In die Innocencium sermo pro Episcopo puerorum.   

Laudate pueri do●inum. psalmo Centesimo .xiio. et pro huius collacionis fundamento.  
Praise ye children almighty god as the philosopher saith in diverse places. All those things that have the habit of perfect cognition may move themselves and convey themselves to their end/ as a be'st having sensible knowledge/ and man more parfyghter/ both sensible & intelligible may move themselves whether they will/ and so convey all their actions and deeds unto their natural end. But (carencia cognicione) Those things that lack cognition have no motion of themselves/ neither be directed to their end without the help of an other. As an arrow of himself can not be moved ne directed unto the prick without the ready conveyance of him that shooteth/ through whom directly he attaineth his end & is shot to the prick. In as much then as mankind is ordained unto an end/ far exceeding the limits of nature/ as it is written by the holy ghost in (Ysay lxiiij Oculus non vidit. Deus absque te que preparasti exspectantibus te. Et prima ad Corintheos secundo. Oculus non vidit nec aures audivit/ nec in cor hominis ascendit que pre paravit deus diligentibus illum) The eye of a man hath not seen/ neither his eeres heard/ neither it can not be thought in his heart th'end that almighty god hath ordained for them that loveth him. To this end man having the use of reason and perfit knowledge is directed by his free will as by a principal in himself to move him to god. And also by faith as a prycypall above natural knowledge without the which it is impossible for to please god and attain to the end of grace in this present life and glory in heaven/ as it is written (Sine fide impossibile est placere deo) While it is so that man endowed with use of reason/ having natural knowledge and free/ may not sufficiently direct himself to the end that god hath ordained to without the help of faith. As it is written Iheremie .iiiio. (Non est enim hominis vincere neque viri esse ut ambulet ei et dirigat gressus eius) ¶ It is not in man's power for to overcome vice of himself/ neither for to walk parfyghtly/ and direct his going in the law of god/ but by his grace assystente. Moche more those that been children for tenderness of age and lack of knowledge can not direct their deeds convenyentely to that end without special help of god. In token hereof/ children newly set to school lacking the use of reason and the habit of cognition have a recourse to god's direction. first learning this. Christ's cross be my speed. And so beginneth thee (a. b.c) In witness of default of this perfection in knowledge. Pyctagoras to the direction of children he found first this letter in the (a.b.c. Y.) the which as Ysyder saith Ethimologis is formed and made after the similitude of man's life. For this letter. Y. is made of two lines. One is a right line/ and the other is half right and half crooked/ And so verily the Infant age of a child is right neither disposed to virtue neither to vice as the philosopher saith (Tanquam tabula nuda in qua nichil depingitur) But the second age is called Adolescencia/ and hath two lines a right and a crooked/ sygnefyenge the disposition that he hath then to vice and thenne to virtue. In the which age is the breaking of every child or to goodness or to lewdness. Therefore that age is most uncertain in knowledge as Solomon saith (Prouerbiorum .xxxo. Tria sunt michi difficilia ad cognoscendum et quartum penitus ignoro Viam navis in medio maris. et viam viri in adolescentia) Three things saith Solomon been hard to me to know/ and the fourth utterly I know not. The flight of the Eagle in the air/ The way of the serpent on the earth. The sailing of a ship in the see. But the fourth and most hardest is to understand the way of a man in his growing age/ though children thenne the which lack discretion/ use of reason/ & perfect cognition/ and yet attain to the end that is prepared for man's bliss. As these blessed Innocentes whose solemnity we hallow this day (Qui non loquendo sed moriendo confessi sunt) May most in a special laud that glorious lord (Sequentes agnum quocumque ierit) To whom by our mother holy church/ in title of triumph may continually be applied the words of my time (Laudate pueri dominum) Ye chosen children of god lacking the use of cognition/ and yet glorified by your passion in life ever lasting praise ye god.  
¶ In the beginning then of this simple exhortation/ that I a child wanting the habit of cunning may be directed by him/ that gave to that child Danyell (Sermonen rectum et spiritum deorum) Somewhat to say to his laud and praising/ and to all pure children that been here present edifying we shall at this time devoutly make our prayers. In the which prayers I recommend unto your devotions the welfare of all Christ's church. Our holy father the Pope with all the clergy/ my lord of Caunterbury/ and the right reverend father & worshipful lord my brother bishop of London your diocesan. Also for my worshipful brother Deane of this cathedral church with all resydensaryes & prebendaries of the same. And most entirely I pray you to have myself in your special devotion/ so that I may continue in this degree that I now stand. And never more hereafter to be vexed with jeroms vision/ the which is written. (jeremy primo) When the good lord asked of jeremy (Quid tu vides jeremia) He answered & said (Virgam vigilantem ego video) A waken rod I see said jeremy. Truly this waken rod oftentimes hath troubled me in my childhood/ that (lumbi mei impleti sunt illusionibus et non est sanitas in carne mea. Afflictus sum et humiliatus sum nimis) And therefore though I be now in high dignity/ yet when I see other here my master that was then (Operuit confusio faciem meam. A voce ꝯtremuerunt labia mea) As Nero the Emperor would to his master Seneca/ the same wish I would to my master I love so well/ & for their true diligence that all my masters the which taught me any cunning in my youth gave to me. I would that they were promytted to be perpetual fellows and collegeners of that famous college of the kings foundation in South work/ that men call the kings Bench/ greater worship I can not wish. than for to sit in to the kings own bench/ & for by cause charity is perfect if it be extended as well to the end of the life as it is the life self. I would they should end their life in that holy way/ the which oftentimes I read when that I was Chorister in the Marteloge of Paul's/ where many holy bodies died/ & is called in latin (Via tiburtina) In english as much to say. as the high way to Tyburn. In this behalf ye shall pray specially for all prelate's that cometh to their dignity as I died. For thanked be god without conspiracy lordship or simony I was set in this degree/ For verily promotion in any realm had (Per demonum. simonen et princi pem) hath & shall bring Christ's church (in confusionem dampnabilem) ¶ In the second party ye shall pray for the weal and peace of all christian reams/ specially for the ream of England. Our sovereign lord the king. Our sovereign lady the queen. My lord the prince. My lady the kings mother. My lord her husband/ with all the lords of the Realm. The welfare of this city. For my right worshipful brother and lover the Mayer with all the Aldermen. and sheriffs. ¶ In the third party all the soul's dying in the pains of purgatory. specially for the soul of the reverrnde father my lord Thomas kempe late bishop And for the souls of all benefactors of this church of Paul's/ with all christian souls/ for the which and for the intent premised. I pray you devoutly say a (Pater noster) and an (ave)  

Laudate pueri dnm. ut supra.  
¶ In as much as christ saith in the Gospel. (Sinite pervulos venire ad me quia talium est regnum celorum. Mathei. .xixo.) Suffer ye children to come to me. For of such the kingdom of heaven is fulfilled/ by whom after saint Austyn (in originali ubi thema) It is not only understand those that been children of age. But those that been children pure in cleanness from sin & malice. As the holy apostle saint Poule saith (Nolite effici pueri sensibus. malicia autem paruuli estote. prima ad Corintheos xiiijo.) Be ye not children in your wits/ but from all sin and malice/ be ye children in cleanness/ And in this form all manner of people/ and all manner of ages in cleanness of life aught to be pure as children/ to whom generally may I say (Laudate pueri dnm. laudate pueri dnm in infancia. laudate dnm in adolescencia. laudate dnm in perseverante etate humana) Praise ye children your god in your Infant age/ praise ye him in your growing age/ and praise ye him perseverantly. (Vsque in senectum et senium) In your man's age/ And in these three praising of three ages shall stand the process of this simple collation.  
¶ these three ages after the consceyte of the apostle (ad Galathas) and (ad Romanos) is likened to the three laws That is to say/ to the law of kind/ the law written/ and the law of grace. The first age is likened unto the law of kind. A child first when he is in his Infant age is not constrained unto no laws/ he is not corrected neither beaten/ and there is no default laid unto him/ but utterly he is left unto the law of kind. Do he what somever he will/ no man doth blame him. Morally the state of man jnmedyatly after sin was verily the state of childhood and Infans having no nurse. When that man was utterly left without any expressed law/ having no master to his own natural inclination/ as to his law/ there was no law of god new put to him/ Many defaults died he and to many inconveniences he ran. correction was there none/ but utter destruction/ as noah's flood destroying all Infants of mankind save eight persons (Genesis .viio.) The destruction of Sodom & of Gomor with other cities (Genesis .xixo.) And like wise as a child having no nurse nor guider deputed to him may as well run in to the fire or water as to go beside. So verily in the first age of man in the law of kind. A man being without a nurse or guider left to his natural guiding misused so far himself that he ran to water/ where he was utterly destroyed as I said before/ save noah's household/ and also to the fire where a great part was destroyed. And verily masters if we clearly consider our life and state that we stand in now in these days I fear me we shall find ourself so far guided by our sensual nature that we shall need to be purified to our strait correction with a strait affliction/ as the water or the fire/ and all for lack of our masters and nurses all wrapped in negligence taketh none attendance to us/ Our masters and nouryce spiritual (Querentur que sua sunt. Et non que Jesus xpi. sunt canes muti non valentes latrare/ isaiah .lvio.) Our temporal rulers (Infideles socij furum diligunt munera sequuntur retribuconis pupillo non judicant causa vidue non ingreditur ad cos. isaiah .io.) This negligence in our nurses spiritual and temporal causeth in the church Insolent life secular conversation (In habitu interiori et exteriori ut qualis populus talis sit et sa cerdoes) In the temporalty it causeth that manslaughter is not set by/ lechery is pleasure/ robbery & deceit is called chevisance/ extortion lordship/ power/ falsehood/ a feet of wit/ usury counted no sin (Quomodo facta est meretrix civitas fidelis plena judicij. justicia habitavit in ea. nunc autem homicide. Argentum tuum versum est in scoriam. vinum tuum mixtum est aqua. isaiah .io.) A marvelous change/ sometime our ream was prosperous/ now it is in misery/ sometime rightwiseness was the chief ruler. now falsehood is quarter master/ sometime was Inhabytaunt peace love & charity/ now wrath and manslaughter/ and false dissimulation. Sometime troth was master of our merchants (nunc vero vsure et dolus) And sometime troth stood up right/ now he is fallen/ Good men have Inserched the street where he fell. Some said he fell in Lombarde street/ some said in Buklars bury/ & when it was utterly know/ he was fallen in every street (Veritas corruit in plateis) The cause is none other but we lack our masters & guyders that should straitly attend in this Infant age of condition that we been in.  
¶ When that Infant age is ended/ the father provideth for his child/ for a master the which giveth instruction in small doctrines/ as in his Donate. Parts of reason/ and such other/ the which master commonly is called Pedagogis in latin. This master giveth commandments to the child in his growing age And he break them he is sharply corrected/ there is no fault that he doth but he is punished. Sometime he wringeth him by the eeres/ sometime he giveth him a stripe on the hand with the ferell/ some time beateth him sharply with the rod. And so with commandments and sharp correction he giveth him full instruction in the lawer science. So in like manner after the law of kind. As mankind grew in age/ almighty god provided to man an enfourmer that was called Moses'/ the which should teach man his principals and small and rude doctrines. And so the old law taught to man his Donate and Parts of reason. Also he taught him how he should give to god his parts/ the which were sacrifices/ oblations/ and tithes justly and truly to be given to god/ as it is written (Ecclesiasticis .xxxvo.. Da altissimo secundum donatum eius) That what thou shouldest give to thy neighbour and brother his parts. That is for to say/ almsdeeds freely without grudging. leaning of thy good without any trust or hope of usury/ & forgiving thy neighbour if he be in necessity with out trouble for god's sake. And like wise as the people under Moses' growing in childhood/ these things were taught by the which specially gods law & praising was increased. So in our growing age in virtue that good lord (cuius laus est in ecclia sconrum) can not be better praised than if we give unto him justly & truly his donat/ to him oblations sacrifices and tithes. To our neighbour mercifully give our alms. And pytevously forgive offences & debts to them that been needy & may not pay. these been the things that longeth to gods praising in mankyndes childhood/ as it is written of Thoby (Thobie prio. Hec et his similia puerulus secundum legem obseruabant) In Moses' time strait commandments were given to man/ strait punishments/ & sharp corrections/ they were taken by the ear straitly/ when it commanded in the law/ (Aurem ꝓ aure. dentem ꝓ dente) without any mercy/ he that gathered sticks on the Sabot day was stoned unto the death. And for one grudged against their master Moses/ that which was but Pedagogus/ the chosen woman most accept Maria Aaron's sister was smitten of god with the infirmity of leprehode. How oftentimes break we our holy day/ how oft-times grudge we against our masters/ not holding us content with no king neither prince/ archbishop nor bishop. Being as variant as the moan/ & yet the good lord spared us. The old law was hard to observe/ in the which time god entreated mankind after his wrath & punishment/ Wherefore he was called (deus ulcionun) For whose deliver mercy cried to almighty god to send mankind a new master that should entreat him and teach more courteously & it liked him (Non ex operibus justice q fecimus nos. sed secundum svam misericordiam. ad Titum .iiio.) To come down himself/ & took on him our mortallyte/ gave us a new law/ would suffer none but himself to be our master/ Wherewith all love & benignity without sharpness he taught us. No rude neither gross earthly doctrines/ as they were taught in the old law. But he taught us subtle things/ heavenly divinity/ our glory & our bliss (Docebat eos de regno dei) And as long as we been in the school of merciful benignity & gentleness/ though we do faults purposing to amend. So long he abideth us patiently holding himself content/ For by cause we been now in man's state and perfect age with our own correction (Propterea expectat deus ut misereatur vestri. isaiah .xxxo.) And if we defer & will not correct ourself here in the school of mercy/ full grievously & most sharply shall we abide the sword of correction of his rightwiseness/ as daily by experience we may feel. Therefore in the three ages of our life let us busy ourself to praise god with pure children. Amending our life by deeds of penance. And virtuous deeds using. exhorting you with the words of my time (Laudate pueri dnm)  
¶ The form and the manner how that we should worship and love almighty god in the three ages/ that is to say. In childhood. youth/ and Manhood. Is showed to us by a pretty conceit of our common calendar/ in every book of service. Ye shall understand that every month noted in the calendar is divided in three parties. That is to say (Kalendas. Nonas and Ydus) ¶ The first day of every month is called & named Kalendas The second is named not Kalendas/ but Quarto Quinto or Sexto Nonas. And so till ye come to Nonas. And after Nonas the days been named Ydus till ye come to the middle/ & thenne all the month after named Kalendas after certain numbers as the mids of the month is nameth xix other xviij Kalendas counting less till ye come to the end. ¶ Morally by these three. Kalendas. Nonas & Ydus/ is understand the three ages of man. By Kalendas is understand childhood. Kalende is as moche to say (Quasi colendo) For the consuetude of the Romans was the first day of the month/ that is called Kalendas/ falleth to solempnyse to their goddess Hely juno & jupiter. So verily the childhood of man is dedicate to devotion/ then set the faders the children to school. And then be they taught to serve god/ & to say grace/ to help the priest to sing/ for to be meek gentle and lowly then say they our lady matins & been right devout. Of whom may be verified that is written by david (Hec est generacio querencium dnm) that is the generation that be silly by devotion seek almighty god. ¶ By the second day that is called Nonas I understand the second age that is called (juventus) youth (Non dicuntur quasi null) For in that day the romans worshypt no gods/ neither in that season was no festival days/ or else (None dicuntur quasi nundine) As much to say as a fair. For in that time they occupied themselves in fairs & merchandises/ And hereto conveniently may be the youth of man applied/ that is in special from xiiij years unto xviij In the which he is full of undevocyon/ & all most forgetteth to worship his god or any saint And if he do it with his mouth/ his heart is full far from god about worldly vanities/ as it is written (Populus hic labijs me honorat/ cor autem eorum long est a me. Ysay .xxixo.) Congruently also youth may be named (None i nundine) a fair or market. For in this age is the merchandise of the devil. The world abundantly bought. Here the young man buyeth a strompettes body for his body and soul. Here all vain merchandises of the world been bought/ to the which is very prone/ & ready our youth of England as we may see daily/ there is no vanity in no party of the world but we been ready to buy it. Long heres and short collars of almains. Evil fasshened garments/ & devilish shoes & slippers of Frensmen. pouches and painted girdles of Spaniards/ new found hats of romans. And so is fulfilled the words of our lord written in holy scripture (jeremy .xio. Elongaverunt a me & ambulaverunt post vanitatem et vani facti sunt) This youth saith our lord hath far put himself fro me/ & they have walked after their own vanities/ & by their inventions they been all vain & undoubted. This alterable vanities in garments is a true argument & a faithful conclusion to all wise strangers That Englishmen be as chaungable in their manners & wits as they be in outward garments. And if this vain merchandise were only in youth of the ream it were more tolerable/ but (inveterati dierum malorum) Boys of thirty year of age are as newe fangled as any young men be. The which by reason should torn their face from the world considering the end of their life. But little that is considered/ ye rather in their vanities the been praised (Quoniam laudatur peccator in desiderns aīe sue et iniquis benedicetur. Psalmo etc. ¶ And the third day is called Ydus/ the which is as much to say as (divisio) a departing. By whom I understand the latter age of man/ in the which man is divided from the world by death to the end for to receive good or evil as he hath deserved in this present life. ¶ Like wise then as in the first part of the month there is but one day that is called Kalende/ the which is the first day of all. But in the later end there be many days that been named of the word Kalendas. So in comparison of the first day of thy life/ that is to say of thy childhood in the which thou were well disposed in devotion/ multiply thy good life and holy disposition in thy latter days/ that thou mayst deserve our lords mercy/ saying with the prophet in the psalter/ (Et senectus mea in misericordia uberi) ¶ And how be it thou hast often before in thy young age & middle age divided thy life. Sometime to virtue/ sometime to vice. Ye as now in thy latter age keep thy life holy in virtue. Dyvyde it no more till death divide it after the counsels of the gospels (Iohes nineteen. Non scindamus eam sed sorciamur de ea cuius sit) let us not cut it/ but let us draw lots whose it shall be. How be it this text after the letter is understand of Christ's cote without 〈◊〉. Yet conveniently it may be understand of every man's life or soul (Tunica dicitur quasi tua unica) Whether is more surer thine own than thy soul/ for the which prayeth the prophet saying (Erue a framea deus alam meam. et de manu canis unicam meam) And while it is so that man liveth here in two lives/ & living after the pleasure of the world/ the t'other living here in virtue by grace to come to bliss/ though that will give one party of their life to vices/ & an other to virtue/ and specially in their age. these manner of men divide their cote And they neither all the tayllers in the world shall never make it hole again. For as saint jerom saith in a pistle (Difficile ymmo impossibile est ut q̄s in pnsenti et in futuro fruatur gaudijs ut hic ventrem et ibi mentem. et de deliciis transiat) It is hard ye it is impossible that a man may have all joy in this world & also in heaven/ here to fill his body & there to fill his mind. For truly the delights of this world and the joys of heaven can never be together in one cote of thy soul. Wherefore if thy cote of thy soul be ones hole in virtue without any seem of vice/ depart it never but let it return (in sortendm) And continue thy life in goodness without any interruption. And like wise as in thy childhood thou begannest virtue only/ where through in that age thou prayseste almighty god/ so in thy middle age all wanton vanities laid a part increase thy virtue/ as though died of whom it is written (Ibunt de virtute in viruten quousque uédeatur deus) And that the end may be conformable to his principle without division following the ways of Innocency with these holy Innocentes. In whose commendaconns' singeth our mother holy church (Novit dns viam innocentum qui non steterunt in vijs pcconrum) And if we be in sin to repair ourself to the state of grace without will to fall again. And in recognysaunce of this gracious benefit of remission we may lovingly praise god as I exhorted you before saying (Laudate pueri dominum) grant us all christ Jesus' (splendour patris corona Innocencium)   
AMEN  
¶ Explicit sermo ista (.)   

¶ Sequuntur indulgency quas papa johannes xxij concessit omnibus vere confessis et contritis sicut scriptum est Rome in quadam ecclesia beate Marie que vocatur Araceli.  
¶ Si quis dixerit in fine salutaconis angelice (Ihesus) habebit xl dies indulgency.  
¶ Item qui genuflexerit aut devote se inclinauerit cum audierit hoc nomen (Ihesus) xl dies.  
¶ Item si quis ad sonitum campane trinum. ter (ave maria) dixerit eciam xl dies habebit.  
¶ Item si quis ꝓfunde et devote se inclinauerit ad (Gloria patri et filio et spunisancto) xl dies.  
¶ Item si quis in missa ad (Grans agamus dno deo nostro) genuflexerit.. C. dies indulgency.  
¶ Item si quis in (Tedeun laudamus) genuflexerit ad illum integrum versum. (Te ergo q̄s) habebit twenty dies indulgency.  
¶ Item si quis in symbolo Niceno. scz. (Credo in unum deum) ad illud verbum (Et homo factus est) genuflexerit xl dies habebit.  
¶ Item si quis in accipi endo aquam bn̄dictā. hanc oronem. Huius aque aspersio sit omni pcconrum meorum remissio. In nomine prins & filii et spunssancti. Amen. habebit ten dies indulgency.  
¶ Item si q̄s evangelium Iohis. scz (In principio) devote dixerit vel audierit. et in fine cum dicitur Verbum caro factum est et habitavit in nobis. genuflexerit et terram vel parietem vel scabellum osculatus fuerit. unum annum & xl dies indulgency habebit a dno papa Clement .v. concessos.  
¶ Virtutes aque bn̄dicte patent in hijs versibus. Sex operatur aqua ꝑ presbiterum bnndicta. Cor mundat fugat accidiam venialia collit. Auget open. removet hostem fantasma repellit. Quot guttas sentis. tot tollit crimina mentis.  
¶ Septem sunt que venialia pccā collunt. que patent in his versibus. Missa. pater noster. elimosina. tunsio limpha. Crux & confiteor venialia crimina tollunt.  
¶ Hugo de sancto Victore Tria sunt q ducunt hoinem ad regna celorum. scz. cogitacio sancta. verbum bonum. et opus ꝑfectum.  
¶ Tria sunt q custodiunt hoinem in bono. scz. Amor dei. timor iehenne. et desiderium regnum celorum.  
¶ In quatuor consistit ꝑfectus amor. scz. in odio peccati. in contemptu mund. in contemptu sui. et in amore solius dei.  
¶ Quatuor sunt que totum mundum confundunt. scz. malum consilium. malum colloquium. malum consorcium. et malum exemplum.  
¶ Penitenciam agite ait salvator. penitencia dicitur tenax pena.  
¶ Et joh̄s baptista Facite inquid. dignos penitency fructus. qd est transacta peccata deflere. et eadem iterum non committere. sicut scriptum est. Ne adicias peccatum super peccatum. et dicas magna est mina dei. ¶ Augustinus. Nullus debet intrare eccliam ul exire. quin accipiat aquam bn̄dictā. quia si non acceperit. diabolus sedens in angulo ipsum dederit. vel habet in derisum.  
¶ Merita visionis corporis xpi. Missa cavet que delet. prebet robur vivit et auget.  
¶ Sic exponitur (Missa cavet) scz mortalia (delet) scz venialia (pmbet robur) scz contra inimicos (vivit) scz nos deo (et auget) scz virtutes.  
¶ Sequuntur duo alij versus de eadem materia. Roborat et levigat conducit auget et ornat. Delectat delet vegetat palcit quoque terret.  
¶ Sic exponuntur predicti duo versus (Roborat) scz fidem (et levigat) scz penam (conducit) ad penitenciam (auget) scz virtutes (et ornat) scz mores. (Delectat) scz spunaliter (delet) venialia (vegetat) scz sensus (pascit) scz animam (quoque terret) scz demones.   


W C   printer's or publisher's device   

 woodcut of Crucifixion