men have good will to inhabit therein. And when a wicked man Dieth therein /
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to them it is a grete reioysynge. And ye blessyng of god whiche true Iuste men haue / concerueth the cyte in prosperyte.
to them it is a great rejoicing. And you blessing of god which true Just men have / concerueth thee Cite in Prosperity.
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¶ And Archedeken (in rosario. c. hoc autē. xxx. dist. sayth. Si iusti fuerim { us }.
¶ And Archdeacon (in rosario. c. hoc autē. xxx. Dist. say. Si Justi fuerim { us }.
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debem { us } deo honorē. sanctis imitacōem. defunctis { con } passionē. { pro } xio. amorē. peccato odiū.
debem { us } God honorē. sanctis imitacōem. defunctis { con } passionē. { Pro } xio. amorē. Peccato odiū.
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diabole { con } tinuū bellū) Fyrste yu muste do honour & worshyp to almyggty god with body & soule as thy creatour. And in token therof / to yelde vnto hȳ tythes / oblacōns & other sacrefyces.
diabole { con } tinuū bellū) First thou must do honour & worship to almyggty god with body & soul as thy creator. And in token thereof / to yield unto high Tithes / oblaconns & other sacrefyces.
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Qr ei { us } est terra et plenitudo ei { us }. viij. dist. c. Quo iure) And secondly to folowe example of holy sayntes.
Qr ei { us } est terra et plenitudo ei { us }. viij. Dist. c. Quo iure) And secondly to follow Exampl of holy Saints.
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A preest to folowe saynt Peter & the apostles / saynt Martyn & saynt Nycholas holy confessours.
A priest to follow saint Peter & the Apostles / saint Martyn & saint Nicholas holy Confessors.
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And laye men to folowe Zachee. Whiche sayd to Cryste. Si aliquē defraudaui. reddo quadruplū) Yf I haue doo ony man wronge or desceyued hym.
And say men to follow Zaccheus. Which said to Christ. Si aliquē defraudaui. reddo quadruplū) If I have do only man wrong or desceyued him.
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I woll make amendes with due satysfaccyon / or elles I knowe well I can not be called a Iuste man /
I will make amends with due satisfaction / or Else I know well I can not be called a Just man /
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596
& haue god in my hous.
& have god in my house.
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597
The thyrde to haue cōpassyon of them whiche be departed the worlde and praye for them.
The Third to have compassion of them which be departed the world and pray for them.
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598
And who soo haue ony goodes of thers / to dyspose & do it not / & causeth them to lye in payne.
And who so have only goods of the / to dispose & do it not / & Causes them to lie in pain.
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It is a grete offence frendes to desceyue a man that is a lyue /
It is a great offence Friends to desceyue a man that is a live /
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but moche more to desceyue hym whiche is deed And all brekers of a mannes laste wyll /
but much more to desceyue him which is deed And all breakers of a Man's laste will /
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be acursed as ye haue herde ofte tymes. The fourth / ye muste loue your neyghbour as your selfe / & desceyue hym not /
be accursed as you have herd oft times. The fourth / you must love your neighbour as your self / & desceyue him not /
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lyke as ye wolde not be desceyued yourself neyther in worde nor dede. ¶ And good frendes note oo worde what I shal saye to you /
like as you would not be desceyued yourself neither in word nor deed. ¶ And good Friends note oo word what I shall say to you /
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603
whiche Iohn crysostom sayth (in.c. eiciēs. lxxxviij. dist) to al them yt vseth choppyng & chaūgynge what occupacōn they be of /
which John Chrysostom say (in c eiciens. lxxxviij. Dist) to all them that uses chopping & changing what occupaconn they be of /
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he byddeth them beware in theyr byeng & sellyng / yt they vse no othes / periury / nor desceyte /
he biddeth them beware in their buying & selling / that they use no Oaths / perjury / nor desceyte /
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605
for al suche marchaūtes Cryst bete out of ye temple / & the prophete sayth.
for all such Merchants Cryst bete out of the temple / & the Prophet say.
c-acp d d n2 np1 vvi av pp-f dt n1 / cc dt n1 vvz.
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Quia nō cognoui negociacōes ītroibo ī potēcias dm̄) I knewe neuer suche vntrue byers & sellars entre in to ye kyngdom of heuen.
Quia nō cognoui negociacomes ītroibo in potēcias dm̄) I knew never such untrue byers & sellers enter in to you Kingdom of heaven.
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(2) text (DIV1)
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And he putteth an example of a man whiche syfueth or fanneth corn / the good corn falleth thrugh /
And he putteth an Exampl of a man which syfueth or fanneth corn / the good corn falls through /
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(2) text (DIV1)
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608
& there remayneth but stones & other harlatrye. Ryght so a man that hath goten with othes / lyes / & fasehede his goodes /
& there remaineth but stones & other harlatrye. Right so a man that hath goten with Oaths / lies / & fasehede his goods /
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609
lete hym restore all yt he hath goten by that waye / & there remayneth to hymself but synne The fyfth is we sholde hate synne.
lete him restore all that he hath goten by that Way / & there remaineth to himself but sin The fyfth is we should hate sin.
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(2) text (DIV1)
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Synne is that thynge whiche is contrary to all Iustyce / & forbode by the lawe of god /
Sin is that thing which is contrary to all justice / & forboden by the law of god /
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611
as is wryten (.xv. q. i. c. i. in fie) And as longe as a man is in dedly synne /
as is written (xv q. i. c. i. in fie) And as long as a man is in deadly sin /
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612
he is drede in the syght of god & called (seru { us } peccati) a seruaunt of the deuyll. ¶ And Ancelme sayth /
he is dread in the sight of god & called (Servants { us } peccati) a servant of the Devil. ¶ And Ancelme say /
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(2) text (DIV1)
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whan a man is in dedly synne / all creatures made by almyghty god abhorreth hȳ. And therfore sayth Seneca as ye glo. noteth (xv. q. i. c. merito Si scirē deos ignoscituros. hoīes eciā nescituros.
when a man is in deadly sin / all creatures made by almighty god abhorreth high. And Therefore say Senecca as you glow. notes (xv. q. i. c. merito Si scirē Gods ignoscituros. hoins eciā nescituros.
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adhuc dedignarer peccare) And he that seaseth not to be in dedly synne / but contynewe therin / he shall haue this punysshment /
Adhoc dedignarer Peccare) And he that seizeth not to be in deadly sin / but continue therein / he shall have this punishment /
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(2) text (DIV1)
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to forgete god whan he deyeth & to aske hym mercy / as saynt Gregory noteth in a sermon de Innocē. & noted (xxxij. q. v. c. Sicut cū glo. Ioh̄.
to forget god when he Dieth & to ask him mercy / as saint Gregory notes in a sermon de Innocē. & noted (xxxij. q. v. c. Sicut cū glow. Ioh̄.
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et Guid.) No man can lyue so perfytly here ocupyed in ye worlde / but he must falle in to vanyal synne / yt ben put awaye dyuersly /
et Guid.) No man can live so perfectly Here ocupyed in you world / but he must fall in to vanyal sin / that been put away diversely /
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617
as by sayeng his pr̄ nr̄ / by holy water / by almes dede / by tuncōn made on his brest / by fastyng / by anelyng /
as by saying his Pr nr̄ / by holy water / by alms deed / by tunconn made on his breast / by fasting / by annealing /
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(2) text (DIV1)
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618
by general confessyon by blessyng of the bysshop / & preest beyng at masse and by contrycōn of thy synne /
by general Confessi by blessing of the bishop / & priest being At mass and by contryconn of thy sin /
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(2) text (DIV1)
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whiche all ben noted (de pe. dist. iij. de quotidianis. cum glo. Iohēs et Guido. et ex. de pe. et re. c. Oī { bus } { per } hostien̄) ¶ The vi.
which all ben noted (de pe. Dist. iij. de quotidianis. cum glow. Iohēs et Guido. et ex. de pe. et re. c. Oin { bus } { per } Hostien) ¶ The vi.
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(2) text (DIV1)
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& laste is to contynewe batayle euer with the deuyll.
& laste is to continue battle ever with the Devil.
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(2) text (DIV1)
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And who so euer woll haue the vyctory of hȳ he must arme hȳ with humylyte /
And who so ever will have the victory of high he must arm high with humility /
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(2) text (DIV1)
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whiche is the vertue yt he hateth moost in man here in the erthe / whiche vertue he forsoke in heuen /
which is the virtue that he hates most in man Here in the earth / which virtue he forsook in heaven /
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therfore he is called the kynge of all proude men. Iob.xli. et.xiij. dist.
Therefore he is called the King of all proud men. Job xli et xiij Dist.
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Nulli { per } Guido) ¶ I fere frendes yt he is a grete kyng ouer many folkes & moche people in this londe now a dayes / as apperyth by theyr araye /
None { per } Guido) ¶ I fere Friends that he is a great King over many folks & much people in this land now a days / as appeareth by their array /
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& many gooth in his clothynge / excedynge theyr power / offyce / blood & dygnyte. And ryght as the deuyl presumed to be lyke almyghty god /
& many goeth in his clothing / exceeding their power / office / blood & dignity. And right as the Devil presumed to be like almighty god /
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excedynge his ordre & degree & so caste out of heuen / and is & shalbe in euerlastynge payne.
exceeding his ordre & degree & so cast out of heaven / and is & shall in everlasting pain.
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Ryght soo all proude men now beynge in this londe / werynge theyr garmentes in fourme & maner of them / that put Cryste to deth /
Right so all proud men now being in this land / wearing their garments in Form & manner of them / that put Christ to death /
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& his sayntes as ye may se in storyes of pycture therof. The abhomynacōn of theyr clothynge & mysshappe therof / is ferre out of reason /
& his Saints as you may see in stories of pictured thereof. The abhomynaconn of their clothing & mishap thereof / is Far out of reason /
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that it passeth my wytte to shewe the vnthryftenesse therof /
that it passes my wit to show the vnthryftenesse thereof /
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& the paynes put in holy scrypture whiche they shall suffre for theyr mysbehauour in this behalfe.
& the pains put in holy scripture which they shall suffer for their mysbehauour in this behalf.
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And therfore almyghty god sayth thyse wordes wryten. Sophonie. io.
And Therefore almighty god say these words written. Zephaniah. io.
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Visitabo su { per } oēs qi induti sūt veste { per } egrina) I shall punysshe all them yt bryngeth in newe shape of garmentes /
Visit sum { per } oens qi induti sūt veste { per } egrina) I shall Punish all them that bringeth in new shape of garments /
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whiche causeth my people to falle to wantennesse / & in varyaūce of theyr araye. Therfore saynt Ierom sayth vpon this text.
which Causes my people to fall to wantennesse / & in variance of their array. Therefore saint Jerom say upon this text.
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634
Sanguis ft̄is tui clamat vindictā ad me) who so euer bryngeth in a wronge custome in to a cyte /
Sanguis ft̄is tui Proclaim vindictā ad me) who so ever bringeth in a wrong custom in to a Cite /
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or ony shape of garmentes whiche sholde cause synne amonge the people / as longe as it is vsed he shall neuer come in heuen.
or only shape of garments which should cause sin among the people / as long as it is used he shall never come in heaven.
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636
¶ Frendes I remembre dayes here before in my yongthe / yt there was a vertuous monke of Bury called Lydgate /
¶ Friends I Remember days Here before in my yongthe / that there was a virtuous monk of Bury called Lydgate /
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whiche wrote ma ny noble hystoryes / & made many vertuous balett { is } to the encrease of vertue / & oppressyon of vyce.
which wrote ma High noble histories / & made many virtuous balett { is } to the increase of virtue / & oppression of vice.
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638
And amonge other he made a treatyse called Galand. & all the kyndred of Galand he dyscryued therin.
And among other he made a treatise called Galand. & all the kindred of Galand he dyscryued therein.
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I suppose yf galantes vnderstode the progeny / they wolde refuse to be of yt felyshyp & kyndred.
I suppose if galants understood the progeny / they would refuse to be of that felyshyp & kindred.
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The occasyon of makynge this boke was whan englysshe men were bete out & had loste Fraunce. Gascoyn. Gyon. & Normandye /
The occasion of making this book was when english men were bete out & had lost France. Gascon. Guyon. & Normandy /
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& came home dysguysed in theyr garments in euery parte of theyr bodyes / whiche englyssh men sawe neuer before.
& Come home dysguysed in their garments in every part of their bodies / which english men saw never before.
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642
And many folowed the lewde & abhomynable garmentes / in so moche yt all good men cryed out of them.
And many followed the lewd & abominable garments / in so much that all good men cried out of them.
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And this good monke in detestacyon of theyr synne & wretchednesse made the sayd boke in balette wyse.
And this good monk in detestacyon of their sin & wretchedness made the said book in balette wise.
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And the repete of euery balett was this. Englonde may wayle yt euer Galand came here. And in short season after / were grete surreccōns /
And the repete of every balett was this. England may wail that ever Galand Come Here. And in short season After / were great surrecconns /
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& murdre of lordes & other / as I doubte not many yt lyueth can remembre it.
& murder of Lords & other / as I doubt not many that liveth can Remember it.
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I praye god they may amende them / yt we be not punysshed for them & wayle theyr wretchednesse /
I pray god they may amend them / that we be not punished for them & wail their wretchedness /
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647
for by cause we suffre ye subgettes of the kyng of pryde to dwelle amonge vs. ¶ Frendes I saye the wordes of Cryst vnto you whiche I toke to my tyme. Qui habet aures audiendi.
for by cause we suffer you subgettes of the King of pride to dwell among us ¶ Friends I say the words of Cryst unto you which I took to my time. Qui habet aures Audiendi.
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audiat) yt thyse wordes whiche ye haue herde by my symplenesse & by your materyall eeres /
audiat) that these words which you have herd by my symplenesse & by your material eeres /
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may be vnderstonde also by your Inwarde eeres of your soule by true Intellecte / & so put in execusyon.
may be understand also by your Inward eeres of your soul by true Intellect / & so put in execusyon.
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For I saye vnto you as saynt Ierom sayth in an epystle /
For I say unto you as saint Jerom say in an epistle /
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& saynt Austen in lyke wyse ({ quod } nō sūt nuge et friuola que dixi vobis Sed sūt scripture et verba dei) And therfore saynt Poul sayth.
& saint Austen in like wise ({ quod } nō sūt nuge et frivola que I have said vobis said sūt scripture et verba dei) And Therefore saint Poul say.
cc n1 np1 p-acp av-j n1 ({ fw-la } fw-fr fw-la vvg fw-la uh fw-fr fw-la fw-la vvd fw-la n1 fw-la fw-la fw-la) cc av n1 np1 vvz.
(2) text (DIV1)
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652
Syres take good hede at the lawe of god /
Sires take good heed At the law of god /
ng1 vvb j n1 p-acp dt n1 pp-f n1 /
(2) text (DIV1)
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653
& perfourme it in yt you is (qia de { us } nō irridet { ur }) he wyl not be laughed to scorne /
& perform it in that you is (qia de { us } nō irridet { ur }) he will not be laughed to scorn /
cc vvi pn31 p-acp pn31 pn22 vbz (fw-la fw-fr { pno12 } fw-fr fw-la { zz }) pns31 vmb xx vbi vvn pc-acp vvi /
(2) text (DIV1)
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654
but punysshe them that by worde or dede despyseth his cōmaūdement ¶ Thenne frendes I ende thus / besechynge eche one of you /
but Punish them that by word or deed despiseth his Commandment ¶ Then Friends I end thus / beseeching eke one of you /
cc-acp vvi pno32 d p-acp n1 cc n1 vvz po31 n1 ¶ cs n2 pns11 vvb av / vvg d crd pp-f pn22 /
(2) text (DIV1)
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655
to remembre & kepe the fyue proclamacyons whiche I haue shewed vnto you.
to Remember & keep the fyue Proclamations which I have showed unto you.
pc-acp vvb cc vvi dt crd n2 r-crq pns11 vhb vvn p-acp pn22.
(2) text (DIV1)
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656
And ye of the spyrytualte to calle to mynde your bylle of remembraūce to be holy in your conuersacōn.
And you of the spyrytualte to call to mind your bylle of remembrance to be holy in your conuersaconn.
cc pn22 pp-f dt n1 p-acp vvb p-acp n1 po22 n1 pp-f n1 pc-acp vbi j p-acp po22 n2.
(2) text (DIV1)
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657
And ye maysters of the temporalte to remembre your bylle of Iustyce & truthe to god & man.
And you masters of the temporalte to Remember your bylle of justice & truth to god & man.
cc pn22 n2 pp-f dt n1 pc-acp vvi po22 n1 pp-f n1 cc n1 p-acp n1 cc n1.
(2) text (DIV1)
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658
And yf ye haue grace thus to do. I answere & dare promyse in the name of Cryste Ihesu /
And if you have grace thus to do. I answer & Dare promise in the name of Christ Jesus /
cc cs pn22 vhb n1 av pc-acp vdi. pns11 vvb cc vvb n1 p-acp dt n1 pp-f np1 np1 /
(2) text (DIV1)
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659
ye shall haue Ioye that the eye may not se / nor herte can thynke / nor tonge can speke /
you shall have Joy that the eye may not see / nor heart can think / nor tongue can speak /
pn22 vmb vhi n1 cst dt n1 vmb xx vvi / ccx n1 vmb vvb / ccx n1 vmb vvi /
(2) text (DIV1)
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660
to the whiche god brynge all. Amen. ¶ Enprynted at Westmynstre by Wynken de worde.
to the which god bring all. Amen. ¶ Imprinted At Westminster by Winken the word.
pc-acp dt r-crq n1 vvb d. uh-n. ¶ vvn p-acp np1 p-acp j dt n1.
(2) text (DIV1)
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