it wyll brynge the conscience halfe to consent to thynges that ben wrong whiche for lacke of dew delyberacion reason can not discusse nor discerne And paraduenture fall to mocions of infidelyte to anguysshe of spyrit tediousnes of lyfe thynkeyng all that they do to be noughte And that they be forsaken of almyghty god and delyuerid to the handes of the enemy for theyr synnes and so fall to desperacion This is the greatest payne that may be in this worlde to the faythfull soule And in paciently sufferynge this payne and in wysely ouercomynge the same there is ê“mysed the greate crowne of glory so moche more glory that the payne ys importable And certeynly this payne or some other lyke ys necessary moche holsom for the syngular ê‘sone to kepe hym in mekenes leaste he shulde fall to farther pryde and so lose the fauour of god crowne of glory 〈…〉 There is as saint Augustine sayeth for euery syn a dew payne And god of iustice hathe comaundyd that euery inordynate mynde shall receyue hys dew payne in hym selfe As the enuyous harte hys payne The slouthfull hys payne The Gloton hys payne so forthe of other But among theÌ„ all there is no payne so meyte to suppresse syngularyte as these forsayd spirituall paynes temptacions The whiche for as moche as we haue shewyd how they may com ryse in some maner wyse of the route of our corupte nature wherfor suche may be somtyme more payne then parell as we haue sayd before Libro pri dâ— coÌ„so theoloâ— ê“sa iiii libro iiii ê“sâ— secunda A good desperacion For doctour Gerson sayeth that there is a good scrupulosyte and a good desperacion That is a good desperacion that reryth vp the dull soule of man makyth yt stronge in hope for the faythful soule beyng in fore temptacions paynes seyng that he can not delyuer helpe hym selfe he castyth all his thoughtes harte mynde body soule in to the handes of god hys maker cleuyth fast to his marcy as doth the nedyll to the adamant stone And that soule doutles shall haue coÌ„forte of god whiche anone as he receyueth he ys euer afterwarde more strong in hope than he was before Thys is a good desperacion Vbi supra A good scupulosite Lykewyse that is a good scrupulosyte that ys occasioÌ„ to remoue the soule from seruyle feare tymerous coÌ„science to harty faruent loue And that ys a good mocion of infydelyte by the occasyon of the whiche man may obteyne clere faythe quicke faythe in thynges coÌ„cernyng his saluacioÌ„ I write not this the only euery man that ys scrupulous syngular hathe these forsaid spuÌ„al infyrmytyes temptacioÌ„s but also som tymes the stronge faythfull saruantes of god that had leuer haue theyr hartes pluced out of theyr brestes then in worde dede or thought they wolde declyne from the trew faythe and loue of Iesu criste And for as moche as allmyghty god loueyth them moste syngularly therfore he wyll proue them in the fornace of payne tribulacion lyke as he dyd his naturall eternall son our sauioure lorde Iesu crist And the cause ys that aboue other paciently sufferyng the same they be preordinate to haue an hyer crowne of glory in heuen For as that noble deuoute clarke whome I suppose ye bothe knew and louyd for his synguler verteu Doctoure Chubbes in hys conflate coÌ„paryth the swetnes of deuocion faruoure of charyte vnto mylke â—onflate ys â—e name of 〈◊〉 boke wyth whiche god often tymes dothe fede and norisshe his tendre chyldren suche as ben tendre in fayth weake in faythe weake in hope feble in loue But the stronge saruantes chaÌ„pions of god byn fed wyth a more stronge meate as with paynes labours coÌ„mauÌ„dementes ê“feccions greate troubles temptacions aduersityes whiche yf they suffer pacyently and so ê“uyd kepe hole breke not from the loue of god suche be blyssed sayeth the wyse man And they shall haue the crowne of glory whiche god hathe ê“mysyd kepyth for them 〈…〉 And saynt Iames in hys epystle exhortyth euery faythfull soule to the same sayng Be glad and esteme yt for a great ioye when ye be in troubles temptacions For syth the lyfe of faithfull man is coÌ„paryd to batayle in scripture the cristian man shulde not care nor abate his gostly corage to god when he is assayled by the enemy or otherwyse tossyd in aduersyte knowyng for certayne that none may come to heuen but by troble payne Saynt Paule sayth â—ebre xii Bâ— Them whom god receyueth admyttyth as hys chyldren he correctyth in thys worlde And none may loke to be enheritours of the kyngdome of heuen the in this worlde wyll suffre no payne And therfore the faithful saruant of god shuld not regarde moche what payne he dothe suffre nor of whome hys payne takyth occasion or ys causyd For know ye for certayne that all payne sensyble is wroughte of god of hym pryncipally ys comauÌ„dyd s Thomaâ— And thoughe the occasioÌ„ of oure syn som tyme may be the cause by the suggestioÌ„ of the enemy And though also the cause meritorious may be our selfe other by our surfet or necglygens fraylte ignorance or corrupte wyll yet the payne is only of god as the pryncipall cause to rectify other the syn that is past or to lett the syn that is to com so the ê“phete Dauid sayeth Psal xxxviâ— that god correctyth man for syn Then we shulde not moche care nor be wery of payne but we ought dylygeÌ„tly to apply all our study after the couÌ„sayl of the wyse man How we may receyue wyth harty thankes all suche thynges that god shal sende whether they be aduersities or ê“speritie And often to reuolue recouÌ„t in our mynde how we may pÌ„pare order our selfe pacieÌ„tly to suffre endure to coÌ„tynew hole vnbroken in such teÌ„ptacions aduersities ê“ues For lyke as the fier tryeth ê“uyth the syluer or golde Eccli ii so the fornace of payne tribulacioÌ„ ê“uith the elect chyldren chosen eÌ„heritours of the kyngdom of heuen saint Paule wytnessyth that same sayng Roma v. TribulacioÌ„ warkyth pacience Pacience hole vnbroken workyth ê“fe ê“fe warkyth hope hope neuer confouÌ„dyth but gyuyth such gostly streÌ„gthe to man knytteth his harte so fast to god that all payne is plesure to hym augmentacioÌ„ of strengthe grace ExaÌ„ple An exampâ—â— of the pottâ—â— The pottar when he turnyth his vessel in the first tyme makyth yt as long as it is grene erth he setyth no gret store by it But when he hathe put it in the fier after take it out agen if he fynd it broken he wyl sone cast it a syde as noughte settyth no store therby But yf yt be hole and souÌ„de when he takyth it out of the tyer then he makyth moche of yt trustyng
¶ A deuoute Epystle or Treatyse for them that ben tymorouse and fearefull in Conscience whyche Treatyse yf yt be well red ouer folowyd wyll brynge the Reders out of all Scrupulosyte of Conscience and seruyle feare brynge them to the holy feare and Loue of almyghty God CoÌ„pyled by a brother of Syon Called wyllyam Bonde a Bacheler of Diuynite on whose soule Iesu haue mercy And sent to a deuote Relygiouse woman of Denney At the Instance of one of her spuÌ„all frendes And by that same freÌ„de ouerseen deuyded in to .xx. Chapitres to the more comforte of the Reders And yt may be called the CoÌ„solatori of Timorouse and fearefull Consciencys ¶ A Preamble or Introduccion in to this Treatyse of what thyng he entendyth to speake of The fyrste Chapitre DEuoute Spouse of Iesu cryste Oure lorde ever preserue you in his marcy and encrease hys grace in your soule so to procede from verteu to verteu in this oure paynfull pylgrymage that lyke as now ye be spowsyd to the son of god by grace so fynally ye may attayne to be parfytly maryed to our sayd lorde in glory euerlastynge Amen ¶ youre charite mouyth me to wryte vnto you thoughe vnaquayntid bycause ye haue sent to vs many diuers tokens vndeseruyd on oure parte I require you for the loue of our lorde that ye do no more so All our laboure dylygence shulde be to haue tokens sente to vs from heuen what thyng or plesure in this world may coÌ„tent saciate the soules of them that haue despysyd vtterly forsaken all this world with his poÌ„pes and pleasures for the loue of Iesu cryst Trewly no thynge For these worldly pleasures may be rather a let gret hynderance to the holy loueyng soule yf yt kepe not the selfe loose fre from all suche vanyties Do delicate precious is the loue of god that those parsons whiche intende to haue yt must not only despise all worldly pleasures but also theyr owne wyl appetytes And no maruel for this loue of god ys more pleasure tresure to man then all the ryches of the worlde This notwithstandyg I suppose that suche temporall tokens haue ben suffred vsyd sent receyued of holy parsons â–ª not for any pleasure that shulde be taken therof but as sygnes and tokens of parfyt loue charite wherin they be vnyed knyte in oure lorde god that sendyth or receyueth suche tokens Now good sister I wot not what I may write vnto you for gostly exhortacion spuÌ„all coÌ„forte bycause that byfore this tyme I haue nether writen vnto you ne yet moche otherwayes haue ben acquaintid with you But your spuÌ„al frende hathe so instantly mouyd me therevnto that I can not coÌ„ueniently denye his godly deuoute request Besechyng oure moste mercyful lorde that yt may be to his honoure and youre spirituall comforte ANd for as moche as the holy prophet Dauid sayeth IniciuÌ„ sapiencie timor duÌ„i Psalmo Câ— The holy feare of god is the begynynge of all gostly wysdom and spuÌ„all buyldyng And the apostell Paule sayeth Charitas est vinculum ê‘feccionis et finis precepti Coloss iii. â— Charite or the holy loue of god is the ende knotte of all parfeccion Therfore to coÌ„byne the begynyng of goostly wysdom to the ende of parfeccion I purpose suÌ„what to declare of these tow accordyng to the sentence of holy scripture and after the mynde of holy doctours sayntes declarynge the same for the spuÌ„all coÌ„solacion gostly coÌ„forte of suche deuoute sowles as be suÌ„what tymerous ferefull in conscience ¶ what ys the holy feare of God The secoÌ„de Chapitre THys holy feare of god ys a spuÌ„all reuerence whiche the sowle of man hathe to hys maker as the naturall chylde to his father The chylde wyl not displese hys father be cause he so louyth hym naturally that he had leuer suffre greâ—e payn or than he wolde be out of the fauoure of hys father or to be seperate from his presence Thys ys a kynde naturall reuerence and a chyldly feare And suche is the feare that we oughte to haue to God Oure feare to god oughte to be a kynde loueynge reuerence so that we had leuer suffre all paynes then to be seperate from his grace â—cda secuÌ„d â—uestio ix Thys as saynt Thomas sayeth is the moste parfyt feare that man may haue in thys worlde Thys feare although euery crystyan man woman shulde haue yet more specially those that ben the spouses of cryste oughte to haue the holy reuerence and reuerente feare of god Thys reuerente feare ys the locke of all parfeccion It kepyth preseruyth man euer in the loue of God and wyll not let hym returne ageyne to syn It euer comyth wyth charite that is the holy loue of god and departyth with the same It euer lenyth and cestyth vpon charyte and encreasyth with yt And neuer may be seperate from grace None may haue thys but those that ben in the grace and fauoure of god And none may haue this excellently but the spouses of cryste Iesu suche that hathe forsaken the worlde for his loue ¶ what is the seruyle feare what yuells comyth to vs there by The .iii. Chapitre ANother feare there ys that ys assymylyd comparyd to a bondman or a hyryd saruante whiche dothe feare and drede hys master for hys cruelte and Iustice euer kepynge and fulfyllynge hys coÌ„mandementes for drede of punysshemente or leste he wyll take hys wages from hym Thys feare contentyth not god but rather yf yt be vndyscretly vsyd moche dyspleasyth hys grace and specially in those of whome god lokyth to haue an hyer reuerence that ys the holy loueyng feare that I spake of before These ben or shulde be all relygyous parsons They oughte to rendre to god an holy loueyng reuerence and not to feare god in hys Iustice only wyth a mystruste of hys mercy supposynge for euery tryfull dampnacion in they re erroniouse conscience Thys ys the seruyle feare thys contentyth not god but yf yt be vsyd vndiscretly it sore displeasyth hym for yt takyth his honoure hys dew reuerence from hym as moche as man may Thys feare the greate synners of the worlde hathe some tyme. They feare dampnacyon they re conscience puttyth them in remembrance of theyr syn although for lacke of grace they haue no remorse of the same But in religiouse parsons coÌ„menly yt ys more trouble then other syn or daunger for yt drawyth them to a scrupulosyte feare of spyryt that yt makyth them thynke that all that they do is noughte and yet they be in grace and lyue full holely but not so holely as they shulde do yf they labouryd to put that seruyle feare away for yf they wolde they shulde profyt moche go foorth in holy lyfe where as now in thys feare they other stande styll or go backwarde For thys seruyle feare so pressyth downe the holy
loue of god that yt may not haue lyberty to spryng as yt wolde It also quenchyth the holy feare aboue sayde For the holy reuerence lyftyth the eye of mannes soule euer vpwarde to god where contrary wyse the seruyle feare fireth the eye of man euer in hell for there ys nothynge in of hell more then they doo But to the saruantes of cryste the relygiouse parsons whyche wyth all theyr myndes and study applyeth them selfe to sarue god dayly and neuer to offende his grace yt is necessary to vse thys forsayd meditacion of feare wyth dyscresion in tyme place and cyrcumstance conueniente As when they ben dulle sluggysshe and not prompte or redy to goostly warkes Or when they haue carnall thoughtes or vayne gloryous thoughtes or suche other that lettyth them from the saruice of god Then a meditacioÌ„ of the paynes of hell or of godes Iustice is necessary as a pricke to pricke them forth and to quycken theyr dulle soule to do they re dewty Otherrwyse yt may do hurte and abate theyr loue whyche shulde not be for in loue restyth all parfeccion Thys I wryte by cause many be deceyued in fetynge and dredynge god and specyally som relygiouse parsons takeynge the one feare for the other wenynge that they rendre to god the dew feare and holy reuerence and yt is not so For they only dreade hym for hys Iustice and so gyue hym but a seruyle feare whiche contentyth hym not ¶ How of seruyle feare comyth scrupulosyte that moche trobelyth the relygiouse parson The fyfthe Chapitre FArthermore this seruyle fere vndiscretly vsid bryngyth them to suche a scrupulosyte of conscience by the reason wherof they ben broughte to suche a maruelous trouble of spirit that nether they can profyte in grace and in the seruyce of god nor yee can not doo they re dewly as they shulde doo to theyr lorde in tyme and place conuenient And all ys because that they know not the nature of that spirituall dysease callyd scrupulosyte And to what gebardyse parelles confusyons yt may bryng them yf yt be not remouyd and put vtterly a way whiche ys very easy to all them that be wylynge to lyue in pece of spryte holy loue of god For how many they kepe theyr lorde in theyr harte contynually whose coÌ„science is ful of trouble by scrupulosite syth scripture sayeth that his mansyon dwellynge place ys euer where peace is In pace fatus est locê° eius Psal lxxv Then the mansyon of god may not be fyxed in a scrupulouse soule whyche is euer trobelyd ful of wauerynges and doutfulnes And though the tabernacle of grace for a time may be in theyr soule yet there yt may not contynually abyde by the reason of the grete troble that ys in theyr conscience How may grace abyde in that coÌ„science that makyth dedly syn of euery veniall syn And som tymes by theyr erronyous estymacion scrupulosyte they make a greuous mortall syn of that that is no syn at all but rather verteu Example A good exaÌ„ple when suche a parson hathe vsyd longe tyme pryuate prayers and deuocioÌ„s At the comauÌ„dement of his prelate when he shulde do the worke of obedience then his scrupulouse conscience wyll bynde hym to the contrary say yt is dedly syn to leue his deuocions vnsayde And also morouer wheÌ„ he hathe vsyd certayne prayers of deuocion to the whyche he ys not bounde of duty somtyme is scrupulouse conscience wyl pricke him so with feare that he dare not omyt leue suche voluÌ„tary prayers for ony cause resonable And that is a greate folysshenes Euyn suche ben all scrupulouse ê‘sons that byndeth them to theyr erronyouse coÌ„science whiche they oughte to refuse remoue forsake depose at the couÌ„seyll of theyr prelates or spirituall fathers For though the conscience dothe euer bynde yet when yt is erroneouse yt shulde be deposyd and dothe not bynde pÌ„cysely for yt may shulde be put a way To whome may a scrupulouse relygiouse parson be comparyd â— coÌ„parison Certeynly to a man that walkyth in a way that is most playne â–ª plesante and sure and yet he wyll stuÌ„ble at a pease or at a whete corne or at a cherystone for a scrupul ys callyd suche a lytel stone Euyn so of suche maner his he worthy grate derysyon that wyll be scrupulouse in relygion whiche is the most right playne sure and plesauÌ„t way that eny cristeÌ„ man may walke in to god And yet in relygion the scrupulouse parson wyll stuÌ„ble at euery strawe and somtyme make that thyng that is verteu by his weake coniectures corrupte estymacions to be vyce that syn that is but venyall to be greuous mortal And the cause of all this is for he knoweth not the nature of scrupulosite He knoweth not what yt is whereof yt rysyth or bredyth what thynges they be that noryssheth it what thynges maynteyneth yt to what gebardy it bryngeth the parson that is infecte wyth yt and how by what maner they myghte haue remedy to remoue it and vtterly put yt a way By cause that all these premysses somtyme be vnknowen the parsons that be scrupulouse be maruelously troubelyd broughte to so greate feare of conscience and spirite the scantly they can goo forthe in the saruyce of god as they shulde do And yet the thynge that troubelyth them ys but a tryfle in yt selfe and sone remouyd yf they wolde put ther good wyll there vnto vndoutyd to the greate encrease of verteu in theyr soules Therfore for these aforsaid causes effectes of scrupulosyte I shall teche somwhat for the conforte of the said parsons and fyrste what is scrupulosyte what is scrupulosyte The .vi. Chapitre ¶ Scrupulosyte is callyd somtyme pusyllanimite somtyme the feare of coÌ„science somtyme erronious of conscience and thus yt is dyffyned Scrupulosyte is a dulle tediousnes and vndyscrete deieccion or trouble of the mynde by thoccasion of ymaginacions of certayne thynges whiche semyth to be coÌ„trary Also yt is callyd the fleyng or abhorrynge of feare by the whyche in a mynde vnstable imagenynge thynges for to come that byn terryble is causyd an anguysshe of spryte straytenes in conscience But that noble Clarke Gerson declaryth it more playne and sayeth In compâ—…dio theolo â—… IteÌ„ libro iâ—… de consolaâ—…one ê“sa seâ—… Scrupulosyte ys a waueryngnes or a doutefulnes and a feare that ys causyd of weake and vncerteyne coniectures of the mynde As he myghte saye thus Scrupulosyte ys a wauerynge vnstablenes of the fantasy A doutfull vndyscussyd and vncerteyne weake coniecture of reason troubelous feare of the conscieÌ„ce In the whiche wordes yt apperyth well that scrupulosyte is not the parfit dyscussyd acte of reason but rather a weake coniecture without deu delyberacion And that apperyth wele by this Let a scrupulouse parson be askyd couÌ„seyl of an other in those thynges in the whiche he is tanglyd hym selfe and some tyme he wyll gyue
he be meke wyll folowe counseyl he may sone put hys erroure a way sone be curyd of this forsayd sprituall sycknes callyd scrupulosyte But yf he be infecte with syngularite yt is harde to remoue the erroure of his coÌ„science excepte a speciall grace and good wyll with dylygent labour of his owne parte 〈…〉 Singularite is peryllouse in euery ê‘son but as saint Gregory sayeth moste peryllouse in a relygyous parsone that entendyth parfeccyon Suche yf they take an opinyon or errour harde yt is to remoue them from yt And specially as he sayeth in the begynyng of theyr coÌ„uersion to relygyon Suche parsons scrupulouse and synguler in they re owne wayes byn apte to be ouerthrowen in all teÌ„ptacions and be dysposyd to receyue all the suggestions of the enemy that is be cause they ben lyke to hym in theyr iÌ„ordinat loue of theyr owne excellensy whiche is their syngularite Suche wyll kepe the smale thynges of relygion precysely suche ê‘feccions as byn but tryfles but the greate parfeccions bordyns of relygioÌ„ and specially obedience mekenes they wyl not kepe Suche may be sone knowen For pretendeyng parfeccion they ben euer redy to be ful of suspicions redy to take occasyons redy to set at noughte dyspyse and dysdayne the workes of other ê‘sons But suche maner of ê‘sons ben sore deceyued For they shall neuer ê“fyt in gostlynes nor encrease in grace for god resystyth the syngular prowde parson as scrypture sayeth gyueth hys grace habuÌ„dantly to the meke sowle Deê° suê‘bis resistithumilibê° dat graciam Iac. iiii Suche ê‘sons ben euer vnquiet vnstable and full of troubles anguysshe of spirite partly by the reason of theyr scrupulosyte partly by theyr syngularite Theyr scrupulous conscience wyll trouble them amonge in theyr saruyce Of scrupulosite in sayynge of saruice when theye haue sayde yt ones sufficiently as they re fraylte wyl suffer yet they can not be coÌ„tent but the feare of theyr conscience pricketh them so they say yt agayne twyse or thryse And worse at the seconde tyme then at the fyrste De vita spuÌ„ali aiÌ„e lectio iiii Item in tract de remediis ê¯tra pusillanimitatem But as Doctor Gerson sayeth Let suche parsons know for a certenty that the churche byndeth no ê‘son to say his saruice with actuall deuocion and actuall attencion of mynde in al his saruice For then he shulde offende in sayng of it when he hathe not actuall deuocion that is false For deuocioÌ„ is of god not in our power to haue yt but as it pleasyth his grace Also as saynt Thomas sayeth yt is sufficient that in the begynynge when he shulde say his saruice that he haue an entent to sarue god and to do his dewty Theyr syngularite also with feareful coÌ„science comonly dothe vnquiet and trouble them in theyr confessions sore And as doctor Gerson sayeth surely without reason For they wyll forme make a greate coÌ„science of those thynges that ben but tryfels in comparison lyghte offeÌ„ces and suche veniall synnes wythout the whiche yt is not possyble this lyfe to be coÌ„tynuyd In suche they wyll make suche precyse serche and dyscusse of conscience that they wyll leue nothyng vnconfessid but make conscience of all theyr lyfe and vnwysely more wepyng theyr offences in the balance of the iustice of god then in the balance of his marcy Such yf they folow not couÌ„seyle put a way this scrupul they shall come to this incoÌ„uenience that they shall make conscience of that that is no syn and confesse that that is no vyce nor matter of confession and that is not to be done This smellyth all of syngularite and specially in them that comyth to confession haueyng coÌ„petent contricion as this clarke Gerson sayeth and somtyme habouÌ„dant coÌ„tricion and maketh theyr confession sufficyently yet by the reason of theyr scrupulousnes syngularite they be not content nor can be suffysyd with one confession sufficiently made but somtyme they wyl make tow or mo coÌ„fessions of suche smalle synnes and so do they vnreuerence dyshonoure to the holy sacrament of penauÌ„ce and mystrust the same bothe wery themself and also theyr gostly father 〈…〉 Psalmo xiii â—â— lv Vbi supra Caplo xii They quake tremble as the prophet sayeth where no drede is Suche sayeth this forsaid clarke byn syngular more trustyng in theyr owne iustice then in the marcy of god They wene to make them selfe so clene that they shall haue no nede of the marcy of god but they loke to be sauyd by his iustice But let suche take hede what our sauiour sayeth in his holy rewle whiche we haue ê“fessyd blyssyd be hys holy name euer more therfore that yf a man wolde suffer hym selfe to be slayne in his body yf yt were possyble a C. tymes for penauÌ„ce yet for all that he shuld not be worthy to come to heuen yf god wolde procede after the only rygoure of his iustice ageynst hym Thus we haue shewyd you wherof as in parte and as of one rote scrupulosyte dothe brede wherof yt is norysshed and mayntenyd that is to say of coÌ„plexion yt may spryng of an vnstable fantasy and seruyle feare yt may be noryshed and of an erroneous coÌ„science syngular mynde yt may be maynteyned ¶ Of the yuels that scrupulosite bryngeth to The .x. Chapitre NOw restyth behynde to shew what pareyls troubles ieobardy scrupulosyte may brynge eny parson to And what remedyes for the same and for all these forsayd feares and troubles Fyrst as coÌ„cernyng the pareyles and ieobardies to the whiche scrupulosite may brynge that parson that restyth in yt there be many dyuers of that whiche all for lacke of tyme I can not write now yet one ieobardy I note that I fynde in a notable doctour to the whiche those that ben infecte with scrupulosite somtyme be broughte And lyke as I haue shewed one occasion wherof yt may sprynge and breyde That ys naturall coÌ„plexion so lyke wyse I shall shew one pareyl and ieobardy aboue all other to the whiche yt may brynge Doctours and specially physyciens determyne and say that of a certeyne humoure in the stomacke whether that humoure be melancoly as yt is lyke to be or els a dust coloure or rather a blacke fleme I leaue yt to them that be lernyd in physycke but they say that of suche an humoure there rysyth a blacke a darke fume to the hed whyche so troubelyth the sensis and hed of man that by thoccasion therof reasoÌ„ is darkenyd that as saynt Thomas sayeth is the gretest payne that may be in this worlde and specially to the faythful soule For yf reason be darkenyd and may not haue his course to discerne discusse parfytly thynges as hym oughte to do that causyth in the conscience of man or woman A feare waueryng doutfulnes and that is scrupulosyte And so longe without remedy that feare maye growe that
marcyfull sauiour Iesu dyd chuse to his singular famylyarite Mathew Peter Paule Zache mari Magdalen and mary the Egipcian the thefe and blasphemar that honge on his right syde wyth iÌ„numerable mo grete syners that now byn holy saintes in heuen but only that thou shuldest neuer despayre but euer coÌ„myt the to the marcy of god to his blyssyd passioÌ„ Or what spekyst thou of merites syth the wydow that offrid but .ii. mytes was more alowyd then they that offryd most of all for god recouÌ„tyth not the workes so moche as he dothe the wyll where is in case no nother possybylyte but ouer all this the merites of the passioÌ„ of crist is sufficient for vs all The infantes that byn new borne cristenyd that neuer dyd good dede in the merites of the passion of criste byn sauyd I saye not but gret multitude noÌ„bre of merites byn good but grace whiche makyth man partener of the passion of cryste ys sufficient Master Duns sayeth that he merityth moche that in teÌ„ptacion lesyth not the grace that god hathe gyuen hym â—â—habeto And Gerson sayeth that he hathe grete merites that hathe the passion of crist a good wyll to do well â— good ExaÌ„â—â—â— of saynte â—â—rnard He that hathe these .ii. hath grete merites good suerty and neuer nedyth to be ouercom of the enemy For as I rede of saynt bernard in his legende In suche a tyme as he was in greate ieobardy of deth by syknes the enemy cam temptyd hym in desperacion mouyd hym fyrste to coÌ„syder hys lyfe and neglygences the holy man sawe there in moche neglygence and then the enemy dyd tempte hym farther sayd what good dedes or merytes haste thou done in thy lyfe or what is all thou hast done in coÌ„parison to the grete inestimable benefyt of glory And he as euer he was meke thoughte all his dedes noughte so began to fere and fall to despayre But anon the holy gooste did lyghten hym gaue hym his answere And then he sayd I know that my lorde Iesu hathe dew right to the kyngdom of heuen by .ii. tytles one ys by his naturall enheritance syth he is the eternal son of god A nother title he hathe by the merites of his blyssid passion whiche he suffryd not for hym selfe but for me and all mankynde that is sufficiente for me And so the enemy vanysshed a way Thus in our dethe suerty we haue to rest to the passion of crist whiche is a saue coÌ„ducte to all that trustyth therin No man nedyth to falle in to desperacioÌ„ that woll eny thyng enclyne hymselfe to aske marcy For our blyssyd lorde ys so marcyfull as our sayd lorde shewyd to oure holy mother saynt Birgitt by reuelacion Libro pâ— Capi. lvâ— et lix Fâ— tenderly he louyth the shepe of hys folde that yf yt were possyble for hym to dye for eche one of them a speciall dethe suche as he ons did suffre on the crosse for all mankynde rather then he wolde lose them or eny of them he wold suffre the said special deth to redeme them Roman For as saint Paule sayeth Syth he sufferyd dethe for mankynde when we wer all his enemyes what wol he do now for vs that he hathe so dere boughte with his preciouse blode and made vs his owne chyldren by adopcioÌ„ of grace suerly rather then he wolde leue vs yf yt were possyble accordyng to the reuelacion he wolde dye for vs ageyne But syth he wolde do thys for euery crysten man what thynke ye he wyl do for them that leuyth the worlde and forsakyth them selfe for hys loue and geuyth themselfe holly to hym as al holy relygiouse ê‘sons Of whome I wote not what I may say syth they be so appropryed to god that they be only hys and none others As saint Anselme saith they must nedes haue more marcyfull iugement at hys hande then any other 〈…〉 because they be hys only No man sayeth thys holy Doctour dothe iuge his owne more streygtly than he dothe that whyche parteynyth to a nother wherfore all suche may haue grete comfort in oure lorde stâ—â—ngly for his loue to wythstond temptacion And I wolde exhorte euery relygiouse parson to the same by an example that I rede of an holy father that ouercame the enemy and vtterly in maner confouÌ„dyd hym by grace and good wysdom For when the enemy wolde tempte hym to pryde he wolde wyth all hys myghte enforse hym to mekenes when he mouyd hym to yre or wrothe then he applyed hymselfe strongly to pacience And so lykewyse from Glotony he wolde declyne to abstinence and when he temptyd hym to desperacion he wolde commyt hymselfe to the marcy of god and apply hymselfe to hope And lykewyse also when he wold tempte hym to scrupulosite feare of conscience then he wolde enforse hymselfe all to gyther to charite and to the holy loue of god whiche holy loue when yt is parfyt yt excludith all synystre fearys yuel dredys ¶ A conclusion of this Treatyse exhorteynge euery parson to the loue of god The .xx. Chapitre AND for a fynall conclusyon of thys treatyse I exhorte euery relygiouse parson to behaue themselfe apply them specially to the loue of god for therin restyth all parfeccion where holy loue ys there is only merit and where it is not there is euer errour and presuÌ„pcion If I shall watche pray fast do almes dedes kepe sylence abstinence syght and contynence If I had all the knowlege and graces .ii. Corum xiii to do miracles saieth saint Paule with all other parfeccions haue not charyte whiche ys the holy loue of god All the other can not profyt me All these said parfeccions must be vsid with a mesure but the holy loue of god In manualâ— Captlo x. as saynt Austyne sayeth hathe no measure who may haue this holy loue and reuernt famylyaryte with oure blyssyd lorde yf the spouses of the said lorde haue yt not Rede and ye shall neuer fynde that oure sauyoure cryste Iesus hathe shewyd more familyarite than to holy virgyns and wydowes as to saynt Kateryn the martyr to our holy mother saynt Byrgyt saynt Clare saynt Kateryn of sene with many other whyche he spousyd to hys grace they wylfully forsakeyng the pompe of the worlde for his holy loue Thys loue is coÌ„paryd to the oyle that the folysshe vyrgyns specyfyed in the Euangely had not Math. xxv what avaylyth yt to haue lampes and haue no oyle So lyke wyse what auaylyth yt to haue soulles as vessels apte to grace not to haue the oyle of grace to replenysshe them whyche oyle ys the holy loue of god Therfore deuoute systers yf ye knowe any parsons dysposyd to Scrupulosyte and seruyle feare counseyll and exhorte them in oure Lorde all suche seruyle and synystre fearys secludyd and put a way holly and only to apply them selfe to be garnysshyd with the holy feare and reuerence of god and wyth his blyssyd loue For in these .ii. begynneth endyth all parfeccion and these .ii. ioyneth the soule of man or woman to oure lorde sauiour criste Iesu whos 's blyssyd loue hathe mouyd vs to begyn thys blyssyd treatyse as a directory of the coÌ„science whiche poure exhortacioÌ„ is only after the mynde of these forsaid holy Doctours And thus we ende the sayd treatyse in the holy loue of oure sayde Lorde To whome be euer all honoure holy reuerence and loue of harte wythout ende Amen ¶ Here folowyth the Table of this present Treatyse ¶ The fyrste Chapitre is a Preamble or Introduccion in to this treatyse of what thyng he entendyth to speake Folio primo ¶ what is the holy feare of god The secoÌ„de Chapitre Folio secundo ¶ what is the seruyle feare what yuells comyth to vs there by The .iii. Chapitre Folio iii. ¶ How thys seruyle feare shulde be orderyd The forthe Chapitre Folio iiii ¶ How of seruyle feare coÌ„yth scrupulosyte that moche trobelyth the relygiouse ê‘son The .v. Cha. Folio iiii ¶ what is Scrupulosyte The .vi. Chap. Folio vi wherof scrupulosyte rysyth or bredyth The seuenth Chapytre Folio vii ¶ How Scrupulosite is norysshed The .viii. Cha. ¶ wherof Scrupulosyte is maynteynyd The .ix. Chapitre folio viii ¶ Of the yuels that Scrupulosyte bryngyth to The .x. Chapitre folio x. ¶ Of remedyes ageynst Scrupulosyte The .xi. Chapitre folio xii ¶ Of remedyes for Temptacions comyng of scrupulosyte The .xii. Chapitre folio xv ¶ Of spyrituall Temptacions and how they may com to vs. The .xiii. Chapitre folio xvi ¶ A lamentable Complaynte of the dullâ— Soule The .xiiii. Chapitre folio xvii ¶ Good remedyes ageynst spiritual Temptacions The .xv. Chapitre folio xviii ¶ An answere to the fyrste parte of the complaynte of the dulle soule And a remedy for hys tediousnes The .xvi. Chapitre folio xviii ¶ An answere to the seconde parte of the coÌ„playnte of the dulle Soule where she complayneth that all swetnes deuocion is taken from her she lefte dry without merites The .xvii. Chapitre folio xx ¶ An answere to the Thyrde parte of the CoÌ„playnt of the dull Soule where she Lamentyth herselfe as vtterly forsaken of god The .xviii. Cha. folio xxiii ¶ Remedyes ageynst Desperacion The .xix. Chapytre folio xxv ¶ A conclusion of this Treatyse exhortynge euery ê‘son to the loue of god The .xx. Cha. folio xxvii FINIS ¶ Impryntyd by Michaell Fawkes ¶ The pardon for .v. patreurÌ„ .v. aues a crede with pyteous beholdynge of these arâ—esis .xxxij. M. .lv. yeres vox xâ—i O man vnkynde My paynes smerte Bere in thy mynde My paynes smerte And thou shalt fynde Lo here my herte Me true and kynde Lo here my herte