The PurveyProject

Dominica Prima Post Pascha

Par Élodie MONTEAU
Publication en ligne le 26 janvier 2013

1/1r/ [Fi]des nostra vincit mundum. Prima Iohannis quinto. These wordys ben þus moche to sey. “Owre beleve overcommethe all the worlde”. Aȝenste the worlde we must fyȝte. And whi? For he is owre enmye every day withe sotell menys, wiþe many sleyȝtis, and he ȝevithe vs batell and aȝenste vs he is passyng bolde; and many he hathe overcome, as well the moste myȝtieste as the febelist, and þe richeste as well as the poreste, and the wysest as well as the lewdeste and of every degre, as lordys and ladijs and pore pepyll also. And these grete campions þat some tyme were so grete and so strong, all these this fals worlde hathe overcum. Wherfore, we muste be wyse, myȝty and strong to fyȝte withe this enmy þe wo<rlde> and ever redy to withestonde hym o[r] ells witheowten eny dowte he wyll slee vs

2/1v/ and he may. And therfore we hau[e grete] nede to arme vs in sure armor, <by the> whiche we may be preserued in helt[he to] owre saluacion and plesure. Wherfor[e þe] moste sureste armor that we may haue to saue vs withe, is the schelde of feythe and the schelde of very beleve, and therfore seythe the apostill Seynt John in the pistill of this day: Onme quod natum 'est' ex Deo vincit mundum “All þing that is borne and is of God overcommethe the worlde”. As who seythe, every man and woman that is borne into þis worlde that wyll kepe there promes þat þei haue made to God now in late dayes, þe fals worlde schall haue no powere to distroye hem. But in conclucion of my doctryne afore spoken of, the apostil Paule sey[t]he:In omnibus sument<es> scutum fidei in quo possitis omnia tela ignea nequissimi extinguere. A shelde is not iij cor-

3/2r/ -nerd but if case be that every corner kepe his parte and all is but one schelde. So in like wyse, it is that we schall haue in owre beleve in the iij persons and one God. Quia tres sunt qui testimonium dant in celo, pater verbum et spiritus sanctus “There ben iij that ȝevithe witnessyng in heven: the Fader, the Sonne, and the Holy Goste, and these iij ben one”. Vnto the Fader perteynethe myȝte and powere, to þe Sonne witt and wisdome, and to the Holy Goste vertu and grace.Wherfore and þu wilt be the childe of almyȝti God, and kepe the now in the state of good lyvyng, þen schalt þu haue [myȝte and] powere ȝeven to the of the Fader of heven, to comforte þe in al the tribulacions. And þu schalt haue witt and wisdome ȝeven to the of the sonne Criste Ihesu, to overcome þine enmys. And þu schalt haue vertu and grace ȝeven to the of the Holy Goste, that ever wyll be redy to

4/2v/ refressche the withe his good grace. This beleve, holy chirche is bownden to teche al cristen pepyll, ffor thereby every cristen man and woman schall be saved. And þei schall haue parte of all the prayers of holy chirche, and of all the holy Seyntis in heven for God hathe so disposed. But some schall haue more mede then some, ffor it schall be ȝeven to all men as þei have deserved, not as some men wil lymet in this worlde after there owne will or after there owne reson. For many grawntiþe mede to moche pepyll and þei know not ne vnderstonde not what mede þei haue deseruyd of almyȝti God, þat all þing knowithe withein and witheowte. And all he schall rewarde as they haue deservyd. And therfore put we owre hole tryst in God and beware of the sotelteis of the worlde. Quis est autem qui vincit mundum nisi qui credit “Who is that þat

5/3r/ overcommethe the worlde but he þat stedfastly belevithe in God”, and he þat puttiþe trest in his good dedys tawȝt be Ihesu Cristis lore, and not be mans sympylnes of wickede [lyvyng and] ensampyll <of> soche as makethe hemselfe worthi. Nolite confidere in verbis mendacij, et cetera “It is owre parte withe charite to kepe þe lawys of God”. And then schall we haue owre porcion and owre parte, who that ever seythe nay, withe all the holy seyntis in þe blisse of heven, be he riche or be he pore, after he hathe lyved and beleved [so schall he be rewardyd]. Pro hac orabunt omnes sancti in tempore oportuno “For this every seynt in heven schal pray in conevabyll tyme, be it pardone or be it prayer or eny soche good dedys, and who that is moste in charite he schal haue mooste meede”. And so every cristen creature schall haue his mede of hym þat is moste ryȝtwise domes man, if we take repentaunce for owre synnes and then amende vs of owre synfull lyvyng, as the law

6/3v/ of God techythe vs; witheowte indulgens and other absolucion solde for wordly wynnyng, as Seynt Ambrose seythe, and also it is wreton in the law: De penitencia distinccione prima, Verbum Dei dimittit peccata, et cetera. Ille solus dimittit qui solis pro peccatis nostris mortuus est: “He only for ȝevithe synne [þe whiche dyed for owre synnys]”. And also Seynt Austen seythe: De Confessione distinccione quarta. And it is þe law pleyne. Nemo tollit peccata nisi solus Deus Christu qui est agnus tollens peccata mundi: “No man dothe awey synne but only Criste þe whiche is a lombe, doyng awey þe synne of the worlde”. Here thiselfe that art vnlerned and lackest a perfit moder wit, then þu seyste that the pope and þese prelatis of the chyrche of God may not forȝefe synne; and hereto I answere and sey þis: ffor vnto the ordur of presthode is commytted, Potestatem Petri ligandi atque solnend[i] in celo et in terra: “He hathe þe power of Peter to bynde and to vnbynde in heven and in erthe”. And þerfore, seythe

7/4r/ almyȝti God be his prophete Ezechiel:Capitulo decimo octavo. In quacumque hora peccatorum conuersus fuerit et ignorauerit vita viuet et non morietur: “In what some ever owre the synfull man is turned from his [synne] and sorowithe in hert therefore, he schall lyfe and not dye”, þat is to sey, these pepyll that graciusly be conuerted to God, be the vertu of the resceyvyng of þat blissed sacrament, that is almyȝti God in forme of brede, now at Ester þat last is paste, and so bythe now Domestici Dei, the howsolde meny of God, and wil now preserve and kepe that blissed promysse. Then they schall never be dampned, but after this to come to that joye and blisse, that God bowȝte vs to. To þe whiche, et cetera.

Pour citer ce document