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
And of that we haue a fygure in the baptem of our lorde JhÌ„u cryst where all the blessyd trynyte shewed sensybly God the fader in boys the whiche came froÌ„ Si qÌ„s diligit me sermoneÌ„ meuÌ„ seruabit ptÌ„ meê° diliget euÌ„ ad eum veniemâ— mansio neÌ„ apud euÌ„ faciemus JohiÌ„s xiiii heuen sayenge of the persone of JhÌ„u cryst Here is my ryght dere sone god the sone shewed hyÌ„ in our humanyte god the holy goost in semblauÌ„ce of a doâ—â—e hyÌ„ sette put aboue the holy JhÌ„u cryst the hâ—uen apered open to shewe to signifye that the fad the sone the holy goost descenden abyded in the soule baptysed The whiche by baptem is made dysposed the temple of the holy trynyte tyll vnto that that she coÌ„sented vnto mortall synne And theris tonge nor ymagynacion that may saye thynke or declare the beaute of a soule after the baptem to hyÌ„ is gyuen a spirytuel token that these theologieÌ„s calle caractere the whiche may neuer be defaced be In baptismo ê¯fir matione ordinibus im 〈…〉 caracter noÌ„ in aliis sacramentis he saued or dampned after that he hath ben baptysed the whiche token shall be to the grete confusyon of those that be dampned vnto the grete honour glory of those that be blessyd as shall be temporall the lyuery a grete lorde gyuen lyberally vnto a man of lowe condycyon ¶ Here foloweth the vertue theffect of baptem in the soule baptysed BY the sacrameÌ„t of baptem cometh xij goodnesses Caplm .iiij. vnto the soule of the whiche iiij vnto vs be signifyed by iiij propretees the whiche be in the water that one is suche that by the waâ— one clensed thyngê fylthy vnclene By the baptem the soule is pure fyed made clene from all ordure of synne The water gyueth refrygeracyon The baptem taketh coleth the inclynacyon and the corrupcyon the whiche is abydynge in humayne nature for the gylt of origynall synne for yf two childer of lyke complexion of the whiche that one sholde be baptysed that other not I put that he wende to be were they nourysshed togyder he that was not baptysed shal be more inclyned to ylle more harde in doctryne theÌ„ he baptysed Also the water quenched owted the thyrste The baptem refeccyoneth the soule kepeth it from dryenge from deth Also the water causeth the erthe to bere fructefye The baptem causeth the soule to fructefye spyrytually in good werkes in vertues in merytê Also by the baptem the soule receyued the lyuery the token the caracter afore sayd Also he receyued distinccyon with these paynems not baptysed Also he receyued augmeÌ„tacyon of grace lyght of knowlege spirytuell is incorporat vnyed with holy chirche the whiche is the mystycall body of Jhesu cryst Also he is quyte assoyled of the obligacyon in the whiche euery persone not baptysed is bouÌ„den Also by the baptem is the yate of heuen opened After these thyngê before sayd the preest maketh the crosse with the holy creme vpon the forhede of hym that is baptysed in namynge hym makynge suche prayer GOd almyghty fader of our sauyour Jhesu cryst the whiche the regenerat by the water of baptem with the blessyd holy goost the the whiche the pardonned all thy synnes gyue the now the name of the holy creme yâ— make the membre of JhÌ„u cryst the promytte eternall lyf amen Here is to be noted that the holy creme is composed of bame of oyle vnyed sanctefyed by the benediccion of the bysshop By the bame yâ— whiche kepeth all maner of flesshe from rottynge froÌ„ corrupcyon to vs is signifyed yâ— soule the whiche gyued lyf vnto the body kepeth it froÌ„ rottynge durynge the tyme that it is vnyed with the body By the oyle to vs is signifyed the body And by the bysshop vnto vs god is represented the whiche these thyngê of so moche dyfference that is the body the soule hath vnyed assembled gyuen his â—â—e benediccyon vnto humayne nature And for so moche sayen these doctours that a symple preest supposynge that he had baptysed the childe sholde not sette that crosse of the holy creme in the presence of the bysshop yf it were not by his specyall coÌ„mauÌ„demeÌ„t that is for the holynes of the creme of the mystery of the benediccyon the whiche by that is signifyed Also it is to be noted that this crosse made gyuen vnto the newe crysten man is the seuenth crosse the laste that is sette on his body or the fourteneth in this mystery in acouÌ„tynge these other seuen the whiche be made in the exorcysacoÌ„n of the salte the whiche is put in his mouth By the salt the whiche vnto vs be tokeneth wysdome we vnderstande consequently the soule so there be made seueÌ„ crosses as vnto the body as many vnto the soule they be fourtene Forther more it is to be consydered that it sygnifyed the nombre of seuen the whithe betokened the crosse And vnto that sayth saynt Gregory that by the nombre of seuen vniuersyte to vs is sygnifyed For all thynges that god hath made be they corporell or spirytuell may be brought deuysed in seuen Of these corporell there be seuen planetes vnto the body celestyall the whiche haue â–ª theyr influence puyssauÌ„ce operacyon gouernynge vpon these thyngê a lowe Also there be seuen ages in all the worlde seuen Qui emÌ„ septeÌ„ diebus oÌ„ne tempâ— coÌ„prehendit recte septenario numeto vniuersitas de signat Hec Grâ— dayes in the weke no mo seuen sacrameÌ„tê in the holy chirche seuen gyftes of the holy goost seuen werkes of mercy seuen deedly synnes And also of other thyngê yâ— whiche may be brought vnto seuen by yâ— whiche a man may well knowe that by the nombre of seuen to vs is signifyed vnyuerlyte Also by the token of the crosse in what so euer maner that it be made be it in wood in stone in golde in syluer or with the hande or otherwyse the passyon of that blessyd JhÌ„u cryst to vs betokened by yâ— whiche he hath had victory of all his aduersaryes vnto his enmyes confusyon Also hath rescuwed and delyuered humayne lygnage broken the yates of helle opened the realme of paradyse And for to speke shortely all the goodnesses of gÌ„ce of benediccoÌ„n of glory proceden of the depnesses of the blessyd passyon therfor of good ryght all faythfull crysten men ought to receyue the token of yâ— crosse for honour for tryuÌ„phe for it is the shelde defence ayenst all our aduersaryes That is to knowe the worlde the deuyll our sensualyte or poryde coueytous lechery Wherfor in the mystery of baptem the newe knyght entryng in to yâ— batell of crystyente ayenst these thre aduersaryes afore sayd taketh
medytacyons or for some other good werkes Also he shall be wyllynge contynually to do some thynges as penaunce prayer almesdede or other holy medytacyons for the honour and glory of god But with good herte he may some thynge saye or ymagen Yf it so be that by suche loue as Deus noÌ„ perimit vâ—s in idipuÌ„iÌ„ naÌ„n primo it is sayd god hath so moche endured for me and also ryght habondauntly payed the grete payne of my grete synnes by what reason or by what Justyce I ought for to abyde subgecte vnto these grete paynes of this worlde and also for to do penaunce after my confessyon and fynally deye and after the deth be punysshed by fyre yf I do not here penaunce suffycyently on this halfe where it is soo that god punysshed not the gyltes of his creature by two tymes in lyke wyse as sayth holy scrypture The answere In all tâ—e werkes of god agayne The answeâ— nature humayne there is mercy and Justyce and euery of them is infynyte Now is it so that by synne Nota qÌ„tuor mortes Mors culpe morsciuilis mors nature morsetnâ— after the Justyce dyuyne we were Joyned vnto foure maner of dethes That is to knowe vnto deth of gylte vnto deth cyuyle the whiche is to be dampned or exyled from his herytage of his countree or to be in serâ—age vnto deth of nature the whiche is separacyon of the body of the soule and vnto deth of helle eternall By the mercy of god infynyte the merytees of his blessyd passyon we ben delyuered from two maner of dethes that is from the deth of that gylte of synne from eternall deth by suche wyse that we shall kepe vnto Jhesu cryste our redemptour that that we haue hym promysed in baptem But by the dyuyne Justyce for our grete profyte we shall abyde subiectes vnto two other maner of dethes That is vnto the deth cyuyle for we be out of paradyse terrestyall the whiche was our herytage yf synne had not ben vnto deth of nature From the whiche dethes the Justyce dyuyne vs sholde not delyuer for in so doynge he vs had pryued by a meane for to purchace grete merytes of the whiche the hyere shall be infynyte For of In patiencia vraÌ„ possidebitis aiÌ„as vraÌ„s Luce. xxii as moche as we suffre the more in pacyence and for the loue of god in the exyle of this worlde our rewarde shal be the greter in the realme of paradyse so it apyreth that by Justyce we ought to do penauÌ„ce in this worlde The werke of this artycle after the moralyte is to haue pacyence makenes in aduersyte be it syknes of body pouerte or losse of goodes or of frendes fortune of tyme. Iniuryes feblenesses or temptacyons â— For of as moche that ony man suffred the more in this worlde in the estate of grace in takynge it pacyently for the loue of god of as moche he hath in hym the more grete token of the loue of god of saluacyon For as it Qui vult venice pâ—â—me abneget semetipsum tollat cruceÌ„ suaÌ„ sequatÌ„ me Mat. xvi marci viii Luce. ix hath ben before sayd The crosse that is to vnderstande trybulacyon aduersyte is the very token where ben the armes of the kynge Jhesus without the whiche there shall neuer persone enter in to the royalme of paradyse And in as moche that they ben the more playne the more grete of as moche is a man sette in the royalme the more honorably the more nere the kynge Also the good crysten man sholde take his crosse hym crucifye in lyke wyse as the gospell sayth And it is none other thynge to saye but that the crysten man sholde resyste and not folowe obeye vnto the inclynacyons and mouynges of the sensualyte And that vnto vs is sygnyfyed in that that we saye Crucifixus That is to saye that our lorde was crucyfyed for to gyue vs example to suffre endure for the loue of hym with pacyence And the poore synner ought not to dyspayre hym how be it that the sensualyte complayned hym an inpacyent that he be inclyned passoÌ„ned to take vengeauÌ„ce or to do a grete many other ylles So that reason hym holde ferme stedfast in the fere loue of god not beynge of consente it for to breke in ferme sensualyte for as to suffre suche rebellyons of the sensualyte is not but mater to purchase meryte Also ought yâ— good crysten man to be deed buryed with Jhesu cryst â–ª the whiche is none other thynge to vnderstande but that he ought to mortifye his membres that is his Mortificate mâ—bra vestra sensualyte in kepynge it vnder the rodde dyscyplyne of reason his fyue wyttes of nature that is to vnderstande the syght the herynge the tastynge the sauorynge the touchynge He ought also to haue mortefyed quenched in hym the seculer lyf worldely that is gyuen vs to vnderstande by that that is sayd Mortuus et sepultus Our lorde deyed in this worlde was buryed For otherwyse the fayth of this artycle is deed the whiche bereth not the fruyte of holy mortyfycacyon ¶ Here foloweth the .v. artycle the whiche is suche DEscendit ad inferna tercia die resurrexit a mortuis That is to saye I byleue that Jhesu cryste descended in to helle That is to wyte the soule vnyed with the persone of the very sone of god as before it hath ben expowned and the thyrde daye arose The werke of this artycle after the moralyte is that we sholde by holy and fructuous medytacyons descende in to helle durynge this present lyf to the entente that thyder we descende not after the deth by eternall dampnacyon the whiche thynge our lorde vs wolde shewe For before that he styed vnto the heuens he descended in to the helles The whiche medytacyons the good crysten man ought to make of the paynes of helle for to clyÌ„me vnto the heuens it shall be spoken in the last partye of this boke Also by this artycle we sholde knowe the mysery ryght grete vnkyndnes of humayne condycyon that we see our lorde for the loue of vs descende in to helle 〈…〉 loue of hym we wyll not mouÌ„te in to paradyse Also we sholde aryse froÌ„ helle that is from the estate of mortall synne on the thyrde daye that is by contrycyon confessyon and satysfaccyon Fyrst for the loue of god pryncypally Secondely for the desyre of the glorye of paradyse And thyrdely for to shewe the grete paynes of helle the tormentes that there ben for euer without ende And therfore the fayth of this artycle is deed the whiche bereth not here this fruyte ¶ Here foloweth the .vi. artycle AScendit ad celos sedet ad dexteraÌ„ dei patris oÌ„nipotentis That is to saye I byleue that our lorde ascended in to heuen the .xl. daye after his resurreccyon
the payne of dampnacyon In lyke wyse the persone relygyous and contemplatyfe consyderynge his pouerte and indygence spyrytuall and other necessytees without nombre as well in hymselfe as in his neyghbours enforced hym and laboured to socoure vnto the one and vnto the other and of as moche as these dyuersytees as well corporall as spyrytuall ben the more gretter of as moche groweth the payne and the thought in yâ— soule of the trewe relygyous man charytable and contemplatyfe Alas it is well vnderstande and consydered so many we see of the blynde of meselles the halte the lame croke backed foule and mysshapen the whiche well vnderstandeth by the sykenesse of the body and than that of the soule is moche more greuous and also moche more for to be playned and redoubted than these sykenesses corporall in as moche as the soule is a more gretter thynge than the body And as now vnto the purpose who is more blynder than he the whiche gyueth or that leseth paradyse for to purchase helle Also who is more rotten or stynkynge and detestable before god and before all the courte of heuen than the myserable synner swollen by pryde rotten foule stynkynge by the synne of lecherye wronge crockyd myshappes by the synne of couetyse of Jâ—e of enuye so of other synnes in the whiche the soule is ordeyned as well ayenst god as ayenst his neyghbours and also as broken and put out from the lygne ordynauÌ„ce of nature And for as moche he that loued his neyghbour as hymself hym seeth spyrytually in suche aduersyte of synne dampnable the whiche is the waye the danger of eternall dampnacyon may not haue in his spyryte gladnes nor reste But yt behoueth that of as moche as he loueth his neyghbours more or lesse that of as moche he is pyteous heuy and sorowfull of the grete ylle and excessyue foly of his frende By the whiche appyreth the labour and pyteous thoughtes of the true contemplatyf the whiche seeth and consydereth all moost all the worlde out of the waye and go vnto perdycyon It appyred more ouer that as well in the lyf actyf as in the lyf contemplatyf he hath grete and peryllous laboure vnto whome well and merytoryously he wyl do his deuour and that of good ryght for payne thought and labour is the meane for to come vnto the reame vnto the whiche these blessyd be come in doynge hymself vyolence and by harde grete and stronge trybulacyons And this vyolence dooth the ryght trewe contemplatyf in hymblynge hymself truely in repentynge hyÌ„ all his werkes power and of no valoure For yf ony goodes A diedâ—s â—ohaÌ„â—iâ—â—eâ—â—â— celorum vim patiâ— violenti rapit illud Math .x. there were founden he ought for to knowe verely that suche goodes cometh not of hymselfe but of the oonly bounte dyuyne the whiche is the fontayne of all perfeccyon and in suche wyse humblynge hym truely he feleth in hymself all mysery and imperfeccyon there is grete vyolence specyally in those worldely people the whiche begynne for to do well as it is for to make restytucyon vnto an other requyrynge pardonne for to humble hym in â—ntrynge in to relygyon or in betakynge other trewe wayes of penaunce For it is a thynge naturall vnto a creature reasonable for to desyre honour glorye and gladnes pleasures and all other excellentes and perfeccyons as well of the partye of the body as of the soule â–ª But suche is the condycyon of this valey of mysery the whiche by humylyte it behoueth to come vnto honour for to be vyle and dysprayse voluntaryly it behoueth to come vnto the glorye the whiche is without ende By contrycyon sorowe and pyte dysease compassyon and mortyfycacyon man hath purchased Joye gladnes and lyf eternall And so all other thynges that may be sayd or thought of the one the contrarye behoueth for to come vnto the other For it is impossyble after the ordynaunce dyuyne for to haue paradyse in this worlde and in the other in comynge from Joyes gladnesses pleasures and delytes worldely vnto the Joye and vnto the reame of paradyse By the whiche a man may well vnderstande as for to lyue he muste deye for to haue Joye he muste wepe to haue all goodnes for euer hym behoueth for to renounce vnto hymself that is vnto his sensualyte vnto his desyres worldely naturall and all other goodes wordely and temporall and for to take and enbrace hertely holy pouerte of spyryte aboue all the goodes worldely and temporall And by these thynges beforsayd may a man clerely vnderstande the errour foly of these worldely pâ—ople the whiche with all theyr power sechen the felycyte worldely for it is none other thynge to saye or to do but for to flee and renouÌ„ce vnto the beatytude eternall Also may a man well vnderstande that this meruayllous mutacyon and werke of god whan the persone vayne and worldely hym conuerteth and retorneth for to take the waye of paradyse the whiche is penaunce and that in so doynge hath grete vyolence as it is sayd Also the persone contemplatyfe the whiche by the grace of A Cagitta volante in die a negocio ê‘ambulaÌ„te in tenebris eb â—cursu de monio meridiano Psalmus xc god is trewely propred of all his desyres and pleasures vayne and worldely ought soueraynly for to watche and for to kepe hym from the darte that the deuyll casteth subtylly and ryght vnpyteously in the houre of myddaye that is the synne of presumptuous thoughtes or vayne glorye that he bryngeth vnto the creature by the reason oâ— holy estate of graces spirituell and good werkes the whiche of that maken a maner of lyght spyrytuall and therfore they ben lykened vnto the houre of the myddaye but oftentymes they ben the occasyon of pryde and of ruyne who is not ryght strongely armed with humylyte and the whiche hath not before hym the bockeler of the fâ—â—â— of god And vnto Beda that purpose sayth the honourable Beda that for the grete gyftes graces and reuelacyons that god hath made vnto saynt Poule He was fallen in pryde and in vayne glorye notwithstandynge his grete and synguler scyence yf god hath not letted the deuyll for to tempte hym moche horrybly and that yf that temptacyon had not be by the whiche he was in fere and in mâ—kenes he had ben fynably dampned And therfore sayth well Isydore that the persone the whiche chaunged the Isidorâ—s estate and lyfe from ylle vnto good or from good vnto better he ought soueraynly to take hede that the vayne glorye of his estate of hie graces and of his vertues make hym not falle more lower and more greuously than he was by his grete vyces synnes Also he sayth more ouer that for noblenes of estate for connyâ—ge for force or other goodes of nature or of grace noo man ought for to truste in hymself or to gloryfye For Lucyfer surmounted all erthely creatures in all gyftes and perfeccyons of