dampned in hell lxxxxiii H Fo. CCiii ¶ Another example Cvi D Fo. CCxxxv ¶ That it anoyeth to a persone to be in a base bedde without to be departynge therfro Cix C Fo. CCxxxv ¶ That a mayster dylycatyfe correcked hȳselfe in thynkynge on the wormes and paynes the whiche the vnhappy dampned soules haue lv C Fo. Cxxxvii ¶ Of a daunceresse that the deuylles bare in to hell there brent her lxviii E Fo. Clxii ¶ Of a knyght dampned tourmented in hell lxxxxi B Fo. Clxxxxix ¶ That a yonge man made hymselfe relygyous for thinkynge yf his fayre membres sholde be the pasture and mater of the fyre of hell Cix D Fo. CCxxxv ¶ Of the punycion of a knyght the whiche rauysshed the cowe of a poore woman wydowe / and how one deuyll bette hym more than the other Cix A Fo. CCxxxv ¶ Of a fader his sone dampned punysshed in hell lxxiii A Fo. Clxviii ¶ Of a man rauyssher in paynes the whiche toke the gote of a woman wydowe dyde of grete oppressyons dyseases to his subgectes Cix F Fo. CCxxxv ¶ Of the punycyon dampnacyon of a man named Vodo lxvii E Fo. Clx ¶ Of a knyght that appered to his doughter in tourment lxvii G Fo. Clx ¶ That a pylgrym sawe a prelate caste in the fyre of hell lxxxxiii G Fo. CCiii ¶ That a vyrgyn was rauysshed slepynge vpon the mouthe of the pytte of hell sawe the soules tourmented lxiii E Fo. Clii ¶ Another example lxiii F Fo. Clii ¶ That a myller was borne to se the tourmentes of hell after was brought agayne to his body Cx. A Fo. CCxxxv ¶ Of the clerke of a bysshop how he was dampned lxvii D Fo Clix ¶ That a knyght deyed after was broughte agayne in too his body that tolde of a brydge ouer a stynkynge water where him behoued to passe Cx. B Fo. CCxxxvi ¶ Of the vysyon of Tongdalus that suffred many paynes in purgatory and sawe of the tourmentes of helle / after was brought to his body Cx. B Fo. CCxxxvi Iesus ¶ Examples of the name of Ihesus ¶ That god delyuered a man from many perylles Cxii A Fo. CCxli ¶ That the deuyll was chaced fro a woman in the name of Ihesus Cxii B Fo. CCxli ¶ That the name of Ihesus abateth the temtacyons of the deuyll Cxii C Fo. CCxli ¶ That the name of Ihesus gyueth many vertues Cxii D Fo. CCxli ¶ That by the gloryous name of Ihesus a clerke was delyuered and a thefe was conuerted Cxii E Fo. CCxlii ¶ That a relygious was heled of the axes by the name of Ihesus Cxii F Fo. CCxlii ¶ That by the puyssaunce of the name of Ihesus a woman pardoned vnto her ennemyes Cxii G Fo. CCxiii ¶ That a man obstynate and hatefull pardoned his enmyes for the loue of the blyssed Ihesus Cxii H Fo. CCxlii ¶ That the temptacyons of the deuyl was taken away by the token of the crosse / and in the moost sacred and blyssed name of Iesus Cxii I Fo. CCxlii ¶ That in the namynge of Ihesus the deuyll is repelled his temptacyons taken away Cxii K Fo. CCxlii ¶ Of a noble man the whiche pardoned the homycyde of his broder / and the crucyfyxe enclyned his heed vnto hym within the chyrche Cxii L Fo. CClii ¶ Another example xxvii I Fo. lxvii ¶ That Ihesu cryst wolde not pardon vnto a deed man tyl that he had demaunded pardon of his broder the whiche he hadde offended Cxii M Fo. CCxliii Natiuitas christi ¶ Examples of the natyuyte of Ihesus ¶ That a nonne the whiche habandoned her in synne had mercy in requyrynge the blyssed sone of the vyrgyn Marye the daye of crystmas Cxiii A Fo. CCxliii ¶ That the infancye or chyldehode of Ihesu cryst delyuered a relygyous from temptacyon Cxiii B Fo. CCxliii ¶ That Ihesu cryst appered vnto a woman in the lykenes semblaūce of a ryght fayre chylde Cxiii C Fo. CCxliiii ¶ That two vyrgyns relygyouses were in good contemplacyon from the masse of crystenmasse daye tyll vnto the daye of the feest of saynt Iohan baptyst / and they wende that they hadde not ben there but the space of ii houres lxxxxiiii B Fo. CCiiii ¶ That a vyrgȳ had so grete loue deuocion vnto the chylde of the vyrgyn Marye that they appered vnto her on the day of crystmas lxxv E Fo. Clxxiii Passio christi ¶ Examples of the passyon of our lorde ¶ That a grete synner bare the dethe in his sekenes in the remembraunce of the passion of Iesus Cxiiii A Fo. CCxliii ¶ Of the swetenes of the passyon of Ihesu cryst that a man had the whiche sayd .v. pater nosters Cxiiii B Fo. CCxliiii ¶ Of a knyght that myght not deye on the galowes for that / that he had sayd euery day thre tymes pater noster in the honour of that passyon of Ihesus Cxiiii C Fo. CCxlv ¶ That well came vnto a man that made mȳde of the passyon of our lorde in his lyenge downe and in rysynge agayne frome his bedde Cxiiii D Fo. CCxlv ¶ Of a woman that loued the passyon of cryst that chylded deyed on the fryday was saued Cxiiii E Fo. CCxlv ¶ That the oraysons the whiche ben made in the remembraunce of the crosse the passyon of our lorde Ihesus pleased hym gretely Cxiiii F Fo. CCxlv ¶ Of a frere that honoured the passyon of Ihesu cryst Cxiiii G Fo. CCxlvi ¶ That the passyon of Ihesus styreth to haue the vertues and to resyst agaynst the deuyll Cxv. A Fo. CCxlvi ¶ That the sygne of the crosse was foūde in a martyrs herte Cxv. B Fo. CCxlvi ¶ That a conuers had the lyfe passyon of Ihesu cryst for a lesson in the table whan he dyned or souped Cxv. C Fo. CCxlvi ¶ Of a relygyous the whiche lerned thre lettres the whiche he dyde recorde often tymes Cxv. D Fo. CCxlvi ¶ Of an abbesse that made to rede the passyon whan she deyed Cxv. E. Fo. CCxlvii ¶ That our lorde shewed his woundes to a yonge man Cxv. F Fo. CCxlvii ¶ That our lorde reuoked an apostate for shewȳge his woūdes Cxv. G Fo. CCxlvii ¶ Of a thefe murderer that repented hȳ / made confessyon had to penaunce to saye a pater noster before ony crosse that he sholde fynde Cxv. H Fo. CCxlviii Signum crucis ¶ Examples of the tokens of the crosse ¶ That the token of the crosse appered to the emperour Cōstantyne / and araysed a deed man and heled a woman that was seke Cxvi A Fo. CCxlvii ¶ That saynt Iustyne had vyctory resysted agaynst the deuyll by the token of the crosse Cxvi B Fo. CCxlviii ¶ Of a man of warre penytent that resysted agaynst the deuyls temptacyon by the token of the crosse Cxvi C Fo. CCxlviii ¶ That the token of the crosse serued vnto a Iewe agaynst the deuylles that helde theyr chapytre Cxvi D Fo. CCxlviii ¶ That a man
C.ii. Y Fo. CCxxiii ¶ Of a woman that put dyuysion in good maryage lxxxxix E Fo. CCxi ¶ Of thre persones the whiche hated a patryarke imposed fals cryme vpon hym they were punisshed lxxxxvii A. Fo. CCvii ¶ Of a knyght that pardoned vnto hym that had slayne his fader / he had pardon of his synnes xxvii I Fo. lxvii ¶ That by the name of Ihesus a womaÌ„ pardoned her enmyes Cxii G Fo. CCxlii ¶ That one obstynate ê‘doned his enmyes for the loue of Ihesus Cxii H Fo. CCxiii ¶ Of a frere the whiche was enflambed in hate agaynst the procuroure of the sayd couent Cxxii C Fo. CClv ¶ Of a noble man that pardoned the homycyde of his broder / and the crucyfixe enclyned his heed to hym Cxii L Fo. CCxlii ¶ That Ihesu cryst wolde not pardon one deed tyll that he had pardon of him that he had offended Cxii M Fo. CCxliii ¶ That a seruaunt was sent in to outwarde derkenesses for that / that he ne wolde pardon the lytell debt as the lorde had pardoned hym the grete debt xxvii H Fo. lxvi ¶ Of detraccyon and of derysyon Quere lxxxxv ii b / c / d / e / f. Fo. CCix ¶ Sextum preceptum Furtum ¶ Examples vpon the .vi. commaundement of god THat a thefe named Achar was stoned and his substaunce brent by the commaundement of our lorde god lxxx A Fo. Clxxx Other exaÌ„ple lxxvii a. Fo. clxxv ¶ Of a thefe the whiche was fastened and holden with his theft vpon the buryell of a deed body lxxx B Fo. Clxxx ¶ That the deuylles slewe a thefe and bare away his soule for that the he had withholden the hors of a deed man that sholde be gyuen to the poore folke lxxx C Fo. Clxxx ¶ That a chylde that had stolen an halfpeny from his cosyn was punysshed in the pytte of hell / and after brought agayne vnto his body lxxx D Fo. Clxxxi ¶ That a carle was punysshed of the deuyll for that that he had stolen a stake of an hedge in his neyghbours felde lxxxi A. Fo. Clxxxi ¶ Of a seruaunte that stale fygges from his mayster lxxxi B Fo. Clxxxi ¶ Of a thefe that stale calstockes / herbes fro a relygyous man liii B Fo. Cxxxi ¶ Of theues the whiche dyde ete the breed and the sustenaunce of a good and holy her myte liii C Fo. xxxi ¶ Of a man in paynes that had takeÌ„ away shepe skynnes fro a wydow wthelde parte of a felde lxxxviii A Fo. Clxxxxiii ¶ That the deuyll of helle dyde bere away in body and soule a theuyl she coueytous aduocate lxxxi E Fo. Clxxxii ¶ That a fader dyde curse his sone beynge in hell lxxi G Fo. Clxvi ¶ Of a fader and his sone dampned put in a ponde of fyre for that that they hadde goten and withholden mennes goodes vniustly lxxiii A Fo. Clxviii ¶ Of a tayler named Martyn the whiche dyde steele clothe in cuttynge gownes and other vestures lxxxi F Fo. Clxxxii ¶ That four men of a lygnage were damned and hanged in helle for the they posseded falsly an herytage lxxxi G Fo. Clxxxiii ¶ Another exaÌ„ple lxxxiiii d Fo. Clxxxviii Sacrilegium ¶ Examples of sacrylege ¶ That an erle many of one lygnage were dampned for that that they posseded iÌ„iustly an herytage that hadde ben taken from the chyrche lxxxii A. Fo. Clxxxiii ¶ Another example lxxxvi A Fo Clxxxxi ¶ That Helyodorus was punysshed dyuynely in takynge the treasours of the chyrche of Iherusalem lxxxii B Fo. Clxxxiii ¶ Of the punycyon of a man that denyed the syluer of the chyrche that hadde ben lende vnto hym lxxxii C Fo. Clxxxiiii ¶ Of theues sacryleges the which were punysshed for that / that they had stolen the crosse the godes of the chyrche lxxxii d. Fo. clxxxiiii ¶ Of a relygyous of saynt Gregory the whiche was buryed in the donghyll for that / that he withhelde thre pyeces of golde of the comunyte lxxxii E Fo. Clxxxiiii ¶ That a marchaunt was poore whyles that his broder that was abbot gaue hym the godes of the chyrche lxxxii F Fo. Clxxxiiii ¶ That a seculer was poore whyles that his broder that was monke gaue to hyÌ„ the goodes of the chyrche lxxxii G Fo. Clxxxv ¶ Of a holy man the whiche gaue the whyp vnto those that had take his hors away fro hym lxxxii H Fo. Clxxxv ¶ That theues sacryleges reuoked themselfe to penaunce made restytucyon by the pacyeÌ„ce of an olde man lxxx I Fo. lxxxv ¶ Of Iulyan the appostate that persecuted the chyrche lviii A Fo. Cxlii Decime ¶ Examples to pay the tythes ¶ Of Cayn Abel that payed theyr tythes the one well the other yll lxxvi A Clxxiiii ¶ Of a lorde the whiche retayned the tenthe of the godes that he dyde gyue vnto his seruaunt lxxxiii A Fo. Clxxxv ¶ Of a knyght the whiche tythed well and his vyne dyde bere fruyte ii tymes in one yere lxxxiii B Fo. Clxxxvi ¶ Of a symple man the tythed well he dyde myracle lxxxiii C Fo. Clxxxvi ¶ Examples for them the whiche taketh tythes lxxxiii D Fo. Clxxxvi Iudices ¶ That the kinge of Perce made to fley an euyll Iuge lxxxi D Fo. Clxxxii ¶ Of a baylyf that corrupt Iustyce by gyftes lxxxi C Fo. Clxxxi ¶ Of two fals Iuges that condeÌ„pned Susanne lxxxxvi C Fo. CCvii ¶ Of an aduocate that loste his tongue in his dethe lxxxxix G. Fo. CCxii ¶ Another example of a ryght cursed aduocate lxxxi E Fo. Clxxxii Dona. ¶ That saynt Fortyn bysshop was punysshed for that / that he toke a vestyment of an vsurer Cvi C Fo. CCxxviii ¶ That Gyesy was lepre and his lygnage for a gyft that he toke of the ryche man Naaman lxxxv B Fo. Clxxxviii ¶ That Iudas was dampned the toke xxx pence to sell our lorde lxxvi F Fo. Clxxv. ¶ That those the whiche kept the tombe of our lorde toke money for to bere fals wytnes lxxxxvi B Fo. CCvi Of a baylyf that toke an oxe clxxxi Fo. Clxxxi ¶ That Symon magus offred gyftes to the appostles lxxxv A Fo. Clxxxviii ¶ Of a prophete that forsoke the gyftes of a kynge liii B Fo. Cxxxiii Rapina ¶ That the deuylles bette a knight for that that he toke a cowe from a poore woman wydowe Cix E Fo. CCxxxv ¶ Another exaÌ„ple lxxxviii A Fo. Clxxxxiii ¶ Of a rauyssher in paynes that toke a wydowes gote dyde grete oppressyons vnto his subgectes Cix F Fo. CCxxxv ¶ Another example liii C Fo. Cxxxi ¶ Another exaÌ„ple lxxxvii D Fo. Clxxxxiii ¶ That a myller sawe a rauyssher payned in hell Cx. A Fo. CCxxxv ¶ That the deuyll myght not strangle an harlot / for that that he serued the gloryous vyrgyn Marye lvi H Fo. Cxxxix ¶ That saynt Iohan conuerted the pryÌ„ce of theues lxxiiii E Fo. Clxxi ¶ That the kynge Cosdroe the whiche pylled the chyrches had his heed smyten of by
commauÌ„dement of god the whiche is wryten Exo. xx Sabbata sanctifices And therfore the dyleccyoÌ„ of god comprehendeth the thre fyrst commaundementes the whiche vs ordeyneth wel towarde the blyssed trynyte The fyrst vs ordeyneth anenst the puissaunce of god the fader the whiche is of the mageste incomprehensyble The seconde anenst god the sone the whiche is veryte and wysdom souerayne The thyrde anenst god the holy goost the whiche is bounte and loue infynyte Yf we ben well ordeyned anenst god the fader / the sone / and the holy goost the whiche is one onely god in trynyte we shall loue hym aboue all thynges / and we shall accomplysshe the thre fyrst commauÌ„dementes the whiche tendeth vnto his dyleccyon as it is sayd ¶ Also the dyleccyon of god comprehendeth the thre dyuyne vertues theologalles the whiche ben fayth / hope / and charyte with theyr braunches and dependauÌ„ces They ben sayd dyuynes for that / that they doo ordeyne dyuynely the herte of man anenst god Saynt Austyn sayth in eucheridon Fide / spe / et caritate colitur optime deus God is ryght well honoured by fayth / hope / and charite Fayth kepeth soueraynly veryte Hope souerayne hyghnes / Charyte souerayne loue And it is sayd charyte of chere / vnyte / and loue in god We se god but by faythe / and by faythe we beleue in hym and loue hym / we kepe his fyrst commaundement the whiche is VnuÌ„ credo de Also we serue god to haue the good to come / and therfore we put our trust in hym / and we abstayne vs to swere by hym vaynly / and so we kepe the seconde commaundement Ne iures vaâ—a per ipsum Also by charyte / faythe / and hope we loue / serue / and honour god / and we kepe the thyrde commaundement Sabbata sanctifices ¶ Also we loue god for thre thinges The fyrst is for the grete and infynyte goodnes the whiche we haue herde say the whiche is in hym and procedeth of hym / and therto we put faythe The seconde is for the grete good that we hope to haue of hym after our dethe The thyrde is for the grete goodnes that he hath done to vs in our creacyon and redempcyon / that he dooth cotydyally to vs of goodes that he maketh to encrease / therfore we put our charyte within hym By these thre thynges we haue faythe / hope / and charyte with god and loue hym with all herte aboue all thynges The faythe is the foundement of all vertues / for without faythe it is impossyble to please god VnÌ„ paulus ad hebreos .xi. Sine fide impossibile est placere deo B. ¶ Also we ne may be saued by good operacions without hauynge faythe Vnde ad galath ii NoÌ„ iustificatur homo ex operibus legis / nisi per fidem iesu xpÌ„i Et ad gallat iii. Iustus ex fide viuit The Iust man lyueth by faythe Also for to beleue in god after the faythe and by baptym man is saued / and by defaute of faythe baptym man is dampned VnÌ„ Marci xvi Qui crediderit et baptizatus fuerit saluê° erit / qui vero non crediderit condempnabitur How men ought to beleue in god in the artycles of the faythe it is wryten after in the fyrst commauÌ„dement / of faythe cometh obedyence / good desyre / and innocence / relygyon / mundycyte / confyaunce / and chastyte C. ¶ Also the synners ne may be saued without hauynge esperaunce or hope that god vnto them pardoneth theyr synnes after the artycle of the fayth the whiche is Remissionem peccatorum / and therfore they shold put theyr hope in god Cain Iudas ben daÌ„pned by defaute of hope Also we sholde hope that god shal delyuer vs from our enmyes vysybles inuysybles in lykewyse he dyde our forne faders VnÌ„pÌ„s In te sperauerunt patres nostri sperauerunt et liberasti eos IteruÌ„pÌ„s Quoniam in me sperant liberabo eum protegam euÌ„ quoniam cognouit nomen meum He hath trusted in me I shall delyuer hym / for he hath knowen my name Example whan Iob was tourmented he sayd that yf god wolde sle hym yet wolde he put his truste in hym Vnde Iob .xiii. Example that Dauyd hadde good hope whan in the name of god he slewe the proude puyssaunt man phylystyen Quere .lxxviii. Also we shold haue hope that god shall gyue vnto vs beatytude and lyfe eternall Vnde pÌ„s Beate omnes qui sperant in te domine Esperaunce is a fayre vertue of the Whiche cometh pacyence / moderaunce / contrycyon / coÌ„fessyon / ioye espyrytuall / and contemplacyon D. ¶ Also without hauynge charyte we ne may be saued / in lykewyse as saynt poule sayth .i. ad Corinthios .xiii. SiliÌ„guis hominum loquar angelorum caritatem autem non habuero factê° sum sicut es sonaÌ„s aut cimbalum timiens This mater of charyte is wryten here after .iiii. ca. Of charyte procedeth loue / pyte / grace / peas benygnyte / and debonayrte Example of charyte Quere .lxxv. A. E. ¶ Here foloweth the commaundement to loue thy neyghbour .ii. IT is wryten in the gospel of saynt Iohan that our lorde sayd vnto his dyscyples I gyue vnto you a commauÌ„dement of newe / that is that ye loue other in lykewyse as I haue loued you / all men shall knowe in that thynge that ye be my dyscyples / yf ye haue dyleccyon togyders Vnde IohÌ„ .xiii. Mandatum nouum do vobis vt diligatis inuicem sicut dilexi vos / iÌ„ hoc cognoscent omnes quia discipuli mei estis si dilectionem habueritis ad inuicem ¶ Also the gospel sayth that to loue his neyghbour as hymselfe is more greter thynges than sacryfyces Vnde Marci .xii. Diligere proximum tanquam seipsum maius est omnibê° olocaustimatibus et seruictis For to haue paradyse and to escape the paynes of hell it is requysyte that thou obey vnto god / the whiche commaundeth the thou loue thy neyghbour ¶ Whan a kynge temporall maketh to proclame ony thynge within his realme his subgectes therto obeyeth of drede to haue domage And god the whiche is kynge of kynges made to preche throughout al the worlde that we sholde loue eche other vpon payne of dampnacyon and to lese paradyse It is wryten Iohannis .xv. Hec maÌ„ do vobis vt diligatis inuicem Et legitur Mathei .xix. Si vis ad vitam ingredi serua mandata Yf thou wylt entre in to the lyfe eternall kepe the commaundementes Yf thou drede the furour of a kynge temporall the whiche is transytory / by a more greater reason thou oughtest to drede the furour of god the whiche may sende the in to damnacyon eternal F. ¶ Many thyÌ„ges ought to moeue vs to loue our neyghboure The fyrst the whiche is moost pryncypal and fynall is for to obey vnto god / the whiche coÌ„mauÌ„deth it vs. Whan a good fader gooth out of the towne he commaundeth
vnto god and vnto them Wherof speketh the sage Ecclesiastice .xx. capitul Sapiens iÌ„ verbis amabilem se facit And the sage maketh hym amyable in wordes Et legitur ecclesia .vi. Verbum dulce multiplicat amicos / et inimicos mitigat That is to say / swere wordes multyplyeth frendes / and asswageth or lesseth the enemyes And the phylosophre sayth in the .ix. boke of ethyques The amyte of the good folke shall be encreased by the good languages Et legitur prouerbiorum xxv Lingua mollis confringet duriciam cordis The soft tongue breketh the hardnes of the herte Et legitur prouerbiorum xv RespoÌ„sio mollis trangit iram sermoduris suscitat furorem Soft answer breketh yre / and harde wordes reyseth furour Yf thou speke swete wordes vnto thy parentes they ne may be wrothe agaynst the and also thou doost vnto theym honoure ¶ Example how Ysaac the sone of Abraham spake swete wordes vnto his fader whan he wolde haue made sacryfyce of hyÌ„ and slayne hym Quere .li. A. Vnto the contrary yf thou blame them or speke rigorously thou doost vnto them dyshonour Also to curse them therof foloweth terryble punycyon Wherof it is wryten Marci vii Honora patrem tuum et matrem tuam / et qui maledixerit patri aut matri morte moriatur Honoure thy fader and thy moder and he that hath cursed his fader shal deye of dethe / and his lyght shall be put out in the myddle of derkenesses Vnde prouerbioruÌ„ .xx. Qui maledixerit patri suo vl matri sue extinguetur lumen eiê° in medus tenebris We rede genesis .ix. capitul that one of the sones of Noe named C ham mocked his fader as he laye and slepte vncouered / and therfore his sone was cursed and is reproued euyll / he and all the lygnage of hym c. ¶ Example how .x. chyldren trembled by punycyon dyuyne for that they hadde offended theyr moder Quere in thexampl .lxxiii. E. ¶ Another example of a chylde that the deuyll bare away Quere in thexamplary .lxx. G. B. ¶ Thyrdly men do vnto theym pleasure and honour whan men loue them naturally in sekynge and desyrynge theyr helth and prosperyte corporall spyrytuall Valerian sayeth Quod prima lex nature est amare parentes The fyrst lawe of nature is to loue his kynnesmen parentes And god commaundeth illud Mathei .xxii. Diliges proximum tuum sicut te ipsum Thou shalt loue thy neyghbour as thy selfe The moost nerest neyghbour that thou hast is thy fader and thy moder / for thou arte proceded and comen of them Loue them than as thy selfe in god / and after hym and not otherwyse ¶ Example of a doughter that nourysshed her moder in a pryson with the mylke of her brestes / and by her charyte loue her moder was delyuered the whiche sholde haue deyed Basilius dicit / pareÌ„tes nostros vt propria viscera diligamus si accedere nos ad seruitutem christi non prohibuerint / si autem prohibueriÌ„t ne sepulchra illorum a nobis debentur aspici Loue we our pareÌ„tes as our owne bowelles yf they defende vs not approche vnto the seruytude of Ihesu cryst / and yf they defende it vs we sholde not beholde theyr sepultures Our lorde Ihesus loued so moche his moder that he forgate her not at the houre of his dethe recommaunded her vnto saynt Iohan the euangelyst Vnde iohÌ„ xix Dixit discipulo / ecce mater tua c. And in dede the contrary whan a chylde hateth his fader or his moder in requyrynge that they haue an euyll dethe or aduersyte for to haue theyr goodes / honours / and herytages they ben ryght vnnatural / peruers / euyl wors than a beest Quia legitur ecclesiastice .xiii. Quod omne animal diliget sibi simile Eueri beest loueth his semblable And of those the whiche theym tourmenteth it is wryten in this maner Prouerbio .xxviii Qui subtrahit aliquid a patre suo vel a matre et dicit hoc non est peccatum particeps homicide est And of those the whiche them beteth it is wryten Exodi .xxi. Qui percusserit patrem suum aut matrem suam morte moriatur He the whiche smyteth his fader or his moder shall deye of dethe ¶ Example of two sones the whiche slewe theyr fader Quere .lxxii. D. ¶ Another example of a sone the whiche dyshonoured his moder / his chyldren deyed shortly .lxx. E E. ¶ Fourthly men do honour vnto theyr parentes whan that wyllyngly and benygnely they submyt them in theyr subieccyon and seruyce to socour them in theyr nedes and necessytees corporalles and spyrytualles / wherof speketh saynt Peter .i. petri ii Serui subiecti estote in omni tempore dominis / non tantum bonis modestis sed etiam discolis hec est enim gratia Be ye subgectes that ben seruauntes vnto your lordes and maysters in all drede / and not alonely vnto the good and moderate / but vnto the euyll And the sage sayth Ecclesiastice .iii. Qui timet deum honorat parentes / et quasi dominus seruiret his qui se genuerunt c. And here those that ben proude sholde well vnderstande that theyr fader and moder theym serued swetely after that they were borne / wherfore the chyldreÌ„ sholde humble them to serue them and honour theym Also god theym commaundeth it We rede that the good holy man Thobye taught his sone that he sholde do seruyce vnto hym / not alonely in his lyfe / but with that whan he sholde be deed / and vnto hyÌ„ sayd Illud thobie .iiij. Cum acceperit deê° animam meam corpus meum sepeli / et honorem prebebis matri tue omnibus diebus tuis Whan god hath taken my soule bury my body / and thou shalt gyue honour vnto thy moder al thy lyfe Also we rede that our sauyour and redemptour Ihesu cryst humbled hymselfe and put hym vnder Ioseph / and vnto his glorious moder the blyssed vyrgyn Mary / as it is wryten Luce .ii Erat subditus illis Thou chylde wherfore seruest thou not thy fader and moder / wherfore shalt thou not be in theyr subgeccyon Arte thou greter mayster than god the whiche put hymselfe vnder his parentes and frendes Those the whiche ne wyll serue and appetyteth that men them serue or those the whiche ne wyll be in subgeccyen but appetyteth that other be subgectes vnto theym ben proude and inobedyentes vnto god theyr creatour / wherfore it can not be well with them ¶ Example how a woman was blynde for that she fayled to goo to serue in the place where the body of saynt Martyn rested in lykewyse as she had vowed Quere .lxiii. H. ¶ Another example of a man the whiche serued dyde humble thyÌ„ges fledde vayne glory .lxi. c. F. ¶ Fyfthly a man dooth honoure to his faders whan that a man obeyeth vnto theÌ„ in thynges vtyles and lefull after god and good
in tormente vpon a laddre / bycause they dyde possede an herytage vniustely withoute beynge in wyll to restore it .lxxxii. a. ¶ Another example how that an abbot sente agayne the moneye gyuen and bequethed from his monasteri / bicause that it was comen of vsurye / and yll begoten .lxxxviii. f. A. ¶ Of symony that god defendeth AFter the maysters symonye is in suche wyse dyffynyed Simonia eÌ„ studiosa voluÌ„tas emeÌ„di vel veldendi spuÌ„ale vel annexuÌ„ spuÌ„ali A man coÌ„mitteth symonye for to selle / or to by a spyrytuall thynge or a thynge that is annexed vnto the spyrytualyte by paccyon or gyfte / of promesse / seruyce / prayers / supplicacyons vndue / or by ony other thynge teÌ„porell God and nature gaynsayeth that a thynge spyrytuell maye be compared / or bought by thyÌ„ge corporell temporell of what pryse dygnyte that it be / as it shall be declared here after This synne is named somonye / for asmoche as in the tyme of the appostles the fals dysloyall symon magus offred a grete soÌ„me of moneye vnto the appostles wenynge by that to gete the grace that he sawe in them / vnderstode that yf he myght haue that geace that he wolde selle it vnto other / sholde recouer moche of fynauÌ„ces But in fygure of all those that selleth or byeth thynges spyrytuelles he his moneye was cursed by the mouthe of saynt peter / bycause that he was the fyrste in the newe testament that wolde by thynge spyrytuell / thys espyce or kynde of thefte is named symonye in all holy chirche bycause of the cursed symon fygured of all the dampned symonyacques For to sell or to bye a thyng spyrytuall a man sholde vnderstonde euery paccyon or contracte the whiche is not made symply purely for the loue of god / but is made pryncypally by gyftes / prayers / seruyces / for ony other thynge temporel Also for to sell or to bye thynges spyrytuel it is here to vnderstonde the grace of the holy ghost / the vertues that ben in the soule the spyryte of prophecye / office of predycacyon / or to do the offyce dyuyne in the chirche and to admynystre the holy sacramentes By thynges annexed vnto the spyrytualyte is to be vnderstonde sepultures / dismes / chalices / corporaces to welies / anbes / and other vesselles / or vestementes halowed the whiche may be solde or chauÌ„ged vnto other chirches not the more dete for as moche as it is halowed other wyse it sholde be symonye Also cures / predendes / chanonryes / chapelles / right of patroÌ„nayge in it selfe symply consydered ryght to receyue dysmes / oblacyons bycause of benefyce of the chirche / auctoryte or office to serue a cure or other predende of the chirche / al these thynges haue annexacyon vnto holy ordres they ne may be boughtne solde after the forme beforsayd but that ther be symonye whiche is a cryme capytall after the droitm compared vnto heresye vt habetur i. can q. i. Qui studet Et thomas iii. iiii By the whiche cryme all holy ordeynaunce of the chirche is peruerted and shall be from yll vnto wors approchynge the grete and excessyue trybulacyon of the chirch Thou shalte fynde many examples of symonye in the .vi. coÌ„maundement of the exemplayre .lxxxv. a. b. c. Quere per tabulaÌ„ B. ¶ Of the maners of symonye that god defendeth Ca. xxxiii IT is wryten actuuÌ„ .viii. ca. Pecunia tua tecuÌ„sit in perditionem Saynt peter said vnto Symon magus Thy moneye be with the in perdycyon These wordes here may be taken also vnderstonde vpon all symonyacques as it is before sayd but a man sholde vnderstonde that the synne of symonye is chaunged in to many maners after the dyuersyte of the people the whiche entermell them vnduely in thynges in spyrytuell thynges / as hereafter so me in partyculer shall be declared C. ¶ Fyrst a man the whiche receyueth the holy ordres or the whiche entreth in ony benefyce of the chirche in gyuynge or in promettynge by hymselfe or by other / golde or syluer or ony other thynge is suspende by right wryten Extra de symonia tanta i. caÌ„ i. q. ReperiuÌ„tur And yf in suche estate he mysbehaue hym vnto the mysteres dyuynes he is irreguliere may not be assoylled yf he ne resyne the benefyce / or yf he haue not dyspensacyon of the pope It is wryten iohannis .x. Quit non intrat ê‘ hostiuÌ„ iÌ„ ouile ouiuÌ„ sed ascendit aliunde ille fur eÌ„ latro q i auteÌ„ intrat ê‘ hostiuÌ„ i. xpÌ„m pastore eÌ„ ouiuÌ„ That is to vnderstonde / he whiche entreth not by the dore / that is by Ihesu cryst in to the folde of shepe / that is in the chirche ecclesiastical for to gouerne the people but entreth by another place than by the doey t is Ihesu cryst he is a these secrete or a watcher of the waye D ¶ Secondly a clerke that maketh paccyon with a man of the chirche or other for to haue his tytle in promysynge that he shall neuer demaunde nothynge for asmoche as vnto hym suffyceth that it maye passe / he is pryued from the ordres that he receyueth in suche maner that none there maye dyspence hym but the pope after the droite Extra de simonia per tuas E. ¶ Thyrdly two persones benefycyed the whiche couuenaÌ„teth togyder vnder suche forme permute we benefyces but for as moche as your benefyce is better than my ne I shall gyue you suche a soÌ„me of mony This is here symonye How be it that the one may make pensyon vnto the other wtout symonye And yf they make the sayd permutacyon symply wtout ony thynge demaundynge the one of the other / but they make gyftes or promesses vnto the patron for to graunt his good wyl therunto it is also symonye And yf they saye to eche other in this wyse for asmoche as we may not permytte togyder without the consent of the bysshop labour we bothe to gete his consente Suche paccyon ne sholde be symonyacall yf it were made symply wtoute gyfte / and that the sayd consentement were not goten by maner of symonye ¶ Also to renounce vnto ony benefyce by suche condycyon / paccyon made that it shall be gyuen vnto suche a personne it is symonye / whan the renouncyacyon is not made vnto a persone that is worthy to haue it / simply and purely for the loue of god Legitur ioh x. Ego sum ostium ouium per me si quis introierit saluabitur et pascua inueniet / Oure lorde Ihesus sayeth I am the dore of the shepe cote yf ony there entre by me he shall be saued and he shall fynde pasture there within Symonye is commytted and done somtyme as wele of the persone that gyueth the benefyce as of hym the whiche receyueth it / somtyme of the one alonely / somtyme ne by the one
feblenes ne weykenes / perseuerauntly withoute ceasynge ne ennoye Also obedyence is the keye the whiche openeth paradise / and inobedience is that that shytteth it Saynt poule sayeth of those the whiche ne wyll obeye Illud ad thessal .iii. Si quis non obedierit verbo nostro per epistolam hunc notate et ne commiseamini cum eo vt confundatur That is to say Yf there be ony that wyll not obeye vnto our worde by epystyll note ye hym / and acompany ye not with hym / to the ende that he be confounded / For to be shorte / obedyence is requysyte of necessyte of helthe And therfore it is in suche wyse dyffynyed after mayster Hyonde foliot Obedientia est salus omnium fidelium genitrix omnium virtutum inueÌ„trix regni celorum virtus celos aperiens et hominem in de eleuans cohabitatrix angelorum cibus omnium sanctorum ex hac enim letati sunt et per hanc ad perfectionem venerunt The whiche is as moche for to saye Obedyence is the helthe of all those that be faythfull / the engendresse of all vertues / the fynderesse of the realme of heuens / the vertue openynge the heuens lyftynge vp man from the erthe / the dweller or nere enhabytaunt of aungelles / the vyande of all sayntes / by her they ben gyuen souke / and by her they ben come vnto perfeccyon Without obedyence noo man maye haue saluacion nor escape dampnacyon And therfore yf thou wylte haue of good not to haue none ylle / it behoueth that thou be obedient vnto the coÌ„maundementes of god and of the superyoures in thynges the whiche ben after god good maneres as was Abraham and as hathe be the sayntes of paradyse B. ¶ Another example of a monke the whiche caste his sone in to a brennynge ouen by obedyence / yet was he not brende li. IT is wryten in the lyfe of faders how a seculer man renounced the worlde and made hym a monke And afterwarde by leue he yede to seche a lytell sone that he had lefte in a cyte / and bare hym vnto the monastery And the abbot toke hym betwene his armes and kyssed hym After sayd vnto his fader Louest thou this childe he answered ye After the abbot demauÌ„ded loueste thou hym And the fader yet answered hym ye After the abbot sayd vnto hyÌ„ Yf thou loue hym take hym and caste him in to this brennynge fyre At the houre they were at the ouen where men make brede and the ouen was enbrased with fyre / and the fader caste hym within the ouen And incontynent the sayd ouen was in lyke wyse as it hadde be roused with water and the fyre ne dyde no hurte vnto the chylde In that dede he gate glorye in that tyme / as dyde Abraham the pÌ„atryarke by the grete fayth that he hadde in god and obedyence vnto his abbot C. ¶ Another example of the obedyence of Noe. li. IT is wryten the .vii. chapytre of genese that Noe was obedyent vnto god in all thynges that he hym commaunded Facit noe omnia que mandauerat ei dnÌ„s And for that that he was a good man Iuste and obedyent he ne was taken in the deluge with the ylle For god hym coÌ„maunded that he sholde make an arche in the whiche he sholde entre hymself / his wyfe / his thre sones / and theyr wyues And they were saued and preserued from the grete haboundaunce of waters the whiche drowned al the worlde D. ¶ Another example of the obedyence of Ioseph li. YT is wryten in the .xxxvii. chapytre of genese how Ioyeth was prepared to obeye vnto his fader whan he wolde sende hym vnto his brederne the whiche kest him in to an olde cysterne and solde hym vnto straunge people In the ende and conclusyon for that that he was a good man Iuste and chaste not wyllynge to coÌ„mytte lecherye with the wyfe of Pharaon the whiche requyred hym and that he was obedyent vnto god and vnto his sayd fader he had domynacion aboue his brederne Albeit that he was the yongest E. ¶ Another example of the obedyence of yonge Thobie li. IT is writen in the .v. chapitre of the boke of Thobye that after that the yonge Thobye had be we le instructe of his fader that he ne sholde coÌ„mytte mortall synne / that in his lyfe he sholde do many almesdedes and good operacyons / more ouer that he hym had coÌ„maunded that he sholde go in to a place ferre from his worldly besynesses The good chylde answerde illud thobie v.c. OiÌ„a quecuÌ„que precepisti pater faciam That is to saye fader I shall do all thynges that thou coÌ„maundest me By his obedyence the auÌ„gell was assocyate with hym / and ledde hym vnto the place where his fader had sente hym after broughte hym agayne withoute hauynge ony ylle A. ¶ Another example of matathias lii IT is wryten in the .ii. cha of the fyrst of Machabees that a man of the lygnee of Israhell named Matathias was so obedyent vnto god in kepynge the lawe of his faders that the messagers of the kynge of Anthyoche ne myghte make hym to do sacrefyce vnto the ydolles to leue hys lawe Vnto the whiche messengers he answered Et si oeÌ„s geÌ„res regi anthioco obediuÌ„t discedaÌ„t vnusqsque a seruitute legis patruÌ„ suoruÌ„ coÌ„sentiaÌ„t maÌ„datis eius ego et filii mei fratres met obediemê° legi patruÌ„ nostroruÌ„ That is to saye yf the people of Anthyoche leue the lawe of theyr faders to obey vnto the kynge / yet I my sones my brederne shall obeye vnto the lawe of our faders This matathias was so wrothe to se the people erre goo agaynst the lawe of god that he slewe the messenger of the kyng of Anthyoche as he constrayned the people to do sacrefyce / dyde caste horrybly a Iewe vpon the aulter as he sacryfyced Afterwarde dystroyed the ydoles and fledde he and his chyldren in to the mountaynes called with them all those that had zele of the lawe persecuted the synners / This matathias the whiche loued god obeyed vnto his coÌ„maundemente more soner than vnto the coÌ„maundement of a teÌ„porall kynge he is to looue / to prayse / and to loue For a man sholde kepe the lawe the coÌ„maundementes of god as it is sayd and to persecute the synnes / and those the whiche them commytte B. ¶ Another example of the obedyence of our lorde Ihesus and of his appostylles Capitulo lii IT is wryten in the .ii. chapitre of the gospelles of saynt luke that our lorde Ihesus was cyrcumcysed wolde be presented in the temple with oblacyons in shewynge that he wolde obeye vnto the lawe / And whan he had .xxii. yeres it is wryten that he was submytte obeyssaunt vnto the parentes VnÌ„luce .ii. Erat subditis illis Also it is wryten that he was obedyente vnto god tyl vnto the dethe for
¶ That a mayden was rauysshed in a daūce and vyoled and after went and hanged herselfe .lxviii. F Fo. Clxii Fudus ¶ Examples of players on the feestes cōmaunded ¶ Of a player the whiche blasphemed the wombe of the gloryous virgyn Mary yll came to hym .lxii. C Fo. Cl ¶ Of a man dampned that yode to playe at the tauerne c. lxvii D Fo. Clix ¶ Of chyldren the whiche in playenge and swerynge were drowned .lxiii. B Fo. Cli ¶ Of a player blasphematour that the deuyll slewe .lxii. G Fo. Cl ¶ Another example .lxii. F Fo. Cl ¶ Of two players vnto whom there came harme .lxii. I Fo. Cli ¶ That the heed of a player was tourned that that was before behynde in swerynge and blasphemynge .lxiii. C Fo. Cli ¶ Ecclesia ¶ Examples of the chyrche ¶ That Nychanor was slayne after that he had thretened the chyrche .lxix. A Fo. Clxix ¶ That Iulyan the appostate was slayne dyuynely the whiche hadde persecuted the chyrche .lviii. A Fo. Cxiii ¶ How there came yll of a chyrche the whiche was made of vsuryes / rapynes / euyll goten goodes .lxxxvii. D. Fo. Clxxxxiii ¶ Of a knyght that was tourmented in purgatory for that he vyolated the chyrchyarde slewe a man in it .lxxvii. F Fo. Clxvi ¶ That Helyodorus was punysshed in takynge the treasours of the chyrche of Iherusalem .lxxxii. B Fo. Clxxxiii ¶ That many were dampned for that / that they posseded vniustly an herytage the whiche hadde ben taken awaye frome the holy chyrche .lxxxii. A Fo. Clxxxiii ¶ That haynours were punysshed diuynely for that / that they slewe a man within the chyrche .lxxix. B Fo. Clxxix ¶ That the kynge Ozyas became lepre in the chyrche for that / that he toke the encenser and presumed to doo the dyuyne offyce of the preestes .lxxxv. G. Fo. Clxxxix ¶ Sepulchra ¶ Examples of sepultures ¶ Of a synner that deuylles drewe out of the chyrche .lxix. B Fo. Clxii ¶ That people the whiche deye cursedly sholde not be buryed within the chyrcheyarde .lxii. G Fo. Cl ¶ That an vsurer buryed in a cloyster of a monastery kepte the monkes from slepe reste .lxix. C Fo. Clxii ¶ That the cattes cryed vpon the graue of a swerer .lxiii. C. Fo. Clii ¶ Quartum preceptum ¶ Filii ¶ Examples vpon the fourthe commaundement of god THat Absalon deyed myscheuously bycause that he warred with his fader Dauyd lxx A Fo. Clxiii ¶ That a sone the whiche defayled vnto his fader moder bare a tode .iii. yere in his face lxx B. Fo. Clxiii ¶ That yl came vnto Cham that mocked his fader Noe. lxx C Fo. Clxiiii ¶ Of two sones the whiche slewe theyr fader lxx D Fo. Clxiiii ¶ Of a sone the whiche dyde stryke his moder lxx E Fo. Clxiiii ¶ Of a chylde that the deuyll dyde bere away lxx G. Fo. Clxiiii ¶ That a good a true chylde loued his fader myght not suffre that a man dyde to hȳ ony yll lxxi A Fo. Clxiiii ¶ That the nature of byrdes techeth to remembre his frendes lxxi B Fo. Clxv ¶ Of a doughter the which nourysshed her moder with soukynge the mylke of her bre stes lxxi C Fo. Clxv ¶ Of a chylde that bote of the nose of his fader lxxi D Fo. Clxv ¶ That the kinge Salamon honoured his moder xxi H Fo. xlviii ¶ That a mannes berde grewe longe after as he hanged lxxi E Fo. Clxv ¶ Of a man the whiche was felle harde vnto his fader and his yongest sone repreued hym lxxi F Fo. Clxv Patres ¶ Example of a fader of his sone the whiche cursed eche other in helle And of a good fader and his sone the whiche blyssed eche other in heuen lxxi G Fo. Clxvi ¶ Of a fader his sone dampned for yf goten goodes lxxiii A Fo. Clxviii ¶ That a fader sholde loue god more than his owne chyldren / parentes / and frendes carnalles lxxii A Fo. Clxvii ¶ Of a fader that badde his sone to holde his fynger in the fyre tyl that he had sayd Aue maria lxxii B Fo. Clxvii ¶ That a fader sholde do good dedes why les that he lyueth without trustynge to his chyldren and heyres lxxii C. Fo. Clxvii ¶ Other examples of semblable maters thynges lxxii D. E Fo. Clxviii ¶ Another example that a man sholde doo good dedes And that a fole taught wel a wyse man lxxii F Fo. Clxviii ¶ Of a fader the whiche put an heuy malet in a coffre and toke the keyes vnto his chyldren lxxiii B Fo. Clxix ¶ That a fader was put out in his aege of his two doughters lxxiii C Fo. Clxix ¶ That a good moder loued naturally her chylde and myght not endure that he had ony harme lxxiii D Fo. Clxix ¶ That a moder cursed .x. chyldren that she had / and they trembled incōtynent were punysshed deuynely lxxiii E Fo. Clxx ¶ That i◠dyspleased vnto god that a woman aourned her doughter clothed ouer pompeously lxxiii F Fo. Clxx Correctio ¶ Examples of correccyon ¶ That softe correccyon prouffyteth more than sharpe lxxiiii A Fo. Clxx ¶ Of the softe correccyon that was doone vnto a chylde lxxiiii B Fo. Clxx ¶ That saynt Benet bette and correcked a monke that the deuyll drewe out of the chyrche whan other prayed lxv G Fo. Clvii ¶ Of the correccyon of two relygyous mē wherof the abbot correcked the one spared the other lxxiiii C Fo. Clxx ¶ That a man sholde correcke hym whan he is admonested lxxii D. Fo. Clxviii Et lxxvii E Fo. Clxxvi ¶ Of a woman dampned the whiche dyspraysed all they in that repreued her of synnes ylles ixxi H Fo. Cixvi ¶ That a man sholde drawe abacke correcke y◠synners swetely lxxiiii E. Fo. Clxxi ¶ That Ysaac the sone of Abraham was obedyent vnto his fader whan he wolde haue sacryfyed hym li. A. Fo. Cxxvii ¶ That many persones correcked them in herynge the worde of god / as it is sayd in verbum dei lv A / b / c / d. Fo. Cxxxvi ¶ That Helye correcked not well his chyldren as apperteyned lxx F Fo. Clxxiii ¶ That Absolon was in youth so yll correcked that he made warre on his owne fader Dauyd lxx A Fo. Clxxiii Caritas ¶ Examples of charyte ¶ Of a cluster of grapes the whiche was sent vnto many by charyte / and vnto the weykest lxxv A Fo. Clxxi ¶ Of the charyte loue of .ii. men that wolde deye the one for the other lxxv B. Fo. Clxxi ¶ That an holy man named Sāctulus delyuered hymselfe to be slayne for loue charyte of his neyghbour lxxv C Fo. Clxxii ¶ Another example lxxv D Fo. Clxxii ¶ That the herte of a vyrgyn was cut for the grete loue that she hadde vnto our lorde god lxxv E Fo. Clxxii ¶ Of the charyte of hym that wanne his broder that was fallen in to fornycacyon in ke kynge hym
the whiche confessed restored lxxxvii F Fo. Clxxxxiii ¶ Of a man that restored to other and put hymselfe in good operacyons for that / that none of his parents frendes wolde put theyr lytell fynger in the fyre a whyle for the loue of hym lxxii A Fo. Clxvii ¶ Other examples of semblable mater that a man sholde restore to other do good operacyons wtout taryenge to his parents after his dethe lxxii c / d / e / f. Fo. Clxvii ¶ Of a riche man the whiche restored who sayd vnto his sone that he sholde holde his fȳger in the fyre tyll he had sayd one Auemaria lxxii B Fo. Clxxvii ¶ Of theues the whiche dyde make restytucyon lxxii H. I Fo. Clxxxv Excommunicatio ¶ Examples of excommunycacyon ¶ That a whyte lofe became blacke in the excōmunycacyon lxxxix A Fo. Clxxxxiiii ¶ That storkes left theyr nest that was in the hous of a man incontynent that he was excommunycate lxxxix B Fo. Clxxxxv ¶ That the sparowes that made noyse in a chyrche yode out incontynent that they were excōmunycate lxxxix C Fo. Clxxxxv ¶ That the floures of an apple tree fell dryed incontynent that the excōmunycacyon was drawen for a portos that was in the sayd apple tre lxxxix D Fo. Clxxxxv ¶ That a rauen became hydeous his feders fell fro him as soone as the bysshop had excommunycate for his rynge that the rauen had taken lxxxix E Fo. Clxxxxv ¶ That excommunycacyon cast Iustly or Iniustly is to drede as it appered in .ii. monkes that gelded thē selfe lxxxix f. Fo. Clxxxxv ¶ Of a preste the whiche was excommunycate the whiche deyed sodaynly as he wolde synge lxxxxiii D Fo. CCiii ¶ That the lyghtnynge consumed one excommunycate lxxxix G Fo. Clxxxxvi ¶ That a gardyn excommunycate wolde bere no fruyte tyll the tyme that it was assoyled lxxxix H Fo. Clxxxxvi Maledictio ¶ Examples of maledyccyon ¶ Of the maledyccion the whiche came vnto Adam for the brekȳge of the cōmaundement of god liiii A Fo. Cxxxiii ¶ That Cayn was cursed of god for that / that he slewe his broder Abell / also for that / that he tythed yll lxxvi A Fo. Clxxiiii ¶ Of a woman that cursed her .x. chyldren / they were incontynent punysshed dyuynely horrybly lxxiii E Fo. Clxx ¶ That Noe kest maledyccyō vpon his neuew the sone of Cham / for that / that the sayd Cham mocked the sayd noe lxx C. Fo. Clxiiii ¶ Of a fader his sone that cursed eche other in hell lxxi G Fo. Clxvi ¶ Of the maledyccyon of .iiii. monkes that slewe a beere lxxxix I Fo. Clxxxxviii ¶ Of the maledyccyon that saynt Machayre vttred vpon hym that brake the commaundements of god lvii A Fo. Cxl ¶ Of a lady the whiche cursed her chamberere lxxxxix B Fo. CCx ¶ That the sone of kynge Achab bare in this worlde the punycyon maledyccion of his faders synne lxxvi B Fo. Clxxvi Dyabolus ¶ Example of a man the whiche sayd vnto his seruaunt / vnhose me deuyll And incontynent the deuyll was redy began to vnhose hym lxxxxix C Fo. CCxi ¶ Of a man that sayd vnto his wyfe go in the deuylles name and the deuyll posseded her incontynent lxxxxix D Fo. CCxi ¶ That the deuyl serued to the carte of saynt Thybault lxxix D Fo. Clxxix ¶ That the deuyl strake a monke with a strawe in slepynge lxvi B Fo. Clviii ¶ Of an yll erle that the deuyll dyde bere away lxxxxix N Fo. CCxiii ¶ Another example Cx. A Fo. CCxxxv ¶ Of a woman impacyent that the deuyll bare away lxxxxix O Fo. CCxiii ¶ Of a man that the deuyl dyde drowne in a water lxxxxix P Fo. CCxiii ¶ That the deuyl bare away a tauerner in body and soule lxxi I Fo. Clxvi ¶ That the deuyll toke a man that had solde his soule lxxi K Fo. Clxvii ¶ Of a chylde that the deuyll dyde bere away lxx G Fo. Clxiiii ¶ Of a chorle that gaue vnto the deuyll that that he had to eate lxxxxvii H Fo. CCviii ¶ Of an aduocate that the deuyl dyde bere away lxxxi E Fo. Clxxxii ¶ That the deuyl wrote synnes within the chyrche lxv E Fo. Clvii ¶ That the deuyll bare a boke wryten of synnes lxv C. Fo. Clvi ¶ That the deuylles were vpon the tayle of a woman lxv D Fo. Clvi ¶ That the deuyll gaue a monke pytche to drynke lxvi C Fo. Clviii ¶ That the deuyll encharged a woman iiii thynges lxv F Fo. Clvii ¶ That the deuyll made a woman to renye her faythe to sle her chylde lx I Fo. cxlvii ¶ That the deuyll gaue a payre of shone to an olde woman for too put dyuysyon in a maryage lxxxxix E Fo. CCxi ¶ Other examples of decepcyons of the deuyl lviii B Fo. Cxliii Et. lx G Fo. Cxlvi ¶ That the deuylles vnburyed a synner in the chyrche lxix B Fo. Cxlii ¶ Septimum preceptum Luxuria ¶ Examples vpon the .vii. commaundement of god OF a woman dāpned that knewe lecherously one of her parētes dyde many synnes of whose mouthe yssued many todes venymous bestes in her confessyon lxxxx A Fo. Clxxxxvi ¶ Of the punycion of a curyal that habyted his god doughter lxxxx B Fo. Clxxxxvii ¶ Of a woman dampned for tyrynge and aornynge of her heed for shewynge of her pappes / for dauncynge / vnshamefull enbracementes lxxxx C Fo. Clxxxxvii ¶ That .xxiii. M men were brent with the fyre celestyall for the synne of lechery / Balaam gaue the counceyle lxxxx D Fo. Clxxxxviii ¶ That by the occasion of the lechery of Herode his Herodyen saynt Iohans heed was smyten of lxxvi E Fo. Clxxiiii ¶ That Absalon knewe his faders cōcubynes as it is wryten in the .xvi. chapytre of the seconde boke of kynges / soone after was slayne cruelly lxx A Fo. Clxiii ¶ Of a yonge man lecherous that conuerted hym Cxv. F Fo. CCxlvii Stuprum ¶ Examples of deflourynge of vyrgyns ¶ That a vyrgyn was corrupte with a yonge man and by malyce she imposed the synne vnto saynt Machayre the whiche was pacyent lxxxxi A Fo. Clxxxxxviii ¶ Of a knyght dampned and tourmented in hell the whiche toke the maydenheed of a vyrgyn lxxxx B. Fo. Clxxxxix ¶ That Ammon the sone of Dauyd was slayne of Absalon for that that he had deflored Thamar lxxxxi C Fo. Clxxxxix ¶ That a doughter was rauysshed in the daunce and vyoled / and after hanged her selfe lxviii F Fo. Clxii ¶ That Sychem the whiche deflored Dyne the doughter of Iacob was slayne his fader Emor c. lxxxxi D Fo. Clxxxxix ¶ Of hym the whiche enbraced the ketles the cawdrons of the kechyn wenynge to enbrace vyrgyns lxxxxi E Fo. Clxxxxix Concilium malum ¶ That an olde baude coūceyled yll a yonge woman lxxxxi F Fo. CC ¶ That Ionadab counceyled yll Ammon to deflour Thamar lxxxxi C. Fo. Clxxxxix ¶ That Balaam gaue yll
whiche is in hyÌ„ as it is sayd it is good reason that we loue hym aboue all thinges with al our thought ¶ Example We rede that the sonne of a ryche man loued in his youthe the vanytees of the worlde He loued fyrst a dogge moche curyously the whiche deyed Secondly he loued right moche an hauke that he bare vpon his fyst / she deyed Thyrdly he loued a lytel hors the whiche lept and torned honestly the whiche also deyed / he was moche wrothe and shewed it to his moder saynge Alas my dog / my hauke / and my hors that I dyde loue so moche ben deed / whome may I more loue that I ne shall lese that loue / his moder sayd vnto hym Myn owne dere chylde loue god and thou ne shall lese that loue go in to the chyrche and put the in orayson and praye god that he gyue vnto the his loue and his grace He was obedyent / and as he perseuered in orayson he herd preche the gospell Mathei .xix. Qui relinquit domum vel fratres vel sorores aut patreÌ„ aut matrem aut vxorem aut filios aut agros propter nomen meum centuplum accipiet et vitam eternam possidebit ¶ He that leueth all his parentes and frendes and all his possessyons for the loue of god / he shall haue an hondred double of retrybucyon shall possede the lyfe eternall Than the sone came vnto his moder and sayd that he wolde leue her and go in to relygion for to loue god parfytely / for the sayd gospell that he hadde herd preche / and his modersayd vnto hym It is that thynge that I desyred / for this worlde ne is but vanyte and ful of decepcyon / loue god therfore parfytely Than the chylde was relygyous and parfyte in holy lyfe E. ¶ Secondly we shall loue god with all our herte thought more than all the worlde / and aboue the golde and the syluer and all the goodes the whiche ben in the worlde That is to say to loue more sooner to lese the godes temporalles of this worlde than to breke one of the commaundementes of god / and the reasoÌ„ is ryght euydent / for a man sholde loue hyÌ„ more that gyueth than the thynge gyuen God the whiche is full of bounte infynyte vs hath gyuen generally and partyculerly and vnto euery of vs the goodes of grace / of nature / and of fortune that we haue / all the goodes procedeth of hym / and estudy wel the scryptures in the chapytres the whiche folowen and thou shalt fynde that it is so Vnde legitur Mathei .xxv. Dominus vocauit seruos suos et tradidit illis bona sua et vni dedit quinque talenta alii autem duo alii vere vnum vnicuique secundum propriam virtutem That is to say that the lorde calleth his seruauÌ„tes and gyueth vnto them his goodes / and gyueth fyue talentes vnto one / vnto an other twayne / vnto an other one / vnto euery of them after his vertue By the lorde is vnderstande god that gyueth vnto his seruauntes / that is that he gyueth vnto euery of vs his goodes vnto the one more than vnto an other after his wyll and after the faculte of euery of them Et legitur ad Ephesi iiii Vnicuique nostrum data est gratia secundum mensuram donationis xpÌ„i Grace is gyuen vnto euery of vs after the measure of the gyft of Ihesu cryst Et legitur ad roma .xii. Habentes donationes secundum gratiam que data est vobis differentes siue propheticam secundum rationem fidei siue ministerium iÌ„ ministrando Et legitur .i. ad Corin. xii Vuicuique autem datur manifestatio spiritus ad vtilitatem / alii datur sermo sapientie / alii sermo scieÌ„tie / alii fides alii gratia sanitatum / alii operatio virtutum c. Manyfestacyon of spyryte is gyuen vnto euery man vnto his vtylyte / the worde of wysdome is gyuen vnto one / vnto another the worde of connynge / vnto another faythe / vnto another grace of helthe / and vnto another operacyon of vertue Et Dauid in psal Cantabo domino qui bona tribuit michi I shall synge vnto the lorde the whiche gyueth me of his goodes Et Iob. i. ca. Si bona suscipimus de manu domini / maia autem quare noÌ„ suscipiamus Yf we haue receyued the goodes of the hande of god wherfore may we not in lykewyse take the euylles And syth that it appereth that god hath gyuen vs all the goodes that we haue It is good reason that we loue hym more than these goodes and aboue them That is to saye to those more sooner to lese all the goodes of the worlde than to breke one of the coÌ„mauÌ„dementes oâ— god and to lose his loue For it is wryten IohÌ„ .xiiii. Si quis diligit me sermonem meum seruabit Siquitur Qui non diligâ— me sermones meos non seruat That is to say Who so loueth me kepeth my worde he that loueth me not kepeth not my wordes Verba gratia Yf thou were in turky that men set before the an C. busshels of golde on the one syde / the ydolles on the other and that the kynge of turky sayd vnto the. I shall gyue vnto the all this golde retayne the to be the fyrst of my palays do sacryfyce vnto the ydolles / thou sholdest loue god aboue the golde and honoure of the worlde For it is wryten .i. corin vi Neque fornicarii neque ydollis serueÌ„tes regnuÌ„ mâ—um possidebuÌ„t Also who sholde laye an C crownes in thy hande for to make a false othe in Iugement or to werke one day of a feest commauÌ„ded / or for to sle a man vniustly / thou sholdest loue god thy neyghbour better than the golde and the syluer / and rather wynÌ„e nothynge than to breke his commaundement It wryten Iob. xv Manete in dilectione mea si precepta measeruaueritis manebitis in dilectione mea Dwell ye in my dyleccyon / yf ye haue kept my commaundementes ye shall dwell in my deleccyon Also yf thou knowest well that meane to stele the treasoure of thy neyghbour or to haue his herytage iniustly / it is defended / take it not vpon payne of dampnacyon and to lose paradyse Vnde .i. corint vi Neque fures neque auari regnuÌ„ dei possidebunt Also who soo sholde put fyue hondred crownes in the honde of a womaÌ„ for to haue her company she sholde refuse them vpon payne of dampnacoÌ„n to lose paradyse For to make shorte tale better it is to obey god to lese all the goodes of the worlde than to daÌ„pne his soule For yf ony loue the goodes more than god to leue to obey vnto god for to haue the goodes he byÌ„deth hymselfe vnto dampnacyon ¶ Example of a ryche man the whiche loued to moche the worlde brye fly he fel in to
hell and all his goodes It is wryten in the lyfe of saynt Ambrose that as he yode on a tyme vnto Rome he came to lodge in the towne of tuscie wherin was a ryche man whan he sawe so moche of goodes of seruauntes he axed the sayd man of his estate The man answered I am happy and glorious in all maners I habounde in rychesses I haue grete company of seruauntes / all that euer I desyred is well comen to me / ne there came neuer vnto me aduersyte Whan saynt Ambrose herde these wordes he was moche abasshed and sayd vnto those that were of his company Aryse and fle we for god is not in this place / haste you chyldren and make none abydynge lest the vengeaunce comprehende vs / and that they ne wrappe vs in theyr synÌ„es / and whan they were a lytell thens the erthe opened sodaynly and swalowed the sayd ryche man and all his goodes and those thynges whiche vnto hyÌ„ apperteyned sanke into hell in suche maner that there ne abode no thynge apparaunt ¶ Another example how the cursed ryche man the whiche was clothed with purple and lyued delycatyuely is buried in hell Quere .lxxxiiii. A. ¶ Another example of a man the whiche gaue hymselfe vnto the deuyll to th ende that he sholde enryche hym / and the deuyll gaue to hym treasours and baptysed hym in the name of all the deuilles .lx. ¶ Another example of a ryche vsurer the whiche loued his godes more than god of whome he demauÌ„ded ayde at his dethe .lxxxvi. f. ¶ Another example of an vsurer the whiche loued to moche his goodes comaunded his soule vnto the deuyl at his dethe / after that he myght no more possede theym .lxxxvi. g. F. ¶ Thyrdly we sholde loue god with all our herte more than our faders moders aboue all our chyldren / cosyns / parentes and frendes / and the reason is good For god is our pryÌ„cipal fader celestyall the whiche hath made vs create vnto his ymage and vnto his symylytude In lyke wyse as it is wryten Genesis nono Ad ymaginem quippe dei factê° est homo And of as moche as the soule that he hathe create is more dygne than the body / of as moche more we sholde loue god obey vnto his commaundement more soner than vnto oure fader carnall Saynt barnarde sayeth Ecce domine quia me fecisti debeo me amori tuo totum Thou lorde by cause thou hast made me create I ought to gyue all in thy loue And it is wryten eccle xxxvii de Dauid De omÌ„i corde suo laudauit deum et dilexit dominum qui fecit illum Dauid praysed god withall his herte and loued his lorde the whiche hathe created hym We requyre god euery daye our fader in sayenge the pater noster Pater noster qui es iÌ„ celis Of good ryght we call hym our fader in as moche as he hath vs made and created / and for as moche as he nouryssheth vs with his goodes that he maketh to growe For he is a good fader the nouryssheth / and in as moche as we hope to possede his herytage that is paradyse as his propre chyldren For these thynges here and many other we sholde loue god aboue our pareÌ„tes We sholde loue our faders carnalles naturally and by the commaundement of god / but we shold loue god aboue them Vnde Augusti Diligendus est genitor / sed preponeÌ„dus est creator ¶ Example of saynt Barbara the whiche loued god more than her fader Diascorus the whi wolde haue her ydolatre / she chose more soner to lose the loue of her sayd fader all her worldly goodes honoures / that her body were beten / cut / put vnto dethe than 〈…〉 as commaundemen◠〈…〉 Accu◠〈…〉 I◠〈…〉 man 〈…〉 syâ—â—â—â—â— mortally and shall go vnto dampnacyon Vndâ—â—gâ—ur in 〈…〉 distin◠〈◊〉 Stâ—â—â—m eniâ—uÌ„â—â—â—s fâ—â— capax precepâ— deâ—â—â—â—tur ad â—â—â—s 〈◊〉 noâ—â—â—am et obseruatâ—oneÌ„ Iâ— that â—â—ge that a â—â—â—de is capable of the commaundemente of god it is commaundeâ— hym that he kepe it And yf the sayd chyldren were not soo wyse that they myght â—nowe that they offende and that they dyde the sayd theft in obeyenge vnto theyr fader carnall they do not synÌ„e mortally but theyr sayd fader shall bere the synÌ„e and punycyon ¶ Example that a man sholde loue god more than his chyldren other parentes Quere in the examplary of the commaundementes .lxx â—a ¶ Another example in Abraham the whiche loued well his sone Ysaac / but he loued god aboue hym in lykewise as it appered whan god coÌ„maunded hym for to do sacryfyce Quere in the examplary of the commaundementes .li. a ¶ 〈…〉 ¶ Another 〈…〉 and 〈…〉 good And therfore they go vnto dampnacyon E. ¶ Fourthly we sholde loue goo with 〈…〉 more than our owne bodies and 〈…〉 hym and vnto his commaundmentes more sooner than vnto our own 〈◊〉 The reason is good for that that 〈◊〉 〈◊〉 is full of â—ouâ—â—â— infynyte hathe 〈◊〉 â—od vs more than his owne body For 〈◊〉 〈◊〉 â—â—dured that his body hath be beter crucyfyed and put 〈◊〉 doth for to redemâ— vs from holle where all we defended sholde haue descended by the synne of Adam or forme fader Yf thou he wylt beleue that 〈◊〉 it true by symple worde or speche yet studâ— the scryptures in the chapyttes the whiche folowen It is wryten .i. peâ—tri .i. cap. Noâ—er corruptionibê° auâ—o vel argento redeÌ„pâ—â—â—â—s de vana vestra coÌ„uersatione paterâ—â— tradiâ—ionis sed preâ—â—o so sanguine agâ—â—â—â— macuâ—an christ That is to saye Ye be redemed from your vayne conuersacyon of the tradiccyon paternall not of thynges corruptybles as golde syluer but by the precyous blode of the lambe Ihesu cryst immaculate Et legitur .i. petri .iii. Christus semel pro peccaris nostris morruus est â—â—stus pro frustus vt nos offerret deo That is to say Ihesu Cryst is deed one tyme for our synnes the Iust for the vniust to then de that he offre vs vnto god Et legitur ad Gallarhas .iii. Christus nos redemit Ihesu cryst hath redemed vs. Et Barnardus dicit Ecce domine quia redemisti me dâ—beo me amori tuo totum et tantum debeo plusquam qu aÌ„to tu maior es me pro quo de disti teipsuÌ„ My lorde for that / that thou hast redemed me I sholde gyue me all in to thy loue / and I sholde loue the more than my selfe of as moche as thou arte greter than I for whome thou haste gyuen thy selfe Syth it is so that god hath loued vs more than hymselfe / it is good reason that we loue hym better than our selfe as it is sayd Example in the appostles the whiche hath loued god more than theyr owne bodyes / for some hath endured for to be flayne / as saynt Barthylmewe / some other to be heeded as saynt Poule / the other crucifyed
as saynt Peter / and saynt Andrewe And for all the paynes that the tyrauntes myght do vnto them theyne lefte the loue and the commaundement of god Vnde ad ro .viii. Quis separabit nos a charitate christi tribulatio / an angustia / an persecutio / an fames / an nuditas / an periculum / an gladiê° Saynt Poule sayth what is it that may separe vs frome the loue charyte of god Shall it be trybulacyon / anguysshe / persecucyon / or honger c. I am certayne that dethe / ne lyfe / ne deuylles / ne sygnouryes ne may departe vs frome the loue of god And it is wryten .i. ad coriÌ„t xvi how saynt Poule sayeth Who soo loueth not Ihesu cryste be he cursed Si quis non amat cristuÌ„ anathema sit Also he sayth in an other epystle that god hathe prepayred vnto theÌ„ grete rewarde the whiche loueth hym Vnde .ii. ad corin ii cap. Quod oculus non vidit nec aures audiuit nec iÌ„ cor hominis asceÌ„dit que preparauit deê° diligeÌ„tibus se This auctoryte is declared towarde the ende of this treatyse .xlvii. a. ¶ Example we rede that the herte of a vyrgyn was cutte in her body for the grete loue that she hadde vnto god Quere in the examplary at the nombre .lxxv. e. ¶ Another example that Susanne loued better to be slayne dyffamed than to breke the commaundement of god whan the two harlottes dyde say vnto her Of two thynges choyse whiche thou wylt eyther that thou consent that we haue thy company at our pleasure / or that we make the to be stoned and put to dethe Quere lxxxxvi c. ¶ Another example wryten in the lyfe of faders of a good yonge man the whiche was bounde all naked in a fayre bedde and there was put vnto hym a fayre woman impudyke all naked for to make him to doo synne with her / but for to resyste vnto the synne and to kepe the loue of god to obey vnto his commaundement he bote and ete his owne tongue and spette the blode in the vysage of the sayd harlot the whiche fledde of horrour ¶ Example that mary magdaleyne loued moche god / wherfore god pardoned her all her synnes Vnde Luce .vii. Remittuntur ei peccata multa quoniam diliexit multum ¶ Another example of a duchesse the whiche loued ouer moche her body and lyued voluptuously she dyde stynke The dyscyple recyteth in his promptuarye that a certayne duke had a wyfe the whiche lyued so tenderly and so dylycatyuely that she dysdeyned to be bayned in comune waters of ryuers and fountaynes / but her seruauntes gadered the dewe of the skye prepayred vnto to her a bayne Her meetes and drynkes were so delycyously dressed and made that meruayle it was Her bedde also smelled odoryferously and swete / and as she lyued so / by the Iugemente of god she was stryken with so grete stynche in her lyuynge dayes that none ne myght abyde the foule ayre of her Al her gentylmen and seruauntes left her excepte one chamberere or mayden onely / that serued her the whiche ne myght passe by her without hauynge the ayre of some spyces well smellynge / also as in renyÌ„ge admynystred vnto her / and in suche stynke she deyed H. ¶ Fyfthly we sholde loue god with all our herte / and put our truste and hope in hym more soner aboue all the kynges / dukes / erles / lordes / other men of the worlde / and the reason is euydent / for there ne is in all the worlde soo grete a lorde that may defende vs at the dethe froÌ„ our enmyes kepe vs from dampnacyon and gyue to vs paradyse / there ne is none alonely but god the whiche is replenisshed with goodnes infynyte And therfore the psalmyst sayeth Bonum est confidere in domino quam coÌ„fidere in homine Better thyÌ„ge it is to put confydence in god than too put confydence in man IteruÌ„pÌ„s BonuÌ„ est sperare in domino quam sperare in principibê° Better it is to trust in god thaÌ„ to trust in prynces Example Saynt barbara the whiche put her loue / her affyauÌ„ce and her esperaunce in god / and not vnto the lordes temporall she was comforted at her dethe of god / and the aungelles baren her soule in to paradyse / and her fader Dyascorê° the whiche beheeded her was brent with fyre celestyal and the deuylles bare his soule in to hell / his rychesses ne his sygnouryes ayded hym not at nede So it is better to put coÌ„fydence in god than in prynces and men in whome is no helthe Vnde Dauid in psal Nolite confidere in principibus nec iÌ„ filiis hominum / in quibus non est salus And the prophete Iheremye sayth that the man is cursed the whiche putteth his trust in men and putteth his flesshe / his arme / and his herte / and departeth hymselfe from god Vnde Iheremye .xvii. Maledictus est homo qui confidit in homine / ponit carnem brachium suum a domino recedit cor eiê° Helyodorus was punysshed of punycyon dyuyne for that / that he obeyed vnto kyÌ„ge Sceleniê° more soner than vnto god whaÌ„ he yode to take the treasours of the chyrche of Ierusalem Quere .lxxxii. b. ¶ Another example how kynge Ezechyas sente to seke counceyle of his sekenes vnto belzabub and he deyed myscheuously / and his messageres were brent with fyre celestyall Quere .ix. g. For to knowe the deference whan loue is good or ylle / or whan it is mortall synne or venyall thou shalte fynde it in the ix commaundement Quere .xlii. c. ¶ Example in Moyses the whiche loued god parfytely and obeyed vnto his commaundementes more sooner and aboue the wyll of kynge Pharaon / and therfore god loued hym so moche that he spake vnto hym face to face In lykewyse as it is wryten in the thre and thyrty chapytre of Exodi A. ¶ How the commaundemeÌ„t of god coÌ„prehendeth vnder it the thre fyrst commaundementes / and the thre vertues theologalles / the whiche ben faythe / hope / and charyte .ii. IT is wryten in the .xxiiii. chapytre of the gospelles of saynt Iohan that our lorde sayd vnto his dyscyples Si diligitis me mandata mea seruate Yf ye loue me kepe my commaundements Yf thou loue god with all thyn herte aboue all thynges thou shalte beleue in hym / thou shall worshyppe hym and shalte gyue hym honour the whiche is due vnto him / not vnto ydolles / ne vnto thynges create / for it is vnto the creatour vnto whome suche honour is due Thus thou shalte accomplysshe the fyrste commaundemente of our lorde the whiche is wryten Exodi viscesimo Non assumes nomen dei tui in vanum ¶ More ouer yf thou loue thy lorde god aboue al thynges thou shalte sanctyfye / honoure / and kepe the feestes commaunded And in so doynge thou shalte fulfyll and totally accomplysshe the thyrde
lyue holyly in lykewyse as men sholde it behoueth to take the maners and condycions of men parfaytes the whiche here foloweth ¶ Here after foloweth the seuen vertues ¶ Who so wyll knowe the good in lyuyÌ„ge The .vii. vertues with theyr brauÌ„ches also As ye shall se here after folowynge In them ben reteyned with many other mo ¶ Fides Who that beleueth is obedyent Chaste / pure / clene / and confyaunt In desyre good and innocent Ferme in god / not varyaunt ¶ Spes The man esperaunt / is pacyent Hauynge Ioye in contemplacyon His synnes also / he dooth repent By contrycyon / and confessyon ¶ Caritas The charytable hath pyte Grace / peas / benygnyte Debonayrte / humylyte Pardon / clemence / lyberalyte ¶ Prudentia ¶ The prudent loueth god and dredeth Menynge always well and truely By good counceyle whan hym nedeth And dysposeth all thynge goodly ¶ Temperantia The man attemprate putteth dyscrecyon In mete / and drynke / and clothynge All thynges done by moderacyon Ne yet in speche is he excedynge ¶ Iusticia The Iust man hath equyte Cyrreccyon / with seueryte Lawe / iugement / and veryte Not sweruynge from fydelyte ¶ Fortitudo The man stronge is ferme and suffraunt Constaunt / pacient in bounte Grete in courage / perseueraunt Prompt and delygent in sayntyte ¶ The auctour ¶ Who so these vertues shall lerne conÌ„e And them accomplysshe in worde dede Vnto perfeccyon they shall come And haue heuen for theyr mede ¶ It wryten in .ix. ethicorum Virtuosorum beatissima est vita Et in scdo ethicorum dicitur quod virtus certior est et melior omni arte Item in eodem capitulo dicitur ê™ oiÌ„s virtus consistit in medio In oiÌ„bus medium est laudabile A. ¶ It is commauÌ„ded that we loue eche other in lykewyse as god hath loued vs iii. IT is wryten in the .v. chapitre of the gospelles of saynt Iohan that god sayd to his dyscyples Hoc est preceptum meum vt diligatis inuicem licut dilexi vos That is to say My coÌ„maundement is that ye loue eche other in lykewise as I haue loued you For to con expounde this dyleccyon a man ought to knowe that god hath loued vs in many maners / wherof we shall tell fyue B. ¶ Fyrst god hathe loued vs ryghtfully before that we loued hym / and not for his prouffyte ne for to haue our goodes / but of his benygnyte for to socoure vs and to saue vs. In lykewise sholde we loue our neyghbours before that they do vs good / and not for to haue theyr goodes / but for to socoure them in folowynge god Vnde .i. Iohannis .iiii. In hoc apparuit caritas dei noÌ„ quasi nos dilexerimus euÌ„ sed quoniam ipse prior disexi nos / et misit filium suum propiciatorem pro peccatis nostris C. ¶ Secondly god hath loued vs dyscretely For he hath loued the persones and the saluacion of soules and hath hated and persecuted the synnes / and repreued those the whiche dyde commytte them In lykewyse sholde we do For yf our neyghboure be entached or spotted with ony vyce we sholde hate his synne reprehende hym dyscretely Vnde paulus ad galath vi Si preoccupatus fuerit homo in aliquo delicto vos qui spirituales estis instruite in spuÌ„lenitatis considerans teipsum ne et tu temteris ¶ Example that softe correccyon prouffyteth more vnto euyll persones than sharpe Quere in the examplary .lxxiiii. a. ¶ Another example how saynt Iohan softly drewe a thefe from synne Quere .lxxii. e. Also dyleccyon ought to be without symulacion For who so loueth well chastyseth without fayntyse Vnde paulus ad ro xii Dilectione sine simulatione odientes malum adherentes bono Thou sholdest loue thy neyghbours in god / and after the vertue of equyte / and not in yll and synne These the whiche god loueth he chastyseth discretely Vnde apo iii. Ego quos amo arguo castigo dicit dominê° Et pau ii ad thymo iiii Argue obsecra increpa omni pacientia et doctrina ¶ A questyon Who soo sholde demaunde yf the loue of theues and pyllars were good the whiche loueth and susteyneth eche other / or of lechoures the whiche loueth theyr folysshe louers as them selfe The answere Suche loue is nothyÌ„ge worthe / for they loue not god / ne theyr neyghbour / ne theyr selfe They loue not god in brekynge his commaundementes / ne they loue not theyr neyghbour ne themselfe / for they dampne theym selfe Vnde psalmist Qui diligit iniquitatem odit animam suam He the whiche loueth iniquyte hateth his soule Et beatus iacobus dicit Peccatum cum consummatuÌ„ fuerit generat mortem Incontynente that synne is consummed done it engendreth the dethe That is to vnderstande that it mortyfyeth spyrytually the goodnes of the soule / by the dethe of gylte D. ¶ Thyrdly god vs hath loued fructuously / not onely in voyce but of worde / of operacions In lykewyse we sholde our neyghbour in doynge the operacyon For yf a poore man the whiche hath hunger thyrst all to frosen demauÌ„de the almes It shall not suffyse to say vnto hym A poore man thou hast hongre and arte frosen god helpe the. Saynt Iames sayeth in the .ii. chapytre of his epystle that fayth without operacyon is deed and nothynge worthe And saynt Iohan sayeth illud .i. Ioh. iii. Filioli non diligamus verbo neque lingua sed oê‘e et veritate Lytell chyldren / sones and doughters / loue not onely by tongue / and by worde / but by operacyon and veryte The tree the whiche ne hath but leues bereth no good fruyte is not good but for to brenne In lykewyse the persone the whiche ne hath but wordes without operacyons is nothynge worthe Our sauyour Ihesus fyrst dyde and after shewed it agayne by worde Capit ihesus facere et docere And in lykewyse sholde we do / for it is wryten iacobi .i. Estote factores verbi noÌ„ auditores tmÌ„ fallentes vosmetipÌ„os Be ye the doers of the wyll of god not alonely the herers deceyuynge your selfe The man that is Iustyfyed by the operacyon of the faythe not alonely by faythe Some ben frendes of the mouthe / some of the table / some of the purse / some of operacyon The frendes of the mouthe promiseth ynough / but they do nothynge in operacion A fructibê° coruÌ„ cognoscetis eos The frendes of the table loueth eche other whyles that barell of drinke the feest lasteth / sayeth well one of the other / but whan there is nomore meet nor drynke the loue defayleth sayen / it is a myscheuous man that hath all eten wasted VnÌ„ eccle vi Est amicê° socius mense noÌ„ permanebit in die necessitatis He is freÌ„de and felawe of the table he abydeth not in the daye of nede Et eccle xxxvii Est amicê° solo noiÌ„e
He is a frende alonely by name Also the sage speketh of the sayd frendes Ecclesi vi Est eniÌ„ amicus scdm tempus suuÌ„ non in die tribulationis / et est amicê° qui conuertit ad inimicitiaÌ„ / et est amicus qui odiuÌ„ et rixaÌ„ et coÌ„uitia denudabit The frendes of the purse ben cosyns as to giue or to lende / but hate and the deuyll it is to yelde agayn The frendes of operacyon fayleth not at nede and ben sory of the euyll of theyr frende and gladde of his welfare In nede a man shall se what a frende is Vnd eccle vi Amicus si permanserit / fixus / erit tibi quasi coequalis / et in domesticis tuis fiducialiter aget / sequitur amicus fidelis fortis protectio / qui autem iÌ„uenit thesauruÌ„ / amico fideli nulla est comparatio A faythfull frende is a grete and a stronge defence / he the whiche fyndeth hym fyndeth a treasour there is noo comparyson vnto a faythfull frende Also the true frende ought to helpe and remembre his frende at his nede as he sholde do vnto hymselfe Vnde ligitur nono ethicoruÌ„ Amicus se debet habere ad amicum sicut ad semetipsum God hath vs loued of worde and of operacyon togyders And in lykewyse sholde we loue our neyghboures E. ¶ Fourthly god hath vs loued parfytely more than his owne body as before it is sayd Quere G. Also ê“arfyte men putteth theyr bodyes in daunger of dethe for to saue theyr neyghboures / as dyde a man named Sanctulus Quere .lxxv. c. Another example of two men that had so grete charyte and amyte togyder that the one wolde haue deyed for to saue the other Quere lxxv b. F. ¶ Fyfthly god hath loued the saluacion of all his ennemyes the whiche wronged hym / and bette hym without that / that he defended hymselfe nor that he answered Iniury agaynst Iniury he dyde not / but yelded the good agaynst the yl / he prayed for his enmyes Vnde luce .xxii. Pater dimitte illis non enim sciunt quid faciuÌ„t Also perfite people sholde loue theyr enmyes in folowynge god / and they shall haue grete rewarde in paradyse Vn. math v. lu vi Diligite inimicos vestros benefacite hus qui oderuÌ„t vos et orate ê“ persequentibus et calumniantibus vos vt sitis filii patris vestri qr benignus est super ingratos malos That is to say Loue your enmyes / do good to them that hateth you / praye for your persecutours and dyspysers to th end that ye be the sones innytatoures of god your fader G. ¶ Questyon How may I loue those the whiche hathe bette me or made me to lose my goodes or my good renowne The answere Thou sholdest loue the euyll wyl of thy neyghbour but for the loue of god thou sholdest loue the persones and theyr saluacyon / and also yf by Iustyce thou makest them to yelde to the thy goodes and to punysshe the synne of thy neyghbour thou of tendest not For Iustyce is founded after god and vnto god / and Iustyce appertayneth to do punycyon not vnto ye. Wherfore thou ne sholdest venge the that god ne wrothe hym agaynst the. The grete lordes the whiche wyll not vnderstande for to do right and iustyce departeth it with the swerde / and is suffred of god vnto those the whiche hath good right Vn. catho Pugna ê“ patria The parfite people bereth al aduersytees pacyently dooth good agaynst yll for the loue of god Example in saynt Steuen that prayed for his enmyes that god sholde pardon theym the synne that they dyde to stone hym And to th ende that his prayer were the soner exalted he set him on his knees VnÌ„ acti vii Positis auÌ„t genibê° clamauit voce magna diceÌ„s / dnÌ„e ne statuas illis hoc petmÌ„ ¶ Example that Dauyd wept the dethe of his enmy Saul the whiche persecuted hyÌ„ Also he wept at the dethe of his frende Ionathas in lyke wyse as it is wryten in the fyrst chapytre of the seconde boke of kynges Also we rede in the .xviii. chapytre of the boke of kynges that Ionathas the sone of Saul loued Dauyd as his owne soule / on a tyme he dyspoyled hym of his gowne gaue it vnto Dauyd Also Dauyd loued hym as hymselfe Also Dauyd wept at the deth of his neyghbour Abner Vt habetur .ii. reguÌ„ iii. Also he wept at the dethe of his sone Absolon that dyde hym warre Vt habetur .ii. reguÌ„ .xviii. .xix. Also Dauyd wolde do none euyll to his enmye Saul whan he myght haue done it / in lyke wyse as is wryten in the xxvi chapytre of the fyrst boke of kynges This is an example here that we sholde loue our enmyes for the loue of god By these thyÌ„ges aforesayd it apereth how we shold loue our nyghboure H. ¶ Questyon Who is my neyghbour BY this that god commaundeth to loue his neyghbour a man may demaunde What is it that is my neyghbour The answere That is euery man woman / for we sholde loue the saluacyon of soules the we le and vtylyte of all persones / not the yll Saynt Austyn sayth ExteÌ„de caritateÌ„ per totum orbeÌ„ quia meÌ„bra christi per orbem iacent Extende charite ouer al the worlde / that is dyleccion / for the membres of Ihesu cryst lyeth by the worlde God wyll that those of scotlond / of of fraunce / of spayne be also well saued as them of Englonde yf they deserue it for all ben membres of god tendynge to saluacyon He loueth the lytell as the grete / he theÌ„ hath create and is theyr gouernour purueyour Vn. sapien vi PusilluÌ„ magnuÌ„ fecit dominus equaliter cura est illi de omnibus And therfore it behoueth to vnderstande that all ben our neyghboures / but for as moche as we ne may do almes ouer all the worlde it suffyseth to do it vnto those the whiche ben amonge vs after our power This mater is gyuen vnto vs by worde Luce .x. Homo quidem desceÌ„debat ab iherusalem in iherico qui incidit in latrones And the euangelyst sayeth that one of the maysters of the lawe demaunded of Ihesu cryst who was his neyghboure / and he answered vnto hym A man descended froÌ„ Iherusalem vnto Iheryco the whiche fel in to the handes of theues the whiche dyspoyled hym and bette hym so moche that he was replenysshed with woundes left hym as halfe deed / it befell that a preest passed by and toke none hede In lykewise a deaken passed that toke no hede After a Samarytane the whiche passed the countree founde hym and had pyte anoynted his woundes with wyne and oyle dyde bynde hym and after that put hym on his mare bare him in to a stable and gaue two pens vnto the mayster of the stable and prayed hym
that he wolde heele hym / and at his retorne he sholde satysfye hym at his wyll After these wordes Ihesus demaunded of the mayster / whiche of them semeth vnto the that hath be moost nere vnto the seke man of the thre the whiche passed by hym He answered the Samarytan estraunger And god sayd vnto hym thou hast sayd truely / go and do thou in lykewyse Saynt AustyÌ„ sayth Omnem hominem oportet intellegi esse proximum quia nemo est cuÌ„ quo operandum sit male A man sholde vnderstande as it is sayd that euery man is our neyghbour For to moralyse vpon this euaÌ„gelyst a man sholde vnderstaÌ„de that whan a persone is baptysed he is replenysshed with al vertues and with goodes espyrytuelles as yf he descended from Iherusalem that is paradyse in to Iheryco that is in to the felde of batayle in this worlde the whiche is full of theues those ben synnes the whiche dyspoyleth hym of his good vertues stryketh hym with many mortall woundes that whiche ledeth hym vnto the dethe of hell / that is pryde auaryce / slouthe / enuy / glotony / yre / and lechery the whiche stryketh the soules whan they consent vnto them / and by the preest and deaken the whiche passed toke none hede ben vnderstande those the whiche haue no pyte ne compassyon of the pardycyon of soules / and by the Samarytan myserycordyous ben vnderstande these the whiche remedyeth vnto the helthe saluacyon of synners as after that Adam hadde synned and was fallen amonge the theues god hadde mercy the whiche hathe so moche done that he hath be heeled by the meryte of his passyon and by the holy sacramentes And our lorde as the SamarytaÌ„ made to put wyne and oyle in his wouÌ„des Vinum qui letificat cor hominis That is by confessyon the whiche clarifyeth the conscyence of synners / and the oyle that is the laste vnccyon the whiche heeleth the sekenesses corporelles and espyrytuelles in lykewise as sayth saynt Iames. And when the Samarytan put the seke man on the mare is Ihesu cryste the whiche bare our synÌ„es on his body at his passyon / and sayd vnto the mayster of the stable that he sholde heele the sayd seke body That is to vnderstande Ihesus gaue vnto saynt Peter the keyes of the realme of heuen and vnto prelates and pastures vnto whom he sayd Whan I shall come agayne in Iugement I shall pay you your salayres after as ye haue laboured After the sence morall Ihesus hath be our neyghbour / for he hath heled our gostly sekenesses as the samarytan dyde the corporelles And those the heleth the synners of theyr synne or socoureth those that haue nede ben sayd neyghbours A. ¶ Of the vertue of charyte the whiche extendeth in all the coÌ„maundementes of god .iiii. THe mayster of the sentences sayeth in his thyrde boke that charyte is in suche wyse dyffynyed Caritas eÌ„ dilectio qua diligitur deê° ê“pter se / et ê“ximus ê“pter deum Charyte is dyleccyon by the whiche god is loued for the goodnes infynyte the whiche is in hym / and the neyghbour is loued for the loue of god All the commaundementes of god tendeth for to loue god his neyghbour as it is sayd And charyte is none other thynge but to loue god and his neyghbour Soo charyte is commaunded by all the .x. commaundements and in euery of them Yf thou wylt haue of examples of charyte the shalte fynde in thexamplary Quere .lxxv. a. b Charite is so noble a vertue that it is cause moder of all good vertues / wtout it for nothynge seche we other vertues Vn. aug Caritas est causa mater oim virtutuÌ„ qÌ„ se disit frustra habentur cetera si auÌ„t ad sit habentur oiÌ„a Charyte is cause of vertues / for whan we faste / or whan we do almesse / or whaÌ„ we do ony good operacion god is the cause the same good dede is done for the charyte and loue of hym in obeyenge vnto his coÌ„maundementes / to th ende to be vnyed and coniunct with him that is that he dwell with vs we with hym Vnde .j. iohÌ„ iiij Deus caritas est qui manet in caritate in deo manet et deus in eo Et iohÌ„ xv Qui manet in me et ego in eo / hic fert fructuÌ„ multuÌ„ qr sine me nichil potestas facere Also whan we loue our neyghbour and that we do hyÌ„ good in his nede god is the cause for it is for his sake / therfore charyte is cause of vertues The which charyte is contemned in al the coÌ„maundementes of god Also charyte is moder of vertues / for in lykewyse as chyldreÌ„ procedeth of the moder haue theyr nourysshement and techynge / euen in lykewyse the vertues procedeth of charyte ben done for the loue of god / wherfore it is sayd the moder of vertues / in the thynge where charyte lacketh no goostly good is founde / where it is all goodnes there resteth Aug. Vbi est caricas quid est qd possit obesse / vbi auÌ„t non est qd est qd possit prodesset Without charyte we ne may walke after god VnÌ„ amb Si cut sine via nullus ê‘uenit quo tendit / ita sine caritate qÌ„ dicitur via noÌ„ possimus recte ire Also charyte is the fountayn of vertues VnÌ„fulgeÌ„tiê° epÌ„s dicit ê™ caritas est foÌ„s oiÌ„m vtutuÌ„et origo bonoruÌ„ munimeÌ„ egregium via qÌ„ ducit ad celuÌ„ in caritate qui aÌ„bulant nec errare poterit nec timere / ipÌ„a dirigit / ipÌ„a ê“tegit / ipsa ê‘ducit ad regnuÌ„ eternum Charyte is the fouÌ„tayne of all vertues for by it they ben aroused / growe / fructyfy / encrease It is the natyuyte of al goodnes the garnysshyÌ„ge of noblesse For by it maÌ„ is ryche full of goostly goodes / lyft vp in noblesse fast by god / it is the way that ledeth vnto heuen wtout it we ne may go thider He that walketh by charyte can not go out of the way ne drede Charyte adresseth / defendeth ledeth the ryght way Also charyte is the rote of al vertues In lykewyse as sayth saynt Austyn the wordes of the appostle .j. ad thy .vj. Sicut radix oiÌ„m maloruÌ„ est cupiditas / ita radix oiÌ„m bonorum est caritas The rote of the tre be it good or yll extende the humour / her bounte / or malyce by the braunches and boughes / and also maketh them to growe and to multyply after his nature And in lykewise as couetyse the whiche is rote of all euyll extendeth her malyce in all synnes / in lykewyse charyte the whiche is the rote of all goodnes and vertues extendeth her bounte and valour by al vertues and maketh them to growe / to multeplye / and to bere fayre floures / and good fruytes For the begynnynge / the cause
/ the rote wherfore a persone dooth good dedes as the werkes of mercy It is by charyte for the loue of god And yf ony supporte the imperfeccyon and the pouerte of his neyghbour / that is for the loue of god by charyte Vn ad gal vi Alter alterius onera portate et sic ad iÌ„plebitis legem christi And yf he counceyle conforte his neyghboure that is by charyte VnÌ„ .i. ad tessallo .v. CoÌ„solamini in inuicem et edificate alterutruÌ„ And yf he do iustyce in yeldynge euery maÌ„ his owne / and yf he kepe veryte wtout lyenge / yf he be humble without pride / chaste without lechery / all is doone for the loue of god in obeynge vnto hym VnÌ„ gregorius Amor dei nunquam estociosus / operatur eniÌ„ magna si est / si autem operari renuit amor non est Euery good dede ought to be done in god / for the loue of hym / for no vertue bereth good fruyte before god yf it be not done vpon the rote of charyte Vnge grego Non habet ramus aliquid viriditatis nisi maneat in radice caritatis Et Iheronimê° dicit ê™ alia inter fructus spuÌ„s debuit habere primatum nisi caritas sine qua cetere virtutes non reputabuntur esse virtutes ex qua nascuntur omnia bona B. ¶ Charyte is a tre that bereth none yll fruyte / but bereth all fayre floures and all fayre fruytes so that it is moche worthy to be praysed / loued / hauÌ„ted That is to say He the which hath charyte declyneth from all euyll dooth all good operacyons Iuxta illud psalmus Declina a malo fac bonum We fynde no peeres in an apple tree ne crabbes or medelers in a plomme tree for it is a good tree that bereth good fruyte Vnde mathei .vi. Non potest arbor bona malos fructus facere Also there is noo thefte / lechery c. fouÌ„de in a good persone Also he the whiche hath charyte is not enuyous of the welthe of his neyghbour For saynt Poule sayth .i. ad corin xiii Caritas non emulatur Also he the whiche hath the herte enroted in charyte bereth good fruyt VnÌ„ luce .vi. Neque enim de spinis colligunt ficus / neque de rubo vindemiant vuam In a thorne men fynde noo fygges / for it is a bytter tree / in lykewyse as is enuye The fruyte of a tre of enuy is bytter and euyll For the enuyous ne dooth but euyll vnto his neyghboures And the fruyte of the tre of charyte is swete and good / for he the whiche hath charyte ne dooth but good / also he the whiche hath charyte ne speketh none yl wordes / and the enuyous is to the contrary Vnde mathei .xii. et luce .vi. Bonus homo de bono thesauro cordis profert bona malus homo de malo thesauro profert mala Also in lykewise as men knowe a tre by the fruyte that it bereth / in lykewise dooth a man a persone by his operacyons Vnde luce .vi. Vna queque arbor de fructo suo cognoscitur Et mathei duodecimo Ex fructu enim arbor cognoscitur Et mathei septimo A fructibê° eorum cognoscetis eos A man can not say that a persone is chaste whan he is founde in doynge lechery Vnde mathei duodecimo Progenies viperarum quomodo potestis bona loqui cum sitis mali Also that man or woman the whiche hath charyte enioyeth and delyteth hyÌ„ in all goodnes / in all welthe / in all beaute / and in all good operacyons and in veryte Vn .i. corinthios decimotercio Caritas concaudet veritati Also he enioyeth hym for to to se the goodnes of his neyghboure as humylyte / pacyence / chastyte / deuocyon / sanctyte c. Also he is sory and dyspleasaunt of the harme and afflyccyon of his neyghbours after the saynge of the appostle ad ro xii Gaudere cuÌ„ gaudentibê° flere cum flentibus Also he the whiche hath charyte hath no Ioye in hym selfe that he haue ony synne or yf he go out of the way Vnde .i. corin xiii Caritas non gaudet super iniquitatem And the enuyous is vnto the contrary Also he the whiche hath charyte thynketh non yll / for he hath good conscyence Vnde .i. corin xiii Caritas non cogitat malum He loueth his neyghbour as hymselfe / and he ne wylleth euyll vnto hyÌ„ no more than vnto hymselfe And therfore he ne dooth detraccyon ne mockery / and the enuyous dooth the contrary Also charyte ne may do none yll / for in it is nothynge coÌ„trary Vnde .i. corin xiii Caritas noÌ„ agit perperam / idest aliquid peruersum For it is all good as it is sayd Non cogitat malum Non est ambiciosa He the whiche hathe charyte is not enuyous to haue the good of another / but yeldeth vnto euery man that the whiche is his Also it hath no drede seruyle ne worldly / for he ne dredeth that yll come vnto him for to sustayne to kepe veryte and bounte He is not as the auarycyous that dredeth to lese his goodes to offende the worlde Vnde august Perfecta caritas nec cupiditatem seculi nec timorem Per istas duas ianuas intrat et regnat iÌ„imicus Et legitur .i. iohÌ„ iiii Timor non est iÌ„ caritate sed perfecta caritas foras mittit timorem quia auÌ„t timet non est perfectus in caritate Also he the whiche hath charite bereth pacyently for the loue of god aduersyte / sykenes / and pouerte Vnde .i. ad corin xiii Caritas non irritatur oiÌ„a suffert / oiÌ„a substinet paciens benigna est c. Charyte is benygne vnto all in generall / for it yelde the good agaynst the euyll Secundum illud luce .vi. Diligite inimicos vestros benefacite his qui oderuÌ„t vos / benedicite maledicentibus vobis et orate pro calumniantibus vos Loue your ennemyes / do good vnto those the whiche hateth you / blysse them the whiche doo curse you / praye for those the whiche dyspyseth you Et legitur ad ro xii Benedicite persequentibus vos / bnÌ„dicite nolite maledicere Blysse ye those that persecuteth you / blysse ye and curse ye in no wyse Also he the whiche hath charyte is not proude for ony good that god vnto hym hath gyuen Quia caritas non inflatur The charitatyfe is humble / swete replenysshed with all good vertues the whiche ben kept by charite And therfore saynt Poule sayeth illud .i. ad corin xvi Vigilate state in fide viriliter agite confortamini et omnia opera vestra in caritate fiant Wake you and holde you in the faythe / laboure ye strongely and conforte you / all your operacyons ben done in charite Et legitur ad ephe iii. Caritate radicati fundati vt possitis comprehendere
thou worshyp one god onely Ne sle not thy neyghbour ne hate hyÌ„ ne do hym none yll Than I commaunde the to loue hym Ne do no lechery / than be thou chaste And be thou no thefe Than be thou lawfull Ne loue not to moche the goodes of the worlde as doone the auarycyous / kepe not to moche Than be thou lyberall / departe with theym Be thou no lyer / ne fals wytnes berer Than be verytable c. Ne speke thou none yll wordes in sweryÌ„ge ne ne lyenge / than brynge thou good wordes true Ne thynke thou none yll by auaryce / or lechery / than thyÌ„ke wel these good thyÌ„ges Also thou sholdest note that where god commaundeth the to do good operacions he the defendeth the contrary / that is to do euyll operacyons Verbi gratia Sanctifye and halowe the feestes commauÌ„ded Than doo thou no synnes ne operacyons wherby thou shalt dyshonour theym / loue thy faders thy moders Than hate theÌ„ them not / ne do them none yll Honour theÌ„ Than dyshonour them not Socour them Than fayle them not in theyr nede c. By these thynges aforesayd thou sholdest vnderstande than whan thou wylt not halowe the festes to go to goddes seruyce / as euen songes / matyns / masses yf it be feest coÌ„mauÌ„ded or solempnel / or whan thou wylt not go to the holy water / to the sermons / processyoÌ„s or whan thou wylt not honour thy faders / or do almesdedes werkes of mercy to those the whiche haue nede / or whan thou wylte do ne say ne thynke the good that thou sholdest doo Thou goest agaynst some of the commaundementes of god / and offendest by the synne the whiche is called obmyssy-y t is to leue a good dede vndone by slouthe And therfore thou shalte haue correccyon and punycyon / and god shall demaunde of the accompte at the day of Iugement / as it is wryten Math. xxv Esuriui et noÌ„ dedisti michi manducare Sitiui et non dedistis michi potum c. Ite maledicti in ignem eternum I haue had honger and thou ne hast gyuen me to ete I haue had thyrste and thou ne hast gyuen me to dryÌ„ke / and therfore accursed goo in to the fyre eternall Those the whiche haue not wylled to do the good operacyons / but vnto the contrary haue done the yll shall be punysshed as thou shalt fynde by the example of Cayn the whiche slewe his broder Abell Quere .lxxvi. a. Or of those the whiche hath not wylled to brynge forthe good wordes but hath blasphemed and periured shal be also punysshed as thou shalte fynde by example of the sone of a woman of Israell the which was stoned for his blaspheme Quere .lxii. a. Or of those the whiche haue thoughte yll / as a woman the whiche was dampned for a thought lecherous Quere an hoÌ„dred a. For to abredge those the whiche dysobeyeth vnto god by operacyon / worde / or thought shall be punysshed / in lykewyse as thou mayst se by many examples the whiche be wryten here after in the examplary of the commaundementes of god C. ¶ Questyon vnder what commaundementes ben defended the .vii. deedly syÌ„nes and where ben coÌ„maunded the vertues opposytes and contraryes .vi. THe prophete Ysaye sayeth in his fyrste chapytre Quiescite agere peruerse discite benefacere Cease you rest you to do peruersly and ouerthwartly the synnes and cursednesses / for god them defendeth Lerne to do well thynges vertuous for god them commaundeth For to vnderstande well the floure of that thynge that god wylleth commaundeth / a man sholde know that he defendeth in his coÌ„maundementes the seuen sinnes mortalles with all theyr braunches and dependaunces / there commaundeth the vertues opposytes and contraryes in lykewyse as it shall be declared here afterwarde ¶ And fyrst for to knowe vnder what coÌ„maundement is defended euery synne it nedeth to consyder in bryef the intencyon of god in gyuynge the sayd commauÌ„dementes / and the intencyon of those the whiche go vnto the coÌ„trary Fyrst yf thou demaunde where is defended pryde thou shalt haue answer generall and after pertyculer I answere the geâ—rally that pryde is defended in all in euery of the .x. commaundementes of god / for whan thou brekest ony thou commytteâ— inobedyence / and all inobedyence is not 〈◊〉 out pryde Also pryde is defeÌ„ded generally in all the .x. commauÌ„dementes of god Veâ—ba gracia Whan thou worshyppest the ydolles / or whan thou swerest vnprouffytably or whan thou brekest the feestes / or ony of the .x. commaundementes thou shewest apertly that thou ne wylt so moche lowe theâ— humble the vnder god as to obey vnto the commaundemente that thou brekest / so the arte inobedient and proude togyders / and therfore pryde is defended generally in al the commaundementes Also all mortal synne and all offence is commytted by the synnes of transgressyon or of obmyssyon And all the synnes of transgressyon or of obmyssyon be not without inobedyence / inobedyence is not without pryde as it is sayd So euery persone the whiche coÌ„mytteth ony mortall synne is proude and in lykewyse inobedyent and soo breketh some commaundementes / but specyally pryde the whiche is anenst god is defended in the fyrst coÌ„maundement / and that the whiche is anenst his neyghboure is defended in the iiij commaundement Secondely yf thou demaunde where auaryce is defended / it behoueth to consyder the entencyon operacyon of the auarycyous / for yf he loue the goodes more than god and aboue hym he ydolatryseth and breketh the fyrst coÌ„maundement And yf he werke on the holy daye by couetyse in doynge suche operacyon he ne sanctyfyeth suche holy day as he ought to do and breketh the thyrde commaundement And whan he taketh the goodes of another vniustly in ony maner he breketh the syxte commaundement And whan he ne taketh them in dede but by delyberacyon and consentement of reason them wolde haue he breketh the .x. commaundemeÌ„t Thyrdly of slouthe is behoueth to consider that he the whiche is slouthfull to accomplysshe that / that god commauÌ„deth / or delygent to do that that he defendeth he offeÌ„deth in that commaundement where the sayd slouthe or contradyccion is made / as yf he be slouthfull to praye / to serue and to worshyp god after the faythe receyued in baptysme he offendeth ayenst the fyrst coÌ„maundement / or yf that sayd slouthe be aâ—enst god or his sayntes in the dayes of the feest commaunded to sanctyfy the sayd feestes he offendeth agaynst the thyrde coÌ„maundemeÌ„t And yf the sayd slouthe were agaynst the dyleccyon commauÌ„ded anenst his faders and neyghbours he shold offende agaynst the fourth commaundement Fourthly the synne of Yre and that of enuye ben defended in the fyfth coÌ„maundement / and all theyr braunches and dependences / as shal be declared in that commaundement Fyfthly of glotony it is to consyder the cause fynall of the excesse / for whan a gredy gloton
best purpose of delyberacion of stedfast courage to god or vnto his sayntes with enteÌ„cyon hym to oblege Vnde secunduÌ„ magistruÌ„ in quarto di .xxxviii. tho et alios theologos Qd votum est coÌ„ceptio spontanea melioris propositi animi deliberatione deo vel saÌ„ctis eiê° firmita cum intentione se obligandi And it is to be noted that many thynges ben requysyte vnto lefull vowe accomplysshed the whiche ben touched in the sayd dyffynicion ¶ Fyrst it is requysyte concepcyon of some made in the entendement by the holy goost ¶ Secondly it is requysyte that the vowe be not yll And therfore the dyffynycyon sayth melioris Yll and synne desordoneth vs towarde god Vnde legitur Qd votum non est vinculuÌ„ iniquitatis Vowe is not the lyen and bonde of inyquyte And therfore it is wryten Dissolue vinculuÌ„ iniquitatis Vnbynde or louse the lyen of inyquyte Et legitur .xxxij. q .iiij. Ysodo In malis promissis resciÌ„de fideÌ„ / in turpi voto mutu decretum / quod incaute vouisti noÌ„ facias / impia est promissio que scelere adimpletur In cursed wordes rescyndeth the fayth chaunge thy wyll in that vowe the whiche is foule and euyll / do not the thynge the whiche thou hast vowed vnwysely The promysse is euyll the whiche is doone accomplysshed by synne ¶ Example wryten in the .xxiij. chapytre of the dedes of the appostles that .xl. Iewes vowed that they sholde neyther eete ne drynke tyll they hadde slayne saynt Poule / theyr vowe was euyl and in synne / and they myght not accomplysshe it c. ¶ Thyrdly it is requysyte that he there haue concepcyon fre in as moche as the dyffynycyon sayeth spontanea / that is that euery man may vowe the thynges the whiche ben in his lyberte and in his ryght and not otherwyse / and therfore seruauntes / chyldren / relygyous prisoners c. in some thynges may not vowe Quia non sunt sui iuris ¶ Fourthly it is requisyte that he there haue delyberacyon and therfore the dyffynycyon sayth / animi deliberatione vnto the dyfference of those the whiche voweth sodaynly without delyberacyon and consentement of reason ¶ Fyfthly vowe ought to be made vnto god or to his sayntes and not vnto men for many thynges the whiche abydeth bycause of shortenes ¶ Syxtely with entencyon to bynde hym for loue bereth oblygacyon to do some thyÌ„ge or to loue it c. E. ¶ Vowe the whiche is lefully made of ryght ought too be accomplysshed as it is sayd / but in .ix. maners a man is not bounde to accomplysshe his vowe ¶ The fyrst is whan ony hath vowed vnder condycycyon as to say I shall do suche a thynge yf suche one haue his helthe / or yf he lyue not or yf he deye not of suche a sekenes / whan the condycyon hathe none effecte a man is not bounde to accomplysshe the sayd vowe ¶ The seconde is whan it hath be made sodaynly and without delyberacyon ¶ The thyrde is the vowe of them the whiche hath lost theyr wytte / or the whiche ben furyous ¶ The fourthe is whan by infyrmyte / pouerte / or other lefull lettynge a man may accomplysshe the sayd vowe ¶ The fyfth is whaÌ„ a man voweth by yre / or other passion so grete that they leue true delyberacyon ¶ The .vi. whan it sholde be to the hurt of ony grete good or comyn welfare ¶ The vij is whan the vower is subgect to another as yonge people / a mayde vnder .xiij. yere / a man chylde vnder .xv. yeres / a relygious a wedded woman / a seruaunt yf the vowe sholde be lettynge of the seruyce that he oweth whan the souerayns beforesayd ben not so content / or gaynsayeth there vnto the subgectes ben not bouÌ„de to theyr vowes of saynt Iohan in the floode of Iourdayn Nono / on the sondaye our lorde made his fyrst myracle to chaunge the water in to wyne at the weddynge c. Decimo / on the sondaye our lorde Ihesu cryst fedde fyue thousande men with fyue loues of breed / and with two fysshes Vndecimo / on the sondaye our lorde Ihesu was honoured with palmes the whiche is the sonday before Eester daye Duodecimo / on the sondaye the redemptoure of the worlde rose frome dethe to lyfe Terciodecimo / on the sonday the holy goost descended vpon the appostles the daye of penthecost or whyt-sonday Quartodecimo / the clerkes presupposeth that god shall holde his Iugement on the sonday / but for certayne no persone knoweth ony thynge but all myghty god onely By these thynges beforesayd it appereth that the sonday is establysshed for to be kepte / sanctyfyed / honoured / and laudably feested amonge all the pryncypall festes Vnde secundumius canonicum CoÌ„stat diem dominicuÌ„ inter summas et precipuas festiuitates contineri dicitur in decreto In dominica die nichil est agendum nisi soli deo vocandum de consecratione distinctione tercie Ieiunia Noo thynge is to be doone on the sonday / but to be besyed towarde god / hym for to honoure and his gloryous sayntes And by this the whiche is before wryten Sabbata sanctifes A man sholde vnderstande that in the auncyent testament men kepte and sanctifyed the saterdaye But for the mysteryes beforesayd the whiche hathe ben doone on the sondaye / and to th ende that we do not as the Iewes dooth the whiche kepeth the sa-saterday we shall kepe and solempnyse the solempnyte the daye of the sondaye ¶ Examples of dyuers people the whiche hathe wrought on the sonday And fyrst of a maÌ„ the whiche wrought on the sonday and his handes claue vnto the wood Quere in the examplary .lxiiij. C. ¶ Another exaÌ„ple of a man the whiche ledde haye on the sonday and he was thretened dyuinely to be brent Quere in thexaÌ„plary .lxiiij. D. ¶ Another example of two women the whiche baked on the saterday after the sonne goynge doune / one of them became drye / and the pele of the ouen cloue to the handes of the other Quere .lxiiij. G. ¶ Another example of a mowyer the whiche left werke on the saterdaye / his felawes wolde not do soo and he founde some golde Quere in the examplary .liiij. M. ¶ Secondly it is good reason to sanctyfy the festes of god and of the gloryous vyrgyn Mary for the mysteries of theyr solempnytees the whiche sholde be longe for to declare by the whiche our redempcyon hathe ben made ¶ Thyrdly mayster Wyllyam of Anserre techeth .vi. reasons in the somme of the offyce wherfore it was establysshed that we make solempnyte of the sayntes of paradyse The fyrst is for the honoure of the dyuyne mageste / for whan we doo honour vnto sayntes we honoure god in his sayntes / and we saye that he is meruaylous in theym He the whiche dooth honour vnto sayntes he honoureth specyally hym the whiche theym hath sanctyfyed The seconde for to haue ayde
in the chyrche in the chyrcheyarde ben the holy bodyes of our faders / and moders / and frendes departed and deed And for these thynges here with that / that god it wyl the holy places ought to be honoured ¶ Example of hatefull men the whiche slewe a man in the chyrche were punysshed dyuynely Quere .lxxix. B. ¶ Another example how heliodorus was punysshed dyuynely in the chyrche as he toke the treasours .lxxxii. B. Many other examples ben wryten in the thyrde commaundement of the examplary how euyll came vnto them the whiche haue not borne honour vnto the holy places / as vnto the chyrche and chyrcheyarde / and how people accursed sholde not be buryed there lxii G. Our blyssed sauyoure and redemer Ihesu cryst shewed ryght clerely that he wolde that the chyrche be honoured and reuerenced whan he put out the sellers and byers the whiche there made theyr marchauÌ„dyses and seculer occupacyons / he shewed that it dyspleased hym / for he dyde make a whyppe with the whiche he chased theym out rygorously / theym and theyr oxen and kyen / and marchaundyse / and kest ouer threwe theyr stalles vnto the erthe / and vnto theym he sayd My house shall be called the house of prayer / ye haue made it a pyt or denne of theues Vnde mathei .i. Domus mea domus orationis vocabitur / vos autem fecistis illam speluncam latronum ¶ Syth that our lorde sayd that they made a denne vnto theues / it foloweth well the theues were there within Also a man may say that those the whiche there maketh suche marchaundyse and negocyacyons seculers ben theues / or the whiche is wors they ben sacryleges / in as moche as they soyle and hurte the place sanctyfyed and holy / the whiche is a dependence the whiche procedeth of sacrylege Sacrum ledens sacruÌ„ violans et deturpans This thynge here was the moost gretest rygoure that euer our lorde shewed in this worlde / wherfore it behouth to say that it is grete synne and that there a man sholde not speke of taxes of processe of detraccyon / of lawes and exaccyons / nor of ony thyng seculer Agayne many persones the whiche dooth the contrary / and the whiche gooth vnto the chyrche on the dayes of the sayd holy feestes for to speke and to treate of suche thyâ—ges more than for to praye vnto almyghty god The blyssed saynt Austyn them repreueth the whiche sayth In oratorie nemo aliqid agat nisi ad quod factum est vnde nomeÌ„ accepit No man ne dooth ony thynge in the oratory but that thynge wherunto it is made / wherof it bereth his name The oratory is not made to do ne say the seculer thyÌ„ges beforesayd / but it is made to praye vnto god / and for to do and to say thynges salutaryes / the whiche ben of sanctyfycacyon The collectours of taxes and sergeauntes or other the whiche ben charged to puruey vnto the thynges seculers sholde go in to place prophane not halowed out of the chyrche and chyrcheyarde / and there to prouoke and to bringe those with whome they haue besynes whan they haue longe maters seculers to treate / for euyte synne and offeÌ„ce of the holy place For in spekyng of suche maters there aryseth somtime noyses and cursed wordes in aggreuaunt the synne for bycause of the holy place / and it in lesse synne in vnhalowed grounde than in holy grounde Also the gospell sayth that whan two or thre persones ben assembled in the name of god for too speke good wordes that god is in the myddle of theym Vnde mathe .xviii. Vbi sunt duo vel tres congregatim nomine meo ibi sum in medio eorum Also a man may say that whan two or thre persones beÌ„ assembled at the chyrche for to speke there euyll wordes that the deuyll is in the myddle of them / the whiche wryteth that / that they speke ¶ Example how saynt Bryce sawe the deuyll the whiche wrote the euyll wordes that was spoken in the chyrche Quere .lxv. E. Of this mater it is wryten in the decrete Nemo debet in loco orationis intendere fabulis ociosus distiÌ„ctioÌ„e .xxv. Qui in aliud No man ought to take hede vnto ydle fables in the place of orayson Et poeta dicit Ve vobis gentes in teÌ„plo vana loquentes Demone scribuntur / que in templo vana loquntur Maledyccyon vnto you people spekynge vayne thynges in the temple / the vayne thyÌ„ges the whiche ben spoken in the chirche ben wryten by the deuyll / and those the whiche talketh of vayne thynges fableth with the deuyl Vnde poeta In templo fari / diccum demone fabulari ¶ Also after the ryght wrytynge men put out of the chyrche people excommunyed the whiche ben not buryed tyll that they ben assoyled and reabled Also people the whiche ben homycydes and manquellers of themself ne ben buryed in holy grouÌ„de / for that / that is appereth that they ben dampned Also men fynde in scrypture many examples how the deuylles haue vnburyed many cursed people out of the chyrche and chyrcheyarde Quere in the examplary .lxix. B. By these thynges aboue sayd it appereth that euery man and woman sholde bere honoure and reuerence vnto the holy places Thyrdly a man sholde gyue honour and worshyppe vnto the bones and relykes of the sayntes of paradyse For sith that god commaundeth that theyr feestes be sanctyfyed honoured and kept for theyr holy and deuoutenes that they haue ledde in this presente lyfe / it foloweth that he wyll that theyr bodyes the whiche haue done the good operacyons for his loue be honoured The whiche bodyes shall be at the dredeful daye of Iugement assembled and come agayne with theyr soules / and shal lyue eternally in the Ioyes of paradyse with almyghty god Legitur ecclesias .xliiij. Corpora sanctorum in pace sepulta sunt / et viuent nomina eorum in generatione generationem Fourthly the sanctyfycacyon of the seuen holy sacramentes is brought in this thyrde commaundement / for we sholde bere vnto them honoure and reuerence for that they ben holy And for as moche that the syÌ„ners by theym ben purged and made clene of the stynkynge ordure and fylth of synne and ben sanctyfyed and of the nombre of sayntes of paradyse In lykewyse as the tyme and places ben sanctyfyed / also sholde the seuen sacramentes the whiche vnto vs beÌ„ ryght necessaryes for our helthe Of these sacramentes is spoken in the fyrste commaundemente of god Quere .viij. B. And therfore it suffyseth of that the whiche is spoken vnto people of good entendemeÌ„t and reason A. ¶ The maners how men breke the feestes commaunded .xviii. IT is writen Exodi .xxxi. ca. Qui polluerit sabbatum morte moriatur Qui fecerit in eo opus petibit anima illius de medio populi sui Who polluteth or soyleth the sondaye / the feest commaunded shall deye of dethe The soule
nombre of your brederne be accoÌ„plysshed Expectate ad huc modicuÌ„ teÌ„puis donec iÌ„pleatur numerê° fratrum vestrorum Than the syn of homycyde demaundeth vengeaunce / in the ende the innocentes were venged / And the sayd herodes deyed myscheuously In lyke wyse as it is wryten in the examplayre Que. lxxvi d. Euery persone be he kyng / prynce or labourer sholde fere to do homycyde vniust For incontynent that it is coÌ„mytted / the sayd persone is bouÌ„de vnto payne and punycion in suche wyse that he ne may escape but that he haue punycyon in this worlde or in the other The sayd kynge herodes whiche slewe the innocentes was punysshed by lytell wormes that slewe and ete hym c. Also Pylate the whiche made wrongfully our lorde Ihesus to dye / he slewe himself with his owne knife And the iewes by whome he was slayne / god was venged / for some deyed by famyne / the other by swerde / and all deyed myscheuously By the whiche it appereth that by the synne of hate and homycyde there foloweth punycion and vengeaunce And therfore sayd god vnto saynt peter whan that he cutte of malcus ere in his passyon Illud mat xxvi Conuerte gladium iÌ„locum suum omnes qui acceperint gladium gladio peribunt Who soo sleeth with the swerde shall deye of a swerde That is to saye of the swerde corporelly or spyrytuelly yf he ne do grete penauÌ„ce Item legitur gene ix Sanguinem enim animaruÌ„ vetraruÌ„ requiram de manu hominis / de manu viri / de manu fratris eius requiram animam hominis QuicuÌ„que affuderit humanum sanguinem fuÌ„detur sanguinis illius Certaynly I shall demauÌ„de of the hande of man the blode of our soules That is to vnderstonde how god shall demaunde of the hande of the murderer the blode of his broder crystyen that he hath slayne It is so grete synne that by the ryght of Iustyce the sayd murderer ought to be slayne therfore of good ryght god sayeth / what so euer persone hathe shedde the blode humayn of the man his blode shall be shedde Et legitur apoca xiii Qui gladio occiderit oportet eum in gladio occidi c. B ¶ Whan it is lefull to bete / and whan it is defended Ca. xxv DAuyd the prophete sayth in the psalter Irascumini et nolite peccare Wrathe ye or be ye wrothe agayne your synnes / agayne those of your neyghbours and chyldren kepe you from syne That is to trouble your entendement by passyon of ire to the ende that thou ne do correccyon vniuste Nolite peccare / that is to saye yf there come the a sodayne ire / ne gyue thy consentement to do vengeauÌ„ce without the boundes of iustyce Ne strike thou not / ne murdre thy neyghbour vniustely / god it defendeth and soo coÌ„maundeth the to loue hym / that thou ne hate hym It is that thynge the whiche is spoken in the begynnynge of this coÌ„maundement Crysten man or crysten woman / to hate / bete / or kylle to the is defended entyerly / yf thou wylte holde rancour thou shalt be punysshed bytterly To bete his neyghboure is somtyme coÌ„maunded of god and somtyme defended God coÌ„mauÌ„deth that a man bete by charyte and fayre correccyoÌ„ the chyldren synners mobedyentes vnto god and vnto good maners It is a grete werke of mercy to saue a soule / to correcte an yll persone the whiche gothe vnto dampnacyon / more grete than to gyue grete almes The sage sayeth sapien i. Probata virtus corripit insipientes That is to say the vertues prouued correcteth the fooles vnlerned / vnwyse / and synners Those the whiche haue subgectes in theyr correccion them sholde correcte and instructe in good maners And yf they ben rebelles inobedyent and synners they sholde bete them / punysshe and correcte saigely and dyscretely by loue and charyte without hate ne vengeaunce This matere is declared in the fourth coÌ„maundement Quere xxii c. Example how saynt benet bette a monke by fayre correccyoÌ„ Quere lxv g. In another maner god defendeth by this coÌ„maundement that a man ne bete nor murdre vniustely his neyghbour by ire / furoure / courage moued / by cursed wyll In the auncyent testament the chylde that bette his fader / or his moder by yll wyl / was put to dethe VnÌ„ exodi xxi Qui percusserit patrem suuÌ„ matreÌ„ suaÌ„ morte moriatur Also in the same chapytre it is wryten Qui ê‘cus serit hoiÌ„em voleÌ„s euÌ„ occidere morte moriatur Also whan ony bete a persone yf he deyed he was slayne exodi xxi Si mors fuerit subsecuta reddet aiÌ„am pro aiÌ„a And yf he put out the eye of his neighbour / men sholde a put out his eye And yf he had broken his neyghbours tothe / men sholde a plucked out one of his / yf he had cutte an hande / his hande sholde a be cutte / or fote for fote / or brennynge for brennynge wounde for wounde c. VnÌ„ ex xxi Beddet oculuÌ„ pro oculo / denteÌ„ ê“dente / manuÌ„ ê“ manu / pedeÌ„ ê“ pede / c. whan ony bete his neighboure agayne the coÌ„maundement of god It is a thyng reasonable that he be beten VnÌ„ psal ScdmÌ„ opera manuuÌ„ eorumtribue illis God coÌ„maundeth vnto euery person that he ne do vnto another more than he wolde another dyde vnto hym / and none ne wolde be beten ergo c. It is wryten thobie iiii Quod ab alio tibi odis fieri vide ne tu aliquando alterifacias The syn of betyng is more grete in some persones than in some other / for to bete a clerke or a preest / it is a case reserued to the pope / to bete fader or moder is case reserued vnto the bysshop Also to bete his parentes of eche degree by yll / the nerer they be the gretter is the syÌ„ne Also those the whiche bete theyr wyues and chyldren / or the scolemayster his clerkes by ire furour not by correccyon offendeth this coÌ„maundement / yf they doo it by fayre correccyon / it is the werke of charyte Also those the whiche defende them in betynge and kyllynge more by ire than to defende them iustely offendeth agaynst this coÌ„maundement Example how a knyght was gretely tormented in purgatorye for that that he fyled the chirche yerde / hurt one wtin it Que .lxxvii. f Another example of a man the whiche â—â—te and tormented his wyfe soo often yâ— she renyed the fayth / slewe her chylde / consented vnto the wyll temptacyon of the deuyll lx.i A ¶ How god defendeth all ire vniuste a yenst his neyghbour xxvi SAynt Iames sayth in his epystyl l. Be euery man swyfte to here / late to speke / and late vnto ire Certaynly the ire of the man ne dothe the iustice of god VnÌ„ iacobi i.c. Si auÌ„t oiÌ„s homo velox ad audienduÌ„ /
it is yet more grete synne and to do the operacion It is the synne vnto the whiche apperteyneth more grete punycyon and dampnacyon ¶ Example of diascorus the whiche by grete ire furoure bete iniustely saynt barbara / and after beheded her / he was brente with the fyre celestyall Que. lvii e. Many other examples ben wryten in the fyrste coÌ„mauÌ„dement of the exemplayre of prynces tyrauntes the whiche haue made to slee and martyr the crystyeus by grete ires and furours And they shall deye of yll dethe lvii.d f. And after the scryptures all men and women shall yelde accompte at the daye of iugement of one and euery of them and of all the yll operacyons that they haue done in this worlde yf they dye impenytentes without contrycion / confessyon satysfaccion vnto god vnto their neyghbour after the offense done Yf thou wylte not byleue that it be true by symple worde than put to fayth vnto the wytnes of the holy scrypture that whiche varyeth not VnÌ„ athanasius in psal QuicuÌ„que dicit ê™ ad aduentuÌ„ christi oeÌ„s hoiÌ„es reddituri suÌ„t de factis ê“priis / rationem qui bona egeruÌ„t ibuÌ„t in vitam eternaÌ„ qui vero mala in ignem eternuÌ„ At the comynge of Ihesu cryst al men shal yelde reason of theyr owne dedes / and those the whiche haue wele done and wrought shall goo in to the ioye eternall And those the whiche haue yll done shall go in to the fyre eternell Et paul .ii. ad co v. OeÌ„s eniÌ„ nos manifestari oportet ante tribunal christi vt referat vnusquisque ê“pria opera corporis prout gessit siue bonum siue malum It behoueth vs al to appere before the charyte of Ihesu crist where euery man shall reporte his owne operacyons of the body as he them hathe dode ben they good or yll Et. hie xxv ReddaÌ„ eis secuÌ„dum opera corum secunduÌ„ facta manuum suaruÌ„ I shall yelde vnto them sayth god after theyr werkes / and after the dedes of theyr handes Also they shall goo in to the place that they haue deserued after theyr operacyons and werkes / the whiche they shall bere with them Et psal Secundum opera manuum eoruÌ„ tribue illis redde retributionem eorum ipsis et cetera Et apo xiiii Opera eniÌ„ illorum sequuÌ„tur illos Thou irous or wrathful man the whiche haste had thy thoughtes yll to auenge the on thy neyghbour / or the whiche haste wronged / and menaced / or beten / or slayn yf thou wylte be saued repente the and take the condycyons of the pylgrym of paradyse the whiche ben wryten here after qÌ„re xlv a. Also obey vnto god and vnto his coÌ„maundementes to th ende that thou possede the Ioyes of paradyse the whiche ben grete in lyke wyse as they shal be declared here after .xlvii. a. Also leue ire / furour / repente the and obeye vnto god of drede / to be sente in to the fyre of helle the whiche is a torment ryghte cruell in lyke wyse as it is declared afterwarde Quere xlix b. VnÌ„ legitur apoca xxi De homicidis / fornicatoribus / beneficis / ydolatris / oiÌ„bus men dacibus / pars illorum erit in stagno ardeÌ„ti igne et sulphure quod est mors secunda ¶ In the sayd chapytre he speketh of homycydes / fornycatours / enuenymours / ydolatryes / and also lyars / the whiche deye impenytentes / the place and the partie of those shall be in a ponde of fyre brynninge in helle the whiche is the seconde dethe where the dampned shall be and shall haue dethe without deyenge and without endynge and default withoute defayllynge Example of a man dampned the whiche spake of the fyre wherin the dampned ben Quere lvii a. F ¶ How god defendeth ire agayne hymselfe Ca. xxvi NOn contristabit iustum quicquid acciderit ei prouer xii c. What fortune / losse of godes aduersyte / pouerte / that cometh vnto a Iuste man / he sholde not be wrothe / for the good persone bereth pacyently all aduersytees for the loue of god as dyde the good man iob / a man is wrothe ayen hymself in many maners wherof one is ryghte yll and worste of al whan by ire a man faileth to dyspayre / that man is homycyde of hymself For therof foloweth dampnacion and perdycyon for the brekynge of the coÌ„mauÌ„dement of god Non sis occisor By thyselfe of wyll ne of dede be thou no homycyde / ne in thyselfe ne in thy neyghbour Those the whiche be ire ben homycydes of themselfe sholde be put from the prayers oraysons and from sepulture ecclesiastycall / and sholde be buryed in grounde vnhalowed yf the ende of them appere without ony repentaunce the whiche may be so grete that as vnto god / that suche homycyde shall be in the waye of saluacyon / but suche thynge is vnknowen as vnto vs. Also a man is wrothe agaynst hymselfe whan a man accomplyssheth not his wyll / or whan that he leseth or wynneth ony thinge by his folye / or whan a man leseth or geteth ony good / or whan a man falleth in to ony inconuenyente by deffaulte of takynghede to hymselfe For these thynges here and for many other a man is wrothe somtyme so outrageously that a man stryketh hymselfe / or his wyfe his chyldren / and seruauntes / and that a man breketh pottes and paÌ„nes in doinge many ylles And oftymes a man falleth in to sykenes the whiche greue the body / the whiche taketh hede to gete of goodes also well spyrytuell as corporell / and the whiche dampneth the soules of them the whiche ben obstynate and perseuerynge vnto the dethe without penaunce By this Ire that persone is all troubled â—nÌ„ dauid iÌ„ psal Turbatus est in ira ocuius meê° anima mea veÌ„ter meus Et socrates dicit ê™ iracuÌ„dis cuÌ„ aliis irasci desierit sibi irascitur c After the cause wherfore ony is wrothe the yll the whiche foloweth and he it appetyteth to auenge hym and to do yll / the syn of ire is more grete or more lytell the whiche is knowen as vnto god the whiche shall do the iugement and the punycyon G ¶ Of ire the whiche is agayne god xxvi ITem inferre caue cuÌ„ quo gracia tibi iuncta est Chaton sayth vnto his chylde / kepe the from bryngynge in of stryfe or noyse / with god / thy frende / or thy neyghboure with whome grace is ioyned vnto the A man wratheth hym ayenst god for many thynges / pryncypally for the flagellacions / aduersytees / fortunes / sykenesses / mortalytees / losses / punycyons / famyne / warre yll tyme. c. that he sendeth For these thynges here a man murmureth ayenste god in blasphemynge hym yllynge him / dyspytynge / renyenge him his saintes And yf a man may venge hym / men do venge them the whiche is a haulte folye to haue wyll
thy neyghbour for to ayde the in thy necessyte vel sic hast thou puyssaunce to take them eyther vnto thyselfe or vnto another without the wyl of them vnto whome they apperteyne / thou sholdest answere me that naye And also I sygnyfye the that thou haste no power to take the goodes of the chirche / thou haste but the handes as seruaunt to put vnto the prouffyte of the chirche And the seruaunt of a temporall lorde hathe no power to go take the moneye of his mayster and to ayde hyÌ„ in his necessyte / or to lende it at his pleasure / no more hast thou the goodes of the chirche / and therfore in so doyng thou offendest god ¶ Also thou tresorer whan thy neyghboure hathe gyuen of his godes vnto the virgin marie or vnto saint peter thou ne sholdest take them or put them to the buyldynge of saynt poule For thou sholdest defraude the entencyon of thy sayd neyghboure the whiche is to gyue or to fouÌ„de Also thou takest awaye from the vyrgyn marye that thynge that apperteyneth vnto her Also thou ne accomplysshest iustyce the whiche is to yelde vnto euery man the good that apperteyneth vnto hym Also saynt poule is content of the good that he hathe and that god hym hathe gyuen / the whiche wyll not that thou take awaye from another his good for to brynge it vnto hyÌ„ therfore in doyng suche thyng thou sholdest go agaynste god and of his iustyce / sholdest be vnfaythfull vnto thy neyghboure vnto the vyrgyn marye to defraude theÌ„ Men saye in commune langayge that the thynge the whiche is gyuen vnto saynt peter ne sholde be gyuen vnto saynt poule c. C. ¶ Vnto a man vnfaythfull a maÌ„ ne sholde betake the godes of the chirche to kepe / to receyue / to dystrybute / ne offyce / cause to iuge / to appoynt / to plede / to kepe to demene For in hym dare not a man truste The psal sayeth Deleantur de libro viuentium et cum iustis non scribantur c. The people vnfaythful shal not be wryten in the boke amonges them that be gode / for they ne do the operacyons The gode and faythfull seruauntes ben praysed of god and of the worlde / and them sholde a man loue as hymselfe And the vnfaythfull ben dyffamed and put oute Audi scripturas legitur prouer xxviii Vir fidelis multum laudabitur Et in eccle Si est tibi seruus fidelis sit tibi quasi anima tua / Yf thou haue a faythfull seruaunt take hyÌ„ vnto the as dere as thy soule Also a faythfull frende is grete defence / he the whiche fyndeth hym hathe founde a treasour / no comparyson is there vnto a feythfull frende Vnde eccle vi Amicus fidelis fortis protectio qui inuenit eum inuenit thesauruÌ„ amico fideli nulla est comparatio God shall rewarde wele his seruauntes the whiche ben faythfull Audi scripturas legitur apoca Esto fidelis vsque ad mortem dabo tibi coronam vite Be thou faythful tyl vnto the dethe / and I shall gyue the / the crowne of lyfe Also god sayd vnto Abraham the whiche was faythfull Illud genesis .xv. Merces tua magna mecum nimis Thy rewarde is ryght grete with me Also god sayd vnto Moyses that he was ryght faythfull Illud deutero viii Rerum omnium perfrueris abundantia Also he said vnto his appostylles Illud mathei v. Gaudete et exaltate â—mÌ„ merces vrÌ„a copiosa eÌ„ in celis Et luce vi Ecce eniÌ„ merces vrÌ„a multa est in celo Enioye ye lyfte vp your hertes for your rewarde is haboundaunt in the heuens God shal not saye so vnto the vnfaythful people / but he shall shyt the yates of paradyse vnto them And shall say vnto them that he knoweth them not Nescio vos vnÌ„ sitis descedittame By these thynges beforsayd ben vnderstonde that euery tresorer sholde wele examyne his conscyence yf he haue taken ony thynge / borne awaye / nor lende as it is sayd ne done thynge that is dysloyall in his sayd coÌ„myssyon / for it is a charge moche to drede as to handle the moneye of the chirche vnto those the whiche done theyr deuoyr For they ben bounde vnto restitucyon and vnto grete penaunce yf they wyll be saued / in lyke wyse as thou shalt fynde in the chapytre of restytucyon Also those the whiche taketh vniustely the good of the chirche sholde drede maledyccyon and excommunycacyon For euery persone that hathe the maledyccyon of god and of the chirche is gretely acurst And those the whiche taketh the goodes of the chirche vniustely haue theyr maledyccyon / than is he moche accursed Also those the whiche haue the maledyccyon of god and of the chirche ben pryued from masses / prayers and oraysons of the chirche And those the whiche taketh the goodes as theuys sacryleges haue the maledyccyon of the chirche / Than they ben put from the said prayers and benefaytes of the chirche And by the consequente they ben acursed Also these dysloyalles sholde drede to lese paradyse Whan that a seruaunt robbeth his mayster he putteth hym out of his hous from his office seruyce In lyke wyse shal god vnto those that taketh his godes as it is said Example in iudas that whiche was put froÌ„ paradyse / from the nombre of the appostles seruauÌ„tes of god Vnde ps Eâ—tant dies pauci episcopat si eiê° accipiat alter His dayes were abredged how another toke his dygnyte his offyce / he was appostle purseberer / he murmured of the precyous oyle that Maudeleyne shedde vpoÌ„ our lorde / sayd that it hadde ben wele solde for thre hondred pens And he sayd those wordes bycause he was a thefe / sacrylege and accursed Also those that taketh the goodes of the chirche vniustely drede punycyon and dampnacyon And yf they wyl not byleue it by symple worde or by these scriptures / yet put to fayth in the examples that foloweth ¶ Fyrst Example how Heliodorus was terrybly punysshed of punycyon dyuyne in takynge the tresours of the chirche of Iherusalem as thou shalt fynde in the exemplayre .lxxxii. b Another example of theuys sacryleges the whiche were punysshed bycause they had stolen the crosse the goodes of the chirche .lxxxii. d ¶ Another example in iulyen the apostat the whiche persecuted the chirche he was slayne myraculously .lviii. a. ¶ Another example how relygyous people sholde drede the syn of thefte and sacrylege for gyuynge the godes of the chirche to theyr parentes lxxxii f.g. ¶ Another example how that an erle and many of his lygnage were dampned bycause he posseded an herytage vniustly the whiche had be taken awaye from the chirche .lxxxii. a. Another example howe the frere of doyen of Coleyn was dombe and arested dyuynely / for that that he denyed the money of the chirche the whiche hadde be lente hym / and
ne by the other / as yf for example some gyueth vnto the famylyers of the bysshop ony thynge for to moeue hym to gyue ony benefyces He the whiche knoweth nothynge of that gyft nesemblably the bysshop by the meane albeit of the whiche gyft sholde be made donnayson of the benefyce Suche donayson sholde be made symonyall / but alonely he the whiche hath made the donayson vnto the famylyers of the bysshop shal be in mortal synne / and symonyer as vnto that And he that is benefyced by suche maner vnknowen sholde be bounde whan it sholde come vnto his knowlege to renouÌ„ce vnto the sayd benefyce and to the other goodes preseÌ„tes of the same / but he is not bounde to restore the goodes dyspended durynge the tyme of the poore conscyence For to knowe clerely whan a man commytteth symonye in permyttinge of benefyces / or whan ony renounceth vnto his benefyce / or whan ony gyueth a benefyce / or whan ony receyueth it It behoueth to se and to consyder the condycyons / the maners / and the causes / and yf there ne be gyftes / ne promesses / ne prayers of lordes or of frendes c. Moreouer it behoueth pryncypally to regarde the fynall ende to the whiche a man hath entencyon for to come For yf the condycyons the fyne be made purely for the loue of god he is wele entred in the benefyce by the dore And yf a man entre otherwyse in benefyce than by god / symonye is to be dredde For he is not entred by the dore F. ¶ Also for to knowe that it is grete syn to sell a benefyce a man maye it clerely se in the example of hieroboam kynge / the whiche solde the bysshopryches dygnytes And therfore god was wrothe agayn hym in so moche that he was degraded vnclothed hym and his lygne / as it is wâ—â—ten in tertio regum .xiii. Quicunque voâ—bat implebat manum hieroboam et fiebat sacerdos excelsorum c. Quere lxxxv c. G. ¶ Also men rede in secundo machabeorum .iiii. how the kynge Anthyochus solde vnto Iason the dygnyte to be souerayne preest that is bysshop and yll came vnto hym The prophete Ysaye sayeth in his .v. chapytre Ve qui iustificatis impium ê“muneribus et iustitiam iusti aufertis ab eo Cursed be you the whiche iustyfye the yll by gyftes / and take awaye the iustyce of the iuste Those the whiche entreth in to benefyces vnduely by the force and puyssaunce of prynces or greate lordes / or by menaces / murmures / or by theyr prayers and supplycacyon / and not by the dore the whiche is Ihesu cryst ben theues For for the drede puyssaunce or fauoure of the sayd lordes the good ryght is corrupte / the good ben expelled / and the vnworthy beneficed and yll cometh vnto them We haue an example in primo machabeoruÌ„ .vii. how cursed Alchymus was constitute souerayne bysshop of the kynge demetrius The whiche dyde many of ylles Also the sayd Alchimus deyed cursedly / as it is wryten .i. machabeoruÌ„ .ix. ca. This example is wryten after Quere lxxxv h. ¶ Also some entreth in to benefyce vnduely by flateryes / glosynges and decepcyons And for asmoche as they entre not by the dore / that is by Ihesu cryste they ben theuys ¶ Also these bysshoppes and prelates the whiche payeth theyr seruauntes of theyr salayres seruyces by gyuynge vnto them some benefyce or prebeÌ„de / chapel or dygnyte wher it is so that the cause be for the payment / and not for the loue of god it is symonye But it is wryten in droit canon / that whan a bysshop consydereth the prudence of his clerke / the dygnyte of his seruyce / the stremyte / holynes / and boÌ„unte of hym / and that he be of grete meryte For the goodnes that he seeth knoweth in hym he sholde benefyce hym in that chirche and it is no symonye / but it is wele done For in the courtes of prelates a man sholde prouue the clerkes Also to ordeyne charyte a man sholde gyue fyrste vnto his famylyeres as vnto straungers yf they ben egally good H ¶ The people laye the whiche gyueth or prometteth or maketh prayers supplicacyons indue for to benefyce theyr kynnesmen / seruauntes or other theyr frendes / ben symonyackes and sholde be accursed / after that that saint Thomas sayeth and raymonde Si quis auaritia ductus amore seruitio vel precibus episcopalem vel sacerdotalem acceperit dignitatem et iÌ„ vita noÌ„ relinquerit eumque in asperam penitentiam mors noÌ„ inuenerit ineternuÌ„ peribit i. q. i. ca. Si quis Yf ony hathe taken the dygnyte epyscopale or sacerdotale lede by auaryce / by loue / seruyce or prayers / and he ne hathe lefte it in his lyfe / and at the dethe ne hathe founde it in sharpe penaunce he shal paye in pardurablete In gyuyng a benefyce vnto one the whiche is of his blode / albeit there be no symonye for that / that there is no sale / yet is there synne the whiche is coÌ„myt in thre maners / or for asmoche that he loueth tenderly his flesshe / or for that that he coueyteth to gyue a thyng vndue vnto his kynnesman / or for asmoche as he vylependeth the thynge spyrytuell in gyuynge it vnto one indigne And it semeth that he sholde haue therin symony yf he hadde the regarde how his cosyn hathe the prouffyte temporal for the spyrytuall / in as moche as cosyn / for he sholde receyue a thyng the whiche ne sholde be due vnto hym It is not the lesse symonye for to haue the regarde that his kynnesman hathe the prouffite temporall but as yf hyÌ„selfe had it Whan a man gyueth a benefyce a man sholde beholde whether the persone vnto whome the gyfte is made be worthy it And that it be gyuen symplye and purely tor the loue of god We rede math x. How our lorde sayd Gratias date / the whiche is expounded in two maners Or whan a man there putteth no cause of sale / or whan a man hathe no regarde in gyuynge but alonly god / or only grace And therfore he the whiche gyueth vnto his kinnesman ne gyueth in suche wyse / albeit that god hathe sayd / gratis date Also who soo wyll gyue vnto his kynnesman withoute symonye / it behoueth that the persone be worthy it And that the gyfte be made for the loue of god purely / as it is sayd Vt intret per ostium id est christum in ouile ouium Our lorde Ihesu cryste gaue the dygnyte and gouernement of the chirche vnto saynt peter and not vnto saynt Iohan nor vnto his other parentes / in gyuynge vs example that in lyke wyse shold we do ¶ Also whan the appostles chose Mathyas and Ioseph the iuste / to the ende that one of them two were apostle in the place of iudas Sors cecidit super mathiaz For Ioseth was of the parente of Ihesus
/ and lechery is excercysed in his wyttes And a man sholde note that incontynent that the dylectacyon of lechery cometh vnto the herte by syght or heryÌ„ge / or by kyssynge c. sodaynly than resyst by pynchynge thy flesshe / or byte thy tongue / pull thyn eere / thynke on the tourmentes of hell c. And by suche resystynges a man shall kepe his herte from soylynge geteth a crowne In lykewyse as thou shalt fynde by the examplary of the .ix. commaundement Quere C.ii. A. B. ¶ The concupyscences of the flesshe how lechery is commyt in thought xlii NOn concupisces vxoreÌ„ ê“ximi tui Thou shalt not coueyt thi neyghbours wyfe A maÌ„ sholde vnderstande the concupysceÌ„ce carnall is lechery wtout operacyon / it is sayd in .iii. maners The first is wtout synne The seconde is with synne venyall The thyrde is with mortall synne The fyrst moeuynges of concupyscence carnall the whiche ben sodaynes wtin the boÌ„des of nature of the sensualyte the whiche depeÌ„deth not vpon the wyll ben not synne / for they ben in the puyssaunce of nature humayne But more sooner is mater to purchase vertues vnto whome therin wel resysteth by the meane grace dyuyne / as vnto the foule thought without dylectacyon / that it come agaynst his wyll / that is noo synne yf reason therto consent not VnÌ„ greg super ezechÌ„ QuaÌ„tuÌ„cuÌ„que iÌ„muÌ„da sit cogitatio meÌ„teÌ„ noÌ„ polluit si ratio noÌ„ coÌ„sentit Et au dicit quam pctmÌ„ est actio voluÌ„taria / nulluÌ„ eniÌ„ pctmÌ„ nisi voluÌ„tariuÌ„ It behoueth somtyme to be holde these women to speke to them / to touche to thynke on theym / but after as the thought is ordynate or dysordynate / there is synne or there is none As it is of necessyte to ete drynke / but after the ordonauÌ„ce or dysordonaunce it may be well done or yl done Vn de aug in libro de nuptiis et concupisceÌ„tus dicit CoÌ„cupisceÌ„tia noÌ„ est pctmÌ„ qnÌ„ ad illicita opera noÌ„ coÌ„sentitur Concupyscence is no synne whan the wyll ne consenteth vnto the operacyons vnlefull Than those the whiche lyueth chastely sholde not trouble theÌ„ whan there cometh yll thoughtes vnto them / for the deuyll tempteth more the good than the badde Bernar. dicit NoÌ„ eiÌ„ contristari debemê° si in teÌ„ptationibê° inciderimê° / sed si iÌ„ teÌ„ptationibê° superatifuerimê° We sholde not be wrothe yf we beÌ„ fallen in to temptacyons / but yf we therin haue ben ouercome Whan temptacyoÌ„s cometh a man sholde stroÌ„gely resyst fyght agaynst them for to haue rewarde meryte VnÌ„ bernar QuotieÌ„s resistis totieÌ„s coronaberis / naÌ„ quotiens resistimê° totiens â—yaboluÌ„ superamê° angelos letificamê° deuÌ„ honoramê° By as ofteÌ„tymes as thou resystest as many tymes shalt thou be crouned / as oftentymes as we resyst so many tymes we surmount the deuyll / we reioyce that aungels we honour god The seconde concupysceÌ„ce of the flesshe is whan the moeuynges cometh of the dylectacyon vnto thynge vnlefull wtout propre wyll ne reason dysposed to accomplysshe the operacyon / he is venyall synne Also whan an euyll thought cometh vnto ony man with the dylectacyon all times wtout playne consentement of reasoÌ„ than is it venyall synne The deuyll begynneth to shewe the temptacyon / yf a man coÌ„sent not therto but resysteth incontyneÌ„t it is no synne And yf dylectacyon come after the temptacyon it is venyal synne And vnderstande wel that yf the consentement of reasoÌ„ be not there / for yf it were there it were of the kynde of mortall synne The thyrde concupyscence of the flesshe is whan that delectacyon of euyll is abyden that reason the propre wyll ben dysposed it to accomplysshe here is mortall synne / albeit that afterwarde a man ne may come to do the operacyon / for the wyll is reputed for the dede In lykewyse is it of all other synnes mortalles whan the wyll is dysposed the synne is as who sayth done And a man sholde here vnderstande that it behoueth that all men and women the whiche sholde entre in to the realme of paradyse haue in theyr purpose that yf they lyued eternally they ne wolde synne mortally in ony maner what so euer it be Than of necessyte of helth it behoueth that all those they that wyll haue saluacyon sholde haue in theyr thought that they ne wyll coÌ„mytte lechery in ony maner but in good lawfull maryage Yf thou wylt not beleue of symple worde study the scryptures that telleth it in many places VnÌ„ au dicit ê™ voluntas reputatur ê“ facto The wyll is reputed for the dede Iterum dicit CoÌ„seÌ„sus iÌ„ opê° pctiÌ„ mortalis est pctmÌ„ mortale coÌ„sensus in opus pctiÌ„ venialis est pctmÌ„ veniale Consentement in operacyon of synne mortal is mortal synne / consentement in werke of synne venyall is venyall synne Et greg dicit Qui coÌ„sentit pctoÌ„et noÌ„ arguit dignê° est morte He that consenteth to synne stryueth not to resist vnto the contrary is worthy to deye And it is wryten in the gospell that our sauyour Ihesus sayd vnto the auncyentes Do ye none aduoutry / I say vnto you that euery man that hath seen a woman in desyryÌ„ge to knowe her he hath coÌ„mytted synne in her in his herte VnÌ„ math v. DictuÌ„ antiqis Non mechaberis / ego auÌ„t dico vobis qr oiÌ„s qui viderit muliereÌ„ ad concupisceÌ„duÌ„ eaÌ„ me chatê° est in corde suo God sheweth here that the wyll is reputed for the dede / vnto the dyfference of them the whiche weneth not to synne yf they accomplysshe the operacyon It is wryten .i. reguÌ„ xvi NoÌ„ eiÌ„ videt ea qÌ„ pateÌ„t / dnÌ„s auÌ„t iÌ„tuetur cor The maÌ„ seeth those thynge the whiche appereth / our lorde beholdeth the herte the wyl Et pau ad ro i Non solum qui faciuÌ„t peccata sed q i conseÌ„tiunt facieÌ„tibê° digni suÌ„t morte After that saynt Poule hadde named many synnes he sayd / not alonly they the whiche doo the synne / but also they the whiche consenteth to do them ben worthy of dethe ¶ ExaÌ„ple how a woman was dampned for the conseÌ„tynge of wyll to commytte lechery Quere c.a. ¶ Another example of a monke the whiche lost the breed celestyal for hauynge euyl lecherous thoughtes Quere C.i. A. C. ¶ For to vnderstande clerely the dyfference of mortall synÌ„e venyall it behoueth to take the wordes of saynt Austin the whiche ben wryten in his boke of the cyte of god the whiche sayth Whan a man loueth a persone is behoueth that the sayd loue be good or euyll It is good whan it is for the loue of god / therin is vertue And also suche loue is necessary as whan the sone loueth the fader c. it is natural / the whiche is not louable ne vytuperable Also suche
vnto theyr moders the whiche wept / morouer made to gyue vnto them gyftes And the nyght folowynge he sawe saynt Peter the whiche sayd vnto hym that he sholde call the pope Syluester and that by hym he sholde be conuerted / baptysed heled of his lepry and meselry And in lykewyse was it done as it appereth in the sayd legende ¶ Another example It is wryten in the legende of saynt Eustace how the cause of his conuercyon was for the almesdedes that he dyde The begynnȳge of the lyfe of saynt Eustace was that he was an ydolatre and synner / but he was a grete gyuer of almesse full of pyte of mercy / and for the good dedes that he dyde god wolde not that he were dampned / but gaue hȳ grace to conuert hym / to correcte and to amende / appered vnto hym the whiche sholde be to longe to tell / and for an ende conclusyon he is holy and saued c. C. ¶ Another example It is wryten in the legende of saynt Iohan thalmosyner of the conuersyon of the riche man chaunger and exposytour named Peter / the whiche in the begynnynge of his lyfe was ryght cruel vnto poore people and chased them out of his hous with grete yre and Indygnacyon And on a time the poore men complayned them togyders that neuer in theyr lyfe they myght not haue so moche as one onely almesdede of hym The one of them sayd What wyll ye gyue and I this daye may gete ony almesse of hym Than they made couenaunt with him / he yode vnto the hous for to demaunde almesse And whan the sayd ryche man came sawe the sayd poore man before his gate he coude fynde no stones to cast at hym / so as one of his seruauntes passed by the whiche bare barly loues to his hous he toke one of those loues and smote the sayd poore man by grete wodenes Than the pore man toke vp the lofe and so ranne vnto his neyghbours vnto whome he shewed the almesse that he hadde goten of his hande And two dayes after the sayd ryche mā was seke to the dethe sawe in vysyon that he was in Iugement blacke men put his ylles in balaunce / on the other parte of the sayd balaunce some other clad in whyte / the one of them sayd We haue but one barly lofe that he gaue vnto god by constraynt two dayes passed And whan they had put the sayd brede within the sayd balaunce it semed vnto hym that the balaunces were egalles / thā they sayd vnto the sayd ryche man Multyplye this barly lofe or these blacke men shall take the and than he awoke sayd Alas yf one barlylofe that I kest by wodenes hath so moche auayled me / how moche auayleth the almesdedes the whiche ben giuen lyberally c. For to make short the sayd ryche man conuerted hym was a ryght grete gyuer of almesses after and a veray good man ¶ Another example of another ryche man the whiche serued the deuyll about .xl. yeres / and for goynge to here a predycacion he conuerted hym and was saued As it is wryten in the examplary Quere lvi K. ¶ Another example by that that a man dyspayred had serued saynt Domynycke / he appered vnto hym / conforted hym / and put hym in the waye of saluacyon / as it is wryten in the Legende of the sayd saynt ¶ Another example of a man that was sētencyed Iuged vnto dampnacyon / and was delyuered at the request of the vyrgin Marye / as it is wryten in her myracles ¶ Another example of a fayre mayden pōpeously arayed and cladde vpon a sondaye after that she was wery of daunsynge the deuyll wolde haue taken and borne her away in body and in soule / and she began to crye for helpe of the vyrgyn Mary / for her moder had lerned her to serue her / and she was delyuered from the deuyll / as it is wry in thexamplary Quere lxviii c. d. ¶ A questyon What deference is there betwene the good dedes the whiche ben done in deedly synne / and those the whiche ben done in the estate of grace The answere There is grete deference / for the one is ryght lyuely merytoryous for to haue the rewarde eternall in paradyse It is that the whiche is done in thestate of grace without synne The other the whiche is doone in mortall synne is a good dede / deed and without rewarde eternall / for it is done without grace charyte Also synne is a venym so mortall vnto the soule that it mortyfyeth all goodnes spyrytuall / and departeth god his loue and his grace / wherby the synner loseth his rewarde eternal But the good dedes that he dooth in mortal synne serueth hȳ / for there ben the .v. retrybucions beforesayd ¶ For to vnderstande well this mater the persones the whiche shall be saued at the day of Iugement shall haue meryte and rewarde eternall that they haue done in the worlde in thestate of grace And yf they had commytted ony mortall synnes after doo penaunce all those good dedes that they haue done in thestate of grace in precedinge the sayd synnes come agayne vnto theym in theyr good valour by the penaunce And of those good dedes the whiche ben comen agayne in conualescence ben saued and they shall haue rewarde eternalle in paradyse And not of those the whiche they haue doone in mortall synne / for that / that whan they were done they were deed by synne as it is sayd / by that the meryte eternall is lost Vnde sctūs thomas Nullus pōt mereri nisi mediante gratia vt dictū est quere .xlv. b. Vn̄ versus Illa remiscūt que mortificata fuerunt Viuere nō possunt q̄ mortua nata sūt That is to say that those good dedes reuyueth in god cōualescence by penaunce / the whiche haue ben mortyfyed by synne But those good dedes the whiche were done in synne may not lyue / that is reuerte in conualescence after penaunce to haue rewarde eternall It foloweth than that the good dede that is done in the estate of grace is better than the other deed And therfore those the whiche dyfferreth to confesse them in lentē or in other tymes ben to be reprehended to do a good dede in synne Also a man sholde vnderstande that noo good dede is loste / but the one good dede is moche better than another c. A ¶ The thynge mouynge for to kepe the cōmaundementes of god Ca. xliiii ¶ Those that lerne ne wyll The cōmaundementes lawe to kepe And in euery poynt them fulfyll In hell shall lye ryght depe IN that aege that an enfant is capable of the cōmaundements of god he is holden to lerne theym / for that that he sholde kepe hym that he breke them not vpon the payne of dampnacyon Vn̄ legitur in secundo libro sententiarū distī xvii Statī enī
cuÌ„ quis fit capax pÌ„cepti dei tenetur ad eiê° noticiaÌ„ et obseruantiam Et dauid dicit in psal Tu mandasti maÌ„data tua custodiri nimis Thou haste coÌ„maunde moche to kepe thy coÌ„maundementes Whan that ony temporell kynge maketh to bane proclayme / or shewe ony coÌ„maundement thorowoute his realme his subgectes moue them to obeye vnto hyÌ„ of drede to renne in paynes and doÌ„mages that they may haue for theyr inobedyeÌ„ce Also many thynges sholde moue vs to kepe the coÌ„maundements that the kynge of heuen and of erthe hath made to proclayme / and to crye ouer all the worlde ¶ The fyrste thynge the whiche sholde moue vs to kepe the coÌ„maundementes of god is for the grete goodnes in fynyte that is in hym / that is to saye that there is soo moche of goodnes in god that it is innumerable For a man ne can fynde the ende soo moche there is of goodnes in hym Of this matere is somwhat spoken in the ende of this treatyse / and howe the sayntes of heuen beholde aboue them the fayre myrrour the whiche is god quere xlvii a. Example .xlvii. b. c ¶ The seconde thynge esmouynge to kepe the coÌ„maundementes of god is for to obeye to his wyll / he is our fader celestyall the whiche hathe create our soules as it is sayd before Also it is he that whiche nouryssheth vs with his godes that he maketh to growe / and it is he the whiche hathe agayne vs bought vs by his precyous blode / and the whiche wyll that we possede his herytage in paradyse as his dere chyldren It is good reason that the chyldren obeye vnto the fader / and by that that we ben the chyldren of god we sholde obeye vnto his coÌ„maundementes The thyrde thynge the whiche moueth vs to kepe the coÌ„maundementes of god is to the ende to be in his loue and in his grace / for he loueth those the whiche kepe them in lyke wyse as it is wryten iohannes .xv. Si precepta mea seruaueritis manebit is iÌ„ dilectione mea Yf ye haue kepte my coÌ„mauÌ„dementes ye shall dwelle in my loue dyleccion IteruÌ„ in codeÌ„ capitulo Vos amici mei estis si feceritis que precipio vobis / Ye be my frendes yf ye doo that thynge the I commauÌ„de you Example by that / that abraham was obedient vnto god / he was so parfytely in his loue that he had his benediccion Quere .lxi. a. Another example by that that saynt Mor was obedyent he dyde many myracles amonge the whiche he ranne one tyme vpon the water wtoute synkynge or ylle hauynge Que. lii c. Another example by the obedyence of a relygyous / god loued so moche that a drye belet blocke that he arroused with water bare floure and fruyte Quere in the exemplayre .lii. e. God sayd in the gospell / yf ye loue me kepe my coÌ„maundementes He the whiche loueth me not / kepeth not my coÌ„maundementes vnde iohannis .xiiii. Si diligitis me mandato mea seruate Sequitur Qui non diligit me sermones meos non seruat Ony lorde or kynge ne maye loue his seruauÌ„t whan he dysobeyeth vnto his coÌ„mauÌ„dementes / no more doth god / how maye he loue ydolatres blasphematoures chyldren vnnaturall / inobedientes / murdrers / theuys / payllars / and false witnesses / whan they dysobeye vnto his wyll breke his coÌ„maundementes he ne may loue them Beholde what hate and inconuenient that there came vnto adam for a bit of an apple that he dyde agayne the commaundemente of god Quere .liiii. a. Also beholde how chore / dathan / and abyron / were punysshed for the inobedyence and murmure that they made agayne god Moyses Quere .liiii. God ne may loue hyÌ„ the whiche dysobeyeth vnto his coÌ„maundementes But he loueth hym the whiche obeyeth vnto hym We rede how god demaunded of saynt peter yf he loued hym / Petre amas me He answered thou knowest that I loue the. Tu sis quia amo te And by that that saynt peter loued god / obeyed vnto hym / our lorde Ihesu cryste sayd vnto hym in this maner of wyse pasce agnos meos pasce oues mea I shall gyue the keyes of the reame of heuen vnto the / and that that thou byndest in erthe shall be bounde in heuen c. For that that he was obedyente vnto oure lorde Ihesu cryste / god gaue vnto hym the gouernement of the chirche and the keyes of paradyse Also we sholde kepe the commaundementes of god to the ende that it wolde please hym to abyde with vs / for to kepe vs and saue vs. Vnde iohannis .xiiii. Si quis diligit me sermonem meum seruabit et pater meus diliget cum et ad cum veniemus et mansionem apud cum faciemus That is to saye / who so loueth me kepeth my wordes and my fader shall loue hym sayeth Ihesus / and vnto hym we shall come and we shal make with hym our dwellynge / and it is wryten iohaÌ„nis .xv. Manete in me et ego in vobis Dwel ye in me and I shall dwelle in you Et legitur ioh iiii Deus caritas est et qui manet in carytate in deo manet et deus in eo God is charyte and loue / and who so dwelleth in charyte / he dwelleth in god and god in hyÌ„ We rede that our lorde sayd vnto the appostles that they sholde goo to preche and to conuerte the infydeles And that they ne sholde thinke what they sholde answer vnto the tyrauntes / and that it sholde be gyuen vnto them that that they shold answer of the holy ghost the whiche abodem them as sayeth the gospell Dabitur eniÌ„ vobis in tiÌ„la hora quid loquamini Non enim vos estis quiloquimini sed spiritê° patris vestri qui loquitur in vobis So it appered that god abode in theym And who so dothe agayne the wyll of god he ne abydeth in hym c. ¶ The fourth thynge that sholde moue vs to kepe the commaundementes of god / is to th ende that the good dedes that we done be vnto hym agreable / and vnto vs vtyle and prouffytable / For yf we dysobeye vnto hym our operacyons pleaseth hym nothynge Thre thynges ben requysyte before that we may do thynge the whiche is vnto god agreable / ¶ The fyrst is the good dedes that we do be done genere bonorum That is that it procede of a good kynde or stocke as to gyue almesdedes of his owne laboure withoute doynge it of thefte or pyllery ¶ The seconde is quod sit ad laudem dei non ad vanam gloriam That is that it be done vnto the preyse of god / not vnto vayne glorye The thyrde thynge is that a man be in the estate of grace For the good dedes that a man dothe in synne is not merytoryous vnto the eternyte vnto the persone the whiche dothe it Also it is not aggreable vnto god how be it that a
vnto those that loue hym That is to saye yf it were possyble that ony had ben in the popes courte / of all the patryarches / cardynalles / archebisshops bysshops / of all the kynges / dukes / erles quenes / ladyes / and gentylwomen of all the worlde / that he had sene theyr treasours honoures and goodes that they haue and that vnto them is done / it sholde be but shame to haue al those goodes in regarde to haue one daye in paradyse of the leest Ioye that is in it There is Qd oculos non vidit / after foloweth Nec auris audiuit Yf it were possyble that thou were as fayre as was Absalon the sone of Dauyd the whiche had not in all his body one spotte ne foule thynge / but was all whyte / sanguyne / tendre / and laughynge / his heere 's were so fayre that whan they were shorne they were solde for an hondred cicles of golde And yf thou were as swyft as was Absael the whiche was so swyfte to renne that he passed an harte to course in playne countree And yf thou were also stronge as Sampson fortyn the whiche at one tyme ouercame a. M. men of armes And yf thou were also doubted as Augustus Cesar vnto whome all the worlde obeyed Of whome it is wryten noÌ„ habemê° regeÌ„ nisi cesarem sayd the Iewes And yf thou were also ryche as was kinge Alexander the whiche was moche ryche And also wyse as Salamon that whiche was the wysest of the erthe whan he lyued And also hole as Moyses the whiche neuer loste one tothe / ne his syght waxed derke And yf thou sholdest lyue as longe as Matussa le the whiche lyued ix hondred yeres / or as Enoch and Helye the whiche ben in paradyse terrestre / shall not deye vnto th ende of the worlde / and yf all the worlde loued that as moche as dyde Dauyd Ionathas whome he loued as hym selfe And yf that all were accorded vnto the in lykewyse as Helyseê° and Cypre accorded togider / for that that the one wolde the other wolde And yf thou were lorde of all and loued as Ioseph was in Egypt Yf all that that I haue spoken were in the as yet as moche as a man myght tel vnto the / yet sholde it be but a thyÌ„ge of no valour in regarde to be one houre in the Ioyes of paradyse VnÌ„ psal Meliê° est dies vna iÌ„ atriis tuis suê‘ milia After foloweth Nec cor hoiÌ„s ascendit That is to saye Yf all the wysest clerkes people that euer reygned in the worlde ymagyned the gretest Ioyes that they myght they ne coude comprehende the leest Ioy of paradyse that the saued haue Also those the whiche in this worlde hath done and accomplysshed the commaundementes of god shall haue consolacyon at theyr deth of god his sayntes as it is wryten in thexamplary approued by many examples And fyrste of an holy fader that sawe as his dethe the prophetes and Ihesu cryst Quere Ciiii. a. And a man sholde vnderstande that the rewarde of the saued shall not be egall / for euery man shall haue after his desert Appoc xiiii O ê‘a eiÌ„ illorum sequuÌ„tur illos Et paul i. ad co xv Alia est claritas solis / alia est claritas lune / alia est claritas stellarum Stella enim a stella differt claritate / sic et resurrectio mortuorum In lykewyse as in the fyrmament there is a clerenes of the sonne another of the moone and one of the sterres the whiche differreth the one from the other in clerenes / in lykewyse shall dyfferre the resurreccyon of the saued That is to saye That soo moche the more as they haue obeyed vnto god / and endured aduersyte for the loue of hym / of so moche the more shal they be in paradyse fayre / clere / and nere vnto god / the more clerely shall they se hym and haue of scyâ—ce and of retrybucyoÌ„ And therfore sayth our lorde IohÌ„ xiiii In domo prÌ„is mei mansiones multe sunt / scêª pro diuersitate virtutuÌ„ Many mansyons ben in the hous of my fader for the dyuersyte of vertues And how be it that god vs gyueth by worde in the gospel Math. xx that he repreued the ydle people and that he sent them at dyuers houres to werke in the vyne The one in the mornynge the other at tyerce / mydday / and euen / and in the ende of the Iourney euery of theym had a peny / as well those of the euentyde as they of the mornynge Of that a man shold not murmure yf god gyue paradyse vnto synners at all aeges whan they wyll repeÌ„t them / to leue theyr synnes to put theym to do wel This peny that they all had was paradyse / they all had Ihesu cryst that which was crucyfyed in theyr possessyon / as well those of the euentyde as those of the mornynge In lykewyse as sayth saynt AustyÌ„ But they had retrybucyon in beaute / clerenes / bounte / scyence c. but vnto the egalite of the good dedes that they had done in the worlde as it is sayd / as the scryptures declareth Vnde daniel xii Qui docti fuerint fulgebuÌ„t sicut firmameÌ„tum / et qui ad iusticiam erudiuÌ„t multos quasi stelle in perpetuas eternitates They the whiche haue ben sage and wyse shall shyne in lykewyse as the fyrmament / and they the whiche techeth ony vnto Iustyce as the sterres in perpetuall eternytees Et legitur ezechiel xviii Iusticia iusti erit super eum / et impietas impu super eum erit The Iustyce of the iust shall be vpon hym / and the synne of the wycked shall be vpon hyÌ„ Also euery man shall bere his charge Thus Ezechyell sayeth in his vi chapytre Et legitur Ihe xxv Reddam eis secundum opera eorum et secundum facta manuum suarum I shal yelde vnto the saued and dampned after the operacyons of them / after the dedes of theyr handes Et psal Tu reddes vnicuique iuxta opera sua Thou shalt yelde vnto euery man after his operacyons The saued shall haue Ioye on all partes Fyrst they shall haue Ioye aboue them of god that they shall beholde / of the grete glory that shal procede of hyÌ„ For Dauyd sayth in the psalter Excelsus dnÌ„s et super celos gloria eius Et appocali vii Iusti suÌ„t anÌ„ thronum dei / et seruiuÌ„t ei c. Sequitur Qui sedet in throno habitat super illos The lorde is lyfte vp the glory of hym is aboue the heuens Also the Iust ben before the throne of god serue hyÌ„ And it foloweth He the whiche sytteth on the throne abydeth vpon them Also the saued shall fe god clerely face to face in his grete honour and in his grete glory infynyte / wherby they shall be replenysshed
dubio pena As he that is maryed or preste synneth more in coÌ„mittynge lechery than other persones Also of as moche more as they haue takynge more greter delectacyon / or that they shal gloryfye them in theyr synnes vanytees / or of as moche more that they therin haue beÌ„ more longly / of as moche more shall they haue in hell more grete payne tourmentes VnÌ„ appoc xvii .. QuaÌ„tum glorificauit se scilicet peccator in petoÌ„ in deliciis fuit iÌ„ diurnitate tmÌ„ date illi tormeÌ„tum luctuÌ„ Also of as moche more as they haue sought newe delectacyons not accustomed of as moche shal they be tourmented VnÌ„ iob xx Iuxta multitudineÌ„ adiuentionuÌ„ suarum sic et sustinebit Also those membres the whiche hath moost habounded in synne moost shall habounde in tourmentes as sayeth the scrypture VnÌ„ Isodorê° In membro quo quis amplius peccauit / in illo amplius tormenta patietur Et ber dicit In quo meÌ„bro creator plus offendit / in eodeÌ„ peccator grauius pumetur And euery man shal be punysshed per penaÌ„ talionis for his offeÌ„ce to th ende that he there haue euermore reemors in his conscyence that he endureth so moche euyll by his owne operacyon Vnde sapi xi ' Per que peccat quis / per hec et torquetur And in the persone in whome there is moost of synnes of cursednesses the fyre of helle moost terrybly shall take cruelly shall brenÌ„e and tourment For as it is sayd the mater combustyble of the fyre of hell / and wherfore it is create where it taketh for to doo yll / that is for to brenne synne the persone that it commytteth Also we se by experyence that the fyre of this worlde is more grete sharper where as is moost of fagottes of maters combustybles In lykewyse is it of the sayd fyre of hel where there is moost of synnes grete sharpenes of fyre / wherfore the grete synners ben more brente tourmented than they in whome there is lesse of sinnes And yf saynt Peter were within the fyre of hell euen by Lucyfer he sholde haue none harme / for in hym there is no mater combustible / that is no synÌ„e And therfore yf ony persone were all assured and certayne too be daÌ„pned yet sholde he cease to do yll synne / and sholde do the moost of good dedes that he myght to the ende that he haue the lesse of payne in the tourmentes of helle He the whiche thathe noo moo but one sore / botche / or sekenesse hath not to suffre soo moche of payne and anguysshe as he the whiche hathe on hym x. or .xx. D. ¶ A questyon What dyfference is there betwene the fyre of helland that of purgatory / and of the soules the whiche there ben brente / broyled and cruelly tourmented The answere after some scryptures is in this maner of wyse ¶ The sayd fyre is egally hote the one as the other / but it hathe a dyfference in as moche as the one is eternall the other is but for a tyme. And they that ben in purgatory go in to paradyse after that theyr penaunce is ended / but they of hell go not out of the sayd fyre And wherfore abyde they the other gone forth The reason is suche that those that ben in purgatorye hath goten grace or they departed fro this worlde / haue taken away the culpe or gylt of synne by contrycyon confessyon / for that they haue not doone the payne that they haue deserued after penauÌ„ce thider they go to do it in the sayd fyre of purgatory And whan they ben wtin it the fyre taketh and begynneth to brenne the delectacyon spot of synne the whiche is his mater combustyble as it is sayd / neuer shall cease to brenÌ„e and to broyle tyll that it fynde no more mater of synne As a man may se how the fyre of this worlde wel kyndled brenneth the wood all the mater combustyble that vnto it is admynystred tyl that the mater be consumed brent and that al be purged And whan the sayd fyre of purgatory hath coÌ„sumed and purged all the mater of synne the persone is delyuered / so gooth in to paradyse pure and clene And it is to be noted that it behoueth to passe through the fyre / that the fyre shall proue what the operacyon of euery man is And yf the operacyon that he hath edyfyed abyde wtout brennynge / he shal haue rewarde And yf the operacyon that he hath edyfyed brenne he shal suffre tourmeÌ„t He shall be saued also as the fyre VnÌ„ pau i. ad coriÌ„ ii Vnusqsque opus quale sit ignis ê“babit / si cuiê° opus manserit quod suê‘edificauit mercedeÌ„ accipiet si cuiê° opus arserit detrimentuÌ„ patietur ipse auteÌ„ saluus erit sic tamen quasi per ignem The dampned ben vnto the contrary of them of purgatory for whan they deye they ben impenytentes / obstynate / abydeth in theyr synnes / and bereth them with them without takynge away the gylte of the sayd synnes by coÌ„trycyon penaunce ne without getynge ony grace ne mercy whyles that they lyued in this worlde that they haue the tyme and the place for to do it And for as moche as the soule is eternall immortal the whiche shall be sent vnto the fyre eternall / that it shall haue with it euermore synne that the sayd fyre shall brenne In lykewyse the soule euermore shall suffre payne / and euermore shall brenne with the sayd synne the whiche neuer shall haue mercy By these thynges the whiche ben wryten in this boke it appereth that we sholde loue god chyldely and perfytely more than al thynges for the grete good Infynyte the whiche is in hym / and to loue our neyghbour as our selfe in god / and for the loue of hym Morouer it appereth that we sholde do accomplysshe the commaundementes of god for to escape the tourmentes of hell / and to th ende to possede the Ioyes of paradyse Vnto the whiche we may go vs to enioye cum illo qui est benedictus in secula seculorum Amen ¶ Here is the ende of the boke the whiche is called the floure of the commaundementes of god ¶ Here begynneth the exemplayre of the commaundementes of god ii ALmyghty god the fader / the sone and the holy ghost / the whiche is but one only god in trynyte / pleaseth it hyÌ„ to enlumyne the hartes and thoughtes of all those the whiche shall studye this boke the whiche is called the exemplayre of the commaundementes of god / for it is all of examples The whiche examples hathe be extracted gadered in many bookes / in lykewyse as bereth wytnes euery example And hathe be transmuted and chaunged fyrste frome laten in to Frensshe / and from Frensshe nowe lately in to Englysshe tongue To th
thynges demaunded of hym that shewed them vnto hym How hathe thys ordre more grete rewarde the whiche me semeth to be more lytell than the other He answerde those that ben hospytalers lyue after theyr propre wyll / in lyke wyse those the ben hermites solitayre they lyue in the worlde of theyr propre wyl / but they that ben in obedyence take awaye theyr owne wylles that depende vnto god vnto the cōmaundement of the fader spyrytuel / therfore they haue more grete glorye than these other / therfore obedyence is goode whan it is done for the loue of god I. ¶ Another example of a religyous obedyent and of an abstynent lii IT is wryten in the lyfe of faders / how two bretheren carnalles came to dwelle in a monastery The one was of ryght clere contynence the other of grete obedyence Whan the fader of the monastery sayd vnto the obedyent / doo this thynge / he dyde it / do that there / he obeyde / ete in the mornynge / he ete / vpon this thynge he hadde grete opynyon And his brother contynent was punysshed for the enuye that he had ayenste his broder / the whiche thought vnto hym that he sholde proue hym for to vnderstonde yf he were obedyent / and he came vnto the fader of the monastery and sayd vnto hym Sende my broder with me for to go by the countree The abbot suffred them to go And the frere contynent wolde proue hym Whan they came vnto a grete water wherin there was of terryble beestes the whiche ben called cocodrylles / he sayd Go downe into the water and passe And incontynente he dyscended / and the sayd beestes came vnto hym the whiche dyde hym none yll / but they licked his body And whan his broder sawe it he bad hym come out of the water And as they yede they founde a body deed in the waye / the abstynent sayd Yf we had ony thynge to caste vpon this body / the obedyent sayd let vs more soner praye vnto god and parauenture he shall aryse / as they were in orayson the sayd deed body arose / the brother abstynent gloryfyed hymself sayd that by his abstynence the deed body was reysed God shewed al vnto the fader of the monastery And how he tempted his broder of the beestes And how the deed man was reysed Whan they were come agayne vnto the monastery the abbot sayd vnto the abstynent Wherfore hast thou done so vnto thy brother Knowe thou that by his obedyence the deed body hathe be reysed A. ¶ Another example of an abbot the whiche called his relygyous dede the whiche came agayne and was obedyent spake of the Ioyes of paradyse THe disciple reherceth in his sermō that the whiche is wryten in libro cesaru sayeth that there was a relygyous named menigotm a man simple good / that was so seke that he had the sacrament of vnccyon And in that tyme as the abbot wolde departe to go vnto the chapytre generall he sayd vnto hym Brother thou shalte deye but tary at thy departynge tyll I come agaȳ He answered Yf I maye I shall doo it / the abbot cōmaūded hym to do it The abbot yede vnto the chapytre taryed longe / he comen agayne beynge at the gate the belles range He demaūded the caue of the ryngynge It is for menygotm that is departed / The abbot said I sholde haue spoke with hym Than he hasted hym foūde him dede / cryed vnto hym My brother menygotz He ne had in hȳ voyce ne wytte / secondly he repeted his name / the pryour badde hym torment him no more The abbot sayd in his eere I cōmaūded the not to deye tyl I came agayne And yet sayd / I cōmaūde the that thou answere me And in wayllynge opened his eyes as yf he awoke from slepe sayd O fader what hast thou do / wherfore hast thou called me agayne / The abbot sayd where was yu. I was in paradyse in a syege of golde nere the fete of our lady as thou caldest me agayne Ysambart our secretayn drewe me from the sege and sayd vnto me Thou shalt not be here thou arte hether comen inobedyently / retorne to thyne abbot / so am I come agaȳ And how be it / it is promysed me that that syege and place is kepte for me where I haue sene the secretayn in grete Ioye B. ¶ Another example how a serpēt was obedyent to a frere iardiner Also of theft And to do good vnto his enemyes liii SAynt Gregorye sayeth in the boke of his dyalogue that there was a monke gardyner in a monasterye of good lyfe And a thefe had of custome to stele of herbes of the garden and lepte vpon a hedge For the sayd monke planted many herbes and he founde but lytel And some were fouled and the other broken / he yede aboute the sayd garden and founde wherby the thefe passed / as he walked he foūde a serpente vnto whome he commaunded and sayd Folowe me He yode after hym And whan he was in the place wherby the thefe passed / he cōmaunded vnto the serpent in the name of Ihesus that he shold kepe the entre / that he ne sholde suffre the thefe to entre The serpente abode ouerthwarte the waye And the monke retorned vnto his monasterye Whan it came vnto the tyme of the myddaye that the brederen hadde of custome for to reste / that thefe came as he hadde accustomed and lept vpon the hedge And as he sette his fote in the garden he sawe sodaynly that the serpente closed the waye / and in tremblynge drewe backe his fore so it toke thorowe the hedge and he abode hanged bakwarde in the sayd hedge tyll that the gardyner came And whan he was in suche wyse foūde he sayd vnto the serpent Thou haste accomplysshed my cōmaundement / go thy wayes nowe And forthwith the serpent departed And he came vnto the thefe said vnto hym / how is this brother god hathe gyuen the in to my handes / wherfore hast thou presumed to do soo many of tymes thefte vnto the labour of monkes Than toke he the fote from the hedge and sayd vnto hym Come thou after me in to the garden And he gaue vnto hym these herbes that he hadde appetyted to stele with grete Ioye And sayd vnto hym Goo and do thou no more thefte / and that thynge that thou shalt appetyte come vnto me and I shal gyue it the without that that thou take it in cōmyttynge synne In this example two thynges be to be noted The fyrst is that syth a serpent was obedyent vnto the sayd relygyous / by more grete reason we the whiche ben reosonable sholde obey vnto our superyoures The seconde thynge is that syth that the sayd relygyous gaue of herbes vnto the sayd thefe the whiche dyde vnto hym yll It is to vnderstonde that we sholde do
vnto them For the erthe opened vnder them And they dyscended all quycke in to hell hosed shod and clothed / and in suche wyse they perysshed Vnde numeri .xvi. Dirupta est tra sub pedibus eorum et aperâ—es os suum de uorauit eos cum tabernaculis suis vniuersa substantia eorum descenderumque vi ni in infernum operti et perierunt c. Also it is wryten in the .xvi. chapitre of the boke of exodi how the children of Israhel murmured that they had not of flesshe and of brede And god sente vnto them of the manna the whiche dyscended from heuen / and Moyses commaunded them that they ne sholde gadre ne kepe but that the whiche sholde suffyse them for the daye withoute kepynge it tyll vnto the morowe And many were inobedyentes kepte it tyll vnto the morowe / the whiche manna stanke therin gadred the wormes These examples here shewe that inobedyence murmure maketh to haue punycyon dampnacyon temporell and eternell and therfore it behoueth to obeye vnto god and vnto his seruauntes I. ¶ Another example of a frere the whiche was punysshed dyuynely for the murmure that he made agayne god liiii IT is wryten in the lyfe of faders that there was a frere honest verytable / after that he had serued god longe tyme in the ordre of prechours / that he ne had apperceyued ony thynge of consolacyons and swetnes of god the whiche redde and that he had herde how these other had tasted ofte tymes In a nyght they were before the crucyfyxe and lamentably began to enquyre before god in saynge these wordes here My lorde I haue herde of the the thou procedest al creatures in bounte and mansuetude And I haue serued the by many of yeres in kepynge harde thynges for the wordes of thy lippes / and wyllyngly I am all mortefyed for the loue of the And my lorde I knowe that yf I had done as moche of seruyce vnto a tyraunt he wolde haue shewed me some sygne of benyuolence eyther in spekynge swetely / or in gyuynge me some thynge / or in coÌ„myttynge me to do some secrete / or at the leest in laughyng on me And certaynly my lorde thou haste not shedde in me ony doulsour / thou haste not shewed in me ony benyuolence Thou lorde the whiche prechest swetnes thou arte in me cruell Thou arte more harde than yf thou were to me a tyraunt / thou lorde what thynge is it or wherfore dost thou it ¶ Than as he sayd these wordes and began agayne many other semblables / he herde one tyme two grete tremblynges / in lyke wyse as the chirche had threted ruyne / and aboue the couerynge of the chirche he herde sco moche of tredynge as yf many dogges there had grated with theyr nayles and gnawen with theyr tethe Whan he herde that he was a ferde hugely and all his body trembled / sodaynly he sawe behynde hym an horryble vysage And with a thynge that he helde in his handes stroke it and fell prostrate vnto the erthe And as he wolde haue rysen / he ne myght in no manere / and in brekynge he drewe hym towarde an aulter / And more ouer he ne myght ferther procede for the grete dolour that he had Whan the freres arose at pryme that they fouÌ„de hym replenysshed with dolours / they bare hym in to the fermerye knewe not the cause of his maladye He laye the space of thre wekes / and vnto hymselfe vnto other he stanke so moche that with grete payne myght they serue hym yf they dide not stoppe theyr nosethrylles ¶ After that he hadde recouered his strength and that he was corrected of his presumpcion retourned vnto the place where he had be stryken and where he hadde deserued the wrathe and ire of god / to the ende that he sholde gete mercy And he sayd My lorde I haue synned in heuen and before the I am the leest of all those of whome thou haste pytye / and am indygne of thy greate graces My lorde thou haste beten me iustely but debonayrly thou hast heled me Than he fell prostrate on his face and requyred pardon many tymes of thynges that he had folysshely thought and lightly spoken agayne god / and a voyce vnto hym was made Yt thou wylte haue the consolacyons that thou hast made And these doulicurs of the holy ghost it behoueth that thou the repute vyle in lyke wyse as a worme and as the myre where vpon thou tredest Whan he herde that he was strongly comforted he rose hym vp yelded graces vnto god / And afterwarde dyd the sayd thynges huÌ„bly brennyngly / and lyberally he shewed this thynge the whiche happened hym vnto the mayster of the ordre of prechours / men byleue that it came vnto hym as it is before rehersed in the lyfe of the faders / therfore inobedyence maketh to haue punycyon c. ¶ VErbum dei A. ¶ Examples for the worde of god and the prechynges And fyrste A. ¶ Example how a grete synner repented hym and was saued by the herynge of a predycacyon or a sermon lv MEn fynde by wrytyng in many bokes this the whiche foloweth the whiche the dyscyple recyteth in his promptuarye and sayeth that as saynt Bernarde preched in the churcheyarde in a cyte / ii rybauldes were nere Of the whiche the one theder wolde go as the other people / the whiche yede theder And the other mocked hym and sayd vnto hym How ledeth the theder nowe the deuyll the whiche nededyste in all thy lyfe ony good dede And nowe thou wylt go vnto the predycacyon And he toke no hede of the rebukes that he sayd vnto hym theder yode And saynt Bernarde preched agayne those the whiche spoke cursed wordes and the whiche lede an yll lyfe The synner began to haue contrycyon and doloure for his synnes / he began for to wepe And saynt Bernard sawe that he had aboute his necke a grete chayne the whiche had more than an hondreth linkes / but at euery iere that he wepte there fell a lynke from the sayd chayne Than saint bernarde began to preche more strongely and ardauntly and to deteste his synnes And the synner more strongly wepte In the ende the chayne was al vndone and broken After the sayd predycacyon saynt bernarde called hym and comforted hym And by his admonycion he coÌ„fessed all his synnes and afterwarde liued holyly and his compaignon abode in syÌ„ne and bonde with a more cheyne than was the other By this example a man sholde vnderstonde that mortall synne is a bonde or a chayne by the whiche the soule of synners is bounde and holden in the handes of the deuyll of helle In lyke wyse as approueth the scrypture in many places / Vnde dauid in psal Funes peccatorum circumplexi suÌ„t me The cordes of my sinnes hathe beset me aboute and compassed in all thynges Et legitur prouerbioruÌ„
¶ Another example of some chyldren the whiche sware / and in swerynge they were drowned lxâ—â—â— IT is wryten in a boke that is called mariall how a good woman instructe her chylde to salue the vyrgyn Mary The whiche as he ye de with other chyldren to playe they sware and stryued by a water side The water flowed vp the whiche drowned them al in blasphemynge / reserued hym before sayd that our lady toke from the water set hym on her lappe / conforted hym and saued c. ¶ By these examples a man shold vnderstande that swerynges ben to fle / that it is grete synne case too swere vaynely And to name in suche wyse god his sayntes vnlefully Legit ecclesiastice .xxiii. In rationi non assuescat os tuum / multus eâ—â—casus in illa sequitur nominatio dei non sit assidua in ore tuo neque in omnibus factoruÌ„ admiscearis quoniam non eris immunis ab illis / quia omne iuramentum requitet a te C. ¶ Another example how the heed of a swerer torned that that was behynde before / and the cattes cryed vpon his graue after his dethe lxiii MEn fynde by wrytyÌ„ge this the whiche foloweth how the dyscyple recyteth in the boke of his promptuary and sayth that a yonge man wrothed hym moshe / for that that he had lost at the playenge at the tenes Therfore he began to swere and to dyspyte god and the vyrgin Mary And incontinent his heed was tourned that / that was behynde before / and his tongue lepte out of his mouthe more than halfe a fote / and thre dayes after he deyed / and was buryed in an abbaye But euery nyght there came so grete multytude of cattes the whiche made there so grete tempest that the moÌ„kes ne myght take no rest / and this dured longe tyme / soo longe that fynally it behoueth to put hym out of the chyrcheyarde / â—kest hym in a dyche ¶ Vota D. ¶ Examples how a man sholde accomplysshe his vowes And fyrste example how the chyldren of ysraell accomplysshed theyr vowes after that they had vyctory lxiii IT is wryten in the byble in the boke of Iudyth that whan the chyldren of Israell were besyeged of holofernes / that they felt grete necessyte they made vowes vnto god for to go in to Iherusalem for to make gyftes oblacyon yf it pleased hym to delyuer them And it is wryten in .xvi. chapytre that after that they had vyctory that Holofernes was slayne all they yode in to Iherusalem to worshyp god fulfyll theyr vowes E. ¶ Another example of a vyrgyn that vowed chastyte after wolde be wedded lxiii SOme maysters hathe wryten this the whiche foloweth how the dyscyple recyteth in the boke of his promptuary / and sayth how a vyrgyn serued faythfully in chastyte the vyrgyn Mary / bounde herselfe by vowe to serue her her sone Iesu cryst in chastyte vnto her dethe And the deuyll of hell had enuy of her good operacions the whiche moeued the courage of a ryche man in her loue for her beaute / dyde so moche that he demaunded her in maryage / offred worldly glory / honour / rychesses / euery day he ceased not by flateryes and promesses to drawe her soo to consent what more The sayd vyrgyn was so wery of the temptacyons of the ennemy that she fell and consented to mary with the sayd ryche mortall man / left the espouse of the kynge eternall the whiche is Ihesu cryst the goodes perpetualles for to haue that godes transytoryes The day of the weddynwas constytute and set And the nyght precedent the day that the weddynge sholde be as she rested in the hous of her parentes / she sawe in her dreme as she slept that she was rauysshed vpon the mouthe of a well / from the whiche proceded so moche stynke that it semed vnto her that the worlde was infect and vndone And also kest so grete clowdes of smoke that she thought that all the clerenes of the worlde was dryuen away / all boyled of serpentes wormes of soules tourmented And as she meruayled her of the horryble clamours of those the whiche were wtin the tourmentes she sawe sodaynly go forth of the sayd well of these moryens of fyre they ben deuylles the whiche toke wtout dyffereÌ„ce the soules deputed to the tourments them plunged kest wtin it And as they drewe the sayd vyrgyn amonge the other for to be plonged there she loked on the one syde on the other as despayred yf there were ony ayde sawe a ferre of her auncyent lady the gloryous vyrgyn Mary that torned to her the backe And the whiche was for that she might not drawe her backe In th ende she coÌ„uerted vnto her with al her herte / called her name and sayd O lady thynke on thy handemayden constytute in so grete bytter necessyte And she approched more nere sayd vnto her What art thou And she answered I am thyn handmayden / I haue be euermore deuout in thy seruyce in thy memory And she sayd / it is not so / thou art not myn / for thou hast dyspised me and my sone / thou arte his that thou hast chosen / thynke on hym and he wyll delyuer yt. And she ne myght bere the wordes sayd O lady ferre of is he fro me / fro my herte / fro my mynde / delyuer thou thyn handmaydeÌ„ and deferre it not O dnÌ„a iam absorbet me ê“funduÌ„ / iam vrget suê‘ me puteê° os suum And she excused her for to ayde her that the ennemyes drewe her without gyuynge vnto her dylacion The moder of pyte Mary the moder of god approched vnto her / touched with her honde toke her / incontynent the enmyes fledde ferre of / durst nomore loke whan they sawe the helpe of the moder of god Than she spake conforted her benygnely sayd Here ben the fruytes of the flesshe / the rewarde of volupt Thou knowest not that thou gyuest the to be cast in this deluge of tourment / fle it now syth that thou hast seen thexperyence / drawe the with all thyn herte and with al thy might to recouer grace to serue me in tyme to come chastely / I shall helpe the by my prayers Than the vyrgyn Mary departed yelded the soule / so she awoke The frendes of the ryche man were there the whiche demaunded what the man sholde do And she answered / mynystres of dethe departe ye ferre of / in grete indygnacyon she put them backe The parentes all were troubled / vnto whome to al togyder she tolde all the thynge before sayd And they left her fre whan they had herde that that she had shewed / she retorned vnto her fyrst purpose And with all her force she excercysed her in penaunce wepynge for to recouer
of helle / and the glorye of the blyssed the whiche was ledde in to helle by his aungell And amonges many other paynes he sawe a fader stryue with his sone And the fader sayd vnto his sone Cursed be the tyme that euer I begate the. All that that I haue done for that is cursed For for that I was a cursed vsurer / to th ende that thou haddest grete haboundaunce of goodes in the worlde and he said many other thinges vnto his sone in cursynge hym The sone sayd vnto the contrary Cursed be the hour that thou begatest me for thou ne haste taught me the coÌ„maundementes of god / ne to do penauÌ„ce ne other good dedes / but thou taughte me pryde to make false vendycyons / he reproched him many other thynges bycause he corrected him not of his yl dedes Than sayd the holy man vnto his aungel the whiche ledde hym It is a cursed thynge to here to se these thinges here Afterwarde the aungell shewed hym the glorye of the blyssed And in that he sawe a fader his sone the whiche were in grete Ioye And the sone sayd vnto his fader Fader be thou blessyd of god For thou me haste made to lerne scyence And thou haste led me vnto the chirche / vnto predycacions thou haste taught me many good thinges and haste correcte me of the ylles that I dyde More ouer thou haste lerned me the coÌ„maundementes of god to loue and to drede god aboue all thynges And many other thynges that the sone sayd vnto the fader in blyssynge hym For by the sayd thinges he had saued his soule And the fader blyssed the sone in spekynge vnto hym seÌ„blable thinges good and prouffytables by the whiche they were saued c. This exaÌ„ple denoteth that god hathe suffred that this thynge were sene and knowen to the ende that the faders and moders chyldren in lykewyse take hede doo And that they correcte lerne vnto theyr chyldren the good for to come vnto the glorye of heuen And yf they do the contrary that they know that they shall haue punycyon in helle Where they shall curse other eternally c. H. ¶ Another example of a woman damned whiche dispreysed those that repreued her of her synnes Ca. lxxi THe dyscyple recyteth in his promptuary sayeth that a woman moche deuoute and loued of god was ryght curyous of her moder departed The whiche wolde knowe of her moders estate for to helpe her yf she were in purgatorye / it requyred of oure lorde Ihesu cryste / ✿ And one time as she was at the chirche with teres requyred god of this thyÌ„ge / she was put in horrour sawe by her a derke spirite Than she made the token of the crosse demaunded who it was And the spyryte sayd I am thy moder And she her demaunded how it was with her / she answered it is with me ryght yl / thy prayers ne maye serue me of nothynge / for I am dampned eternally Than the doughter with grete wayllynge sayd Alas my moder what is the cause of thy dampnacyon And she answered For that that I lyued haue be nourysshed of thynges yl goten by vsuryes otherwyse / I culpable toke no hede to restore vnto other And that the whiche was yll done agayn god of my subgectes in my house I forced not of it / but I am entred in the wayes of the world yll and vnryghtfull And also I haue dyspreysed those the whiche me haue repreued of my synnes ylles And I ne me amended ne repented in no manere And in suche wyse I deyed And whan the sayd moder had sayd these wordes she departed / the sayd doughter prayed no more for her Vnto this purpose saynt Austyn sayeth Si scireÌ„ patreÌ„ meum in inferno non plus orareÌ„ ê“ eo quam pro dyabolo That is to saye yf I knewe my fader were dampned in helle I sholde pray no more for hym than for the deuyll This example denoteth that those the whiche lyueth of thynges yll goten ben in the waye of dampnacyon / yf that they dye without restitucyon Also a man sholde not dyspreyse one that repreueth hym of his vyces synnes I. ¶ Another example of a tauerner that the deuyll bare awaye in body soule for that he repreued not those the whiche dyd ylle Ca. lxxi THe dyscyple recyteth in hys sermons sayeth that a tauerner receyued to ete to drynke to lodge all sortes of people / that is to vnderstonde good yll / suffred to playe / to swere / to be dronke / to blaspheme / to coÌ„mytte baudrye and other synnes in his tauerne for temporell gayne And one tyme on a sondaye as he bare of wyne from his seller before his yate for that that his hous was ful of other hostes / there arose vp a tempeste of wynde deuylles amonge it the whiche toke vp vyolently the sayd tauerner on hye in the ayre before all the people And whan he sawe hymselfe so lyfte vp and of the deuylles borne awaye cryed by grete contricion of herte O deê° quid fatiet aiÌ„a mea O my god what thyÌ„ge shal be done of my soule thaÌ„ the deuylles suffred hym to fall in to a felde / they sayd vnto hym For asmoche as thou haste forgoten all thynges transytoryes the lyfe of thyn owne body / thy wyfe thy chyldren / thy frendes / that thou haste prayed alonely god for thy soule by contrycyon of herte we ne maye bere the no ferther / for god ne wyll suffre vs to excercise in the our wyll For that that thou haste called hym by contrycyon And yf the haddest not done it we had borne the in to hell in body and in soule Than the said deuylles yode awaye / and he was founde in the sayd felde / and borne in to his house / And he laye in his bedde certayne dayes / and after that he was in conualescence he corrected hym and amended / put away his tauerne And more ouer he neuer suffred in his house to playe / to blaspheme / ne to do other ylles All tauerners and hostyllers sholde wele note this thynge that god ne punysshe them as he dyde the sayd ylle tauerner K. ¶ Another example of a man the whiche was so ylle instructe and correcte that he solde his soule / and the deuyll bare it awaye with the body lxxi THe disciple recyteth in his sermoÌ„s and sayeth that a man sayd vnto his compaygnons as they dranke at the tauerne yf they byleued that there was of soules / and that he byleued nothynge / and that he ne had none sene And that the prestes and prechers had founde that there was of soules in helle for the gayne temporell And that he byleued nothynge And hys compaygnons affermed that after the fayth catholyke that there was of soules in hell and in heuen / and that the soule of
euery persone goeth vnto paradyse or in to hell or in to purgatorie after that it departeth from the body After he demauÌ„ded yf ony wolde bye his soule And that he sholde sel it And one of his compaygnons sayd vnto him I wyl bye it And it was solde for a quarte of wyne the whiche was incontynent dronke And there came the deuyl in the fourme of a man the whiche boughte the sayd soule of hym the whiche solde it / and payed a quarte of wyne And whan the sayd wyne was dronke the deuyl said Gyue me the soule that I haue bought / for it is myne And those the whiche were present sayd It is a thynge iuste that he the whiche byeth possede the thynge bought And the accursed the whiche had solde his soule sayd that he had not solde the body And the presence sayd Whan that ony selleth his hors he gyueth the coler or halter withall And incontynent the seller was estrangled of the deuyl And before the presence rauisshed the sayd man bare hym in to hel in body and soule A. ¶ Another example how the fader sholde loue more god than his chyldren / and other parentes and frendes lxxii IT is wryten how the dyscyple recyteth in his promptuarye and saith that a man was one tyme so moche holdeÌ„ in the loue of his parentes and neyghboures that he was letted to loue god and to folowe hym And one tyme he wolde therin fynde remedye and called them vnto a dyner And in dynynge he prayed one of them the whiche vnto hym after his aduyse was moost faythfull Yf thou loue me put thy lytell fynger in this fyre for the loue of me And he dredde the payne wold nothynge do So the fayth and the loue that he fayned to haue in hyÌ„ appered to be vayne After he requyred al the other by ordre and sayd vnto them as vnto the fyrste / they wolde nothynge doo Than he declared his purpose vnto theym all / and sayd vnto them that onely for the loue of them he was taryed for to loue parfytely Ihesu cryste / but for that that he founde noo more fayth in them he wolde no more tary And for that they ne wolde put in the fyre transytorye the moost lytel membre that they hadde one seule houre for the loue of hym / he sayd that in lyke wyse for the loue of them he ne sholde put all his body his soule in the fyre perpepual of helle Afterwarde he sayd vnto them / take hede to do for your selfe / and so wyll I for myself Then within a whyle after he restored payed all his debtes And after gaue and dystrybuted all his goodes vnto the poore for the loue of god And put hym to serue our lorde Ihesu faythfully and deuoutly / and to loue hym parfytely c. True it is that we sholde loue our parentes / frendes and kinnesmen naturally and wyllyngly And for as moche as god coÌ„maundeth it / Diliges proximuÌ„ tuuÌ„ sicut te ipsuÌ„ math xxii But we sholde loue our fader celestyall more than them aboue them VnÌ„ au DiligeÌ„dus eÌ„ genitor sedpÌ„poneÌ„dus eÌ„ creator And yf ony man loue his fader or his chyldren parentes more than god aboue hym he shall be sente vnto dampnacyoÌ„ And he ne maye be saued without true penauÌ„ce For it is wryten mat x. luce xiiii Qui amat patreÌ„ aut matreÌ„ plusquam me noÌ„ est me dignê° Et q i amat filiuÌ„ aut filiaÌ„ super me noÌ„ est me dignê° We be holden vnto fader moder but yet ben we more holden vnto god the whiche hathe fourmed our soules vnto his semblauÌ„ce / the whiche hathe redemed vs by his precyous blode / suffred dethe for vs. And more ouer he vs puruayeth nouryssheth by the goodes that he maketh to growe And also vnto vs prometteth paradyse And therfore no loue what so euer it be ne sholde drawe vs backe from the parfyte loue of god c. B. ¶ Another example of a fader that whiche sayd vnto his sone that he sholde holde his fyngere in the fyre tyll he had sayd Aue maria lxxii IT is wryten in some bookes that the whiche foloweth how the dyscyple recyteth in his sermons and sayeth that a ryche man posseded many goodes vniustely goten And after that he had herde the worde of god in predycacyon wolde experymente the fidelyte of his sone Vnto who me he said that for the loue of hym he wolde holde his fynger in the fyre so longe alonely as he sholde saye aue maria And the sayd sone began to assaye / incontynent that he felte the brennynge of the fyre / he drewe backe his fynger and said vnto his fader What shall it prouffyte the that all my body shall fele hete and shall be brent And the fader sayd vnto the sone What shall it prouffyte that for the I dampne my selfe put in the fyre of helle eternel / And so the sayd ryche man restored all tho thinges that he had ylle goten and chaunged his lyfe from yll vnto good C. ¶ Another example how a man sholde doo of good dedes whyle that he lyueth with out trustynge vpon his heyres lxxii THe dyscyple reciteth in his promptuarye sayeth that a ryche man was in the artycle of dethe / he called hys thre sones and sayd vnto the moost auÌ„cyente My dere sone knowe ye that I leue vnto you many possessyons and goodes that I haue kepte for you / the whiche I sholde haue gyuen vnto the poores / therfore parauenture I shall go in to purgatorye Tell me what shalte thou gyue for my soule And he sayd vnto hym that he sholde make to synge many masses / and also sholde gyue of almesse c. In lyke wyse the seconde hym prometted The fader praysed these two sones here And demaunded of the yongest what he wolde do for hym I promyse the nothynge not to gyue one peny Whyles that thou lyuest dystrybute thy goodes for the helthe of thy soule with out coÌ„myttynge it vnto vs / how shall we ayde the by dede whan we haue thy godes the whiche ne wylte helpe thy selfe for the loue of vs / euery of vs shall loue better his owne vtylyte than thyne And therfore thynke fyrste on thyselfe yf thou wylte / Whan the said ryche man herde this yonge chylde consydered that he sayd vnto hyÌ„ veryte dystrybuted his rychesses vnto the poores for his owne helthe D. ¶ Another example how a man shold do of good dedes in his lyfe tyme without taryenge vnto his frendes lxxii THe dyscyple reciteth in his promptuarye that there was a ryche man the whiche hadde a sone / the whiche ryche man whan he was in his dethe bedde made his testament solemply / lefte moche goodes vnto the relygyous vnto the people / and afterwarde he deyed After his dethe the sayd people and the
relygyous came vnto his sayd sone demaunded him that that his fader had lefte vnto theym by his testament Than the sone answered sayd I ne shal gyue vnto no persone that lyueth / tolde the reason Ye saye in approuynge the scrypture that yf ony be in helle that the suffrages good dedes ne prouffite to hym And yf he be in heuen that hym nedeth nothynge I knowe not nowe yf he be in paradyse or in helle And yf he be in purgatorye he is there purged vnto the laste synne / for I ne shal gyue nothyng for his soule The goodes temporelles that I possede I ne shal shedde them Also I doubt me for his soule / but be he tormented tyll that he be purged This example techeth vs to do of good dedes whyles that we lyue without taryenge or trustynge vnto oure parentes for to do it after our dethe VnÌ„ grego Tutior eÌ„ vita vt bonuÌ„ qd quisque post morteÌ„ sperat agi ê‘ alios agat duÌ„ viuit ipse ê‘ se Beatius quippe eÌ„ liberuÌ„ exire quam post viÌ„cula liberanteÌ„ qÌ„re Chylde vnnaturall syth that it is so that god coÌ„mauÌ„deth the to helpe thy neyghbours / the poore / the hongry / the thrusty / the seke / yf thou do it not thou shalt yelde accompte before god at the day of Iugement By a more stronge reason yf thou socour not thy parentes of whom thou haste thy goodes the whiche ben in the pryson of purgatorye hauynge hongre thurst / grete necessyte thou arte worthy of grete punycyon c. E. ¶ Another example of semblable matere to do of good dedes without taryeng or trustynge vnto his chyldren lxxii MEn fynde by wrytynge that there was a ryche man the whiche had purchased loÌ„des and possessyons And all the countree aboute hym was his It happened that he fell in a grete sekenes sente for his preest deuysed that he had / requyred hym to praye for hym / made to praye in euery monastery And promysed that yf he myght escape that he shold de go vnto saynt Iames / vnto saynt gyles / vnto Rochemador And that he sholde do many of good dedes for the loue of god / It happened that he escaped from the sayd sekenes / became wors than euer he had be and more vnfaythfull / dyde nothynge of all that he hadde promysed vnto the preest Longe tyme after he fell agayne in to a moche greate sekenes / and sente for his preest as before And promysed to doo many of good dedes / and that he wolde praye for hym Ha said the preest the other tyme thou saydest as moche vnto me / nothynge hast thou done of that that thou promysed I haue sayd he to moche good / who shall do it for me Then he called his sone his heyre tolde hym that he had goten hyÌ„ grete londes that he muste goo for hym vnto saynt Iames and vnto saynt gyles And vnto suche pylgrymages yf I deye / Fayre fader sayd the sone men saye that deed men go as swyftely as they wyll Go you by saynt Iames and vnto saynt gyles yf ye wyll / so god helpe me I shall not put my body in payne Yf ye haue we le do ne ye shall fynde it The sayd heyre yode not / therfore a good thynge it is not to tary ne abyde vnto his heyres For the lanterne the whiche is borne before gyueth better lyght than that the whiche is borne behynde F. ¶ Another example how a man sholde do of good dedes whyles that he lyueth that a fole taught wele one sage lxxii MEn tell of a grete lorde the whiche had of custome as done these grete lordes whan he wyll go thorowe the couÌ„tree to sende his coke to prepayre his dyner and his place And the sayd lorde had a fole that had of custome to go after the coke for the prouffyte that he there had c. It befell one tyme that the sayd lorde was seke in his bedde of the dethe And the people the whiche came to se hym sayd vnto eche other whan they mette / the lorde gothe his waye The sayd fole herde these sayd wordes sayd that shall he not do / for his coke is yet here And for that that the people perseuered to say that he gothe his waye / the said fole entred in to the chambre of the lorde / sayd to hym My lorde all the people say that ye go your waye / and bycause ye haue not sente your coke before by saynt Peter ye shall deye of hongre Than the lorde sayd that the fole sayd true / that a fole hathe assensed wele a saige Than the lorde made all the prestes of the countree to synge to do in his lyfe the seruyces that men sholde do after his dethe to do almesdedes so he sente the coke before / made his fardell to bere with hym as dothe a bryde the whiche departeth from the house of her fader c. A. ¶ Another example of a fader and of his sone the whiche were dampned for the goodes yll begoten and witholden lxxiii THe dyscyple recyteth in the booke of his sermons sayeth that an vsurer had two sones of the whiche the one repented hym in herynge a sermon / after sayd vnto his fader My fader yf we deye in suche wyse we shal be loste in body in soule Than he sayd vnto hym Paye vnto euery man that that thou owest retorne vnto god Vnto whome the fader sayd / the other broder Sholdest thou be our confessoure / goo deye where thou wylte For we shall abyde with our goodes The whiche helde his peas / lefte theym yelded hymself hermyte / lyued a poore lyfe in seruyÌ„ge god And after that this good hermyte herde speke that his fader and his broder were deed was moued in pyte desyred to knowe of theyr estate And requyred of god yf it were his pleasure that he might se them And one daye as he was in orayson the aungell of our lorde came vnto hyÌ„ sayd Thy petycyon is made / come thy waye I shall shewe them the. And he toke hym rauysshed hym / and bare him in to helle And set hym vpon a hye mouÌ„tayne And the sayd aungell sayd vnto hym / wylte thou se and here thy fader and thy brother and the sayd hermyte answered that ye And he sawe a valeye replenysshed of dyuers kyndes of tormentes / and herde a myserable voyce And he sawe fyrst his fader the whiche boylled in fyre as pesen do the within a grete pot the whiche said Maledyccyon / maledyccyon / maledyccyoÌ„ / cursed be the houre that euer I was conceyued Cursed be the wombe that bare me / Whan the sayd hermyte herde these wordes he trembled and sayd O fader arte thou here The answer My sone thou art blyst for thou hast dredde god
vpwarde she knewe her sayd doughter and sayd vnto her in cryenge Alas my doughter for myn owne operacyons I bere these tourmentes It semed me that the lyfe of sobrenesse chastyte was but mockery I beleued not that the lyfe of lechery rybaudry gaue suche tormentes Lo for the lytell delectacyon of lechery of glotony / for the delytes worldely Ioye that I had I suffre so grete cruelte of fyre tourment And as she required her doughter for helpe he that ledde her toke her set her there as he had taken her / sayd to her Chuse now whiche lyfe thou wylte / eyther of thy fader or of thy moder Than she toke relygyon was saued ¶ By this example it appereth that this woman that lyued after her body was daÌ„pned For the lytell delectacyon that she toke she brenneth and shal brenne eternally shall be in so grete paynes that there is no wryter that it caÌ„ wryte ne clerke / ne tongue tell it And her husbonde the whiche lyued sobrely is in Ioye eternall c. Tu reddes vnicuique iuxta opera sua dicit dauid in psal B. ¶ Another example of the dampnacion of a burgeys aduoutrer of another woman maryed lxxxxii MEn fynde in wrytynge this the whiche foloweth how the dyscyple recyteth in his promptuarye and sayeth that an holy maÌ„ prayed for his wyfe departed deed She appered vnto hym ledde hym in to a place obscure In the whiche he sawe deuylles horrybles / the whiche keste in a tonne of fyre full of metall boylynge a burgeys deed beynge of her towne and the wyfe of another man / and they were breÌ„t bayned in the sayd metall and they swyÌ„med wtin it as peasen in the pot boylynge they cryed bothe twayne / maledyccyoÌ„ / maledyccyon And the sayd holy man was admeruayled The sayd woman sayd with those here I had ben bayned yf the mercy of god had not called me vnto penaunce / afterwarde sayd These two here hath left theyr propre maryages hath drawen them vnto synne longe time togyders And I haue ben theyr example meane and vnto them I haue taught the way to aske pardon of the sayd synne of aduoutrye / but they ben deed wtout penaunce salutary For the confessyon that they made was wtout charyte for the drede of dethe And my confession was salutary agreable vnto god / I made in it charyte of the loue of him ¶ This exaÌ„ple denoteth that punyssyon dampnacyoÌ„ foloweth to coÌ„myt lechery And for that that the confessyon of the burgeys / of the woman was not good it is to vnderstande that in confessyon a man sholde haue true coÌ„trycyon repentauÌ„ce to haue offended god by synne to be agaynst his coÌ„maundemeÌ„tes For those the whiche repente them for â—rede to be dampned / alonely they loue but them selfe they ben out of the loue and charyte of god For they ben not wrothe ne sory to haue of offended god by synne as the sayd woman the whiche made confessyon in charyte she was saued No good dede done is merytoryous whan charyte there fayleth As it is wryten .i. ad cor xiii ca. ¶ Another example of an aduoutrer that the deuylles posseded at the entre of the chyrche lxxxxii THe dyscyple recyteth in his sermons of a man that after that he had coÌ„mitted aduoutry entred in to the chirche / forthwith the deuylles posseded hym tourmented / so myscheuously deyed he impenytent before the people D. ¶ Another example of a womaÌ„ aduoutres dampned that two dragons tourmented lxxxxii IT is wryten in the boke of gyftes that an honest man with his wyfe gaue to gods seruyce ony chylde yf it vnto them were gyuen of god or sente And they had a sone the whiche was good relygyous Than the fader and the moder dyde grete almesdedes / but the moder was deceyued chylded .ii. chyldren of other than her husbande that she slewe secretly so she deyed wtout confessyoÌ„ And as her sone prayed for her in his masse she appered to hyÌ„ in grete tourment had two foule dragoÌ„s that bote her pappes She was requyred to tell of her estate And she sayd / I am dampned Than as her sone was heuy she sayd I trusted me in the almesdedes that I dyde am deed wtout confessyon charyt These two dragons that biteth me is for the two chyldren that I had in aduoutry whiche I sholde haue gyueÌ„ souke nourysshed I slewe them ¶ By this example is denoted that dampnacyon cometh for coÌ„myttinge of aduoutry bawdry And for that the sayd woman trusted in almesdedes that she had done a man sholde vnderstande that mortall synne bryngeth to nought maketh to forgete the good operacions done vnto saluacyon rewarde eternall so dampneth the persones the whiche so deyeth wtout correccyon penaunce amendemeÌ„t Howbeit that those the whiche hath done in theyr lyfe of good operacyoÌ„s hath not so many paynes in hel as yf they had done no good dede And therfore none sholde wtdrawe to doo good dedes c. E. ¶ Another example of the payne of a maÌ„ the whiche knewe the wyfe of his neyghboure lxxxxii SOme maysters wryteth this the whiche foloweth how the discyple reciteth in the boke of his promptuarye and sayeth that a yonge man synned with the wyfe of his neyghbour / vnto whome god sent a plaghe he deyed of sodayne dethe wtout confessyon wtout receyuynge the sacrameÌ„tes The whiche by the suffraunce of god vnto the terrour of other aduouterers he appered vnto his rybawde after his dethe in grete tourment and payne And the sayd woman asked hym of his estate He answered I am dampned for the aduoutryes that I coÌ„mytted with the. And he sayd after Wylt thou se how I brenne wtout and within / keste of his vrine the was as metall molten in breÌ„ninge fyre Of this vysyon the woman had so grete fere that she went to confesse / correct / amended her lyfe F. ¶ Another example how a man sawe a woman punysshed for the aduoutry that she had commytted lxxxxii THe dyscyple recyteth in his sermons that he hath redde that a man was rauysshed before the gates of hell the whiche sawe a woman ryght greuously tormeÌ„ted / and a flambe of fyre enuyroned her beset about in all partes And the man demaunded wherfore that woman was tormented so greuously The answere was gyuen that she suffred suche tourmentes for the rybaudryes that she commytted with straunge men G. ¶ Another example of a yonge man that synned with a wedded woman lxxxxii ALso the dyscyple recyteth in the boke of his promptuarye and sayth that a yonge man sinned with a woman maryed and ê‘iured hyÌ„selfe The whiche was seke / the body of Ihesu cryst was brought vnto him / but he wolde neuer receyue it tyl he had made confessyon verytable of
put dyuysyon and to trouble the sayd maryage The olde woman it wrought more stronge was the homycyde of the sayd woman And therfore a man sholde here note that the sayd olde woman her semblables the whiche in suche wyse put diuysyon where there is good loue demaunde penaunce a man ne sholde denye it theim but a man sholde gyue vnto them playne punycyon penaunce without ony mercy For it is a synne the whiche is agayne the synne of the holy ghost Inuidentia fraterne dilectionis the whiche hathe not of remyssyon as vnto the payne ne in thys world ne in the other Also yf suche people wyll go in to paradyse before that they there entre it behoueth that they haue true contrycyon / confessyon / ful punycyon for by satysfaccyon by penaunce in this worlde / or in purgatorye / yf they deye without correccyon amendement they shal haue in helle punycyon and dampnacyon eternell without ony mercy F. ¶ Another example of the woman the whiche had the partye vpwarde brent in the chirche after her dethe for her cursed tongue lxxxxix IT is wryten in the .iiii. boke of the dialogue of saynt Gregorye / how that a noÌ„ne was chaste in the lawe partyes / but she had cursed language / whan she was deed she was buryed in the cathedral chirch And in that nyght the gardyen of the chirche sawe by vysyon that she was taken vp borne before the grete aulter cut by the myddell that the one partye was brente and the other was not Whan the mornyÌ„ge came he tolde the sayd thyng vnto his brederne / the whiche yode before the sayd aulter in the chirche / and founde the apparence of the brennynge in the stones as yf the sayd woman there had be brente corporelly G. ¶ Another example of an aduocate that whiche loste his tongue in his dethe for he had habounded in yll langages lxxxxix MEn fynde by wrytynge in the boke cesarii this that whiche foloweth how the disciple recyteth in his promptuarye And sayeth that whan an aduocate was deed / men ne fouÌ„de of tongue in his mouthe And of good ryght he loste his tongue in his dyeng For in his lyfe he solde it many tymes in defendynge causes vniuste in callyng them in wyttyngly by fauours and by gyftes that he toke vniustely / in lyke wyse as recompteth cesarius By thys example it is to be noted that a sholde wtdrawe hym from yll spekynge For whan a persone haboundeth wyllyngly in his lyfe in cursed languages / in his dethe he leseth his speche / and he ne may confesse hyÌ„ to crye god mercye and to dispose of suche thynges as he sholde do Also in the membre wherin a persone hathe moost offended / in the same membre shal he suffre the moost of torment That is to vnderstond yf an aduocate be dampned for his cursed tongue / he shall fele the mo of tormentes in his said tongue than in other membres VnÌ„ ber In quo auÌ„t meÌ„bro magis creator offeÌ„ditur in eo grauiê° pctoÌ„r torquetur The cursed dyues habounded in cursed langages in dyenge And therfore signantly the gospell sayeth that he playneth hym that his tongue was brente more sooner than another membre And also saynt 〈◊〉 maketh mencyon in the appocalypse oâ—â— dampned tormented for cursed wordâ—s / Et dicit illud apo xvi CoÌ„manducaueruÌ„t linguas suas pre dolore et blasphamaruÌ„t deum pre doloribus suis c. H. ¶ Another example how the aungels ben present whan a man speketh of good wordes / and whan yl wordes ben spoken the deuylles ben redy lxxxxix THe dyscyple recyteth in the booke of his sermons that a ryche man badde one tyme many of his parentes neyghbours vnto dynere with hym The whiche he put at one table / and in a seconde table he set and put many poores and one of those poores the whiche was a holi man sawe that they sayd benedicite / and as they ete the fyrste two loues / the aungelles were amonge them the whiche enuyronned and beset aboute at the said dyner / they spake of god and of all good wordes And afterwarde they began to speke of worldly thynges and vycyous of detraccyons And incontynent the sayd holy man sawe that the deuylles were present by them / and the auÌ„gelles fledde fer of gaue place vnto the deuylles the whiche lepte and enioyed them beset theym aboute Than the said holy man began to wepe bytterly And after in th ende of the dyner they toke them to speke of god and of good maners salutaryes the sayd auÌ„gelles came agayne right ioyous the deuylles fledde And whan the sayd man deuoute sawe this thynge he began to laugh gretely And after that graces were sayd thâ— sayd man deuoute was asked the questyon wherfore he had wepte afterward laughed Than he tolde them the cause in admonestyng them that in etynge drynkyÌ„ge they sholde speke of god / for god hys auÌ„gelles there ben present And vnto the contrary the deuylles ben present in detraccyons cursed wordes Vnto this purpose it is wryten math xviii VbicuÌ„que fuerint duo vel tres congregati in noiÌ„e meo / ibi ego suÌ„ in medio eoruÌ„ c. That is to say whan two or thre men ben assembled in the name of god in spekyng of hym / god is in the medyll of them c. ¶ Audire I. ¶ Example for those the whiche here cursed wordes And how the syster of sayÌ„t damyen was tormented for that that she hadde taken pleasure to here the songe of daunces lxxxxix THe dyscyple recyteth in his booke sayeth / that the syster of saynt damyen appered vnto hym after her dethe Vnto the whiche damyen she sayd that she was in grete paynes in purgatorye And the sayd Damyen demaunded her the cause She answered that it was for that / that she beynge ones in her chambre herde the songe of those the whiche daunced And she therin toke pleasure dylectacyon of the whiche dylectacyon she ne dydde penaunce in this worlde / for that cause she sholde be punysshed .xv. dayes in purgatorye By this example a man shold vnderstonde that it is grete daunger vnto the soule as to here vaynwordes or yll syth that the sayd woman had suche punycyon VnÌ„ sapiens ec ix CuÌ„ saltatrice ne assiduus sis nec audias illaÌ„ ne morte pereas efficatia eiê° c. K. ¶ Another exaÌ„ple how two marchauÌ„tes sayd vnto theyr curate that they coude nothynge sell wtout othes lesynges IT is wryten in the dyalogue cesarii how two marchauÌ„tes of coloyne confessed them vnto theyr curate that almoost they ne myght sell nothynge wtout lyenge / swerynge pariurye / and the preest sayd vnto them Vse ye of my counsayll ye shall do the better Kepe you from swerynge leyenge in sellynge this yere / ye shall se how it shall
chaunged his lyfe from good in to ylle Vnde ezechielis xxxiii Iustitia iusti non liberabit eum iÌ„ quacuÌ„que die peccauerit c ¶ Eucharistia D. ¶ Examples of the eucharistie And fyrste example of an abbot the whiche sayd that the hostye consecrate was not the very body of our blessyd lorde Ihesu cryste / but that it was his fygure Cii IT is wryten in the lyfe of faders that an abbot was grete in lyfe actyue / the whiche perseuered in greate labours / but he was symple in the fayth For he erred and said that it was not naturelly the body of oure lorde Ihesu cryste the hostye consecrate in the masse that we receyue / but sayd that it was his fygure And whan two auncyentes herde tell that he spake suche wordes consyderynge his lyfe conuersacyon how symply and ygnorantly he spake the sayd worde / they came vnto hym sayd Abbot we haue herde tell that an infydele hathe sayd that the brede consecrate in the masse that we receyue is not naturelly the body of Ihesu cryste / but that it is his fygure And he sayd it is I the said it And the sayd auncyentes gaue vnto him ensygnementes techynges that he sayd not wele And he sayd vnto them that yf he ne myghte knowe manyfestly the sayd thynge that he wolde nothynge byleue / the sayd auncyentes sayd Praye we vnto god this weke and we byleue that he wyl reuele it vnto vs. The sayd abbot was coÌ„tente / all thre yode in to theyr houses / put them in orayson And whan the sayd weke was accoÌ„plysshed / these abouesayd came in to the chirche on the sondaye the whiche put them in a place apperynge as in the pulpyt from the whiche they se al the secretes of the preest And the eyes of theyr vnderstondynges were open And whan the loues consecrates were put vpon the aulter they sawe in lyke wyse as thre chyldren lyenge on the aulter And whan the preest put forth his hande for to breke the sayd brede consecrate the aungell of oure lorde and redemptour dyscended from heuen vpon the sayd aulter the whiche had in his hande a knyfe cut that chylde and the blode ranne in to the chalyce And whan the preest brake the brede consecrate in lytell partyes In lyke wyse the aungell cut the membres of the chylde in lytell partyes And the sayd abbot approched for to receyue the holy coÌ„munyon It was gyuen vnto hym seule in forme of flesshe soylled with blode And whan he sawe it he dredde toke hym for to saye to crye I byleue my lorde that the brede the whiche is consecrate on the aulter that it is thy body And the wyne the whiche is consecrate in clalyce / that it is thy blode And forthwith the flesh that was in his hande was chauÌ„ged into the lykenes of brede after the mystere / and after the sayd abbot receyued his creatoure / yelded vnto hym graces was confermed in the lawe ¶ By this example a man sholde vnderstonde that after that the wordes sacramentalles ben pronounced that the hostye is no more brede / that it is the precyous body of Ihesu cryste he the whiche is borne of the vyrgyn marye / and the whiche hathe suffred dethe on the crosse for to redeme vs. Before the consecracion the hostye is brede And after the consecracyon the sayd brede is transmuted vnto the precyous body of Ihesu cryste And note wele here that thou ne sholdest worshyp the hostye ne ioyne the handes for to do it honour tyll that the wordes sacramentales ben pronounced / that is tyl that the preest lyfte vp the hostye For that sholde be ydolatrye to worshyp the brede the whiche is one of the creatures of god / to gyue vnto it the dyuyne honour the whiche apperteyneth alonely vnto god Incontynente that the preest hathe consecrate he lyfteth vp the hostye / than thou it sholdest worshyp byleue stedfastly that it is the precyous body of Ihesu cryst naturelly not a lonely his fygure as byleued the abbot It is wryten ioh vi Ego suÌ„ panis viuis q i de celo desceÌ„di Si quis maÌ„ducauerit ex hoc pane viuet iÌ„eternuÌ„ That is to say I am the brede of lyfe the whiche am dyscended from heuen / who so eteth of this brede / that is to vnderstonde in the estate of grace that he perseuer in suche wyse tyll vnto the dethe he shall lyue in perdurabylyte And that chapytre iohannis .vi. is wryten Caro mea vere est cibus et sanguis meê° vere est potus That is to say certaynly my flesshe is the viande and nourysshynge of the soule And my bloode is the drynke by the whiche she is replete â–ª Also we rede ioh ii capit that god chauÌ„ged the water in to wyne at a weddynge He hathe also puyssauÌ„ce to chaunge the brede in to his body / and the wyne in to his blode after that it is his wyll Whan the preest pronounceth the wordes that he hathe instytute the whiche ben wryten in the euangelystes Hoc est eniÌ„ corpus meum Hic est eniÌ„ calix saguiÌ„s mei c A man sholde not abasshe him yf the hostie chaunge his nature that it be transmuted vnto the precyous body of Ihesu crist We rede more strongly Moyses the whiche was man mortall chaunged many tymes his rodde in to a serpent before pharaon And whan he wolde the serpent became a rodde Also we rede that moyses made grete haboundaunce of water to yssue out of a roche for to gyue vnto the people of Israhell the whiche murmured also the waters of the chyldren of Israhell were soo bytter that beestes ne people ne myght drynke it And at the commaundement of moyse the whiche put his rodde with in the waters they became swete chaunged theyr natures Also we rede that an axe the whiche was without hafte fell in to depe see came agayne vnto the hafte swaÌ„me agayne nature at the voyce at the coÌ„maundement of the prophete helyseus the whiche helde the sayd haft of wodde The yron of his nature is heuy And albeit at the coÌ„maundemente of a mortall man it swaÌ„me vpwarde on the water Sith that it is so that mortal men the whiche ben the creatures of god hathe done the sayd thynges it foloweth wele that god the whiche is the creatour of all thynges may chauÌ„ge the brede in to his precyous body It is more grete thynge to create than to chaunge Also notwithstondynge that there ne is but one god / so is he entyerâ—y in all the hostyes with out dymynucion verbi gratia Whan ony man speketh his voyce is harde entreth in euery of the auditours Also whan the preest bryngeth forthe the wordes of god it entreth extendeth in to all the hostyes ben consecrate / god is entyerly in euery of them without ony dymynucyon Also yf all
Cii IT is wryten in the lyfe of faders that as saynt Anthony was in orayson vpon a hye mountayne he sawe al the worlde replenysshed with halters of the enmy of helle And he toke hym to wepe sayd / what shall that man be that maye passe and escape the snares here And a voyce from heuen came vnto hym the whiche sayd / anthony seule humylite passeth and escapeth these laces Here whan a man hathe humylyte the snares ne may touche hym for his humylyte ¶ This example denoteth two thynges that the snares of the deuyll ben caste out for to deceyue vs. And therfore hym behoueth to kepe hym from fallynge in to synne that a man ne be taken The seconde is that a man escapeth ouer all in hauynge humylyte c. ¶ Mors bonorum A. ¶ Examples that those whiche hathe acomplysshed the wyll the coÌ„maeÌ„dementes of god ben departed of good dethe / hathe had consolacyon of god of the sayntes of paradyse And fyrst example how a holy fader sawe in his dethe the prophetes and Ihesu cryste Ciii IT is wryten in the lyfe of faders of a holy fader the whiche at the hour of his dethe his dyscyples presente began to enioye hym appered fayre whyte spake ioyous wordes Than his discyples hym demaunded vnto whom he spake he anâ—wered Ne se you not the holy patryarkes agayne as he spake ioyously was asked vnto whom it was He answered Ne se you not the holy prophetes Thyrdly he sayd The holy appostles come Fourthly he said the aungelles come And lastely he sayd Ryse ye vp for Ihesus is come / and in sayenge these wordes he deyed The dethe of this good man was ryght gloryous and blyssed And also suche is it of al those the whiche deye in the estate of grace VnÌ„ apo xiiii Beati mortui qui in dnÌ„o moriuÌ„tur Also his dethe was moche precyous before god / and so is that of the iust persones VnÌ„ psal Preciosa eÌ„ in coÌ„spectu â—nÌ„i The iuste persones the whiche hath liued wele in this worlde / also perseuered tyll vnto the dethe hath thre ioyes at theyr departynge The fyrst is that they se all the good dedes that they dyde euer in the state of grace / that is to vnderstonde all the almesdedes / oraysons / werkes of mercye And all the trybulacyons that the body hath borne pacyently in doynge fastynges / abstinences / to wake late / to ryse erly / to lye harde / to be poorely clothed suche other thynges c. VnÌ„ ezechi xviii Iustitia iusti erit suê‘ euÌ„ impietas impii suê‘ euÌ„ erit et ysaie .xxix. Erit nobis visio oiÌ„m quasi verba libri signati Examples of some the whiche hathe sene the good the ylle that they haue done Quere post c. xxii d. The seconde ioye is that they se the deuylles coÌ„fused degetted also to departe as wroth In lyke wyse the iuste loue prayse god / VnÌ„ psal Benedictus deus qui non dedit nos in captioneÌ„ dentibus eoruÌ„ Example Quere lvi f. The thyrde ioye that the iust shall haue at theyr dethe is that they shall se Ihesu cryst that they haue receyued worthely in the sacrament And the aungelles assystentes to comforte them ayde theym for to present theym before god the whiche vnto them is grete ioye Also ofte tymes they haue of the sayntes of paradyse after the wyll of god / as had the good man beforsayd Innocent sayeth in his thyrde boke of the vylyte of humayne condycyon that the good the yll se Ihesu crist as he was put on the crosse before that the soule parted from the body / the good vnto theyr consolacyon / the yll vnto theyr confusyoÌ„ to the ende they haue shame that they be not redemed part takers vnto the merite of his passyon VnÌ„ legitur apo i. VideruÌ„t in queÌ„ pupugeruÌ„t And a man ne sholde vnderstonde that yf a iuste man dye sodayÌ„ly thaâ— the sodayne dethe taketh awaye hys merytes his bounte / that he ne maye be saued Vnde poeta Mors iusti subita quaÌ„ precessit bona vita NoÌ„ tollit merita si moriatur B. ¶ Another example how the sayntes of paradyse the auÌ„gelles god came vnto the departynge of a holy fader Ciiii. IT is wryten in the lyfe of the faders that whan the tyme came that the abbot Sysois sholde deye many auÌ„cyentes came to vysyte hym / the whiche sawe hym shyne in the face / he sayd vnto theÌ„ Brederne comforte you here is the abbot anthony the whiche is come vnto vs here and a lytell whyle after sayd Here is the company of prophetes And agayne hys face shone more clere than the daye / he sayd The blyssed appostles ben present / the auncyentes the whiche presente were behelde and vnderstode that he spake vnto some body The whiche sayd vnto hym that he sholde declare with whome he spake And he sayd the aungelles be come to fetche my soule / and I them supply that they tary a whyle for to do penauÌ„ce And the faders sayd vnto hym Abbot thou ne haste of indygence to doo penaunce And he answered them I saye you in veryte that I ne remembre me yet to haue take the begynnynge of penauÌ„ce They apperceyued by his spekynge that he was perfyte in the loue of god Than his faâ—e shone as the sone sayd vnto them Beholde beholde for our lorde is come In this worde he died And all the place was replenysshed with good odour By this example a man sholde vnderstonde that the dethe of the good is moche precyous before god / after the saynge of the psalmyst Preciosa est incoÌ„spectu dnÌ„i mors sctoÌ„rum eius And also that they ben comforted receyued swetely of aungelles sayntes of paradyse / set in Ioye eternell c. C. Another example how a woman sawe Ihesu cryste in her dethe Ciiii. SAynt gregorye recompteth that whaÌ„ a woman named tarcille came to yeâ—aite daye of her dethe she loked vpwarde sawe Ihesu cryst come And with a grete courage she began to crye to them the were by her / departe ye departe for Ihesus is come And as she vnderstode in hyÌ„ that she see / her holy soule parte from her body And so grete swetnes of odour meruayllous there folowed that that odoure shewed vnto all that Ihesu cryst was come theder c. D. ¶ Another exaÌ„ple how a frere shewed Ihesu cryst with the fyngre at his dethe in syngynge Ciiii. IT is wryten in the lyfe of faders that there was a frere of the ordre of prechers greuously seke for that that he approched vnto the dethe / that he had a ioyous face a frere hym requyred that yf he had / had ony consolacyon spyrytuell in herte that he wolde tell it hym He answered For the grete Ioye that I haue I ne
the aungel sayd vnto them Yf ye ne brynge forthe the pryncypal vyces agaynst hym he ne shall perysshe for the small And the deuyll sayd Yf god be ryghfull this man shall not be saued / for it is wryten Yf ye be not conuerted do in lykewyse as one of my lytell ye shall not entre in to the kyngdome of heuen Vn̄ math xviii Nisi cōuersi et efficiamini sicut peruuli nō intrabitis in regnū celorum And the aūgel in excusynge hym sayd He had indulgence in his herte but the customaunce of men cōtynueth And the deuyll sayd In lykewyse as he toke yll by custome so shall he receyue vengeaunce by the souerayne Iuge And the aungell sayd that he was Iuged before god And than the aungell began to fyght the aduersaryes were confused And the deuyll sayd The seruaunt the whiche knoweth the wyll of his mayster and lorde and dooth it not shall be by many woūdes plages / as it is wryted Luce. xii Seruus sciens volū tatem domini sui et non faciens plagis vapulabitur multis And the aungell sayd What thȳge hath not this man accomplysshed of the wyll of his lorde And the deuyll sayd He hathe receyued gyftes of an euyll man And the aungel sayd He beleued that ech one had done penaunce And the ennemy sayd / he sholde haue proued the perceueraunce of penaunce before that he had taken the gyft The aungell sayd / go we before god / but the deuyll was vaynquysshed And the deuyll agayne came to fyght sayd Wene ye that the Iuge be veray god the whiche promysed that all synne that is not punysshed in this worlde shall be punysshed in perdurabylyte This man had a robe of an vsurer he was neuer punysshed / where is than the ryghtwysnes of god And the aungell sayd Holde thy peas / for thou knowest not the secrete Iugementes of god / euermore whan the soule wyll do penaunce the mercy of god is with hym And the deuyll answered / there ne is here noo place of penaunce Vnto whome the aungell sayd Thou knowest not the profundyte of the Iugementes of god And than the deuyl smote the sayd bysshop soo harde that after that he was restablysshed to lyfe the trace of the stroke abode styll And the deuyls toke one of the dampned that they tourmented in the fyre of hell kest hym agaynst the sayd bysshop in suche maner that he had the cheke the sholder brent Than the sayd bysshop knewe that it was that man the whiche had gyuen vnto him the sayd vestement And the aungell sayd vnto hym Yf thou haddest not take the gyft of this man the whiche is deed in synne this payne had not brente in the / thou hast this payne of bren̄ynge to suffre for that that thou receyued the gyft of the vestement of the sayd vsurer And the deuyll sayd Yet he resteth to passe by the strayte gate / wherby we may hȳ surmount / the deuyll sayd vnto the aungell God commaundeth to loue his neyghbour as hȳselfe And the aungel answered This man hath doone many good werkes vnto his neyghbours And the aduersarye sayd It suffyseth not yf he hath loued thē as him selfe Vnto whome the aungell sayd The fruyte of loue is also wel to be done / for god shall yelde vnto eueryche after his operacyons And the ennemy sayd But he shall be dampned for that / that he hath not accomplysshed the tokens of loue Than the company of the deuylles the whiche fought with the aungelles were vaynquysshed c. In th ende the sayd bisshop was brought agayne in to his owne body / his neyghbours wepte the whiche wende that he had ben deed After that he ouerlyued by somtyme and fyned his dayes in good reste / peas / and maners D. ¶ Another example of the Iugement horrible punycyon the whiche was done of an archebysshoppe that was named Vdo Cvi MEn fynde by wrytinge this the whiche foloweth how the dyscyple recyteth in the boke of his promptuary and sayeth that it is all knowen manyfest in the countre where is happened / how in the countree of Saxony there was an archebisshoppe Metropolytayne named Maydenburc founded of saynt Mauryce In that cyte studyed a scoler named Vdo the which had harde engyn and wytte / and myght nothynge lerne / and therfore was he beten moche tourmented of his maysters of the scole And on a tyme that he had be moche beten he went out of the scole and entred in to the chyrche of saynt Mauryce in the whiche he fell prostrate put him in grete deuocyon to requyre the debonayrte of the quene of heuen the ayde of saynt Mauryce for to enlumyne his entendement And as he was there in prayers he slept somwhat / vnto whome appered the moder of mercy and sayd vnto hym I haue herde thyn orayson I gyue vnto the not alonely the gyft of scyence / but with that thou shalte be archebisshop of my prynce Mauryce after that the archebysshop that is shal deye And yf thou gouerne well the chyrche thou shalte haue grete rewarde And yf thou do vnto the cōtrary thou shalt deye in body and in soule Whan these thynges were spoken the vyrgyn Mary departed And the yonge man arose vp yode to studye the lesson that he had accustomed And whan he came to speke and to dyspute he surmounted the other appered ryght sage experte in all scyence / and they all meruayled that herde him sayd How this mā here is enspyred in all scyences / is not this Vdo the whiche was beten yesterday as a beest / this daye he is approued to be euen as a phylozophre Two yeres afterwarde the archebysshop deyed / and Vdo was electe of all to be metropolitayne After that he was confermed put in honour he lyued well some lytel tyme. And for as moche as honoures chaunge the maners he was neclygent to perceuer to lyue after the counceyle of the vyrgyn Mary / and forgate his helthe Morouer he habandoned his body vnto voluptees / and wasted the goodes of his chyrche / vyoled not alonely the women seculers but those of relygyon And morouer the whiche is worse he suffred those of his dycc to commyt all vyces wtout ony drede / soo that his lyfe was in hate and vnto al detestable And many yeres after that the sayd archebysshop had broken the ayre by his synnes / in a nyght as he hadde in his bedde with hym an abesse relygyouse of the ordre of Cystercienses yssued of the castell ryall / he herde a voyce that vttred terrybly the wordes the whiche foloweth Fac finem ludo / qr lusisti satis voo That is to say Vdo make an ende of thy play / for thou hast played ynough These thynge herde Vdo had suspycyon that they were mockynges fayntyfes And in the mornynge in perseueringe he retorned vnto delyces / so that
she had accustomed / of the whiche enfant she demaunded / yf he coude his aue maria The whiche answered Saye it vnto me before / whan she sayd benedictê° fructus ventris tui / the chylde sayd I am he / he vanysshed out of her syght Than the sayd woman cryed in enioyenge her / come agayn chylde ryght dere / ryght swete / and ryght welbeloued And so ceased not to calle by xxx dayes / the .xxx. daye Ihesus came the whiche sayd I the whiche am called am comen vnto the / nowe thou shalte come after me shall regne with me / that whiche in enioyenge herself deyed debonayrly Another example lxxxxiiii b. quere aÌ„te ¶ Passio christi A. ¶ Examples of the passyon of our sauyour redemptour Ihesus And fyrste example of a grete synner the whiche bare vnto his dethe sekenes for his syÌ„nes in the remembraunce of the passyon of oure lorde Ihesu cryste Cxiiii THe disciple reciteth in his sermoÌ„s sayeth that a grete synner was constytute vnto the dethe / he toke his sykenes in reparcussyon of his synnes as he sayd It is good reason that I endure yl in all my membres that whiche hathe offended god by synne And in suche anguisshe he gaue hym to thynke on the passyon of our lorde Ihesus That is to vnderstond yf he endured in his heed heere it was of good ryght / for he had aourned his said heere offended god the whiche for to redeme hym had endured the crowne of thornes And also his eyes the whiche hadde made the fals lokes were derked suffred that was of good ryghte For oure lorde endured for to redeme hym that his eyen were bended with a kerchyef / hys face stryken buffeted And yf his body that whiche had coÌ„mytte the lecheryes pleasauÌ„ces carnalles and synnes suffred it was good reason For our lorde endured for to redeme hym that his body was rente beten hewen And also his mouthe the whiche had spoken yll wordes dronken to exces suffred payne it was of good ryghte For oure lorde endured for to redeme hym to drynke vynagre gall And so of the other membres as the handes that whiche had done of cursed operacyons And the fete the whiche walked yll wayes he bare the said sekenes wyllyngly for his owne sinnes in thynkynge that god had had the fete the handes perced endured dethe for to redeme hym And it is not to doubte but that he had helth with the good thefe whan his soule parted frome this worlde c. This here is a grete example to instructe al persones for to do penaunce as dyde the said man whan they shall come vnto the bedde of dethe For yf they take paciently the said sekenes the dethe for theyr owne syÌ„nes in sayng that they haue wele deserued punycyon theyr meÌ„bres that haue offended god as it is sayd in the example Suche punycyon corporell by sykenes shal serue for penaunce for the synnes coÌ„mytte after confessyon / shal be agreable vnto god sayÌ„t gregorye sayeth Si passio christi ad memorieÌ„ reducitur nihil eÌ„ quod noÌ„ equo aiÌ„o telleretur Yf the passyon of Ihesu cryst be broughte vnto mynde / that is to vnderstonde that he hathe endured for to redeme the frome hel with moche paynes There is none aduersyte so harde but that thou shalt endure it with good courage Yf the kynge bere a greate maste for the loue of the / thou sholdest bere for the loue of hym a strawe The good thefe that was hanged on the right hande of Ihesu cryste bare the dethe agreably and blamed the yll thefe vnde luce .xxii. Nos quideÌ„ iuste naÌ„ digna factis recipimê° morteÌ„ hic vero scilicet xpuÌ„s nichil mali gessit He sayd that he receyued the dethe Iustely / that he hadde wele deserued it for his propre dedes In so sayenge he confessed that he was a synner and that he toke it wyllyngly in gre by penaunce punycyoÌ„ for his owne synnes / so he had confessyon dyde penaunce It is gretter penaunce to endure the dethe for his synnes / than it is to faste to saye oraysons Also whan a man confesseth openly in iugement his synne as dyde the good thefe / it is more grete thynge than to confesse it vnto one onely / but the custome is to be absoyled of hym the whiche hathe auctoryte God absoylled the sayd thefe gaue vnto hym pardon of his synnes in consyderynge the grete contrycyon / confessyon / fayth that he had in sayenge vnto the yll thefe NoÌ„ times deuÌ„ et memeÌ„to mei duÌ„ veneris in regnuÌ„ tuuÌ„ Also it was grete penaunce as it is sayd that he toke the dethe for the punycyon of his synnes And therfore of good ryght god sayd vnto hym Thou shalt be with me this daye in paradyse Hodie mecumeris in paradyso Before that a man dieth hym behoueth to demauÌ„de grace and pardon For it sholde be to late after the dethe VnÌ„ eccle xviii Ante laÌ„goreÌ„ adhibe medicinaÌ„ et ante iuditiuÌ„ iÌ„terroga te ipsuÌ„ et in coÌ„spectu dei iÌ„uenies ê“pitiationeÌ„ That is to vnderstonde / take medecyne / that is penaunce before that thou fal in to langour in helle aske thy conscyence before that the Iugement be made of ye. And thou shalt fynde of debonayrte mercy before god and saynt gregorye sayth Qui tpÌ„s ageÌ„di peniteÌ„tiaÌ„ ê‘dit frustra ante ianuaÌ„ paradisi cuÌ„pÌ„cibus venit He the whiche leseth the tyme to do penaunce / cometh as voyde for nought before the yate of paradyse with prayers to demaunde lyfe eternell c. B. ¶ Another example of the swetnes of the passyon that a man hadde that sayd fyue tymes pater noster Cxiiii THe dyscyple recyteth in his booke of sermons sayth that there was a man the whiche loued moche god for the reuerence of the fyue wouÌ„des of Ihesu crist he sayd euery daye fyue pater nosters / one tyme our lorde appered to hyÌ„ and gaue hym fyue meruayllous swetnesses / soo that he studyed alonely for to serue god / And he prouffyted gretely in good operacions vertues / in th ende he fyned wel his dayes / yode in to paradyse c. C. ¶ Another example of a knyght the whiche ne myght deye on the gybet for that that he sayd euery daye thre pater nosters in the honour of the passyon of Ihesus Cxiiii IT is wryten in the dyalogue cesarii that a knight was accused vnto the emperour that he dyspoyled wasted his lande the whiche knighte was taken hanged by the coÌ„maundemente of the sayd emperour / on the thyrde daye the cosyn of the sayd knighte hanged passed therby with his seruauÌ„t the whiche had coÌ„passyon of hym / for he was a fayre man a noble approched vnto the gybet for to vnhange hym to burye
enlumyned the presence / al the tempest so ceased at the coÌ„maundement of the quene of heuen had greate transquylyte And ryght anone after the daye clere fayre shone / the shyppe applyed it selfe vnto the lande wher as they entented And so had they ayde of the vyrgyn Marye By this example by many other a man sholde knowe that all persones the whiche serue the vyrgyn marye her â—equyre by deuocyon with good herte / they haue ayde and socours in al necessytees that they fynde themself in / be it in erthe or in the see / be it at the dethe or in the lyfe And by that that the abbot sayd vnto his compaygnons that they sholde cal the ayde of the vyrgyn Marye more soner than all the sayntes of paradyse / he spake it of good ryght For she is more noble dygne / and holy of the creatures that god create euer Vnde scryptura dicit Sicut sol luci dior est quam luna et luna quam syderibê° sic maria dignior eÌ„ creaturis oiÌ„bus She is more digne than the aungelles / for she is moder of the kynge of aungelles VnÌ„ aÌ„ IpsuÌ„ regeÌ„ angelorum sola virgo lactabat And she ledde a lyfe auÌ„gelyke more then auÌ„gelyke Vnde hieronimus In carne preter carneÌ„ viuere noÌ„ terrena vita eÌ„ sed angelica Also she lyued withoute ony synne in her body corruptyble VnÌ„ caÌ„t iiii Tota pulcra es amica mea macule non est in te / She is more dynge than the prophetes / for they prophetysed of her Vnde scriptura Prophete pÌ„dicaueruÌ„t christuÌ„ nasciturum de virgine maria Vnde ysaye vii Ecce virgo coÌ„cipiet pariet filiuÌ„ She is more digne than the appostles / for she is moder of the kynge of the appostles / â— she is theyr maystres the whiche taughte them Quomodo coÌ„cepit de spuÌ„ sctoÌ„ peperit sine dolore Also she was more ferme in the fayth at the passyon than the appostles VnÌ„ scriptura Beata qÌ„ credidit qmÌ„ ê‘ficientur ea qÌ„ dicca eraÌ„t ei a dnÌ„o She is more dygne than the martyrs For she suffred in the soule at the passyon more of dolour than all the martyrs Vnde luce â— Et tuaÌ„ ipsiê° aiÌ„am ê‘traÌ„sibit gladius Also she was more dygne than the confessours for she was sanctifyed in the wombe of her moder / put in to the temple to serue god in the age of thre yere that the confessours hathe not done Also she is more dygne shan the women vnde luce i. ca. BnÌ„dicta tu iÌ„ mulieribê° Et cant ii Sicut liliuÌ„ iÌ„ter spinassic amica mea inter filias B ¶ Another example how salue regina vayleth moche to deye wele Cxviii THe dyscyple recyteth in his promptuarye of the vyrgyn marye that as a chanoyne regulyer laboured vnto the dethe he dredde that the whiche is writen ecclesiastices none Nescit homo vtruÌ„ amore vel odio dignus sit Albeit he dyspeyred hym not And the vyrgin marye appered vnto hym in forme vysyble / in swete wordes sayd vnto hyÌ„ Drede thou not thou shalte not be dampned But in lykewyse as thou hast honoured me oftymes with this antem Salue regina In lykewyse shalt thou be crowned by me in the realme of my sone Whan he had recompted this thynge ioyously vnto his bredern he deyed c. C. ¶ Another example how the vyrgyÌ„ marye appesed the thondres tempestes of the tyme for to saye salue regina Cxviii IT is wryten in the boke cesarii that a preest had of custome to say at al his houres this anteÌ„ Salue regina And one tyme as he walked thorowe the feldes that he yode to vysyte a recluse the whiche was by the chirche grete thondres and horryble tempestes sourded vp that he loste his force to walke And in th ende by grete labour he entred in to the chirche fell prostrate before the aulter requyred the vyrgyn Marye to appese the sayd tempest And there appered vnto hym a woman with vysage of a vyrgyn replenysshed with grete beaute that sayd vnto hym For asmoche as thou sayest syngest oftymes this antem Salue regina mater miÌ„e the tempeste shal hurte nor fere the no more whan she hadde spoken these wordes she vanysshed awaye / he vnderstode that it was the vyrgyn marye Another example of salue regina wryten in the promptuary of the dyscyple It happened one tyme that in two townes the freres of the ordre of prechers were by nyght so tormented with fantasyes yllusyons dyabolyques that it neded that one of them muste watche and kepe by nyght those that slepte rested And they dydde put all theyr esperaunces in the ayde of the vyrgyn marye / made solemnel professyon after complyn in syngynge Salue regyna / incontynent all was appesed / by these examples here it behoueth to vnderstonde that the sayd antem pleaseth vnto our lady Also marie is quene of heuen of the aungelles / sayntes of paradyse of whome we synge regina celi letare Also marye is the quene of all quenes Also marye is quene of mercye in lyke wyse as notyfyeth this anteÌ„ Salue regina Also this quene is dygne / noble / holy / blyssed / fayre pure / clene / clere / gyuyng lyght / shynyng that she surmounteth al creatures in bouÌ„te / / dignyte / clarte / therfore is she lyfte vp set by god her sone VnÌ„ psal Astitit regina a dextris tuis iÌ„ vestitu deaurato circuÌ„data varietate / It is good to loue serue honour this vyrgyn the whiche is soo grete a lady / for that that she requyreth is done / that that she refuseth is not done Loue we than the vyrgyn Marye / serue we honour we her / in kepynge her feestes wele shall come vnto vs. D. ¶ Another example how the vyrgin Marye restored the hande of Iohan Damascene that made salue sctaÌ„ pareÌ„s Cxvii THe dyscyple reciteth in his promptuarye that at rome there was a valyauÌ„t doctour named Iohan damascene The whiche had of enmyes that accused hyÌ„ falsly that he had wryten with his proprehande of lettres agayne the empyre and romayns Soo it happened that he was led before the emperour / the whiche made his hande to be cut of / whiche thynge he bare paciently And afterwarde he considered that our lady had none introyte propre as some other saintes / that it was not an honest thynge that she that was quene of heuen had not also well a propre introite as the other Then he made salue sctaÌ„ parens then whan he had made it he doubted lest he sholde forgete it / incontynent called his clerke for to gyue hym his ynkorne / remembred not that he had his hande cutte so he reched forth the stompt for to take the peÌ„ne /