Take hede now therefore you, whyche haue forsaken and renoūced worldly desyres and haue chosen to folowe the steppes of hym whiche hath called you into his meruaillous lyght:
Take heed now Therefore you, which have forsaken and renounced worldly Desires and have chosen to follow the steps of him which hath called you into his marvelous Light:
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if forsothe there bee amonge you striues and discensions detractions, grudgynges, wrath, hate, enuy, extollyng of eies, appetyte of vaynglory, vayn speeches, scurrilities, whyche is yll behauior in their deedes, fyllyng of the bealy, sluggyshnesse or sleapynge, vncleannesse of the fleshe, ydelnes,
if forsooth there be among you strives and discensions detractions, grudgings, wrath, hate, envy, extolling of eyes, appetite of vainglory, vain Speeches, Scurrilities, which is ill behaviour in their Deeds, filling of the bealy, sluggishness or sleeping, uncleanness of the Flesh, idleness,
and such other lyke vices, in whyche doo walke the chyldren of this worlde, what place to the diuyne or Godlye contemplation shall there bee in you? And be reiterent to aungels:
and such other like vices, in which do walk the children of this world, what place to the divine or Godly contemplation shall there be in you? And be reiterent to Angels:
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And the pure and clean thynges of the sacramentes of Christ whyche ought to be worshipped, thei dyshonor with theyr vnreuerent ministerie and with vnlawful hert:
And the pure and clean things of the Sacraments of christ which ought to be worshipped, they dishonour with their unreverent Ministry and with unlawful heart:
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Stande in the waie of the vysion whyche you haue chosen, and make cleane the eyes of your herte, that you may lift theym vp into the contemplation of the light, in the whiche dwelleth lyfe, and your redemption.
Stand in the Way of the vision which you have chosen, and make clean the eyes of your heart, that you may lift them up into the contemplation of the Light, in the which dwells life, and your redemption.
and your hertes shalbe fulfilled with godly splēdour or shinynge, & you shalbe ye childrē of light and as the aungelles of god, which angels cesse not desirously to drawe in toward the lord maker,
and your herts shall fulfilled with godly splendour or shining, & you shall you children of Light and as the Angels of god, which Angels cease not desirously to draw in towards the lord maker,
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O you chyldren of Adam, seemeth it vnto you but a small thyng to be made the children of god? And whi turn you awei your face frō ye contēplatiō of his there,
O you children of Adam, seems it unto you but a small thing to be made the children of god? And whi turn you away your face from you contemplation of his there,
or frō the pleasant loke of him whiche hath geuen such power to men to you singularly which haue chosen to be pesible in this world and in the earthe to bee conformable to angels.
or from the pleasant look of him which hath given such power to men to you singularly which have chosen to be pesible in this world and in the earth to be conformable to Angels.
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Se and take you hede that the lighte whiche is in you, be nat made voide or taken awaie with the wynd of pride or of couetousnes, whiche wynd blew out the light of your fyrste parentes in Paradise:
Se and take you heed that the Light which is in you, be nat made void or taken away with the wind of pride or of covetousness, which wind blew out the Light of your First Parents in Paradise:
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Make perpetuall holyday• of oure Lorde in your hartes, and the peace of God shall reste vppon you, whyche ouercommethe and is aboue all wytte or knoweledge,
Make perpetual holyday• of our Lord in your hearts, and the peace of God shall rest upon you, which ouercommethe and is above all wit or knowledge,
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And they seyng shall stonny fearefully vpon your glory, when your richesses shall bee shewed foorth the whyche you haue treasured to youre selfe in heauen:
And they sing shall stonny fearfully upon your glory, when your richesses shall be showed forth the which you have treasured to your self in heaven:
And I asked hym, sayeng, My lorde, Are not we Cenobites, that is, religious persones in the way of contēplation, where as we be in the way of continencie, may it be so that wee maye bee in bothe waies? and the angell sayde:
And I asked him, saying, My lord, are not we Monks, that is, religious Persons in the Way of contemplation, where as we be in the Way of continency, may it be so that we may be in both ways? and the angel said:
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The way of contemplation is common to you with them of the clergy, as ye way of cōtinency is cōmon to thē of the clergie wt you, know thou neuerthelesse, that many be in the way of continencie, which are not in the way of contemplation.
The Way of contemplation is Common to you with them of the Clergy, as you Way of continency is Common to them of the Clergy with you, know thou nevertheless, that many be in the Way of continency, which Are not in the Way of contemplation.
Thei which receiue not you, go forth from them, & smite the dust frō your fete into the testimonie of them And what thinkest yt of god, sauior & maker of all creatures,
They which receive not you, go forth from them, & smite the dust from your feet into the testimony of them And what Thinkest that of god, Saviour & maker of all creatures,
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Thei ought and muste speake constantly the word or sermon of truthe, when tyme serueth: nor they may not refuse to take labour on them selues for Iustice sake.
They ought and must speak constantly the word or sermon of truth, when time serveth: nor they may not refuse to take labour on them selves for justice sake.
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Thei ought to refreshe hym whiche is hungry and thirsty, they must cloth the naked, they oughte to gather into them suche persons as lacketh lodging they must visite them whiche be in prison or diseased with sicknes:
They ought to refresh him which is hungry and thirsty, they must cloth the naked, they ought to gather into them such Persons as lacketh lodging they must visit them which be in prison or diseased with sickness:
When afore hym I accused and blamed my selfe of my faultes or synnes, thynkynge them to bee the cause why he taried longer thenne he was wont to do, and I sayd vnto hym:
When afore him I accused and blamed my self of my Faults or Sins, thinking them to be the cause why he tarried longer then he was wont to do, and I said unto him:
My lorde, it may plese the now that thou wyll tell to vs the discipline of the thirde waie which is of holye martirs, n•r be not refrained frō this thy benignitie bycause of my faultes.
My lord, it may please the now that thou will tell to us the discipline of the Third Way which is of holy Martyrs, n•r be not refrained from this thy benignity Because of my Faults.
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Heare you these thynges, and with your hert perceiue you that suffre persecution for iustyce, go you ioying by the noble way, by the waye of the menne of warre of oure Lorde, made purple with the bloudde of Saynctes, and of the lambe.
Hear you these things, and with your heart perceive you that suffer persecution for Justice, go you joying by the noble Way, by the Way of the men of war of our Lord, made purple with the blood of Saints, and of the lamb.
The firste whiche ranne afore the lambe was Abell, whiche dyd shede his bloude in the earthe afore the lord vnder the hand of his wicked brother, in testimonie of innocencie, faithful Abraham father of faithful people was stired of wicked people to do idolatry,
The First which ran afore the lamb was Abel, which did shed his blood in the earth afore the lord under the hand of his wicked brother, in testimony of innocence, faithful Abraham father of faithful people was stirred of wicked people to do idolatry,
And agayn where he wolde not consent or agree to the wickednes of ye harlot the aduouterer, he therfore suffred prisonment a long tyme with a pleasant mynde.
And again where he would not consent or agree to the wickedness of the harlot the Adulterer, he Therefore suffered prisonment a long time with a pleasant mind.
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and it was pleasyng afore the lord, that not onely the bloude of lambes and of wethers and of other beastes, shuld be sent forth afore in figure to the bloud of the lambe whiche was to be offred for the helth of the worlde,
and it was pleasing afore the lord, that not only the blood of Lambs and of wethers and of other beasts, should be sent forth afore in figure to the blood of the lamb which was to be offered for the health of the world,
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Forsothe in the last days was sente frome the secrete of the father the offerd lambe taried & abiden for from the begynnynge of the world whom Cherubin and Seraphin and all the multitude of angels do worship to clense the sinne of the world,
Forsooth in the last days was sent from the secret of the father the offered lamb tarried & abiden for from the beginning of the world whom Cherubin and Seraphin and all the multitude of Angels do worship to cleanse the sin of the world,
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O you children of men howe long wil you be hard herted? The earth whiche hath no sense or feelyng toke the drops of his bloude frome the woundes of our sauiour,
O you children of men how long will you be hard herted? The earth which hath no sense or feeling took the drops of his blood from the wounds of our Saviour,
He hath not synned, he onely was borne withoute synne vpon the erth, and they fulfylled his soule with sorowes of them which were synners or yll doers,
He hath not sinned, he only was born without sin upon the earth, and they fulfilled his soul with sorrows of them which were Sinners or ill doers,
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and all these thynges which foloweth did not stirre to sharpnes ye mekenesse of the lābe, ye bondes of the wycked wherwith they bounde hym, their lieng ▪ fautes which vntruly thei laid to his charge, theyr naughti mocking, their makyng of hym naked, their scourgyngs, their smitinges & claps, their filthy spittings, ye thorn pricking his forhed and head, the crosse, the nailes & the speare,
and all these things which Followeth did not stir to sharpness you meekness of the lamb, you bonds of the wicked wherewith they bound him, their lying ▪ Faults which untruly they laid to his charge, their naughti mocking, their making of him naked, their scourgyngs, their smitings & claps, their filthy spittings, you thorn pricking his forehead and head, the cross, the nails & the spear,
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& they haue be full fed with the mockynge of the confusion of them, and they haue been merye in the drawyng away of ther f•eshe as a beast is mery whā he deuoureth his pray,
& they have be full fed with the mocking of the confusion of them, and they have been merry in the drawing away of their f•eshe as a beast is merry when he devoureth his prey,
and all kynde of tormentrie, whiche the cruelnesse of wicked mē, by their mind could imagynde or deuise, that was assayd in the mortification or kyllyng of them.
and all kind of tormentry, which the cruelness of wicked men, by their mind could imagynde or devise, that was assayed in the mortification or killing of them.
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Forsoth thei which loue themselues and in their owne mynde to theym selfe be great, they may not susteyne or indure any paine or treadynge doune in persecution,
Forsooth they which love themselves and in their own mind to them self be great, they may not sustain or endure any pain or treading down in persecution,
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Denie or cast away this lyfe of a small tyme, and of miserable condition, & thou shalte receyue agayn therfore a lyfe, whiche knoweth no faute nor no disease or molestyng:
Deny or cast away this life of a small time, and of miserable condition, & thou shalt receive again Therefore a life, which Knoweth no fault nor no disease or molesting:
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O thou mā of darke vnderstandyng, lyft vp thyne eies, and beholde in time to come the blisfull reformation of thy body, which shall come to the from thy sauiour when he shal pul away and roote out from thy body the thorne of Adam,
O thou man of dark understanding, lift up thine eyes, and behold in time to come the blissful Reformation of thy body, which shall come to the from thy Saviour when he shall pull away and root out from thy body the thorn of Adam,
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and shall configure it to the clerenesse of his body, and thus it is shall or may be done that with myrthe and quicknesse thou shalte make haste to shed out,
and shall configure it to the clearness of his body, and thus it is shall or may be done that with mirth and quickness thou shalt make haste to shed out,
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why art thou yet in anguyshe or aferde of the face of thy persecutour? Be of good comfort, be of good chere, Christ is with the in persecution and his angels ar with she in thy fyght,
why art thou yet in anguish or afeard of the face of thy persecutor? Be of good Comfort, be of good cheer, christ is with the in persecution and his Angels Are with she in thy fight,
O thou seruant of God, what shalte thou geue to thy sauior whiche hath so ioyned thee to hym that withoute wrong be done to hym thou can not bee hurte.
O thou servant of God, what shalt thou give to thy Saviour which hath so joined thee to him that without wrong be done to him thou can not be hurt.
And forsoothe afore the angel which spake with me had ended these wordes, it was so, that ther came on the feast of the blessed virgins Vrsula and her felowes the eleuen thousand.
And forsooth afore the angel which spoke with me had ended these words, it was so, that there Come on the feast of the blessed Virgins Ursula and her Fellows the eleuen thousand.
and thereof I takyng occasion whē the angel myn instrucctor apered to me in the secretes of Masse time (as mostly his custome was) I asked hym sayeng:
and thereof I taking occasion when the angel mine instrucctor appeared to me in the secrets of Mass time (as mostly his custom was) I asked him saying:
It is not forsooth merueylous in the eyes of men, that god so inflamethe the mynde of a man which is frayle or weake that through the bignesse of loue wherwith he bournethe inwardly toward god, he forgetteth his own life, in so muche that he is made as it were insensible or nat felynge the most greuous tormentes,
It is not forsooth marvelous in the eyes of men, that god so inflameth the mind of a man which is frail or weak that through the bigness of love wherewith he bournethe inwardly towards god, he forgetteth his own life, in so much that he is made as it were insensible or nat feeling the most grievous torments,
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and neuerthelesse they neyther feared the tyrantes nor their swordes, but with all constance offered their tender membres and bodyes into deth for our lords sake,
and nevertheless they neither feared the Tyrants nor their swords, but with all constance offered their tender members and bodies into death for our Lords sake,
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and when he had caused me to be in contemplation, and to see certaine hyghe thynges in heauenlye places, of whose syght I was vnworthy, he fulfilled my petition, saying:
and when he had caused me to be in contemplation, and to see certain high things in heavenly places, of whose sight I was unworthy, he fulfilled my petition, saying:
Agayn I sayde to thee, and I warne you the children of god, that more diligentely you attende to youre antecessoures or goers afore, whiche are afore to you in this present sermon howe they dyd bourne in the charitie of Christe.
Again I said to thee, and I warn you the children of god, that more diligently you attend to your antecessoures or goers afore, which Are afore to you in this present sermon how they did bourn in the charity of Christ.
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Lo forsoothe there watcheth vppon you the soonne of peace which may receyue and reward you aboue any mans estimation, that spirite of burnyng and of charitie of Christe, whiche ouerrometh all fraylenesse he myghte vouchsafe to graunt to you, whiche in perfecte trinitie lyueth and reigneth very god by the infinite world of worldes. Amen.
Lo forsooth there watches upon you the soon of peace which may receive and reward you above any men estimation, that Spirit of burning and of charity of Christ, which ouerrometh all fraylenesse he might vouchsafe to grant to you, which in perfect trinity liveth and Reigneth very god by the infinite world of world's. Amen.
and the erth is defiled, or made fowle of your most noughty wickednes, which are auarice, lechery, fornication adultery, maslaughter, pride, wrath, hate, enuy blasphemye and drunkēnes.
and the earth is defiled, or made fowl of your most naughty wickedness, which Are avarice, lechery, fornication adultery, maslaughter, pride, wrath, hate, envy blasphemy and Drunkenness.
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O generation lackyng witte and combrous or greuous to your lorde god, wherfore with so great studye loue you those thynges, whiche youre heuenly father hateth,
Oh generation lacking wit and cumbrous or grievous to your lord god, Wherefore with so great study love you those things, which your heavenly father hates,
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and you ar not afrayde to prouoke the lorde of heauens, in whose eye sight or loke al the multitude of angelles doo tremble, telle me what fruite or proufitte they haue gotten in these shreude noughty thynges, whyche I haue afore numbred to you, all they which from the beginning of the world haue be found to walke in those vices,
and you Are not afraid to provoke the lord of heavens, in whose eye sighed or look all the multitude of Angels do tremble, telle me what fruit or proufitte they have got in these shrewd naughty things, which I have afore numbered to you, all they which from the beginning of the world have be found to walk in those vices,
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if they haue not plesed agayne the face of our lord with penaunce doyng afore theyr departyng, what haue al thei which bear witnes to truth shewed vnto you of theym.
if they have not pleased again the face of our lord with penance doing afore their departing, what have all they which bear witness to truth showed unto you of them.
If you haue forgottē it, lo again I wyl tel & shew to you afore the lyuyng god that heuen is shut from them with an eternal & indissoluble shuttyng,
If you have forgotten it, lo again I will tell & show to you afore the living god that heaven is shut from them with an Eternal & indissoluble shutting,
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and of his vnhappy angels, whiche withoute mercy, & without ceassyng are scurged, & thei treade the neckes of them, which necks thei haue reised vp agaynst their lorde maker,
and of his unhappy Angels, which without mercy, & without ceasing Are scourged, & they tread the necks of them, which necks they have raised up against their lord maker,
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Heare these thyngs you whyche be prouokers of god & while you haue tyme of correctiō, forsake and go awai from the wais and woorkes of theim that are lost,
Hear these things you which be provokers of god & while you have time of correction, forsake and go Away from the ways and works of them that Are lost,
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& that thei might take awaye ye filthy spot from their conches, therfore the drede & feare of our lord must bind your hartes, that you maye set a bridle to your selues in that worke to you granted,
& that they might take away you filthy spot from their conches, Therefore the dread & Fear of our lord must bind your hearts, that you may Set a bridle to your selves in that work to you granted,
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Forsoth thei whiche will not make no difference betwene day and day, betwene time and time, to kepe thēselues in continence or chastitie, thei shal fele the vengeance of the lorde in thēselues,
Forsooth they which will not make no difference between day and day, between time and time, to keep themselves in continence or chastity, they shall feel the vengeance of the lord in themselves,
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Also the woman must suffer the maners or doyng of ye husband although thei be shreud & she must forgeue his fautes or wikednes, she must preuente ye face of our lorde in almes and praier.
Also the woman must suffer the manners or doing of the husband although they be shrewd & she must forgive his Faults or wikednes, she must prevent you face of our lord in alms and prayer.
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Honest & comly garmentes, softenes of worde and speche & demurenes of her goings and lokes ought to testifie outewardely the inward purenes and clennes of her mynde.
Honest & comely garments, softness of word and speech & demureness of her goings and looks ought to testify outewardely the inward pureness and cleanness of her mind.
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He that hath a witty and a timorous wife, shoulde not dishonor her with a foule or bitter word but he ought to honour her as the vessel of the glory of god,
He that hath a witty and a timorous wife, should not dishonour her with a foul or bitter word but he ought to honour her as the vessel of the glory of god,
and must yeld himself consentynge in felowshyp to her, & he ought to geue thankes to our lord god of heauē, whiche hath blessed hym wt such a mariage.
and must yield himself consenting in fellowship to her, & he ought to give thanks to our lord god of heaven, which hath blessed him with such a marriage.
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Here me yt nowe speake to the, and bewaile or lamēt the children of men. Men of these dais in a great nūbre haue declined vnto ye folishnes of women,
Here me that now speak to thee, and bewail or lament the children of men. Men of these dais in a great numbered have declined unto you foolishness of women,
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The arrogancy of clothes or garmentes which thou hastsene, and thou dyd detest or abhor it in the women & doughters of this world which cam to the, that is increased out of mesure in ye lādes,
The arrogance of clothes or garments which thou hastsene, and thou did detest or abhor it in the women & daughters of this world which cam to thee, that is increased out of measure in you Lands,
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and ye womē ar mad therin, and thei bring the wrath of god īto ye world and they glory or ioye to walke trym in trippyng and dancyng goinges in ye multitude of their gay and new facion clothes,
and you women Are mad therein, and they bring the wrath of god into you world and they glory or joy to walk trim in tripping and dancing goings in you multitude of their gay and new fashion clothes,
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that thynge whiche was gotten with muche swette & labour thei committe it to durt, to drawe the eyes of aduouterers to loke on them and that wherewith they myghte get the kingdom of heauen, therwith they bye ye fyre of helle.
that thing which was got with much sweat & labour they commit it to dirt, to draw the eyes of aduouterers to look on them and that wherewith they might get the Kingdom of heaven, therewith they buy you fire of hell.
and the arroganye of the coueryng and shewyng of their heare, and many suche lyke facions are the inuēcious of women that will setforth & sel them selues,
and the arroganye of the covering and show of their hear, and many such like fashions Are the inuencious of women that will setforth & sell them selves,
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Suppose you not that he, whiche hath planted an eare, shal not heare? or he whiche hath fained or compouned an eie, can not consyder? O you children be in peace,
Suppose you not that he, which hath planted an ear, shall not hear? or he which hath feigned or componed an eye, can not Consider? O you children be in peace,
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nor you may not forget your good doynges to a poore man, and all other thynges whiche I haue shewed and charged you to kepe, in the sermon of holye and holsome deedes, whiche priuylye he defileth his neighbours wife:
nor you may not forget your good doings to a poor man, and all other things which I have showed and charged you to keep, in the sermon of holy and wholesome Deeds, which privily he Defileth his neighbours wife:
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Therof it is, that somme whiche are maried, haue no fruite of childerne, and they meruaile howe that so chanceth to them, not knowynge the cause of their bareynnesse.
Thereof it is, that sum which Are married, have no fruit of children, and they marvel how that so chanceth to them, not knowing the cause of their bareynnesse.
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Forsoothe they of that sorte whiche haue haue generation, eyther, in theyr chyldren, orels in other thynges or wayes, they are stryken with punishment by the diuine iugemente,
Forsooth they of that sort which have have generation, either, in their children, Earls in other things or ways, they Are stricken with punishment by the divine judgement,
Agayne whan I asked hym of the name of blasphemye, he answered, I haue sayde, that bycause of theym whyche dishoneste theyr neyghboures with fowle tauntes and rebukes.
Again when I asked him of the name of blasphemy, he answered, I have said, that Because of them which dishonest their neighbours with fowl taunts and rebukes.
and they be openly conuersaunt with them whiche are catholike, they enter into the house of praier, they receyue with other the sacramentes perteynynge to the fayth,
and they be openly conversant with them which Are catholic, they enter into the house of prayer, they receive with other the Sacraments pertaining to the faith,
There liue of theym, of whom thou ask this question is abhominable afore the lorde: and they can not blame or rebuke the lyfe of theim whiche laufully doo marye,
There live of them, of whom thou ask this question is abominable afore the lord: and they can not blame or rebuke the life of them which lawfully do mary,
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Lord as I haue herde somme of them affirme, that there is nor can be lawful mariage but betwene them whiche on bothe partyes haue kept theyr virginitye vnto the tyme of ther lawful copulacion, what saiest thou to that? And he answerd saieng:
Lord as I have herd sum of them affirm, that there is nor can be lawful marriage but between them which on both parties have kept their virginity unto the time of their lawful copulation, what Sayest thou to that? And he answered saying:
but that chaunceth very rare or selde, neuertheles of them whyche haue not conteined them selues, the mariages be acceptable afore our lord which walke in the commaundementes of oure lorde,
but that chanceth very rare or selde, nevertheless of them which have not contained them selves, the marriages be acceptable afore our lord which walk in the Commandments of our lord,
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and with a strong and harty intent of mynde or hert I praied the lord, that accordyng to his customed benignitie, it wold please him to vouchsafe to open to me the discipline of the the waie of them whiche liue in continencie or in chastytie.
and with a strong and hearty intent of mind or heart I prayed the lord, that according to his customed benignity, it would please him to vouchsafe to open to me the discipline of the the Way of them which live in continency or in chastytie.
howe it florysheth, and howe delectable it is to runne in it, runne therefore, and haste you redily to mete wt youre spouse, whiche abideth and tarieth for you.
how it flourisheth, and how delectable it is to run in it, run Therefore, and haste you readily to meet with your spouse, which Abideth and tarrieth for you.
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trewly the nexte daye folowynge whan the office of the masse of the blissed innocētes was in doing, I taking occasion of the lesson of the Apocalipse, whiche than was redde.
truly the Next day following when the office of the mass of the Blessed innocētes was in doing, I taking occasion of the Lesson of the Apocalypse, which than was red.
Lord if I haue founde grace afore the, I beseche the to tell me, what maner a songe is that song, which these holy martyres doe synge afore the sete of God and of the lambe,
Lord if I have found grace afore thee, I beseech thee to tell me, what manner a song is that song, which these holy Martyrs do sing afore the sete of God and of the lamb,
Forsoth of that thou asked me, what is that they folowed the lambe wheresoeuer he goth, this is that they folow hym in al vertues, whych may be considered in the lambe they folowe hym in virginitie whiche is in them without anye spotte,
Forsooth of that thou asked me, what is that they followed the lamb wheresoever he Goes, this is that they follow him in all Virtues, which may be considered in the lamb they follow him in virginity which is in them without any spot,
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euen as the lambe was, they had pacyence in theyr martyrdome in the likenes of the lambe, which neuer shewed any impacience in his passion, wherby he quenched the synne of the worlde:
even as the lamb was, they had patience in their martyrdom in the likeness of the lamb, which never showed any impatience in his passion, whereby he quenched the sin of the world:
That noble virgine and these blessed martyrs are a glasse to all holye virgins, and many haue folowed them, which haue shedde theyr bloudde for theyr vyrgynitie,
That noble Virgae and these blessed Martyrs Are a glass to all holy Virgins, and many have followed them, which have shed their blood for their vyrgynitie,
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then it maye bee made cleane, fo that the integritie therof shall suffer no hurt, in lyke forme as thy hande easily may be made clean when it is only outwardly defiled.
then it may be made clean, foe that the integrity thereof shall suffer no hurt, in like Form as thy hand Easily may be made clean when it is only outwardly defiled.
But forsothe if the vncleannesse cometh to the inward partes to ye effect of the dede, it shall be impossyble to make it then so clean that it may come agayne to his first beautie or holines:
But forsooth if the uncleanness comes to the inward parts to you Effect of the deed, it shall be impossible to make it then so clean that it may come again to his First beauty or holiness:
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yet they neuer the lesse many wais defile the integritie of their virginitie, and thei take no hede nor put nat to their mind or hert, that they may be made cleane fullye with remedy of penance,
yet they never the less many ways defile the integrity of their virginity, and they take no heed nor put nat to their mind or heart, that they may be made clean Fully with remedy of penance,
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therfore I asked of him, that he might speake them agayne, and in that gently he herd me Forsothe whan in the vtas of saynt Iohn, he presēted himself again to me he preuented my wordes thus meryly speakyng to me:
Therefore I asked of him, that he might speak them again, and in that gently he heard me Forsooth when in the vtas of saint John, he presented himself again to me he prevented my words thus merrily speaking to me:
Lord that whiche is written, Vo••ntas pro facto reputabitur, which is in englishe, The will shall be reputed for the dede, mai that be againste thy sayenge next afore rehersed by the.
Lord that which is written, Vo••ntas Pro facto reputabitur, which is in english, The will shall be reputed for the deed, mai that be against thy saying next afore rehearsed by thee.
And if any yll there be that a man desyreth to doo, that yll may bee put away by the vertue of true penāce what soeuer a man shall doo with thought or wyl it maie bee so anulled afore God,
And if any ill there be that a man desireth to do, that ill may be put away by the virtue of true penance what soever a man shall do with Thought or will it may be so annulled afore God,
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He that shall se a woman to couet her, euen nowe he hath done lechery in his herte, that is so if a man be permanent or abideth in wyll and mynde to exercise his luste,
He that shall see a woman to covet her, even now he hath done lechery in his heart, that is so if a man be permanent or Abideth in will and mind to exercise his lust,
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If they suffer that agaynste their will, nor with their mynd consent not therto with a lyghter penance, they shal get forgiuenes of their faute, which therby thei draw to them,
If they suffer that against their will, nor with their mind consent not thereto with a lighter penance, they shall get forgiveness of their fault, which thereby they draw to them,
and that person suffred of ye aduersary great impugning and temptacion against his chastite, and therfore he scourged his soule wt many huge molestes or doyngs, and the angell saide:
and that person suffered of you adversary great impugning and temptation against his chastity, and Therefore he scourged his soul with many huge molestes or doings, and the angel said:
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if he shalbe in secret place, he mustknele on his knees.iii. times afore our lorde, forsothe if there lack the oportunitie of place, he then shall signe his hert thre times wt the signe of the crosse, & must thus say:
if he shall in secret place, he mustknele on his knees iii times afore our lord, forsooth if there lack the opportunity of place, he then shall Signen his heart Three times with the Signen of the cross, & must thus say:
O sauiour of the world, saue thou vs, whiche by the crosse & by thy bloud haste redemed vs, we beseche the which art our god to help vs. After these, one dai he reised vp his tong into these wordes:
O Saviour of the world, save thou us, which by the cross & by thy blood haste redeemed us, we beseech the which art our god to help us After these, one day he raised up his tonge into these words:
The lord of maiestie, the only begotten of hym which is most high, the kyng of goodly companies or hostes, fulfyllyng heuen & erthe with his magnificall glorye, great and dredeful in all his mighty strength and power, sweete & amiable in his incomparable benignitie, and fully and al wholly to bee desyred in the clerenesse of his perfect beautie, in whose amiable cheere visage or face, Cherubin and Seraphyn,
The lord of majesty, the only begotten of him which is most high, the King of goodly companies or hosts, fulfilling heaven & earth with his magnifical glory, great and dreadful in all his mighty strength and power, sweet & amiable in his incomparable benignity, and Fully and all wholly to be desired in the clearness of his perfect beauty, in whose amiable cheer visage or face, Cherubin and Seraphim,
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O virgins, this is he which coueteth youre beautie, he calleth and byddeth you to his chaste halsynges, he asketh of you the glorious lylies of your virginite, that with them he maye dresse and adorne his chambre, that chamber knoweth no spotte of vnclennes,
O Virgins, this is he which covets your beauty, he calls and biddeth you to his chaste halsynges, he asks of you the glorious lilies of your virginity, that with them he may dress and adorn his chamber, that chamber Knoweth no spot of uncleanness,
and the immaculate lābe gladly coucheth in them, and they breath to hym an odour or smell of swetenes, holy virgines so shyne in the chamber of their spouse as precious stone and perle desyrable to syghte, he the moste specious virgine which hath washed them in the bloude of his side,
and the immaculate lamb gladly couches in them, and they breath to him an odour or smell of sweetness, holy Virgins so shine in the chamber of their spouse as precious stone and pearl desyrable to sight, he the most specious Virgae which hath washed them in the blood of his side,
ther soundeth the organes of election, the concordance of peace in spirite, and a songe is song desirous to the eare a song of singular myrth which only is to be song of vyrgines,
there soundeth the organs of election, the concordance of peace in Spirit, and a song is song desirous to the ear a song of singular mirth which only is to be song of Virgins,
and of the highe spirites familiars of the chābre, the spouse leadeth the quyer in a clere and excellent voyce and in thousandes of them whyche syng, there is not one can be lyke to hym.
and of the high spirits familiars of the chamber, the spouse leads the quyer in a clear and excellent voice and in thousandes of them which sing, there is not one can be like to him.
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blessed are they whiche heare that voyce, and hyghly they are blessed whiche synge togyther to hym, among the whyche the virgyne Theothocos oure princesse hathe obteyned the primacye, to her onely is gyuen to exalt her voyce aboue all the voyces or tunes of angels.
blessed Are they which hear that voice, and highly they Are blessed which sing together to him, among the which the Virgae Theotokos our princess hath obtained the primacy, to her only is given to exalt her voice above all the voices or Tunis of Angels.
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and he is worthy to be beloued, why aryou negligent, and wherfore doo you tarye to extende your selues with al vertue in him most specious whom nothynge is more clere, nothyng more amiable in heuen or in erth:
and he is worthy to be Beloved, why aryou negligent, and Wherefore do you tarry to extend your selves with all virtue in him most specious whom nothing is more clear, nothing more amiable in heaven or in earth:
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if you couet to haue delites and ioyes, make you haste to the chambre of pleasure and myrthe which is made redye for you, to whose pleasure and sweetenesse, all that eie hathe seene,
if you covet to have delights and Joys, make you haste to the chamber of pleasure and mirth which is made ready for you, to whose pleasure and sweetness, all that eye hath seen,
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as the infancy of the innocentes is withoute spotte, and what he sayde more of that numbre, the weakenes of my witte or senses coude not beare it away.
as the infancy of the innocentes is without spot, and what he said more of that numbered, the weakness of my wit or Senses could not bear it away.
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if that you knewe howe fayre and howe amiable he is whom all the heauenly multitude beeholdethe, without doubt with all defyre you wold alwais despise the worlde with all the ornament therof,
if that you knew how fair and how amiable he is whom all the heavenly multitude beeholdethe, without doubt with all defyre you would always despise the world with all the ornament thereof,
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Virgines ought to go to the inward partes of their hertes, & there to bye thre kindes of ornamentes: one clothyng or ornamēt, it behoueth them to haue whiche is white & vndefiled that is innocency of the flesh and it is necessarye for them a coueryng or mātel, wherwith they must be cladde rounde about, whiche is charitie,
Virgins ought to go to the inward parts of their herts, & there to buy Three Kinds of Ornament: one clothing or ornament, it behooves them to have which is white & undefiled that is innocency of the Flesh and it is necessary for them a covering or mantel, wherewith they must be clad round about, which is charity,
The third ornament of them is in latyne called Torques aurea, in englishe, a wrethe braided of golde for their necke, which in latin is called Pudicitia, in english, maidenly behauior, wherwith a virgin ought to constrayne her selfe, that she shulde be shamfaste to speake, to heare, to laugh,
The third ornament of them is in latin called Torques Aurea, in english, a wrethe braided of gold for their neck, which in latin is called Chastity, in english, maidenly behaviour, wherewith a Virgae ought to constrain her self, that she should be shamfaste to speak, to hear, to laugh,
With chastifyng of their owne bodies, and with one peny, whiche is the Contemplacyon of the purenesse of the spouse, whyche they oughte to putte in the myndes of theyr hart, that peny is signed with the kynges ymage:
With chastifyng of their own bodies, and with one penny, which is the Contemplation of the pureness of the spouse, which they ought to put in the minds of their heart, that penny is signed with the Kings image:
The two which to thee seme to be left or omitted, are comprehēded vnder the name of Torques, in latin, in english, a wreath braided, forsoth it requireth greate prudence or wysedom, that a virgin shuld constrain her hert agaynst al thyng which is nat pure or vncomly.
The two which to thee seem to be left or omitted, Are comprehended under the name of Torques, in latin, in english, a wreathe braided, forsooth it requires great prudence or Wisdom, that a Virgae should constrain her heart against all thing which is nat pure or uncomely.
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this worde perteyneth to the laste iudgement, there shal be gathered to gether afore the face of Christe his elect spouses, al they araied in mariage clothes, accordynge to the iust workes which they haue don in thys worlde.
this word pertaineth to the laste judgement, there shall be gathered to gether afore the face of Christ his elect Spouses, all they arrayed in marriage clothes, according to the just works which they have dONE in this world.
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There shall be also those, whyche are reproued, hauing no beautyfulnes perteynyng to the mariage, by cause thei haue neglected to woorke or to doo any good things in their life therfore the spouse shall say to them:
There shall be also those, which Are reproved, having no beautyfulnes pertaining to the marriage, by cause they have neglected to work or to do any good things in their life Therefore the spouse shall say to them:
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Herkē to, and bowe thy hert to me thou symple virgin and amyable of the lord, folowe not ye maydēs and doughters of ye worlde which go prosperously in their delites,
Harken to, and bow thy heart to me thou simple Virgae and amiable of the lord, follow not you maidens and daughters of the world which go prosperously in their delights,
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& they seke to please in the eies of men & not of god they studye to be trīmed and dressed all aboute yt they maye haue prayse of the mouthes of them which looketh on them,
& they seek to please in the eyes of men & not of god they study to be trimmed and dressed all about that they may have praise of the mouths of them which looks on them,
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but forsoothe ye doughter, set thy hert yt thou maye be trimed or dressed to walke spectable ī the sight of thy cōtynēt louer, our kīge, which loketh on ye frō heuē, & nūbreth all thy ways:
but forsooth you daughter, Set thy heart that thou may be trimmed or dressed to walk spectable in the sighed of thy continent lover, our King, which looketh on you from heaven, & numbereth all thy ways:
nor ye nedinesse of this worldelye perysshyng substaunce dothe make it fowle, the fairer ye art in face, thou muste take hede to be the more faire & specious in mid, a disceiuyng grace is of the face, thy glory muste be inwardly, that thou please thy spouse, which loketh on thy herte.
nor the nedinesse of this worldly perishing substance doth make it fowl, the Fairer the art in face, thou must take heed to be the more fair & specious in mid, a disceiuyng grace is of the face, thy glory must be inwardly, that thou please thy spouse, which looketh on thy heart.
As a lāpe can not shew light without nouryshyng of fatnes, so can not ye chastitie of the fleshe shyne afore the heuenly spouse without the chastitie of the spirite.
As a lamp can not show Light without nourishing of fatness, so can not you chastity of the Flesh shine afore the heavenly spouse without the chastity of the Spirit.
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And I walked in breadthe, bycause I sought thy commandementes, what is that brodenes? and how can I consider that breadth or brodenes ī that way? To this he thus answered, That brodenesse or bredth is the strong intēt of the hert,
And I walked in breadth, Because I sought thy Commandments, what is that brodenes? and how can I Consider that breadth or brodenes in that Way? To this he thus answered, That brodenesse or breadth is the strong intent of the heart,
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& plentuousnes of all the wayes of god, consider the libertie of this waye, that it is without thornes or lettes, that is the effecte of charitie whiche he worketh most in virgines, where he sendeth foorth the thornes of charges,
& plentuousnes of all the ways of god, Consider the liberty of this Way, that it is without thorns or lets, that is the Effect of charity which he works most in Virgins, where he sends forth the thorns of charges,
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And whan these words ware completed, in the seconde sonday of the holy feast of lent in ye feastfull day of sayncte Mathy apostle in the tyme of dyuine office or sacrifyce, the holy blyssed angell of the lord appered to me. And I sayde to hym.
And when these words ware completed, in the seconde Sunday of the holy feast of lent in you feastful day of saint Mathy apostle in the time of divine office or sacrifice, the holy blessed angel of the lord appeared to me. And I said to him.
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I beseeche the my lorde, yf it be now tyme, if it pleaseth the, nowe to set an ende to thy sermon, whiche hetherto ye haste prosecuted and folowed on to the virgins of the lorde:
I beseech the my lord, if it be now time, if it Pleases thee, now to Set an end to thy sermon, which hitherto you haste prosecuted and followed on to the Virgins of the lord:
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and he shall norishe you, as it shall be pleasynge to hym, and he shall bryng you into the feasts of euerlastyng lyfe, whiche he maye vouchesaue to graunte to you, Iesus Christe the sonne of the liuing god, which with the holye ghoste lyueth and reygneth lorde god by all world of worldes. Amen.
and he shall nourish you, as it shall be pleasing to him, and he shall bring you into the feasts of everlasting life, which he may vouchesaue to grant to you, Iesus Christ the son of the living god, which with the holy ghost liveth and Reigneth lord god by all world of world's. Amen.
and whan seuentene dayes were past from that the sayd other sermon was ended, aboute the third houre of the day I stode alone in the oratory, she dyng my herte afore the lorde, and sayinge.
and when seuentene days were passed from that the said other sermon was ended, about the third hour of the day I stood alone in the oratory, she ding my heart afore the lord, and saying.
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Of the way of the gouerners of thy churche, which thou haste shewed to me in mystery, it maye please the to wytsafe to shewe to vs a congruent discipline or teachyng, of the which some fruite of correction may comme,
Of the Way of the Governors of thy Church, which thou haste showed to me in mystery, it may please thee to wytsafe to show to us a congruent discipline or teaching, of the which Some fruit of correction may comme,
From whens ar you ascended to trouble my flock, and to aggrauate my heart vpon my childrē, which I haue begotten in the bitternes of my soule in the day of my labour & of myn anguishes.
From whence Are you ascended to trouble my flock, and to aggravate my heart upon my children, which I have begotten in the bitterness of my soul in the day of my labour & of mine Anguishes.
and there is neither voyce nor wytte with my shepeherdes, to blame and to gather together them whiche are dissipate, to me they are dombe sayth the lord, to me they are made foles, forsothe to theimselues they are wyse and ware or subtil, their mouth is open,
and there is neither voice nor wit with my shepherds, to blame and to gather together them which Are dissipate, to me they Are dumb say the lord, to me they Are made Fools, forsooth to themselves they Are wise and ware or subtle, their Mouth is open,
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and they run in tumulte or in greate noyse to roote vp and to suppe vp the carnal thinges of my peple, to whō they doo minister no spirituall thynges, they ar so slow that thei wil not moue ther fīger to teach my sowles frome wyckednes,
and they run in tumult or in great noise to root up and to sup up the carnal things of my people, to whom they do minister no spiritual things, they Are so slow that they will not move there finger to teach my Souls from wickedness,
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and of him whiche depriueth the couenant of sanctimonie, and of hym which is vncircuncised, dishonoring myn aultar, not deming or iudgyng that whiche is cleane or pure,
and of him which depriveth the Covenant of sanctimony, and of him which is vncircuncised, Dishonoring mine altar, not deeming or judging that which is clean or pure,
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but in humble lowelynesse, as he that doth ministration of seruice, as a meke or pituous folower of his flock vnto the consummation of death for them.
but in humble lowelynesse, as he that does ministration of service, as a meek or pituous follower of his flock unto the consummation of death for them.
Forsoth they drue towarde the steppes of the great shepard or pastoure in sinceritie and purenes, wakynge and watchyng faithful watchinges vpon the flocke of our lorde bothe daye and nyght, in laboures and in throwes, in penurie of necessitie,
Forsooth they drew toward the steps of the great shepherd or pasture in sincerity and pureness, waking and watching faithful watchings upon the flock of our lord both day and night, in labours and in throws, in penury of necessity,
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and persecutions more then any mā can noumbre, and they haue giuen theyr soules to deathe for that they might fulfyll the earthe with the gospell of god,
and persecutions more then any man can number, and they have given their Souls to death for that they might fulfil the earth with the gospel of god,
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We halowynge the feaste of Easter in tyme of sacrifice, after ye readyng of the gospell, there appered to me the angell of the lorde standyng afore me,
We hallowing the feast of Easter in time of sacrifice, After you reading of the gospel, there appeared to me the angel of the lord standing afore me,
And that spoken, he went streyght waies to the aultar, and stoode with two angelles, whiche came in the begynnynge of Masse, with great diligence tyll that we wer all houseled:
And that spoken, he went straight ways to the altar, and stood with two Angels, which Come in the beginning of Mass, with great diligence till that we were all houseled:
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and it is fulfylled with iniquitie and wickednesse, and they sclaunder my shepe, which they ought to kepe and gouern, the worde is with the lorde with his power.
and it is fulfilled with iniquity and wickedness, and they slander my sheep, which they ought to keep and govern, the word is with the lord with his power.
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whan you haue apprised the spirituall gyftes of my people with the price of vnhappynesse, trowe therfore I send to you fatherly monitions or warnynges:
when you have apprised the spiritual Gifts of my people with the price of unhappiness, trow Therefore I send to you fatherly monitions or Warnings:
Wake or watche you, and kepe the vigils of the nyghte vpon my flock, as good folowers lest peraduenture there maye come ouer you a flocke of goates, which be malignaunt spirites, of the which the flockes of my sheepe are dispersed:
Wake or watch you, and keep the vigils of the night upon my flock, as good followers lest Peradventure there may come over you a flock of Goats, which be malignant spirits, of the which the flocks of my sheep Are dispersed:
My lord is it not so that priests ordeined of them whose entre is nat good haue the same power to consecrate in the aultar the body and bloudde of our Lorde,
My lord is it not so that Priests ordained of them whose enter is nat good have the same power to consecrate in the altar the body and blood of our Lord,
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Let neuer that doubt hereof ascende into thy hearte, but knowe for certayne, that all they which haue taken priesthoode in the ordinaunce of the churche haue the same power in the consecration of the lordes sacrament whether they, whyche haue ordeyned theym, haue entred well or yll, those dyuyne woordes whyche in the holye canon are sayde, are of suche vertu afore the lord, that trewely in the pronunciation of those wordes, there is the bodye and bloude of our lorde of what so euer prieste they be pronounced:
Let never that doubt hereof ascend into thy heart, but know for certain, that all they which have taken priesthood in the Ordinance of the Church have the same power in the consecration of the Lords sacrament whither they, which have ordained them, have entered well or ill, those divine words which in the holy canon Are said, Are of such virtue afore the lord, that truly in the pronunciation of those words, there is the body and blood of our lord of what so ever priest they be pronounced:
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nor by nor by the synnes of thē that be yll is letted that consecration, forsoth although ther be no insufficient efficacie in the diuine sacramentes aswel the priestes as ordinaries, neuer the lesse for their yll they be damnable,
nor by nor by the Sins of them that be ill is letted that consecration, forsooth although there be no insufficient efficacy in the divine Sacraments aswell the Priests as ordinaries, never the less for their ill they be damnable,
so it maye please the to shewe from the lorde to them which haue auctoritie of secular iudgementes, some admonitions or warnynges, whereby they maie be corrected.
so it may please thee to show from the lord to them which have Authority of secular Judgments, Some admonitions or Warnings, whereby they may be corrected.
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and confirme truthe and peace betwixte man and man, that all the people shoulde bee well pleasyng afore the lynynge God. Nowe forsoothe sayeeth oure Lorde:
and confirm truth and peace betwixt man and man, that all the people should be well pleasing afore the lining God. Now forsooth sayeeth our Lord:
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Forsoth if they knew my name, whyche is great, and to be feared, and my stronge righte hande, whyche I haue stretched vpō them, peraduenture they shuld be made low and meke vnder hand,
Forsooth if they knew my name, which is great, and to be feared, and my strong right hand, which I have stretched upon them, Peradventure they should be made low and meek under hand,
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I saye to you kyngs of the earth, whyche are lyfted vp in heighte, and the crye of your iniquite ascendeth into heauen afore me, heare you the voyce of my blaming,
I say to you Kings of the earth, which Are lifted up in height, and the cry of your iniquity Ascendeth into heaven afore me, hear you the voice of my blaming,
& that I haue power to geue theym to whom I will, & agayn what hour I wil to take them awai? Do you not know, that al thyngs lyuyng stand vnder the cōmādemēt of my mouth, and that my woorde is mighti to diuide betwen your spirite and fleshein the twinkling of an eie:
& that I have power to give them to whom I will, & again what hour I will to take them Away? Do you not know, that all things living stand under the Commandment of my Mouth, and that my word is mighty to divide between your Spirit and fleshein the twinkling of an eye:
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or to hym which suffreth wrōg, and that you shuld be my dēgers against thē, which break or violate peace or iustice & yt you shuld make the erth to rest frō thē whiche troubleth it,
or to him which suffers wrong, and that you should be my dengers against them, which break or violate peace or Justice & that you should make the earth to rest from them which Troubles it,
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but also to your lorde god, you are greuous and abhominable of the defilyng or filthynes of your shamful vnclennes, wherwt you ar not afraid to prouoke me to indignation,
but also to your lord god, you Are grievous and abominable of the defiling or filthiness of your shameful uncleanness, wherewith you Are not afraid to provoke me to Indignation,
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Doo penaunce therfore and tary nat, and studye with all vigilance to fulfyll your ministerye, to which I haue called you and I shall remembre my auncient mercies in you,
Doo penance Therefore and tarry nat, and study with all vigilance to fulfil your Ministry, to which I have called you and I shall Remember my ancient Mercies in you,
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and correcte youre shrewed wayes in my blamyngs in whiche I haue chydē them, and go you frome auaryce & dysceytfulnes you whiche do suffocate or strangle my Iustice,
and correct your Shrewed ways in my blamyngs in which I have chyden them, and go you from avarice & dysceytfulnes you which do suffocated or strangle my justice,
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and of the robber, and lo your herte ys lyfted vp in pryde, and as dyrte in the streete, you treade them downe, by whome you ar glorious and as rauenous wolfes you exercise madnes in youre propre flocke.
and of the robber, and lo your heart is lifted up in pride, and as dyrte in the street, you tread them down, by whom you Are glorious and as ravenous wolves you exercise madness in your proper flock.
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and you wold not vnderstand your owne honor and you haue clad your selfes with the similitud of the prynces of hell, in the multitude of malyce wherwt you skourge my people in the boldenes of your spirit,
and you would not understand your own honour and you have clad your selves with the similitude of the Princes of hell, in the multitude of malice wherewith you skourge my people in the bolden of your Spirit,
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In the holy daye of Penthecoste, called Whitsontide in the fyrst houre afore the celebration of the diuine office when I was in prayer, the angel appered afore me,
In the holy day of Pentecost, called Whitsuntide in the fyrst hour afore the celebration of the divine office when I was in prayer, the angel appeared afore me,
for if you study to please and to appease me, the more hygher you are in this, the more hygher place I shal geue to you named in my kyngdom that you may lyue and reigne with me without ende. Amen.
for if you study to please and to appease me, the more higher you Are in this, the more higher place I shall give to you nam in my Kingdom that you may live and Reign with me without end. Amen.
And if you will againe obey to the fleshe, what excuse shall you haue? Wherfore couete you to please againe to ye syght of man in a proude clothing, in the ornamente or dressing of your face? to whom more now doo you bye or set your flesh partly deade in the delites of this worlde,
And if you will again obey to the Flesh, what excuse shall you have? Wherefore covet you to please again to you sight of man in a proud clothing, in the ornament or dressing of your face? to whom more now do you buy or Set your Flesh partly dead in the delights of this world,
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for they are disceyuable, leste peraduenture you be afore occupied with theim, and your laste dooynges bee worse thā the fyrst, take to you quietnes of mind & spirituall delites whiche god offereth to you, doo the residue of your daies in obsecrations & in vigils,
for they Are disceyuable, lest Peradventure you be afore occupied with them, and your laste doings be Worse than the fyrst, take to you quietness of mind & spiritual delights which god Offereth to you, do the residue of your days in Prayer & in vigils,
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Loue chastitie and runne to the clerenes of god, and of our lord Iesu Christ, which he may witsaufe to graunte to you, which liueth & reigneth by all worlde of worldes. Amen.
Love chastity and run to the clearness of god, and of our lord Iesu christ, which he may witsaufe to grant to you, which lives & Reigneth by all world of world's. Amen.
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Forsoothe discretion is mother of al vertues, the sharpe clodde is youre waye, for the hardnesse of lyfe, se you leste peraduenture your foote maye offende,
Forsooth discretion is mother of all Virtues, the sharp clod is your Way, for the hardness of life, see you lest Peradventure your foot may offend,
forsothe therfore it is necessarye for you to haue discretion, that you may not folow to soone euery brunt of your zele or desyre, whiche impelleth you to the height of perfection,
forsooth Therefore it is necessary for you to have discretion, that you may not follow to soon every brunt of your zeal or desire, which impelleth you to the height of perfection,
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nor go not ouer the measure of your vertu or strēgth with immoderate labors, many walkyng in the presumptiō of their spirite, with to muche affliction, haue quenched their lyfe,
nor go not over the measure of your virtue or strength with immoderate labors, many walking in the presumption of their Spirit, with to much affliction, have quenched their life,
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and do paciently in thy hasting or festination, lest yu suffre ruine or decay, dresse al thy labors in the coūcels of wise mē & not in thyn owne wit or mynd and thou shalt not be cōfoūded in thyn outgate, tempt not the lord of heuen,
and do patiently in thy hasting or festination, lest thou suffer ruin or decay, dress all thy labors in the Counsels of wise men & not in thine own wit or mind and thou shalt not be confounded in thine outgate, tempt not the lord of heaven,
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O mā now take hede, yu which hast chosen to leade thy life alone, & thou haste renounced or forsaken ye voluptnousnesse of ye worlde, what fruite thou bryng forth.
Oh man now take heed, thou which hast chosen to lead thy life alone, & thou haste renounced or forsaken you voluptnousnesse of the world, what fruit thou bring forth.
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than for frute of good worke, but if thou perseuer or abide in goodnes, the lord shal geue to thee the thynge which the eie hathe not sene nor ye eare hath not hearde nor hath not ascended into the heart of man, whiche he myghte vouchsafe to graunte to you, whiche lyueth and reigneth god by the infinite world of worldes. Amen.
than for fruit of good work, but if thou persever or abide in Goodness, the lord shall give to thee the thing which the eye hath not seen nor the ear hath not heard nor hath not ascended into the heart of man, which he might vouchsafe to grant to you, which liveth and Reigneth god by the infinite world of world's. Amen.
and I did as the writer of these sermons enticed me, and I asked of the aungelle that he wolde please or vouchesafe to pronounce the title whiche was to bee writē in the begynning of this boke.
and I did as the writer of these Sermons enticed me, and I asked of the angel that he would please or vouchsafe to pronounce the title which was to be written in the beginning of this book.
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This is the booke of the wayes of god, which was sheweo of the angel of god, most high to Elizabeth the handmayd of Christ the lyuynge God, in the fyft yere of her visitation in the which yere the spirite of the lorde hath visited her, to the helthe of all them whiche take & perceyue these fatherly monitiōs or warninges with a thankefull blessyng.
This is the book of the ways of god, which was sheweo of the angel of god, most high to Elizabeth the handmaid of christ the living God, in the fyft year of her Visitation in the which year the Spirit of the lord hath visited her, to the health of all them which take & perceive these fatherly monitions or Warnings with a thankful blessing.
when I was couched in my little bed, nor as yet I toke no sleape, sodeinly appeared afore me the angel of our lord and began thenyneth sermon of this presēt boke with these words.
when I was couched in my little Bed, nor as yet I took no sleep, suddenly appeared afore me the angel of our lord and began thenyneth sermon of this present book with these words.
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here you therfore chylderne, and in the words of my ministery perceyue the calling of your most best father from heuen, whiche shall geue to you a place of most swete amenitie or pleasure afore ye seate of his glory,
Here you Therefore children, and in the words of my Ministry perceive the calling of your most best father from heaven, which shall give to you a place of most sweet amenity or pleasure afore you seat of his glory,
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lerne first to dreade or feare ye lord of heauen, and often custome your selues to be bowed doune vnder the yoke of his dread or fear from the beginnynge of your youth.
Learn First to dread or Fear you lord of heaven, and often custom your selves to be bowed down under the yoke of his dread or Fear from the beginning of your youth.
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Lo he hath prepared in the cruel hel fyre and brymstone, and hugely many scourges and most bitter bitings of the horrible spirites, doyng yl to small and to great, and spareth none age:
Lo he hath prepared in the cruel hell fire and brimstone, and hugely many scourges and most bitter bitings of the horrible spirits, doing ill to small and to great, and spares none age:
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therefore I saye to you, learne to conteyne your selues from all yll works, & kepe your innocency as chosen gold, whose price in beautifulnesse as yet you knowe not, forsothe when your vnderstandynge shall growe in age,
Therefore I say to you, Learn to contain your selves from all ill works, & keep your innocency as chosen gold, whose price in beautifulness as yet you know not, forsooth when your understanding shall grow in age,
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lo there is in youre bosome a treasure desyrable & precious aboue al the rychesse of the worlde, that is the precious stone of your virginitie, you shall be blessed if you wyll keepe it, caste nat that thynge so precious in ye myre,
lo there is in your bosom a treasure desyrable & precious above all the richesse of the world, that is the precious stone of your virginity, you shall be blessed if you will keep it, cast nat that thing so precious in you mire,
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nor chaunge it not for a vile delectation, whyche is but of one moment, for ones caste awaye, it can no more be found again that is the propre signe of our fraternitie in heuen,
nor change it not for a vile delectation, which is but of one moment, for ones cast away, it can no more be found again that is the proper Signen of our fraternity in heaven,
and if it please your soule or mynde to keepe it, take heede to youre selues, that you defyle it not with the negligence of your lightnesse, decline with the feare of your harte from the prouokinges of vncleannesse,
and if it please your soul or mind to keep it, take heed to your selves, that you defile it not with the negligence of your lightness, decline with the Fear of your heart from the prouokinges of uncleanness,
Heare you and vnderstande the scripture of a wyse manne, whiche sayth, Happy is she whiche hath not knowē the bedde in synne, she shall haue fruite in respect of holy soules:
Hear you and understand the scripture of a wise man, which say, Happy is she which hath not known the Bed in sin, she shall have fruit in respect of holy Souls:
O you children bring it in custome to you, the maners of holynes in your floryshinge age, whyche you maye exercise in the tyme of your rypenesse, sharp your maners therin, that you may be abashed from yll, meke and sobre, lowly and mercyful,
O you children bring it in custom to you, the manners of holiness in your flourishing age, which you may exercise in the time of your rypenesse, sharp your manners therein, that you may be abashed from ill, meek and Sobrium, lowly and merciful,
it is expediente also to you to intende to often praier, for why a praier procedyng from an vndefiled conscience, is in heauen as incēse of swetnes, make supplication to your maker whiche hath created you, that he may keepe you vndefiled from this worlde,
it is expedient also to you to intend to often prayer, for why a prayer proceeding from an undefiled conscience, is in heaven as incense of sweetness, make supplication to your maker which hath created you, that he may keep you undefiled from this world,
IN the vigill of the assumption of our Lady, whan the sermon afore rehersed, was completed by the angell, in the same feast full daye, in the tyme of diuine office, the angell visited me agayne, and sayde:
IN the vigil of the Assump of our Lady, when the sermon afore rehearsed, was completed by the angel, in the same feast full day, in the time of divine office, the angel visited me again, and said:
therefor it behoueth to admonyshe or warne theyr mothers, that they maye kepe thē with the dreade or feare of god chaste and immaculate, that by chaunce they perishe not.
Therefore it behooves to admonish or warn their mother's, that they may keep them with the dread or Fear of god chaste and immaculate, that by chance they perish not.
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I saye to you theyr parentes, and to you whyche haue keepynge of yonge lyttell chyldren, loke vnto how you maye keepe theym with muche cautele or beynge ware of theym,
I say to you their Parents, and to you which have keeping of young little children, look unto how you may keep them with much cautel or being aware of them,
WHAN al these sermōs war allmooste consūmated or fynished, to the feaste of the apostles of Peter and Paule, afore the houre of the dyuyne office ▪ I was prayeng in secrete place & there appered in my sighte the angel of the lord,
WHEN all these Sermons war allmooste consummated or finished, to the feast of the Apostles of Peter and Paul, afore the hour of the divine office ▪ I was praying in secret place & there appeared in my sight the angel of the lord,
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for they be not of mans Inuencyon, truely I speake to you by name, for that in thys prouince, you haue the name of religion, rede and here these dyuyne monicions,
for they be not of men Invention, truly I speak to you by name, for that in this province, you have the name of Religion, rede and Here these divine monitions,
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attendite nūc ergo vos qui renūciastis secularibus daesideriis, & elegistis vt sequamini vestigi• ei { us }, qui vos vocauit in admirabile lumen suū, qui & ipse vos nominauit sibi filios electos:
Attendite nūc ergo vos qui renunciastis secularibus daesideriis, & elegistis vt sequamini vestigi• ei { us }, qui vos vocauit in admirabile lumen suū, qui & ipse vos nominauit sibi Sons electos:
Diligite vos inuicē, vt nō blashemet { ur } pater vester celestis in vobis, & irritetur, & pereatis de via iusta Id est, de via cōtēplationis eius.
Diligite vos inuicē, vt nō blashemet { ur } pater vester celestis in vobis, & irritetur, & pereatis the via Justa Id est, de via cōtēplationis eius.
Tūc prosecutus est angelus dn̄i sermonē in hūc modū adiiciēs Si enim sūt inter vos lites et dissensiones, detractiones, murmurationes, ira, odiū, inuidia, extollētia oculorū appetitus inanis glorie, vaniloquia, scurrilitates vētris īgluuies, somnolentia, carnis immunditia, ociositas, & similia:
Tūc prosecuted est angelus dn̄i sermonē in hūc modum adjiciens Si enim sūt inter vos lights et Dissensions, detractiones, murmurationes, ira, odiū, inuidia, extollētia oculorū Appetitus inanis glory, vaniloquia, scurrilitates Ventricle ingluvies, somnolentia, carnis immunditia, ociositas, & Similar:
inquibus ābulāt filii huius seculi quis loc { us } erit diuinae cōtemrā las sacramē rorum Christi mūditias irreuerēti ministerio & illicito corde exhonorāt:
inquibus ambulant Sons Huius Seculi quis loc { us } erit diuinae cōtemrā las sacrament rorum Christ mūditias irreuerēti Ministerio & illicito cord exhonorant:
sed haec quid prosunt dū in cordib { us } suis deo cōtra dicūt, dum fraternā chari tatē negligūt alterutrū īuidēt & detrahūt & de praelatione contendunt. Mundi contemptum profitentur:
sed haec quid prosunt dum in cordib { us } suis God cōtra dicūt, dum fraternā chari tatē negligunt alterutrū invident & detrahunt & de praelatione contendunt. Mundi contemptum profitentur:
Vos ergo populus meus populus non fictae religiōis qui posuistis ī corde vestro mundū expugnate coelum mente gerere vos inquā declinate ab is qui eiusmodi sunt, & ne sitis participes eorū.
Vos ergo populus meus populus non fictae religiōis qui posuistis in cord Vestro Mundum expugnate coelum mente gerere vos inquā declinate ab is qui eiusmodi sunt, & ne sitis participes Their.
State in via visionis { quam } elegistis, & mundate oculos cordis vt subleuare eos valeatis in cōtemplatiōem lucis quam in habitat vita et redemptio vestra.
State in via visionis { quam } elegistis, & Mundate Eyes Cordis vt subleuare eos valeatis in contemplationem lucis quam in habitat vita et redemptio Vestra.
& implebuntur splendore deifico, & eritis filii lucis ei tanquam angeli dei qui non cessant inhiate creatori suo & cōtemplationis vigorem in suam resundere originem.
& implebuntur splendore Deifico, & You will be Sons lucis ei tanquam angeli dei qui non cessant inhiate creatori Sue & cōtemplationis vigorem in suam resundere originem.
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Filii Adam nū parū vobis videtur filios dei fieri? Et quare faciem vestram auertitis à contemplatione vult { us } eius, qui dedit potestatē talē hominib { us }, vobis singulariter qui pacifici esse elegistis in mūdo, & cōformari angelis in terra.
Sons Adam Nun parū vobis videtur Sons dei fieri? Et quare Face vestram auertitis à contemplation vult { us } eius, qui dedit potestatē talē hominib { us }, vobis singulariter qui Pacifici esse elegistis in mūdo, & cōformari Angels in terra.
ne contristemmi, neque deflectatis oculos ab aspectu eius luminis qd est āte faciē vestrā Ecce enī { pro } pe est vt euanescat hic mūdus & flos ei { us } intereat & vos iudicabitis amatores ei { us } & superborū colla calcabitis.
ne contristemmi, neque deflectatis Eyes ab aspectu eius luminis quoth est āte facien vestrā Ecce enī { Pro } pe est vt euanescat hic mūdus & flos ei { us } intereat & vos iudicabitis Amateurs ei { us } & superborū colla calcabitis.
Vidētes obstupe scēt super gloria vestra: cum reuelabuntur diuitiae vestrae quas thesaurizatis vobis in coelo: tūc euacuabitur quod imperfectū est cōtemplatiōis vestrae:
Videntes obstupe scent super gloria Vestra: cum reuelabuntur diuitiae Vestrae quas thesaurizatis vobis in coelo: tūc euacuabitur quod imperfectū est cōtemplatiōis Vestrae:
& suscipiet oculos aquilarū suarū facies lucis aeternae, & tan { quam } flumē redundās sic redūdabit fulgor eius in cordahomi nū qui exquisi erunt eā in veritate.
& suscipiet Eyes aquilarū suarū fancies lucis aeternae, & tan { quam } Flumen redundans sic redūdabit fulgor eius in cordahomi Nun qui exquisi erunt eā in veritate.
Nondū verba haec fini erat angel { us } qui per vices mihi loquebatur cū īcidit mihi dubitatio quaedā de distinctiōe viarū dei quae descriptae sunt Et īterrogaui eū dicēs:
Nondum verba haec fini erat angel { us } qui per vices mihi loquebatur cū īcidit mihi dubitatio quaedam de distinction viarū dei Quae descriptae sunt Et īterrogaui eū dicens:
Et quid putas de deo saluatore & conditore vniuersae creaturae qui eī nō recipiūt, sed repel•unt à se, quid factur { us } sit illis cū adhuc venerit? Procul dubio mittet eos in ignē aeternū, vbi erit fletus oculorū & ••ridor dentiū.
Et quid putas de God Saviour & conditore Universae creaturae qui eī nō recipiunt, sed repel•unt à se, quid factur { us } fit illis cū Adhoc venerit? Procul dubio mittet eos in Ignem aeternū, vbi erit Tears oculorū & ••ridor dentiū.
cum omni diligentia obseruare, & scire possunt se regnum dei posse intrare. Si ad altitudinem cōtemplationis se non valent erigere: legitimarum actionum officia studeant adimplere:
cum omni Diligentia obseruare, & Scire possunt se Kingdom dei posse intrare. Si ad altitudinem cōtemplationis se non valent erigere: legitimarum actionum Offices studeant adimplere:
Vnicui { que } quod iure debent, pacifice exhibeant: nomini dantes vllam occasionē querele: et cum iniuriati fuerint, tollerent seruantes vindictam iudici vniuersorum.
Vnicui { que } quod iure debent, pacifice exhibeant: nomini dantes vllam occasionē querele: et cum iniuriati fuerint, tollerent Servants vindictam iudici vniuersorum.
sed magis defendite, & in omni benignitate custodite & pacem inter vos firm•te, quia in hoc positi estis à domino Haec est via domini recta & pulchra via actionū sanctarū.
sed magis Defend it, & in omni benignitate custodite & pacem inter vos firm•te, quia in hoc Position Ye are à domino Haec est via domini Recta & Beautiful via actionū sanctarū.
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cum ex consuetudine apparuit angelus in conspectu meo. Cú { que } de mora eius solito lōgiore delicta mea corā ipso culpassem: dixi ad eū:
cum ex Consuetudine He appeared angelus in conspectu meo. Cú { que } de mora eius solito lōgiore Delicta mea corā ipso culpassem: I have said ad eū:
per quas oportet filios dei coronari, et nemo corona bitur, nisi legitime certauerit Audite hac & corde percipite qui persecutionem parimini propter iustitiā ltc gandētes { per } viam nobilem, viam bellatorū domini purpuratā cruore sanctorū & agni.
per quas oportet Sons dei coronari, et nemo corona bitur, nisi legitime certaverit Audite hac & cord percipite qui persecutionem parimini propter iustitiam ltc gandentes { per } viam nobilem, viam bellatorū domini purpuratā cruore sanctorū & agni.
& tāquā nouum aliquid accidat vobis. Legite scripturas spūs sancti: & recogitate dies ātiquos. Oēs quotquot fuerūt ante vos in via hac qua ambulatis:
& tāquā Novum Aliquid accidat vobis. Read scripturas spuns sancti: & recogitate dies ātiquos. Oens quotquot fuerunt ante vos in via hac qua ambulatis:
Prim { us } agni praecut sor Abel, sub manu fratrisini qui, sanguinem suū fudit in terrā, corā domino testimoniū innocentiae fidelis Abrahā pater fidelis populi, deidololatria solicitatus est à genre iniqua, et elegit• dissolui incēdio magis { quam } peccare in suum deū,
Prim { us } agni praecut sor Abel, sub manu fratrisini qui, sanguinem suū fudit in terrā, corā domino testimoniū innocentiae Fidelis Abrahā pater Fidelis People, deidololatria solicitatus est à genre Iniqua, et elegit• dissolui incēdio magis { quam } Peccare in suum deū,
& per manū domini eductus est de Hut Caldaeorū. Ioseph cū esset amator innocētiae & accusaret crimē fratium apud patrē, venditus est alienigenis.
& per manū domini eductus est de Hut Caldaeorū. Ioseph cū esset Lover innocētiae & accusaret crimen fratium apud patrē, venditus est alienigenis.
In nouissimis autē diebus missus est à secreto patris, expectatus ab origine mundi, agnus immolat { us }, quē adorant Cherubin & seraphin & omnis multitudo angelorū, vt expiaret peccatum mūdi,
In nouissimis autē diebus missus est à secreto patris, expectatus ab origine mundi, agnus immolat { us }, quē adorant Cherubin & seraphin & omnis multitudo angelorū, vt expiaret peccatum mūdi,
& ecce per s•r•pturas stillat super corda vestra rationē habētia, multiplex passio filit dei provobis occisi & continere potestis à gemitibus & à lachrymis• Auditis vanitates quae non pertinent ad vos: & nō continetis à r•fe.
& ecce per s•r•pturas stillat super Corda Vestra rationē habētia, multiplex passio filit dei provobis occisi & continere potestis à gemitibus & à lachrymis• Heard vanitates Quae non pertinent ad vos: & nō continetis à r•fe.
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Non peccauit solus sine peccato natus est super te•ram, repleuerunt animam eius doloribus sceleratorum, & non exasperarunt mansuetudinem agni, vincula implorum, criminatio mendax, illusio nequam, denudatio, flagellum, colaphus, alapa,
Non peccauit solus sine Peccato Born est super te•ram, repleuerunt animam eius doloribus sceleratorum, & non exasperarunt mansuetudinem agni, vincula implorum, criminatio mendax, illusio nequam, denudatio, flagellum, colaphus, alapa,
& tam multa milia imitatorium eius praeeuntium vos cū victoria mirabili? Ecce enim modicum ante vos innumerabiles pugne seruorum Dei fact sunt apostolorum & martyrum & inuictarum virginum,
& tam Multa milia imitatorium eius praeeuntium vos cū victoria mirabili? Ecce enim modicum ante vos innumerabiles pugne seruorum Dei fact sunt apostolorum & Martyrs & inuictarum Virginum,
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riserunt in theatris & conciliis, amatores mundi nuditatem sanctorum: & saturati sunt illusione confusionis eorum, sicut letatur bestia eum deuorat praedam:
riserunt in theatris & Councils, Amateurs mundi nuditatem sanctorum: & saturati sunt illusione confusionis Their, sicut letatur Beast Eum devorate Praedam:
& quicquid tormentorum excogitate potuit crudelitas impiorum: hoc in eorum mortificatione tentatum est. Et exultauerunt quasi in epulia athlete Dei in confractionibus suis:
& quicquid tormentorum excogitate Potuit crudelitas Impious: hoc in Their mortification tentatum est. Et exultauerunt quasi in epulia athlete Dei in confractionibus suis:
Haec attēde, et vigili mente retracta O homo qui pusillus es corde adsustinentiam passionū Christi, cōtemplare gloriam, et letitiam quae circundedit martyres Domini:
Haec attend, et vigili mente retracta O homo qui Pusillus es cord adsustinentiam passionū Christ, cōtemplare gloriam, et letitiam Quae circundedit Martyrs Domini:
Abnega vitam exigui temporis et misere conditionis, & accipies pro ea vitā quae nescit defectum aut molestiam, plenam gloria, & exultatione, quā lingua nesciteffari. O homo tenebrosi intellectus:
Deny vitam Exigui Temporis et misere conditionis, & accipies Pro ea vitā Quae nescit defectum Or molestiam, plenam gloria, & exultation, quā lingua nesciteffari. O homo tenebrosi Intellectus:
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leua oculos tuos, & prospice in futurū, et intuere beatā reformatiōem corporis tui, quae veniet tibi saluatore tun, quando euellet à corpore tuo spinam Adae, et configurabit eam claritati cor poris sui:
leua Eyes tuos, & prospice in futurū, et intuere beatā reformatiōem corporis tui, Quae Come tibi Saviour tun, quando euellet à corpore tuo spinam Adam, et configurabit eam claritati cor poris sui:
quia per tribulatiōē prae pararis ad gloriam, et gaudium sempiternū: Aurum dn̄i es per ignē te examinat, vt in thesauros suos probatū te recipiat.
quia per tribulatiōē Prae pararis ad gloriam, et gaudium sempiternū: Aurum dn̄i es per Ignem te examinat, vt in Thesauros suos probatū te recipiat.
¶ Factum est autem prius { quam } vaer ba haec terminasset angelus qui mecum loque batur, vt superueniret festiuitas beatarum virginum Vrsulae & sociarū cius vndecim millium, Tunc decantabatur in vigilia matutina sermo ille diuinus, quo dicitur:
¶ Factum est autem prius { quam } vaer ba haec terminasset angelus qui mecum loque batur, vt superueniret festiuitas beatarum Virginum Ursula & sociarun cius vndecim millium, Tunc decantabatur in vigilia Matutina sermon Isle Divine, quo dicitur:
Domine, demonstra michi quaenam est via illa mitabilis, cuius meminit scriptura, dicens: & deducet illos in via mirabili. Qui continuò respondens, ait: Via sanctorum Martyrum haec est. Rursus interrogaui, dicens: Et quare vocatur mirabilis:
Domine, Demonstra Michi quaenam est via illa mitabilis, cuius Meminit Scripture, dicens: & deducet Illos in via mirabili. Qui continuò Respondens, ait: Via sanctorum Martyrs haec est. Rursus interrogaui, dicens: Et quare vocatur mirabilis:
Bene, inquit, mirabilis appellari potest Nunquid enim non est mirabile in oculis hominum, { quod } mentem fragilis hominis ita Deus inflammat, vt prae amoris magnitudine, quo intus erga eum estuat:
Bene, inquit, mirabilis appellari potest Whether enim non est Marvelous in oculis hominum, { quod } mentem fragilis hominis ita Deus inflammat, vt Prae amoris Magnitude, quo intus Erga Eum estuat:
& propriae vitae obliuiscatur, in tantum vt ad grauissimos quos libet cruciatus, velut insensibilis fiet, & sine sui cura libenter omnia pronomine eius sustineat.
& propriae vitae obliuiscatur, in Tantum vt ad grauissimos quos libet Cruelties, velut insensibilis fiet, & sine sui Cure Libenter omnia pronomine eius sustineat.
Hoc in tueri potes in sacris illis virginibus, quarum hodie martyrum celebratis. Fragilis erant & sexu & aetate, ne { que } aliquem habebāt defensorem:
Hoc in tueri potes in sacris illis virginibus, Whom hodie Martyrs celebratis. Fragilis Erant & sexu & Age, ne { que } aliquem habebant defensorem:
& tamen non timuerunt tyrannos nec gladios eorum, sed cum omni constantie obtulerunt tenera mēbra sua in mortem pro dn̄o, qa diuini amoris incendio cōfortabāt in spū vt eam foris nō sentirēt.
& tamen non timuerunt tyrannos nec gladios Their, sed cum omni constantie obtulerunt tenera mēbra sua in mortem Pro dn̄o, qa Divine amoris Incendio comfortabant in spun vt eam Foris nō sentirent.
Et hoc quidem vehemētererat mirabilē in spiritu vidisti, & erat pulchrior et no tabilior caeteris omnibus? ita scito { quod } retributio martyrū omni retributione excellentior est & gloriae illorū nichil comparatur.
Et hoc quidem vehemētererat mirabilem in spiritu Vidisti, & erat pulchrior et no tabilior caeteris omnibus? ita Learn { quod } Retribution martyrū omni retribution excellentior est & Glory illorū nichil comparatur.
circa mediū noctis ante vigiliā matutinam, subito expergefacta sum et fugit somnus ex oculis meis ▪ Et ecce angelus domini stabat corā me: & allocuta sum eū, dicens:
circa mediū noctis ante vigiliā matutinam, subito expergefacta sum et Fugitive somnus ex oculis meis ▪ Et ecce angelus domini Stabat corā me: & allocuta sum eū, dicens:
Oro mi domine vt exhortationē sermonis tui de sanctis martyr••bus iam cōpleas, & competē ti fine concludas, qui cū me contemplari fecisset sublimia •uaedam in coelestibus, quorū aspectu erā indigna: petitionem m•am impleuit, dicens:
Oro mi domine vt exhortationē Sermon tui de sanctis martyr••bus iam cōpleas, & competen ti fine concludas, qui cū me contemplari fecisset sublimia •uaedam in coelestibus, quorū aspectu erā indigna: petitionem m•am impleuit, dicens:
Ecce enim vigilat su { per } vos fili { us } pacis qui vos recipiat et remuneret supra humanā aestimationē illū spiritū ardoris & charitatis Christi, qui superet omne fragilitatē vobis praestare dignetur:
Ecce enim Vigilat sum { per } vos fili { us } pacis qui vos recipiat et remuneret supra humanā aestimationē illū spiritū ardoris & charitatis Christ, qui superet omne fragilitatē vobis praestare dignetur:
FVI in oratione et apparuit mihi solito more dominus meus & postulaui ab eo disciplinam viae illius quae ad ordinem cōiugatorum pertinere dicta est, statim { que } assensit petitiōi meae sic { que } orsus est.
FVI in oration et He appeared mihi solito more dominus meus & postulaui ab eo Disciplinam Viae Illius Quae ad ordinem cōiugatorum pertinere dicta est, Immediately { que } assensit petitiōi meae sic { que } orsus est.
Ecce dico, & ammoneo sec•lares cōiugatos abstinete vos à prauis operib { us } vestris, quibus cōquinati estis, et contaminata est terra ab iniquitatibus vestiis pessimis, quae sunt auaritia, luxuria, fornicatio, adulteriū, homicidiū superbia, ira, odiū, inuidia, blasphemie, ebrietates.
Ecce dico, & Admonish sec•lares cōiugatos Abstinent vos à prauis Works { us } vestris, quibus conquinati Ye are, et contaminata est terra ab iniquitatibus vestiis pessimis, Quae sunt auaritia, luxuria, Fornication, adulteriū, homicidiū superbia, ira, odiū, inuidia, blasphemy, ebrietates.
Attē dite ergo et intuemi ni viā vestram, quomodo ambuletis { per } eam, •m̄ impossibile est vobis cū talibus vitris intrare per illā. His dictis abscessit:
Atten dite ergo et intuemi ni viā vestram, quomodo ambuletis { per } eam, •m̄ impossibile est vobis cū Talibus vitris intrare per illā. His dictis abscessit:
Et ecce admonitiōes suas mādat etiā iis qui in seculo omnib { us } modis se illi opponnūt pro sua gratuita benignitate, et { pro } eorū dilectiōe, qui quamuis in seculo cōuersātur:
Et ecce admonitiones suas mādat etiā iis qui in seculo omnib { us } modis se illi opponnunt Pro sua gratuita benignitate, et { Pro } eorū dilection, qui quamuis in seculo cōuersātur:
vt quid tāto studio diligetis, quae odit patei vester coelestis, & dominū coelorū irritate nō timetis, in conspectu cuius omniū angelorū mult•tudo contremiscit? Dicite mihi quē fructum consecut• sunt in his prauitaribus quas enumeraui vobis:
vt quid tāto study diligetis, Quae odit patei vester coelestis, & dominū coelorū irritate nō timetis, in conspectu cuius omniū angelorū mult•tudo contremiscit? Dicite mihi quē Fruit consecut• sunt in his prauitaribus quas enumeraui vobis:
omnes qui ab initio saeculi inuenti sūt ambulantes in eis, & nō apposuerunt placare faciem dei nostr remediis penitentiae? quid vobis annūciauerunt de his vniuersi testes veritatis? Si obliti estis,
omnes qui ab initio Saeculi inuenti sūt ambulantes in eis, & nō apposuerunt Placare Face dei Nos remediis penitentiae? quid vobis annūciauerunt de his vniuersi testes veritatis? Si obliti Ye are,
& abscondita erit ab eis desiderabilis facies dei nostri, & alieni facti sunt à conuiuio sempiternae letitiae sanctorū qui abhominati sūt vias illorū iniquas.
& abscondita erit ab eis desiderabilis fancies dei Our, & Alieni facti sunt à conuiuio sempiternae letitiae sanctorū qui abhominati sūt Ways illorū iniquas.
Et q̲a clauserunt oculos suos ne viderent lumē agnitionis dei & sanctarū iustificationū eius, et dilexerunt opera tenebrarum, deputati sūt voragini horrēdae caliginis, quae exitum non habet neque illustrari poterit ab vllo lumine imperpetuum.
Et q̲a clauserunt Eyes suos ne viderent lumē agnitionis dei & sanctarū iustificationū eius, et dilexerunt opera tenebrarum, deputati sūt voragini horrēdae caliginis, Quae exitum non habet neque illustrari poterit ab vllo lumine imperpetuum.
& non more bestiarum omnem imperum desiderii vestri sequamini. Dies Festos & dies legitime abstinentiae, & tempora purgationis per contmentiam honorate:
& non more bestiarum omnem imperum Desire Yours sequamini. Die Festivals & dies legitime abstinentiae, & tempora purgationis per contmentiam honorate:
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& si quid superaddideritis, addet Dominus gratiam vobis & generationi vestri: qui enim inter diem & diem & inter tempus & tempus continendo non distinguunt:
& si quid superaddideritis, addet Dominus gratiam vobis & generationi Yours: qui enim inter diem & diem & inter Tempus & Tempus continendo non distinguunt:
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& habet indulgentiam si timoris Domini moderationem habnerit, & elemosinarum remedium. Vir mulieris, & mulier viri infirmitates cū patientia & cōpassione supportēt, & nolite spernere inuicem,
& habet indulgentiam si Fear Domini moderationem habnerit, & elemosinarum remedium. Vir Mulieris, & mulier viri infirmitates cū patientia & compassion supportent, & nolite spernere Inuicem,
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sed magis honorem alterutrum exhibere studete. Sermo litigiosus & amarus nunquam oriatur inter vos: sed in spiritu lenitatis & bone seueritatis inuicem excessus vestros arguite.
sed magis Honor Either exhibere studete. Sermon litigiosus & amarus Never oriatur inter vos: sed in spiritu lenitatis & bone seueritatis Inuicem Excessus vestros arguite.
& multa hic fimilia, venaliū mulierum adinuentiones sunt, et non pertinent ad legales Matronas. Clamor meus à domino ad vos quì deposita virili grauitate, mollieiem foeminarum induistis.
& Multa hic fimilia, venaliū mulierum adinuentiones sunt, et non pertinent ad legales Matrons. Clamor meus à domino ad vos quì Deposita virili grauitate, mollieiem foeminarum induistis.
Vae qui lasciuitis in capillatura muliebri: & formam viri in vobis deturpare non erubescitis. Vae qui in ludis vanis, vae in comessationibus et ebrietatibus tēpus infructuose deducitis.
Vae qui lasciuitis in capillatura muliebri: & formam viri in vobis deturpare non erubescitis. Vae qui in ludis vanis, vae in comessationibus et ebrietatibus tēpus infructuose deducitis.
Vae qui linguati• estis ad irrisiones & detractiones, & ad fabulandum quod non prodest, et ad cōcinnandos dolos, et ad subuer tendam causam innocentis.
Vae qui linguati• Ye are ad irrisiones & detractiones, & ad fabulandum quod non profits, et ad cōcinnandos Dolos, et ad subuer tendam Causam innocentis.
Decima domini et merces mercenarii non moretur apud vos, beneficentie in pauperes nolite obli•isci, et caetera quae in sermone salubriū actionum à domino obseruare curate.
Decima domini et merces Mercenaries non moretur apud vos, beneficentie in Paupers nolite obli•isci, et caetera Quae in sermon salubriū actionum à domino obseruare curate.
Haec est iniq̲tas maxima et maxim { us } est eorū numerus qui offendunt in ea, fornicationis autem immūditia plenus est mundus, omnes quasi scientes festinant ad eam,
Haec est iniq̲tas maxima et maxim { us } est eorū Numerus qui offendunt in ea, fornicationis autem immūditia plenus est World, omnes quasi Knowing Hastening ad eam,
pluribus modis innocētiam suā commaculant, propter hoc autem in increpatione coniugatorum, fornicationis nomē adieci, quia & ipsi ante { quam } coniugri legem assumant super modumin ea fedantur, et prouocant iram Dei in se.
Pluribus modis innocētiam suā conmaculant, propter hoc autem in increpatione coniugatorum, fornicationis nomē I added, quia & ipsi ante { quam } coniugri legem assumant super modumin ea fedantur, et prouocant iram Dei in se.
Hinc est { quam } ad matrimonia legittima accedentes: fructu generationis priuantur à domino, & mirantur vnde accidat eis, ignorātes sterilitatis suae causam.
Hinc est { quam } ad matrimonia legittima accedentes: fructu generationis priuantur à domino, & mirantur vnde accidat eis, Ignorance sterilitatis suae Causam.
Quibus autē generatio cōceditur, aut in ipsa prole, aut in aliis reb { us } necessariis, plurib { us } modis diuino iuditio feriuntur, et omnia eis infoeliciter { pro } ueniūt.
Quibus autē generatio cōceditur, Or in ipsa prole, Or in Others reb { us } necessariis, plurib { us } modis diuino iuditio feriuntur, et omnia eis infoeliciter { Pro } veniunt.
Multi sūt ī ecclesia formā habētes christianorū, dubii tn̄ in fide christiana: inter catholicos manifestè cōuetsantur, domū orationis in trant, sacramenta ad fidem pertinentia cū caeteris percipiunt:
Multi sūt in Church formā Habentes christianorū, dubii tn̄ in fide Christian: inter catholicos manifestè cōuetsantur, domū orationis in trant, Sacraments ad fidem pertinentia cū caeteris percipiunt:
Dominemi quid dicis de illis quos catharos vocāt: qui vitā cōiugatorū omnino re { pro } bare dicūtur & respondit: dicēs. Ipsorū dequibus interrogas:
Dominemi quid Say de illis quos catharos Vocant: qui vitā cōiugatorū Omnino re { Pro } bore dicūtur & respondit: dicens. Ipsorū dequibus interrogas:
Dn̄e vt audiui quidā ex eis asserunt { quod } legitimum esse non potest coniugiū nisi inter eos qui vs { que } ad tempus legitime cōiūctionis virginitatē ambo custodierūt, quid ad hoc dicis? & respondens:
Done vt audiui quidam ex eis asserunt { quod } legitimum esse non potest coniugiū nisi inter eos qui us { que } ad Tempus legitime cōiūctionis virginitatē ambo custodierunt, quid ad hoc Say? & Respondens:
multi sunt acceptabiles domino, legitima habentes coniugia, & in mādatis domini ambulantes, alioqui nimis contraheretur numerus populi dei, non habent reprehēdere quic { quam } in ecclesia dei isti dequibus loqueris:
multi sunt acceptabiles domino, Legitimate Habentes Conjugal, & in mādatis domini ambulantes, Otherwise nimis contraheretur Numerus People dei, non habent reprehēdere quic { quam } in Church dei Isti dequibus loqueris:
¶ De via continentium. Sermo. CElebrantibus nobis solennitatem beati Ioannis euangeliste: intenta eram orationi post vigilias matutinas, ac deprecabar dominū valida intētione cordis:
¶ De via continentium. Sermon. CElebrantibus nobis solennitatem Beati John evangelist: intenta eram Orationi post vigilias matutinas, ac deprecabar dominū Valid intention Cordis:
ītuemini viā vestrāquomodo floreat, & quā delectabile est currere in ea, currite ergo & properate obuiā spōso vestro: qui vos expectat. Diligite castitatem:
ītuemini viā vestrāquomodo floreat, & quā delectabile est currere in ea, Run ergo & properate obuiā spōso Vestro: qui vos Expects. Diligite castitatem:
quae ī illis est sine macula, sicut & fāctus ille agnus sine omni macula est, humiles et simplices & sine dolo fuerūt sicut et agn { us } patientiā in martirio habuerunt in similitudinem agni qui nihil vn { quam } impatientiae demōstrauit in passiōe sua qua peccatū mūdi extinxit.
Quae in illis est sine macula, sicut & fāctus Isle agnus sine omni macula est, Humiles et simplices & sine Dole fuerunt sicut et agn { us } patientiā in martirio habuerunt in similitudinem agni qui nihil vn { quam } impatientiae demōstrauit in passion sua qua peccatū mūdi extinxit.
qui tā propriè agni vestigia sequuntur, vt isti, excepta regina nr̄a, quae prima virginitatē suā mundā & immaculatā dn̄o custodiunt, ipsa virgo egregia,
qui tā propriè agni vestigia sequuntur, vt Isti, excepta regina nr̄a, Quae prima virginitatē suā mundane & immaculatā dn̄o custodiunt, ipsa virgo egregia,
Calidū est, et quāto magis calidū fuerit tanto maiorē adhiberi oportet laborē vt abluat { ur } ita quo magis se inquinat homo ī immūditiis concupiscētiae, eo laboriosius purificatur ab eis.
Calidun est, et quāto magis calidun fuerit tanto maiorē adhiberi oportet laborē vt abluat { ur } ita quo magis se inquinat homo in immūditiis concupiscētiae, eo laboriosius purificatur ab eis.
Sic est virginitas, dū non vsque ad interiora eius pertingat operis praui immunditia, & mundari potest à pollutione ita vt ita nihil damni patiatur integritas eius,
Sic est virginitas, dum non vsque ad interiora eius pertingat operis praui immunditia, & mundari potest à pollution ita vt ita nihil damn patiatur integritas eius,
sicut facile mundatur manus tua tantū foris polluta, si autem per effectum operis ad interiora descenderit immunditia, impossibile erit ita eam mundari, vt omnino ad pristinum redeat decorem, sunt tamen multi qui quāuis nō ad opus commixtionis libidinē suam perducāt:
sicut facile mundatur manus tua tantū Foris polluta, si autem per effectum operis ad interiora descenderit immunditia, impossibile erit ita eam mundari, vt Omnino ad pristinum Redeath decorem, sunt tamen multi qui quāuis nō ad opus commixtionis libidinē suam perducant:
Verū est certe quod scriptum esse testaris, cuius operis per ficiēdi voluntatē habuerit homo, ita vt nequaquā remaneat in ipso quin ad perfectū { per } ducat quod cupit:
Verū est certain quod Scriptum esse testaris, cuius operis per ficiēdi voluntatē habuerit homo, ita vt nequaquā remaneat in ipso quin ad perfectū { per } ducat quod Cupit:
& sic vs { que } in finem permanet hoc quasi factū coram dn̄o reputatut. Et si malū quid fuerit quod peragere desiderat, deleri potest in virtute verae poenitētiae.
& sic us { que } in finem permanent hoc quasi factū coram dn̄o reputatut. Et si malū quid fuerit quod peragere Desiderate, deleri potest in virtute Verae poenitētiae.
quidquid enim cogitatione aut volūtate fecerit homo, ita anullari potest coram domino, ac si nunquam fuerit, recordare quia dixi tibi secundo, vt emergeres manum tuā ceno:
Quidquid enim cogitation Or volūtate fecerit homo, ita anullari potest coram domino, ac si Never fuerit, Remember quia I have said tibi secundo, vt emergeres manum tuā ceno:
Dn̄e, sunt qui non sponte stimulos carnis experiūtur in tētatione, & moleste ferunt ardorē qui aduersatur munditie corporis sui, nulla tamen repugnatione enitare eum praeualent, nunquid hoc eis reputabitur in peccatum? Qui ait:
Done, sunt qui non sponte stimulos carnis experiūtur in tētatione, & molest ferunt ardorē qui aduersatur Munditie corporis sui, nulla tamen repugnatione enitare Eum prevalent, Nuqquid hoc eis reputabitur in peccatum? Qui ait:
Si molestè ferūt tentamenta huiusmodi, ne { que } animo eis consentiunt: leuiore poenitentia, culpae suae quam sic contrahunt, veniam consequentur et mercedem magnam adipiscentur.
Si molestè ferunt tentamenta huiusmodi, ne { que } animo eis consentiunt: leuiore Penitence, Culpae suae quam sic contrahunt, veniam consequentur et mercedem magnam adipiscentur.
gaudium sit ei, non tamen sine tristitia gaudiū, pro eo quod tale aliquid dominus ei imponere dignatus est, per quod tale aliquid dominus ei imponere dignatus est, per quod ad mercedem magnam praeparatus non sit tamen sine tristitia,
gaudium sit ei, non tamen sine Tristitia gaudiū, Pro eo quod tale Aliquid dominus ei imponere dignatus est, per quod tale Aliquid dominus ei imponere dignatus est, per quod ad mercedem magnam praeparatus non sit tamen sine Tristitia,
Non autem insistat togare dominum, vt ab hoc stimulo liberetur, sed hoc oret vt misereatur ei Dominus in tempore tentationis, si in loco secretiori fuerit, flectat genua ter coram domino, si autem oportunitas loci ei defuerit, signet cor suum ter signaculo crucis, ac dicat.
Non autem insistat togare dominum, vt ab hoc stimulo liberetur, sed hoc Oret vt misereatur ei Dominus in tempore tentationis, si in loco secretiori fuerit, flectat genua ter coram domino, si autem oportunitas loci ei defuerit, signet cor suum ter Signaculo crucis, ac dicat.
Domin { us } maiestatis vnigenitus altissimi, rex diuinorum exercituum, replens coelum & terram, magnifica gloria sua, magnus & tremendus in omnipotēti fortitudine, suauis & amabilis in incōparabili benignitate,
Domini { us } maiestatis Unigenitus altissimi, rex Divinorum Exercituum, replens coelum & terram, Magnifica gloria sua, magnus & tremendus in omnipotēti fortitudine, suauis & amabilis in incōparabili benignitate,
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ipse (O virgines) ipse est q̲ cōcupiscit decorē vr̄m, ipse vos ad castos āplexus suos inuitat, ipfe à vobis gloriosa lilia virginitatis vestrae exposcit:
ipse (Oh Virgins) ipse est q̲ cōcupiscit decorē vr̄m, ipse vos ad castos āplexus suos inuitat, ipfe à vobis gloriosa Lilia virginitatis Vestrae exposcit:
Nescit ille thalamus pudicitiae labē, & omne corruptū nō īgreditur in eū, non illic narcescūt ne { que } defluūt sed incorruptibili decore permanent preciosi flores virginitatis,
Nescit Isle thalamus pudicitiae labē, & omne corruptū nō īgreditur in eū, non illic narcescunt ne { que } defluunt sed incorruptibili decore permanent preciosi flores virginitatis,
letatur in aspectu earū, & occulta pulchritudinis suae charissimis suis dignāter reuelat, organa electionis ibi sonāt concordantiā in spiritu pacis & cātatur cāticū desiderabile auditu, cāticū singulari letitiae, quod solis virginib { us } cātabi le est,
letatur in aspectu earū, & Hidden pulchritudinis suae charissimis suis dignāter Revelation, Organs electionis There sonāt concordantian in spiritu pacis & cātatur cāticū desiderabile auditu, cāticū singulari letitiae, quod solis virginib { us } cātabi le est,
& familia ribus thalami supernis spititib { us }, ducit chorūs pōsus in voce praeclara et excellēti & nō adaequatur ei in milibus cauentiū vn { us }.
& familia ribus thalami supernis spititib { us }, Ducit choruns pōsus in voce Praeclara et excellēti & nō adaequatur ei in milibus cauentiū vn { us }.
beati nimis qui cōcinūt ei, in quibus primatū obtinuit, princeps nr̄a virgo theothocos: cui solidatum est supra omnes tubas angelicas vocē exaltare. animaduertire filiae verba ministerii mei:
Beati nimis qui concinunt ei, in quibus primatū obtinuit, princeps nr̄a virgo Theotokos: cui solidatum est supra omnes tubas angelicas vocē exaltare. animaduertire Filial verba Ministerii mei:
& qui amari dignus sit quare negligitis? quid tardatis tota virtute vos in illum speciosum extēdere, quo n•hil clarius, nihil amabilius est in coelo aut in terra et si gloriā diligitis:
& qui Amari Dignus sit quare negligitis? quid tardatis tota virtute vos in Ilum Speciosum extēdere, quo n•hil Clarius, nihil amabilius est in coelo Or in terra et si gloriā diligitis:
quid est gloriosius quā talem sponsum habere & oīa possidere in ipso? si habere delitias ergaudia cōcupiscitis, ad thalamū iocunditatis qui vobis praeparatus est, festinate, cuius ioc•uditati & suauitati omne qd oculus vidit, vel auris audiuit, vein cor hominis ascēdit, cōparari nō potest.
quid est Gloriosius quā talem sponsum habere & oīa possidere in ipso? si habere delitias ergaudia cōcupiscitis, ad thalamū iocunditatis qui vobis praeparatus est, festinate, cuius ioc•uditati & suauitati omne quoth oculus vidit, vel Auris audiuit, vein cor hominis ascēdit, cōparari nō potest.
Haec cū dixisset, posuerā incorde meo verba, quae de virginali cātico fuerat locutus, & ad hoc interrogationē aptā, dicens, Ita ne est dn̄e mi, etiā angeli canunt hoc cāticum? Et nun quid oēs virgines? Qui ait vere angelic inūt hoc cāticū & omnes qui de hac vita sine macula ad regnū caelorū trāsmigrāt. Rursus adieci.
Haec cū dixisset, posuerā incorde meo verba, Quae de virginali Cantico fuerat Spoken, & ad hoc interrogationē aptā, dicens, Ita ne est Done mi, etiā angeli canunt hoc cāticum? Et Nun quid oens Virgins? Qui ait vere angelic inunt hoc cāticū & omnes qui de hac vita sine macula ad regnū caelorū transmigrant. Rursus I added.
Et nem, poterat dicere canticū nisi cētū quadragīta quatuor millia? nūquid nō sub illo numero omnes virgines cōprehendātur? ita est inquit numerus iste perfectus est:
Et nem, poterat dicere canticū nisi cētū quadragīta quatuor millia? nūquid nō sub illo numero omnes Virgins cōprehendātur? ita est inquit Numerus iste perfectus est:
& significat perfectionē corū qui se immacula tos custodierūt, sicut sine macula est infantia innocentū quae aūt amplius de hoc numero locutus est, sēsus mei imbecillitas portare nō potuit.
& significat perfectionē corū qui se immacula tos custodierunt, sicut sine macula est infancy innocentū Quae aunt Amplius de hoc numero Spoken est, sēsus mei imbecillitas portare nō Potuit.
ecce aduenit spōsus vester, praeparate vos O virgines, ite & emite vobis vestes nuptiales, et introite cū eo ad nuptias alioqui dicetur vobis, quomodo huc ītrastis nōha bētes vestes nuptiales? et ne forte cū reprobis deputemini:
ecce aduenit spōsus vester, praeparate vos Oh Virgins, item & emite vobis vestes nuptiales, et introite cū eo ad Nuptias Otherwise dicetur vobis, quomodo huc intrastis nonha bentes vestes nuptiales? et ne forte cū reprobis deputemini:
et aperite cord•s vestri, & intelligite quo modo inuitat vos spōsus uester { quod } si agnouissetis { quam } pulcher & { quam } amabilis ē ip̄e quē oīs multitudo caelestis intuetur:
et Open cord•s Yours, & Understand quo modo inuitat vos spōsus vester { quod } si agnouissetis { quam } pulcher & { quam } amabilis ē ipe quē oins multitudo caelestis intuetur:
sēper cū omni desiderio proculdubio sperneretis mundum cū vniuerso ornamēto eius & omnē gloriā saeculi proiice retis retrorsū & omne studiū ap poneretis ad plene diligendū sanctum spōsum vestrum & corpus vestrū mundū & immaculatū post haec interrogaueū: dicens.
sēper cū omni Desire Without doubt sperneretis Mundum cū vniuerso ornamēto eius & omnē gloriā Saeculi proiice retis retrorsū & omne studiū Apostle poneretis ad plene diligendum sanctum spōsum Vestrum & corpus vestrū Mundum & immaculatū post haec interrogaueū: dicens.
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hoc vt estimo adiecit pro eo { quod } in festo beate Agnetis ipsam de hoc verbo interrogaueram, et nullū tunc michi super hoc dedit responsum. iterū dixi:
hoc vt estimo adiecit Pro eo { quod } in Festo beat Agnetis ipsam de hoc verbo interrogaueram, et nullū tunc Michi super hoc dedit responsum. iterū I have said:
Dn̄e, quali precio emenda sunt virginibus haec ornamēta? Et ait castigatione corporis proprii, ac denatio vno, quod est cōtemplatio pudicitiae sponsi, quā reponere debent in medio cordis sui.
Done, Kuali precio emenda sunt virginibus haec ornamēta? Et ait castigation corporis proprii, ac denatio vno, quod est cōtemplatio pudicitiae sponsi, quā reponere debent in medio Cordis sui.
Memento D•̄e verbi illius quod dixisti: v { er } go orn•ta, castitate, charitate, prudētia, humilitate, bene currit, ibi ergo.iiii. ornamen•a distinxisti.
Memento D•e verbi Illius quod dixisti: v { er } go orn•ta, castitate, charitate, prudētia, humilitate, bene Currit, There ergo iiii ornamen•a distinxisti.
et nūc ī hac distinctiōe posteriori, duo quidē priora assignasti, duo vero posteriora praetermissae videris. Et ait, Vir deside riorū dici potest: qui tam diligenter hoc inquirit. Tunc respondit interrogationi meae: dicens:
et nūc in hac distinction posteriori, duo quidē priora assignasti, duo vero posteriora praetermissae videris. Et ait, Vir deside riorū dici potest: qui tam diligently hoc inquirit. Tunc respondit interrogationi meae: dicens:
vt enim constringat virgo cor suū aduersus omne quod inuerecun dum est, non sine magna prudētia fieri potest, esse aūt nō potest, vt desit et humilitas, si affuerit prudētia vera. Et rursum post aliquot dies: interrogationē praefato sermoni subieci:
vt enim constringat virgo cor suū Adversus omne quod inuerecun dum est, non sine Magna prudētia fieri potest, esse aunt nō potest, vt desit et humilitas, si affuerit prudētia vera. Et Once again post aliquot dies: interrogationē praefato Sermon subieci:
Propter quod dicetur eis à sponso. Ite maledicti in ignem aeternum. In hac voce increpationem illam accepturisunt, quomo do huc intrastis non habentes vestes nuptiales. Iterum autem exhortatus est dicens.
Propter quod dicetur eis à sponso. Item Maledicti in Ignem aeternum. In hac voce increpationem Illam accepturisunt, quomo doe huc intrastis non Habentes vestes nuptiales. Iterum autem exhortatus est dicens.
quae { pro } spere gradiuntur in delitiis suis & placere querunt in oculis hominū & non dei composite circumornate esse studēt vt laudem accipiāt ab ore spectātiū, et fiāt in laqueū & subuersionē multorum.
Quae { Pro } spear gradiuntur in delitiis suis & placere querunt in oculis hominū & non dei composite circumornate esse student vt Laudem Accipiant ab over spectātiū, et fiant in laqueum & subuersionē multorum.
Sed sicut sermo laudātium, ita & pulchritudo earū momēti vnius est, tanquam spuma aquefacile dissoluitur, tanquā scintilla de igne consurgens, cito extinguitur carnis decor, & omnis gloria eius:
Said sicut sermon laudātium, ita & pulchritudo earū momēti Unius est, tanquam Spuma aquefacile dissoluitur, tanquā scintilla de Ignite consurgens, Quick extinguitur carnis decor, & omnis gloria eius:
ne { que } senio perit, & quem periture substantiae inopia non obfuscat, quanto pulchrior es facie, tāto amplius inuigila & speciosa sis mente, fallax gratia faciei, sit gloria tua ab intus vt placeas spōso tuo qui intuetur cor.
ne { que } Senio perit, & Whom periture substantiae Inopia non obfuscat, quanto pulchrior es fancy, tāto Amplius inuigila & speciosa sis mente, fallax Gratia faciei, sit gloria tua ab intus vt placeas spōso tuo qui intuetur cor.
nō solum in carne, sed & in spiritu, quia vana est castitas carnis, vbi regnat incontinentia spirit { us }, et caetera quae coinquin anta nimam, Intēde quae dico, sicut lucere non potest lāpas absque alimēto pin guedinis, ita splēdere non potest coram coelesti sponso continencia carnis sine spiritus castitate.
nō solum in Carnem, said & in spiritu, quia Vana est Castitas carnis, vbi Reigneth incontinentia Spirit { us }, et caetera Quae coinquin anta nimam, Intend Quae dico, sicut Luce non potest lāpas absque alimēto pin guedinis, ita splēdere non potest coram Coelesti sponso continencia carnis sine spiritus castitate.
Et subiect his verbis interrogationem huiuscemodi. Domine via nostra in visione arcta apparuit: & quid est qd scriptura dicit. Et ambulabam in latitudiue:
Et Subject his verbis interrogationem huiuscemodi. Domine via nostra in vision Arcta He appeared: & quid est quoth Scripture dicit. Et ambulabam in latitudiue:
valida intentio cordis, & charitas ardes intrinsecus, qua animae caste ardent ad sponsnum suum Chirstum dominum quae est latitudo & plenitudo omnium viarum dei, considera libertatem huius viae, { quod } abs { que } spinis & impedimentis, hoc est effectus charitatis quam operatur maxime in virginibus, dū foras mittit spinas curarum, et omnis malitiae vt vacare possint:
Valid Intentio Cordis, & charitas ardes Intrinsecus, qua Spirits cast Ardent ad sponsnum suum Chirstum dominum Quae est latitudo & plenitudo omnium viarum dei, considera libertatem Huius Viae, { quod } abs { que } spinis & impedimentis, hoc est effectus charitatis quam operatur maxim in virginibus, dum foras Sends spinas curarum, et omnis malitiae vt vacare possint:
Angustia vie & angustie torquis quā { pro } posui vobis, sub vna significatione pronunciār, { quod } sponso Christo semper in arcto ambulandū est, in iis quae pertinēt ad huc mundum.
Angustia vie & angustie torquis quā { Pro } Posui vobis, sub Una signification pronuncianr, { quod } sponso Christ semper in arcto ambulandum est, in iis Quae pertinent ad huc Mundum.
Et factū est cōpletis sermonib { us } his in secūda dominica sacri ieiunii die festo ▪ beati Mathiae apostoli in tēpote diuini officii vel sacrificii:
Et factū est cōpletis sermonib { us } his in secūda dominica sacri ieiunii die Festo ▪ Beati Matthew Apostles in tēpote Divine Officii vel Sacrifices:
& ipse enutriet vos sicut placitum est ante ipsum, et introducet vos ad cōuiuia vitae aeternae quae vobis praesta re dignetur Iesus Christus filius dei viui, qui cum patre & spiritu sancto viuit & regnat Deus per omnia saecula saeculorum. Amen.
& ipse enutriet vos sicut placitum est ante ipsum, et introducet vos ad cōuiuia vitae aeternae Quae vobis praesta re dignetur Iesus Christus filius dei Vivit, qui cum patre & spiritu sancto viuit & Reigneth Deus per omnia saecula saeculorum. Amen.
& consumatis decē & septem diebus ab eo quo iam dicta verba cōpleuerat, stabam sola in oratoria circa horam tertiā effundens corā domino cor meum ac dicens:
& consumatis decē & September diebus ab eo quo iam dicta verba cōpleuerat, stabam sola in Oratory circa horam tertiam effundens corā domino cor meum ac dicens:
Propterea obsecro ne compescaris delictis meis, aut cuiusquā alteri { us }, quin haec quae nūc apud me initiare dignat { us } es, propter bonitatē tuā ad bonā cōsumationē { per } ducas Devia rectorū ecclesiae quā mihi ī ministerio demōstrasti, congruentem disciplinam nobis aperire dignare, ex qua aliquis fructus correctionis proueniat,
Propterea Obsecro ne compescaris delictis meis, Or cuiusquā Alteri { us }, quin haec Quae nūc apud me Initiate dignat { us } es, propter bonitatē tuā ad bonā cōsumationē { per } Ducas Deviant rectorū ecclesiae quā mihi in Ministerio demōstrasti, congruentem Disciplinam nobis aperire Dignare, ex qua aliquis fructus correctionis proueniat,
Adhuc ista & his similia inoratione loquēte, ecce angel { us } desiderii mei subito aparuit corā me: & sermonem quē desiderabā: his verbis iniciauit, dicēs: haec dicit dn̄s:
Adhoc ista & his Similar inoratione loquente, ecce angel { us } Desire mei subito aparuit corā me: & sermonem quē desiderabā: his verbis iniciauit, dicens: haec dicit dnns:
Nūquid nō animae sunt plus { quam } aurum et argētū? quas suffocatis in ignē aeternū propter auaritiā vr̄am Idcirco accusat vos religio vestra corā me: Ecce. n.
Nūquid nō Spirits sunt plus { quam } aurum et argētū? quas suffocatis in Ignem aeternū propter avaritiam vr̄am Idcirco accusat vos Religio Vestra corā me: Ecce. n.
fetere fecistis sāctificationē vr̄ā ī cōspectu populi, et versa est ī ab hominatione mi chi: occupastis principatū sāctorū meorū: & nesciui: maculastis stratū meū, & sil••.
fetere Fecistis sāctificationē vr̄ā in cōspectu People, et versa est in ab hominatione mi chi: occupastis principatū sāctorū meorū: & nesciui: maculastis stratū meū, & sil••.
quid mihi & vobis exasperatores māsuetudinis meae? vnde ascendistis turbare ouile meum, & aggrauare cor meum super filios meos quos genui in amaritudine animae meae in die laboris & angustiarum mearum? Et adiecit iterum loqui ad me, dicens:
quid mihi & vobis exasperatores māsuetudinis meae? vnde ascendistis turbare ovile meum, & aggrauare cor meum super Sons meos quos genui in Amaritudine Spirits meae in die Laboris & angustiarum mearum? Et adiecit iterum loqui ad me, dicens:
michi insi piētes facti sūt, sibi autem sapientes sunt & diserti, os eorum patens est: lingua eorū versatilis & acuta ad vindemiādam vineā in qua nō laborauerūt, velox pes eorum:
Michi insi pientes facti sūt, sibi autem Wise sunt & diserti, os Their patens est: lingua eorū versatilis & acuta ad vindemiādam vineā in qua nō laborauerūt, Swift pes Their:
& discurrunt in tumultu, vt euellant & absorbeant carnalia plebis meae, qui spiritualia nō ministrant, qui digitum mouere pigri sunt ad erudiendum ab iniquitate animas meas:
& discurrunt in tumultu, vt euellant & absorbeant carnalia plebis meae, qui spiritualia nō ministrant, qui Digit mouere pigri sunt ad erudiendum ab iniquitate animas meas:
& gressus eorum dignā retributionē inueniēt, dicit dominus. Haec ita prosequente angelo, qui mecum per interualla tēporum loquebatur: dixi ad eum:
& gressus Their dignā retributionē invenient, dicit dominus. Haec ita prosequente Angelo, qui mecum per interualla tēporum loquebatur: I have said ad Eum:
ego euigilare vos faciā, quando veni et su { per } vos mors antiqua, & inueteratus ille serpēs & deuorabit vos en̄ magno impetu, qm̄ thesaurisastis vobis the saurosin infernalib { us } penis, Infoelices et insesati aperite oculos vestros et legite scripturas,
ego euigilare vos faciā, quando veni et sum { per } vos mors Antiqua, & inueteratus Isle serpens & deuorabit vos en̄ magno impetu, qm̄ thesaurisastis vobis the saurosin infernalib { us } penis, Unhappy et insesati Open Eyes vestros et Read scripturas,
iterum facta intermissione parui temporis, addidit dicēs Videte pontificē magnū & excelsum su { per } oīa dn̄m Iesū, quomodo in dieb { us } obediētiae suae ābulauit ī medio discipulorū suorū, non in altitudine dominantis,
iterum facta intermission parui Temporis, addidit dicens Videte pontificē magnū & excelsum sum { per } oīa dn̄m Iesū, quomodo in dieb { us } obediētiae suae ābulauit in medio discipulorū suorū, non in altitudine dominantis,
Inom ni aūt sinceritate vestigiis magni pastoris adhaeserunt, vigilantes vigilias fideles super gregem domini die ac nocte in laboribus & erumnis, in penuria necessitatum,
Unknown man ni aunt sinceritate vestigiis magni Pastors adhaeserunt, vigilantes vigilias fideles super gregem domini die ac nocte in laboribus & erumnis, in penuria necessitatum,
& quasi angustia parientis ministerium suū impleuerunt sustinentes abiectionem et cōtume hā ab hominibus et persecutiones quas dinumerare nemo potest, & dederunt ani.
& quasi angustia parientis ministerium suū impleuerunt sustinentes abiectionem et cōtume han ab hominibus et Persecutions quas dinumerare nemo potest, & dederunt ani.
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Celebrantibus nobis diem festum pasche, in tēpore diuini sacrificii, post lectionem euangelii, apparuit mihi angelus dn̄i stans corā me, cū { que } petissem ab eo, vt hoc procurare dignaretur, nequid negligentie in illa sacra cōmunione quam expectabamus accideret.
Celebrantibus nobis diem Festum Pasch, in tēpore Divine Sacrifices, post lectionem Gospel, He appeared mihi angelus dn̄i stans corā me, cū { que } petissem ab eo, vt hoc procurare dignaretur, Necquid negligentie in illa sacra communion quam expectabamus accideret.
Adieci postulare, vt sermonem suum de rectoribus ecclesiae secundū { quod } inuocauerar, prosequi dignaretur. Ad quod mihi breue respōsum, reddidit, dicens.
I added postulare, vt sermonem suum de rectoribus ecclesiae secundū { quod } inuocauerar, prosequi dignaretur. Ad quod mihi breve respōsum, reddidit, dicens.
Nūquid hoc obliuiscetur dex tera mea? nequaquā proculdubio nisi cōuersi fuerīt & correxerīt vias suas pessimas: ego dn̄s conterā eos. rursus de altero addidit, dicens:
Nūquid hoc obliuiscetur dex tera mea? nequaquā Without doubt nisi cōuersi fuerīt & correxerint Ways suas pessimas: ego dnns conterā eos. Rursus de altero addidit, dicens:
Recordamin• quam rationem reddituri estis in tremēdo iuditio de cuib { us } meis, quas suscepistis regere & custodire, quando appreciati estis dona spiritualia populi mei precio infoelicitatis:
Recordamin• quam rationem reddituri Ye are in tremēdo iuditio de cuib { us } meis, quas suscepistis Regere & Guard, quando appreciati Ye are dona spiritualia People mei precio infoelicitatis:
Videre ne forte iudicemini, sed conuertamini à vitiis vestris pessimis, & mundate conscientias vestras, & reconciliabor vobis, alioqui ego Dominus delebo memoriam vestrā de terra viuentiū.
To see ne forte iudicemini, sed conuertamini à Vitiis vestris pessimis, & Mundate Conscientias Vestras, & reconciliabor vobis, Otherwise ego Dominus delebo memoriam vestrā de terra viuentiū.
heu { quam } pauci sunt, & alii multi mali & peruersi qui me prouocant ad iracundiā propter quod oportet admoneri bonos vt in melius proficiant, malos autem & peruersos vt conuertantur ne pereant de via iusta.
heu { quam } Pauci sunt, & alii multi mali & peruersi qui me prouocant ad iracundiā propter quod oportet admoneri bonos vt in Better proficiant, Malos autem & peruersos vt conuertantur ne pereant de via Justa.
Vigilate & custodite vigilias noctis super gregem meum, sicut boni emulato•es, ne forte super neniat grex caprarum, qui sunt spiritus maligni, à quibus disperguntur greges ouium mearum.
Vigilate & custodite vigilias noctis super gregem meum, sicut boni emulato•es, ne forte super neniat grex caprarum, qui sunt spiritus maligni, à quibus disperguntur greges ouium mearum.
visū est quibusdā oportunū, vt interrogarē deus, ī quib { us } error•s sui occasionē acc piūt dubri quidā interrogaui igitur, nō quasi in fide hesitās ▪ sed quasi cupis fidē nostrā ex angelica authoritate firmari, & dicebā.
visū est Some oportunū, vt interrogarē deus, in quib { us } error•s sui occasionē acc piunt dubri quidam interrogaui igitur, nō quasi in fide hesitans ▪ sed quasi Cupis fidē nostrā ex angelica authoritate firmari, & dicebam.
Nq̲ d dn̄e ī ecclesiasticis sacramētis parē habēt veritatē, officia eorū pōtificū qui sinistre & nō secūdū deō ad pōtificatū suū intrcierūt,
Nq̲ d Done in ecclesiasticis sacramētis parē habēt veritatē, Offices eorū pōtificū qui sinister & non secūdū deon ad pōtificatū suū intrcierunt,
Multi dum talia profunde scrutāturmagis deprauātur { quam } emendētur, & talia dn̄i reuelaret, si non eo liberius pecca rent illi, ad quos pertinēt ista:
Multi dum Talia profunde scrutāturmagis deprauātur { quam } emendētur, & Talia dn̄i reuelaret, si non eo Liberius pecca rend illi, ad quos pertinent ista:
Ita ne est dn̄e mi, vt { quod } praesbyteri ordinati ab illis ouorū mal { us } in troitus eadem habeāt potestatē cōsecrandi corp { us } & sāgun si in altar;
Ita ne est Done mi, vt { quod } Presbyters Ordinatio ab illis ouorū Malachi { us } in troitus Same habeant potestatē cōsecrandi corp { us } & sangun si in altar;
Nō ascēdat vn { quam } dubitatio in cortuū de hac re, sed certū habeto { quod } oēs qui in ecclesiastica ordinatione praesbyteratū acceperunt, eādē potestatem habēt in consecratione dn̄ici sacramenti siue bene siue male introierunt ordinatores eorum verba illa diuina quae in sacro canone dicūtur, tātae virtutis sunt corā domino, vt verae in illorum pronunciatione corpus et sāguis domini fiat à quo cunque praesbyterorum pronuncientur, non enim vel meritis bonorū efficitur, vel peccatis malorum praepeditur consecratio illa:
Nō ascēdat vn { quam } dubitatio in cortuū de hac re, sed certū habeto { quod } oens qui in ecclesiastica ordinatione praesbyteratū acceperunt, eanden potestatem habēt in consecration dn̄ici Sacrament siue bene siue male introierunt ordinatores Their verba illa Divine Quae in Sacred canon dicūtur, tātae virtue sunt corā domino, vt Verae in Illorum pronunciation corpus et sāguis domini fiat à quo cunque praesbyterorum pronuncientur, non enim vel Meritis bonorū efficitur, vel peccatis malorum praepeditur Consecration illa:
Oro domine, vt sicut spiritualibus rectoribus verba admonitionis hactenus ministrasti, ita illis quo { que } qui secularia iuditia habent, ali quas admonitiones, ex quibus et ipsi corrigi possint à domino an nunciare digneris.
Oro domine, vt sicut Spiritualibus rectoribus verba admonitionis Hactenus ministrasti, ita illis quo { que } qui secularia iuditia habent, ali quas admonitiones, ex quibus et ipsi corrigi possint à domino nias nunciare digneris.
Qui confestim petitiōi meae consensum praebens, his verbis sermonem ad illos pertinentem exorsus est dicēs Ecce constituit dominus su { per } populum suū principes & iudices vt facerent iudditium et iustiti• & confirmarent veritatem & pacem inter virum & virum, vt este• omnis populus beneplacens coram deo uiuente Nūc autem sunt principes & iudi••• 〈 ◊ 〉 dicit dominus, quasi equus & mulus, quibus nō est intel•ect { us }:
Qui confestim petitiōi meae consensum praebens, his verbis sermonem ad Illos pertinentem exorsus est dicens Ecce Constituted dominus sum { per } Populum suū Princes & Judges vt facerent iudditium et iustiti• & confirmarent veritatem & pacem inter virum & virum, vt este• omnis populus beneplacens coram God uiuente Nūc autem sunt Princes & iudi••• 〈 ◊ 〉 dicit dominus, quasi equus & Mules, quibus nō est intel•ect { us }:
exaltaui & honorificaui eos sup terrā, & ecce contemnūt scire & gloriā dare mihi Si enī s•irent nomen me• quod est magnā et metuēdum, •e dexterā meā fortē quā extēdi su { per } eos, forsitā humiliarentur sub manu & retraherēt ad seipsos ceruicē suā quā erexerunt in cōtumeliam mei,
exaltaui & honorificaui eos sup terrā, & ecce contemnunt Scire & gloriā Dare mihi Si enī s•irent Nome me• quod est magnā et metuēdum, •e dexterā meā fortē quā extēdi sum { per } eos, forsitā humiliarentur sub manu & retraherent ad seipsos ceruicē suā quā erexerunt in cōtumeliam mei,
& iterū qua horavoluero tollēdi ea? Nescitis { quod } ad imperiūoris mei subsistūt cuncti viuētes, et quia potens est sermo meus diuidere inter spiritū meum vestrum, & carnem in ictu oculi:
& iterū qua horavoluero tollēdi ea? Nescitis { quod } ad imperiūoris mei subsistunt Cuncti viventes, et quia potens est sermon meus diuidere inter spiritū meum Vestrum, & Carnem in ictu oculi:
& quare elat•• est cor vestrum 〈 ◊ 〉 iis quae mea ordinatiōe accept•is & non magis s•liciti estis ministrare michi, ī gradu sublimitatis vestrae, et gratias agere michi pro multitudine beneficenciae meae? Redite ad cor vestrum,
& quare elat•• est cor Vestrum 〈 ◊ 〉 iis Quae mea ordination accept•is & non magis s•liciti Ye are ministrate Michi, in Grade sublimitatis Vestrae, et gratias agere Michi Pro multitudine beneficenciae meae? Go back ad cor Vestrum,
& gladio vltionis meae accinxi vos, glorificani vos corā omni populo meo, ī diuitiis & potentatu excelso, de dique vobis robur grande ad conterendam virtutem rebellium vestrorum,
& Gladio vltionis meae accinxi vos, glorificani vos corā omni populo meo, in diuitiis & potentatu Excelso, de dique vobis robur Grande ad conterendam virtutem rebellium vestrorum,
vt magnificaretis laudē nominis mei, super terram, & iustitias meas exerceretis, in iis qous subieci vobis, maioribus et pusillis & coadunaretis omnem populum meum, in vinculis pacis & equitatis,
vt magnificaretis lauden Nominis mei, super terram, & Justice meas exerceretis, in iis qous subieci vobis, maioribus et pusillis & coadunaretis omnem Populum meum, in vinculis pacis & equitatis,
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& deuorant labores alienos, et vagos, ac mendicos faciunt cultores terre, & inhonorant nomē meum sanctum, quo signaui eos, et segregatur in hereditatem michi. Hoc erat iugum seruitutis mee:
& devorant labores alienos, et vagos, ac mendicos faciunt Cultores terre, & inhonorant nomē meum sanctum, quo signaui eos, et segregatur in hereditatem Michi. Hoc erat Yoke seruitutis me:
& reddidistis michi pro omni gloria, quam dedi vobis non timorem, & honorem, sed cōtemptum, et irtiracionem, clausistis oculos mentis vestrae vt non respiciatis ad iudicem vestrum, qui est in celis, et subuertistis quod iustum est, propter auaritiam, et elationem cordis vestri:
& reddidistis Michi Pro omni gloria, quam dedi vobis non timorem, & Honor, sed cōtemptum, et irtiracionem, clausistis Eyes mentis Vestrae vt non respiciatis ad Judge Vestrum, qui est in celis, et subuertistis quod iustum est, propter auaritiam, et elationem Cordis Yours:
et confirmastis iniquitatē in terra, et statuistis eam in excelso, per ambulātibus vobis terram: audio plorationem et genutum plobis mei post vos, & querela multa accusat superbiam vestram:
et confirmastis iniquitatē in terra, et statuistis eam in Excelso, per ambulātibus vobis terram: audio plorationem et genutum plobis mei post vos, & querela Multa accusat Superbiam vestram:
quia intollerabilis est equitatus vester, et nō est numerus iniquitatis, ambulātium in circuitu vestri, onerosi estis populo meo: et hoc vobis pusillum:
quia intollerabilis est equitatus vester, et nō est Numerus iniquitatis, ambulātium in circuitu Yours, Onerosi Ye are populo meo: et hoc vobis pusillum:
nisi et domino deo vestro graues, et abhominabiles sitis, ab inquinamentis impudicitiae vestre quibus me ad indignationē prouocare non ti muistis, et in honorastis oleum sanctum, quo vn xi vos, et honorabile nomen meum, quid posui super vos, polluistis,
nisi et domino God Vestro graves, et abhominabiles sitis, ab inquinamentis impudicitiae vestre quibus me ad indignationē prouocare non ti muistis, et in honorastis oleum sanctum, quo vn xi vos, et honorabile Nome meum, quid Posui super vos, polluistis,
& blasphemare fecistis in multitudine populi pro infaciabili peccato, quod dominatu• in vobis propter hoc iura ut in fortitudine dexterae meae, dicit dominus:
& blasphemare Fecistis in multitudine People Pro infaciabili Peccato, quod dominatu• in vobis propter hoc Jerusalem ut in fortitudine dexterae meae, dicit dominus:
Recedite ab auaritia et dolo, qui suffocatis iustitias meas promuneribus, et fauore hominū & subleuatis ad iniquitatē corda populorū meorū, vt noceāt alterutrū, cōfidētes in iniustitia vestra.
Recedite ab auaritia et Dole, qui suffocatis Justice meas promuneribus, et favour hominū & subleuatis ad iniquitatē Corda populorū meorū, vt noceant alterutrū, confidentes in iniustitia Vestra.
Ego dominū subieci plebes meas dominationi vestre vt essetis illis ī potestatē a facie violēti & praedātis et ecce ī superbiā eleuatū est cor vestrū,
Ego dominū subieci plebes meas Domination vestre vt essetis illis in potestatē a fancy violēti & praedātis et ecce in superbiā eleuatū est cor vestrū,
que de celo vos ī tuēt, propterea viuo ego dicit dn̄s, & viuit fortitudo dexteraemeae, sinō audieritis vocem admonitiōis me ae, et cōnersi fueritis ad me:
que de celo vos in tuent, propterea viuo ego dicit dnns, & viuit fortitudo dexteraemeae, sinō audieritis vocem admonitiōis me ae, et cōnersi fueritis and me:
Detrahā vos ab altitudine vr̄a, qua male vsi estis in profundū inferni, & eritis consortes illorū, quib { us } vosipsos assimilastis in incēdio viuēti in sēpiternum.
Detrahā vos ab altitudine vr̄a, qua male vsi Ye are in profundum inferni, & You will be consorts Illorum, quib { us } vosipsos assimilastis in incēdio viuēti in sēpiternum.
Audite et intelligite verba oris mei, et emendate vias vestras in cōspectu meo, { quod } si me placare studueri tis, quāto māgis altiores estis in hoc tanto magis dabo vobis altiorē locū nominatū in regno meo, vt mecū viuatis & regnetis sine sine. Amen.
Audite et Understand verba oris mei, et emendate Ways Vestras in cōspectu meo, { quod } si me Placare studueri this, quāto māgis altiores Ye are in hoc tanto magis Dabo vobis altiorē locū nominatū in regno meo, vt mecū viuatis & regnetis sine sine. Amen.
Placeat nunc domine { us }, vt exhibeas nobis disciplinā congruentē ille vie, cuius vna via vepribus occupatum ta apparuit, altera vero florib { us } amoena & scruta nihil habēs vt ve prium & impedimentorū.
Placeat nunc domine { us }, vt exhibeas nobis disciplinā congruentē Isle vie, cuius Una via vepribus occupatum ta He appeared, altera vero Florib { us } amoena & scruta nihil habēs vt ve prium & impedimentorū.
& quasi captiui ducebamini ad seruiēdum voluntati alienae, & nō eratis vestri quando faciebatis voluntatem carnis, iuxta omnia desideria cordis vestri, excusationē à necessitate conrugii accepistis.
& quasi captiui ducebamini ad seruiēdum Voluntati Alien, & nō eratis Yours quando faciebatis voluntatem carnis, Next omnia Desire Cordis Yours, excusationē à necessitate conrugii accepistis.
et si iterum carni obedite volueritis, quam excusationem habebitis quid vltra concupiscitis humano aspectu in superbo amictu & ornamento faciei vestrae? cui vltra carnem vestram iam in parte mortuam emitis inde litiis huius saeculi & desideriis quae aduersantur spiritui vestro,
et si iterum Carni Obey uolveritis, quam excusationem habebitis quid vltra concupiscitis Human aspectu in superbo amictu & ornamento faciei Vestrae? cui vltra Carnem vestram iam in parte mortuam emitis inde litiis Huius Saeculi & Desiderius Quae aduersantur Spiritui Vestro,
et discedite à voluptatibus vitae huius quia fallaces sunt, ne forte p•eoccu-pemini ab eis, et fiant nouissima vestra peiora prioribus, apprehēdite quietu dinē mentis,
et discedite à voluptatibus vitae Huius quia fallacies sunt, ne forte p•eoccu-pemini ab eis, et fiant nouissima Vestra peiora prioribus, apprehēdite quietu dinē mentis,
& spirituales delitias, quas offert vobis deus et agiteresiduum annorum vestrorum, in obsecrationibus, & vigilus, & castigatione carnis, & operibus pietatis.
& spirituales delitias, quas offered vobis deus et agiteresiduum Annorum vestrorum, in obsecrationibus, & vigilus, & castigation carnis, & operibus pietatis.
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Et adiecit in vigilia apostolorum dicens, & quid addam vos admonere? ecce ostendi viam, instruxi vos doctrina, p•lpate huc & illuc, cōsiderate verba r•tinete exempla diligite castitatē, curr•te ad claritatē dei,
Et adiecit in vigilia apostolorum dicens, & quid addam vos admonere? ecce ostendi viam, instruxi vos Doctrina, p•lpate huc & Illuc, considerate verba r•tinete exempla Diligite castitatē, curr•te ad claritatē dei,
Cupiebā octaui sermonis iniciū accipere in die translationis sācti patris nostri Benedicti, sed impedite sunt die illo, oratiōes meae ab hospitū praesentia,
Cupiebā octaui Sermon iniciū accipere in die translationis sācti patris Our Blessing, sed impedite sunt die illo, oratiōes meae ab hospitū Presence,
propter duriciā vite videte ne forte offēdat pes vester, { quod } & si offenderit cauete ne lumē { quod } in vobis est euacuet { ur } propterea autem necessaria vobis est discrecio:
propter duriciā vite Videte ne forte offēdat pes vester, { quod } & si offenderit cauete ne lumē { quod } in vobis est euacuet { ur } propterea autem necessaria vobis est discrecio:
vt nō cito sequamini omnē impetū zeli vestri qui vos ad altitudinē perfectionis impellit ne { que } su { per } gradi amini mēsuram virtutis vestrae, laborib { us } immoderatis, multi in presumptione spiritus sui ambulantes:
vt nō Quick sequamini omnē impetū Zeli Yours qui vos ad altitudinē perfectionis impellit ne { que } sum { per } gradi amini mēsuram virtue Vestrae, laborib { us } immoderatis, multi in presumption spiritus sui ambulantes:
vitam suam nimia afflictione extinxerunt, & perierūt in adinuentionib { us } suis, multi mensurāsuam excedētes humanum intellectum seipsis subuerterunt et inuties facti sunt,
vitam suam Nimia affliction extinxerunt, & perierunt in adinuentionib { us } suis, multi mensurāsuam excedentes humanum Intellectum seipsis subuerterunt et inuties facti sunt,
multi per immoderatas fatigationes, in tedium adducti sunt, & elanguit virtus eorū et abierunt retrorsum & reuoluti sunt advoluptates carnales facti { que } sunt in derisionem spiritibus nequam, bona est vexatio carnis,
multi per immoderatas fatigationes, in tedium adducti sunt, & elanguit virtus eorū et abierunt retrorsum & reuoluti sunt advoluptates Carnales facti { que } sunt in derisionem spiritibus nequam, Bona est Vexation carnis,
Ad hec sume tibi eruditionem & disciplinam cōtēplationis ▪ q•ā annun •aui à domino, & consolare ab•ectionē tuam īn ea Consedentibus nobis in capitulo ad audiendam lectionem: regule:
Ad hec fume tibi eruditionem & Disciplinam cōtēplationis ▪ q•ā Annun •aui à domino, & consolare ab•ectionē tuam inn ea Consedentibus nobis in Chapter ad audiendam lectionem: regule:
quod si in bonoperseueraueris condonabit tibi dominus, quod oculus non vidit nec auris audiu t nec in cor hominis ascēdit quod vobis prestaredignetur:
quod si in bonoperseueraueris condonabit tibi dominus, quod oculus non vidit nec Auris audiu tO nec in cor hominis ascēdit quod vobis prestaredignetur:
ac pecii ab eo, vt titulum qui ī capite libri huius scribendus esset, pronunciare dignare. Qui continuo peticioni me assentiens ait. Hic est liber viarum dei:
ac pecii ab eo, vt Titulum qui in capite Libri Huius scribendus esset, pronunciare Dignare. Qui continuo peticioni me assentiens ait. Hic est liber viarum dei:
qui annunciatus est ab āgelo dei altissimi, Eiizabeth ancillae Christi et dei viui, in quinto anno visitationis eius, quo visi tauit eam spiritus domini, ad salutem omnium qui paternas admonitiones dei, grata benedictione & erat annus dominice Incarnaattonis millesimus centesimus qninqua gesimus sextus.
qui annunciatus est ab āgelo dei altissimi, Elizabeth Ancillae Christ et dei Vivit, in quinto Anno visitationis eius, quo visi tauit eam spiritus domini, ad salutem omnium qui paternas admonitiones dei, Grata benediction & erat annus dominice Incarnation millesimus Centesimus qninqua gesimus Sextus.
& quādo tol splender in virtute sua aperit se, et delectatur in ardore solis, sic est homo & fic floret caro cius in inuentute sua, et delectat mētem suam multis modis cactus, ac resoluitur ab innati ca•oris blandi mento.
& quādo tol splender in virtute sua Aperitif se, et delectatur in ardore solis, sic est homo & fic floret Caro cius in inuentute sua, et delectat mētem suam multis modis cactus, ac resoluitur ab innati ca•oris Blandi mento.
Audite ita { que } filii, & percipite in verbis ministerii mei, vocationem optimi patris vestri de coelo, qui dabit vobis locum dulcissime amoenitatis ante soliū gloriae suae, si cle• geritis ambulare in consiliis e•us.
Audite ita { que } Sons, & percipite in verbis Ministerii mei, vocationem Optimi patris Yours de coelo, qui Dabit vobis locum dulcissime amoenitatis ante soliū Glory suae, si cle• geritis Ambulare in Concilis e•us.
{ pro } pterea dico vobis, Discite continere vos ab omni opere malo, et custodite innocētiā vestram tan { quam } aurum electū cuius praeciū in decorē adhuc ignoratis.
{ Pro } pterea dico vobis, Discite continere vos ab omni Opere Malo, et custodite innocentiam vestram tan { quam } aurum electū cuius praeciū in decorē Adhoc ignoratis.
cum autem senuerit intellectus vestet, tunc cognoscetis & gustabitis ex ea fructum letitiae, quam nemo nouit nisi qui accipit, consilium domini est filioli, quod dico:
cum autem senuerit Intellectus vestet, tunc You will know & gustabitis ex ea Fruit letitiae, quam nemo Novit nisi qui accipit, consilium domini est Flioli, quod dico:
Beati eritis, si custodictitis eam, rētam preciosam nolite proiicere in lutū, ne { que } pro vili delectamēto quod est vnius momēti cōmutetis eam quia semel abiecta, amplius inuo niri non potest ipsa est fraternitatis nostrae in coelo proprium signū,
Beati You will be, si custodictitis eam, rētam Preciosam nolite proiicere in lutū, ne { que } Pro vili delectamēto quod est Unius momēti cōmutetis eam quia semel abiecta, Amplius inuo niri non potest ipsa est fraternitatis Nostrae in coelo proprium signū,
Attendite vobis vt non in quinetis eam in negligentiis leu•tatis vestrae decinate cum pauore cordis ab irritamentis immunditiae, et fugite cōf•bulationes & collusiones adolescentularum, et cotruptoribus earum nolite sociari Custodite os vestrū ab impud•co sermone,
Attendite vobis vt non in quinetis eam in negligentiis leu•tatis Vestrae decinate cum pavore Cordis ab irritamentis immunditiae, et fugite cōf•bulationes & collusiones adolescentularum, et cotruptoribus earum nolite sociari Custodite os vestrū ab impud•co sermon,
& declinate aurem vestram ab eo, & ab omni turpitudine oculos vestros & manus ab•tinete: audite & intelligite scripturā sapiētis quae dicit felix sterilis & īcoinquinata:
& declinate Ear vestram ab eo, & ab omni turpitudine Eyes vestros & manus ab•tinete: audite & Understand scripturā sapiētis Quae dicit felix sterilis & īcoinquinata:
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quae nesciuit thorū in delicto, habebit fructū in respectione animarum sanctarū, & spado qui non operat { us } est perman { us } suas iniquitatatē:
Quae nesciuit thorū in delicto, habebit fructū in respectione animarum sanctarū, & spado qui non operat { us } est perman { us } suas iniquitatatē:
ne { que } amplius interrogarī sese concessit. Post haec rursus adiecit, & dixit: Ad huc addam loqui fratribus et conseruis meis admonitiones patris •orum.
ne { que } Amplius interrogarin seize concessit. Post haec Rursus adiecit, & dixit: Ad huc addam loqui fratribus et conseruis meis admonitiones patris •orum.
Filii adducite vobis in consuetudinē mores sanctitatis in floribunda aetate vestra, quos in tempore maturitatis vestrae possitis exercere aptate in hoc mores vestros, vt sitis verecundi, mites & sobrii, humiles & miseri cordes,
Sons adducite vobis in consuetudinē mores sanctitatis in floribunda Age Vestra, quos in tempore maturitatis Vestrae possitis exercere aptate in hoc mores vestros, vt sitis verecundi, mites & sobrii, Humiles & miseri cords,
O adolescentes & inuenes immaculati, ambulate in ea, & eritis filii amabiles domino, & similes angelis dei in caelo, ad quorum societatem ducere vos dignetur Iesus Christ { us } dn̄a noster, qui est benedictus & laudabilis cumpatre & spiritu sancto in sempiterna saecula. Amen.
O adolescentes & inuenes immaculati, ambulate in ea, & You will be Sons amabiles domino, & similes Angels dei in caelo, ad quorum societatem ducere vos dignetur Iesus christ { us } dn̄a Noster, qui est benedictus & laudabilis cumpatre & spiritu sancto in sempiterna saecula. Amen.
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CVM esset completus per angelū sermo praecedēs in vigilia assumptionis sancte de• genitricis Mariae rursus in ipso difesto in tempore diuini officii visitauit me,
CVM esset completus per angelū sermon praecedens in vigilia assumptionis sancte de• genitricis Mary Rursus in ipso difesto in tempore Divine Officii visitauit me,
& ait Ecce adhuc vol• cōsumare sermones meos, quom am adhuc locu est, et habeo aliquid breuiter dicere ad infantes ▪ qui nesciūt se custodire propter ignorantiā.
& ait Ecce Adhoc vol• cōsumare Sermons meos, quom am Adhoc Locust est, et habeo Aliquid Briefly dicere ad Infants ▪ qui nesciunt se Guard propter ignorantiam.
Quid est dn̄e { quod } dixisti castos & immaculatos? quid facere possunt infātes, vnde castitatē suā cōmaculent? nōne et si q̲d delinquūt, ignorātia eos excusat. Et ait:
Quid est Done { quod } dixisti castos & immaculatos? quid facere possunt Infants, vnde castitatē suā commaculent? nonne et si q̲d delinquunt, ignorātia eos excusat. Et ait:
et quamuis per ignorātiā faciāt, tamē sine reatu nō sunt, & poenam omnino nō euadere possunt de hac vita migrātes quia ne { que } ab aliquo sunt castigati,
et quamuis per ignorantiam faciāt, tamē sine reatu nō sunt, & poenam Omnino nō euadere possunt de hac vita migrantes quia ne { que } ab Aliquo sunt castigati,
propterea castigari debēt à parentibus pro delictis suis, quia sicut mala facere assuescunt, ita & bona facere discerent, si per castitatem ad hoc nutr•rentur, { quod } autē dixi vt īmaculatos, pro ipsis dixi qui cū paululū de septennio ecierint, tunc amplius se cōmaculant prauis operibus quia plus nouerūt cogitare de malo, quoniā non sint prohibiti ab eo, 〈 ◊ 〉 & ipsi inquantum possunt operātur opus impudicitiae, ita vt germanitate coniuncti saepe copulen turnesciētes quid saciunt Tales igitur si de hac vita migrant, magnas poenas sustinent, quous { que } purificē •ur,
propterea castigari debēt à parentibus Pro delictis suis, quia sicut mala facere assuescunt, ita & Bona facere discerent, si per castitatem ad hoc nutr•rentur, { quod } autē I have said vt īmaculatos, Pro Ipse I have said qui cū paululū de septennio ecierint, tunc Amplius se conmaculant prauis operibus quia plus noverunt cogitare de Malo, quoniā non sint Prohibiti ab eo, 〈 ◊ 〉 & ipsi inquantum possunt operātur opus impudicitiae, ita vt germanitate coniuncti saepe copulen turnescientes quid saciunt Tales igitur si de hac vita migrant, Magnas poenas sustinent, quous { que } purificē •ur,
Hoc ergo est illorū perire, de quo supra dixi, tanto autem grauius ac diutius puniūtur, quo minus orationibus etelemosinis amicorū adiuuātur pro eo { quod } eis indigere nō credantur.
Hoc ergo est illorū perire, de quo supra I have said, tanto autem Gravius ac diutius puniūtur, quo minus orationibus etelemosinis amicorū adiuuātur Pro eo { quod } eis indigere nō credantur.
attēdite quomodo in magna cautela eos custodiatis, quia in vos redundabūt delicta eorū, sine glexeritis eos prona est per se omnis caro ī malū, et idcirco noli te enutrire eos in vanitatibus vestris,
attēdite quomodo in Magna cautela eos custodiatis, quia in vos redundabunt Delicta eorū, sine glexeritis eos Doomed est per se omnis Caro in malū, et Idcirco noli te enutrire eos in vanitatibus vestris,
ne rideatis super delictis eorum, sed magisin virga mansuetudinis & verbis correctionis absteirete eos, quia contumaces erūt si proprie voluntate relinquātur.
ne rideatis super delictis Their, sed magisin virga mansuetudinis & verbis correctionis absteirete eos, quia contumaces erūt si Properly voluntate relinquātur.
& orationes dei, & omne quod admores bonos pertinet, auribus eorum frequenter instillare curate. Consumauit autem hunc sermonem in octaua assumptionis, adiectionē verborū istorū.
& orationes dei, & omne quod admores bonos pertinet, auribus Their frequenter instillare curate. Consumauit autem hunc sermonem in octaua assumptionis, adiectionē verborū istorū.
O quam amabilis est pater vester, quam praeciosū est praemiū vestrum & rehnum aliorum quod vobis praestare dignetur, filius qui manet•• patre & pater in filio manēs cu• spiritu sancto in secula saeculorū. Amen.
O quam amabilis est pater vester, quam praeciosū est praemiū Vestrum & rehnum Aliorum quod vobis praestare dignetur, filius qui manet•• patre & pater in filio manens cu• spiritu sancto in secula saeculorū. Amen.
CVM essē• poene consumati h•• sermones in fes•iuitate apostolorum Petri & Pauli, ante horam d•uini officit, fu•orans in secreto & apparuit in conspectu meo angelus domini, et locutus est audiente me: verba haec.
CVM essen• poene consumati h•• Sermons in fes•iuitate apostolorum Petri & Pauli, ante horam d•uini officit, fu•orans in secreto & He appeared in conspectu meo angelus domini, et Spoken est audiente me: verba haec.
vt haec verba que inueneritis ī pres•nti libro, annūcietis Romane ecclesie, toti•• popul•, & oī ecclesiae d•• •mendate vo sipsos, et conuertimini ab errotibus vestris:
vt haec verba que inveneritis in pres•nti libro, annūcietis Roman Churches, toti•• popul•, & oī ecclesiae d•• •mendate vo sipsos, et Convertimini ab errotibus vestris:
