Laudate
pueri
do●inum
.
psalmo
Centesimo
.xijo.
et
pro
huius
collacionis
fundamento
.
PRayse
ye
childern
almyghty
god
as
the
phylosophre
sayth
in
dyuerse
places
.
All
those
thynges
that
haue
the
habyte
of
parfyght
cognycyon
may
moue
themself
and
conueye
themself
to
theyr
ende
/
as
a
beest
hauynge
sensyble
knowlege
/
and
man
more
parfyghter
/
bothe
sensyble
&
Intellygyble
may
moue
themself
whether
they
wyll
/
and
so
conueye
all
theyr
accyons
and
dedes
vnto
theyr
naturall
ende
.
But
(
carencia
cognicione
)
Those
thynges
that
lacke
cognycyon
haue
no
mocyon
of
themself
/
nother
be
dyrected
to
theyr
ende
without
the
helpe
of
an
other
.
As
an
arowe
of
hymself
can
not
be
moued
ne
dyrected
vnto
the
prycke
without
the
redy
conueyaunce
of
hym
that
shoteth
/
thrugh
whom
dyrectly
he
attayneth
his
ende
&
is
shotte
to
the
prycke
.
In
as
moche
thenne
as
mankynde
is
ordeyned
vnto
an
ende
/
ferre
excedynge
the
lymytes
of
nature
/
as
it
is
wryten
by
the
holy
ghost
in
(
Ysay
.lxiiij.
Oculus
non
vidit
.
Deus
absque
te
que
preparasti
exspectantibus
te
.
Et
prima
ad
Corintheos
secundo
.
Oculus
non
vidit
nec
aures
audiuit
/
nec
in
cor
hominis
ascendit
que
pre
parauit
deus
diligentibus
illum
)
The
eye
of
a
man
hath
not
seen
/
nother
his
eeres
herde
/
nother
it
can
not
be
thought
in
his
herte
th
ende
that
almyghty
god
hath
ordeyned
for
them
that
loueth
hym
.
To
this
ende
man
hauynge
the
vse
of
reason
and
parfyte
knowlege
is
dyrected
by
his
free
wyll
as
by
a
pryncypall
in
hymself
to
moue
hym
to
god
.
And
also
by
fayth
as
a
prycypall
aboue
naturall
knowlege
without
the
whiche
it
is
Impossyble
for
to
please
god
and
attayne
to
the
ende
of
grace
in
this
present
lyf
and
glory
in
heuen
/
as
it
is
wryten
(
Sine
fide
impossibile
est
placere
deo
)
Whyle
it
is
so
that
man
endowed
with
vse
of
reason
/
hauynge
naturall
knowlege
and
free
/
may
not
suffycyentely
dyrecte
hymself
to
the
ende
that
god
hath
ordeyned
to
without
the
helpe
of
fayth
.
As
it
is
wryten
Iheremie
.iiijo.
(
Non
est
enim
hominis
vincere
neque
viri
esse
vt
ambulet
ei
et
dirigat
gressus
eius
)
¶
It
is
not
in
mannes
power
for
to
ouercome
vyce
of
hymself
/
nother
for
to
walke
parfyghtly
/
and
dyrecte
his
gooynge
in
the
lawe
of
god
/
but
by
his
grace
assystente
.
Moche
more
those
that
ben
childern
for
tendernesse
of
age
and
lacke
of
knowlege
can
not
dyrecte
theyr
dedes
conuenyentely
to
that
ende
without
specyall
helpe
of
god
.
In
token
herof
/
childern
newely
sette
to
scole
lackynge
the
vse
of
reason
and
the
habyte
of
cognycyon
haue
a
recourse
to
goddes
dyreccyon
.
Fyrste
lernynge
this
.
Crystis
crosse
be
my
spede
.
And
so
begynneth
the
(
a.
b.c
)
In
wytnesse
of
defawte
of
this
perfeccyon
in
knowlege
.
Pyctagoras
to
the
dyreccyon
of
childern
he
founde
fyrste
this
letter
in
the
(
a.b.c.
Y.
)
the
whiche
as
Ysyder
sayth
Ethimologis
is
fourmed
and
made
after
the
symylytude
of
mannes
lyf
.
For
this
letter
.
Y.
is
made
of
two
lynes
.
One
is
a
ryght
lyne
/
and
the
other
is
half
ryght
and
half
crokyd
/
And
so
verely
the
Infant
age
of
a
childe
is
ryght
neyther
dysposed
to
vertue
neyther
to
vyce
as
the
phylosophre
sayth
(
Tanquam
tabula
nuda
in
qua
nichil
depingitur
)
But
the
seconde
age
is
called
Adolescencia
/
and
hath
two
lynes
a
ryght
and
a
crokyd
/
sygnefyenge
the
dysposycyon
that
he
hath
thenne
to
vyce
and
thenne
to
vertue
.
In
the
whiche
age
is
the
brekynge
of
euery
childe
or
to
goodnes
or
to
lewdenes
.
Therfore
that
age
is
moost
vncertayn
in
knowlege
as
Salomon
sayth
(
Prouerbiorum
.xxxo.
Tria
sunt
michi
difficilia
ad
cognoscendum
et
quartum
penitus
ignoro
Viam
nauis
in
medio
maris
.
et
viam
viri
in
adolescentia
)
Thre
thynges
sayth
Salomon
ben
harde
to
me
to
knowe
/
and
the
fourth
vtterly
I
knowe
not
.
The
flyght
of
the
Egle
in
the
ayer
/
The
waye
of
the
serpent
on
the
erthe
.
The
sayllynge
of
a
shyppe
in
the
see
.
But
the
fourth
and
moost
hardest
is
to
vnderstande
the
waye
of
a
man
in
his
growynge
age
/
Tho
childern
thenne
the
whiche
lacke
dyscrecyon
/
vse
of
reason
/
&
parfyght
cognycyon
/
and
yet
attayne
to
the
ende
that
is
prepared
for
mannes
blysse
.
As
thyse
blessyd
Innocentes
whoos
solempnyte
we
halowe
this
daye
(
Qui
non
loquendo
sed
moriendo
confessi
sunt
)
May
moost
in
a
specyall
laude
that
gloryous
lorde
(
Sequentes
agnum
quocumque
ierit
)
To
whom
by
our
moder
holy
chirche
/
in
tytle
of
tryumphe
may
contynually
be
applyed
the
wordes
of
my
tyme
(
Laudate
pueri
dominum
)
Ye
chosen
childern
of
god
lackynge
the
vse
of
cognycyon
/
and
yet
gloryfyed
by
your
passyon
in
lyf
euer
lastynge
prayse
ye
god
.
¶
In
the
begynnynge
thenne
of
this
symple
exhortacyon
/
that
I
a
childe
wantynge
the
habyte
of
connynge
may
be
dyrected
by
hym
/
that
gaue
to
that
childe
Danyell
(
Sermonem
rectum
et
spiritum
deorum
)
Somwhat
to
saye
to
his
laude
and
praysynge
/
and
to
all
pure
childern
that
ben
here
present
edifyenge
we
shal
atte
this
tyme
deuoutly
make
our
prayers
.
In
the
whiche
prayers
I
recommende
vnto
your
deuocyons
the
welfare
of
all
Crystys
chirche
.
Our
holy
fader
the
Pope
with
all
the
clergye
/
my
lorde
of
Caunterbury
/
and
the
ryght
reuerende
fader
&
worshypfull
lorde
my
broder
bysshopp
of
London
your
Dyocesan
.
Also
for
my
worshypfull
broder
Deane
of
this
cathedrall
chirche
with
all
resydensaryes
&
prebendaryes
of
the
same
.
And
moost
Intyerly
I
praye
you
to
haue
myself
in
your
specyal
deuocyon
/
so
that
I
may
contynue
in
this
degree
that
I
now
stande
.
And
neuer
more
herafter
to
be
vexed
with
Ieroms
vysyon
/
the
whiche
is
wryten
.
(
Ieremie
primo
)
Whan
the
good
lorde
asked
of
Ieremye
(
Quid
tu
vides
Ieremia
)
He
answered
&
sayd
(
Virgam
vigilantem
ego
video
)
A
waken
rodde
I
see
sayd
Ieremye
.
Truely
this
waken
rodde
oftentymes
hath
troubled
me
in
my
childehode
/
that
(
lumbi
mei
impleti
sunt
illusionibus
et
non
est
sanitas
in
carne
mea
.
Afflictus
sum
et
humiliatus
sum
nimis
)
And
therfor
though
I
be
now
in
hye
dygnyte
/
yet
whan
I
see
other
here
my
mayster
that
was
thenne
(
Operuit
confusio
faciem
meam
.
A
voce
contremuerunt
labia
mea
)
As
Nero
the
Emperour
wold
to
his
mayster
Seneca
/
the
same
wysshe
I
wolde
to
my
mayster
I
loue
so
well
/
&
for
theyr
true
dylygence
that
all
my
maysters
the
whiche
taught
me
ony
connynge
in
my
youthe
gaue
to
me
.
I
wolde
that
they
were
promytted
to
be
perpetuall
felowes
and
collegeners
of
that
famouse
college
of
the
kynges
foundacyon
in
South
werke
/
that
men
calle
the
kynges
Benche
/
gretter
worshyppe
I
can
not
wysshe
.
than
for
to
sytte
in
to
the
kynges
owne
benche
/
&
for
by
cause
Charyte
is
parfyght
yf
it
be
extended
as
well
to
the
ende
of
the
lyf
as
it
is
the
lyf
self
.
I
wolde
they
sholde
ende
theyr
lyf
in
that
holy
waye
/
the
whiche
oftentymes
I
radde
whan
that
I
was
Querester
in
the
Marteloge
of
Poules
/
where
many
holy
bodyes
deyed
/
&
is
called
in
latyn
(
Via
tiburtina
)
In
Englysshe
as
moche
to
saye
.
as
the
hygh
waye
to
Tyburne
.
In
this
behalf
ye
shall
praye
specyally
for
all
prelates
that
cometh
to
theyr
dygnytee
as
I
dyde
.
For
thanked
be
god
without
conspyracy
lordshyp
or
symony
I
was
sette
in
this
degree
/
For
verely
promocyon
in
ony
realme
hadde
(
Per
demonum
.
simonem
et
princi
pem
)
hath
&
shall
brynge
Crystys
chirche
(
in
cōfusionē
dampnabilem
)
¶
In
the
seconde
partye
ye
shall
praye
for
the
wele
and
peas
of
all
Crysten
reames
/
specyally
for
the
reame
of
Englonde
.
Our
souerayne
lorde
the
kyng
.
Our
souerayne
lady
the
quene
.
My
lord
the
prynce
.
My
lady
the
kynges
moder
.
My
lorde
her
husbonde
/
with
all
the
lordes
of
the
Realme
.
The
welfare
of
this
Cyte
.
For
my
ryght
worshypful
broder
and
louer
the
Mayer
with
all
the
Aldermen
.
and
Shyrefs
.
¶
In
the
thyrde
partye
all
the
soules
lyenge
in
the
paynes
of
purgatory
.
Specyally
for
the
soule
of
the
reuerrnde
fader
my
lorde
Thomas
kempe
late
bysshop
And
for
the
soules
of
all
benefactours
of
this
chirche
of
Poules
/
with
all
Crysten
soules
/
for
the
whiche
and
for
the
entent
premysed
.
I
praye
you
deuoutly
saye
a
(
Pater
noster
)
and
an
(
Aue
)
Laudate
pueri
dnm
.
vt
supra
.
¶
In
as
moche
as
Cryste
sayth
in
the
Gospell
.
(
Sinite
peruulos
venire
ad
me
quia
talium
est
regnum
celorum
.
Mathei
.
.xixo.
)
Suffre
ye
childern
to
come
to
me
.
For
of
suche
the
kyngdom
of
heuen
is
fulfylled
/
by
whom
after
saynt
Austyn
(
in
originali
vbi
thema
)
It
is
not
oonly
vnderstonde
those
that
ben
childern
of
age
.
But
those
that
ben
childern
pure
in
clennesse
from
synne
&
malyce
.
As
the
holy
appostle
saynt
Poule
sayth
(
Nolite
effici
pueri
sensibus
.
malicia
autem
paruuli
estote
.
prima
ad
Corintheos
xiiijo.
)
Be
ye
not
childern
in
your
wyttes
/
but
from
all
synne
and
malyce
/
be
ye
childern
in
clennesse
/
And
in
this
fourme
all
maner
of
people
/
and
all
maner
of
ages
in
clennesse
of
lyf
ought
to
be
pure
as
childern
/
to
whom
generally
may
I
saye
(
Laudate
pueri
dnm
.
laudate
pueri
dnm
in
infancia
.
laudate
dnm
in
adolescencia
.
laudate
dnm
in
perseuerante
etate
humana
)
Prayse
ye
childern
your
god
in
your
Infant
age
/
prayse
ye
hym
in
your
growynge
age
/
and
prayse
ye
hym
perseuerauntly
.
(
Vsque
in
senectum
et
senium
)
In
your
mannes
age
/
And
in
thyse
thre
praysynge
of
thre
ages
shall
stande
the
processe
of
this
symple
collacyon
.
¶
Thyse
thre
ages
after
the
consceyte
of
the
appostle
(
ad
Galathas
)
and
(
ad
Romanos
)
is
lykened
to
the
thre
lawes
That
is
to
saye
/
to
the
lawe
of
kynde
/
the
lawe
wryten
/
and
the
lawe
of
grace
.
The
fyrste
age
is
lykened
vnto
the
lawe
of
kynde
.
A
childe
fyrste
whan
he
is
in
his
Infant
age
is
not
constreyned
vnto
no
lawes
/
he
is
not
corrected
nother
beten
/
and
there
is
no
defaute
layde
vnto
hym
/
but
vtterly
he
is
lefte
vnto
the
lawe
of
kynde
.
Do
he
what
someuer
he
wyll
/
noo
man
doth
blame
hym
.
Morally
the
state
of
man
jnmedyatly
after
synne
was
verely
the
state
of
childehode
and
Infans
hauynge
noo
nouryce
.
Whan
that
man
was
vtterly
left
without
ony
expressyd
lawe
/
hauynge
no
mayster
to
his
owne
naturall
Inclynacyon
/
as
to
his
lawe
/
there
was
no
lawe
of
god
newe
put
to
hym
/
Many
defawtes
dyde
he
and
to
many
Inconuenyences
he
ranne
.
Correccyon
was
there
none
/
but
vtter
destruccyon
/
as
Noes
flood
destroyenge
alle
Infantes
of
mankynde
saue
.viij.
persones
(
Genesis
.vijo.
)
The
destruccyon
of
Sodome
&
of
Gomor
with
other
cytees
(
Genesis
.xixo.
)
And
lyke
wyse
as
a
childe
hauynge
noo
nouryce
nor
guyder
deputed
to
hym
may
as
well
renne
in
to
the
fyre
or
water
as
to
go
besyde
.
Soo
verely
in
the
fyrste
age
of
man
in
the
lawe
of
kynde
.
A
man
beynge
without
a
nouryce
or
guyder
lefte
to
his
naturall
guydynge
mysused
soo
ferre
hymselfe
that
he
ranne
to
water
/
where
he
was
vtterly
destroyed
as
I
sayd
before
/
saue
Noes
housholde
/
and
also
to
the
fyre
where
a
grete
parte
was
destroyed
.
And
verely
maysters
yf
we
clerely
consydre
our
lyf
and
state
that
we
stande
in
now
in
thyse
dayes
I
fere
me
we
shall
fynde
our self
soo
ferre
guyded
by
our
sensuall
nature
that
we
shall
nede
to
be
purefyed
to
our
streyte
correccyon
with
a
streyte
afflyccyon
/
as
the
water
or
the
fyre
/
and
all
for
lacke
of
our
maysters
and
nouryces
all
wrapped
in
neclygence
taketh
none
attendaunce
to
vs
/
Our
maysters
and
nouryce
spyrytuall
(
Querentur
que
sua
sunt
.
Et
non
que
ihesu
xpi
.
sunt
canes
muti
non
valentes
latrare
/
Ysaye
.lvio.
)
Our
temporall
rulers
(
Infideles
socij
furum
diligunt
munera
sequuntur
retribucōis
pupillo
non
iudicant
causa
vidue
non
ingreditur
ad
cos.
Ysaye
.io.
)
This
neclygence
in
our
nouryces
spyrytuall
and
temporall
causeth
in
the
chirche
Insolent
lyf
seculer
conuersacyon
(
In
habitu
interiori
et
exteriori
vt
qualis
populus
talis
sit
et
sa
cerdos
)
In
the
temporalte
it
causeth
that
manslaughter
is
not
sette
by
/
lechery
is
pleasure
/
robbery
&
dysceyte
is
called
cheuesaunce
/
extorcyon
lordshyp
/
power
/
falsehede
/
a
fete
of
wytte
/
vsury
counted
no
synne
(
Quomodo
facta
est
meretrix
ciuitas
fidelis
plena
iudicij
.
Iusticia
habitauit
in
ea
.
nunc
autem
homicide
.
Argentum
tuum
versum
est
in
scoriam
.
vinum
tuum
mixtum
est
aqua
.
Ysaye
.io.
)
A
merueyllous
chaunge
/
somtyme
our
reame
was
prosperous
/
now
it
is
in
mysery
/
somtyme
ryghtwysnesse
was
the
chyef
ruler
.
now
falshede
is
quarter
mayster
/
somtyme
was
Inhabytaunt
peas
loue
&
charyte
/
now
wrathe
and
manslaughter
/
and
false
dyssymulacyon
.
Somtyme
trouth
was
mayster
of
our
marchauntes
(
nunc
vero
vsure
et
dolus
)
And
somtyme
trouth
stode
vp
ryght
/
now
he
is
fallen
/
Good
men
haue
Inserched
the
strete
where
he
felle
.
Some
sayd
he
felle
in
Lombarde
strete
/
some
sayd
in
Buklars
bury
/
&
whan
it
was
vtterly
knowe
/
he
was
fallen
in
euery
strete
(
Veritas
corruit
in
plateis
)
The
cause
is
none
other
but
we
lacke
our
maysters
&
guyders
that
sholde
streytly
attende
in
this
Infant
age
of
condycyon
that
we
ben
in
.
¶
Whan
that
Infant
age
is
ended
/
the
fader
prouydeth
for
his
childe
/
for
a
mayster
the
whiche
gyueth
Instruccyon
in
smal
doctrynes
/
as
in
his
Donate
.
Partes
of
reason
/
and
suche
other
/
the
whiche
mayster
comunely
is
called
Pedagogis
in
latyn
.
This
mayster
gyueth
commaundementes
to
the
childe
in
his
growynge
age
And
he
breke
them
he
is
sharpely
corrected
/
there
is
no
fawte
that
he
doth
but
he
is
punysshed
.
Somtyme
he
wryngeth
hym
by
the
eeres
/
somtyme
he
gyueth
hym
a
strype
on
the
honde
with
the
ferell
/
some
tyme
beteth
hym
sharpely
with
the
rodde
.
And
so
with
commaundementes
and
sharpe
correccyon
he
gyueth
hym
full
Instruccyon
in
the
lawer
scyence
.
So
in
lyke
maner
after
the
lawe
of
kynde
.
As
mankynde
grewe
in
age
/
almyghty
god
prouyded
to
man
an
enfourmer
that
was
called
Moyses
/
the
whiche
sholde
teche
man
his
pryncypalles
and
small
and
rude
doctrynes
.
And
so
the
olde
lawe
taught
to
man
his
Donate
and
Partes
of
reason
.
Also
he
taught
hym
how
he
sholde
gyue
to
god
his
partes
/
the
whiche
were
sacrefyces
/
oblacyons
/
and
tythes
Iustely
and
truely
to
be
gyuen
to
god
/
as
it
is
wryten
(
Ecclesiasticis
.xxxvo.
.
Da
altissimo
secundum
donatum
eius
)
That
what
thou
sholdest
gyue
to
thy
neyghbour
and
broder
his
partes
.
That
is
for
to
saye
/
Almesdedes
freely
without
grutchynge
.
Lenynge
of
thy
good
without
ony
trust
or
hope
of
vsury
/
&
forgeuynge
thy
neyghbour
yf
he
be
in
necessyte
with
out
trouble
for
goddes
sake
.
And
lyke
wyse
as
the
people
vnder
Moyses
growynge
in
childhode
/
thyse
thynges
were
taught
by
the
whiche
specyally
goddes
lawe
&
praysynge
was
encreaced
.
So
in
our
growynge
age
in
vertue
that
good
lorde
(
cuius
laus
est
in
ecclia
scōrum
)
can
not
be
better
praysed
than
yf
we
gyue
vnto
hym
Iustly
&
truely
his
donat
/
to
him
oblacyons
sacrefyces
and
tythes
.
To
our
neyghbour
mercyfully
geue
our
almesse
.
And
pyteuously
forgyue
offences
&
dettes
to
theym
that
ben
nedy
&
may
not
paye
.
Thyse
ben
the
thynges
that
longeth
to
goddes
praysynge
in
mankyndes
childehode
/
as
it
is
wryten
of
Thoby
(
Thobie
prio.
Hec
et
his
similia
puerulus
secundum
legem
obseruabant
)
In
Moyses
tyme
streyte
commaundementis
were
gyuen
to
man
/
streyte
punysshementes
/
&
sharpe
correccyons
/
they
were
taken
by
the
eere
streytly
/
whan
it
commaunded
in
the
lawe
/
(
Aurem
ꝓ
aure
.
dentem
ꝓ
dente
)
without
ony
mercy
/
he
that
gadred
styckes
on
the
Sabot
daye
was
stoned
vnto
the
deth
.
And
for
one
grutched
ayenst
theyr
mayster
Moyses
/
that
whiche
was
but
Pedagogus
/
the
chosen
woman
moost
accept
Maria
Aarons
syster
was
smytten
of
god
with
the
Infyrmyte
of
leprehode
.
How
oftetymes
breke
we
our
holy
daye
/
how
oftymes
grutche
we
ayenst
our
maysters
/
not
holdynge
vs
contente
with
noo
kyng
nother
prynce
/
archebysshop
nor
bysshop
.
Beynge
as
varyaunt
as
the
mone
/
&
yet
the
good
lorde
spared
vs
.
The
olde
lawe
was
harde
to
obserue
/
in
the
whiche
tyme
god
entreated
mankynde
after
his
wrathe
&
punysshement
/
Wherfore
he
was
called
(
deus
vlcionum
)
For
whoos
delyuer
mercy
cryed
to
almyghty
god
to
sende
mankynde
a
newe
mayster
that
sholde
entreate
hym
and
teche
more
curtously
&
it
lyked
hym
(
Non
ex
operibus
iusticie
q
fecimus
nos
.
sed
secundum
suam
misericordiam
.
ad
Titum
.iijo.
)
To
come
downe
hymself
/
&
toke
on
hym
our
mortallyte
/
gaue
vs
a
newe
lawe
/
wolde
suffre
none
but
hymselve
to
be
our
mayster
/
Wherwith
all
loue
&
benygnyte
without
sharpenesse
he
taught
vs
.
Noo
rude
nother
grose
erthely
doctrynes
/
as
they
were
taught
in
the
olde
lawe
.
But
he
taught
vs
subtyll
thynges
/
heuenly
dyuynytee
/
our
glorye
&
our
blysse
(
Docebat
eos
de
regno
dei
)
And
as
longe
as
we
ben
in
the
scole
of
mercyfull
benygnytee
&
gentylnesse
/
though
we
do
fawtes
purposynge
to
amende
.
So
longe
he
abydeth
vs
pacyently
holdynge
hymself
contente
/
For
by
cause
we
ben
now
in
mannes
state
and
parfyght
age
with
our
owne
correccyon
(
Propterea
expectat
deus
vt
misereatur
vestri
.
Ysaye
.xxxo.
)
And
yf
we
dyfferre
&
wyll
not
correcte
our selfe
here
in
the
scole
of
mercy
/
ful
greuously
&
moost
sharpely
shall
we
abyde
the
swerde
of
correccyon
of
his
ryghtwysnesse
/
as
dayly
by
experyence
we
may
fele
.
Therfore
in
the
thre
ages
of
our
lyfe
lete
vs
besye
our selfe
to
prayse
god
with
pure
childern
.
Amendynge
our
lyfe
by
dedes
of
penaunce
.
And
vertuous
dedes
vsynge
.
exhortynge
you
with
the
wordes
of
my
tyme
(
Laudate
pueri
dnm
)
¶
The
fourme
and
the
maner
how
that
we
sholde
worshyp
and
loue
almyghty
god
in
the
thre
ages
/
that
is
to
saye
.
In
childehode
.
Yongthe
/
and
Manhode
.
Is
shewed
to
vs
by
a
prety
conceyte
of
our
comyn
kalender
/
in
euery
boke
of
seruyce
.
Ye
shall
vnderstande
that
euery
moneth
noted
in
the
kalender
is
dyuyded
in
thre
partyes
.
That
is
to
saye
(
Kalendas
.
Nonas
and
Ydus
)
¶
The
fyrst
daye
of
euery
moneth
is
called
&
named
Kalendas
The
seconde
is
named
not
Kalendas
/
but
Quarto
Quinto
or
Sexto
Nonas
.
And
so
tyll
ye
come
to
Nonas
.
And
after
Nonas
the
dayes
ben
named
Ydus
tyll
ye
come
to
the
myddell
/
&
thenne
all
the
moneth
after
named
Kalendas
after
certayn
nombres
as
the
myddes
of
the
moneth
is
nameth
.xix.
other
.xviij.
Kalendas
countynge
lesse
tyll
ye
come
to
the
ende
.
¶
Morally
by
thyse
thre
.
Kalendas
.
Nonas
&
Ydus
/
is
vnderstande
the
thre
ages
of
man
.
By
Kalendas
is
vnderstande
childehode
.
Kalende
is
as
moche
to
saye
(
Quasi
colendo
)
For
the
consuetude
of
the
Romaynes
was
the
fyrste
daye
of
the
moneth
/
that
is
called
Kalendas
/
falleth
to
solempnyse
to
theyr
goddes
Hely
Iuno
&
Iupyter
.
So
verely
the
childehode
of
man
is
dedycate
to
deuocyon
/
thenne
sette
the
faders
the
childern
to
scole
.
And
thenne
be
they
taught
to
serue
god
/
&
to
saye
grace
/
to
helpe
the
preest
to
synge
/
for
to
be
meke
gentyll
and
lowely
Thenne
saye
they
our
lady
matens
&
ben
ryght
deuoute
.
Of
whom
may
be
verefyed
that
is
wryten
by
Dauyd
(
Hec
est
generacio
querenciū
dnm
)
that
is
the
generacyon
that
be
sely
by
deuocyon
seke
almyghty
god
.
¶
By
the
seconde
daye
that
is
called
Nonas
I
vnderstande
the
seconde
age
that
is
called
(
Iuuentus
)
youthe
(
Non
dicuntur
quasi
nulle
)
For
in
that
daye
the
Romayns
worshypt
no
goddes
/
nother
in
that
season
was
noo
festyuall
dayes
/
or
elles
(
None
dicuntur
quasi
nundine
)
As
moche
to
saye
as
a
fayer
.
For
in
that
tyme
they
occupyed
themself
in
fayers
&
marchaundyses
/
And
herto
conuenyently
may
be
the
youthe
of
man
applyed
/
that
is
in
specyall
from
.xiiij.
yeres
vnto
.xviij.
In
the
whiche
he
is
full
of
vndeuocyon
/
&
all
moost
forgeteth
to
worshyp
his
god
or
ony
saynt
And
yf
he
do
it
with
his
mouth
/
his
herte
is
full
ferre
from
god
about
worldly
vanytees
/
as
it
is
wryten
(
Populus
hic
labijs
me
honorat
/
cor
autem
eorum
longe
est
a
me
.
Ysay
.xxixo.
)
Congruently
also
youth
may
be
named
(
None
.i.
nundine
)
a
fayer
or
market
.
For
in
this
age
is
the
marchaundyse
of
the
deuyll
.
The
worlde
habundauntly
bought
.
Here
the
yonge
man
byeth
a
strompettes
body
for
his
body
and
soule
.
Here
all
vayne
marchaundyses
of
the
worlde
ben
bought
/
to
the
whiche
is
very
prone
/
&
redy
our
youthe
of
Englonde
as
we
may
see
dayly
/
ther
is
no
vanyte
in
no
partye
of
the
worlde
but
we
ben
redy
to
bye
it
.
Longe
heres
and
shorte
collers
of
Almayns
.
Euyll
fasshened
garmentes
/
&
deuyllysshe
shoon
&
slyppers
of
Frensmen
.
powches
and
paynted
gyrdels
of
Spaynardes
/
newe
founde
hattes
of
Romayns
.
And
so
is
fulfylled
the
wordes
of
our
lorde
wryten
in
holy
scrypture
(
Ieremie
.xio.
Elongauerunt
a
me
&
ambulauerunt
post
vanitatem
et
vani
facti
sunt
)
This
youthe
sayth
our
lorde
hath
ferre
put
hymselfe
fro
me
/
&
they
haue
walked
after
theyr
owne
vanytees
/
&
by
theyr
Inuencyons
they
ben
all
vayne
&
vndoubted
.
This
alterable
vanytees
in
garmentes
is
a
true
argument
&
a
faythfull
conclusyon
to
all
wyse
straungers
That
Englysshmen
be
as
chaungable
in
theyr
maners
&
wyttes
as
they
be
in
outwarde
garmentes
.
And
yf
this
vayne
marchaundyse
were
oonly
in
youth
of
the
reame
it
were
more
tollerable
/
but
(
inueterati
dierum
malorum
)
Boyes
of
fyfty
yere
of
age
are
as
newe fangled
as
ony
yonge
men
be
.
The
whiche
by
reason
sholde
torne
theyr
face
from
the
worlde
consyderynge
the
ende
of
theyr
lyf
.
But
lytell
that
is
consydered
/
ye
rather
in
theyr
vanytees
the
ben
praysed
(
Quoniam
laudatur
peccator
in
desiderns
aīe
sue
et
iniquis
benedicetur
.
Psalmo
&c.
¶
And
the
thyrde
daye
is
called
Ydus
/
the
whiche
is
as
moche
to
say
as
(
diuisio
)
a
departynge
.
By
whom
I
vnderstande
the
latter
age
of
man
/
in
the
whiche
man
is
dyuyded
from
the
worlde
by
deth
to
the
ende
for
to
receyue
good
or
euyll
as
he
hath
deserued
in
this
presente
lyfe
.
¶
Lyke
wyse
thenne
as
in
the
fyrste
parte
of
the
moneth
there
is
but
one
daye
that
is
called
Kalende
/
the
whiche
is
the
fyrst
daye
of
all
.
But
in
the
later
ende
there
be
many
dayes
that
ben
named
of
the
worde
Kalendas
.
So
in
comparyson
of
the
fyrst
daye
of
thy
lyf
/
that
is
to
saye
of
thy
childehode
in
the
whiche
thou
were
wel
dysposed
in
deuocyon
/
Multeplye
thy
good
lyf
and
holy
dysposycyon
in
thy
latter
dayes
/
that
thou
mayst
deserue
our
lordes
mercy
/
sayenge
with
the
prophete
in
the
sawter
/
(
Et
senectus
mea
in
misericordia
vberi
)
¶
And
how
be
it
thou
hast
often
before
in
thy
yonge
age
&
myddell
age
dyuyded
thy
lyf
.
Somtyme
to
vertue
/
somtyme
to
vyce
.
Ye
as
now
in
thy
latter
age
kepe
thy
lyf
holy
in
vertue
.
Dyuyde
it
nomore
tyll
deth
dyuyde
it
after
the
counseylles
of
the
gospelles
(
Iohes
xix
.
Non
scindamus
eam
sed
sorciamur
de
ea
cuius
sit
)
Lete
vs
not
cutte
it
/
but
lete
vs
drawe
lottes
whoos
it
shall
be
.
How
be
it
this
texte
after
the
letter
is
vnderstande
of
Crystys
cote
without
〈◊〉
.
Yet
conuenyently
it
may
be
vnderstande
of
euery
mannes
lyf
or
soule
(
Tunica
dicitur
quasi
tua
vnica
)
Whether
is
more
surer
thyne
owne
than
thy
soule
/
for
the
whiche
prayeth
the
prophete
sayenge
(
Erue
a
framea
deus
alam
mean
.
et
de
manu
canis
vnicam
mean
)
And
whyle
it
is
so
that
man
lyueth
here
in
two
lyues
/
&
lyuynge
after
the
pleasur
of
the
worlde
/
the
tother
lyuynge
here
in
vertue
by
grace
to
come
to
blysse
/
tho
that
wol
gyue
one
partye
of
theyr
lyf
to
vyces
/
&
an
other
to
vertue
/
and
specyally
in
theyr
age
.
Thyse
maner
of
men
dyuyde
theyr
cote
And
they
nother
all
the
tayllers
in
the
worlde
shall
neuer
make
it
hole
ayen
.
For
as
saynt
Ierom
sayth
in
a
pystle
(
Difficile
ymmo
impossibile
est
vt
q̄s
in
presenti
et
in
futuro
fruatur
gaudijs
vt
hic
ventrem
et
ibi
mentem
.
et
de
deliciis
transiat
)
It
is
harde
ye
it
is
Impossyble
that
a
man
may
haue
all
Ioye
in
this
worlde
&
also
in
heuen
/
here
to
fylle
his
body
&
there
to
fylle
his
mynde
.
For
truly
the
delytes
of
this
worlde
and
the
Ioyes
of
heuen
can
neuer
be
togyder
in
one
cote
of
thy
soule
.
Wherfore
yf
thy
cote
of
thy
soule
be
ones
hoole
in
vertue
without
ony
seme
of
vyce
/
departe
it
neuer
but
lete
it
retorne
(
in
sortēdm̄
)
And
contynue
thy
lyf
in
goodnesse
without
ony
Interrupcyon
.
And
lyke
wyse
as
in
thy
childehode
thou
begannest
vertue
oonly
/
where
thrugh
in
that
age
thou
prayseste
almyghty
god
/
so
in
thy
myddel
age
all
wanton
vanytees
layde
a
parte
encresse
thy
vertue
/
as
tho
dyde
of
whom
it
is
wryten
(
Ibunt
de
virtute
in
virutē
quousque
védeatur
deus
)
And
that
the
ende
may
be
conformable
to
his
pryncyple
without
dyuysyon
folowynge
the
wayes
of
Innocency
with
thyse
holy
Innocentes
.
In
whoos
cōmendacōns
syngeth
our
moder
holy
chirche
(
Nouit
dns
viam
innocentum
qui
non
steterunt
in
vijs
pccōrum
)
And
yf
we
be
in
synne
to
repare
ourselfe
to
the
state
of
grace
without
wyll
to
falle
agayne
.
And
in
recognysaunce
of
this
gracyous
benefyte
of
remyssyon
we
may
louyngly
prayse
god
as
I
exhorted
you
before
sayenge
(
Laudate
pueri
dominum
)
graunt
vs
all
Cryste
Ihesus
(
splendor
patris
corona
Innocencium
)
AMEN
¶
Explicit
sermo
ista
(
.
)
¶
Sequuntur
indulgencie
quas
papa
Iohannes
.xxij.
concessit
omnibus
vere
confessis
et
contritis
sicut
scriptum
est
Rome
in
quadam
ecclesia
beate
Marie
que
vocatur
Araceli
.
¶
Si
quis
dixerit
in
fine
salutacōis
angelice
(
Ihesus
)
habebit
.xl.
dies
indulgencie
.
¶
Item
qui
genuflexerit
aut
deuote
se
inclinauerit
cum
audierit
hoc
nomen
(
Ihesus
)
.xl.
dies
.
¶
Item
si
quis
ad
sonitum
campane
trinum
.
ter
(
Aue
maria
)
dixerit
eciam
.xl.
dies
habebit
.
¶
Item
si
quis
ꝓfunde
et
deuote
se
inclinauerit
ad
(
Gloria
patri
et
filio
et
spūisancto
)
.xl.
dies
.
¶
Item
si
quis
in
missa
ad
(
Grans
agamus
dno
deo
nostro
)
genuflexerit
..
C.
dies
indulgencie
.
¶
Item
si
quis
in
(
Tedeum
laudamus
)
genuflexerit
ad
illum
integrum
versum
.
(
Te
ergo
q̄s
)
habebit
.xx.
dies
indulgencie
.
¶
Item
si
quis
in
symbolo
Niceno
.
scz
.
(
Credo
in
vnum
deum
)
ad
illud
verbum
(
Et
homo
factus
est
)
genuflexerit
.xl.
dies
habebit
.
¶
Item
si
quis
in
accipi
endo
aquam
bn̄dictā
.
hanc
orōem
.
Huius
aque
aspersio
sit
omni
pccōrum
meorum
remissio
.
In
nomine
prins
&
filij
et
spunssancti
.
Amen
.
habebit
.x.
dies
indulgencie
.
¶
Item
si
q̄s
euangelium
Iohis
.
scz
(
In
principio
)
deuote
dixerit
vel
audierit
.
et
in
fine
cum
dicitur
Verbum
caro
factum
est
et
habitauit
in
nobis
.
genuflexerit
et
terram
vel
parietem
vel
scabellum
osculatus
fuerit
.
vnum
annum
&
.xl.
dies
indulgencie
habebit
a
dno
papa
Clement
.v.
concessos
.
¶
Virtutes
aque
bn̄dicte
patent
in
hijs
versibus
.
Sex
operatur
aqua
ꝑ
presbiterum
benedicta
.
Cor
mundat
fugat
accidiam
venialia
collit
.
Auget
open
.
remouet
hostem
fantasma
repellit
.
Quot
guttas
sentis
.
tot
tollit
crimina
mentis
.
¶
Septem
sunt
que
venialia
pccā
collūt
.
que
patent
in
his
versibus
.
Missa
.
pater
noster
.
elimosina
.
tunsio
limpha
.
Crux
&
confiteor
venialia
crimina
tollunt
.
¶
Hugo
de
sancto
Victore
Tria
sunt
q
ducunt
hominem
ad
regna
celorum
.
scz
.
cogitacio
sancta
.
verbum
bonum
.
et
opus
ꝑfectum
.
¶
Tria
sunt
q
custodiunt
hominem
in
bono
.
scz
.
Amor
dei
.
timor
iehenne
.
et
desiderium
regnum
celorum
.
¶
In
quatuor
consistit
ꝑfectus
amor
.
scz
.
in
odio
peccati
.
in
contemptu
mund.
in
contemptu
sui
.
et
in
amore
solius
dei
.
¶
Quatuor
sunt
que
totum
mundum
confundunt
.
scz
.
malum
consilium
.
malum
colloquium
.
malum
consorcium
.
et
malum
exemplum
.
¶
Penitenciam
agite
ait
saluator
.
penitencia
dicitur
tenax
pena
.
¶
Et
joh̄s
baptista
Facite
inquid
.
dignos
penitencie
fructus
.
qd
est
transacta
peccata
deflere
.
et
eadem
iterum
non
committere
.
sicut
scriptum
est
.
Ne
adicias
peccatum
super
peccatum
.
et
dicas
magna
est
mīa
dei
.
¶
Augustinus
.
Nullus
debet
intrare
eccliam
vl
exire
.
quin
accipiat
aquam
bn̄dictā
.
quia
si
non
acceperit
.
diabolus
sedens
in
angulo
ipsum
dederit
.
vel
habet
in
derisum
.
¶
Merita
visionis
corporis
xpi
.
Missa
cauet
que
delet
.
prebet
robur
viuit
et
auget
.
¶
Sic
exponitur
(
Missa
cauet
)
scz
mortalia
(
delet
)
scz
venialia
(
prebet
robur
)
scz
contra
inimicos
(
viuit
)
scz
nos
deo
(
et
auget
)
scz
virtutes
.
¶
Sequuntur
duo
alij
versus
de
eadem
materia
.
Roborat
et
leuigat
conducit
auget
et
ornat
.
Delectat
delet
vegetat
palcit
q̄uoque
terret
.
¶
Sic
exponuntur
predicti
duo
versus
(
Roborat
)
scz
fidem
(
et
leuigat
)
scz
penam
(
conducit
)
ad
penitenciam
(
auget
)
scz
virtutes
(
et
ornat
)
scz
mores
.
(
Delectat
)
scz
spūaliter
(
delet
)
venialia
(
vegetat
)
scz
sensus
(
pascit
)
scz
animam
(
quoque
terret
)
scz
demones
.