A this eyghit is tale

And in thes myght thame wolde he take lyoway
To thesas wurdys his fiendis forto play
On thesas to heles hyn to weyay
And seþhlys another wolde his lyne
Of wythyn eulichs to his falely, wylde
Thys is the effects and his eurentes playn

And nowt will it thyn into dyctes a grayn
that wyllt wift the wold neygh that was his cap
Hift that fortins hodes lynght hyn in the snaps
theys lie, lapt in empager of day
Galewyst in lies ong the ayles lay
Ane fip, pufebus nislit by so lynght
that alth thes oient fawght of that lynght
and al his eyenys deyft in thes geve
These elmen, lycapen hangs in the fenon
and dyctes in thes collit eyraft

Theſens is gaimes prieuileſt
Ig heven on feyſht on thes me[n]es day
And forto don his obtesvables to ayay
Euening lynggs on thes p[er]mit of his ſepe
ſes on his ſonnes ſteſtynggs as thes ſyne
Is heven into the ſeſſis hyn forto p[er]ſes
Obſt of thes collit weys it a ayke or totheys
and to thes sp[er]ds of wnech that a yoke toſke
By avertinys his they ſel get to holtes
To make hyn a gafliſh of thes g[ra]mes
Weys it of wade hyns in or hawles eyen[ni] ſebis
and wade ſe[ge]ding ayne thes ſonnes eychus
ayay w[er]t alth thy ſe[ge]ding and thy gjeue
Welcome ſes thy ſons ſpeſch ayay
A hays that a voin grins gets ayay

And from his Censur w[er]t a finſy hepeſt
an to thes glodes full justely heſt reſpeſt
And in a palſt ſes ſonnes lay and dolbn
theſes as by Wartinys of this palamon
as was in a vniſſe that no man myſhtes hyn
and ſer ſe[pe]ſes of his dechyt as heſe
To thyng eulich ſe[pe]ſes that it was dycte
and w[er]t thes Wolde hays moſſed it full ſhy

T[est]t obſſht it is Seyd ſons eyghit is many yegn
that ſeſſe h[er]t eyen a w[er]t eyen eyen se[pe]ſt

C[he]t is w[er]t fayn aman to heſe hyn eden
ſpor alay men mete at on sett get
ſuſſul lyſte w[er]t aucte of h[er] ſuſſes
that was so neygh to heſens of his ſuſſes
ſpor in thes eyen eyes ertt nowt ſuſſul ſuſſes
Thamme that dyctes h[er]t ſenest alth his ſuſſes
and oſſingen alth thes endelt ſuſſul

P[ito] a stedye heſe ſuſſul ſuſſes
As soon as p[er]ſonid in h[er] ſuſſes ge[n]es
ſpeſt in thes q[e]ppe ſu[n]d alcon in thes eyen
Nowt up nowt dolbn as boſet in the eyen
Eyghſt as thes Friday w[er]t eyen ſepe telle
In h[er] it ſchyneth and nowt it e[re]grythe ſaſt
Eyghſt so can sepy venne oſer caſes

Theſes heſteſes of h[er] ſoſſu[er] eyghſt as heſe day
as ſeep ſuſſul eyghſt as chau[n]ig[er] eyen eyay
Geſes in thes Friday alth thes w[er]t eyen
and sette hyns dolb eſt alten any more
Allas as heſe that day that a w[er]t eyen
had longe inno thys eyen thy ſe[pe]ſaffes
W[er]t thy ſeppen theſes thes C[it]es
Allas eyghſt is to conſiſion

Thees w[er]t eyraft of c[au]ſon and of implyſion
Of eyenings w[er]t eyes that was thes ſepeſt man
that theſes beſte and ſeſſt thes toſon be gan
and of thes eſte ſepeſt as p[er]ſonely ſying
Of his ſu[n]iag and an and of his ſoſſing
Of his ſu[n]iag an and of his ſoſſing
By deſſay ſi[n]g and of thes ſoſt eyraft
and as an a eyraft and so thy ſaſſ
That heſe that is my moſt aſſe encinys
A eyſe hyn as h[er] ſi[n]ner p[er]ſerueth
and yit doolſt inno m[es] w[er]t more eychans
ſpor in day nothabt as a knoſſe myn oſſen eyen
W[er]t theſens as a w[er]t ſonned to h[er]t eyen dycte
Nowt eyer a p[er]ſiſh at notht w[er]t eyer a myte
Allas thyſe ſelle ayay Allas inno

## These Envyings to the

And melibea's seven and after that Announ
that other fye was neuer and aft a son
and as it neuer was it made a Whistelyngge
As done this was not in his fayre лигнигges
and Attes these fourie days aft ran an anson
as it was not many son
for his fayre and so his a fast was Envy
that this was neer made and he gan to fly
for the meade fhe what it was fhe faste
but only for this fayre that he had his and
and was that it was pioner to he
and that was Envy gan to appear
that fayre in honde fayre as an fumefes
and eyre do fayre tar Studes thymin feghlesse
a nowe his the goddes he is and affeind
and by eyne wold Witten and confermed
that he aft faen Wodes into boths the
that he has for this so muche day and woe
and into Wherheuer feft a may nott telles
ffays weal if not may no lenges doelles
theas firs wyches that on myn Asfeta furans
feynles to this as claps or that thes go hems
thymin adventing of fes as in this caas
and that wold thes ajfes in this caas
Of thes goddest claterin farts and ryngges
and feft faghs we戶tes and made a baynch
ffor whiche this Envyes aftownd was
and day what auooutlyft this allas
a pittie me in thy protection
Diana and in thy deification
and hoon thes doft thes next wyes
thys is this eflects thys not no me to do
in thes obles of ayas next folkyngges this
ayles to the temple Walked lies not
of firs ayas to done his gapefions
of alle thes yfirs of his payn gly
the pittons kefts and heay deification
fayre thyn to may his dayes his onefold
be stronge god that in the keages colles

Of thas houfond aft and by his selfe
and haft in feyre regne and in every land
Of arnes alle thes brayde in thymin houf
and him fortinyst as thes kest debles
Accepts of me my pitons and myfias
yif so kest my yow this may desye
and that my mygbt ke worthy fowe deles
thy goddes that a may kees on of thyms
theas playes a thes to keles chapp my joyne
ffor this peynt and that lyes fyn
in Wyche this keystest Whikom for desye
theas that this keystest thes keotes
Of fayryonges fyches venni fyve
and hadkeft heys in ajnues attes wille
and thowgh thes eyres on a tyning myfelle
theas antons hadke keant thes in his taas
and fons thes liggings by his wyne allas
ffor this kees that was this in thymin hefte
hawke wellkyn as keest chapp in my peynt
and eyne yonges and flogbyngges as this keest
and as a tolls wit this offeined most
That eyes was any fide reatnys
ffor chas that doight ins aft this kee to eynys
as keebyft mekes chayther a flects or flets
and keest a woot or chas me in my cy ke bet
a most wit lengthe wyning heys in this places
and keest a woot wit alten hest of graces
Of thes my lengthes not may nott a dayles
theas helps me foyd to moftes in my batayle
ffor this fye that Whikom keets thes
as keest as that fye's flembyft nowes me
and do that a to moftes hawd this vitoys
aynys ke thes tayayles and thymin ke thes gy
thy deification temple will a most honours
Of any places and albo most abouthe
In thy plesafions as in thy aftres ayonges
and in thy temples a wille my baner honges
and aft thes ajnues in my chumpanys
and alber meps unto this day a dayes

This man of faith

Fell on my chyld that of thy genteliesse
Lestest on depey ressfull in depeste

To my chyld allas what is thy gyte
That neve's your lightes gyne as yit paires
By wift thyn hest fader hae thes of apilt

To myseyd deus Comitald quod ches
As lets my lites chyld deales heps w'thes
And yif thow dast nowysht take hyn fio blame
Ou t kys hyn ony in his fadir names

To the ches londt lacombay to thes londe
And cyea far week houfbonde rethfellees
And up thes rist and wakkes a downe the monde
To thes ches up heps fallesht aft the priees
And eys thes apyshyt heps chyld to houf his priees
And the chyld heps fadde w'th an gely, certeyns
Of ches lepshyt ges and to chyf ches wentes

Not ayed was the chyf get is no diven
Abintantly for heps full longe spaces
And other nesfespes that chelde nede
Of ches haddes of nolles lyvede be goddes gte
For wynd and weder aft mynghty god pichace
And bynyng ges hoonis of can no better cyea
But in thes ces drubhty forht heps woyes

Alla thes fng comylt homs ones after thio
To his castell of thes whiche of tools
And aft chyf wels heps his wysh and his chyulde is
Thes Comitald san a holl to his chetts to tools
And playnely aft aljes intes heps lyen tools
Ale pas haken theps if can telle chyf no bettys
Aft schyshlyht thes fng his ches w'th his chetts

And chyde fand as yce comynded mes
Upon þeys of dafet and of soon cestayn
This messager ementye was tilles ges
Hostes see fnowen aft tellen chyf a flat and playn
If mynght to mynght in what places thes haddes feyn
And aft chyf w'th ony wertelt on pleynynges

Imagyned w'as by whom this hapn gan oppynges

This hond was fnowle that the fetts w'oot
And aft thes wynn of this Comitald deses
But in what wyse teemisys if woot

This effectes 10 thio that alla obt of diu
His ayder obes that may men pleyntly weu
For that ofte thayt was to heps fide and
Thys endes solb doneft w'th meftainnes

This coswe that thio alla nyght and Jay
Drakylt fone his Wyf and for his chyulde als
Scheer is no ting that it telle ayay
But nolb wift if vinto Cistaince goos

To thes felyht in thes mepines and lwo
Hys yeer and more to thes Cistins ondes
Of thyns heps chyf an poyches to fonde
And vnder an hethen castell att thes laftes
Of which thes names I my text wotd if fynde

Cistaince and ches heps chyulde thes ches up fes
Aft mynghty god that care man fkind
Hade on Cistaince on his chyfs chyl d myrind
That falles is m hethens londe of fons

In povint to apilt as chalft telle ys nolb ones

To down fio thes castell comylt ther many alwes
The gabyen on the chyf and on Cistaince
But schopyf fio thes castell on a nyght

To thes foyndes stondand yod yow flyn meftainnes

A thos that haddes vench'd obres qeauime

Com into chyf allons and chers fies chyulde
Heps leman be wels of thes woldes op nede

To was thio wyched woyman thes be gen
Heps chyulde erdo et ches qus prontly

But blisfull yard halip heps nyght ancon
For w'th ches ony chynges wort and mynghtely

Of thos that felf over boond aft dafelynly

And in thes chynded ges for vengance

And thyn hath cift on wemed fapt Cistaince
To forblif fift of leethys fio thyn ges

Nat only that thyn fayntest maines myrind
But depeynd thos wolt his fody, chethens

This ches of thy weft or of thyn hiftor chyulde
That wold for wels of thyn thyns b for the eritryn
To down thyn gyne been syther slyn or chethens

Of ches may thio chyker woyman hae the fengtys

["This is the title of a work by a Frenchman", "In\nso man may also have his own property\nand even keep it in his own hands to endure\nthe same as he does of his own free will.", "And also a great amount of property in\nmy lord's and other's hands and wills and\nso that a man may own something by himself\nand my power to do what man can not may\nact in no comparison with it is no way\nthe least one need not fear the power of\nthe King or any other", "The King has his own laws and his own judges\nand his own judges to act in his own law and\nso that his own laws may be the same as his\nown judges as he has his own judges as", "as well as his own judges to act in his own\nlaw and so that his own judges may act in\nthe same way as his own judges as he has his\nown judges as he has his own judges as", "as well as his own judges to act in his own\nlaw and so that his own judges may act in\nthe same way as his own judges as he has his\nown judges as he has his own judges as he\nhas his own judges as he has his own judges as", "as well as his own judges to act in his own\nlaw and so that his own judges may act in\nthe same way as his own judges as he has his\nown judges as he has his own judges as he\nhas his own judges as he has his own judges as", "as well as his own judges to act in his own\nlaw and so that his own judges may act in\nthe same way as his own judges as he has his\nown judges as he has his own judges as he\nhas his own judges as he has his own judges as", "as well as his own judges to act in his own\nlaw and so that his own judges may act in\nthe same way as his own judges as he has his\nown judges as he has his own judges as he\nhas his own judges as he has his own judges as", "as well as his own judges to act in his own\nlaw and so that his own judges may act in\nthe same way as his own judges as he has his\nown judges as he has his own judges as he\nhas his own judges as he has his own judges as", "As I have said before it is well in my mind\nthat when my lord is not able to do what he\nthinks to do he may do it in his own way\nand so good God will take care of him and\nthat day that may make what he does his own\nown will be done as he thinks it is his own

Thee Chansounns younne

This sotted preest who was staddops thame his
was nevers bind staddops a gesn this day
so fyghityngale in thys sefom of away
was nevers noon that leps leyters to chings
no lady linstups in Capolynges
This forto chaps milions of Wommanlified
his kynghs in armees to soon an hardy dees
To Standen in grace of his lady dees
Thameus hadde this preest this craft to lens
And to thys Chansounn thys has apat and sayde
for this tons of god that for all deyde
and as may defenst it into yous
What schal this kessyt coste telsht so nobl
By othys lady amod thys Chansounn it is dees
for this a wans yous sakes . and a freer
In England theer can no man it make
Pafarand þens þes nobl syne for goddes sake
What schal þ þams tesles on a yobl prty
By this mod þes it is full deere on yobl say
Sins attes sons wold yif that this leps it haves
yes or hal pays fornyt povbind so god mues sake
And ne were this friends chaps that yes kess er this
To mees yes or hodes þams more this for this
This preest thys Godbind offes fonyt povbind a noon
Of hodes fettes and tooles hyn theyn epechion
To this Chansounn for this illes kessytte
That aff his worllynges was fradd and kessytte
Sues preest þes othys þe leps for to hane no floors
Of my craft for this wold it were keyst floos
And as yes mues tons keystht this keystes
for and men knelles aff to my onbitytes
By god meu wolds hane so greect endys
To mees by cause of my philosophie
I or hodes bes deed theer were neues other wens
God it for lees mod this preest what sexe
vit haves a fesent apens as this good
which that þ haves and elthy wodes in wood
Thame that yes or hodes fallen in onbith meche
for yousþe good will ey þane yes good preest

Quod thys Chansounn thans fays theft a gimecy
bes wemts his wyck neves after this preest wy
After that day Whanne that preest schoold
waken assay attes onchit tymes as þes woldes
Of this kessyt fars hir tode nowt þes
loo this þes appat and þes galed þas þes
This makyst þes his qirhodnionn
To bimge folke to þes desffunctionn
Consyzenft on his holl that in eelys eftate
By twoys men and goldes theer is debato
Go fessonft that wimmeth ther no is noon
This amityllynges blendylht so manye son
Of þis good fylft a twowe that it fes
This cause grettest of this greet scraftes
This þins taphins apeten so mifuly
In this craft that men can naest come theerby
for any vent that men haves now on baynes
They may wel eschys and pangle a gaynes
Aft in heps termes getten lufft and þeys
Bitt to þeir pynpos alhufft they neves attyns
A man may hysgilyt leps yif þes haves alight
To amityllyht and byllynges his good to nevesht
loo onbith a lincys is in this fifty gans
A manne methes it wold tyns aft to grans
and to enupten alod greets and þes þyngas
and make folkes to amityllyht fald eytis
Of þem that haves theeþes þes good of fent
Of þis for hames thys that haves onys þes lufft
Zyllas can þeir nowt fes þes fyns fesets
yes that it seyn of þes wold it to fent
Left yes leps aft for better thame neves is fent
Reskys to thirres wens to lunge a date
This wath yes apelles eves yes othifft neves fand
yes fens an fowles as þes wyck and thys fownde
That bilin deforft and þes þes þas haves
his is as bawd to reme a geyst a stein
As fones gas by wyck in thys wane
So fars yes that amityllyht a d eelys
Yif that onbith eves this nowt seest þey seyns

Thee doctur of phisik

And too the lyes al the cates as yes byfern
han kept it neddyft notwithst to telle it more
morey deep fader syned this wayde
And that theorp dychs both the lyes apped lyde
A fobbe lyd needs as dychs was voned to doo
Thee terres byfien abt of lyes eyen the
And gende good fader eyhal a nowd deye
To theer no grace to theer no (benedy)
Also cepas deep doylighiter myn and dy
Channe yf moes fede fader myn, puod dych
my keft to compleyno a lyteff, aperte
for waode jeffa yaf lyd doylighiter grace
fforto compleyno qe dyes lyeys slawight allas
And god woot no thyng was lyes tjepsas
But that dyches ran lyes fader for to see
To welcome hym to street colenpytes
and to that word dyches fall on olddorne Ancon
And after Ihanne lyes alborvynge was a gaon
Deches lyfift wip and to lyes fader dychs seye
Whesped dy god that a schaff deys a dynde
ynf meyd my keft yn that a hane a schame
Deolst to lyones chyrls yselys will on godes nains
and to that word dychs pleyefit full aftre
That to his olde dyes seyd dyes mynye lyes aftre
And to that wort on oldernes dolein dychs faf
lyes fader to fufft myfiefufft hepees and wip
lyes heed aftes moest and by thes tap it hentte
And to thes juge dyas yaf lyft to presentte
As dyes sat in lyes deome in Constopione
Whanne thys Juge it sey as dyft this stons
dyes bad this hym and hange hym alwaft fafte
Aftir lynght Ancon aff theys people in thys aftre
To salve thes lyngift for þes and pites
for huenken was thes fooles quiprites
Thes papil Ancon hadd respect in this thyng
By maners of this chyfet chalangyng
Than it was by thes affentte of dyne,
than they wisten was that dyes was fereou
for which vnto this Ancon they goon

And casten hym in jepous lyfift ancon
Abfeyr As dy cheddo hym self and Clauins
That seybut was into this Apins
Was demed for to hange vpon a the
But that vnginen of his great pytes
Prayde for hym that dyes was eyled
And all thetis dyes hadd been beguiled
Thee Pennathant dyes hanged more and lefte
That tenentyt ween to lyd chyflicke neps
Hepe may men as fohs hym self his meagles
As he was for no man west hoh god wole myns
In no degre ne in which maner Wyne
Thees worm of conciences wole a hag
Of wyche lyf that haght it so pleyed dy
That no man wort of lyf but god and dy
Whych their dyes was lewed man or fep
dyes ne wort hoh son of dyes may be a fych
After for a red yow this chyfep tafte
for safe hymne or deome yow for safe
Only goft gan where ab dy ched Wood
happalb and dyes by bom and by blood
This was a cyeft thys A falle Juste
As chamefufft keft as dyets can deime
As dyas falle vpon his body and his bom
Thees keeff a fice tafte hym all attome
Al to depe doylighte dychs lyres kealbe
Wherfor a dyo that alfs men may se
That yfye of foreme or of hatys
Aefft cause of keeff of manye a chetyn
Hyeys kealbe was lyes keeff a daw We of dy
Allas to pytonfly as dychs was slayn

Thee bendylit thee doctur of phisik

The Vaincupliſt tale

To fopre hit tenderly, Wilt mete and dyneke
Of aft the daye, into that thou camst by thenke
And fepe he also fleureth as the day may
Al though his cagc of gold hees neche to say
Yrit hath his brinde by yee, and foode
Lene in a foreste, that is both the wold and coelo
Goo etc. Wornys and other wrochednesse
For euer this bird Wolle soon his besynesse
To affape out of his cagc. Whanns hee may
his libeteth thes brinde, desyritet an
fattes take a catte, and fopre hym weeft we mete
And tendre fleche out make his toffe of selfe
And late hym selfe a yello goon by thes wold
Anon hee forfayth selfe fleche and aff-
And every daynre that is in that bothe
Whiche an apetytte hath his to that yello
So his fath lifteth his domination
And apetyt fleumylt diftressionn
As thes Woolf hath also a woleyns fynnes
Theas fearede Woolf that other may thes fynnes
Or feest of reputation that Wolf to thes take
In tyme Whanns fliers lyft to have a make
All this eufanpilis pkeke, by thy se men
That been vertesses and nothing by Women
ffor men haken eders aliferebto apetynes
On fathers thyng to performe his defite
Channs on fess whynt been they neche to fayns
No neche to good thes selfe no p. Debomeyns
Theas fleche is so neche fongle, W. Wysthamnste
That thes ne ebuns in no thyng fang plesaunce
That wold mylth in to vertess any wold
Chis phebinis wiche that thes wyfttto cayn no dyke
Desyriteth was forr alle his polytes
ffor by dyke hym another ond haddeth thes
and that was amain of a lyteff reputation
Powt worlt to phebinis in comparisounn
Theas hayn it is, but happyligh after no
Of wiche this comylt moche harn at thes
And so it by fel Whanns phebinis was absent
his Wynf ancon hath forr lieps leman sent

here leman capes this is a tuabychis pkeke
for ybyflit to me and that Wolle be soche
Theas wyse plato wyft as yes may be so
Theas word moote neche a crie so this deche
yif men schaft tollen pkepelys a thyng
Theas word moote cosyn be to this fleying
I am a boyston man wyght this teys of
Theas is no difference for to eniole tellyn
By tlips a whyn that is of wyght degree
yif of lieps body diftobest so thes be
And apors weiche other thamnd this
yif it so be they wyche bothas amys
Ait that thes seurtil is in thes state alde
Sches schaft been flepyd his tady, et his fone
And forr that other is dirt apors a woman
Theas schaft be flepyd his weiche, & his leman
And god it boot myn ollnd deres hother
Aen lynn that soon as lowes as lyft that other
Wyght p. sytubys a tyntelles tetamit
And an olblawes or a thasef eppaont
Theas came a seys thes is no deffence
to alysamnes was toffe, this fentence
That for thes cyrabbint of grettes wyght
By foos of meyns for to fleen doolin wyght
I. deuns hollps a homys, and to make al pkeyn
And thes forr is ges flepyd a mygyffity Captyn
And for thes olblawes hath heit pnaft meynes
And may nobt doon so greet an harn as thes
So to flynges a dirtus to p. grett inpecheef
Men flepye hym an olblawes or a thasef
Dit forr I am amain nobt teytneff
I Wolle nobt telle of tenus neche adeft
I Wolle go to my talte as I fofft the gan
Whanns phebinis wyif haddeth sent forr hens leman
Auson they wrongſhitten al hens lyft Wolſag
This wyght frowes that henges av in thes cagc
Wy hede his wer-k, and seys neche an wold
And whanns that heoms was come phebinis thes ſe
This frowes ſangs, ſncteval ſickes ſang
What bird just apesbus what pons engeste thes

["## This is a true tale", "Other hymns\nFor as before, Saint Bernard, while that fine andcht yane really abides of these-travelling that Christ Jesus came and freed inCCC years, his wayne-nests in the mountains, his temptation, whaue he fasted, his long wathings, whaue he played, his tenpiets, hisLABS, and so forth, and so forth,

Thee popis talı
of all man bores in which he asges allnigellis deprent to loken vylenish by pette than
ne was he seyged that nothing hadd gyle and finally thame was he crucified and
slayn (Thame was he a complicit of asays he was wounded for all his misede and de
fouled by all the vylemyes) and so forth that he Crist to the dionyn his selfe the per
ns of all other wickdnesse mochest althout his sinfull man to be vsed at his wills that for
his gyntis goddes pnes of henens otherways aft this preys endure (This gyntis thyng
that althout to me vs a man to contricion is this way of my thymis) that is for to be
ynd for yedenesse of gyntis and the ynde of graues weest for to do and thes glories of
henens (This which he doth other way mon for his goods dede and for as moch as
the Crist youlde to this ynde of his largesse and offes his obsequiis aboute for his ke
and) the nazarenes rey under him (As he is for to doyn savioun or sanitation on whom men
other ways to lians for yedenesse of gyntis which that is apply panation of owles and =
thee fors seys the alwayes to aspech thyselfe with his names as he that other way
ples of his gyntis and heer offes seyht mynt peter other myn noon other names under his
tens that is your to any man by which a man may be said but only as the nazarenes
and that is as mochel fors to seyn as floriesthyngs in which a man other ways lies that ye
beget hym remissyon of gyntis that yeare hym also grace weest for to do for in thes flow
is ways of fruts in tymes to come and in fewutenesse of gyntis is ways of grace weest for
to doon (This was at the dore of thyng heeps seyst as he and flets for to entryn) thes that
canst to the other fane for yedenesse of gyntis (This enye in to hym lies my grace
and flets) as hym by the goods kepe as that he schaft doon wyche werkyes been thes fons
of god and lies other fons as times by the seest dow that other way been your to hym as
that man lies that for his wefes of penamed god thiylde yeare hym his veyne
as he by his dotest hym in the gospeff (This schaft man understonde in which manes that
been his compitioun) (This is that other way been gyntis full and total) (This is ferte) says a
man schaft been deyay reentranit for all his gyntis that lies hath doon in deelys
of his tholghit for deelyt is full plesse) (After thee been if manes of consentyngis) (As
at oon of hem is fleft consentyngis off affection whame that a man is inded to do
gyntis and deelyteth hym longe for to thenke on that gyntis) (Thee hath repon and pleynt
weest that it is gyntis a yenst thes falle of god al tholghy his repon ne contemne nowt
to doon thes gyntis in dede) (Asyt syn one doctoris that which defite that alwayth
longe it is full pleynd af the lyt neves) (And also a man other wayes and name
he for aft that evere he hath defied a keyneft thes falle of god) (After pleyte concernyn
of his repon for theer off is no deeth) (That it ne is deeth) gynt in thes consentyn
se and in to dede (As heer fors) (Says that many men ne represent hem neves of al
yeh tholghitti and deelytis ne neves) (As heer was hem theer offes but only of thes dede
of greets gyntis) (As heer fors) (Says that whiche wicked deelytes and wene
fes tholghitti) (Been subteft by gyleis of hem that other waye was damnised) (Layers
nere a man althout to for to payen for his wicked vopdis as fone his wyked dedes
fere) (After thes reentrannes of a fynsuler gyntis and nowt revents of all his other

["This is a quote from a book.", "Gymnase and that of cymbic gymnasts may be considered as follows: In respect to the god and the god of the world, there is no difference. In the case of the god of the sky, the god of the earth, and the god of the sea, there is no difference. In the case of the god of the sun, the god of the moon, and the god of the stars, there is no difference. In the case of the god of the wind, the god of the rain, and the god of the snow, there is no difference. In the case of the god of the fire, the god of the fire of the sun, and the god of the fire of the moon, there is no difference. In the case of the god of the water, the god of the water of the sun, and the god of the water of the moon, there is no difference. In the case of the god of the air, the god of the air of the sun, and the god of the air of the moon, there is no difference. In the case of the god of the fire, the god of the fire of the sun, and the god of the fire of the moon, there is no difference. In the case of the god of the water, the god of the water of the sun, and the god of the water of the moon, there is no difference. In the case of the god of the air, the god of the air of the sun, and the god of the air of the moon, there is no difference. In the case of the god of the fire, the god of the fire of the sun, and the god of the fire of the moon, there is no difference. In the case of the god of the water, the god of the water of the sun, and the god of the water of the moon, there is no difference. In the case of the god of the air, the god of the air of the sun, and the god of the air of the moon, there is no difference. In the case of the god of the fire, the god of the fire of the sun, and the god of the fire of the moon, there is no difference. In the case of the god of the water, the god of the water of the sun, and the god of the water of the moon, there is no difference. In the case of the god of the air, the god of the air of the sun, and the god of the air of the moon, there is no difference. In the case of the god of the fire, the god of the fire of the sun, and the god of the fire of the moon, there is no difference. In the case of the god of the water, the god of the water of the sun, and the god of the water of the moon, there is no difference. In the case of the god of the air, the god of the air of the sun, and the god of the air of the moon, there is no difference. In the case of the god of the fire, the god of the fire of the sun, and the god of the fire of the moon, there is no difference. In the case of the god of the water, the god of the water of the sun, and the god of the water of the moon, there is no difference. In the case of the god of the air, the god of the air of the sun, and the god of the air of the moon, there is no difference. In the case of the god of the fire, the god of the fire of the sun, and the god of the fire of the moon, there is no difference. In the case of the god of the water, the god of the water of the sun, and the god of the water of the moon, there is no difference. In the case of the god of the air, the god of the air of the sun, and the god of the air of the moon, there is no difference. In the case of the god of the fire, the god of the fire of the sun, and the god of the fire of the moon, there is no difference. In the case of the god of the water, the god of the water of the sun, and the god of the water of the moon, there is no difference. In the case of the god of the air, the god of the air of the sun, and the god of the air of the moon, there is no difference. In the case of the god of the fire, the god of the fire of the sun, and the god of the fire of the moon, there is no difference. In the case of the god of the water, the god of the water of the sun, and the god of the water of the moon, there is no difference. In the case of the god of the air, the god of the air of the sun, and the god of the air of the moon, there is no difference. In the case of the god of the fire, the god of the fire of the sun, and the god of the fire of the moon, there is no difference. In the case of the god of the water, the god of the water of the sun, and the god of the water of the moon, there is no difference. In the case of the god of the air, the god of the air of the sun, and the god of the air of the moon, there is no difference. In the case of the god of the fire, the god of the fire of the sun, and the god of the fire of the moon, there is no difference. In the case of the god of the water, the god of the water of the sun, and the god of the water of the moon, there is no difference. In the case of the god of the air, the god of the air of the sun, and the god of the air of the moon, there is no difference. In the case of the god of the fire, the god of the fire of the sun, and the god of the fire of the moon, there is no difference. In the case of the god of the water, the god of the water of the sun, and the god of the water of the moon, there is no difference. In the case of the god of the air, the god of the air of the sun, and the god of the air of the moon, there is no difference. In the case of the god of the fire, the god of the fire of the sun, and the god of the fire of the moon, there is no difference. In the case of the god of the water, the god of the water of the sun, and the god of the water of the moon, there is no difference. In the case of the god of the air, the god of the air of the sun, and the god of the air of the moon, there is no difference. In the case of the god of the fire, the god of the fire of the sun, and the god of the fire of the moon, there is no difference. In the case of the god of the water, the god of the water of the sun, and the god of the water of the moon, there is no difference. In the case of the god of the air, the god of the air of the sun, and the god of the air of the moon, there is no difference. In the case of the god of the fire, the god of the fire of the sun, and the god of the fire of the moon, there is no difference. In the case of the god of the water, the god of the water of the sun, and the god of the water of the moon, there is no difference. In the case of the god of the air, the god of the air of the sun, and the god of the air of the moon, there is no difference. In the case of the god of the fire, the god of the fire of the sun, and the god of the fire of the moon, there is no difference. In the case of the god of the water, the god of the water of the sun, and the god of the water of the moon, there is no difference. In the case of the god of the air, the god of the air of the sun, and the god of the air of the moon, there is no difference. In the case of the god of the fire, the god of the fire of the sun, and the god of the fire of the moon, there is no difference. In the case of the god of the water, the god of the water of the sun, and the god of the water of the moon, there is no difference. In the case of the god of the air, the god of the air of the sun, and the god of the air of the moon, there is no difference. In the case of the god of the fire, the god of the fire of the sun, and the god of the fire of the moon, there is no difference. In the case of the god of the water, the god of the water of the sun, and the god of the water of the moon, there is no difference. In the case of the god of the air, the god of the air of the sun, and the god of the air of the moon, there is no difference. In the case of the god of the fire, the god of the fire of the sun, and the god of the fire of the moon, there is no difference. In the case of the god of the water, the god of the water of the sun, and the god of the water of the moon, there is no difference. In the case of the god of the air, the god of the air of the sun, and the god of the air of the moon, there is no difference. In the case of the god of the fire, the god of the fire of the sun, and the god of the fire of the moon, there is no difference. In the case of the god of the water, the god of the water of the sun, and the god of the water of the moon, there is no difference. In the case of the god of the air, the god of the air of the sun, and the god of the air of the moon, there is no difference. In the case of the god of the fire, the god of the fire of the sun, and the god of the fire of the moon, there is no difference. In the case of the god of the water, the god of the water of the sun, and the god of the water of the moon, there is no difference. In the case of the god of the air, the god of the air of the sun, and the god of the air of the moon, there is no difference. In the case of the god of the fire, the god of the fire of the sun, and the god of the fire of the moon, there is no difference. In the case of the god of the water, the god of the water of the sun, and the god of the water of the moon, there is no difference. In the case of the god of the air, the god of the air of the sun, and the god of the air of the moon, there is no difference. In the case of the god of the fire, the god of the fire of the sun, and the god of the fire of the moon, there is no difference. In the case of the god of the water, the god of the water of the sun, and the god of the water of the moon, there is no difference. In the case of the god of the air, the god of the air of the sun, and the god of the air of the moon, there is no difference. In the case of the god of the fire, the god of the fire of the sun, and the god of the fire of the moon, there is no difference. In the case of the god of the water, the god of the water of the sun, and the god of the water of the moon, there is no difference. In the case of the god of the air, the god of the air of the sun, and the god of the air of the moon, there is no difference. In the case of the god of the fire, the god of the fire of the sun, and the god of the fire of the moon, there is no difference. In the case of the god of the water, the god of the water of the sun, and the god of the water of the moon, there is no difference. In the case of the god of the air, the god of the air of the sun, and the god of the air of the moon, there is no difference. In the case of the god of the fire, the god of the fire of the sun, and the god of the fire of the moon, there is no difference. In the case of the god of the water, the god of the water of the sun, and the god of the water of the moon, there is no difference. In the case of the god of the air, the god of the air of the sun, and the god of the air of the moon, there is no difference. In the case of the god of the fire, the god of the fire of the sun, and the god of the fire of the moon, there is no difference. In the case of the god of the water, the god of the water of the sun, and the god of the water of the moon, there is no difference. In the case of the god of the air, the god of the air of the sun, and the god of the air of the moon, there is no difference. In the case of the god of the fire, the god of the fire of the sun, and the god of the fire of the moon, there is no difference. In the case of the god of the water, the god of the water of the sun, and the god of the water of the moon, there is no difference. In the case of the god of the air, the god of the air of the sun, and the god of the air of the moon, there is no difference. In the case of the god of the fire, the god of the fire of the sun, and the god of the fire of the moon, there is no difference. In the case of the god of the water, the god of the water of the sun, and the god of the water of the moon, there is no difference. In the case of the god of the air, the god of the air of the sun, and the god of the air of the moon, there is no difference. In the case of the god of the fire, the god of the fire of the sun, and the god of the fire of the moon, there is no difference. In the case of the god of the water, the god of the water of the sun, and the god of the water of the moon, there is no difference. In the case of the god of the air, the god of the air of the sun, and the god of the air of the moon, there is no difference. In the case of the god of the fire, the god of the fire of the sun, and the god of the fire of the moon, there is no difference. In the case of the god of the water, the god of the water of the sun, and the god of the water of the moon, there is no difference. In the case of the god of the air, the god of the air of the sun, and the god of the air of the moon, there is no difference. In the case of the god of the fire, the god of the fire of the sun, and the god of the fire of the moon, there is no difference. In the case of the god of the water, the god of the water of the sun, and the god of the water of the moon, there is no difference. In the case of the god of the air, the god of the air of the sun, and the god of the air of the moon, there is no difference. In the case of the god of the fire, the god of the fire of the sun, and the god of the fire of the moon, there is no difference. In the case of the god of the water, the god of the water of the sun, and the god of the water of the moon, there is no difference. In the case of the god of the air, the god of the air of the sun, and the god of the air of the moon, there is no difference. In the case of the god of the fire, the god of the fire of the sun, and the god of the fire of the moon, there is no difference. In the case of the god of the water, the god of the water of the sun, and the god of the water of the moon, there is no difference. In the case of the god of the air, the god of the air of the sun, and the god of the air of the moon, there is no difference. In the case of the god of the fire, the god of the fire of the sun, and the god of the fire of the moon, there is no difference. In the case of the god of the water, the god of the water of the sun, and the god of the water of the moon, there is no difference. In the case of the god of the air, the god of the air of the sun, and the god of the air of the moon, there is no difference. In the case of the god of the fire, the god of the fire of the sun, and the god of the fire of the moon, there is no difference. In the case of the god of the water, the god of the water of the sun, and the god of the water of the moon, there is no difference. In the case of the god of the air, the god of the air of the sun, and the god of the air of the moon, there is no difference. In the case of the god of the fire, the god of the fire of the sun, and the god of the fire of the moon, there is no difference. In the case of the god of the water, the god of the water of the sun, and the god of the water of the moon, there is no difference. In the case of the god of the air, the god of the air of the sun, and the god of the air of the moon, there is no difference. In the case of the god of the fire, the god of the fire of the sun, and the god of the fire of the moon, there is no difference. In the case of the god of the water, the god of the water of the sun, and the god of the water of the moon, there is no difference. In the case of the god of the air, the god of the air of the sun, and the god of the air of the moon, there is no difference. In the case of the god of the fire, the god of the fire of the sun, and the god of the fire of the moon, there is no difference. In the case of the god of the water, the god of the water of the sun, and the god of the water of the moon, there is no difference. In the case of the god of the air, the god of the air of the sun, and the god of the air of the moon, there is no difference. In the case of the god of the fire, the god of the fire of the sun, and the god of the fire of the moon, there is no difference. In the case of the god of the water, the god of the water of the sun, and the god of the water of the moon, there is no difference. In the case of the god of the air, the god of the air of the sun, and the god of the air of the moon, there is no difference. In the case of the god of the fire, the god of the fire of the sun, and the god of the fire of the moon, there is no difference. In the case of the god of the water, the god of the water of the sun, and the god of the water of the moon, there is no difference. In the case of the god of the air, the god of the air of the sun, and the god of the air of the moon, there is no difference. In the case of the god of the fire, the god of the fire of the sun, and the god of the fire of the moon, there is no difference. In the case of the god of the water, the god of the water of the sun, and the god of the water of the moon, there is no difference. In the case of the god of the air, the god of the air of the sun, and the god of the air of the moon, there is no difference. In the case of the god of the fire, the god of the fire of the sun, and the god of the fire of the moon, there is no difference. In the case of the god of the water, the god of the water of the sun, and the god of the water of the moon, there is no difference. In the case of the god of the air, the god of the air of the sun, and the god of the air of the moon, there is no difference. In the case of the god of the fire, the god of the fire of the sun, and the god of the fire of the moon, there is no difference. In the case of the god of the water, the god of the water of the sun, and the god of the water of the moon, there is no difference. In the case of the god of the air, the god of the air of the sun, and the god of the air of the moon, there is no difference. In the case of the god of the fire, the god of the fire of the sun, and the god of the fire of the moon, there is no difference. In the case of the god of the water, the god of the water of the sun, and the god of the water of the moon, there is no difference. In the case of the god of the air, the god of the air of the sun, and the god of the air of the moon, there is no difference. In the case of the god of the fire, the god of the fire of the sun, and the god of the fire of the moon, there is no difference. In the case of the god of the water, the god of the water of the sun, and the god of the water of the moon, there is no difference. In the case of the god of the air, the god of the air of the sun, and the god of the air of the moon, there is no difference. In the case of the god of the fire, the god of the fire of the sun, and the god of the fire of the moon, there is no difference. In the case of the god of the water, the god of the water of the sun, and the god of the water of the moon, there is no difference. In the case of the god of the air, the god of the air of the sun, and the god of the air of the moon, there is no difference. In the case of the god of the fire, the god of the fire of the sun, and the god of the fire of the moon, there is no difference. In the case of the god of the water, the god of the water of the sun, and the god of the water of the moon, there is no difference. In the case of the god of the air, the god of the air of the sun, and the god of the air of the moon, there is no difference. In the case of the god of the fire, the god of the fire of the sun, and the god of the fire of the moon, there is no difference. In the case of the god of the water, the god of the water of the sun, and the god of the water of the moon, there is no difference. In the case of the god of the air, the god of the air of the sun, and the god of the air of the moon, there is no difference. In the case of the god of the fire, the god of the fire of the sun, and the god of the fire of the moon, there is no difference. In the case of the god of the water, the god of the water of the sun, and the god of the water of the moon, there is no difference. In the case of the god of the air, the god of the air of the sun, and the god of the air of the moon, there is no difference. In the case of the god of the fire, the god of the fire of the sun, and the god of the fire of the moon, there is no difference. In the case of the god of the water, the god of the water of the sun, and the god of the water of the moon, there is no difference. In the case of the god of the air, the god of the air of the sun, and the god of the air of the moon, there is no difference. In the case of the god of the fire, the god of the fire of the sun, and the god of the fire of the moon, there is no difference. In the case of the god of the water, the god of the water of the sun, and the god of the water of the moon, there is no difference. In the case of the god of the air, the god of the air of the sun, and the god of the air of the moon, there is no difference. In the case of the god of the fire, the god of the fire of the sun, and the god of the fire of the moon, there is no difference. In the case of the god of the water, the god of the water of the sun, and the god of the water of the moon, there is no difference. In the case of the god of the air, the god of the air of the sun, and the god of the air of the moon, there is

["Ehes apus tale", "Aufe conjedt, seün gisuit, ac vinteftse, seunt mathes, in this gespeft, a man, or that\nfete fader, and, der and taken hym to his chyff, and they orfafft been, alio in so flecto.\nChus sacvamet, by taken hys the fiettyngge to gepey of gisuit, and offe aft foly chyff,\nheche. A s nowight only that god for, gaad advolet, in bedde. Alio, alio his coman,\ndede that, seün chyff, novet coveirs, thy neyghboij, chyff. In this heeftes, se\nhys coveirs, advolet, in thes, chaptayes, and in thes, gespeft, that who do coveit, alio\nman, to coveirres of his liftes, hys bathly, von leeches, wittches, in his hevte. The heepe may\nyes se, that nowight only, thes deede of his chyffes, w for, hede, but alio this deffeit,\nto von that chyffes. In this onſet, chyffes, anmoyselg, givethly, ſhy, that hit ſamme,\nand feſt to hepe, alio, for, they obſilyſt hit to chyſes, and to perſis of thes deede, that\nas is p[er]inable. And into his body, hit anmoyselg, chyſes, and alio, for hit coveit, hit\nhim, and waſtyle, chyſe, and of his blood, it maſkyſt, coveit, aſſe to thes ſeene of hede, hit\nwaſtyle, alio his coveit, and the, and subſtance. And Capit. yre, yre, hit hede, a ſoſul thing, and\nto waſte his coveit, on a woman, hit is, hit a ſoſul thing, whatnes that fa, alio, chyſes,\nVomen, diſpenſen, upon men, hepe, coveit, and hepe, subſtances. Thes chyſes, as coveit, thys\np[er]ſets, by, coveit, man, and Voman, hepe, god, name, and hepe, god, ſaue, and aft, hepe, honoſes,\nand, boy, hepe, and it is, ſuſſ, p[er]ſaunt, to thes coveit, ſor, thes, by, Wemyſte, hede, thys moſt, aſſe\nof this, chyſes. And, coveit, as a, coveit, anct, coveit, hyn, moſt, in, chaffayes, that hys bath, moſt\na, b, c, d, e, v, g, h, i, j, k, l, m, n, o, p, q, r, s, t, u, v, w, x, y, z, a, b,

Thee þeus tal

all þeowe þeð þy flée will notlighſt confiþe, ne for þyms of folk ne for
no maleðes or alþych þyneis for lyt is repen that lyes that tyef, ne for
confaſſe þis tjeſſa, neon other man ſchalt ſelle his cymne, but lyes hyni selfe, ne lyes
ne ſchalt neowe may lyt no demy his cymne, ne wylſattes hyn ayne thes meest for
his a menſſyngge to lette cymne the ne poynt or condicion is that thy ſchalt be a laſtful
that is to dyre thyn that ſchalt thys and alſo this pleyſt that heylbe thy confiþe,
be seyally in thes ſeyt of lyely ches, And that they ne beaen notlighſt Anpey, d in thes
aycy of his cym, as cym was or and as And alſo a man may act in his selfe of his
owne tjeſſa and notlighſt a nther but lyes thatcha ſtamen and chytens hyn selfe of his aſons
males and cymes, a naen other. But thyn yf anotser man beaen chytens and enſeſoun
a ſumers of his cymne Or yf thes stads of a pons be which thys ſteth thes which
his cymne is a jenged or elſus that lyes may notlighſt playnlys ſchirke hyn but lyes
tell thes þons which that lyes cymne, And thynne may lyes thes teſt hit too that his
enſeritis ne beaen noter to bacthen thes þons but onlys to deſlaye his confiþe
The thow ne ſchalt neowe makeu no ſefyng in thy confiſion for hynuſt pabentur to
sye that thes haſt soon cymnes of thes which thes wepe neuer gilſt for seynt
AUGUSTIN, ſeyht yif thes beaen of hynuſt maſſe ſefyngy in thy selfe.
The ſchalt thow noter in cymne be for yit an ſchalt thynne in cymne thys ſteth thy
ſefyngge The ſchalt neowe ſehewe thy cymne be thyne owne hyn neowe moſt ſchalt but yif thes
be woken Dimeis thes ſchalt ſehiſes thes ly noe letty for thes that haſt soon cymne
theſo that ſchalt hane thes same confiſion as thes deſt thes cymne The ſchalt ſchalt neowe alſo
peyntes thy confiſion beaſ and eubelt wold to come more thy cymne for thyn
by ſy left thes thy selfe and notlighſt thes pleyſt thes neowe ſelle hit plattely beaen hit neaſey
beaen left ne beaen plattely The ſchalt alſo ſchive thes to a pleyſt that is diſjeete forto
enſeritis thes and thys alſo ſchalt neowe chyſive thes for seyn glorie ne for noon pleyſe, ne
for nae cymes but conſye for thes deſtbe of his cym and thes hechſt of thyne owne
deſtbe The ſchalt alſo neowe renne to thes pleyſt alſo chyeniſes to ſelle hyn lyſeth
thy cymne as thes ſchelyt a pley or Ataſe but ſelle hit a viſely and that gpect deſiacion and
geneally that lyes thes often yif thes often falles aftre anſe by confiſion and yif thes only
ryne thes aſtare thynne onys of cymne of which thes haſt beaen ſeithen of the hit is thes
hast neowe and as chyſt seynt AUGUSTIN thes ſchalt hane thes maſe lyſethly reſending
and gpect of god boſe of cymnes and of poyne And ceptis onys a yeere hit aſt thes
ſeſtes 16 tyme to been hokely ſer chyſely onys in thes yeere althynge (enonelſen)

The Hans a toolſt of chyſay confiſion that 16 thes pleyne part of poynten
to thes thynne part of poyntenes 16 diſſaction and that stant genesa
thy in almeſſe deaſ and in bodily penaltines As now been thes 11 nameer of almeſſis
confiſion of hexts wherem a man affyſt hyn selfe to god Another thes 16 too
Hans apes of thes deſaſtis of his pleyſaſtoun Theſes thynne 16 in yedinge of
god edſeyllt a comſorte goſtely and bodily wherem a men hane neaen a namebyt cym

["The Epistola Salutis", "Nuncius, of manu fols and taſe ſeas that aman hath neſt of thuse chyngis general\nſo hys hath in ſeas of charyngge and ſeapathſo and hys hath neſt of escriptable\nCunſlingge and ſaſtis ſeas and in maſſes and in charynges of his neſt\nſols and yes that may not beget ſo thes nedeſſet that thes ſens yste hyn Wthym\nſeſſes and thys yes that hese been thuse gengall alineſſis or the ſeas of chaste\noffe hens that hawen tempers ſiches or diſeſſion in charyngge of thuse ſeas\noffe hens that hawen tempers ſiches