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[^FITZJAMES, RICHARD.
SERMO DIE LUNE IN EBDOMADA PASCHE.
WESTMINSTER, WYNKYN DE WORDE (1495?).
ED. F. JENKINSON (FACSIMILE).
CAMBRIDGE: CAMBRIDGE UNIVERSITY PRESS, 1907.
PP. A2R.1 - C1R.20^]

<P A2R>
[} (\IPSE IHU~S APROPINQUANS IBAT
CU~ ILLIS.\) }]

   Thyse Wordes ben conteyned in the
xxiiij. chapytre of Luke. and rad in
the holy gospel of this day. To say 
in englyssh~ tonge The same Ihu~s 
nyghynge walkyd with mankynde / 
This Joyous trouth conteyneth
in itself two partyes / In whoos declaracyon wyth
our lordys mercy & your suffrau~ce. shall stonde the
so~me of this poore collaco~n. The fyrste is this / that
the same Ihu~s nyghed to mankynde. The second 
is. that the same Ihu~s hath walkyd w=t= mankynde /
Of whyche two pryncyples foloweth as a conclusyon
the entent of his nyghyng and walkynge.
That the same Ihu~s hath broughte mankynd to
the euerlastynge reste of heuen / For sure it is. y=t= this
same Ih~s of whyche I purpoos to treate. neuer put
man to labour / but to the entent. that he sholde after
his labour haue full reste. ye & for shorte labour
haue eternall reste / as after shall appere. Yet or I
descende to the declaraco~n of thise two partyes / for
as moche as I saye. that the same Ihu~s nyghynge
walkyd with mankynd / I shall shewe you of whiche
Ihu~s I meane. whyche it was that nyghed to
man that walkyd wyth man. & that fynally broughte
man to euerlastynge reste in heuen. Where ye
<P A2V>
shall vnderstonde. that of dyuers we rede in holy
scrypture whiche were namyd Ihu~s. of thre in especyall /
al men of noble memory. & of grete praysyng
And but figures & seruauntes of the same Ihu~s of
whom wyth his mercy. I purpoos pryncypally to
trete. The first was (\Ihu~s filius Naue\) The seconde 
was (\Ihu~s filius Josedech\) And the thyrde was
(\Ihu~s filius\) the sone of Sirach / All thyse thre. and
eche of this. was for his tyme y=e= fygure of the fourthe
Ihu~s callyd (\Ihu~s filius dei\) Jesus the sone of
god / The same Jhesus whyche nyghynge. walkyd 
wyth mankynde / To whose declaraco~n ye
shall understonde. that Ihu~s by interpretaco~n. is to
saye (\saluator\) a sauyour or helper / Now soth it is
that eche of thyse thre rehercyd. was in his tyme an
helper or sauer of the people / And yet but in fygure 
of Ihu~s Cryste. Wherof folowyth / that they 
were not the same Ihu~s of whom I purpoos talke
for he bothe was & is (\saluator mu~di\) the sauyour 
of the worlde. How eche of thyse thre Ihu~s rehercyd
dyde helpe. & saue y=e= people in his tyme / I shall
shewe you. The fyrst Ihu~s the sone of Naue. sauyd
the people (\p~ potencia~\) The seconde (\p~ obediencia~\) 
And the thyrd (\p~ sapiencia~\) The fyrste saued
the people by myght & power. The seconde by perfyte
obedyence. The thyrde by his grete wysdom.
The fyrste of them callyd (\Ihu~s Naue\) . at hebrewes
namyd Josue Be~nun after saynt Jerom in
his prologe (\ad Josue\) the fyrste ruler of y=e= chyldren
<P A3R>
of Israel after the deth of Moyses the seruaunt of 
god / as it appereth in the fyrste chapytre of Josue.
was conuenyently namyd Ihu~s / for by the grete
myghte & power geuen vnto hym of very Ihu~s. he
notably sauyd the people of god / as in the story of
Josue playnly doth appere. acordynge vnto y=e= promyse
of god made vnto him in the fyrste chapytre
of the same boke / as foloweth My seruaunt Moyses
sayd god vnto Josue is deed & from this world 
departid. Arise thou & passe ouer the water of Jordan.
thou. & all my people wyth the. in to the londe
of repromyssion. whiche I shal geue to y=e= chyld~n
of Israel. what so euer grounde ye shal set on your 
fete. I shal geue it to you. as I promysid to Moyses
my seruaunt. It folowyth soone after / Noo man
shall mow resyst thy power in all thy lyfe. be thou
herof comfortid. & take strengthe vnto the. Now
how this myghty prynce executyd the hyghe co~maundement
of god in helpynge the people & sauyng
y=e= same by the grete power geuen vnto hym of god
y=e= sayd story of Josue paynly doth declare  Shortly
rehercyd. eccl~iastic~. the .xlvi. chapitre (\Ihu~s naue\)
sayth he successour vnto Moyses strong in werre &
bataylle. was a man of grete name / but of grettest
name was he in helpynge of the people of god. to
distroye his enmyes. where by he myght atteyne to
the people of god promysid / whiche glory and reno~mee
of name he obteyned in lyftyng his hondes &
scute in shotynge of sharpe & fyry arowes ayenst y=e=
<P A3V>
cyte of hay & c~ / This myghty prynce dilygently
executynge the hyghe co~maundement of Ihu~ cryst
of whom. & to whom. he was bothe fygure & seruaunt
thorugh the grete myghte & power to hym
gracyously geuen. so lad. so guyded. so sauyd y=e= people
to his rule co~myttid. that he brought them in y=e= 
lond. to Abraham. Ysaac. & Jacob. repromysid / ther 
vaynquisshyd & distroyed the enmyes of god / dyuydid
the londe among goddis seruauntes. & fynally
sette them in reste & peasyble possession of the same
As bryefly declareth saynt Jerom in his epistle  (\ad
paulinu~\)  Ihu~s sayth he y=e= sone of Naue. beryng
the fygure of Ihu~ Crist. as well in name as in dedes.
passid the water of Jordan. distroyed the reames 
of Crystis enmyes. diuyded the londe to goddis
seruauntes / And by euery cytee. towne. village.
by hylles. fluddes & ryuers. dyscryued in fygure the
spirytuall regaly of Crystis heuenly chirche & Jerusalem
/ Thenne apperyth y=t= this noble prynce
(\Ihu~s Naue\) was in his tyme a man of laudable
memory / now callyd in all the worlde one of y=e= .ix.
worthyes for dyuers causes / For by his grete myghte
and power he sauyd the people to him co~mytted
from enmyes & from peryll. He distoryed the aduersaryes 
of Cryste. and sette his people in reste & peas /
Ye but amonge all his praysynges. his memory
is specyally laudable / For what co~maundid him
to do. that gladly fulfylled he wythoute grutche or
reluctaco~n. leuynge example vnto all pryncis & rulers
<P A4R>
of the people vnder god to doo the same. Our
lorde co~maundyd hym. as in the fyrste chapytre of
Josue doth appere this wyse. Be thou sayth god
vnto this valyaunt knyghte  stronge & hertely comfortid.
se y=t= thou obserue & kepe al my lawes co~maundyd 
vnto the  by my seruaunt Moyses. Declyne
thou neuer fro them ne in to y=e= ryght honde. ne yet
in to the lyfte honde / that is to saye. ne in prosperyte.
ne yet in aduersyte / so y=t= vnderstondynge of my
lawes be thy leder. Lete in no wyse the boke of my
lawe departe from thy mouth: but sette therin thy
meditaco~n bothe nyghte & day / so y=t= thou may truly
obserue al thynges there wythin wryten & commau~dyd /
This co~maundement of god he gladly 
fulfylled as it appereth in the .xi. chapytre of y=e= same
boke. in this worde (As our lorde commaunded
vnto Moyses: so Moyses co~maunded vnto Josue)
And he gladly accomplysshed all goddis preceptes 
There escapyd hym not one worde of goddis preceptes /
but to the extremytee he fulfyllyd them all.
Loke & this well beholde ye Juges of this worlde.
lerne the lawes of god / and se ye theim obseruyd &
kept. leest ye perysshe from the ryght  waye of god /
For & ye be one in prosperyte. a nother in aduersyte
One for affecco~n. a nother for money. one for loue.
a nother for hate: thenne erre ye fro the ryght way
of Ihu~s. Of y=e= seconde namyd Ihu~s
of laudable memory in the scrypture of god. was
Ihu~s y=e= sone of Josedech. the grete preest of y=e= lawe
<P A4V>
& one of the .lxx. Interpretours of the Bible / This
grete preest of the lawe at the highe  co~mau~dement
of god in y=e= mouth of Cu~us kyng & fyrst Monarke
of Perse. whom our lorde had w=t= his grace inspyred /
as in y=e= fyrste chapytre of the fyrst boke of Esdre
doth appere. to release the captiuyte of the Juys
Whyche for theyr synnes had ben in thraldom in
Babylon by the space of .lxx. yere after the distrucco~n
of Jhrlm. & subuersion of the temple of god in
the same. by Nabugodonosor. & Nabuzardan hys
capytayne / This grete preest I saye Ihu~s the sone
of Josedech. was in his tyme conuenyently named
Ihu~s. y=e= helper & sauer of the people of god (\per sacram
obediencia~.\) by holy obedience / as (\Ihu~s Naue\)
was Ihu~s. sauer and helper of the people (\p~ magnifica~
potencia~\) by his grete & myghty power geuyn
vnto hym of god. To shewe you this. ye must vnderstonde /
that for the synnes of the Jewes it pleysyd 
god. to haue them punysshed / so were they acordyng
to the propheci of Jeremye. the .xxvij. chapytre.
Theyr cyte. theyr temple of grete honour was
dystroyed. Sediche theyr laste kynge was exoculate
& made blynde. brought wyth all his noblesse in
to Babilone by Nabugodonosor. & there kepte in
streyte captiuyte by the space of .lxx. yere. And here
was an ende of kynges in the genelogy of Crist as
by the processe of the Byble playnly dooth appere.
For soth it is y=t= after the tyme of this transmigraco~n
vnto Cristis natiuyte. where regalyte & preesthode
<P A5R>
were Joyned in one in our sauyour Ihu~ Crist
The Jewes beyng in ther lyberte or captiuyte. had
neuer moo kynges / but oonly prestes & dukes. bysshops
& pryncis / But thenne were bysshops rulers
of the people. & pryncis helpers & coadiutours / So
y=t= the lyne of kynges after this transmigraco~n sessyd
as in rule. not in successyon / And thenne began
the lyne of bysshops in rulynge of the people. whiche
contynuelly enduryd vnto Cristis te~porall natiuyte /
This declaryth the Mayster of the storyes
who so lyste to se it. Now the fyrste of thyse greate
preestis or Bysshops hauynge rule of the people.
was this Ihu~s the sone of Josedech A man of grete 
zele & deuowte obedyence vnto god / so y=t= he was
conuenyently namyd Ihu~s. helper or sauer of y=e= peple
by deuowte obedyence. leuynge example to alle
preestys. prelates in especyall to beere deuowte obedience
vnto almyghty god. & teche other the same 
For whan it pleysid our lorde to haue his people releuyd
from theyr captiuyte. & his temple in Jhrl~m
to be reedifyed to his honour & praysyng. he co~mittid
therof the rule vnto Zorobabel sone to Salatiell.
& to this Jhu~ the sone of Josedech / as in y=e= prophecy
of Agge playnly dooth appere. Declarid at
large in the fyrste boke of Esdre. the fyrste. thirde.
& syxte chapytours. And full conuenyently was
this besynes co~myttid vnto thise two men of auctoryte
& honour / For of y=t= one. that is of Zorobabel
our Ihu~s. our sauyour descendyd by his temporall
<P A5V> 
natiuyte. as it apereth in the fyrst chapitre of Mathewe.
The other. that is (\Ihu~s Josedech\) preparyd
the people by due obedyence. truly to serue god
in this materyall Temple whyche they thenne to
goddis honoure reedifyed / but more verely to serue
god in the temple of Crystis holy body whyche he
toke to Zorobabell. and was in it togyder god and
man in one persone / Of whiche holy temple of his
body. hymselfe sayd. the seconde chapytre of John /
Dissolue ye this temple. & wythin thre dayes I
shall reyse it agayn. & soone after foloweth. Thyse
wordes sayd our sauyour Ihu~ Cryst of the temple
of his holy body. Of whiche holy temple of cristis
body was spirytually vnderstonde the prophecy
of Agge. in the seconde chapytre. Ferre gretter
sayth this prophete. shall be the glory of this seconde
temple. than was of the fyrste buylded by Salomon /
Spyrytually I saye For the letter full harde
it is. to expowne of this temple reedifyed bi Jhu~ Josedech.
Zorobabell & other Jewes. Syn~ this second
temple was neuer half so gloryous as was that fyrste
buylyed by Salomon. ne in buyldyng ne yet in
aparell as Josephus declareth / For in y=e= fyrst temple
was conteyned the arke of the olde testament.
in it concernyng the tables of the lawe. Manna &
the rodde of Aaron. whiche flourisshid & fructifyed
by myracle. The appostle this declareth to the Hebreos
the .ix. chapytre. Many also precyous Jewels
& tresours were in that temple born awaye by Nabugodonosor.
<P A6R>
and Nabuzardan his capytayn / as it
apereth in the fourth boke of the kynges. the finall
& finall but on~ chapitours. whiche wer neuer fully
restored ayen in the  reedifycaco~n of y=e= same temple
albeit. that Cirus & Darius many grete thynges
restoryd to the seconde reedifycacyon as it is declaryd
the fyrste boke of Esdre the fyrste & syxte chapytours /
So y=t= this seconde temple was no thynge 
lyke vnto the fyrste ne in buyldynge ne in garnysshyng:
Wherfore holy cristen doctours as saynt Jerom
& Bede expowne this prophecye to the letter /
That gretter shall be the seconde glory of this seconde
hous than of fyrste / For as moche as Criste
god & man. Many wyses thys seconde temple
with his holy presence dyde dedicate & inourne / For
in to this Temple by his holy vyrgyn & moder at
her purifycaco~n he was offryd vnto god / In this
Temple his holy moder fonde hym in myddes of
doctours. From this temple he droue oute byars &
sellers / In this temple he often prayed. prechyd. &
many myracles shewed. grete thenne was y=e= glory
of this holy hous. & ferre gretter than euer was the 
glory of Salomons temple. syn~ our sauyour Crist
Ihu~s this second temple so many wayes made holy
& gloryous / Thenne to my purpoos I saye y=t=
this grete preest & bysshop (\Ihu~s Josedech\) was full
conuenyently namyd Ihu~s an helper or sauer of y=e=
people by his holy & zelose obedyence / For wher as
the people of god longe tyme in captiuyte of Babylon.
<P A6V> 
confusyon by interpretaco~n. were after their
custome falle in to ydolacry. worshipyng fals ydoles.
& mawmettes. and so had lost theyr due obedience
vnto almyghty god: folowynge the wyckyd
lawes of Gentiles. This grete preest & bysshop acordynge 
to his offyce & duety. with helpe of Zorobabell
the true prynce & seruaunt of god. as tymely
as they had lycence of Cirus & Darius to retorne home.
and to reedifye the temple of god: what obedience
was in this holy bysshop. ye & wyth dylygence
also to brynge the people to the true & false obedyence
of god. the fyrste boke of Esdre playnly dooth
declare / So y=t= hymselfe was fully obedyent vnto
almyghty goddys wyl. and taughte al the people
to the same / As it doth appere as well of the spedy
buyldynge of the temple / as of ympnes. oblacyons
sacrifyces. with other praysynges of god / whiche he
& the Leuites at his co~maundement. shewed & made
vnto goddis worshyppe & praysynge. fyrste in
settynge the fundacyon of the sayd temple. as it is
declaryd the fyrste boke of Esdre the thyrde chapytre.
Zorobabell sayth he the sone of Salatiel. &
Ihu~s the sone of Josedech. & other of ther brethern
preestes & Leuites and all the resydue of Jewes delyuerde
from captyuyte ordeynyd Leuites from .xx
yeres age & aboue. to suruey the artifycers gadered
to the newe buyldynge of this temple. that they dyde
not neclygently theyr labour. Josue also. whiche
was Ih~s Josedech. wyth his chyld~n & bredern.
<P B1R>
as one man of one mynde & herte dyde all theyr dilygence
to spede this holy werke. What Joye what
gladnesse was there made bi this holy Jh~s. & other
the seruauntes of god by his example  & techynge.
at the settynge of the fundaco~n of this seconde te~ple.
there forthw=t= appereth. All the people sayth
Esdras there gadryd. cryed wyth grete voys to goddys 
prasynge / for as moche as the fundaco~n of the 
temple was sette. Many also of y=e= olde faders whiche
had seen the temple of Salomon stondynge. &
this temple now begyn. wepte wyth an hyghe voys /
And many there present lyfte theyr voyces in
Joye & gladnes. Suche agmixco~n was there of crie
amonge the people to goddys praysynge / that noo
man myght discerne the voyces of wepers. from y=e=
voyces of Joyfull people. so y=t= all enioyed in god.
Of this appereth morally. that one vertuous prelate
dooth moche good in crystis chyrche / as well for
his owne vertue & zelose obedyence vnto the lawe
of god: as in ledynge other men to do the same by
his holy doctryne and vertuous example. Agayn
where this buyldynge of the temple was interruptid
in y=e= tyme of Cambises sone vnto Cirus. whom
some callyd Assuerus. some Arthazarses / But in the
tyme of Cambises was it y=t= the werke of god. this
buyldynge went not forwarde / but lettyd was it by
fals accusars / whyche neuer cesse in the chyrche of 
Cryste to lette the werkes of god / as dayly experyence
dooth shewe: Whan Darius kynge of Babibilon
<P B1V>
inspyred by god the seconde yere of his reyne
gaue lycence vnto the Jewes to perfourme the temple
of god begon. And foundid at the lycence & comaundement
of Cirus / what obedyence / what dylygence / 
what zele this (\Ihu~s Josedech\) . wyth y=e= prestys.
Leuites & all the people had. to perfourme this
holy temple to goddys worshyp & praysynge. Ye &
what Joye & loouyng was geuen to god in dedicaco~n
of the same temple: in the syxte chapytre of the 
fyrste boke of Esdre playnly dooth appere. Some
men here present. ye & not a fewe. woll perauenture
muse / why & to what entent I brynge in thys
longe story of (\Ihu~s Josedech\) . the grete preest of y=e=
olde lawe / Surely this is my cause / For syth al holy
scripture is wryten for our erudico~n after y=e= apostle
the .xv. chapytre to the Romayns / That we to
whom trouthe is made open by Ihu~ Cryste. as techeth 
saynt Joh~n in the fyrste chapytre. sholde lern
obedience. lerne zele & dilygence to the lawe of god
of thyse faders passyd in fygure. And agayn to take
grete sham~ & conscyence whan we rede them to
haue doon so zelously in goddys cause. And beholde
ourself. how neclygent we ben in the same / For
cursyd is he whyche dooth the werkes of god fraudelently.
after Jeremye. the .xlviij. chapytre. They
buylded. we distroye. they gadryd. we disperge. they
curyd. we kylle. They made. we marre. I woll no
man accuse / but loke on our dedes. and behold theyrs.
and ye shall fynde that there is noo comparyson
<P B2R>
bytwene lyghte and derkenesse. Thenne haue
we here of two namyd by thys name Ihu~s of
laudable memory in the scrypture of god. The fyrste
was (\Ihu~s Naue\) . helper and sauer of the people
by myghte & power. The seconde was (\Ihu~s Josedech\) .
sauer of the seruauntes of god by deuowte
obedyence / as now hath be declared / The thyrde
of laudable memory of the same name was (\Ihu~s
filius Sirach\) . the sone of Sirach. sonnys sone vnto
Ihu~ Josedech / as hymself rehercyth in his Prologe
of the boke namyd by hym (\Ecclesiasticus\) .
   And full conuenyently was thys fader namyd 
Ihu~s. an helper or sauer of the people (\p~ sapiencia~\)
by his grete wysdom geuen vnto hym of god. and
by hym taughte to the people. vnto the worldes ende.
by reason of his laudable wysdom left behynde
hym in wrytyng in the boke of wysdom callyd                     #
(\Ecclesiasticus\) .
whyche boke. hymself fyrste made and
wrote in Hebrewe tonge. and after translatyd the
same in to Grekes tonge / As Ysodorus declaryth
and sheweth in the syxte boke of his Ethemologyse /
For the declaraco~n and expownynge of thys
trouthe. expedient & ryght necessary it is to knowe
and vnderstonde. what helpe and saluaco~n. wysdome
doth vnto man. Where ye shall vnderstonde &
marke in your mynde That oonly man of creatures
vnder heuen dyrectyth & ordereth his actes and
dedes by hys vnderstondynge to hys ende naturall 
or supernaturall / Thus I saye. to the entent it is
<P B2V>
or thus it sholde be. Now for as moche as mannes
vnderstondyng is radically corrupte by synne. and
so by ignoraunce. whiche is the moder of errour after
saynt Joh~n Crisostom the. xxv. Omelye of hys
Imperfyte werke on Math~u. expedyent it is therfore.
y=t= man erre not from his ende. naturally. or supernaturally
intendyd: that his vnderstondyng be
dyrected by some redy lyghte / This lyghte at philosophers
is comynly namyd the lyght of wysdom
And therfor naturally men desyre cu~nynge & wisdom.
as sayth Aristotle in the begynnynge of hys
Metaphisyke That euery man naturally desireth
to knowe / for the more y=t= ony man hath of wisdome
the better shall he dyrecte all his dedes to a due
ende. the lesse he hath of wysdom. the worse he shal
directe his dedes: but comynly erre. And very wyse
men comynly ordre wel al theyr dedes & neuer erre
And for this cause. that men wolde not erre from
theyr ende. ye naturally entendyd. what zele & besynesse 
olde faders had to atteyne wisdom / wonder
it is to rede. as at large declareth saynt Jerom in
his epistle (\ad paulinu~\) the prologe of the Byble it
is / We rede sayth saynt Jerom in old storyes. many
men haue soughte ferre countrees. straunge nacyns.
& passid ryght peryllous sees / that they myghte
speke famyliarly with suche philosophers. whose
werkes thei befor tyme had rad. to lerne of them
wysdom / This dyde bothe Pictagoras & Plato. of
whom sayth saynt Jerom in the same place (Suche
<P B3R>
zele had Plato to wysdom and cunnynge. that
he folowyd scyence in al the worlde / as though scyence
had fledde from him. And on a tyme was he
taken bi pirates in the see. & solde to Denyse y=e= grete
tyraunt / yet for as moche as he was a philosofer
a louer of cu~nynge & wysdom. he was more of pryce
than the tyraunt that boughte hym. syth by reason
of his cu~nynge. he cowde more temperatly bere
hymself in all aduersyte than hys mayster & souerayne 
hym hauynge in seruytude) There shewyth 
forth saynt Jerom of Titus Liuius. of Appolonius. 
& other wise men of the worlde in grete & profounde
wysdom & lernyng. How theyr fame of cu~nyng
& wysdom. droue men from the ferthest party
of the worlde. to here them. to lerne of them wysdome.
wherby they myghte surely ordre theyr actes
& dedes to a perfyte ende. and not erre from the same /
This labour & besynesse sayth saynt Jerom. toke
gentyl phylosophers oonly lenyng vnto y=e= lyghte
of reason. and wyth fayth no thynge Indowed /
And of this wysdom to be atteyned by mannes
Inquisico~n. Aristotle one of the grete enserchers of
the same: sayd there were two kyndes or parties. in
the syxte boke of his Ethikis. That one is callyd
Prudence. the other Sapyence. Prudence after
him is a wisdom to lede man that he erre not from
his resonable ende intendid in worldly occupaco~n &
besynesse. And Sapyence after hym stondeth in 
speculaco~n of highe & presume causes. so that sapience
<P B3V>
is a wysdome to lede man y=t= he erre not from
his ende naturally after Aristotle / but in very dede
supernaturally ententyd / And in this sapyence
after him restyth mannys felycyte. In so moche y=t= he
myghte atteyne to sapyence. as his opynyon was (\felix\)
blessyd or happy. For he sholde not erre from
truthes necessary to his blysse & perfyte ende. &
able it thise philosofers dide moche to atteyne ther
entent & purpose. not to erre from the ende: yet fayled
they ofte tymes therof. whyche appereth as wel 
of theyr errours abowte the laste & perfyte ende. as
of theyr errours abowte meanes ledynge to the same
ende / as declareth Aristotle in the fyrste boke of
his Ethikis / Where he sheweth that some put ther
fynall ende in ryches. some in co~cupiscence. som~ in
honour. & other transytory pleysures. whyche may
not endure: but must nedes faylle / Yet were thyse
callyd & acountid wyse men in the worlde / And suche
wyse men. that for theyr wysdom. they ben of
Immortall fame amonge worldly men. & callyd
Sapientes. wyse men. seuin by excellence. yet fayllyd
they & erryd from the trouthe / For neyther by
theyr prudence ne yet theyr sapyence. ladde they or
themself. or theyr folowers to the ryghte & perfyte
ende naturall. or supernaturall Then~e was none 
of this Ihu~s (\p~ sapiencia~\) the helper or sauer of
man to lede hy~ by wysdom to his right ende. The
second cause of this errour declareth y=e= apostle Poule
in y=e= fyrste chapytre to the Romayns / This philosofers
<P B4R>
erred sayth saynt Poul / For whan they
knewe god: they worshypt not hy~ as theyr god / but
wanysshid in theyr proude reasons. & callyng them
self wyse men. were foolys in dede / But a question
is this / how knewe thyse philosofers god: the apostle
ansuereth in the same place. The Inuisible misteryes
of god sayth he be knowe of man. y=e= cheif creature
of this worlde. by other smaller & lower creatures
of the same / But how vanysshid thyse philosofers.
how erred they: For sothe for they gaue not
due thankes to god theyr maker & geuer of ther benefytes.
Sayth saynt Austin on this letter / Thyse
philosofers sawe the ende of all creatures: knewe
there was one god by the lyghte of reason / but vnkynde
vnto ther maker y=t= gaue to them this knowlege: 
ascribed to themself proudly ther knowlege &
wysdom / & for theyr pryde: lost ther true knowlege
& made both blynde & errynge from trouth. accordyng
vnto y=e= prophecye of Abdy. y=e= fyrste chapytre.
rehercyd by the apostle y=e= fyrst epistle. & fyrst chapitre
vnto the Corinthees. I shall sayth god by hys
prophete. distroye & brynge to nought y=e= sapience of
sapient men: & I shall reproue & brynge in confusyon
the prudence of prudent men of this worlde. In
whyche wordes god Joyneth togyders sapience &
prudence of this world. shewyng y=t= they. ne yet ony
of them. ledeth or helpeth man to hys perfyte ende
And forw=t= sheweth thapostle in y=e= same place. what
sapience. & what prudence it is. y=t= redily ledeth man
<P B4V>
to his perfyte ende. y=t= he ne erre abowte the ende. ne
yet in meanes to y=e= same. It plesyd god sayth the
apostle. by prechyng of his holy gospell & wysdom
therw=t= in conteyned. as the worlde acou~tyd folyssnes.
euerlastyngly to saue all tho. whiche therunto
geue fast & stronge fayth. accordyng vnto the wordes
of our sauyour. in y=e= laste chapytre of Marke.
Preche ye sayde Cryste to his discyples my gospell
to all men & wy~men. say ye vnto them / y=t= he whiche
truly bileuyth & is baptized. shalbe euerlastyngly
saued / So y=t= in the scrypture of god is wryten
true wysdom conteynyng perfyte prudence. & perfyte
sapience Prudence to directe euery man in this
worlde lyuynge. y=t= he erre not in worldly actes & besinesse.
Sapience / y=t= he erre not in his finall ende. &
truthes to the same required. Fulgens in his sermon
of Confessours this shewyth at large In holy
scrypture is conteyned both mylke for yonge chyld~n.
& substancyall meete for men / y=t= is to saye (easy
lernyng for begy~ners: & profou~de wisdom for men
of cu~nynge) It folowyth. there is doctryne conuenyent.
for eueri aege. for euery state. for eueri condico~n
& c~ / This holy & ghostly wisdom was it. y=t= good fad~s
euer desyred to haue. y=t= they with lyghte. myghte
passe thrugh this worlde in suche astates as thei
stode on wythoute errour or offence to god. and fynally
theyr supernaturall ende. to whyche ende. y=e=
wysdome of the worlde myghte neuer lede the hauer /
As of Salomon we rede in the thyrde
<P B5R>
boke and thyrde chapytre of the kynges. whyche co~mau~ded 
by god to aske him what petyco~ns he wolde
& it sholde be grauntyd. askyd of god on~ly wysdom
to ordre hymself & his people to goddis pleysure /
god gaue hym wysdom aboue all mortall men /
as appereth in the fourth chapitre of the same boke.
Almy+gty god sayth he gaue vnto Salomon
plenteuous abundance of sapience & prudence. And
wyth this wysdom. came generally all other profitable 
goodes. The wysdome of this prynce was
so grete. that the people of ferre countrees came to
seke hym. & lerne of hym wysdom: Some in Jugementes
Some to ordre well theyr reames or housholdes.
some to ordre themselfe to goddis pleysure
In somoche that (\regina Saba\) the noble pryncesse
heryng the merueyllous wysdom of Salomon. came
out of ferre countrees. to here & lerne of his wysdom /
as it is open the thyrde boke of the kynges y=e=
x. chapytre / Of whyche apperyth that this ghostly
& godly wysdom of olde tyme was gretly desyrid
of grete men. of meane men. of eueri astate / For
by this wysdom they myghte ordre all theyr lyues
to goddis pleysure. knowe theyr ende. atteyne theyr
ende. not be ignoraunt ne yet erre abowte theyr ende.
ne meanes to the same. This worlde is goon &
in effecte tornyd vp & downe / For where somtyme
men soughte for ghostly wysdom to saue theyr soules.
Now laboureth eueri man in effecte for worldly 
wysdom / For now from the hyghest to the lowest.
<P B5V>
euery man studyeth in auarice. and from y=e= prophete
to the preeste euery man dooth gyle & sleyght
Jeremy. the .vi. chapytre. yf they labour for wysdome
of cu~nynge & knowlege as dyde Phylosophres
of whom I spake aboue. of whom sayth the apostle 
the fyrste chapytre of the fyrste epistle to y=e= Corinthees
Jewes aske sygnes & Grekes wysdom
somwhat were it. ye & somwhat co~mendable were
it. For after Aristotles cu~nynge & wysdom is. acou~tid
amonge goodes honourable / But this wysdom
is goon also. Men force neyher of ghostly wysdom 
ne yet of seculare wysdom. callyd  scyence & cu~nynge /
But on~ly wyse men ben acounted in this worlde. 
whiche can fynde subtyll & crafty meanes to gete
goodes playne falsnesse in englysshe / Whoos
ende is euerlastynge dethe. and god is glorifyed in
theyr confusyon whyche sauour alle of the worlde.
wryten to the Philipenses the thyrde chapytre /
Now to my purpoos. I saye this man (\Ihu~s filius 
Sirach\) of laudable memory. was conuenyently
callyd Ihu~s. an helper or sauer of the people by
his grete wysdom. whyche wysdom / what worldly 
nay ghostly. He fyrst taughte. & thenne left in wrytyng.
wherby man may duely ordre his lyfe to hys
ende naturall & supernaturall. & neyther to be ignoraunt
ne erre abowte the same. or ony of the same.
as in the processe of the boke namyd (\Ecclesiasticus\)
of his wrytynge and translacion as I sayd aboue
playnly dooth appere. In whyche boke sayth
<P B6R>
saynt Jerom. this holy fader ledyth and persuadyth 
men in this mortall lyfe to the zele and loue
of wysdom / as wysdom conteyneth all vertues /
Soo that in the techynge and declarynge of wysdom.
he taughte all vertues / and how man sholde
euery maner wyse lyue vertuously / wherby he myghte
redily and surely atteyne his ende. and therof
erre ne fayle.
   Now is there here shewed you from the begynnynge
of thre men of laudable memory conuenyently
namyd by this name Ihu~s / for eche of them in his
tyme. was an helper or sauer of the people. The
fyrste by power. The seconde by obedyence. And y=e= 
thyrde by wysdom / as it hath now be declaryd: yet
was ther none of y=e= thre (\Ip~e ihu~s qui ap~pinqua~s
ibat cu~ illis\) The same  Ihu~s whyche nyghynge.
walkyd with mankynde / but rather fygures or seruau~tes
of the same Ihu~s. of the essenciall Ihu~s. of
the very true Ihu~s / whyche is the sone of god and
man / And that I shewe this / For where as eche
of theym was conuenyently namyd Jhu~s. that is
to saye. an helper or sauer of the people by vertues
perticulare / as that one was by power. that other
by obedyence / and the thyrde by wysdom / Yet was
there not one of thyse thre. whyche had alle thyse
vertues / neyther ony of theym plenarily / but by partycipacyon
of oure Ihu~s Cryste / Of whoos fulnesse
and abundaunce we all haue receyued dyuers
vertues and manyfolde gracyous yeftes. the fyrste
<P B6V>
chapytre of John. (\Ihu~s Naue\) had power: but (\ad
mensura~\) at a mesure. (\Ihu~s Josedech\) had obedyence:
but (\ad mensura~\) [^EDITION: and mensura~^] So had (\Ihu~s    #
Sirach\) wisdom
(\ad mensuram\) in a mesure as god gaue vnto
hym / Bu~t Ihu~s Cryste was (\plenus gr~e & veritatis\)
the fyrst chapytre of John. almyghty of power
perfyte of obedyence. And full. ye infenyte of wysdom.
So that y=e= same our Ihu~s gaue power to Josue.
obedyence to (\Ihu~s Josedech\) . And ghostly wysdom
to (\Ihu~s Sirach\) / For at his hyghe worde al
thynges were made. He co~mau~did. & all creatures
were create & brought forth of nought. the. C. xlviij
psalme / Thenne of this Ihu~s our sauyour Cryste
purpoos I to talke wyth his mercy (\Qm~ ip~e ihu~s
ap~pinquans ibat cu~ illis\) The same Ihu~s nyghyng
walkyd wyth mankynde. In whyche wordes
I sayd there be two partyes to be declaryd. conteynynge
two notable truthes. The fyrste is. y=t= the
same Ihu~s hath nyghed to mankynde. The seconde
is. that the same Ihu~s hath walkid with mankynde /
And of thyse two. foloweth as a corelary. y=e=
thirde trouth. that the same Ihu~s hath fynally brought
mankynde to euerlastyng reste in heuen. and
in this hath shewed himself to be very Ihu~s. y=e= perfyte
sauyour of mankynde. He nyghed I saye to
mankynde (\p~ potencia~\) by his almyghty power. He
walkyd w=t= man (\p~ obedie~cia~\) by perfyte obedyence
And fynally broughte man to reste & blysse (\p~ sapiencia~\) 
by his Infinyte wysdom. Fyrste I say our
<P C1R>
sauiour Ihu~s had nyghed to mankynde by his almyghty
power thre wayes (\creando. nascendo. ministrando\) 
by his acte of creaco~n. by his acte of Incarnaco~n.
& by his holy mynystraco~n. whyche thre
w=t= our lordis mercy I shal shewe you in this fyrst
party. And wyth all. how mankynde hath euer &
contynually be waywarde. & goo from god. Of whiche
wyl appere the goonesse of god. & the vnkyndnesse
of man. Fyrst I say our sauyour Cryste
nyghed vnto man by his almyghty power in y=e=
acte of creaco~n / To whoos declaraco~n I shal shew 
you thre conclusyons. Fyrste wherin stondeth y=e= acte 
of creacion. Seconde y=t= Ihu~s Cryste the eternall
sone of god the fader. excersyced & shewed this acte
as well on man. as on al other creatures. And thyrde 
how in executynge of this acte. he nyghed vnto
man. Fyrste in this party. ye shall vnderstonde /
that (\creare est ex nichilo aliq~ facere\) after the mayster
of the sentence in the begynnyng of the seconde 
boke. 
 


