Laudate pueri do•inum. psalmo Centesimo.xijo. et pro huius collacionis fundamento. PRayse ye childern almyghty god as the phylosophre sayth in dyuerse places.
Laudate pueri do•inum. Psalm Centesimo xijo et Pro Huius collacionis Fundamento. Praise you children almighty god as the philosopher say in diverse places.
and so conueye all theyr accyons and dedes vnto theyr naturall ende. But (carencia cognicione) Those thynges that lacke cognycyon haue no mocyon of themself /
and so convey all their actions and Deeds unto their natural end. But (carencia cognition) Those things that lack cognycyon have no motion of themselves /
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And also by fayth as a prycypall aboue naturall knowlege without the whiche it is Impossyble for to please god and attayne to the ende of grace in this present lyf and glory in heuen /
And also by faith as a principal 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 /
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As it is wryten Iheremie.iiijo. (Non est enim hominis vincere ne { que } viri esse vt ambulet ei et dirigat gressus eius) ¶ It is not in mannes power for to ouercome vyce of hymself / nother for to walke parfyghtly /
As it is written Iheremie iiijo (Non est enim hominis vincere ne { que } viri esse vt ambulet ei et dirigat gressus eius) ¶ It is not in Man's power for to overcome vice of himself / neither for to walk parfyghtly /
Moche more those that ben childern for tendernesse of age and lacke of knowlege can not dyrecte theyr dedes conuenyentely to that ende without specyall helpe of god. In token herof /
Much more those that ben children for tenderness of age and lack of knowledge can not dyrecte their Deeds conuenyentely to that end without special help of god. In token hereof /
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childern newely sette to scole lackynge the vse of reason and the habyte of cognycyon haue a recourse to goddes dyreccyon. Fyrste lernynge this. Crystis crosse be my spede.
children newly Set to scole lacking the use of reason and the habit of cognycyon have a recourse to God's dyreccyon. First learning this. Christ cross be my speed.
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Pyctagoras to the dyreccyon of childern he founde fyrste this letter in the (a.b.c. Y.) the whiche as Ysyder sayth Ethimologis is fourmed and made after the symylytude of mānes lyf. For this letter.
Pyctagoras to the dyreccyon of children he found First this Letter in the (A.B.C Y.) the which as Ysyder say Ethimologis is Form and made After the similitude of Man's life. For this Letter.
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And so verely the Infant age of a childe is ryght neyther dysposed to vertue neyther to vyce as the phylosophre sayth (Tanquā tabula nuda in qua nichil depingitur) But the seconde age is called Adolescencia /
And so verily the Infant age of a child is right neither disposed to virtue neither to vice as the philosopher say (Tanquā tabula nuda in qua nichil depingitur) But the seconde age is called Adolescencia /
Therfore that age is moost vncertayn in knowlege as Salomon sayth (Prouerbio rū.xxxo. Tria sūt michi difficilia ad cognoscendū et quartū penitus ignoro Viam nauis in medio maris.
Therefore that age is most uncertain in knowledge as Solomon say (Prouerbio run xxxo Tria sūt Michi Difficulties ad cognoscendum et quartū penitus Ignore Viam nauis in medio maris.
Tho childern thenne the whiche lacke dyscrecyon / vse of reason / & parfyght cognycyon / and yet attayne to the ende that is prepared for mannes blysse.
Though children then the which lack discretion / use of reason / & parfyght cognycyon / and yet attain to the end that is prepared for Man's bliss.
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As thyse blessyd Innocentes whoos solempnyte we halowe this daye (Qui non loquendo sed moriendo confessi sunt) May moost in a specyall laude that gloryous lorde (Sequentes agnum quocū { que } ierit) To whom by our moder holy chirche /
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 quocū { que } ierit) To whom by our mother holy Church /
in tytle of tryumphe may contynually be applyed the wordes of my tyme (Laudate pueri dominum) Ye chosen childern of god lackynge the vse of cognycyon /
in title of triumph may continually be applied the words of my time (Laudate pueri dominum) You chosen children of god lacking the use of cognycyon /
In the whiche prayers I recōmende vnto your deuocyons the welfare of all Crystys chirche. Our holy fader the Pope with all the clergye / my lorde of Caunterbury /
In the which Prayers I recommend unto your devotions the welfare of all Christ Church. Our holy fader the Pope with all the Clergy / my lord of Canterbury /
the whiche is wryten. (Ieremie primo) Whan the good lorde asked of Ieremye (Quid tu vides Ieremia) He answered & sayd (Virgam vigilantem ego video) A waken rodde I see sayd Ieremye.
the which is written. (Ieremie primo) When the good lord asked of Jeremiah (Quid tu vides Jeremiah) He answered & said (Virgam vigilantem ego video) A waken rod I see said Jeremiah.
I wolde they sholde ende theyr lyf in that holy waye / the whiche oftentymes I radde whan that I was Querester in the Marteloge of Poules / where many holy bodyes deyed /
I would they should end their life in that holy Way / the which oftentimes I radde when that I was Querester in the Marteloge of Paul's / where many holy bodies died /
simonē et princi pem) hath & shall brynge Crystys chirche (in cōfusionē dampnabilem) ¶ In the seconde partye ye shall praye for the wele and peas of all Crysten reames /
simonē et princi pem) hath & shall bring Christ Church (in cōfusionē dampnabilem) ¶ In the seconde party you shall pray for the well and peas of all Christian reams /
fw-la fw-la fw-la fw-la) vhz cc vmb vvi n2 n1 (p-acp fw-la fw-la) ¶ p-acp dt ord n1 pn22 vmb vvi p-acp dt uh cc n2 pp-f d njp n2 /
specyally for the reame of Englonde. Our souerayne lorde the kyng. Our souerayne lady the quene. My lord the prynce. My lady the kynges moder. My lorde her husbonde /
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 /
Specyally for the soule of the reuerrnde fad { er } my lorde Thomas kempe late bysshop And for the soules of all benefactours of this chirche of Poules / with all Crysten soules /
Specially for the soul of the reuerrnde fad { er } my lord Thomas kempe late bishop And for the Souls of all benefactors of this Church of Paul's / with all Christian Souls /
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But those that ben childern pure in clennesse from synne & malyce. As the holy appostle saynt Poule sayth (Nolite effici pueri sensib { us }. malicia autem paruuli estote.
But those that been children pure in cleanness from sin & malice. As the holy apostle saint Poule say (Nolite effici pueri sensib { us }. Malicia autem Parvuli estote.
¶ Thyse thre ages after the consceyte of the appostle (ad Galathas) and (ad Romanos) is lykened to the thre lawes That is to saye / to the lawe of kynde / the lawe wryten / and the lawe of grace.
¶ These Three ages After the consceyte of the apostle (and 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.
there was no lawe of god newe put to hym / Many defawtes dyde he and to many Inconuenyences he ranne. Correccyon was there none / but vtter destruccyon /
there was no law of god new put to him / Many defawtes died he and to many Inconveniences he ran. Correction was there none / but utter destruction /
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as Noes flood destroyenge alle Infantes of mankynde saue.viij. persones (Genesis.vijo.) The destruccyon of Sodome & of Gomor with other cytees (Genesis.xixo.) And lyke wyse as a childe hauynge noo nouryce nor guyder deputed to hym may as well renne in to the fyre or water as to go besyde.
as Noah's flood destroyenge all Infants of mankind save viij Persons (Genesis vijo) The destruction of Sodom & of Gomor with other cities (Genesis xixo) And like wise as a child having no nouryce nor guider deputed to him may as well run in to the fire or water as to go beside.
And verely maysters yf we clerely consydre our lyf and state that we stande in now in thyse dayes I fere me we shall fynde our self soo ferre guyded by our sensuall nature that we shall nede to be purefyed to our streyte correccyon with a streyte afflyccyon /
And verily masters if we clearly Consider our life and state that we stand in now in these days I fere me we shall find our self so Far guided by our sensual nature that we shall need to be purified to our straight correction with a straight affliction /
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Ysaye.lvio.) Our temporall rulers (Infideles socij furum diligunt munera sequunt { ur } retribucōis pupillo nō iudicant causa vidue non ingreditur ad cos.
Isaiah lvio) Our temporal Rulers (Infideles socij furum Love Munera sequunt { ur } retribucōis pupillo nō judicant causa vidue non ingreditur ad cos.
Ysaye.io.) This neclygence in our nouryces spyrytuall and temporall causeth in the chirche Insolent lyf seculer cōuersacyon (In habitu interiori et exteriori vt qualis populus talis sit et sa cerdos) In the temporalte it causeth yt manslaughter is not sette by / lechery is pleasure /
Isaiah io) This negligence in our nouryces spiritual and temporal Causes in the Church Insolent life secular Conversation (In habitu interiori et exteriori vt qualis populus Talis sit et sa cerdos) In the temporalte it Causes that manslaughter is not Set by / lechery is pleasure /
robbery & dysceyte is called cheuesaunce / extorcyon lordshyp / power / falsehede / a fete of wytte / vsury counted no synne (Quomodo facta est meretrix ciuitas fidelis plena iudicij. Iusticia habitauit in ea. nūc autem homicide.
robbery & dysceyte is called cheuesaunce / extortion lordship / power / falsehood / a feet of wit / Usury counted no sin (Quomodo facta est meretrix Cities Fidelis plena iudicij. Justice habitauit in ea. nūc autem homicide.
Argentū tuū versum est in scoriam. vinū tuum mixtū est aqua. Ysaye.io.) A merueyllous chaunge / somtyme our reame was prosperous / now it is in mysery /
Argentū tuū versum est in scoriam. vinū tuum mixtū est aqua. Isaiah io) A marvelous change / sometime our ream was prosperous / now it is in misery /
somtyme ryghtwysnesse was the chyef ruler. now falshede is quarter mayster / somtyme was Inhabytaunt peas loue & charyte / now wrathe and manslaughter / and false dyssymulacyon.
sometime rightwiseness was the chief ruler. now falsehood is quarter master / sometime was Inhabytaunt peas love & charity / now wrath and manslaughter / and false dyssymulacyon.
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he was fallen in euery strete (Veritas corruit in plateis) The cause is none other but we lacke our maysters & guyders that sholde streytly attende in this Infant age of condycyon that we ben in.
he was fallen in every street (Veritas Corruit in plateis) The cause is none other but we lack our masters & guiders that should streytly attend in this Infant age of condition that we ben in.
¶ Whan that Infant age is ended / the fader prouydeth for his childe / for a mayster the whiche gyueth Instruccyon in smal doctrynes / as in his Donate. Partes of reason / and suche other /
¶ When that Infant age is ended / the fader prouydeth for his child / for a master the which gyveth Instruction in small doctrines / as in his Donate. Parts of reason / and such other /
as it is wryten (Ecclesiasticis.xxxvo.. Da altissimo secundum donatum eius) That what thou sholdest gyue to thy neyghbour and broder his partes. That is for to saye / Almesdedes freely without grutchynge.
as it is written (Ecclesiasticis.xxxvo.. Dam altissimo secundum donatum eius) That what thou Shouldst gyve to thy neighbour and brother his parts. That is for to say / Almesdedes freely without grutching.
And lyke wyse as the people vnder Moyses growynge in childhode / thyse thynges were taught by the whiche specyally goddes lawe & praysynge was encreaced.
And like wise as the people under Moses growing in childhood / these things were taught by the which specially God's law & praising was increased.
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So in our growynge age in vertue that good lorde (cui { us } laus est in ecclia scō { rum }) can not be better praysed than yf we gyue vnto hym Iustly & truely his donat /
So in our growing age in virtue that good lord (cui { us } laus est in ecclia scō { rum }) can not be better praised than if we gyve unto him Justly & truly his donat /
to hȳ oblacyons sacrefyces and tythes. To our neyghbour mercyfully geue our almesse. And pyteuously forgyue offences & dettes to theym that ben nedy & may not paye.
to high Oblations sacrefyces and Tithes. To our neighbour mercifully give our almesse. And pyteuously forgive offences & debts to them that ben needy & may not pay.
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Hec et his similia puerulus secundū legem obseruabant) In Moyses tyme streyte cōmaūdement { is } were gyuen to man / streyte punysshementes / & sharpe correccyons /
Hec et his Similar Puerulus secundū legem obseruabant) In Moses time straight Commandment { is } were given to man / straight punishments / & sharp corrections /
How oftetymes breke we our holy daye / how oftymes grutche we ayenst our maysters / not holdynge vs contente with noo kyng nother prynce / archebysshop nor bysshop.
How oftetymes break we our holy day / how Oftimes grutch we against our masters / not holding us content with no King neither Prince / archbishop nor bishop.
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Wherfore he was called (de { us } vlcionū) For whoos delyuer mercy cryed to almyghty god to sende mākynde a newe mayster yt sholde entreate hym and teche more curtously & it lyked hym (Non ex operibus iusticie q̄ fecim { us } nos. sed secundū suā misericordiā.
Wherefore he was called (de { us } vlcionū) For whose deliver mercy cried to almighty god to send mankind a new master that should entreat him and teach more curtously & it liked him (Non ex operibus iusticie q fecim { us } nos. sed secundū suā misericordiā.
& thenne all the moneth after named Kalendas after certayn nombres as the myddes of the moneth is nameth.xix. other.xviij. Kalendas coūtynge lesse tyll ye come to the ende. ¶ Morally by thyse thre. Kalendas. Nonas & Ydus /
& then all the Monn After nam Kalendas After certain Numbers as the mids of the Monn is names xix other xviij Kalendas counting less till you come to the end. ¶ Morally by these Three. Kalendas. Nonas & Ydus /
Of whom may be verefyed that is wryten by Dauyd (Hec est generacio querenciū dn̄m) yt is the generacyon that be sely by deuocyon seke almyghty god.
Of whom may be verefyed that is written by David (Hec est generacio querenciū dn̄m) that is the generation that be sely by devotion seek almighty god.
¶ By the seconde daye that is called Nonas I vnderstande the seconde age that is called (Iuuentus) youthe (Non dicunt { ur } quasi nulle) For in yt daye the Romayns worshypt no goddes /
¶ By the seconde day that is called Nonas I understand the seconde age that is called (Iuuentus) youth (Non dicunt { ur } quasi nulle) For in that day the Romans worshypt not God's /
And so is fulfylled the wordes of our lorde wryten in holy scrypture (Ieremie.xio. Elongauerūt a me & ambulauerūt post vanitatē et vani facti sunt) This youthe sayth our lorde hath ferre put hymselfe fro me /
And so is fulfilled the words of our lord written in holy scripture (Ieremie xio Elongauerunt a me & ambulaverunt post vanitatē et vani facti sunt) This youth say our lord hath Far put himself from me /
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This alterable vanytees in garmētes is a true argument & a faythfull conclusyon to all wyse straūgers That Englysshmen be as chaūgable in theyr maners & wyttes as they be in outwarde garmentes.
This alterable vanities in garments is a true argument & a faithful conclusion to all wise Strangers That Englysshmen be as chaungable in their manners & wits as they be in outward garments.
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sayenge with the prophete in the sawter / (Et senectus mea in misericordia vberi) ¶ And how be it thou hast often before in thy yonge age & myddell age dyuyded thy lyf. Somtyme to vertue / somtyme to vyce.
saying with the Prophet in the sawter / (Et Old age mea in misericordia vberi) ¶ And how be it thou hast often before in thy young age & middle age divided thy life. Sometime to virtue / sometime to vice.
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Dyuyde it nomore tyll deth dyuyde it after the coūseylles of the gospelles (Ioh̄es xix. Non scindam { us } eam sed sorciamur de ea cui { us } sit) Lete vs not cutte it /
Dyuyde it No more till death dyuyde it After the counseylles of the gospels (John xix. Non scindam { us } eam sed sorciamur de ea cui { us } fit) Lete us not Cut it /
Yet conuenyently it may be vnderstande of euery mannes lyf or soule (Tunica dicit { ur } quasi tua vnica) Whether is more surer thyne owne than thy soule /
Yet conuenyently it may be understand of every Man's life or soul (Tunica dicit { ur } quasi tua One) Whither is more Surer thine own than thy soul /
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as tho dyde of whom it is wryten (Ibūt de virtute in virutē quous { que } védeat { ur } deus) And that the ende may be conformable to his pryncyple without dyuysyon folowynge the wayes of Innocency with thyse holy Innocentes.
as though died of whom it is written (Ibunt de virtute in virutē quous { que } védeat { ur } deus) And that the end may be conformable to his pryncyple without division following the ways of Innocency with these holy Innocentes.
In whoos cōmendacōns syngeth our moder holy chirche (Nouit dn̄s viā innocentū qui non steterūt in vijs pccō { rum }) And yf we be in synne to repare ourselfe to the state of grace wtout wyll to falle agayne.
In whose commendaconns singeth our mother holy Church (Novit dnns viā innocentū qui non steterunt in vijs pccō { rum }) And if we be in sin to repare ourself to the state of grace without will to fall again.
And in recognysaūce of this gracyous benefyte of remyssyon we may louyngly prayse god as I exhorted you before sayenge (Laudate pueri dominū) graūt vs all Cryste Ihesus (splendor patris corona Innocenciū) AMEN ¶ Explicit sermo ista (.)
And in recognysaunce of this gracious benefit of remission we may lovingly praise god as I exhorted you before saying (Laudate pueri dominū) grant us all Christ Ihesus (splendour patris corona Innocenciū) AMEN ¶ Explicit sermon ista (.)
