W C  
winkin. de. word.    

Jesus' clamabat (Qui habet aures audiendi audiat) Luc. viii.  
these words been written in the gospel of this day. And thus to be englished. Ihu our saviour made a proclamation with a high & great voice to the people that came to hear him/ saying. Every man which hath eeres of hearing may if he be well disposed here what is said unto him. ¶ Bede saith that these words been oft time repeated both in the gospels & in the appocalypsis/ and hath in them great mystery of the pleasure of god almighty. ¶ Saint jerom in the chapter upon john showeth that all the sermons & preachings that christ Jesu made he said them (cum magno clamore) by the which he certyfyed the people that he preached unto the great zeal & affection that he had to the weal of their souls/ & that they should be desirous to here the word of god/ by the which they should be delivered fro all mortality and be made by it (filias dei per adopcionem) ¶ five proclamations specially made by christ Ihu. I note in his holy gospels/ which been of that authority/ that who so ever will not hear them & endeavour him to keep them/ shall never come to everlasting joy. Wherefore friends give better ear & take more heed to them. ¶ The first proclamation I note in the gospel of this day where he called the people that came fro cities/ towns & borughes/ & showed to them a parable of seed which was sow in diverse places not convenient for the growing thereof/ & perished/ but that which was sow in good tilth & earth/ multiplied & increased marvelously to the great riches of him that sew it. christ Jesu calleth this seed his word by the which all thing is made & multiplied & hath their being as it is written. i q. i. Inter catholicam. Oimm rerum recreacio et omni recreacio fuit in verbo. Psal. Verbo dm celi firmati sunt. Et gene. i. Dixit et facta sunt. et. xxxiij. q. h. c. Quid ergo. ¶ And right as seeds 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 hole work of god. He made heaven & creatures celestial invisible to us that be mortal creatures here in earth. And made man & other creatures here in earth terrestrial/ but the perfection of his work is the conjunction of the soul which is celestial/ to the body that is terrestrial/ for the which body all thing that is made here in earth/ as tree/ fruit/ beasts/ foul & fish and all other are create to feed & serve the body the body to serve the soul/ and the soul only to serve almighty god. And therefore it is written (de penitencijs dist. i. recreatus. Sicut anima est vita corporis. ita deus est vita aīe) ¶ And right as almighty god hath purveyed for meet to the sustenance of the body/ in like wise he hath ordained spiritual meet for the sustenance of the soul/ which is his word/ as he saith Math. iiijo. (and written extra de officio. or. c. Inter cetera. Non in solo pane vivit homo. said in omni verbo qd ꝓcedit de ore dei) ¶ By the virtue of his blessed word/ he hath ordained that the material breed which feedeth the body/ shall be transformed in to his flesh & blood/ and it to be most precious meet to feed the soul of man. Therefore david saith in the psalm. Afferte dno. Vox dm in magnificencia. That is to be understand/ that the voice of the word of our lord hath the virtue of magnificence/ that is when his servant in due form according to his law ordained & saith the words upon the material breed/ there is that magnificence in the words that incontynenty/ that which was material breed is converted in to his flesh/ & the material wine in to his blood. Which season the angels in heaven in the Immolation been there present in ministering & doing sacrifice to their maker/ as it is written (de con. dist. ij. Quis fidelium) And of this ye should not greatly marvel. For a young maiden our lady saint Mary when she said these. v. words. Fiat michi scdm verbum tuum. God & man were knit together in her womb. And so (verbum caro factum est) In likewise when the priest saith these. v. words (hoc est em̄ corpus meum) there is together in that material host god & man/ the same which was born of our lady & hanged upon the cross/ that rose from death to life & ascended to heaven. And is & shallbe (judex vivorum et mortuorum) And all faithful christian men which in true life & faith been fed with it (viwnt in eternum) And so it is (viaticum) to strength man's soul to come (ad montem oreb) to the presence of the trinity Deus fecit ex bonitate celum & terram. ex compassione redemit genus hunanun. ex ꝑmissione misit in terram spm̄ scm̄. et ex sua summa caritate quotidie pascit nos eius corpore & sanguine ut essemus caro de carne eius et os de ossibus) So friends who so heareth this proclamation thus made by the son of god/ and called to eat of this blessed meet & will not/ he shall never come to heaven. The second proclamation that Cryst made is written (Ioh. vijo. &. xxxiij. q. h. tunc saluabitur) where he said (Si quis sitit venit ad me & bibet) who so ever list drink let him come & drink of my drink/ & he shall never after be thirsty. For right as he called them before to eat of his breed/ right so now he calleth them to drink of his drink. This drink friends is the blessed blood & water that was let out of Crystis side when he hanged on the cross/ clean blood of our redemption/ & clear water of our regeneration. And not (flegma) as the heretic saith/ as is declared (de  tri. et fi. catho. in clc.) And of this blood & water that passed out of Crysties side all the sacraments of the church/ in whom all our salvation & health lieth in/ hath their effect/ as is noted (in. c. cum Martha. extra de ce missarum) And right as water washeth and clenieth all filth/ right so the sacrament of Bapteme washeth man's soul fro all manner sin original mortal & venial/ & is called (janua sacramentorum) And this sacrament hath his effect by the word of god/ as david saith in the psalm (Afferte. Vox dm super aquas. deus maiestatꝭ intonuit dns super aquas multas) & right as when Cryst was baptized/ the father showed his pleasure (in voce) the son (in carne nran) & the holy ghost (in spem columb) And all the angels were there present at the reverence of the institution of that sacrament. Right so at this season at the baptizing of every christian creature/ is the holy trinity present with angels. And there is infused in the soul of that christian creature (tres virtutes theologice Fides. spes. et caritas) As is noted in the said (clementine de  tri. et fi. catho) So friends who so ever may be baptized in water & will not/ he shall not come in heaven. The third proclamation made by our saviour christ Ih̄us is written (joh. xio. et. xiii. q. ij. c. Qui divina. et de pe. dist. vi. c. io.) When he raised Lazar from death to life crying with a great voice (Lazare veni foras) And incontinent at the commandment of his word/ the soul that was (in limbo) resorted to the body & gave it life. Cryst saying to his disciples (Soluite eum & sinite abite) Every man being in deadly sin friends is deed in the sight of god. And as Ancelme saith among all-the people of the world is none more odious/ than a traitor to the king/ & all the people feereth to deal with him. And in like wise he that is in deadly sin/ is odious to all creatures for his ingratituding & dysobeysaunce to almighty god/ as is noted. twenty-three. q. iij. Sex. Yet let no man despair/ 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 taketh away all sin/ & breaketh the yates of hell & all the power thereof. And thereof david saith in the psalm above rehearsed. Vox dm confringentꝭ cedros. these words been the words of our lord/ when the priest saith those words (Ego absoluo te a peccatis tuis) The high trees of cedar pride/ envy/ Ire/ covetise/ with all other capital sins/ are destroyed/ & never shall appear to hurt him which is confessed of them. This proclamation friends is of that necessity/ that who so ever may be confessed to a priest (in forma ecclie) and will not/ he shall never come to heaven. ¶ The fourth proclamation christ made when he hanged upon the cross & made his prayer to his father for all sinners that would believe that he was god & man/ when he said these words. dimit eyes quia nesciunt quid faciunt. Luce. xxiijo. et. xxv. q. v. S. io. And this signifieth (sacramentum extreme unctonis) by which all venial sins are taken away/ which should be the impediments for entering in to everlasting glory. This sacrament hath his effect of the word of almighty god/ as david rehearseth in the said psalm. Vox dm pmparantꝭ ceruos. For right as a heart desireth for his help the water/ right so man's soul having this sacrament desireth principally heaven. This sacrament is deprecatori & standeth in prayer right as Cryst prayed upon the cross So in ministration of this sacrament the priest annealing diverse parts of man's body beseecheth almighty god/ that what so ever this creature hath offended in his heart/ by his eyen/ his ears/ his hands & feet/ or any other part by the which he hath disposed him/ to forgive him (ut extra de sacra. unctone. c. unico) And so who so will not receive this sacrament & may/ shall not come to the glory of heaven. The fifth proclamation shall be made by commandment of Cryst Jesu which is (rex et pontifex) at the day of doom/ as is red Math. xxvo. Media nocte clamour factus est) at which voice & cry all mankind/ aswell (fideles as infideles) shall rise with the same bodies which they have here now/ and they shall be incorruptible. And all faithful christian men which hath kept Crysties proclamations shall receive everlasting joy by the sentence of christ Ihesu (pontificis) to whom only the pronunciation of the judgement is given Saying Venite bnndicti patris mei ꝑcipite regnum qd paratum est vobis ab origine mund. de pe. dist. iij. c. ad huc instant in glow. And so to receive everlasting joy/ & to be confirmed in the same. This proclamation & sentence representeth the sacrament of confirmation. which must only be done by a bishop as is written (i. c. vnic. de sacra. uncc) And in that (dantur gran et robur ut de con. dist. ij. oens) ¶ And though it be so that a man baptized die are he be confirmed/ he shall have everlasting joy/ but not so plenary as he should have if he were confirmed. ¶ It is ordained by the church/ that a child confirmed/ by the space 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 father/ the son/ & the holy ghost. And therefore david speaking of this sacrament/ calleth it the sacrament of great virtue & grace for the stable confirmation thereof saying. Vox dm in virtute. ¶ And who so ever may receive this sacrament & will not/ he shall never enter the kingdom of heaven. ¶ There been other two sacraments instytute by christ Ihu/ which been put in man's will to receive them or nay. And they taken bindeth the takers to observe them under the pain of their damnation. Which been the sacrament of matrimony & order. Of the sacrament of matrimony speaketh david in the fore rehearsed psalm saying Vox dm intcedentꝭ flamman ignis. The flame of cucupyscence of the flesh in fornication which is deadly sin. By this sacrament of matrimony that mortality of sin is turned in to venial in diverse cases (ut. xxvi. dist. deinde. &. xxxij. q. ij. Sicut. Et qd ipse deus est custꝭ & defensor matmmo. xxxij q. iiij. nemo in fi. ¶ And the sacrament of order is the second which is put in man's election/ in the which (imprimitur character indebilis & datur special gran) And he ordered specially to be minister of all other sacraments. ¶ Of this order & power thereof speaketh david in the above said psalm saying. Vox dm ꝯmoventis desertum. Which desert this world is called. And his office is mankind living in it to inform & move with his good example of living & holy doctrine (increpando. arguendo. exhortando. et comminando) And they been ordered to love god principally as is noted. h. q. iij. Qui ep̄s. ¶ I have showed unto you these five proclamations/ which must be kept under pain of your damnation. Wherefore I say to you with christ. Qui habet aures audiendi audiat) that is to say. Ye that here the word of god/ here it devoutly & print it in your souls perfitly/ & execute it according to the same. ¶ God almighty friends never left man without remedy for the salvation of his soul/ as in the old Testament was circumcision & sacrifice of beasts & other after the form then given/ which were expiations for sin for that season/ but they had no virtue to open heaven yates & bring man in ¶ And there when he ascended (corꝑalr) he left in his church the. seven. sacraments in the remembrance of his passion and to have their virtue of de same/ as is written in the chapter (cum martha de ce missarum) ¶ He left also his mother here behind him which lived diverse years after him to instruct the apostles & evangelists of his incarnation & his blessed life & commandments/ & therefore she is called (matter ecclie). ¶ And as the great doctor Albertus saith upon the gospel (Missus est angelus gabriel) that our lady received all the sacraments of the church except priesthood/ for three causes. The first was (ꝓpter huniliacionem) where that our first mother Eve was condemned for her pride/ she in her life showed all meekness & would be among women as one of them. And so would be after the law purefyed though she needed it not/ but be as one of them a mother like as her son christ Ihu would be circumcised as a child as Saint bernard saith. ¶ The second cause was (ꝓpter instruccomem aliorum) that by her ensample every man & woman should receive their sacramentis/ without which they might not be saved. For why/ her son had said as is written (Math vltimo) giving his apostles in commandment Euntes docete oens gentes baptisantes in nomine prins & fi. et ss. docentes eos servare qcunque mandavi vobis. ¶ The third cause (ꝓpter suꝑerrogacionem) as is written apocalypsis vltimo. Qui justus est. justi ficetur adhuc. ¶ And though it be so that she was (ab inicio sanctificata ex utero matris. et plena gran. et magis repleta in ꝯcepcome filii sui) And though she needed not to receive the sacraments for purgation of sin/ yet she received them (ut cresceret ꝑ effectum sacramentorum) ¶ She would be baptized as her son was & so receive (carectaren baptismalem) And be numbered among christian people/ & dystyncte from the jews. ¶ She was confessed to the evangelist of no sin/ but giving laud & praising to almighty god/ that it pleas●… him to make her his mother being his creature. ¶ Also she received of the said saint john which said mass before her and ministered to her the same body/ which was born of her. joined to the godhead in remembrance of his passion/ & to her great consolation in his absence. And so all other sacraments except priesthood as is above said she received/ which is to the stablysshement & confirmation of the sacraments of the church and the verity & truth of the same/ & to the confusion of all Heretics. And therefore we sing in the church Gaude maria vergo cunctas hereses tu sola interemisti. This is noted by antonine (in quarta part titlo. xvo. c. xvio.) ¶ Ye know right well brethren that credence is not to be given to no proclamation but to that/ which cometh by the kings high commandment & under his seal/ & the more honourable person that bringeth & proclaimeth it/ the more credence ought to be given to it. proclamations been made in diverse places of the cities & land/ to the intent they should be well understand/ & no man after to allege Ignorance thereof. To the transgressors & brekers thereof sometime the penalty is treason/ sometime death/ inprysonement & loss of their goods as the law assigneth in that behalf/ noted (extra de constit. c. finali) ¶ these proclamations friends ought to be accept above all other/ for they come from the king of all kings almighty god/ as is red apocalypsis (xixo. et de const. iiij. c. ꝓprie. et de re. iudic. c. ij. in. cle) ¶ This glorious godhead standeth in three persons/ the father/ the son/ & the holy ghost (Pater est deus. filius est deus. spiritus scuns est deus) Also of one essence nature & power/ and who so ever displeaseth one/ displeaseth all (qr tres illi unum sunt) & no man may resist him (in celo neque in terra. Ioh. xvijo. et in c. cum martha de ce missarum extra de ꝯse. dist. ij. c. in xpo xxxv. q. x. c. io.) ¶ And that his proclamation should be more of authority to be accept/ the father of heaven sent his only begotten son the second person of the trinity to make these proclamaconns'/ & mantylde the godhead in our nature & became man in every condition as we are except sin. And with a plenary commission given to him all power in heaven & in earth/ as is noted (Math vltimo. et Io. ij. De plenitudine eius oens nos accepimus . de con. dist. in. s. io. et dist. ij. c. Saxtan. et de pe. dist. in. c. libenter. et de pur. post ꝑtum. c. unico) ¶ And the second person of the trinity of a congruence was sent on this message to be the son of man/ right as he was in the trinity the son of the father/ as is noted/ by the master of the Sentence. His nativity was proclaimed by angels at Bedleem the night of his birth/ as is red (Luc. ijo. Ecce em̄ evangeliso vobis gaudium magnum. qd exit omni populo. et de con. dist. i. nocte) And that more credence should be given/ that god had taken our nature/ an host of angels appyred & song Gloria in excelsis deo. et in terra pax hoibus bone voluntatis) And said to the shepherds that they should go to Bedlam/ and there they should (invenire infantem iacentem in presepe et involutum pamnis) So friends right as a man having his garments upon him/ ye may not see his proper naked body. Right so christ being here in earth mortal (quo ad humanitatem) his godhead was not seen/ but the humanity was the Instrument & garment thereof (Quia deum nemo vidit unquam) as is written Ioh. ijo. et in. c. Moses. viii. q. i. in glow) ¶ The father also proved/ that he was his one getten son/ & that he had commission in heaven/ in earth/ & upon all creatures/ as is written Math. xvijo. et. ij. q. seven. Item obicitur) And as it proved in his transfiguration/ for out of hell he called Moses'/ & out of paradise the prophet Hely/ & the father appyred (in voce) saying. Hic est filius meus dilectus. in quo michi bn̄ complacui. ipsum audite. xciij. dist. legimus. et de con.. dist. iij. c. fi) & so our maker & father almighty god will & commandeth/ that we shall hear him/ accept him/ take him for his one getten son/ & by him & his word we shall be restored to our inheritance which man is excluded for the prevarication of our forefather Adam/ which was commanded by the second person of the trinity that he should not eat (de ligno sciencie boni et mali) and broke his word & commandment. Right so now by the commandment of the said second person god & man/ by his word and proclamation shall be saved & restored to their old inheritance/ who so will believe in him & observe his word as is written Ioh. iiijo. Qui credit in eum non judicatur. qui autem non credit. iam iudicatus est. de pe. dist. iiij. c. Ante. et. c. in domo. Et omnis qui credit in eum non ꝑeat. sed habebit vitam eternam ut. twenty-three. q. iiij. Sex his oimbus. ¶ When this noble messenger the son of god & man according to his faders commandment had made his holy proclamaconns'/ the jews axed of him by what authority he took upon him so to make new laws & proclamaconns'/ and what he was & from whence he came. And he answered saying as is written Ioh. vio. Ego sum alpha et o. principium et finis. de celo descendi. non ut faciam voluntatem meam. sed eius qui me misit. de pe. dist. iiij. c. Si ex bono. And that I am son of the father in heaven and he in me & I in him. And that I have sufficient power to save the world & shall dame it I shall prove by your laws & scriptures/ witness sufficient & deed. Moses which is your (legꝭlator) to whom ye give credence & must in the scripture which he wrote unto you/ when I had spoken with him in the mount/ & gave him the law (in tabulis saxeis) He wrote upon me when he said (ꝓphetan suscitabo eis de medio fratrum suorum silem tut. et ponan verba mea in ore eius. loqueturque oina ad eos q pcipero illi ¶ And of me/ my power & cunning he prophesied In like wise ye sent to john baptist your priests & levites/ whom ye had in great veneration for his virtue & holiness. And was in that season (lucerna lucens) And he certified you what I was. I need no testymonyall of man/ for I have testimony of my father in heaven that he is in me/ & I in him. And ye understand that none may forgive sin but almighty god. And that I am god & man/ & have power of body & soul it is red (Math. ix. et de pe. dist. iij. ss. ꝓductorum. et de pe. dist. i. ss. denique) that the jews brought a man before me which had the Palsy in every part of his body. I seeing their devotion & faith said to the seek man (Confide fili remittuntur tibi peccata tua) The Scribes & pharisees being present when I forgave him his sins/ thought that I took upon me that which was the office of god & not man/ & said (Hic blasphemat) I understanding there froward hearts said unto them. Whether it is less difficulty to forgive sin/ or to bid this man dying shaking here in his bed to rise & go. And that ye shall see that I god & man have power in earth to forgive sin. I say to the rise & beer thy bed with the and go home to thy house. This man was heeled in every part of his body Incontynenty & without any tract of time/ 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. xiv. &. xxij. dist. c. Si quid. The earth knew him/ when he hanged on the cross (terre motus factus est. Math. xxviij) The son/ moan/ & stars with other elements knew him (in passioens) & in detestation of the jews cruelty withdrew their light (et tenebre fact sunt) Math. xxvijo. And all creatures knew him/ & in manner sanctified him except the jews. And many bodies which were buried many years tofore/ rose fro death to life in the time of his resurrection/ & appeared to much people/ & certified them that he was god & man. ¶ And as it is written by a devout doctor/ that the princes of the jews which had put christ unto death/ heard tell that such bodies were risen & so certified/ sent diverse men of substance to see & speak with them/ & to know the truth/ & so was done/ by the which many of them were converted. And so friends it is proved evidently that christ hath power in heaven & earth & is (judex vivorum & mortuorum) Wherefore it is expedient to take heed of his laws & proclamations. And therefore I say to you the words of my tyme. Qui habet aures audiendi audiat.  
¶ I showed you before that proclamations be made in diverse places of cities of the land/ to th'intent that no man should pretend ignorance. Ignorance friends is very perilous/ for it is the mother of all errowyse/ as is written. xxxviij. dist. ignorancia. And though it be so that certain persons be excused for certain causes in the law positive/ yet in the law of nature & the law of god/ they be not excused having their wits & be of lawful age (ut in pndcon. c. qui ea eadem dist. Et turpe est ignorare ius circa qd quis versatur. ff. de origine juris. l. ij. ss. si ius. et. xxxvij. dist. qui de mensa) There is no thing more Inconuenyent than a man to be ignorant in that law which he is daily conversant with/ as is written. xxviij. dist. Si in laicꝭ intollerabil vir insciencia. que to magis in clericꝭ. nec excusacōe digna est. nec venia. Therefore it is written in the said chapter (ignorancia. xxxviij. dist) that all priests are bound to understand (sacras scripturas & canon's) & to use them in their preaching & in their good examples/ or else they shall have the punishment that god speaketh of by his prophet/ saying (Tu scienciam repulisti. & ego repellam te. ne sacerdocio fungarꝭ m) ¶ There be three special ignorances to my purpose at this time (ut in. c. turbata. in. q. iiij. Ignorancia supina. crassa. et affectata) Supina & crassa is that thing that is openly done & proved/ & yet there be some that will not understand it/ as the jews died of Cryst whose coming/ & he was god & man/ was proved by prophecy/ by miracles by angels/ & also by other ways/ as I have showed to you before. And yet they persevered in their obstinacy/ & would not know him of malice. Et ignorancia affectata is that/ when a man may be learned to understand & will not endeavour him to have it/ but refuseth in manner to have knowledge of it/ and they be the persons that david spoke of in the sawter Nolunt intelligere ut bn̄ agerent) they will not understand to do well. ¶ Saint Paul speaking of these three ignorances saith (ignorans ignorabitur) & as it followeth in the same distinction. He that will not know god here in earth & follow his commandments/ god will not know & him at day of doom/ but say to him as it is writ (Math. xxv. et. i q. i. c. ꝓphetavit. Amen dico vobis nescio vos) christ said to the jews when they would not believe in his words/ nor his miracles/ nor believe in him (Moriemini in pccis uris) I have showed you both by my preachers/ prophetis/ & also come myself to teach you/ & so ye can lay none excuse. Right so friends many a noble sermon is said in this place in the year/ & in like wise in manner through the realm & the laws of god showed you/ & how ye shall please him in leaving your sins of pride/ covetise/ simony/ usury/ adultery & fornication & all other mortal sins. And as men say there was never more pride/ covetise/ usury ne other capital sins used than be now a days/ for all the noble preaching that is there made. And truly brethren I am sure that in no manner ream in christendom/ be so many noble clerks of Curates in all manner faculties & virtues also as be in this ream of England. And though all be not so perfit as they should be/ yet love & worship the other that been good. For Peter. john & other of the apostles ought not to be despised/ by cause of judas that was apostle/ & saint Austen saith. Blame not my house if there be one therein not good/ for I can not make my house better than Abraham's house. To whom was said. Ecce ancillam cum filio eius. ¶ And in noah's house the son scorned the father. And in Crystis house the servant betrayed the master as is noted. xlvij. dist. Quamtunlibet. ¶ It is red (xiii. q. i quasi ꝑ totum et extra de ꝑochijs) that all christendom is divided after spiritual division in diocesis/ & every diocese hath a bishop which hath cure of all the hole diocese/ & all the diocese is his parish. And the diocese is divided in parishes/ & every parish hath a church & a curate lymyt to it. And every man that dwelleth within the said parish/ is parysshon thereof. ¶ And it is red also Luc. ij. et. xi. q. i Magnun. that the season that christ should be born/ every man was commanded to go to the place where he was born/ & there he should make his profession to th'emperor with a certain tribute/ & his name to be written & sent to the Emperor. And therefore joseph went to Bedlam/ to make his profession where he was born. ¶ Bedlam friends (interpntatur domus panis) & it signifieth to every man his parish church which is the place of his regeneration where he shall be fed with the breed of Bedlam Cryst Ihu & with his sacramentis which hath (omne dulcedinem) to salvation of man. ¶ No man ought to be crystened but in his parish church/ nor to be shriven by the law/ but of his curate/ which hath charge of his soul/ as it is noted (in. c. Ois extra de pe. & re) Nevertheless there be other places that men may be shriven in by dispensation/ as in places where pardons been. And to certain freres which been admitted to here confession. Nor he ought not to be houseled but in his paryssh chirchee & also there to be buried/ except he cheese some other place making in his own church his (ultimum vale) To this Bedlam his parish church he ought to come every holy day & other days if he conveniently may to love/ & to here his matins/ mass & evesonge. And who so ever absenteth himself fro his parish church in the time of service & goeth about in other places/ it is a token by lykelyheed that he will fall in great error & heresy ¶ William Durant in his book called (Raconnale divinorum) saith that every sunday a curate goth in to the pulpytt/ to show the people how each one shall pray for other/ & other things necessary to them for the week following/ in keeping holy days or fasting to the we'll of their souls. And standeth on high/ to the intent he may see if he want any of his parysshons/ & if any be accustomed to be absent to show it to the bishop. And to bid strangers to go to their own churches/ except they been pilgrims. ¶ And though it be so as I am sure almighty god is greatly pleased with the perfit living of men of religion for their contemplation/ prayers/ their good example & preaching also. But in nyn opinion the parish churches been they/ that hold & keep the people in good rule to love & serve god to there preservation of the faith/ wherefore friends I exhort you to love them/ honour & maintain them/ as loved be god they be full honourable here in this city & in other places of this ream/ to the great pleasure of god. david saith (Dilexi decorem domus tue) & Solomon had his great wisdom for edyfyeng the house of god/ as is noted (. xvi. q. seven. Et hoc diximus. xxxvi. dist. ss. Ecce. et de con. dist. i c. io.) ¶ We see by experience friends that to the place where proclamations be made moche people resort to here what is proclaimed/ & in their return many of them vary in their rehearsal & can not tell the very truth for their variance to other that heard not the proclamations made. Wherefore a wise man that would know the proclamation & such things as is comprised in it & tavoyde the penalty will go to the kings Chaunsery where the original is under the kings seal & get a copy thereof & will print it well in his mind that he forget it not. In the Chaunsery friends ye know there is my lord Chaunseler as heed/ &. xii. masters/ & certain other officers/ as bowgers & clerks to write & serve the people of such things as longeth to the law. ¶ And as Breton saith in his book which he made of the law of the land Nemo dꝪ recedere a cancellaria sine remedio) And there is rolled all statutis proclamations & the kings high commaundementis & all other ordinances made for the we'll of the ream. ¶ The church of god may well be called the Chaunsery. The Chaunseler hereof is christ Ihesu as saint Paul saith. Ipse est caput ecclie. Et nemo potest ponere aliud fundamentum pnter id qd positum est qd est x̄ps ihns) ¶ And he saith also (ad Ephesios' iiijo. Qd imp dedit quosdam quidem aplos. quosdam autem ꝓphetas. alias evangelistas. alios autem pastors usque ad ꝯsummacionem sanctorum in opus ministerij. mediacionem corporis xpi. extra de hereticꝭ. c. extra iniuncto et. c. Sicut in uno) ¶ And Saint Austen saith in this verse. Pro patribus tuis nati sunt tibi filii. constitues eos principes super omne terram) written. xxi. dist. c. in nono. et. lxviij. dist. Quorum vices) that the church hath yet apostles/ which been the bishops (Et septuaginta duos discipulos) the prophets & evamugelystes preachers of the word of god. pastors and the holy doctors which exponed the holy scripture. And this chaunselery with all the mynystres thereof shall endure to the end of the world. And all the tyrants that ever was/ could never destroy it/ nor never none shall. ¶ For as john Crysostom saith. christ ordained the angels/ prophets/ apostles/ martyrs/ confessors/ virgins & all other for his church. And at last came himself. And though he made all the world with one word/ yet he was in building his church by the space of xxxiij. years. And he said to Peter. (Rogavi petre ut non deficiat fides tua. xxi. dist. S. io.) And the church universal can not err (in his q sunt fidei) ¶ For almighty god saith by his prophet david speaking of the church. Et voluntate labiorum suorum non fraudabitur) that is to say the will & disposition that the church maketh for the we'll of mannes soul concerning the faith/ shall be ever true & stable. ¶ The church is our mother/ for she must feed us & teach us to please almighty god & the way to come to heaven. In her doctrine & holy scripture is no falsehood ne feigned matere/ but all truth & cunning for the we'll of mannes soul. ¶ For as saint Austen writeth to saint jerom & is noted. x. dist. Ego solis. cum tribus. c. sequent. is that theridamas is no falsehood nor lie in all the scripture. ¶ And saint jerom saith as is written (twenty-three. q. c. Quid ergo. qd nefass est dicere mendacium in sacra scriptura) Wherefore no man should disdain to learn at this school the church. ¶ For as saint Paul writeth (add eph. iiij. Quia oina creavit ut innotescat principibus et potestatibus in celestibus ꝑ eccliam multiformis sapiencia dei) ¶ And saint jerom saith that the angels knew not plenary the mystery of the incarnation till the season that christ suffered his passion/ and th'apostles preached & taught by the church. ¶ And john Crysostom saith in his prologue (super johemm Namque qd angeli nobiscum ꝑ Iohis vocem et ꝑ nos didicerunt) And as it followeth after/ that without doubt the angels give great attendance to the word of god when it is preached. And to us is great honour & joy that the angels learneth with us and by us that which they knew not before. And so friends who so ever is not of the school of christ/ is against him/ as he saith himself the words written. Luc. xi. et. xxiv. q. i. Qm vetus. Qui non est mecum. contra me est. et qui non colligit mecum. disꝑgit) which be all heretics & presumptuous men in their reason & arguments (Heresis grece dr ab eleccome. s. eam disciplinam quam sibi unusquisque elegit putat sibi melio rem. ut. xxiv. q. iij. heresis. Et hereticus est qui aliter scripturam sacram intelligit. quam sensus spiritus sancti efflagitat) He is an heretic that taketh the scripture of god after his will/ & not after the sense of the holy ghost. And that presumptuous man that will defend any error dampened by the church (hereticus est) as is written (xxiiij q. iij. Qui in ecclia) then to the heretic which saith that the words of christ (Hoc est em̄ corpus meum) written in his holy scripture (Math. xvi. Mat. xiv. Luc. xxij. et Io. vi. de con. dist. ij. c. Loquido. et. c. cum oen) said by the priest ordered in due form should not be there transformation fro the material breed in to his flesh/ & the wine to be his blood for the redemption of man/ thou wouldest make him a liar/ which is (Veritas) For he saith himself Ego sum panis viuus qui de celo descendi. Siquis manducaverit ex hoc pane. vivet in eternum joh. vi. xxxi. q. i c. Quon. in fi. de con. dist. ij. Species) christ said I am breed the son of god and man descendeth fro heaven/ that who so eateth of my breed/ shall ever live/ for this breed which I shall give/ is my flesh (ꝓ mund vita. de con. dist. ij. xpns. et. c. verum) And that this is true/ saint johan the evangelist (Ioh. vio.) sweareth in this wise saying Amen amen dico vobis nisi manducaueritꝭ carnem filii hominis et biberitis eius sanguinem. non habebitis vitam in vobis. ut. xxiv. q. i. Si autem) Friends this word (Amen) is an oath of that Inportaunce/ that it could not be properly translate. And thereof saint jerom and other translators of the scripture let it stand in that signification that it was in. (apud Hebreos) But it signifieth an oath in every place of faith & truth. And saint john doubleth his oath where he saith (Amen amen) to the instruction of faithful men/ and to the condemnation & expulsing out of heaven all heretics. Or else he doubleth this oath swearing that there were two natures in christ/ the godhead/ and the manhood/ And again such heretics he wrote his gospels/ that christ was god and man. Thou heretic should men believe the rather than faint Paul. He saith as it is written (ad Corinth) I never learned the scripture that I write to you of no man/ but of god almighty (Et si angelus de celo evangeliset vobis pnter quam euangelisauimus vobis. Anathema sit. ad Galath. i. et. xi. q. iij. c. Si. i. s. qui pest) And he speaking of the blessed sacrament of the altar/ as is written (prio. ad Corinth. xio.) saith. Dns ihuns xpus in qua nocte tradebatur accepit panem benedixit ac fregit. Dedit discipulis suis dicens. Accipite et manducate. Hoc est corpus meum. quod pro vobis tradetur. hoc facite in meam commemoracionem) ¶ The night before that christ our saviour suffered his passion/ he took breed & blessed it/ broke it & gave it to his disciples/ saying/ take this breed & eat it/ this is my body which shall die for you/ and do ye in like wise after in remembrance of my passion fore forgiveness of sin. these words spoke not saint Paul in figure/ but in verity/ that that breed was turned in to his flesh & blood/ advertising every man that should receive it/ that he should be out of sin to avoid his damnation ¶ Friends though there been made infenyte arguments to prove that after these words said/ 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 Quia) ¶ I read friends that there was a great doctor of the university of Paris/ which was ever disputing of the verytee of the sacrament of the altar. And at last/ he fell in great error thereof by his reasoning/ & was foully accumbered in himself. And came to diverse doctors for reformation. At last he came to an ancient doctor which said to him. Brother thou hast been to busy in disputation of the sacrament of the altar believe as the church believeth as is thy duty & all christian men & go no ferder/ and so he died & was delivered fro his error. ¶ The law of civil saith. Qui negat alimenta. necare videtur) Sires the blessed body of christ is our sustenance & meet to bring us to heaven/ & is called (viaticum) And these false heretics that would bring us to wrong believe/ & make us to go to hell with them/ as the said law of Cyvyl saith it is not long to dispute with them/ they being obstinate/ but give them that/ which is ordained for them/ fire.  
¶ Ye know right well friends/ that the Chaunsery & all persons that pertaineth to it been privileged/ that they nor none of them shall be convented nor sewed in no court but only in the same court of the chaunsery. And if any of them be sewed in any other court/ the Chaunseler will send a writ called (corpus cum causa) or else a (cerciorare) & remove the cause & bring the person to his own court. And in like wise is daily done in the kings bench & the common place/ & in the kings chequer also/ and will not have their privileges disputed/ but they will interpret them themselves. ¶ christ Jesus' god & man his Chaunsery is the church as is said before. And he hath himself privileged it/ & given to it liberties/ that none should adnulle nor break. And for the perpetuyte thereof/ he hath put it in his testament & sealed it/ & also confirmed it (morte eius ut ex. de cele missarum. c. cum martha) And as I said before/ no man should interpret his will & his scripture/ but himself/ his church & they that he hath given authority/ his apostles and them which succeedeth in their places/ as is written in the gospel of this day Vobis datum est nosci misteria regni celorum. ceteris autem in parabolis. ¶ In the old testament friends was anointed bishops/ kings/ prophets & priests. And the tabernacle (archam mensan) & (vasa) as is noted (Exod. c. vltimo. & ex. de. sa. unccome c. unico) And all these persons & things thus anointed/ should be had in honour/ & no man to deal with them/ but they which were anointed & stood in the same dignity. And therefore almighty god giveth a general commandment/ saying by his prophote david. Nolite tangere cristos meos. neque in prophetis meis malignari) And also he saith by his prophet Zach. ijo. Qui vos tangit. tangit pupillam occuli mei) which text is declared by holy faders (. ij. q. seven. Accusacio) that right as in a man is the precious thing that he tendereth most the ball of his eye/ right so almighty god tendereth most priesthood/ which been the executors of his will again his adversary the devil. And it followeth in the same text/ that every man would punish his servant that offendeth him/ himself & suffer none other man. In like wise almighty god would not have his servants/ priests anointed punished but by such as he hath deputed by his law/ ne will not have them slandered/ for they been the pillars which holdeth up his church/ as it is red (ten c. iij. dist. Dns noster ih̄s . rex judeorum. et deus noster. usque ad passionis diem seruavit honorem pontificibus et sacerdotibus. quamuis illi. nec timorem dei. nec agnicomem xpi seruassent) ¶ And as he saith himself (Ioh. xvo. Non vos me elegistꝭ sed elegi vos. ex. de sensibus. c. procuracomes in fi.) ¶ And when it pleased him to be taken & led to his passion/ he said to the knights which took him. Si me queritis. sinite eos abire) that is to say. Suffer my apostles to depart/ for ye have no jurisdiction in them/ nor in me neither/ but that I will suffer you as it is written. Io. nineteen. et. twenty-three. q. i Quid culpatur. et. xxij. q. i c. Movet ¶ Also friends beside this privilege granted by almighty god to his church/ there been other prevyleges granted to it by holy faders. Popes. Emperors & kings. And by general counsels which bindeth all the world/ for there been present all kings for their lands & comynaltee/ & all bishops for their churches/ diocese and clerge. And in these general counsels been accursed all they which breaketh the liberties of the church/ which resteth in the material church/ that no man do no violence therein/ but have it in honour (ut matter nostra) And that no man should lay hand of spiritual persons being ordered nor invade their goods & spoylle them against their will/ if they do/ they been accursed. And also all makers of statutes/ writers & keepers/ or favoureth the said statutes & makers of them/ been accursed/ as is noted (ex. de sen. ex. c. Noverit. et. c. graven) It is a great shame friends a man to go & do contrary his own deed promised & sealed by him. And be some doctors (incidit in penam ad turpilianun. ff.) ¶ This ream being in great trouble in time of kings/ as johan. Henry. And Henry the second & the third/ to the pleasure of god and pleasing the land was made a statute called (Magna carta) And that it should be invyolatly kept & observed/ the king and all the lords temporal & the comynaltee by their attorneys. And all the bishops of the ream being in this same place Paul's cross (in pontificalibus) cursed all them that broke any article comprised in the same/ in the which (Magna carta) by these words written (Habeat acclia anglicana. oens libertates suas integras et illesas) And the liberties of the church of god is/ as is above said/ that no temporal judge shall have any jurisdiction in a spiritual person under the pain before said. And daily again the will of god his law & determination of his church is done the contrary. As Pharaoh despised the preaching of Moses'/ & the commandment of god/ that he should seize his persecution of the people of Israel. And the more that Moses spoke unto him to seize & keep god's commandment/ the more rigorous & cruel he was/ till he was drowned in the reed see/ & all his great judges & officers with him. For he & his counsel would not understand the commandment of god/ nor the words of his preacher. And therefore it is written of him (Exod. vijo. et. twenty-three. q. iiij. c. Nabugodonosor. duratum est cor pharaoīs &c.) That is to say His heart is so Indurate that he will not understand the commandment of almighty god showed by his preacher/ but as it died please him.  
¶ john Andrew in the book called jeronimanun saith/ that theridamas was a Greek & an heretic which dysputed with a catholical priest in the church of jerusalem/ and the said priest alleged to the heretic saint jerom/ and the heretic said to him again. Thy jerom which thou allegest lieth falsely/ & even forth with his tongue was taken from him & he spoke never after. And in like wise one of the sect of Arianis said that saint jerom was false/ and his writings were not true. And incontinent the devil entered in him/ and he cried ever (jeronime jeronime) & so died in wretchedness.  
¶ It is written also friends in the law. Non est bonum ludere cum scins) And there was also certain men which played at the dice/ and it was showed unto them that they should seize/ for it was a game foreboden by the law of god & his church & by saint jerom/ saint Austen & many holy faders. At that next meeting when they should play one of them said I will play at the dice in spite of jorom. Austen decrees & all other that bordeth it/ & forthwith the devil slew him & bore his body away through the roof of the house/ & let the bowels stinking there. By this ensamples friends we may understand that the authority of the church & the preaching of the ministers thereof ought not to be despised/ but with all reverence to be honoured & the holy doctrines of it to be observed & kept. brethren understand well the words of the said chartre. Magna carta) wherein is said (Habeat ecclia anglicana libertates suas. non tuas) not that thou givest it any liberties/ but that they should have there own given them by god & holy faders of the church/ as pope's emperors/ kings/ and (integras) Not a part of their liberties/ but they should have them whole with out any division (et illesas) not to be hurt by any interpretation nor wrong declaration/ but according to the intellect of Crysties church. And for the very perfit intellect that temporal men should not deal with no spiritual person/ but let the church have his hole liberty. Saint Thomas of Caunterbury/ whom heaven & earth taketh for a saint died for none other cause/ but for the liberties of the church. And therefore we say in our service to almighty god in his laud. Deus ꝓ cuius ecclia gliosus pontifex et martyr thomas occubuit etc. And that his cause which he died fore was accept of almighty god/ for saving the liberties of his church. It is red that christ Ihu said to him (Thoma thoma. eadem glorianquam dedi apostolo meo petro. do tibi) And it is to presume brethren that if Saint Thomas of Caunterbury were now living/ they which directly now do against the liberties of the church/ would put him to death again/ as saint Paul saith (add Hebre. viᵒ et de pe. dist. ij. Si em̄. ss. paulus) that sinners daily crucefye Cryst/ sitting on the right hand of his father/ despising 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 christ. The church of Rome (Sedes apostolica) is our mother/ & we all are generat by her (vera fide) & dyspowsed in (castitate) to christ Ihu. And the liberties which he hath given/ be not give to one church singular but to all as one/ as he saith himself that words written (xxiiij q. i loqitur. et. c. oimbus una est columba mea. perfecta mea & una est matris sue electa geniticis sue) And who so will divide them or take the privilege from one of them/ he taketh the privilege from them all/ & is deemed by all the law (ut scismaticus) & standeth accursed as is noted (twenty-three. q. h. Non vos. et tunicam dm in consutilem) he would divide again the will of god (ut xxiij q. i Qm) & in that be of worse disposition than the jews were/ which said (Non scindamus eam. sed sorciamur de ea) ¶ It is an argument with some people/ that a priest or a consecrate person do a temporal deed/ why should not he be punished by a temporal judge. This reason can have no place/ where there is a prohibition given & a certain judge limit for the punishment of a person so ordered by the law of god. For the offence friends changeth not the jurisdiction in this case/ & though he that is convented would consent in a temporal judge/ he may not (ut ex. de. f. c. ꝑ. t.) And it is oft said that the bishops of England have given consent thereto/ which they may not do by the law. And such that died so been accursed/ & their consent is/ as no consent (potis. in crinali) ¶ It is red ij. regum. xxiv) that great variance was betwixt david & Saul a king anointed. And where as david might have slain him & spared/ saw that he kit a pese of saul's garment/ in, token that he might have destroyed him. Yet in it that he was anointed david had great conscience & said (ꝓpicius sit michi dns. ne extendan manum nean in xpm dm) ¶ For as saint Austen saith in the chapter (Dns i q. i. qd saul non habebat innocencian. et tamen habebat sanctitatem. non merito vite sue. sed tamen uncconis) ¶ christ knew that judas was a traitor to him/ & showed it to his disciples/ as is Io. viº et i q. i christ saying. Nun ego vos duodecim elegi. & ex vobis unus diabolus est) Yet he deprived not him (de apostolatu) but suffered him in his company till he hanged himself as is written (actuum i et. i q. i. Qui studet) And all sacraments ministered by him were approved though he were not well disposed himself/ as is written (i q. i dedit) Therefore david in his sawter after made/ by him advertiseth all faithful men in eschewing the great displeasure of god saying. Nolite tangere xpos meos. et in ꝓphetis meis. nolite malignari) The holy ghost speaking in the mouth of david/ saith these words/ touch not my priests/ nor malygne not again my prophets which been in the new testament/ the priests & preachers of the word of god/ as Bede saith upon this gospel. Ecce ego mitto vos) They that malygne again priests/ be of that condition that Herod was/ as it is red (actuum. xiii.) which stroke of saint jamys heed for no cause but that he was (de ecclia) And in like wise he put saint Peter in prison & for the same cause. ¶ brethren malygne not that a clerk priest be promoted to great dignity in the church/ as ye see daily poor men of birth exalted to have rule/ for that is the purveyance of god to poor men's sons & virtuous. For he will also distribute at his pleasure all dignities spiritual & temporal. Example. ¶ He called the first king Saul of the people of Israel from keeping of asses/ & david the second king from keeping sheep. And saint Peter fro fishing & other of his apostles/ & made them princes of all the world. Constitues eos principes super omne terram) This fellowship that speaketh & malygneth against the church in their reasoning & arguments to oppress the authority thereof/ may well be likened to a dog when the moan shineth fair & bright/ he barketh & bayeth even against it as he would destroy it/ & yet he neither understandeth what it is/ nor it lieth not in his power to hurt it And this dog thus barking/ letteth other men of their rest & seizeth not till he be rapt on the heed & so slain & thrown in a dyche. ¶ Right so these barkers & malygnours against the church/ & 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/ as is red (de hereticis. ex. ꝑ totum). ¶ In the beginning of my sermon I said friends/ that he which heard not the proclamations made It were expedient for him to go to the Chaunsery & get him a copy of them/ to the effect he might keep them & avoid the penalties of them. ¶ Saint Austen saith that all christian people standeth under one faith in two manner kinds/ as priests & lay men. And these two people principally aught to take heed of Crystis proclamations & to print them well in their mind. For each one of them must give a sore count for the observance & keeping of the same. ¶ first as for priesthood shall have a bill of remembrance in this manner. Estote sancti. sicut dns deus vester scuns est) as is written (Levit. nineteen. et xxxi. dist. c. tenere) Be ye holy as I am your maker & god/ & so ye ought to be. And to worship & love me above all other thing. I made your souls to my image of immortality/ & when ye had foiled it/ & lost your inheritance. I took your nature & made myself like to you. I was conversant among you in the world (sicut pontifex & sacerdos) I gave unto you power that never I gave unto creature before. For right as I god almighty made all thing of nought. Right so ye my priests/ shall change the nature of breed and wine in to my flesh and blood/ by the which ye been (os de ossibus meis/ et caro de carne mea) Ye have power also to open heaven yates & spare them. Against your power all hell may not resist. I have bought with my precious blood of my father all oblations/ tithes (primogenita) & all other livelihood & goods longing to the church here militant/ & given them to you servants of my church so that ye shall lack no thing. ¶ Orygene saith upon this text (Levit. xiii. qd oina ainalia primogenita) & all vessels in the temple which were depute to the service of god were (scan) & no man should touch them but he that were (scuns) And so every priest which is consecrate/ is depute & hallowed to almighty god/ & every part of his body ought to be hallowed/ & to be put to no occupation worldly/ by the which sin should grow thereof & god dysplesed/ not to look & see amiss/ here nor speak but that which should be to his laud/ nor handle no thing with the hands/ which should touch his body/ but (q sunt munda) And as saint jerom saith god almighty hath an household in heaven all of virgins & clean creatures. Right so christ set up here his household & his church/ & would have them chaste people & virgins/ & so by the law every man reccyved in to holy order should profess chastity/ as is noted (xxviij. dist. Ecce i prin.cū se) And as saint Cyprian saith in the chapter (nec aliqua. xxvij. q. i.) that there was never man more jealous of his wife that she should cast love to no man in familiar talking/ pleasure in speech ne sight/ but to him only/ than christ is of his prestis/ men & women of religion/ that have vowed chastity. And is forbade (extra de vi. et ho. cle) prestis to dwell with women/ hard it is to be among scorpions & be not venomed. And a priest also friends ought to use his garments according to the law of god & his church (qd nec sint sordidi nec fulgidi. neque nimis long. nec nimis curte. xli. dist. ss. i.) And should alway be distinct & known by their garments from lay men. And if thou see a priest go like a lay man/ with his tippet/ slippers/ & great sleeves/ it is to presume that he repenteth him that ever he forsook the habit of a lay man/ & therefore he useth it. And the penalty of them that gone so is by the law they be suspended (ab ministracome) & other pains lymytte in the Clementyne (de vita et ho. cle. ●…xxi. q. iiij. ꝑ totum) ¶ And it is lawful to the church to have silver & gold/ for it was never forbade to saints the use thereof/ but the abusing. ¶ And saint jerom saith (xii. q. ij. c. Aurum. Aurum habet ecclia non ut servet. sed ut erroget. et in necessitatibus subveniat) And christ had (loculos) gold & silver for his college (ct ꝓ egenis & pauꝑibus) giving example as is ready (xii. i c. Exemplum) that it is lawful for the church to have gold & silver under him as dyspensatours. Therefore we all bishops/ persons vycaryes'/ & other spiritual persons have the goods of the church (ad ministratores) & to spend them to his commandment/ accoiding to his law & his church in four manner wise/ as is noted (twelve q. ij. c Quatuor. cum. c. sc) which been these. first to see his church & chaunsell to him belonging be honourable & worshipfully repareled. In this shall he please god specially/ & to himself great worship & merit. ¶ The second part of his good should be spend above reparation of his mansion & livelihood it to be repareled & kept according to his behaviour sufficiently/ whereof himself shall have great pleasure & thank of god & man. ¶ The third part to be spent in hospitality/ 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/ & by them they were delivered oft time fro great persecution. And in thy keeping household thou shalt greatly please Peter & Paul/ that persuad●●● said unto priests. Diligite hospitalitatem) & noted (xvi. q. i c. vltimo) ¶ The fourth part ye must spend to get you friends special to speak for you in time of need/ which been as christ saith (pauꝑes) blind lame/ & they which can not help themselves/ ne may not. ¶ And scuns johens Elemosinarius) called poor men & beggars his lords/ for they might best spepe for him/ & help him with almighty god/ which good given unto them/ is given unto christ/ & 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/ than in these four causes the which christ & his church hath assigned us. And at our coming to Cryst/ we shall have a special thank with words of comfort. Euge serve bone & fidel) And if thou die in great riches & kept it (in sudario) & spent it not in reparation of thy church/ mansion/ keeping household/ ne giving to poor people/ according to god's commandment & his church/ thou shall be called (servum nequam) & called a thief with judas which had Crysties money in administration/ & spend it otherwise than was Crystis commandment to his own use & pleasure. And therefore he is called Fur in the gospel of john & in the said chapter (exemplum twelve q. i) And have the pain lymytte as he hath/ written (ex. de pe. clericorum in c penultino.  
¶ The copy of the bill for remembrance of the proclamations for secular men is this/ that david speaketh by the authority of the holy ghost. justi hereditabunt terram. psalo. xxxvio.) For as every priest in his conversation & deeds/ aught to be holy/ so every christian man ought to be (justus) a true man. And as ye know by experience/ that the father of his child hath a great plasure being like him in haviour & conditions. In like wise almighty god hath great pleasure in his children true men being like unto him. justus dns. et iusticias. dilexit. equitatem vidit vultus eius) ¶ And as Arystotle saith/ no virtue may make man so like almighty god/ as justice. The proprytee of man is to desire to be (felicem) here in this world & so to live ever to have good name & fame/ & to have such things which is necessary to his exhibition/ & that that he hath charge upon. ¶ Among all virtues moral is none to conserve a man in all thing as is the virtue of justice with true faith & charity. And therefore it is written (Ius tus ex fide vivit. ad Hebre. x. et de pe. dist. iiij. In domo. et. xxiv. q. i ubi. Et justus germinabit sicut lilium) A true man to be except & flourish in the sight of all good men/ & they to be glad of his company. Et justus ut palma florebit) a just man shall as a palm tree endure. ¶ david friends with his merry songs which he singeth with his harp in his book called the sawter/ in the psalm Noli emulari. & Quam bonus. maketh 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/ which observeth not nor keepeth his law/ hath peace without trouble. He hath felicity also in temporal goods/ as is red (eccliasti. seven. justus perit in justicia sua. et impius multo tempore vivit in malicia sua) The wicked man hath riches to help him when he is seek by physic. A poor just man hath none/ & therefore lieth in great pain. They are never put to labour & affliction/ as other true poor men be/ when aught is to be done for the common we'll/ nor to pay tax/ but at their pleasure/ & ever liveth in their pleasure & solace/ & so spared for their riches/ & offtime the good of just men be perished by casueltees & jeopardy of the see & their goods been spared & not perished. They oppress the just men & despise god/ though they have all thing at their desire. This providence of god & patience made david to starker and muse in his mind what this should mean/ & could not find by no natural reason/ that the unjust should thus be spared/ & the poor just man punished Donec intraren in sanctuarium dei & intelligan in novissimis eorum Unto the season he hath the scripture of god ruled & showed unto him/ & he remembered (qd judicia dei vera sunt) And lykned these unjust men unto herbs which sown soono grow & soon fade/ & unto the fume of a fire/ the higher it fleeth/ the sooner it is destroyed/ & unto a man in his sleep dreaming of moche good/ & when he waketh he is in poverty as he was before/ & we been all a sleep living in this world/ till we shall be waked (in novissina die tuba michelis) And when david had considered all this he song with his harp. Vidi impium exaltatum sicut cedros libani & transivi et ecce non erat. quesivi & non inventus locus eius) I saw said david wicked proud & unjust men exalted in honour & worship as great high trees of Lybanye/ & soon after I sought them & their progeny/ & all their goods & proud servants about them/ & 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/ of great men how they are passed with all their great dignities & riches/ & little speech is now of them. The said david therefore song with his said harp an other balet/ saying. junior fui ethem̄ senui: et non vidi justum derelictum. nec semen eius querens panem) that is to say I was young & now am I old/ & I saw never a true man that god forsook but gave him help in time of need to his profit/ nor his children being true at last danger of their extreme poverty. And what hunger or other tribulations they suffered/ were for the we'll of their souls & everlasting joy at their departing. The law of god/ & in like wise the law of natural reason would that the father should make his son his heir/ & to succeed him in his goods & livelihood. And as I have experience thereof/ that many faders which for the love they own to their children searcheth to make the lands sure unto their children after their dyscese/ & costeth them moche money to men of law for the same intent/ which as I have herd men of the law say/ it is hard 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/ but to be helped by almighty god here in this world/ if ye will get your good truly with out sin & falsehood/ & of those goods so gotten/ give part of them in deeds of charity/ as is written (eccliastici. xliiij. Hij sunt viri mine. quorum iusticie oblivionem non acceperunt. cum semine eorum permanent bona hereditas scan. nepotes eorum) these been the words of the holy ghost/ and thus much to say. these men which been merciful in deeds of charity/ their rightwiseness in their living and getting of good truly/ shall never be forgot. His children & nephews shall enjoy his goods & inheritance. Et in testamentis stetit semen eorum) As he disposed in his testament/ so shall his will be performed. Wherefore if ye will that your children shall enjoy your goods/ principally see that they be well gotten. For the ryghwysnes of the father/ giveth great Influence of grace to his succession/ as ensample of Abraham that good true man gave to his son Ysaac/ & Ysaac to jacob his son/ & jacob to his. xii. sons/ of whom cometh the. xii. tribus of Isrl. ¶ And as Lyre saith the kingdom of Isrl was kept by a long season in the succession of david after his dyscesse/ not for their merits/ but for the goodness & truth of david/ & therefore it is written In bonis justorum exaltabitur civitas & in ꝑdicome eorum erit laudacio. et in bnndiccome justorum exaltabit civitas) That city which is replenished with good true men/ is exalted/ & to it all good men have good will to inhabit therein. And when a wicked man dieth therein/ to them it is a great rejoicing. And the blessing of god which true just men have/ concerueth the city in prosperity. ¶ And Archedeken (in rosario. c. hoc autem. thirty. dist. saith. Si justi fuerimus. debemus deo honorem. sanctis imitacomem. defunctis ꝯpassionem. ꝓ xio. amorem. peccato odium. diabole ꝯtinuum bellum) first thou must do honour & worship to almyggty god with body & soul as thy creator. And in token thereof/ to yield unto him tithes/ oblaconns' & other sacrifices. Qia eius est terra et plenitudo eius. viii. dist. c. Quo iure) And secondly to follow example of holy saints. A priest to follow saint Peter & the apostles/ saint Martin & saint Nycholas holy confessors. And lay men to follow Zachee. Which said to christ. Si aliquen defraudavi. reddo quadruplum) If I have do any man wrong or deceived him. I will make amends with due satisfaction/ or else I know well I can not be called a just man/ & have god in my house. The third to have compassion of them which be departed the world and pray for them. And who so have any goods of there's/ to dispose & do it not/ & causeth them to lie in pain. It is a great offence friends to deceive a man that is a live/ but moche more to deceive him which is deed And all brekers of a man's last will/ be accursed as ye have herd oft times. The fourth/ ye must love your neighbour as yourself/ & deceive him not/ like as ye would not be deceived yourself neither in word nor deed. ¶ And good friends note oo word what I shall say to you/ which john crysostom saith (in c eiciens. lxxxviij. dist) to all them that useth chopping & changing what occupation they be of/ he biddeth them beware in their buying & selling/ that they use no oaths/ perjury/ nor deceit/ for all such merchants christ beat out of the temple/ & the prophet saith. Quia non cognovi negociacōes introibo in potencias dm) I knew never such untrue buyers & sellars enter in to the kingdom of heaven. And he putteth an example of a man which syfueth or fanneth corn/ the good corn falleth through/ & there remaineth but stones & other harlatrye. Right so a man that hath gotten with oaths/ lies/ & fasehede his goods/ let him restore all that he hath gotten by that way/ & there remaineth to himself but sin The fifth is we should hate sin. Sin is that thing which is contrary to all justice/ & forbade by the law of god/ as is written (xu q. i c. i. in fie) And as long as a man is in deadly sin/ he is dread in the sight of god & called (servus peccati) a servant of the devil. ¶ And Ancelme saith/ when a man is in deadly sin/ all creatures made by almighty god abhorreth him. And therefore saith Seneca as the glow. noteth (xv. q. i c. merito Si sciren deos ignoscituros. homines ecian nescituros. adhuc dedignarer peccare) And he that seizeth not to be in deadly sin/ but continue therein/ he shall have this punishment/ to forget god when he dieth & to ask him mercy/ as saint Gregory noteth in a sermon de Innocen. & noted (xxxij. q. v. c. Sicut cum glow. Ioh. et Guid.) No man can live so perfitly here occupied in the world/ but he must fall in to vanyal sin/ that been put away diversly/ as by saying his pr̄ noster/ by holy water/ by alms deed/ by tunconn made on his breast/ by fasting/ by aneling/ by general confession by blessing of the bishop/ & priest being at mass and by contrition of thy sin/ which all been noted (de pe. dist. iij. de quotidianis. cum glow. Iohens et Guido. et ex. de pe. et re. c. Oimbus ꝑ hostien) ¶ The vi. & last is to continue battle ever with the devil. And who so ever will have the victory of him he must arm him with humility/ which is the virtue that he hateth most in man here in the earth/ which virtue he forsook in heaven/ therefore he is called the king of all proud men. job xli et xiij dist. Nulli ꝑ Guido) ¶ I fear friends that he is a great king over many folks & moche people in this land now a days/ as appeareth by their array/ & many goeth in his clothing/ exceeding their power/ office/ blood & dignity. And right as the devil presumed to be like almighty god/ exceeding his order & degree & so cast out of heaven/ and is & shallbe in everlasting pain. Right so all proud men now being in this land/ wearing their garments in form & manner of them/ that put christ to death/ & his saints as ye may see in stories of picture thereof. The abomination of their clothing & mysshappe thereof/ is far out of reason/ that it passeth my wit to show the unthryftenesse thereof/ & the pains put in holy scripture which they shall suffer for their mysbehavour in this behalf. And therefore almighty god saith these words written. Sophonie. io. Visitabo super oens qui induti sunt vest ꝑegrina) I shall punish all them that bringeth in new shape of garments/ which causeth my people to fall to wantennesse/ & in variance of their array. Therefore saint jerom saith upon this text. Sanguis ft̄is tui clamat vindictam ad me) who so ever bringeth in a wrong custom in to a city/ or any shape of garments which should cause sin among the people/ as long as it is used he shall never come in heaven. ¶ Friends I remember days here before in my youth/ that there was a virtuous monk of Bury called Lydgate/ which wrote many noble histories/ & made many virtuous balettꝭ to the increase of virtue/ & oppression of vice. And among other he made a treatise called Galand. & all the kindred of Galand he dyscryved therein. I suppose if galantes understood the progeny/ they would refuse to be of that fellowship & kindred. The occasion of making this book was when english men were beat out & had lost France. Gascoyn. Gyon. & normandy/ & came home disguised in their garments in every part of their bodies/ which english men saw never before. And many followed the lewd & abominable garments/ in so much that all good men cried out of them. And this good monk in detestation of their sin & wretchedness made the said book in balette wise. And the repeat of every balett was this. England may wail that ever Galand came here. And in short season after/ were great surrections/ & murder of lords & other/ as I doubt not many that liveth can remember it. I pray god they may amend them/ that we be not punished for them & wail their wretchedness/ for by cause we suffer the subgettes of the king of pride to dwell among us. ¶ Friends I say the words of christ unto you which I took to my tyme. Qui habet aures audiendi. audiat) that these words which ye have herd by my simpleness & by your material eeres/ may be understand also by your Inward eeres of your soul by true Intellect/ & so put in execution. For I say unto you as saint jerom saith in an epistle/ & saint Austen in like wise (qd non sunt nuge et frivola que dixi vobis Sed sunt scripture et verba dei) And therefore saint Paul saith. Sires take good heed at the law of god/ & perform it in that you is (qia deus non irridetur) he will not be laughed to scorn/ but punish them that by word or deed despiseth his commandment ¶ then friends I end thus/ beseeching each one of you/ to remember & keep the five proclamations which I have showed unto you. And ye of the spiritualty to call to mind your bill of remembrance to be holy in your conversation. And ye masters of the temporalty to remember your bill of justice & truth to god & man. And if ye have grace thus to do. I answer & dare promise in the name of christ Ihesu/ ye shall have joy that the eye may not see/ nor heart can think/ nor tongue can speak/ to the which god bring all.  
Amen.  
¶ imprinted at Westmynstre by winken de word.  
W C