infirmitates tuas ps crosse for to clothe vs with vertues and with glory He hath wylled that his syde were opened for to lodge vs. He vs hath vysyted from daye to daye our sykenesses as well spyrytuall as corporall He vs hath delyuered from the harde prysons of the deuyll He hath wylled to be buryed by the water of baptem by the whiche we sholde deye as vnto the desyres seculer and worldely and shall lyue with hym arysen By this oblygacyon he is broken the deuylles surmounted the vertues purchased and gyuen the holy goost sente and the yate of paradyse opened and by the werkes of the infynyte mercy of the blessyd Jhesu cryste Vnto whome be honour in the worlde of worldes Amen And this is as vnto the werkes of mercy ¶ Thus endeth the thyrde partye ¶ Here foloweth the fourth partye of this boke in the whiche is fouÌ„de the maner hyÌ„ well to confesse it conteyneth .xxx. chapytres The whiche well studyed and put in practyse may be the meane for to make a true and a parfyte confessyon And by the consequent to haue absolucyon and remyssyon specyally saluacyon with the company of faythfull crysten men EVery persone that wylled desyred to make good examinacyon of his conscyence for enterly perfectly hyÌ„ to confesse he hyÌ„ ought examyne by the doctryne drawen in these thre partyes precedentes That is to knowe of the artycles of the fayth Of the coÌ„maundementes of the lawe And of the werkes of mercy For in these thre poyntes is conteyned the dede of the conscyence by the whiche a man shall be fynably Juged vnto saluacion or vnto dampnacyon And therfore to the entente that symple people may haue mater and doctryne of well surely to examyne the dede of theyr conscyence there shall be fyrst put some thynges generall touchynge the sacrament of confessyon ¶ Here folowen .iiij. reasons for to shewe that that Justy fycacyon of one synner is more greater thyng thaÌ„ the creacyon of the worlde AFter the sentence of gloryous saynt austen to reduce a synner from the estate of mortall synne vnto the estate of grace is a more greater thynge after some consyderacyon thanne was the creacyon of heuen and of erth and that may a man shewe by foure reasons The fyrst is for the soule yewhiche is by his synne in the estate of dampnacyon and perdycyon is more noble and more dygne syngulerly For as moche as he is create vnto the ymage of the blyssed trynyte the whiche is not the sonne the skye and all the erth by the whiche it foloweth that to brynge one suche creature from the estate of maledyccyon of dampnacyon vnto saluacyon and vnto the royalme of paradyse is a more greater thynge than is the creacyon of the thynges before sayd The seconde is suche for as moche as god demaundeth not to be ayded vnto the creacyon of the soule nor of all the world but he myght not nor wolde not vs reduce frome dedely synne vnto the estate of grace without the ayde and consent of our free wyll The thyrde reason Qui fecit 〈◊〉 â—ine te noÌ„ saluabit te sine te Augustinus is For in the creacyon of the worlde god fouÌ„de no lettynge nor resystence but vnto the Justyfycacyon of the conscyence the synne repugnethe vnto the grace of god The fourth reason is for whan god created all the worlde he sayd that heuen and erthe be made And at his sayenge and pleasure al was made and formed for too reduce oure soules frome synne vnto grace he is excessyuely humylyed And by the space of two and thyrty yeres and thre monethes he hath endured fastynges prayers paynes swetynges and labours hath ben bounde spytte on stryken and crucyfyed And fynally hath shedde all his precyous blode And hath wylled to dye on the crosse And all that hath he done for to delyuer oure soules from synne And for to brynge them vnto saluacyon ¶ Here foloweth a profytable exortacyon for to do wylfully penaunce A Man ought well to note that there is not Caplm .ii so greate a synner in the worlde but that he may recouer the grace of god yf he wyll do that that is in hym for god is of so greate pyte mercy that he may not fayle vnto his creatour the whiche doth that that in hym is wherfore it is to knowe that by the lyght of reason naturall And specyally of that the whiche is ayded with fayth and enformed That is to vnderstonde that the synner yâ— whiche is contrary and dyspleasaunt vnto all reason Also he may consyder the Justyce dyuyne the whiche may not sufferre but the synne were ponysshed And of this consyderacyon and comparysoÌ„ of synne vnto the Justyce dyuyne the whiche is in fynyte And by the consygnet to offende infynytly by synne procedeth and comyth fere vnto the creatour reasonable culpable and subgecte vnto synne But howe be it he ought not alwayes to abyde in that consyderacyon for that sholde be meter hym too dyspayre As were Cayme and Judas But more ouer he ought to consyder the bonte pyte mercy the whiche ben in god infynyte by the whyche he abydeth the synner and defferreth his deth to the ende that he may vse yf he wyll of the consyderacyon beforesayd and that he may do penauÌ„ce And of this consyderacyon of mercy comyth an hope agayn god our fader the whiche is fountayne of mercye and of all consolacyon And by the meane of these two thynges That is to knowe fere on that one partye and hope on the other comyth a purpose and desyre to do penaunce the whiche purpose comyth pryÌ„cypally of god by a remorce of conscyence that god gyueth vnto the persone or by a lytell and inclynacyon naturall or by a predycacyon or by the counseyll of a gode confessour or by other vocacyon semblable And thenne they the whiche dyspose them to receyue and obey vnto that inspyracyon receyuen true contrycyon of theyr synnes And by the consyguent the grace of the holy gooste But they the whiche it refusen in dyferrynge from daye to daye from month to month from yere to yere makynge a defe eere the whiche Manda remâ—dâ— expecta reexpectâ— modicâ—i hic modicuÌ„ ibi hic xviii â—â—ror illâ—â— sedâ—â—â— similitudineÌ„ serpeÌ„tis sicut aspidis s 〈…〉 de et obturantis aâ—â—es suas pÌ„s â—vâ—â— by so often tymes And also contynually stryketh at the yate of theyr conscyence yelde them vnkynde indygne of the loue of god of his royalme by the whiche they abyde in the temptacyon of the deuell Justely reseruyd vnto the fyre of hell For it is a thynge certayn that there was neuer creatour dampned but by his owne defaute ¶ Here foloweth the .xii. fruytes the which cometh of trewe penaunce A Man may shewe .xii. fruytes cometh and Caplm .iii. JuÌ„ge collyrio oculos tuos vt videas apo iii. Nota collyriuÌ„ exerta aqua et puluere
sapyence bonte infynyte his malyce iniquyte folye infynyte by the whiche it behoueth â— the Justyce dyuyne punysshe iustely and by tormentes infynyte as afterwarde shall be shewed and this knoweth and seeth euery dampned to be done by the Justyce infynyte The whiche they hate soueraynly vnto whome they may not resyste in ony wyse flee or escape The fourth of the mynde of the goodes of grace that they haue other tymes hadde or that they myght haue hadde of the whiche they haue loste the meryte and retrybucyon the whiche was the vysyon of god and all the royalme and beatytude of paradyse Also they haue clere knowlege of the benefyce of the Incarnacyon of oure lorde and of his blyssed passyon the whiche thynge vnto theym is as moche grete payne as the loue and the benefyce was grete and incompreuable and vpon this ymagen profoundly euery creature after the grace that the swete Jhesus vnto hym shall gyue for I am ynough certayne that none vnderstondynge create ne may it comprehende all playne THe thyrde payne of the soule is Ire rancure incompreuable agayne foure thynges specyally The fyrste is agayne the puyssaunce of god vnto the whiche they maye not resyste as yt is sayd notwithstondynge that they it desyren soueraynly ben certayne to haue no power theder to come by the whiche they ben in Ire intollerable The seconde is agayne theyr mysery dampnacyon in suche wyse that euery of them is in sorowe in anguysshe of his propre wyll doÌ„mage more or lesse after the colour the daÌ„mage for as moch yâ— the soule dampned hath clere knowlege of all her ylles she is enraged of an Ire without mesure the thyrde is agayne the deuylles by yâ— temptacyon and suggestyon wherof they be comen vnto suche estate also that these tormentes ben wtout remedy The fourth is agayne the persones the whiche other tymes haue consented vnto theyr synnes or the which haue not done theyr deuour for to teche them or correcte in regarde of this the subieccyon agayn theyr prelates the chyldren agayne yâ— fader moder the harlotte agayne the harlotte ben in suche a rage of Ire that none may it thynke or wryte THe fourth payne is pryde enuenumyd and they may not it aueÌ„ge it procedeth of iiii partes The fyrste is as vnto the regarde of yâ— lordeshyp dominacyon infynyte generall of yâ— creature for asmoche that the soule daÌ„mpned it aduersary coÌ„trarious vnto god she hath of asmoche grete dyspleaser of the honour domynacyoÌ„ of the creature as suche honour is excellent grete The secon de is vnto the regarde of the Justyce dyuyne after yâ— whiche she her seeth aiuged vnto the eternyte of excessyue paynes that she feleth endureth for asmoche that she hath ben vniuste in vsurpynge glorye honour the vsauÌ„ce of her propre wyll she is made formed coÌ„traryous aduersary of yâ— Justyce dyuyne by the whiche she abydeth Justely in the obstynacyon of her pryde by yâ— consequent of her tormeÌ„t wtout ende The .iii. is vnto the regarde of theyr propre wyll of the whiche they haue made theyr god for yâ— that they haue loued suche god aboue all other thynges they hyÌ„ se agayne the coÌ„trary tormented wtout mesure as vnto ony maner of thyng desyred they may not come they ben in a se of anguysshe torment The .iiii. is vnto the regarde of the holynes of vertues of trouth that she hath loste to theÌ„ is coÌ„traryous alwayes seeth knoweth that trouth Justyce glorye arysen ben taken froÌ„ theyr torment from theyr payne by theÌ„ the whiche ben in paradyse by the whiche she enrageth of dolour THe fyfth payne of yâ— soule is of cruell enuy in regarde of four thyÌ„ges The fyrste is of the bonte of god for syns that she is contraryous vnto god as it is sayd she hath in her the contrary of the proprytes and excellences the whiche ben in god Now is it certayne that in god is pyte swetenes mercy infynytly by the whiche it foloweth that in the soule dampned there is enuy crudelyte and anguysshe of all the goodnesses the whiche come proceden vnto creatures of the bonte mercy of god And for as moche that suche goodes innumerables as well in nature aÌ„gelyque as in nature humayne as well in heuen as in erth the torment of yâ— enuy of those dampned may not be suffycyently ymagyned This tormeÌ„t is shewed somwhat of this present worlde in the torment that these enuyous people suffren in the prosperyte of theyr neyghbours The seconde is vnto the regarde of the noblesse excellence the whiche is in nature angelyque The thyrde vnto the regarde of other blyssed men women for as it is grete and is shewed the mercy bonte infynyte vnto the saluacyon of yâ— multytude of the blyssed sayntes of as moche is it grete and is multyplyed the enrage of enuy of those yâ— ben dampned The fourth is vnto the regarde of lytell chyldreÌ„ the whiche ben deed in orygynall synne The whiche shall be in the fyre of hell wtout suffryÌ„ge payne sensyble In lyke wyse as sayth these doctours of that company the which shall be ryght grete the dampned shall be affrayed for the crudelyte of theyr enuy vnto whome all welth shall be coÌ„traryous as ynough it hath be shewed before THe vi payne of the soule is fere immuable in the whiche they were fyrste caste in to hell coÌ„dampned for syns in helle there is no redeÌ„pcyon it behoueth to say that they shall abyde in perpetuyte in the degre of the payne in the whiche they ben fyrst coÌ„dampned this fere procedeth of foure thynges the fyrste is vnto the regarde of the Juge that they knoweÌ„ to be puyssauÌ„te of iustyce infynyte Also they knowen that theyr iniquyte is incompreuable and dampnable and of suche comparyson and knowlege procedeth fere seruyle inestymable and without euer to cease The seconde is vnto the regarde of the company of men and of women dampned for it fauteth not to ymagen that they ben lesse ferefull in helle that they were on this halue but more in as moche that they may more suffre of fere than they haue had on this halue Now is it so that yf they had seen or mette one dampned on this halue they had had fere to haue ben madde thynke than who that may vnto what thynge it may be in the other worlde where these dampned fynâ—en an hundreth thousande myllyons The thyrde is vnto yâ— regarde of deuylles for in as moche that they haue not feryd vnto them to obeye in this worlde it is the good Justyce of god that they feren theyr presence theyr lokes and theyr tormentes in helle eternally This fere ouer that that it is naturall it is grauyd after the Justyce dyuyne in forme and maner iudycyble The fourth is vnto the regarde
the whiche baâ—eth not the fruyte of this knowlege ¶ Here foloweth the .ix. artycle SAnctaÌ„ ecclesiaÌ„ catholicaÌ„ That is to saye I byleue the holy chirche catholyke or vnyuersall Here is to be noted that holy chirche is as moche to saye of all those them the whiche haue the blessyd holy goost by grace be it in this worlde or in the other For in lyke wyse as the humayne spyryte that Ala eÌ„ tota in toto tota iÌ„ qÌ„libet corporis parte is the soule vnyeth many dyuers membres as the heed the feet the handes the other membres be they grete or lytell in suche maner that there en is but one body humayne not many For they haue not but one forme the whiche forme or spyryte humayne is alwaye in euery of the membres ouer all so as hath these phylosophres wyse worldely men a lytell whyle syns perfytly knowen declared In lyke wyse moche more excellently the blessyd SapieÌ„tia saÌ„ctorum narraÌ„t ppli laudem eorum ê“nuÌ„ciat ois eccâ—â—a sctoÌ„rum eâ—â—lesi xxxâ—x holy goost vnyeth vnyfyeth all these meÌ„bres of the holy chirche in one so dygne so perfyte that the goodnes of that one be it grete or lytell is the goodnes of that other For by the vertue of charyte euery man of body mystycall of holy chirthe loued his neyghbour as hymself by the whiche it foloweth that the honour the goodnes the Joye of that one is the goodnes of that other That is the blessyd company that is to knowe the vnyuersall chirche is in thre partyes The fyrst is named the chirche tryumphauÌ„t or victoryous that is these blessyd men the whiche ben now in paradyse here neuer sought degre of meryte esseÌ„cyal for they be vnto theÌ„ determyned The seconde-partye is named the chirch mylytauÌ„t or she the whiche is in batayll that be these good crysten men whiche yet be in batell of this worlde may from day to day wynne prayse meryte The thyrde partye be they that be in purgatorye yâ— whiche be in loue of god but they haue not done penaunce suffycyent for theyr synnes the whiche they achyue in the sayd place of purgatorye And for as moche that euery soule whiche is of the nombre of that one of these thre companyes vnto the holy goost by gÌ„ce The whiche holy goost is one in all is not all but one oonly chirche catholyke And lyke wyse as the meÌ„bres of the body natural do ayde serue that one vnto that other euery of them in his offyce in lyke wyse the meÌ„bres of the body mystycall of holy chirchÌ„ do seruyce that one vnto that other for these blessyd sayntê praye for them the whiche be in the batayll reioyse theÌ„ of theyr goodnes of the conuersacoÌ„n penauÌ„ce of syÌ„nes And they of the batayl that is of the chirche mylytauÌ„t gyue glory praysynge vnto god of the tryuÌ„phe victory of sayntes they make feestes solempnytees in erthe they founde chirches they gyue rente tresours in requyrynge theÌ„ vnto theyr ayde by deuoute orysons In lykewyse they praye vnto god for theÌ„ of purgatory they offer sacryfyeê almesdedes to allege theyr payne Sancta salubris tâ—â— cogitatio ê“ defuÌ„etis exorare vt a peccatis soluanâ— Mathei xii And they of purgatory praye for theyr benefactors aswel iÌ„ purgatory as iÌ„ heueÌ„ as they be thyd come theyr prayers ê“fyte gretly theÌ„ of the batayl of this world as it shal be sayd herafter iÌ„ the treatyse of â—â—y The werke of this artycle as vnto the moralyte is in thre maners The fyrste is to kepe the festes of the holy sayntê of paradyse in prayers in orysons in other deuocyons in requyrynge theyr ayde and helpe The seconde is for to praye for theym that be departed The thyrde is sufferaynly for to kepe hym to be excoÌ„myned departed by mortall synne Princeps ego â—â—oim tunentiuÌ„ te custodienciuÌ„ man data tua pÌ„s xviii from so noble a company as is the holy chirche catholyke for it is impossyble that yf a creature be in the state of deedly synne hath the holy goost by grace And in lyke wyse as they the whiche haue the holy goost be in nature angelyke or humayne make an holy chirche a body mystycal as it is sayd In Odiui ecclÌ„iam malignaÌ„tiuÌ„ cuÌ„ iÌ„piis noÌ„ sedebo ps xxv lyke wyse by some semblauÌ„ce the congregacyon of cursyd folke maketh a body mystycall in a chirche the whiche is of god acursyd And therfore the fayth of this artycle is deed the whiche bereth not here his fruyte ¶ Here foloweth the .x. artycle whiche is suche SAnctorum coÌ„munionem remissioneÌ„ peccatorum That is to saye I byleue the coÌ„munyon of layntes the remyssyon of synnes Here is to be noted that true faythfull loue maketh all thynges comyn And for as moche that holy chirche is vnyed as it is sayd in the loue of that holy goost euery man hath parte of the goodnes of that other as well in heuen as also in erthe for the sayntes of paradyse reioyse them of good werkes merytoryous that whiche be done vpon the erthe these faythfull crysteÌ„ men Joye them moche fruytefully of the glory of these blessyd men Also in the erthe the true catholyke playned sorowed of the ylle of his neyghbour by compassyon mercy Joyed hym of his goodnes profyte by the whiche it appyred that he hath coÌ„municacyon with the holy sacramentê the whiche vnto them be comyn syngulerly with the ryght precyous body of Jhesu cryst the whiche vnto vs fygured and represented this vnyon Also in this artycle is conteyned the trought of all the sacrameÌ„tes of holy chirche in lyke wyse as the doctours sayen specyally in that that is sayd remissioneÌ„ peccatorum I byleue the remyssyon of synnes for it may none otherwyse be done after the ordynauÌ„ce dyuyne but by the sacramentes as it appyred of baptysme as it hath ben afore declared shall be herafter more playnely in the treatyse of confessyon The werke of this artyle as vnto the moralyte is to haue honour reuerence vnto the sacramentes of the chirche hym prepare them ensue as the very medycyne of all the sekenesses spyrytuell conseruatyf of of strength of helthe augmentatyf of grace of benedyccyon The fayth of this artycle is deed the whiche bereth not here his werke ¶ Here foloweth the .xi. artycle whiche is suche CArnis resurreccionem That is to saye I OeÌ„s â—deÌ„ resurgemê° i momeÌ„to i â—â—â—uoculi i nouissia tuba canet ei tuba mortuâ— resurgâ—t c. Ad corinth v. byleue that these humayne bodyes shall aryse For as saynt Poule sayth in a moment and is as lytell whyle as one may close open the Joye all good and euyll shall aryse in body and in soule at
yâ— by preuylege synguler god sheweth vnto some holy persones theyr go de holy departynge before the houre of theyr deth By yâ— which they be not more ferefull as it is sayd But they ben in one peas and gladnes spyrytuall the whiche vnto them is nowe a begynnyge of glorye O very fader omnipotent what haue we thys houre and this batayll before our eyes of our vnderstondynge for to arme vs with merytes with vertues and for to dyspose vs and to deserue agayÌ„ the sayntes of paradyse and syngulerly agayne yâ— virgin Mary to mo we haue socours and ayde for thaÌ„ shall prouffyte nothynge golde syluer townes nor castelles offyces dygnytes ne preemynences But of all suche thynges it shall behoue to yelde acompte ryght straytly as shall be sayd here afterwarde Dedit ei iudiciuâ— facere quia filius hois est Jo. v. THe thyrde aduysement is that euery creature ben they good or euyll shall se at yâ— houre of the deth the blyssed swete Jhesu cryste the which vbiâ—uÌ„que fuerit corpus illi â—gregabuÌ„tur aâ—le lu xvii is Juge generall of the quyche and of the deed and hym they shall see in the forme and maner that he was on good fryday whan he hongelvpon yâ— crosse Sol obscurabâ— et luna non dabit lumeÌ„suuÌ„ stelle cadeÌ„t de celo virtutes celorum coÌ„mouebuÌ„â— tuÌ„c aparebit signuÌ„ filii hoiÌ„s iÌ„â—e so videbit filium hoiÌ„s iÌ„ nubibê° celi cuÌ„ virtute magna maiestate c. matheâ— xxiiii capâ— sayen vnto god the fader Pater in manus tuas coÌ„mendo spiritum meum wherfore it is well to be noted that the persone so approchynge vnto yâ— deth cometh vnto suche passage that he leseth the vsage of his fyue wyttes of nature all holly for yf all the bellys and bombardes of the worlde sowned in his ere he them hereth not and so of the syght and of other wyttes vnto regarde of syght of felynge of smellynge and of tastynge and than in that moment that the yates of the body That is to vnderstonde the fyue wyttes ben closed the yates of his soule yet beynge in his body ben open for than the soule seeth all clerely the blyssed Jhesu cryste in the forme and estate as it is sayd before Also she seeth her holy angell with grete company of gloryous spyrytes And also seeth the deuyll and his compaâ—y the whiche all abyden the sentence dyuyne be if â–ª of saluacyon or of dampnacyon and than the bokesben open for the soule be it good or euyll seyng the blyssed Ihesu cryste the whiche is named truely the boke of lyfe wryteth within and without seeth than clerely all yâ— processe of his lyfe for neuer had he thought in his lyfe but than therof than she hathe clere knowlege of all togyders and of euery of them in partyculer weren they good or euyll And in lyke wyse of delyres of wyiles and of wordes by a more greter reason of all his werkes ben they good or yll and of the good dedes of the whiche a man hath hadde oportunyte to do and that aman hath not done and also in lyke wyse of the euyll all these thynges shall be weyed and examyned by the Iuste balauÌ„ce of the Iustyce dyuyne and than many thynges the whiche semeth to be golde syluer precyous stones after the Iugement humayne shall not be but donge erth and caryn That is to saye that many semen vnto the worlde to be of grete deuocyon and of grete perfeccyon shall be than knowen to be full of ypocresye and of abhomynacyon here rynnen to socours the ryght gloryous virgyn mary and the holy sayntes of paradyse vnto whome the persone hath done honour and seruyce in his lyfe and also the good werkes and merytes that a man hath purchased durynge that a man hath hadde tyme and space And those the whiche haue not deseruyd to be ayded suffysen not to answere or them to excuse O very god the whiche sercheste and examynest the hertes the synewes the 〈…〉 vaynes and the mouynges of the bones of humayns That is to saye the causes the reasons and the intencyons and these other cyrcuÌ„staunces of dedes humayns what shall he be that may thaÌ„ answere before thyn ryght holy face before the holy angelles and before the deuylles Also shall be demaunded reason and a compte of all the tyme of our lyfe and so tyll vnto the shettynge of the eye And of all the goodes the whiche vnto vs hath ben gyuen in our lyfe ben they gyftes of grace of nature or of fortune as we them haue vsed be it Qui gâ—abitu◠〈◊〉 muÌ„duÌ„ se hâ—e cori in prosperyte or aduersyte Alas more than a. M. tymes alas Alas what may than answere those the whiche so folysshely and so vaynly passen and so lesen the tyme of mercy and therfore at the houre of deth the soule be it good or euyll shall see knowe by the puyssaunce dyuyne all the proces of hys lyfe for the boke of his conscyence vnto hym shall be shewed so clerely that by the bouÌ„te pyte mercy of god she is of the nombre of the saued or that by the Iustyce dyuyne she ought to be Iustly condampned and delyuered vnto the deuylles for his defaute and ryght cursyd lyfe And this is as vnto the thyrde aduysement THe fourth aduysement is of the sentence of the Iuge for than our lorde shall appere so terryâ—â—e vnto them that haue not deserued saluacy on that none vnderstondyÌ„ge suffyseth it to ymageÌ„ Rebrobi malent oâ—â—e tormeÌ„tuÌ„ sustâ— nere quam faciem â—udâ—â—â—s â—ratâ— viderâ— aâ—â— And therfore sayth well saynt Austen that there is no torment in the worlde that is so harde to endure as is to be presented before the face of Ihesu cryste and hath deserued his Ire his maledyccyon for he shall reproche vnto the cursyd theyr synnes grete horryble geuyng vnto them clere knowlege of theyr vnkyndenes and how they haue hym crucyfyed Uocâ—ui re niuistis venire extendi manuÌ„ meaÌ„ noÌ„ fu it â— aspâ—cerêª despe xisâ—is oâ—e coÌ„silium meuÌ„ iÌ„crepacioÌ„es meas neglexistis ego quoque iÌ„ iÌ„teritu vâ—o ridebo subsaÌ„â—â—abo cuÌ„vobis quam ti mebat â–ª aduenerit cuÌ„irruerit repeÌ„ta calamitas et iÌ„ teri â—ê° c. prouerbioruÌ„â— â—apâ— of newe As done all those the whiche after yâ— baptem after the sacrament of confessyon after the recepcyon of his ryght precyous sacramente in the whiche he gyueth his flesshe and his blode they ben retorned vnto theyr syÌ„nes from yere to yere without there makynge an ende And vnto them he shall shewe clerely the mysteâ—ye of his blyssed in carnacyon and of his passyon and the tyme and how longe he them hath abyden vnto mercy all yâ— whiche thynges they haue dyspraysed in as moche that they haue not them vsed vnto saluacyon and therfore in that laste houre
to say that he haue alwaye wysdome and dyscrecyon suffycyent in all thynges the whiche appertayned vnto saluacyon and that he be replete of heuenly meetes to the ende that he haue desyre of spiryte in seruynge the by true hope And that it may please the very god hym to conduyte vnto the holy regeneracyon to the entent that he may come vnto the here the whiche thou hast promysed vnto all faythfull crysten men THe god of Abraham of Ysaac and of Jacob the whiche apyred vnto Moyses in the mounte of Synay the whiche drewest thy people the childern of Israell of Egypte vnto them geuynge by thy swete pyte an holy angel for to kepe them daye nyght we the requyre that in lyke wyse thou wylt do vnto hym or her thy seruytour or seruauÌ„t suche grace that he may come vnto the holy welle of baptem By this oryson is eneweth euydentely sheweth that the baptem was auncyently fygured whan the people of god by myracle and puyssaunce dyuyne and by the seruyce and mysterye of angelles passed thorugh the reed see and were put out of Egypte and from the subieccyon of Pharaon For by the baptem men gooth from the derkenes of synne and cometh vnto the lyght of grace and from the sernyâ—e of the deuyll vnto the seruyce of Jhesu cryst and man receyued the coÌ„maundementes vpon the hyghe mountayne of the true fayth And so moche after this oryson the preest sayth vnto the deuyll CUrsyd deuyll knowe thou thy sentence gyue maugre thy wyl honour vnto god the tader vnto Jhesu cryst his sone vnto the blessyd holy trynyte departe thou forthwith from this the seruytour or seruauÌ„t of god For the blessyd pleasure mercy of Jhesu cryst is to calle hym now to his grace vnto the holy welle of baptem And we defende the that thou be not so hardy for euer to do vyolence vnto the holy token of the crosse the whiche we put in his forhede ¶ For the woman childe GOd of heuen of erthe god of angels god of archangels god of propheses god of apostles god of martyrs god of confessours god of virgyns god of all good lyuers vnto whom euery tonge oweth confessyon of trouth and before whome euery creature celestyall terrestyall infernall hym inclyneth we the requyre our souerayne lorde that it wyll please the to conduyte brynge this mayden vnto the holy fonte of baptem Per duÌ„m c. And here the preest sayth agayne that the whiche is before wryten vnder this worde Ergo maledicte Than I shal not reherce otherwyse but in puttynge Ergo maledicte GOd of Abraham of Ysaac of Jacob the whiche by thy seruauÌ„t Moyses dydest deiyner thy people of Israel froÌ„ yâ— seruytude of Egypt vnto them geu age yâ— coÌ„mauÌ„demeÌ„tê the whiche delyuerest Sâ—â—anne from the infamye the whiche of wronge vnto her was put I the requyre yâ— it wolde please yâ— to delyuer this thy seruytour geuynge vnto her grace for to come vnto holy baptem ¶ For the mayden CUrsed spiryte I the coniure coÌ„maunde in the name of the fader and of the sone of the holy goost that thou departe from this the seruauÌ„t of god the holy Jhesu cryst the whiche by myracle gyueth lyght vnto hym that is borne blynde And the whiche on the fourth daye reysed the lazar wyll thou her to do thy coÌ„maundement Ergo maledicte ¶ For the man childe GOd of eternall lyf refuge defence of all them the whiche duely the beseche requyre the whiche art the pease of true oratours resur reccyon of deed men my god I the requyre for thy seruauÌ„t the whiche the demaundeth baptem to the ende that by the regeneracyon spyrytuell he may come to the grace eternall My god where it hath pleaseth the to saye Are ye shall receyue Petite dabituâ— vobis querere et â—nuâ—â—ietis puisate aperâ—â—tuâ— vobis Luce .xi. seche you shalt fynde knocke vnto you it shal be opened pleaseth it you hym to receyue hym to gyue the almes of your grace for he you requyreth Open hym the yate for he knocketh calleth requyrynge that by the vertue of holy baptem he may come vnto yâ— royalme ryches of paradyse ¶ For the man childe HErken a cursed aduersary of humayne lygnage coniured ouercome in all enuye by the vertue of god the fader of our sauyour Jhesu cryste his sone the whiche the coÌ„maundeth that in tremblynge waylynge thou departe without hauynge ony more to do with the seruauÌ„t of god the whiche letely demauÌ„ded requyred the thyngê celestyall the whiche thou hast lost the whiche renouÌ„ceth the thy power and thy worlde in desyrynge the lyf eternal Departe thou then fortwith for the comynge of the holy goost the whiche of the souerayne hauâ—es of heuen wyll descende in to his holy temple the whiche shall be anoâ—e by the holy baptem purefyed And hym lyked to put out all thy fraudes decepcyons hym delyuer from all the synnes of tymes past to the ende that he may for euer gyue thankyngê blessyngê vnto yâ— ryght hyghe name of god in the worlde of worldes ¶ For the man for the woman GO forth spyryte dampned I the coniure coÌ„maunde in the name of the fader and of the sone of the holy goost from hym or her the seruytour or seruauÌ„t of god O acursyd condampned he the maketh by my coÌ„mauÌ„dement the whiche vpon the wawes of water walked surely he that delyuered saynt Peter that he were not drowned surely Ergo maledicte GOd of lyght of vertue lorde omnypotent and eternall I requyre thy ryght Juste pyte vpon this thy seruytour or seruauÌ„t that it may please the hym or her to illumyne by true entendement hym or her clense sanctifye by knowlege to that that he be worthely dysposed to receyue the grace of thy holy baptem Per dnÌ„m ¶ Hic ponat manuÌ„ suê‘ caput infantis dicens HEc te latet sathana iÌ„minerâ— tibi penaâ— imminere tibi tormeÌ„ta iÌ„minerâ— tibi diem iudi cij sempiterni supplicij dieÌ„â— venturus est velut clibanê° ardeÌ„s in quo tibi atque vniuersis angelis tuis â—ternê° suê‘ueni interâ—â—ê° Proinde daÌ„nate atque daÌ„nande da honoreÌ„ deo viuo vero da honoreÌ„â—hesu xpÌ„o filio eiê° spirituisancto in cuiê° noiÌ„e atque vtute tibi pÌ„cipio â—cuÌ„que es spuÌ„s iÌ„muÌ„de vt exeas recedas ab hoc famulo dei N. queÌ„ hodie ideÌ„ deus dnÌ„s noster iesus xpÌ„s ad suaÌ„ sanctaÌ„ graÌ„m â—t benedictioneÌ„ fontâ—que baptismatis dono greÌ„ vocare dignatê° est vt fiat eiê° templuÌ„ ê‘ aquaÌ„ regeâ—eratoÌ„is in remissioneÌ„ oiÌ„m pctoÌ„rum In noiÌ„e eiusdeÌ„ dniÌ„ nostri iesu xpÌ„i â— venturê° est iâ—dicare viuos mortuos seculuÌ„ ê‘ igneÌ„ Amen ¶ Hic interroget sacerdos nomeÌ„ infantê postea intincto police de
and other goodes and pleasurs worldely passen and ben tranlytory and daungerous wherfore we them dyspraysen The fayth vnto vs sayth that in helle theris all euyll wherfore we it fere that in paradyse is all goodnes wherfore we it desyre And this is as vnto the fyrst and in generall of the goodnesses that the fayth dooth one good crysten man ¶ Here foloweth the substaunce and dyuysyon of the .xij. artycles of the fayth the .vi. chapytre AS vnto the seconde poynt for to declare Caplm .vi. what is to be seen of euery artycle in partyculer it is to knowe that these artycles of our holy fayth some tyme ben taken and dystyncted after the nombre of the .xij. apostles the whiche made fyrst the Credo And so there ben oonly twelue Or other wyse it may be dyuysed after as the seuen artycles appertaynynge vnto the dyuynyte and seuen vnto the humanyte of Jhesu cryst And so there ben .xiiij. the whiche a man may so shewe For that that whiche we sholde byleue of the humanyte appertayneth vnto the essence and vnyte of the dyuynyte That is for to saye that we sholde byleue that there en is but one god and not tweyne or many And it is the fyrst artycle in that that we saye Credo in deum Or Credo in vnum deuÌ„ That is to saye I byleue in one god and not in many Where it appertayneth vnto the persones of the blessyd trynyte And so the artycle of god the fader vnto vs is signifyed in that that we saye ê“atrem oÌ„nipotenteÌ„ I byleue in the fader omnypotent The artycle of god the soâ—â— in that that we saye Et in iesum xpÌ„m filiuÌ„ eius That is to saye I byleue in Jhesu cryst the sone of god the fader The artycle of god the holy goost in that that we saye Credo in spirituÌ„ sanctuÌ„ That is to saye I byleue in god the holy goost And so there ben foure artycles These other thre of the seuen the whiche appertayne vnto the diuinyte ben as in regarde of the thre pryncypal operacyons withoutforth That is creacyon redempcyon glorificacyon the whiche apperteynen all only vnto the blessyd trynyte Creacyon of all thynges is grauÌ„ted vnto the fader in that that it is sayd CreatoreÌ„ celi et terre I byleue in god yâ— fader creatour of heuen of erthe That is to saye of all thynges be they corporell or spirytuell Redempcyon is grauÌ„ted vnto Jhesu cryst by the sacramentê vnyon of holy chirche And that vnto vs is signifyed in that that is sayd SanctaÌ„ ecclesiaÌ„ catholicaÌ„ sanctorum comunioneÌ„ â–ª remissioneÌ„ peccatorum That is to saye I byleue in the holy chirche catholyke Or vniuersally yâ— beynge of all sayntes the remyssyon of synnes In this artycle ben comprehended vnderstande all the sacramentes of holy chirche Of the whiche I thynke all oonly to speke in partyculer of baptem of penauÌ„ce as well for cause of shortnes as also of necessyte of these two sacramentê The operacyon to gyue the glorye the whiche all these blessyd haue now and that we trust is gyuen vnto the holy goost that we byleue in sayenge Carnis resurrectioneÌ„ vitam eternaÌ„ amen I byleue that we shall aryse that these true crysten men shall haue the euerlastynge Qui bona egeruÌ„t ibuÌ„t iÌ„ vitaÌ„ eternaÌ„â— vero mala in igneÌ„ eternaÌ„ Athanasiê° in symbolo lyf in lyke wyse these that ben acursyd shall haue dampnacyon without ende And we sholde not vnderstande that god the fader hath made yâ— creacyon without god the sone without the blessyd holy goost For they haue not but one myght infynyte And in lyke wyse of the redempcyon gloryficacyon For these thynges appertaynen vnto the dyuynyte the whiche is one and not deuyded in many And appereth clerely that the creacyon and gubernacyon of all the worlde the redempcyon of humayne lygnage the gloryficacyon of them that ben saued proceden of all the blessyd trynyte and so there ben .vij. artycles appertaynynge vnto the dyuynyte and these other vnto the humanyte Ego hodie genuite ps â—â— GenerationeÌ„ eiê° â—s enarâ—aâ—it ysaie â—iij The fyrst is of the blessyd incarnacyon where as we saye Qui conceptus est de spiritu sancto That is to saye that the virgyn Marie conceyued yâ— sone of god by the vertue of the holy goost The seconde is of the Natyuyte in that that is sayd Natus ex maria virgine That is to saye that we byleue that he the whiche procedeth of god the fader by eternall incomparable generacyon is borne by naturall Natyuyte of her the whiche alwayes is virgyn as well before the childynge as after The thyrde is of his passyon in that that is sayd Passus sub poncio pylato That is to saye that we byleue that the sone of the virgyn Marie very god very man was crucefyed suffred deth passyon vnder the sentence and Jugement of the bysshop pylate and was buryed The fourth is Descendâ—â— ad inferna That is to saye that Jhesu cryst descended in to helle was in lymbo where were these holy persones the whiche had byleued in his comynge and were deed in the estate of grace And it is to be vnderstande that he descended as vnto the soule vnyed with the dyuynyte for the body abode in the tombe the space of fourty houres without lyf The fyfth is to byleue that he arose the thyrde daye in that that it is sayd Tercia die resurrexit a mortuis And a man sholde not vnderstande that he was deed thre dayes entyre for that sholde be by thre score and twelue houres but he was deed parte of the frydaye all the Saterdaye parte of the Sondaye â–ª the whiche thre partes ben fourty houres The sixte is that the fourtyest daye after his resurreccyon he ascended in to heuen and sette hym on the ryght hande of god the fader in the whiche is sayd Ascendit ad celos sedet ad dexteram dei patris omnipotentis And the seuenth is that he shal come for to Juge the quycke and the deed and is in that that is sayd Inde venturus est iudicare viuos et mortuos And soo it appereth clerely that there ben fourtene artycles vnto whome them he wyll so assygne and deuyse But all is comprehended and brought vnto twelue conteyned and put in to the Credo that the apostles made the whiche euery man ought for to knowe that hath age and dyscrecyon And also he ought for to knowe the Pater noster the Aue maria and Confiteor The Pater noster for to beseche and axe charyte The Aue maria for to seche hope The Credo for to haue knowe the fayth promysed vnto baptem The Confiteor for to accuse hym requyre pardon of his synnes defautê And a doctour sayth named Linchorence that these crysten men ought to knowe the Pater noster
the Aue maria the Credo in theyr langage maternall That is to saye the Frenshe man in frauÌ„ce the Englysshe man in englysshe so of other And in as moche I shall put the latyn of euery artycle of the sayd Credo And afterwarde the englysshe the declaracyon of the werke the whiche ought to be in euery true crysten man for to answere vnto euery artycle For the holy scrypture sayth that that fayth ought to be sayd Fides sine oê‘ibus mortua est Ia. ii deed the whiche bereth not the fruyte of good werkes And he that hath not the good werkes of a crysten man the fayth is no thynge worth But for the fayth promysed not kepte by good lyf holy operacyons shall be more greuous more sharpe of dampnacyon of an ylle crysten man than of a sarrasyn or a payneme ¶ Here foloweth euery artycle in partyculer of the werke for to answere And fyrstely of the fyrst the whiche is suche CRedo in deuÌ„ petreÌ„ omnipotenteÌ„ creatoreÌ„ celi Caplm vij et terre That is to saye I byleue in god Res nolunt male disponi ideo vnê° princeps Ari. xii nietha the fader omnypotent creatour of heuen of erth Also it is to be noted that it is an nother thynge after these doctours to byleue god to byleue of god and to byleue in god For these mysbyleuers pay nems byleue that god is These euyll crysten men Credere deuÌ„ eÌ„ credere ipÌ„m eeÌ„ credere deo est credere eeÌ„ vera qÌ„ dicit credere in deuÌ„ eÌ„ credere credendo iÌ„ euÌ„ ê‘ amoreÌ„ tendere Hec augê° in li. de verbis dniÌ„ that byleue that these wrytynges ben holy trewe do the contrary they byleue god of god not in god But these good crysten men the whiche by theyr charyte kepe the coÌ„mauÌ„dementes by leue well god of god in god And that is of necessyte For he that sayth that he byleueth in god kepeth not his coÌ„mauÌ„dementes lyeth falsely Qui dicit se nosce deuÌ„ maÌ„data eiê° non custodit mendax est Io. i. In lyke wyse as holy scrypture sayth Who so euer byleued in god parfectly byleued that in hym is souerayne goodnes infynyte And for so moche that euery creature Si â—s diligit me sermoneÌ„ meuÌ„ seruabit Io. xu desyred appetyted loued good thynge it behoued that a creature resonable loue god hym appetyte soueraynly for in hym is bonte infynyte Diliges dnÌ„m deuÌ„ tuuÌ„ ex toto corde tuo et ex tota aiÌ„a tua ex totis viribus tuis ex omni meÌ„te tua Luce. x. Qui ex vobis patreÌ„ petit paneÌ„ nuÌ„qid lapides dabit illi aut pisceÌ„ nunqid ê“ pisce serpenteÌ„ dabit illi aut si petierit ouuÌ„ nuÌ„qid porriget ei scorpioneÌ„ Si ergo vos cuÌ„ scitis mali noscâ— bona dare filiis no â—â—riâ—quamto magis pater vester celestis de celo dabit spirituÌ„ bonuÌ„ petentibus se Luce. xi And yf it be so he shall kepe aboue all thynges his coÌ„mauÌ„dementes the whiche may not be but good for good syns that they procede of the bonte infynyte And he that doth the contrary is he that kepeth not the coÌ„maundementes he lyued not good merytoriously after as god hym hath coÌ„maunded sayenge Thou sholdest loue god with all thyn herte with all thy thought and with all thy myght Wherof sayth a doctour named Prosper he that loued god is often thynkynge on hyÌ„ desyrynge to come vnto his blessyd vysyon hauynge synne in hate in anoyauÌ„ce â—i charge and these honours pleasurs of the worlde these rychesses to disprayse in comparyson of the loue of god our creatour of the goodes the whiche be without ende The cause to loue god aboue all thynge is his bonte infynyte for as moche that he is our fader omnypotent wherfore he loued vs his childer not of other loue than of loue infynyte And in as moche that he is almyghty it behoued that he make that he gyue goodes vnto his childern after the loue of the whiche he them loued they ben goodes glory that no herte it may thynke ne no tonge can it declare the whiche he vnto vs may gyue by his souerayne myght by the whiche he hath created made heuen erthe He can well make it by his grete wysedome he wyll by his bonte pyteous buxomnes By the whiche euery man ought for to enforce hym to byleue and to haue hope to the ende for to come vnto the augmentacyon of charyte and of holy and merytoryous werkes For as saynt Gregory sayth as moche as the fayth greueth hope is augmented and as moche as man hath of dyspayre man wanteth of charyte and after the good holy operacyons And soo these thre thynges ben alwaye egall as vnto the proporcion that euery of these vertues ought to haue And therfore after the grete or lytell man may truely vnderstande and knowe what fayth what charyte and what hope is in the persone and none other wyse And therfore sayth our lorde Jhesu cryste in the gospell that man knowith the tree after the fruyte that it bereth be it good or euyll By the the fruyte that procedeth of the tree menynge the boâ—de or the floure and the leef be entended the werkes the whiche proceden of the herte and of his wyll eyther of the fayth as the fruyte of the tree In lyke wyse than Fides fine oâ—ibâ— inortua est Ia. ii as there ben twelue artycles dystyncted it behoueth that there are also twelue fruytes or twelue werkes meryâ—oryous and euery of them for to answere vnto his artycle The werke of this present artycle after the mortalyte is childely fere or amerous fere The whiche thynge vnto vs is shewed and gyuen to knowe and to vnderstande in that Si ego duÌ„â—ssi vbi timor me si paâ—vbi honor Malachie i. Per timoreÌ„ din declinat ois homo a malo Item Qui timet deuÌ„ faciet bona Eccliastici xv that is sayd Deum patrem omnipotentem Fere is due vnto god the whiche is Juste infynyte And loue vnto the fader almyghty fader of mercy and of bonte infynyte And who so euer shall haue the fayth of this artycle in his herte and the werke as it is sayd he shall habounde in good werkes withoutforth and shall shewe euyll and synne in lyke wyse as sayth holy scrypture And man ought to byleue that the fayth of this artycle is deed that bereth not here the fruyte of this werke ¶ Here foloweth the .ij. artycle that is suche AT in iesum cristum filium eius vnicum do minum nostrum That is to saye I byleue in Jhesu cryst our souerayne lorde the sone of god the fader And in that a man ought to vnderstande that he is semblable egall vnto
elles the virgyn Marie sholde not be a moder yf she had not nourysshed in her wombe and borne hym thâ— whiche treâ—ely is god Here is the hyghnes and perfeccyon of the fayth of crysten Ego dico tibi 〈◊〉 tu es petrus suê‘ haÌ„c petraÌ„ edificabo ecclesiam meaÌ„ Mathei .xv. men the whiche saynt Peter confessed and auowed whan he sayd Tu es xpristus filij dei viui Thou art very cryste the sone of the lyuende god in that that he confessyd cryste he knoweth hym man in that that he called hym the sone of god he wytnesseth verely that he is god And therfore our lorde hym answereth that auowe that trought that he knoweth that is to knowe humayne nature and dyuyne to be in one persone he shall founde and sette the trought of the holy fayth catholyke The werke of this artycle after the moralyte is for to conceyue the sone of god spyrytually by the vertue of the holy goost and of the holy fayth catholyke In interiori hoâ—e habitare xpÌ„m ê‘ â—â—deÌ„ in cordibus vestris Ad ephe iii. Quicunque fecerit voluÌ„tateÌ„ pris mei â— i celis eÌ„ iâ—e meê° frat soror mater est Math .xii â–ª by the meane of the whiche fayth Jhesu cryst enhabyted within the conscyences of the true catholykes so excellently that he hymself wytnesseth in the gospell the conscyence that he receyued by true fayth ought to be sayd his moder certayne it is more noble more dygne and more holy thynge to conceyue hym spyrytally than it sholde be to conceyue hyÌ„ corporally all only And suche nobles in Feliciê° ê¯cepit maria deuÌ„ mente ê‘ fideÌ„quam carnis assâ—ptioneÌ„ Hec aug li. de â—gi one crysten man that is to knowe that the conscyence is y ee moder of god no tonge may suffycyently speke nor vnderstandynge byleue comprehende nor duely adueruayll In this depnes these deuoute comtemplatyf spyrytes erthely them ought to prosterne ryght humbly and the holy goost by the whiche he maketh suche concepcyon to them shall declare thynges that may not be sayd nor wryten Also it is to be noted that humayne nature by the concepcyon and blessyd incarnacyon is honoured exalted moche more than nature angelyke in soâ— moche that god is becomen man and not angell for to proue and shewe vs his Infynyte loue and the waye of saluacyon the whiche is obedyence humylyte Also in that that our lorde borne of his moder dyde not vnto her ony sorowe or payne nor yet hurte in makynge her to lese the tresour of her virgynyte vnto vs is sygnyfyed and shewed HonoreÌ„ heÌ„dis matris tue oiÌ„bus diebus vite eiê° memor ei esse debes qÌ„ quamta ê‘icule passa sit in vtero suo ê“pter te Tho .x. that no good childe by his yll and synne ne ought to wrathe his fader and moder ne them ought to depryue from honour and obedyence that he vnto them ought as well by the coÌ„maundement of god as of nature And therfore our lorde hath wylled honour vnto his ryght holy moder in heuen and in erth by suche maner that many crysten men in lyke wyse haue more grete hope to fynde mercy by meane of the moder than of the sone and all that hath he done in geuynge vs example that the fayth of this artycle is deed that the fruyte of honour bereth not vnto his fader moder ¶ Here foloweth the .iiij. artycle that is suche PAssus sub poncio pylato crucifixus mortuê° et sepultus That is to saye I byleue that Jhesu cryst suffred deth passyon vnder the bysshop Pylate so as it hath ben sayd before Here the true crysten man ought to enforce hym to thynke on the lyght of the holy fayth By the whiche one sayth these thynges dyuyned these thyngê past beynge to come what is he that suffred what thynge he suffred endured wherfore he suffred And as vnto that it is sayd now ynough certayne by these thynges aforesayd that he the whiche suffred is verely god man the true lambe The Innocent of god of maieste of bonte infynyte he suffred sorowes in his soule and torment in his body without nombre without measure for them that vnto hyÌ„ ben the contrarye the whiche haue done the ylle the synne wherof he bereth the payne of the whiche he myght no better do yâ— whiche of that they may not hym worthely gyue thankes by them seluen the whiche he hath agayne bought and the whiche were ryally the seruytours of the deuyll of synne And the true crysten man ought to byleue Nota sâ—dm Bonâ—uen .ix. di .iii. quampoÌ„â— dêª concedi quam aiÌ„a xpÌ„i est oÌ„nâ— sciens loqueÌ„do de cognitione habituali qÌ„ est sicut scieÌ„tia noÌ„ auÌ„t de cognitione actuali qÌ„ est sicut considerare Apud duÌ„m mia copiosa apd euÌ„ redeÌ„ptio pÌ„s .c. xxix â–ª that the soule of Jhesu cryst vnyed with the dyuynyte hath clere knowlege of all thynges past present to comâ— by the whiche it behoueth to confesse that he seeth all these synnes mortall other that euer were or shall be done vnto the ende of the worlde And in as moche that it was the pleasure wyll of all the blessyd trynyte that by that passyon was the world ryght habundauÌ„tly agayne bought from eternall dampnacyon Jhesu cryst suffred endured partyculer payne for euery mortall synne that euer was or shall be done ayenst the wyll dyuyne be it by hym that shall be fynally saâ—â—d or by hym that shall be dampned and as moche grete payne as there was was due vnto euery mortal synne the whiche thynge surmouteth all vnderstaÌ„dynge create but only that by the lyght of the fayth we knowe that he that suffred was very god By the whiche reasonably we consente that yf he had not shedde by sorowe and anguysshe but one oonly droppe of blood that yf it so weâ—â— soueraynly it suffyseth for to redeme a thousande worldes how be it all oonly he hadde gyuen but one droppe of blood But by the space of two and thyrty yeres and thre monethes he hath suffred and endured as well in the wombe of the virgyn Marie as also syns that he was borne in this worlde labours paynes trauayles in fastynge in prayenge in temptacyons in contradiccyons fynally the deth the moost greuous pyteous dolorous that herte may thynke But the naturall foly of herte of erthely vnderstandynge may saye ymagen that in this the whiche is here sayd it is impossyble to coÌ„tynue for as moche that he suffred not but in soo moche as man not in suche moche as god Wherfor he myght not suffre but payne infynyte full lytell vnto regarde of that the whiche is here purposed the whiche is an hondred tymes infynyte yf it were possyble to speke it or ymagen And on the other â—antâ—
beloued faychfull â—pouse retornynge from a moche ferre regyon And the cursyd hym seen vnto ther confusyon for than they seen the horryblenes of theyr synnes theyr infydelyte theyr vnkyndnes that Justely they ought to be dampned In li. de miseriaâ—eu vtilitate coÌ„ditiois humane And of this apparycyon at the houre of deth we rede many examples as well of the good as of the ylle Of the good as saynt John the euangelyst of whome Jhesu cryst hath sayd I wyll that he abyde Sic euÌ„ volo mane 〈◊〉 doneâ— veniâ— so vntyll that that I come That is to saye vnto the houre of deth Of saynt Andrewe of saynt Katheryne of other many we rede that he apyred vnto theym at the houre of deth And in lyke wyse appyred he vnto the cursyd for elles the houre of deth sholde not be the Jugement partyculer yf they had not one Juge an other ought not to Dedit ei iudiciâ— facere qr filiê° hois est Io. v. Juge fynally these erthely people excepte hym vnto whome god the fader hath gyuen puyssauÌ„ce auctoryte in heuen and in erthe that is the blessyd Jhesu cryste not all oonly in so moche as god but with that as moche as man Moche it is for to IteÌ„ data eÌ„ michiâ—is ptaÌ„s i celo in teâ—ra Math. vi do for to brynge often vnto mynde that we all shall be present in persone at the grete Jugement for no man may thens flee Also the synnes of the dampned shall be publysshed and manyfested vnto Juges angelles and vnto all them that ben saued and also vnto the deuylles Also one shall see the falsenesse of these ypocrytes the whiche men wende other tymes to haue ben trewe faythfull and good people Her false Jugementes and cursyd sentences shall be ryght holely and Justele Juged Gyftes promyâ—â—â—s feres nor fauoure may not tarye Justyce infynyte the whiche is and shall be the very Juge of the quycke and of the deed The werke of this artycle after the moralyte is that euery man sholde take hede of his spyrytuall dede in lyke wyse as Jhesu cryste vs hath warned in the gospell sayenge Wake ye in your caas for ye knowe Uigilate qr nesciâ— diâ— neque hor â— Ma xxv Luce. xiii not the houre that the Juge shall arryue And who so that well â—hym remembreth of the houre he shall neuer consente for to perseuer or for to abyde in mortall synne houre nor halfe an houre And the fayth of this artycle is deed the whiche here this fruyte the whiche fruyte is the fere of god preparacyon to deye well bereth not ¶ Here foloweth the .viij. artycle CRedo in spiritum sanctum That is to saye I byleue in the holy goost For euery faythfull crysten man ought to byleue in one god or in one dyuynyte in thre persones that is in the fader in the sone and in the holy goost And of this a man ought not for to doubte or for to knowe or curyously for to enquyre as afore hath ben sayd for entendement create is not suffycyent ynough for to comprehende and to vnderstande the mysteryes of the blessyd trynyte But alwayes in these thyngê that he vndstanded he hath some repÌ„sentacion of the blessyd trynyte for theris not so lytell a creature but that he hath vnyte veryte bonte Also yf he haue admyracyon that one essence of deite be in thre persones of the whâ—â—he the one is not the other as to merueyll hâ—â—â—e may haue two natures in one persone that is in creature humayne the whiche hath in hym nature corporell nature spirytuall that is body soule wherof the one is mortall the other iÌ„mortall in one self persone Also euery thynge corpprall hath thre thynges that is the length the largenes the depnes Also in all the worlde there is but thre maner thynges The fyrst ben spirytuell all oonly that is nature angelyke The seconde ben corporell all oonly as the foure elementes The thyrde ben thynges spirytuall corporall togyder that is man woman Also in the soule the whiche is vnto the ymage of the blessyd trynyte hath thre myghtes That is to knowe mynde vnderstandynge wyll is not but one soule in the trynyte the trynyte in vnyte I byleue than euery crysten man the persone of the holy goost to be one dyuynyte one puyssauÌ„ce one maieste with these persones of the fader of the sone that that make the one of these thre persones as in regarde of the creacyon of the gouernynge of all the worlde to glorifye the good to dampne the euyll is made of all these thre without dyfference The werke of this artycle as vnto the moralyte is for to meruayll For as sayth saynt Poule they in whome the holy goost enhabyted by grace habunden in dyuers gyftes Some haue grace to speke well wysely some other haue vnderstandynge knowlege of many thynges that man may not knowe but by the gyfte of the holy goost of prophecye Some other do myracles some other suche merytes vertues by humylyte charyte mercy in the vertue of the holy goost the whiche conuerted moued and teched enbrached in loue these humayne bodyes the whiche dyspose them to receyue it them gyued spirytuall lyf by the whiche they profyte in good werkes they fyght resyste the worlde the deuyll vnto theyr inclynacyons sensualles For in lyke wyse as the erthely spyryte that is the soule gyueth vnto the body vsauÌ„ce of the fyue wyttes of nature that is the syght the Auferes spÌ„m torum i pulueteÌ„ suâ— reuertentÌ„ pÌ„s c. iii. herynge the tastynge the smellynge the touchynge hym gyueth also power to speke to walke and to be besy in dyuers mysteryes werkes And whan it departed from the body he leseth all these thynges before sayd falleth vnto erthe rotten retorneth vnto asshes So moche more excellently whan the holy goost is in the soule by grace he hyÌ„ gyueth fyue wyttes spyrytuall by the whiche the soule knoweth meruayllous thyngê of god hym gyueth myght to walke in kepynge the coÌ„mauÌ„dementes Beati iÌ„maculati iÌ„ via â— ambulaÌ„t in lege dniÌ„ Item viaÌ„ maÌ„datorum tuorum cucurri pÌ„s c. xviii of god to speke with hym in prayer to resyste batayll in this present lyf And whan by the gylte synne of ony he is departed from the soule she leseth the true knowlege of helle of paradyse falleth by effeccyon in loue dysordynate in to pouder asshes of thynges erthely becometh fylthy stynkynge in wordes in dedes in saeynges thoughtes no power well to resyste the deuyll to kepe the coÌ„maundementes nor to do thynge the whiche is vnto god pleasauÌ„t merytoryous for to purchase a rewarde in paradyse soo we ought to byleue euery true crysten man that the fayth of this artycle is deed
this mysterye shall be all those blessyd angelles by the coÌ„maundement of god in this lytell momente of tyme shall assemble the asshes and the douste of all erthely bodyes without that that he shall fayle one heere of his â—olde and that done in a moment or instant the blessyd Jhesu cryste in dyuyne nature and humayne shall yelde the propre body vnto euery soule them areysynge and gyuynge lyfe that neuer shall haue ende nor departynge But grete dyfference moche to meruayll shall be bytwene the bodyes of them that be dampned of them that ben blessyd For these dampned Cre doâ—redeÌ„ptormeê° viuit i nouissimo die c. Job xix shall be blacke heuy stynkynge and horryble and so dysformed that none erthely herte ne may thynke it And by the contrarye the bodyes of them that ben blessyd they shall haue foure noblenesses that is claryte impossybylyte subtylyte and agylyte that these theologyens calle dowers of the whiche shall be sayd in spekynge of the glorye of paradyse Man may perswade the trought of this artycle by these thynges that we see in nature in arte in reason and in auctoryte Nature is moche to be meruaylled in a corne of whete or of other seed after that it shall be rotten by the vertue or the sonne of the moysture of the erthe from the rottennes shall become quycke boudde the whiche shall yelde an hygh stalke and a ryght and for one corne there shall come an hondred Also it is seen in the moneth of Apryle one tree growynge or an other grete chosen braunche grene with leues and coured with whyte floures and to ymagen the lytell now rotten wherof he procedeth is a mater of ryght grete admyracyon But folysshe people ryght fewe so arreste And the puyssaunce Niâ—â— granuÌ„ frumeÌ„ti cadeÌ„s i tra mortuuÌ„ fuerit ipÌ„m soluÌ„ manet si auteÌ„ mortuuÌ„ fuerit mltuÌ„ fructuÌ„ affert â—o xii TimeÌ„tibus deuÌ„ ori et sol iusticie Malachie â—nto IteÌ„ fabricatê° est aurorem solem FulgebuÌ„t iusti sicut sol i regno pris eorum Mathei xii naturall of the sonne and of the erthe maketh of a lytell corne rotten of newe so fayre and pleasaunt thynge Wherfore shall not the sonne of Justyce make it that is the blessyd Jhesu cryste in whome is puyssaunce dyuyne infynyte of the rottennes of the body humayne a more fayr thyng than man may thynke Also we see that of ferne brente and put in to asshes man maketh by crafte these vesselles of glasse so fayre so clere and so pleasaunte that kynges popes and emperours leue cuppes masers of golde for to vse the pleasure of the glasse By the whiche then god the whiche is souerayne mayster of arte the whiche hath forged the sonne and the mone and the whiche hath made all thynge of nought may he not make of the asshes of a body humayne fayre vesselles and full of glorye shynynge more than the sonne Also reason vs telleth that trewely he the whiche was deed and is arysen he beynge a lyue may a reyse these other Also the auctoryte of saynt Poule wrytynge vnto Sicut iÌ„ adam oeÌ„s moriuÌ„t ita iÌ„ xpÌ„â— oeÌ„s viuificabunt .1 corinth xii the Corynthyens sayd So as Adam by his synne is cause of the deth of all these erthely men In lyky wyse Jhesu cryste theym shall areyse all by his Justyce The werke of this artycle as vnto the moralyte is not to fere to deye for the trought of the fayth and for the loue of Jhesu cryste syns that we be certayne that he shall yelde vs body and soule in the moost fayrest moost noblest moost dygne of dysposycyon without ony comparyson than they be now for they shall be Immortall and Impassyble Also we sholde not wayle nor sorowe dysordynatly for the loue of our frendes Nolite ê¯tristari si cut ceteri â— spem â— habeÌ„t i. ad thessaoâ—â—ce â— iiii and kynnesmen syns that we haue fayth and hope for to see other shortely The fayth of this artycle is deed the whiche berâ—th not here the fruyte of this werke ¶ Here foloweth the .xij. artycle TItam eternam amen That is to saye I byleue that they the whiche haue kepte the trought of the fayth shall haue the lyfe eternall Hec eÌ„ vita eterna vt cognoscaÌ„t teve tuÌ„ deu queÌ„ misâ—sâ—â— iesuÌ„ xpÌ„m Joh. xvii Amen That is to saye I requyre and desyre that it so be Here is to be noted that eternall lyf is none other thynge to vnderstande for to see knowe clerely in blessydnes of paradyse by the lyght of glorye that that we see byleue in erthe in the lyght of the fayth that is the blessyd trynyte the fader the sone the holy goost the swete humanyte of Jhesu cryst of that to haue fruiction for euer wtout Ocâ—s noÌ„ vidit nec i cor hois asceÌ„dit qÌ„ pÌ„ ê‘auit deâ— diligeÌ„tibê° se originaliter â—sa .lxiiii. 1. cor ii ende in body in soule The whiche vysyon and fruiction with the blessydnes is so grete yâ— herte ne vnderstandynge may it thynke nor tonge declare for so moche that it is a thynge infynyte eternall as to haue god in the maner beforsayd And of that glorye shall be sayd afterwarde in the ende of this boke Also it is to be noted that notwithstandynge that in this artycle is not made nor exprest mencyon of the dampnacyon eternall of those that ben ylle how be it it is there ynough to be vnderstande in that that man byleueth that god is the Justyce infynyte the whiche is for to yelde vnto euery man that that he hath deserued And therfore sayth Athanasius They that haue well done after Qui bona egeruÌ„t 〈◊〉 sit i vitaÌ„ eternaÌ„ â— do mala in igneÌ„ eternâ— hec eÌ„ fides catholica c. Athâ— nasiê° in symbolo the Jugement shall go vnto lyf perdurable and eternall they that haue done ylle to the fyre of helle euerlastynge And this that is before sayd wryten is the holy fayth catholyke the whiche it behoueth to be kepte stedfastly entyerly vpon the payne of eternall dampnacyon The werke of this artycle as vnto the moralyte is to dysprayse these rychesses the loue the glorye the felycyte of this worlde in comparyson of the lyfe eternall For as Si coÌ„siderâ—mê° â— quam ta suÌ„t â— nobis ê“mittunt i colis vilescuÌ„t oia â—â—abeÌ„â— in terris Grego saynt Gregorye sayth Yf we thynke consyder the goodnesses that god vs promytted in paradyse all the goodes of the erthe shall be lyke vnto vs vyle as no thynge Also it is to be more curyous more desyrous for to seche these goodes by the whichâ— we shall be honoured in the other worlde infynytly that them of this mortall lyfe the whiche dyspose vs vnto dauÌ„ger be dampned eternally And man ought to byleue that
with noble vertues more bryghter and more shynynge spyrytually than euer may do the sonne corporally But all the contrarye is it of the soule in mortall syÌ„ne for she is the doughter seruytour by iÌ„uocacoÌ„n of our goodly enemye the vessell the stynkynge delytes vanytees worldely the temple of ydolatres deuyllesshe the fals and vnfaythfull rybande the whiche hath broken the fayth the maryage bytwene her the kynge of kynges Jhesus the sone of god the fader for to submytte her vnto the stynkynge lechery of the mesell of deuyll angell apostat By the whiche she is vyle horryble stynkynge more than ony carayne as well before god as before all the sayntes of paradyse By the whiche it appyreth that we sholde moche enforce vs to seche the one estate to flee the other in as moche as they ben of dyfference And in so doynge yf god gyue vs not the grace there is none the whiche worldely hym may thanke The seuenth reason for to see and knowe our feblenes and lyfell valure is in the consyderacyon of the lyf and of the vertues of holy faders apostelles martyres confessours virgyns Who where not of yron or of stele no more than we be who haue resyste vnto the temptacyons of the deuyll matted and vaynquysshed theyr bodyes by meruayllous penaunce and abstynence dyspraysed the worlde suffred martyrdoms terryble all oonly to thynke haue purchased merytes the fere and loue of god holdynge and kepynge the waye of all holynes some in aege of theyr tendre youth as these blessyd virgyns sayntes and martyrs Katheryne Margarete Annes Barbare and other without nombre in dyuers ages estates and vocacyons And we the whiche haue theyr lyues by doctryne example the lyght of myracles that god hath done for to approue the holynes of theyr lyues And that the whiche is more we haue theyr aydes intercessyons how be it vnto vs they speke not And notwithstandynge all these thyngê we ben laches frowarde brought lyghtly to falle torne to impacyence in to murmuracyon in to vnhope in to dyspayre By the whiche appyreth well our lytell fraylte lytell valour in all these estates the whiche at this daye ben vpon the erthe That is the yere a thousande fyue hondred after the Incarnacyon the yeres six thousande six hondred thre score six that the worlde began after the conuocacyon of the Hebrewes maner of nombre The. viij reason is that yf euery lynner sholde consyder the greuousnes the grete nombre vnkyndenes of his synnes the rygour of the Justyce dyuyne he sholde knowe clerely that all the penaunce all the seruyce the he may do vnto god tyll vnto the ende of the worlde in byenge ayen the payne due vnto his synnes it sholde be a thynge of lytell valour in comparyson of the dette in the whiche we be bouÌ„de for our syÌ„nes The ix reason is that yf we consyder perfyte the dyuers maners occasyons the whiche in an hondred thousande maners comen proceden by successyon of tyme as well of the partye of the worlde as of the excuse of the deuyll of the fraylnes of our power myserable condicyon we sholde defye aboue all of our strength our meâ—â—tes vertues in retornynge vs aboue all vnto god by the true hope that euery true crysten man ought to haue in god his creatour fontayne depnes of mercy of all swetnes The .x. reason is that yf we consyder the Jugement of god ryght Juste the whiche is done at the houre of deth and how hym behoueth to yelde acouÌ„pte of all the goodes that we haue receyued ben they goodes of nature of fortune or of grace tyll vnto the laste fardynge of all the tyme of our lyf tyll vnto the closynge of the eye In lyke wyse also the purenes of conscyence the ornament of merytes of vertues that we shall haue before god the satysfaccyon of synnes that other tymes we haue coÌ„mytte we shall see clerely that our goodnes is a lytell thynge as vnto that that we myght haue done in comparyson of thyngê beforsayd ryght grete is our iperfeccyon The .xi. reason for to holde vs in fere in mekenes is that yf we consydre the shortnes of this lyf the necessyte to deye the incertayne of the houre of a moment of the estate we see clerely that to lytell is the preparacyon the fere the dysposycyon the whiche shol de be in vs for to receyue suche auenture The .xij. reason is that yf we consydre the sayenge of saynt Gregory that is to vnderstande that those the which wyll come vnto saluacoÌ„n sholde alwayes go from good vnto better mouÌ„te from vertue vnto vertue or elles they go behynde by slouth neclygence we see clerely that ryght lytell is the profyte ryght grete peryllous our slouth neclygence The .xiij reason is that yf we consydre perfytly the grete horryble paynes of helle as vnto the oppresseth as vnto the dyuersyte vnto the multytude as well ayenst the body as ayenst the soule and the eternyte of them the whiche euery synner deserued in commyttynge mortall synne we knowe that all the penaunce that we haue done in tyme paste and that we may doo tyll vnto the ende of the worlde it is a ryght lytell thynge and also as no thynge yf were not the meryte of the blessyd passyon in comparyson of our synnes Also we sholde enforce vs of body of soule to holde suche lyf by the whiche we may escape the paynes beforsayd the whiche ben more greter than man may tell or thynke so as wytnesseth saynt Austyn These .xiij. reasons ben noted drawen out of the boke of the lyf of Jhesu cryst in grete shortnes For the spyryte deuoute contemplatyf vnto this proprete as w e fewe wordes dyuyned he can rede vnderstande grete meruayllous sentences And this is done by the ayde vertue of the holy goost the whiche enâ—umyned lyfteth the soule vpwarde from the puyssauÌ„ces naturelles hym maketh to taste and to sauour the worde of god what so euer it be For it is the meete spyrytuell the whiche gyueth nourysshynge force augmentacyon and puyssauÌ„ce vnto euery persone the whiche hath in hym the helte of grace Also it is to be noted that the resolucyon ende and conclusyon of euery one of these .xiij. reasons aboue sayd is in two poyntes The fyrst is to the ende that the persone the whiche this present aduysement well reded denoutly studyed may in trewe humylyte haue clere knowlege of the lytelnes and imperfeccyon of all his werkes what so euer they be by the whiche knowlege he hym shall defende from all vayne glory and shall see cloâ—ely the grete foly and derkenes of ypocresye vayne glorye and folysshe thoughtes The seconde poynt is that the persone the whiche wyll here founde his medytacyon may ought to take feruour desyre
confitetur et purgat in oculis carnosos humore et significat coÌ„fessioneÌ„ que per puluereÌ„ ê“prie cognitionis cuÌ„ aqua la crimose coÌ„puÌ„ctionis intellectuÌ„ illu minat qr intellectuÌ„ dat peruulis id est huÌ„ilibus procedeth of trewe penaunce The fyrst is illumynacyon of the soule for thre thynges fyrste for the confessyon is not true yf the synner take no payne to thynke on his synnes and to knowlege his defaute and his blame And therfore sayth a man comenly he that loketh in a glasse seeth hym selfe well and he that seeth hymself well knoweth hymself well And he that kneweth hymself well preyseth hymself lytell And he that preyseth hymselfe lytell is a wyse man Secondly for that that the synner hym humbleth before the preest for the loue of god some tyme the kynge the pope before a poore chapelayne by the which god hym geueth the lyght of grace Thyrdly for the instructyon that the good confessour geueth vnto the synner for many ymagen of venyall synne that it be mortall or some tyme of mortall that it be venyall or that it be no synne The seconde fruyte is the mercy of god of the whiche sayth saynt Barnardyne that god hath two courtes That is to knowe the courte of mercy And that other of Justyce That of mercy is moche swete and gracyous in comparyson of that of Justyce for foure reasons The fyrste is for as moche as the Juge of this court is swete and amyable ageyn the synner the whiche is culpable The seconde for in this court a man byleueth withoute ony thynge agayne sayenge vnto culpable The thyrde for alwayes in this court is gyuen lyberte and delyuerauÌ„ce And ther is neuer gyuen sentence of deth The fourth for that that he yâ— whiche had deserued the gybet of hell is assured of the royalme of paradyse Also for as moche that from the court of Justyce a man may apele vnto the court of mercy durynge this present lyfe and not after an example of dauyd of mary Maudelayn of sayÌ„t peter and many other synners And also it couÌ„seyleth saynt Austen and many other holy scryptures The thyrde fruyte is that the synner is arysen from deth spyrytuall vnto the lyfe of grace For after that a man hath synned mortally man may neuer retorne vnto grace but by the meane of confessyon and how be it that he the which hath true contrycyon and dyspleasur of his synnes he is by that in the estate of grace before that he hath made actuell confessyon Neuerthelesse it behoueth that he haue purpose that to do in place and in tyme or elles he may not haue grace The fourth fruyte is delyuer from the puyssaunce from the bondes of the deuyll of hell the whiche holdeth the synner in his mouthe the whiche is moche large in the entre but ryght strayte as vnto the comynge out The fyft Saluabit te ê‘ confessioneÌ„ dominus exore augusto latissime iob xxxvi capituluÌ„ Dixi coÌ„fitebor aduersuÌ„ me in iusticiam meaÌ„ dâ—o et tu remisisti impietatem peccati mei pÌ„ xxxi fruyte is purgacyon of ryght horryble detestable mesellery spyrytuall that is from dedely synne the whiche purgacyon may be made in lytyll tyme durynge the greate dayes of mercy as well of syÌ„nes dedely as of venyall but after this mortall lyf moche otherwyse shall be yâ— forme maner of pledyÌ„g The .vi fruyte is a lyghtynge of that conscyence for none other thynge is so heuy as that the whiche hath made these deuylles to fal other dampned in to the depnesse of hell that is dedely synne the which by other meane than by true confessyon penaunce he may not be deposed this alleuacyon they fynde by certayn operacyons grete horryble synners after that that they ben lawfully confessed The .vii. fruyte is peas and vnyte with god for in dysobeynge vnto god the synner maketh warre agayne the maieste dyuyne agayne whose power to resyste it is a thynge impossyble by the whiche the synner ought soueraynly to seche the meane of peas that is true penauÌ„ce The .viii. fruyte is yâ— by true confessyon the deuyll all his labour is put to confusyon and oftymes by the couÌ„â—eyâ—â— of good confessours some embusshement his cautelles and decepcyons ben dyscouerde The whiche thynge hym dyspleaseth and the lette of his fals intencyon ryght syngulerly The .ix. fruyte is that oftymes it happeneth that he the whiche hath not playne contrycyon but hath alonely attrycyon the whiche is a maner of contrycyon vnparfyte and vn suffycyent for to haue the grace of god But by the vertue of the absolucyon sacramentall with that attrycyon the Qui humiliteâ— coÌ„fitetur veniaÌ„ consequiâ— her glo .ii. re .xii. Dâ—â— traÌ„â—sâ—ulit peccatuÌ„ tuuÌ„ Confitemâ—ni dâ—o quoniaÌ„ bonê° glo s confessioÌ„e peccati â— laudi cuÌ„ non sit pia coÌ„fessio peccatorâ— sine lande synner receyueth the grace of the holy goost yf there be none other lettynge The .x. fruyte is reuelacyon of grete parte of the payne due for the synnes that a man hath coÌ„mytte as well for the vertu puy s sauÌ„ce of the keyes of the sacrament of holy chirche as also of the shame that a man hath to tell his syÌ„ne The .xi. fruyte is augmentacyon of grace for often it may happen that the greate contrycyon and dyspleasure that the synner hath he hym arayseth from synne in to the more greater grace and loue of god than euer he hath ben tofore and more ware to resyst and more humble before god and before man in lyke wyse as it is red of many sayntes that haue synned The .xii. fruyt is that the synner Item â—oâ—â—e .vii. iâ— ê‘sona confessoris dt Da gloriaÌ„ dnÌ„o deo israel coÌ„fitâ—re atque in dica michi qd feceris c. by his true confessyon geueth glory praysynge to god for that that he hym knowlegeth and confesseth a synner before god and by the consequent he knowlegeth the Justyce dyuyne to be true and in fallyble in the whiche he gyueth glory praysynge vnto god vnto whome alonely it is due in heuen in erth ¶ Here foloweth the dyfference of werkes done in synne or in the grace of god AFter true confessyon the goode werkes the Caplm .iiii whiche before were deed and without meryte ben lyuely merytoryous They the whiche ben done in the estate of grace ben sayd to be louely for as moche that they shall be rewarded eternally yf the persone be fynably saued yf after such good werkes he fall in to dedely synne For yâ— whyche afterwarde he doeth true penaunce the meryte of those good werkes the whiche weren mortyfyed and effaced by reason of the sayd synne vnto hym is yelden and restored by the vertu of true penauÌ„ce But so is it not of good werkes done in dedely fyÌ„ne as shall be fastynges almesdedys prayers or other goodnesses for notwithstandynge that the synner
confessours taken but lytell hede and therfore they put not the remedye and the restytucyon the whiche is necessarye that proceded of theyr ignoraunce of the synne of detraccyon the whiche is at this daye to moche comon And therfore sayth well the holy scrypture that by the synne of fals langage almoost all the worlde perysshed for with grete payne and also as of the lest parte of that is made trewe restytucyon These thynges beforsayd sholde be vnderstaÌ„de of cryme the whiche is a grete mortall synne for yf ony man hath despysed his neyghboure by the whiche he myght be the lesse praysed he hym ought to prayse honoure dyscretly as well ayenst hym as ayenst other And this may suffyse for to repayre the dyspysynge that he vnto hym hath do ne before ¶ Here foloweth of the restytucyon of goodes as vnto the body AS vnto the restytucyon of the goodes of nature is to be noted that some may be endaÌ„mage in his body in thre maners The fyrste is whan a man taketh from hym his lyf The seconde whan a man taketh from hym ony or many of his membres The thyrde is in betynge hym hurtynge wtout sleynge hym or wtout depryuynge hyÌ„ from the vsage of his membres Restytucyon for the deth of ony persone may not be fouÌ„de more sure or more certaynet han that the which is ordeyned taxed of god in these holy scryptures as well of the auncyent testament as of the newe That is to vnderstande he the whiche hath done homycyde receyue in gree inpacyence the deth the whiche vnto hyÌ„ shall be gyuen by Justyce But yf suche penaunce Oâ—s â— gladiaÌ„ acceperint gladio peâ—ibuÌ„t Math. xxvi ca. vnto hyÌ„ be not gyuen or for as moche that the dede is secrete or for as moche that he asketh his grace of the prynce the whiche vnto hym it may do gyue The moost certayne penauÌ„ce after that beforsayd shall be that he amende his lyfe in desyrynge to deye for the fayth comonly ayenst these myscreauÌ„tes by suche dyscrecyon euermore that he slee not hymself or cause to be slayne vnto his wyttynge For yf he so sholde do he sholde be the sleer of hymself And in caas that he take not suche penauÌ„ce as it is sayd that in geuynge lyf for lyf neuer may he all holy be acquyte in this worlde as vnto the payne deyte But well ayenst god as vnto the regarde of the gylte not for to be fynally dampned And yf the persone were slayne of suche condycyon that he susteyned nourysshed fader moder or childern or other housholde the moder is holden yf vnto hym it be possyble them to susteyne mary the doughters supplye as vnto that all other charges that the persone slaynâ— susteyned after that it is well possyble in suche caâ—s In this dyffyculte of restytucyon appyred the lytell oyscrecyon of many confessours the whiche oftymes assoylen more lyghtly for the deth of a man than they sholde do for the deth of an houÌ„de or other beest in lykewyse as declared the Scotte in the .xv. dystynccyon of his quart And than for as moche that with grete payne may he bere so grete charge it is there expedyent vnto saluacyon to take the deth in gree after the ordynauÌ„ce of Justyce Restytucyon for the mayme of ony persone ought to be done after the exces of the sayd mayme the whiche is so named for as moche as the persone maymed leseth all holy the vsage of some or of many of his membres Also in suche Extra de iniuriiâ— daÌ„no dato ca. â— restytucyon a man ought to consydre the state of persone endaÌ„maged for the poore labourer the whiche by that hath lost his hande sholde haue more grete harme than sholde a man gretely ryche Also yf he lye in bedde the stryker ought for to paye the Journeys of the surgyne with these other necessytees so as sayen the ryghtes or elles the restytucyon is not suffycyent ¶ Here folowith the restytucyon for these thynges temporelles AS vnto yâ— restytucoÌ„n for these thynges temporelles it Non furtuÌ„ facies exodi xx Ricard ê°de media villa di xxxvii terâ—â— inâ—t quam planuÌ„ eÌ„quam i diuinis pÌ„ceptâ— noÌ„ potest dispeÌ„sare necetiaÌ„ deus ii â—â—i ii ca Fidelis â— den seipsuÌ„ negare noÌ„ potest IteÌ„ i decretis di x. capÌ„ Mandata moralia ad ius naturale ê‘rincÌ„t ideo nullaÌ„ mutabilitateÌ„ recepisse moÌ„stranâ— is to be noted that in lyke wyse as to take froÌ„ an other malycyously it is deedly syÌ„ne transgressyon of the coÌ„mauÌ„dement of god In lyke wyse to wholde froÌ„ an other ayenst the good ordynate wyll of hyÌ„ to whome the thynge apperteyned it is mortall synne By the whiche it foloweth that durynge the wyle in suche wyse to retayne from an other there is no power in heuen nor in erthe the whiche hym may assoyle for the coÌ„mauÌ„dementê of god may not be chauÌ„ged or varyed by dyspensacyon or other wyse by the whiche more ouer it appyred that it is truely sayd of good ryght Yelde or hange where the deth of helle shall abyde In this mater of restytucyon the whiche is moche necessarye ben to see to note foure thynges by ordre The fyrst is whiche is he that ought to restore The seconde is what thynge he ought to restore The thyrde is to whom he sholde restore The fourth is whan a man ought to restore ¶ Here foloweth of hym the whiche ought to restore AS vnto the fyrst is to vndstande not alonely Versus Iussiâ—â—siliuÌ„â—sensus palpo recurs ' Par icâ—â—aÌ„s mutê° nâ— obstans noÌ„ manifestans he the whiche hath taken froÌ„ the other ayenst reason Justyce is holden to restore but with that many other maner of persones as he the whiche gaue coÌ„mauÌ„dement that to do wtout the whiche coÌ„mauÌ„dement yâ— takynge had not be done Also yf he hath gyuen couÌ„seyll comfort ayde defence or yf he hath hydden yâ— thynge taken stolen or rauyshed with these malefactours or that he hath taken gayns or parte vnto the sayd theeft he is holden to restore Also yf he sholde prohybyte may defende by the auctoryte of his offyce as these lordes prelatê to the regarde of theyr subiectê or theyr offyeers or he the whiche sholde be lawfully requyred to saye the trouh of the theeft â— wyll not it confesse All these condycyons of persones be named flaterers consenters euery of theym is holden to make hole restytucyon by suche wyse that yf they were many one restored all holy they ben all acquyted ayenst hyÌ„ vnto whome the daÌ„mage hath ben done as in regarde to make restytucoÌ„n but euery of them is bouÌ„de vnto hyÌ„ the whiche them hath acquyted of the porcyon the whiche vnto hym may apperteynen ¶ Here foloweth what thynge ought to be restored AS vnto the seconde poynt the which is what Si videas futem
dampnacyon The fourth whan the sensualyte ruleth so in hym that he hath no reason nor strength for to resyste vnto the passyons of Ire of enuy of wrath of lechery or other the whiche vpon hym cometh By these foure tokenes a man may knowe that the syke body spyrytually is dysposed vnto the deth of helle THe .xii. rule of the physycyan is to knowe the tokenes of lyfe and of helth for to denouÌ„ce it vnto the pacyent to the ende that it hym may enioye and recomforte in his spyryte the whiche thynge helpeth moche vnto the helth corporall By the whiche it is to be noted that the tokenes for to mowe recouer helth ben foure The fyrste whaÌ„ the sykenes is mynysshed and that nature is strengthed those ben tweyne tokenes of helth The thyrde whan the mater of the syknes begynneth to dygeste The fourth whan by ony maner of euacuacyon a man putteth out humours and maters the whiche causen the syknes applycacyon These foure tokenes to recouer helth spyrytuall beÌ„ shewed spyrytually Fyrste whan the persone restrayneth and reproueth his passyons The seconde whan be hym enforseth to purchasse vertues and good habytuacyons for to resyste The thyrde whanne reason argueth and comprehendeth the inconuenyens the whiche may folowe to obey vnto his passyons sensualles By the whiche she requyreth yâ— ayde of god of his blyssed sayntes for to resyste agayne them The fourth whan he fleeth vnto his power the occasyons of synne as from the place from the tyme from the persones soo of other thynges the whiche hym may enduce vnto synne By these thynges before sayd appereth in brefe the applycacyon of medycyne spyrytuall vnto the medycyne corporall and who answereth of the one vnto the other who so well doth vnto his prouffyte helth muste he haue eternall amen ¶ Here foloweth some brefe interrogacyons that a man may make to euery good crysten man that a man seeth labourynge in the artycle of deth or the whiche yf he can or may and fyrste ought for to do CRysten man or crysten woman byleue you sted fastly all the artycles of the fayth That is to vnderstonde in god the fader the whiche is creatour of heuen and of the erth and of all other thynges vysyble and inuysyble Also in Jhesu cryste his sone the whiche for vs hath be conceyued and borne of the vyrgyn Mary The whiche for vs to teche and to agayne bye hath soo moche suffred of payne and fynally the deth ryght cruell and the thyrde daye arose and the whiche is styed into heuen and shall come agayne to Juge the quycke the deed for to yelde vnto euery creatour that that he hath deserued Byleue you that by the grace of the holy goost the holy chirche is sustayned nourysshed and the holy sacrameÌ„tes ordened and that after our descesse we all shall aryse The answere yes Be not ye well Joyfull to dye in the crysten fayth and in the vnyte and obedyence of our moder the holy chirche The answere yes Confesse ye to haue so poorely lyued that you haue not deserued ony meryte of goodnes that ye better sholde haue lyued than ye haue done The answere yes Knowlege ye that ye haue offended your god your creatur ryght often and ryght greuously The answere yes Haue not you sorowe and dyspleaser of all the synnes that ye haue done and of the godenes that ye haue lefte to do of the gyftes and of the graces of god the whiche ye haue not well vsed answere yes haue not ye good purpose and wyll you to amende yf god you graunt to come vnto helth answere yes pardon you not with good herte for the loue of god all them that you haue offended answere yes requyre not you also demauÌ„de ryghte humbly pardon and mercy generally of all those that ye haue offended answere yes Byleue you well that for you our lorde wolde dye and that otherwyse than by his blessyd passyon ye may not be saued answere yes Of this and of other innumerable graces that he vnto you hath done and vnto all the worlde yelde ye not hym graces and mercy with hert as moche as ye maye yf the persone may speke with very fayth and good conscyence with herte alonely or with herte and with mouth togyders these thynges before sayd and answere in lyke wyse as it is sayd and in suche estate desseaceth it is a ryght grete token of saluacyon Than the persone the whiche in suche wyse is dysposed all holely hym ought to recoÌ„mauÌ„de and to coÌ„mytte vnto the blyssed passyon of our lorde in puttynge therto his hope and not in other meryte or good dede and theron ought he to thynke contynually in as moche that the syknes he may endure and bere for by that ben surmouÌ„ted and beten downe the dyuerse temptacyoÌ„s of the deuyll of helle And than a man ought bytwene god the fader the greuousnes of the gylte of his synnes put oppose the deth of his swete chyld without otherwyse to pleade or aledge and also for the merytes that he ought to haue and that he hath not he ought to offre the merytes of oure sauyoure Jhesu cryste the whiche ben infynyte comen vnto all those the whiche duely them axe and reclayme and thynke on hym Or a man sholde calle vnto his mynde the story of the good thefe how he knowleged his gylte and his synne and the swetnes pyte of our lorde the whiche requyred god the fader for the synne of those the whiche hym put and helde in tormentes and in deseases of deth by the whiche â–ª coÌ„syderacyon he was inspyred to requyre the ayde of Jhesu cryste sayenge Memento meidnÌ„e That is to saye lorde haue pyte and mynde of me The whiche thynge ought he to saye vnto his power the whyche laboureth in the extremetes of deth and also ought to saye his confyteor and after to make protestacyon that he wyll dye in the trouth of the holy fayth catholyque what so euer illusyon or freuesaye vnto hym come in the artycle of deth And afterwarde saye in manus tuas dnÌ„e coÌ„mendo spiritum meum c. ¶ Here folowen vi aduysementes ryght prouffytable for to enduce them that be lyuynge for to dye HOr as moche as in the consystorye of the blyssed Caplm xxix trynyte is determyned irreuocably that it vs behoueth all to dye and before god at the houre of deth vs represent all and that euery creatour in pertyculer for toreâ—eyue Jugement and fynall sentence of saluacyon or of daÌ„pnasyon after at euery of them hath deserued it is souerayne wysdome QuocuÌ„que eniÌ„ die coÌ„ederitis de fruâ— tu ligni sciÌ„e boni mali morte morte mini gâ—ene i. â— for hym to study to dye well Than for to haue some knowlege of peryllous thynges the whiche comen vnto euery creatour at the houre of deth and for to haue mater exitacyon vs to prepayre from daye StatutuÌ„eÌ„
ryght Iustly he theym dyspraysynge in gyuynge vpon them his sentence so terryble that the heuen and the erth shall tremble That is to vnderstonde nature angelyke and nature humayne in sayenge vnto the soule dampned Departe thou forthwith with thy body cursyd creature and go thou vnto the fyre of helle and vnto the tormentes eternall the whiche vnto the ben made redye and the whiche thou hast â–ª Iustly deserued with the spyrytes dampned vnto temptacyons of whome thou haste wylled to obeye Than the soule accursyd is constrayned to departe from the body and seynge that she is in the bonde and maledyccyon of god and more ouer seeth the cruel best enraged that is the deuyll of hell yâ— whiche is redy in awaytynge her to receyue Than fynably she her torneth and coÌ„uerteth towarde her holy angell the whiche alwayes tyll vnto that houre hath her defended from that euyll enemye in desyrynge naturally yet to haue socoure defence But the good angell in approuynge the ryght Iuste sentence of god vnto hym sayth Go thou with the deuyll acursyd by the sentence of the blyssed Trynyte of all the coÌ„pany of heuen for thou haste not in tyme passed wylled for to knowe thy creatour the seruyâ—e that to the hath be done by his coÌ„mauÌ„dement in defendynge yâ— from the aduersytes in procurynge the to remors of coÌ„scyence inspyracyons to doo well to leue synne but thou mâ— haste refused therfore nowe of good ryght god euery holy creature the oughte well to refuse and there with all the to leue vnto those vnto whome thou haste obeyed and than the poore soule seynge that she hath not socours nor ayde in heuen nor in erth that she may not flee nor auoy de the hande and puyssaunce of deuylles the which ben present as these slawghter men of helle for to execute the sentence dyuyne maketh so grete acrye spyrytuall and maketh so grete sorowe and so grete complaynt as sayth the booke of angelles that there is no torment in this worlde that a man or a woman ne bereth more easely than to see the pyteous departynge of the soule and of his holy angell Opyteous hertes humayns why haue not you regarde in this mater that may haue remedye vnto suche in conuenyent for yf a persone had done all the synnes that euer were done soo may she durynge the tyme of mercy doo penaunce and amendemente By the whiche she may euade escape the and hath deserued his Ire his maledyccyon for he shall reproche vnto the cursyd theyr synnes grete horryble geuyng vnto them clere knowlege of theyr vnkyndenes and how they haue hym crucyfyed Vocâ—uâ— â—e niuisâ—â—s venire extendi manuÌ„ meaÌ„ noÌ„ fuit â— aspicerêª despexistis oâ—e coÌ„silium meuÌ„ iÌ„crepacioÌ„es meas neglexistis ego quoque iÌ„ iÌ„teritu vâ—o ridebo subsaÌ„ nabo cuÌ„vobis quam ti mebat aduenerit cuÌ„ irruerit repeÌ„ta calamitas et iÌ„ teritê° c. prouerbioruÌ„â— capi of newe As done all those the whiche after yâ— baptem after the sacrament of confessyon after the recepcyon of his ryght precyous sacramente in the whiche he gyueth his flesshe and his blode they ben retorned vnto theyr syÌ„nes from yere to yere â–ª without there makynge an ende And vnto them he shall shewe clerely the mysterye of his blyssed in carnacyon and of his passyon and the tyme and how longe he them hath abyden vnto mercy all yâ— whiche thynges they haue dyspraysed in as moche that they haue not them vsed vnto saluacyon and therfore in that laste houre ryght Justly he theym dyspraysynge in gyuynge vpon them his sentence so terryble that the heuen and the erth shall tremble That is to vnderstonde nature angelyke and nature humayne in sayenge vnto the soule dampned Departe thou forth with with thy body cursyd creature and go thou vnto the fyre of helle and vnto the tormentes eternall the whiche vnto the ben made redye and the whiche thou hast Justly deserued with the spyrytes dampned vnto temptacyons of whome thou haste wylled to obeye Than the soule accursyd is constrayned to departe from the body and seynge that she is in the bonde and maledyccyon of god and more ouer seeth the cruel best enraged that is the deuyll of hell the whiche is redy in a waytynge her to receyue Than fynably she her torneth and coÌ„uerteth towarde her holy angell the whiche alwayes tyll vnto yâ— houre hath her defended from that euyll enemye in desyrynge naturally yet to haue socoure defence But the good angell in approuynge yâ— ryght Juste sentence of god vnto hym sayth Go thou with the deuyll acursyd by the sentence of the blyssed Trynyte of all the coÌ„pany of heuen for thou haste not in tyme passed wylled for to knowe thy creatour the seruyce that to the hath be done by his coÌ„mauÌ„dement in defendyn ge yâ— from the aduersytes in procurynge the to remors of coÌ„scyence inspyracyons to doo well to leue synne but thou me haste refused therfore nowe of good ryght god euery holy creature the oughte well to refuse and there with all yâ— to leue vnto those vnto whome thou haste obeyed and than the poore soule seynge that she hath not socours nor ayde in heuen nor in erth that she may not flee nor auoyde the hande and puyssaunce of deuylles the which ben present as these slawghter men of helle for to execute the sentence dyuyne maketh so grete a crye spyrytuall and maketh so grete sorowe and so grete complaynt as sayth the booke of angelles that there is no torment in this worlde that a man or a woman ne bereth more easely than to see the pyteous departynge of the soule and of his holy angell Opyteous hertes humayns why haue not you regarde in this mater that may haue remedye vnto suche inconuenyent for yf a persone had done all the synnes that euer were done soo may she durynge the tyme of mercy doo penaunce and amendemente By the whiche she may euade escape the sentence and maledyccyon of god and to come vnto mercy vnto saluacyon Here foloweth the execucyon that the deuylles of helle done in takynge the possessyon and seasyne of the soule condemned the whiche is a thynge pyteous and also to meruayle â–ª that by wrytynge it can not be duely spoken nor recompted for than she taketh and receyueth for herytage eternall paynes of helle declared in the treatyse folowynge vnto whome it shall please also theym to see Alas well may she curse the houre of her creacyon whan by his defaute he leseth the royalme of paradyse and falleth in to the furoure of god and of his enemyes THe fyfth aduysement is vnto the regarde Qui hol morâ—enti apparuit â—esê° xpÌ„s iÌ„â—ruce pendeÌ„s â— boâ—os ê“uocat ad suppâ—icanduÌ„ ê“ â–ª miÌ„a et maâ—is apparet ad magnuÌ„ terrorem Hec lothariê° â— post â—a
hundreth thousande tymes yâ— deth ryght Ioyously yf it were possyble and god it sholde requyre but by his mercy he doeth it an hondreth M tymes better chepe vnto the whiche the poore worldely people haue ryght lytell regarde THe syxte Ioye of the partye of the soule is honoure incomparable for foure thynges The fyrste is for his deuocyon deuocyon is asmoche to saye as dedycacyon or to be ordeyned to serue god and hym prayse And for as moche that the soule yblessyd is ryght parfytly the temple of the blessyd trynyte she is bayned in the lyght of the loue infynyte and embrased with souerayne ryght parfyte deuocyon The seconde is for as moche yâ— she her seeth the doughter of god by true adopcyon and yf lordshyppes erthely and worldly is reputed thynge hygh dygne and honourable as it sholde be to be the sone of an Erle of a duke or of a kynge what may a man thynke of that spyrytuall dyuyne lygnage who may it thynke The thyrde foloweth by the seconde that is that by suche adopcyon she her seeth and knoweth the quene of paradyse who may in suche honoure compas and thyÌ„ke he hath mater ynoughe for to delaye The fourth that is that not aloonly suche is the doughter Ego dixi dii estisâ— filu excelsi omnes â—s lxxxi and quene of paradyse but with that she is aduowed and reknowleged goddesse by partycypacyon By the whiche all the courte celestyall vnto her bereth reuerence with gretae honoure and of good ryght syns that god her solmoche honoureth and ryght excellently deyfyeth THe seuenth Joye of the partye of the soule is beautefull of admyracyon in foure maners The fyrste is in beaute of vnderstondynge the whiche is the clere knowlege of god and also of his creatures As it hath ben touched here before The seconde knowlege is the beaute dyuyne the whiche illumyneth and maketh the soule gloryous for to shyne an hondreth thousande tymes more than the sonne The thyrde is yâ— beaute of noble vertues with the whiche the soule is innornyd as sholde be a ryght ryche vestyment with grete multytude of golde and of precyous stones the whiche hath ben sette by a werkeman souerayne in shynynge varyacyon of dyuers colours for he the whiche hath innornyd the heuen with dyuerse bodyes shynynge and the erth with the erbes and the trees beynge grene and the see and the ayre with fysshes and foules fleynge floures and feders so dyuersely paynted and fygured that souerayne werke man hath inestymable paynted and ennornyd his doughter his loue and his espouse his trone and his reclynatorye That is to vnderstonde the soule gloryous and blessyd The fourth is the comparyson of the foure vertues cardynales the whiche than shall be in theyr souerayne operacyon That is to vnderstonde Justyce force prudence and attemperaunce shall holde the soule without ony resystence in her operacyons agayne god and agayne euery creature for by the vertue of force the soule is vnyed with god by Justyce she is subiecte vnto god by prudence she cheseth to see god aboue all thynges by attemperaunce she is not subiecte nor letted by ony mouynge of passyon the contrarye that is beaute and ordenaunce spyrytuall ne may not be shewed vnto vnderstondynge humayne for this presentlyfe but ryght lytell in comparyson of the trouth THe eyght Joye of the partye of the soule is for the eternyte of her glorye the whiche is greate and incompreuable for foure thynges The fyrste is for the presence and conformyte that she hath with god The seconde for the company and amyable charyte that she hath with the aungelles and the aungelles with her The thyrde for the vnyon and Joyous consyderacyon of her wyll with the sayntes of paradyse and all the sayntes with her The fourth for the tranquylyte that she hath in herselfe by that that she shall be sure and confermed in the eternyte of her glorye and blessydnes and for as moche that all these thynges the which haue ben touched here before it is not necessarye to prolonge this artycle THe nynth Joye of the partye of the soule is CredeÌ„tes auteÌ„ ex uâ—â—aviâ— leticia inâ— narrabili glorifi catareportates fiâ—eÌ„ fideiveÌ„â— saluteÌ„ aiarum vâ— irum i. pe i. c Aug. xxii de ci dei refeccyon ryght delectable for foure thynges The fyrste is for as moche that than the spyryte humayne is the souerayne consuÌ„macyon of al perfeccyon of all delectacyon and of all his desyres and so is come vnto that that he hadde before byleued and hoped and vnto that vnto the whiche she neuer rechyd nor ouer come The seconde for as moche that all payne all labour all thought fynysshed Deâ— eÌ„â—ims desiderinrumâ—tÌ„orumâ— sine fine videbtÌ„ sie fasti dio amavitÌ„ sine fa tigacioÌ„e laudabtÌ„ in this worlde hath no tâ—ryenge or reste but in glorye there is no thought laboure nor dysmaye but all to the contrary That is to vnderstonde peas Joye and consolacyon The thyrde for that that the company is ryght delectable As some what it appereth in persone of grete honoure fre and lyberall vnto whome it suffyseth not to haue in his hous abouÌ„dantes and delycyous meetes O israel quam magna eÌ„ domê° dei ingeÌ„s locê° possessiois eiê° â—aruth tercio capÌ„ yf he haue not company lyke In lyke wyse is it of the soule yblessyd the whiche hath the kynge Jhesus and the quene the moder of god and the musyque and melodye angelyque and all the prynces dukes Countes and barons esquyres ladyes geÌ„tylwomen without nombre the whiche all theym delyten ryghte Joyously in the beaute and in the noble vertues and merytes of the soule yblessyd The fourth for that that the palays where suche feste is songen and suche dyner is inestymable grete pleasaunt and ennornyd the whiche is the propre herytage of the soule gloryfyed after as holy scrypture sayth And yf it be so that in this lyfe mortall a man hath Joye lotes and pryse for the proprete or possyon of a royalme or of a duchye what may herte humayne ymagen of the glorye the whiche apperteyneth vnto the soule to haue the conquest of suche herytage THe x. Joye of the partye of the soule is blessydnes without ony varyacyon or diminucyon or imperfeccyon the whiche ben fouÌ„de in worldely glorye The fyrst admixcion of some thought for there was neuer soo gloryous a man erthely worldely but that hath some defaute Many be ryche the whiche haue no helth these other ryche in helth the whiche haue not beaute or they be not of all folke byloued these other ryche hole fayre but they haue not all that that theyr herte desyreth but in the glorye of paradyse there ne is defaute diminucyon of beaute of rychesse of pleasure of charyte The seconde imperfeccyon of glorye worldely is a HoÌ„ natê° de muliere breuâ— viueÌ„s tâ—e repietÌ„ multis meseriis Job xiii maner of anoysaunce for in wyne or in meete
in the more hygh degree of Impassybylyte as before hath ben sayd that some shall be more clere than other The thyrde for as moche that all the partyes of the body shall be egall in suche maner that yf he were in the fyre of helle where an hondred thousande glauyes ryght sharpe stryken agayne hym where he myght not in ony wyse suffre them The fourth for as moche as the contemperacyon of the foure elementes of the whiche the body humayne is composed ben in theyr souerayne ryght perfecte consuÌ„macyon by the whiche may neuer fall passyon corrupcyon ne alteracyon in suche wyse they abyden impassybles eternallyâ— THe thyrde Joye of the partye of the body is subtylyte in foure maners The fyrste for suche body gloryous may be with wtin an other body not gloryous in lyke wyse as the fyre the whiche is a thynge corporell may be by the waye of nature wtout wtin in all the partyes of an yren on fyre therfore yf by waye naturell suche penytracyon is done in a body not gloryous it ought not to be ryght grete meruaylle yf it be done by puyssaunce dyuyne in the bodyes the whiche ben gloryfyed The seconde for the body gloryous shall not be Hec dicit thomas anglici in suo iiii with the body gloryous for two bodyes gloryous for to be togydres repugne of good congruyte and vnto the ordre that the sapyence inyfynyte hath put in thynges treate The thyrde for the body gloryous shall be egally subtyle in all partes the whiche ought to be vnderstande as to thynke on an other body not gloryous for the eye shall not fynde more of resystence than the fote or the hande in lyke wyse of other membres but neuerthelesse the one membre shall be more subtyle or lesse after as it apperteyned vnto the disposicyon of the body humayne The fourth is the body gloryous shall be abyde in that degree of subtylte the he hath deserued for euer wtout fyndynge ende wtout fyndyÌ„ge resystence the whiche maketh lettynge vnto the wyll of the soule but that the body gloryous may be in a moment from the heuen in the erthe from the erth in heuen from the one parte of heuen in the other in lesse space of tyme than now it may be spoken vnderstande or thought THe fourth Joye of the partye of the body is agylyte in foure maners The fyrst for thâ— body gloryous shall be aboue all obeyssauÌ„ce vnto the wyll of the soule shall not lette it in no maneâ— but that she be incoÌ„tynent from one place in to an other Augê° xxii de ci 〈◊〉 vbi volet spuÌ„s ibi protinus erit as may be now our thought as soone ferre as nere The seconde for the body gloryous shall not haue more of disposicoÌ„n to descende than to ascende but all his propre inclynacyon shall be obeyed vnto the puyssauÌ„ce wyll of the soule the whiche suche glorye vnto her hath pryncypally purchased in obeyenge vnto the creatoure The thyrde for as moche as the body gloryous is not borne from one place in to an other for necessyte or indygence as we see in this worlde but all oonly for the pleasure glorye of the soule and therfore in no thynge that may be ymagyned the body gloryous ought not to lette or tarye the soule The fourth for as moche as the body gloryous may not alonge hym from the presence of god for in what soeuer place that the body and the soule gloryous be borne alwayes In ipso viuimus mouemur sumê° eccle xvii they ben present haue the clere vysyon of god And so it appyred shortely of the foure douaires of the body that is claryte impassybylyte subtylyte agylyte the whiche ben of the hygh perfeccyon Corpus quod corrumpitÌ„ aggrauat animam that is in the leste of the gloryous that is or the whiche fynally shall be in glorye with the blessyd that none entendement with holden aggreued in body mortall ne may it comprehende but euery creature in his owne ryght ought faythfully to labour to the entent that he may fynally haue the experyence of suche meruaylle THe fyfth Joye of the partye of the body is by cause of the habytacyon of yâ— heuen emperyall for foure thynges That is to vnderstande for the beaute for the force for the resonauÌ„ce The beaute of heuen is suche so grete that it may not be compared vnto no beaute erthely The gretnes of the erthe is also as nothynge in regarde of the gretnes of heuen force Joye gladnes there proceden habonden in all partyes in suche maner that the fyue wyttes gloryous ben soueraynly replenysshed euery of them that that he appetyteth that is CaÌ„tate dnÌ„o canticuÌ„ nouuÌ„ pÌ„s c. l. IteÌ„ CaÌ„temê° dnÌ„o gliose emÌ„ honoridicatê° eÌ„ c. exo xv In pÌ„ma eÌ„ laus vocalis ê“ut dicit glo suê‘ illud ExultacoÌ„es dei iÌ„ gutture eorum Qui habitat in domo tua iÌ„ secula seculorum laudabuÌ„t te pÌ„s lxxxiii is to knowe that the syght is full of Joye and of gladnes for foure thynges The fyrst is the humanyte of Ihesu cryste The seconde for the presence of the gloryous quene the moder of god The thyrde is in seenge the grete innumerable company of the blessyd The fourth is for the clerenes of the glorye the whiche is the shynynge of all sayntes assembled in one lyght Thynke he that may what thynge it may be to see these thynges beforesayd for no wrytynge ne may suffyse for to declare the one of them all oonly as it is also that the clerenes of the lest body gloryous the whiche is or shall be fynally in paradyse shall be greter than shall be the clerenes of the sonne yf she were xiiij tymes more grete than she is now ones O hertes humayns thynke than what may be the clerenes of the precyous ryght gloryous body of Ihesu cryste of his blyssâ—d ryght dygne moder also of other euery of them in his degree But what may that be of all togyder but oonly one depnes of Joye of gladnes as moche grete as is that lyght And this is as vnto the fyfth Joye of the body THe herynge shall be full of Joye gladnes for foure thynges The fyrst shall be for the melody of the voyce the whiche is shall be herde in the glorye celestyall The seconde for the grete nombre of them the whiche maken gyuen suche melodye for there ben men women angelles archangelles in one accorde of dyuyne and celestyall musyke The thyrde for by cause that the songe be foresayd prodeth of loue of Joye infynyte The fourth for the reason of hym vnto whome is made suche Joyous melodye that is vnto all the blessyd trynyte the whiche gyueth so moche of goodnes so moche of honoure vnto all the company of the saued the whiche neuer may
loue in force in beaute in youth and all other goodes more grete and infynyte than ony herte ne may thynke O ryght gloryous companye O ryght gloryous royalme O ryght delectable lyf O felycyte infynyte There is none suffycyant for you to vnderstande for you to wryte for you to nombre for you to comprehende for all these thynges beforesayd notwithstandynge that they ben of grete meruaylle playnely they ben a lesse thynge in comparyson of the ryall veryte than is a ryght lytell droppe of dewe in regarde of all yâ— water that god hath create And therfore better it is to cesse so moche to wryte hym to retorne vnto deugute oryson without the whiche none ought not ony thynge to begynne in lyke wyse to ende And for the true god of mercy of peas of consolacyon fontayne of loue of pyte of swetnes the lyght infynyte lyf eternall vnto you me yelde dygne of cruell deth depnes of ignorauÌ„ce of all mysery of all welth assured indygne more than I can speke in you besechynge ryght humbly that it may please you me to gyue taste felynge in this presentlyf that as of the paynes of helle of the Joyes of parady se me ye haue gyuen grace for to speke in this present treatyse to wryte vnto that that I you may fere redoubte and fynally with all myne herte you to loue O creatoure of heuen of erthe the whiche ryght Justely gyuest helle vnto the dampned your blessyd paradyse vnto the saued I confesse aduowe to be that haytyf synner the whiche the goodes of the body and of the soule hath ryght folysshely dyspended vnworthy to lyfte vp my face ayenst the sonne or the mone But that with standynge very god fader pyteous of euery creature fontayne of mercy ryght Justely I requyre the ayde of all your court celestyall ryght syngulerly of the virgyne gloryous the moder of our souerayne lorde the â—rpnes of grace d 〈…〉 ne aduocate of synners to the ende that by theyr intercessyons excellente merytes my synnes grete innumerables ben vnto me in this present lyf forgyuen pardonned and that this the whiche I haue here done by you you and for your glorye vnto you may be agreable vnto the edyfycacyon of euery good creature not for my merytes or dygâ—e operacyons but by the infynyte bonte swetnes humylyte of our blessyd sauyour Jhesus of his â—yght holy moder vnto whome I me submytte yelde vnto the deth vnto the lyf Amen THe yeres vi thousande vi hondreth thre score and. viij after the begynnynge of the vnyuersall worlde And the yeres a thousande fyue hondreth the .xiiij. daye of Januarye after the Incarnacyon of our lorde this present booke was fyrste consumed In the whiche yeres dayes habonde In nouissimts diâ— bê° instabuÌ„t tpÌ„a pe riculosa ii thi iii. Ueniet teÌ„pê° quale non fuit ex eo ex â— geÌ„tes esse cepeâ—uÌ„â— vsque ad tâ—â—ê° illâ—d dâ—nÌ„ xii Multiâ—â—t vocati pâ—uâ—â— veâ—â— electi â–ª Math. xx more grete ylle than may be spoken or thought to haue be in these yeres dayes before sayd that is that the coÌ„maundementes of god ben well nere all dyspraysed ryght dampnably trespassed the whiche thynge is the moost grete exces of the dolorous pyte that may be ymagyued for than it foloweth that almoost all the worlde the whiche reygned in these ryght peryllous dauÌ„gerous dayes go vnto perdycyon The consyderacyon of the whiche exces hath be the cause motyue of the composycyon of this present booke for the consolacyon and reuocacyon of symple people And to the ende that those the whiche it wyll rede or here may consyder that that they haue auouwed vnto holy baptem and also to vnderstande the trought of the coÌ„maundementes of god and of the werkes of mercy By the whiche knowlege they may them correcte and purefye from theyr synnes by holy entyere confessyon and to fere redoubte the horryble paynes of helle in ferme hope to mowe come vnto the ryght gloryous company of paradyse mouynge the ayde and benedyccyon of all the blessyd trynyte vnto the whiche fader sone and holy goost be honour and glorye in heuen and in erthe ex hoc sicut nunc et semper Amen ¶ Here endeth the booke named the ordynarye of crysten men newely hystoryed and translated out of Frenshe in to Englysshe Enprynted in the Cyte of London in the Flete strete in the sygne of the sonne by Wynken de worde the yere of our lorde M. CCCCC ij