spiritussancti exorciso te ê‘ deuÌ„ viuuÌ„ ê‘ deuÌ„ veruÌ„ ê‘ deuÌ„ sanctuÌ„ ê‘ deuÌ„â— te ad tutellaÌ„ humani generis ê“â—reauit et populo venienti ad crudelitateÌ„ ê‘ seruos suos â—secrari precepit Proinde te rogamê° dnÌ„e deê° noster vt hec creatura salis in noie sancte et indiuidue trinitatis efficiat salutare sacramentuÌ„ ad effuganduÌ„ inimicuÌ„ quaÌ„ tu dnÌ„e sanctificando sanctifices benedicendo benedicas vt fiat omnibus accipientibus ê‘fecta medicina ê‘manens in visceribus eorum in noie eiusdem dniÌ„ nostri iesu xpÌ„i qui venturuâ— est iudicare viuos mortuos et seculum per ignem Amen ¶ Here he putteth the salt in to the childes mouth askynge his name sayenge Accipe sal sapiencie vt sit tibi dnÌ„s ê“piciatus in vitam eternaÌ„ Amen AFter these thynges aboue sayd the preeste exorcysed the salte sayeng I coniure the creature of salte That is to saye I coniure in the the puyssauÌ„ce of the dyuyll in helle in the name of god fader omnypotent in the charyte of our lorde Jhu cryst in the vertue of the holy goost I coniure the from the lyuynge god from the true god from the holy god from god the whiche the created vnto the deffence consolacyon of humane lygnage coÌ„maunde that thou flee consecrated for the profyte of the people that wyll come vnto the trouth of the fayth And for so moche our blessyd god lorde we the requyre that this creature of salte be made suche sacrament in the name of the blessyd trynyte that he may chasse the deuyll The which salte thou wylt our blessyd lorde in halowynge halowe in blessynge blysse To the ende that this medecyne abyde in the soule of all them that it receyue in the name in the vertue of our lorde the whiche shall come for to Juge the quycke and the deed this present worlde shall make brenne by fyre amen ¶ Than the preest taketh the salt so halowed in demauÌ„dynge the name of the childe it puttynge in his mouth sayenge Take now the salt of true sapyence to the ende that it may please god to gyue the grace for to come to the lyf eternall Amen HEre is to be noted as for the entent of thynges Her secunduÌ„ guâ—â—lermuÌ„ durauâ—â— afore sayd as for those that folowe the whiche in this solempnyte of exorcysmê° or of coniuracyon of the deuyll some thynges they make in operacyon wtout all only the whiche thynges are not in the soule materyally But they betoken thyÌ„ges spirytuell as in puttynge the salt in that mouth of the childe he puttynge of the spotell of the preest in his nosetrylles in his eeres he makynge the crosse with the holy oyle in the brest bytwene the sholders Also after the baptem he maketh the crosse with the holy crâ—me vpon the childes heed he putteth on hym afterwarde the whyte robe the which is called the crysome And of the signifycacyon of all these thynges shall be sayd euery thynge in his ordre These other thynges be the whiche signifye make that that they signifye in these thyngê there is dede worde as in the coniuracyon of the deuyll whan the preest vnto hym sayth Cursed dampned spiryte departe then forth with from this creature as it is also the imposicyon of the hande of other thynges that folowe They sygnifye make ryally in dede that that these wordes sygnifye And it so be mayster Guillyam durauÌ„t it preueth Guillerm ê¯duraÌ„di in quarto in his quart by reason by auctoryte His reason is suche The blyssed holy goost the whiche may not fayle or bere fals wytnes gouerneth illumyneth the chirthe in all thynges syngulerly in the solempnyte custome of the seuen sacramentes Wherfore it behoueth to saye that these wordes these dedes that man holdeth kepeth in the custome of the chirche in executynge these sacramentes be not made for no thynge with thynkynge but ryally truely make sygnifye the thynges before â—ayd 〈◊〉 vnto that is the auctoryte of saynt Augustyn the whiche â—ayth that these lytell childern be blowed on exorcysed by the preest to the entent that they be put out delyuered from the puyssauÌ„ce of the deuyll to the entent that they haue not in theyr soules ony lettynge to receyue the grace of god to be made and consecrated the temple of the holy goost Rest than to see what sygnyfyeth vs the salte so nobly consecrated and put in to the childes mouth For the fyrst mâ—rsell of his dyner is not oonly to moche salt but as vnto the trouth it is but salt And it is now manytested that it is not gyuen to hym for substaunce or reteccyon corâ—orell but for some sygnyfycacyon spyrytuell The whiche sygnyfycacyon vnto vs is gyuen for to vnderstande by the proprete naturell of salte the whiche is moche more gretter and larger in foure maners The fyrst is that the salt dryeth the erthe in suche a maner that she may not ony herbes gyue or brynge forth after the salte The seconde is that it gyueth sauouor vnto the metes The thyrde is that it keppeth the meetes from putrefyenge and from roâ—â—ynge And the fourth that it is made of the water of the see by the force of fyre The fyfth is that god coÌ„maunded vnto Moyses that in all the sacryfyces the whiche he offred that he sholde put salt therto And by these propretees vnto vs is fygured truely as wytnesseth the holy scrypture the noble vertue of sapyence and of dyscrecyon by the whiche man deserueth bytwene good and ylle and bytwene the more goodnes and the lesse goodnes and bytwene the more ylle and the lesse or the moost lytell And for so moche he that hath the trewe sapyence of Jhesu cryst and of a good crysten man he deserued and consydereth the dyfference bytwene the greate vertue and goodnes of the glory of paradyse eternall and the greate ylle of dampnacyon without euer to haue ende Also bytwene these lytell temporall and worldely goodes and the trewe goodes of the soule as ben the greate graces of god his vertues and his merytes and dyspraysen these lytell worldely goodes for the loue of the greate myghty souerayne and fereth and fleeth the greate horryble Augê° Salis natura in fecunditateÌ„ terre facit vnde iÌ„ ipso Poâ—uit terraÌ„ fructiferaÌ„ in salsuginem paynes of helle and secheth and desyreth the glorye of paradyse By the whiche he is fulfylled in his spyryte of all desyres erthely vayne and worldely and desyreth not to fructefye neyther to encrease with the goodes of the erthe by auaryce or by other ylle maner wayes agayne the sapyence dyuyne And this is for to vnderstand-by the fyrst proprete of the salte the whiche dryeth the erthe Also the good crysten man putteth reason and discrecyon in his thoughtes and wordes and in his dedes By the whiche they
mortal is whan the one partye refuseth the other withoute excusacyon lefull The thyrde case is whan the man abused of his partye for to seche more greter pleasure carnall The fourth whan the woman is not in dyspocysyon of her body that she sholde yelde the deuoyre of maryage and his partye the whiche hath of it knowlege is so moche vnresonable that he wyll not hym abstayn than synneth he mortally after as sayen comenly these doctours but the woman the whiche obeyeth agayne her wyll for to eschewe the daungers of incontynence or other yl les the whiche may come in maryage synneth not The fyfth is whan these people maryed goo vnto theyr wyues in these grete festes after as sayen some doctours how be it saynt Thomas sayeth the synne is not mortall and the deuoute doctour Bonauenture and also the doctour subtyle the scotte holden that opynyon for the chirche he defendeth not the werke of maryage in these feestes but alonely counseylleth that a man absteyn hym to the ende that they be the better dysposed to praye vnto god for of as moche as a man putteth the more his herte in pleasures carnalles of as moche is a man the lesse dysposed to praye vnto god and the more ferther froÌ„ his loue they ought to make suche abstynence of a comen assent In lyke wyse as techeth saynt Poul and yf the one of the sayd partyes wyll not absteyne the other partye there ought to obe ye without fermynge conscyence erronyous as yf the partye beleueth that it were dedely synne to obeye in her partye in the dede of maryage in the tyme of grete solempnyte and neuerthelesse that notwithstandynge hym she obeyeth than she synneth mortally alonely for as moche as she dooth contrary to her conscyence the whiche is erronyous to byleue as to obeye in her partye in the sayd tyme is dedely synne The .vi. whan the werke of maryage is commytted in place halowed as is the chirche or chirchyerde yf these partyes maryed may otherwyse company togyders and yf the case were knowen the chirche or chirchyarde sholde be reconsyled after the ryght The seuenth is whan the woman is with chylde and nere her tyme and they haue by some experyence or true semblable that the chylde may renne in ony peryll neuerthelesse by theyr incontynence they dyspose them vnto suche pareyl they synnen mortally after some doctours and vn to that purpose I haue founde other tymes a man maryed that by sorowe and remors of conscyence sought remedy and counseyll of that that his wyfe hath hadde foure or fyue chyldern all deed fayr grete and well formed the whiche knowe not the cause ne the occasyon of the dethe of yâ— sayd chyldern nor other cause they coude not Juge vnder the Jugement of god but theyr incontynence for so as he sayd they absteyn them not for ony dysposycyon or nerenesse of chyldynge that was the party and so it appereth in many maners the estate and honeste of maryage is euyll kept of many people vyle and carnall the whiche oftymes there coÌ„mytten the case of the bysshop and many wronges of the which they make not ony conscyence nor make not ony confessyon and oftymes god them ponyssheth in theyr lyue by as moche that they begete chyldern wronge croked lame blynde messelles or fallynge on the grete yll so as sayen these holy doctours and therfore a man sholde take hede and teche yoÌ„ge people of the honoure and reuerence of the fere and of the obedyence that they ought to kepe in the sacrament of maryage and how they sholde mary them pryncypally for the entencyon to haue lyne yâ— whiche may come vnto the holy seruyce of god of holy chirche after the example of yonge Thobye vnto whome the angell of god taught that as wel he as his wyfe sarra them sholde absteyne from the dede of maryage after theyr benedyccyon the espace of thre dayes and thre nyghtes In the whiche tyme they sholde gyue them vnto holy orysons and so he dyde by the whiche he was delyuered from al pareyll and from the temptacyon of the deuyll the whiche hadde before strangled seuen husbondes yâ— whiche hadde espousyd the one after the other the sayd Sara not alonely for the loue of lyne and of the sacrament of maryage but for the beaute of the doughter and to accomplysshe theyr pleasures carnalles And this doctryne and techynge haue kepte syns many good crysten men and well taught of whome they ben founde in the greate benediccion of good lyne of Joye of consolacyon and of longe lyfe The seuenth poynt is that the confessyon is not merytoryous nor suffycyent for to aske newly the grace of god whan it is done pryncypally by custome or for fere worldely and not pryncypally for the loue of god and of the saluacyon of the soule the whiche thynge is done moost comenly so as it may be comprehended and arguyde by the lyfe of the more parte the whiche with grete payne them represent one tyme in the yere and ryght late before theyr confessoure The .viii. poynt is whan the syÌ„ner hath no wyll nor ferme purpose to ceas and to put ende in his synne for the tyme to come and to fle the occasyons of mortall synne The .ix. is whaÌ„ the synner cheseth vnto his wyttynge for his confessour a symple chapelayne the whiche is not suffycyent nor idoniuÌ„ for to redresse the dede of his coÌ„scyence after the vocacyon and estate of the whyche the synner may be or the whiche hath not power to assoyle The .x. is whanne that the synner hathe forgoten by his neclygence his penaunce enioyned or elles he wyll not do it be it to requyre pardonne or to pardon be it to restore another to faste or to make prayer for in suche case the confessyon is none and ought to be withdrawen and so it is good counseyll yâ— a man accomplysshe hys penaunce in the estate of grace for in soo doynge he seâ—heth grete meryte agayne god and with that a man acquyteth hym of temporall payne ¶ Here foloweth the practyse that he ought to holde the whiche entyerly hym wyll confesse and examen after the order of the .x. commaundementes of the lawe after the mooste sure maner that there may be founde WHo so euer wyll well and parfaytly exameÌ„ Caplm xiiii his conscyence in partyculer he ought to rule hym after the .x. commaundementes of the lawe For so as wytnesseth saynt Austen a man may not fynde a more certayne practyse to examen well his conscyence Also sayth well saynt Gregorye that .x. commaundementes ben as ten myrrours In the whiche the soule crystened may clerely see and knowe the fylth of his synne and of the dysordynaunce of his conscyence Also sayth the ryall prophete Dauyd I shall confesse me well and ryghtly for as moche as I haue lerned the ten commauÌ„dementes of god by the whiche it is well to be noted that no persone is bounde hym to
sapyence bonte infynyte his malyce iniquyte folye infynyte by the whiche it behoueth â— the Justyce dyuyne punysshe iustely and by tormentes infynyte as afterwarde shall be shewed and this knoweth and seeth euery dampned to be done by the Justyce infynyte The whiche they hate soueraynly vnto whome they may not resyste in ony wyse flee or escape The fourth of the mynde of the goodes of grace that they haue other tymes hadde or that they myght haue hadde of the whiche they haue loste the meryte and retrybucyon the whiche was the vysyon of god and all the royalme and beatytude of paradyse Also they haue clere knowlege of the benefyce of the Incarnacyon of oure lorde and of his blyssed passyon the whiche thynge vnto theym is as moche grete payne as the loue and the benefyce was grete and incompreuable and vpon this ymagen profoundly euery creature after the grace that the swete Jhesus vnto hym shall gyue for I am ynough certayne that none vnderstondynge create ne may it comprehende all playne THe thyrde payne of the soule is Ire rancure incompreuable agayne foure thynges specyally The fyrste is agayne the puyssaunce of god vnto the whiche they maye not resyste as yt is sayd notwithstondynge that they it desyren soueraynly ben certayne to haue no power theder to come by the whiche they ben in Ire intollerable The seconde is agayne theyr mysery dampnacyon in suche wyse that euery of them is in sorowe in anguysshe of his propre wyll doÌ„mage more or lesse after the colour the daÌ„mage for as moch yâ— the soule dampned hath clere knowlege of all her ylles she is enraged of an Ire without mesure the thyrde is agayne the deuylles by yâ— temptacyon and suggestyon wherof they be comen vnto suche estate also that these tormentes ben wtout remedy The fourth is agayne the persones the whiche other tymes haue consented vnto theyr synnes or the which haue not done theyr deuour for to teche them or correcte in regarde of this the subieccyon agayn theyr prelates the chyldren agayne yâ— fader moder the harlotte agayne the harlotte ben in suche a rage of Ire that none may it thynke or wryte THe fourth payne is pryde enuenumyd and they may not it aueÌ„ge it procedeth of iiii partes The fyrste is as vnto the regarde of yâ— lordeshyp dominacyon infynyte generall of yâ— creature for asmoche that the soule daÌ„mpned it aduersary coÌ„trarious vnto god she hath of asmoche grete dyspleaser of the honour domynacyoÌ„ of the creature as suche honour is excellent grete The secon de is vnto the regarde of the Justyce dyuyne after yâ— whiche she her seeth aiuged vnto the eternyte of excessyue paynes that she feleth endureth for asmoche that she hath ben vniuste in vsurpynge glorye honour the vsauÌ„ce of her propre wyll she is made formed coÌ„traryous aduersary of yâ— Justyce dyuyne by the whiche she abydeth Justely in the obstynacyon of her pryde by yâ— consequent of her tormeÌ„t wtout ende The .iii. is vnto the regarde of theyr propre wyll of the whiche they haue made theyr god for yâ— that they haue loued suche god aboue all other thynges they hyÌ„ se agayne the coÌ„trary tormented wtout mesure as vnto ony maner of thyng desyred they may not come they ben in a se of anguysshe torment The .iiii. is vnto the regarde of the holynes of vertues of trouth that she hath loste to theÌ„ is coÌ„traryous alwayes seeth knoweth that trouth Justyce glorye arysen ben taken froÌ„ theyr torment from theyr payne by theÌ„ the whiche ben in paradyse by the whiche she enrageth of dolour THe fyfth payne of yâ— soule is of cruell enuy in regarde of four thyÌ„ges The fyrste is of the bonte of god for syns that she is contraryous vnto god as it is sayd she hath in her the contrary of the proprytes and excellences the whiche ben in god Now is it certayne that in god is pyte swetenes mercy infynytly by the whiche it foloweth that in the soule dampned there is enuy crudelyte and anguysshe of all the goodnesses the whiche come proceden vnto creatures of the bonte mercy of god And for as moche that suche goodes innumerables as well in nature aÌ„gelyque as in nature humayne as well in heuen as in erth the torment of yâ— enuy of those dampned may not be suffycyently ymagyned This tormeÌ„t is shewed somwhat of this present worlde in the torment that these enuyous people suffren in the prosperyte of theyr neyghbours The seconde is vnto the regarde of the noblesse excellence the whiche is in nature angelyque The thyrde vnto the regarde of other blyssed men women for as it is grete and is shewed the mercy bonte infynyte vnto the saluacyon of yâ— multytude of the blyssed sayntes of as moche is it grete and is multyplyed the enrage of enuy of those yâ— ben dampned The fourth is vnto the regarde of lytell chyldreÌ„ the whiche ben deed in orygynall synne The whiche shall be in the fyre of hell wtout suffryÌ„ge payne sensyble In lyke wyse as sayth these doctours of that company the which shall be ryght grete the dampned shall be affrayed for the crudelyte of theyr enuy vnto whome all welth shall be coÌ„traryous as ynough it hath be shewed before THe vi payne of the soule is fere immuable in the whiche they were fyrste caste in to hell coÌ„dampned for syns in helle there is no redeÌ„pcyon it behoueth to say that they shall abyde in perpetuyte in the degre of the payne in the whiche they ben fyrst coÌ„dampned this fere procedeth of foure thynges the fyrste is vnto the regarde of the Juge that they knoweÌ„ to be puyssauÌ„te of iustyce infynyte Also they knowen that theyr iniquyte is incompreuable and dampnable and of suche comparyson and knowlege procedeth fere seruyle inestymable and without euer to cease The seconde is vnto the regarde of the company of men and of women dampned for it fauteth not to ymagen that they ben lesse ferefull in helle that they were on this halue but more in as moche that they may more suffre of fere than they haue had on this halue Now is it so that yf they had seen or mette one dampned on this halue they had had fere to haue ben madde thynke than who that may vnto what thynge it may be in the other worlde where these dampned fynâ—en an hundreth thousande myllyons The thyrde is vnto yâ— regarde of deuylles for in as moche that they haue not feryd vnto them to obeye in this worlde it is the good Justyce of god that they feren theyr presence theyr lokes and theyr tormentes in helle eternally This fere ouer that that it is naturall it is grauyd after the Justyce dyuyne in forme and maner iudycyble The fourth is vnto the regarde
melodye of glorye wherof sayth holy scrypture that a man ought to synge before god the versycle or the songe of mercy and of Justyce by the whiche we may vnderstonde also it see in practyse that melodye of musyque may not be perfyte yf there MisericordiaÌ„ in diciuiu caÌ„rabo â—ivi domine pÌ„s be not parfeccyon of tenoure and yf the tenoure were not eternall the melodye sholde not be eternal In lyke wyse the melodye of the glorye of the blessyd shall not haue tenour yf the paynes of the dampned were not eternalle I vnderstonde by the tenour of the gloryous melodye of paradyse the crye and the braye and horryble thondre of helle By the counter tenoure the ioye the gladnes of the blessed men women of paradyse By the florysshynge of that melodyous musyque I vnderstonde the Joye and exaltacyon and the gladnes angelyque the whiche incompreuable and inenarrable for she is not aloonly in ioye corporall but with that in the eâ—es of the soule In lyke wyse as it shall be drawen in the treatyse of the Joyes of paradyse vnto the whiche vs wyll brynge and lede the swete Jesus vnto whome be al honoure and glorye with the fader and the holy goost AMEN ¶ Here after foloweth the treatyse of the Joyes of paradyse and fyrste the prologue for the fyfth chapytre AFter the treatyse of the paynes of helle here foloweth of the Joyes of paradyse by the consyderacyon of whome mouynge the lyght of the holy fayth catholyque the wyll the desyre and the loue of herte humayne is drawe vpwarde for in lyke wyse as by the consyderacyon of the horryble paynes before wryten a man cometh vnto fere grete lytell or meane after as yâ— vnderstondynge and coÌ„syderacyon of those paynes is grete or lytell euen so in lyke wyse cometh a man for to loue and to desyre the Joyes of paradyse after that they ben consydered moche or lytell of herte humayne wherof for to excercyse the loue and the desyre of herte huâ— mayne for to purchase the glorye of paradyse some thynge I put that it be lytell is here after wryten fyrste in generall secondly more in especyall As vnto the fyrste it is to vnderstonde that after as saynt Austen sayth a mortall man may not speke or ymagen the multytude the gretenes and the nobles of the Ioyes of paradyse for they ben moche greater than tonge ne can tell or herte ne may thynke There is founde souerayne pease without warre reste without labour Ioye without sorow infynyte rychesses faythfulnes yongth and gladnes fountayne of all goodes that vnderstondynge may thynke or that herte may desyre for the blessyd see god face to face and all other thynges in god and god in them selfe Also they see the humanyte of Ihesu cryste they see the vyrgyn Mary and all her holy company of the blessyd vyrgyns of the whiche vysyon sayth saynt Austen and also saynt Gregorye that who so it sholde not haue but by the espace of one Iourney aloonly a man sholde for to purchase suche good desprayse all the rychesses honours pleasurs and delytes that a maÌ„ myght haue in an hondreth myllyons of yeres in this present worlde and with that to suffre all the martyrdomes anguysses and-orowes the whiche may be spoken or thought That is to knowe for to come vnto gode for to mowe see in so lytell espace of tyme the blessydnes the whiche is promysed vnto all the frendes of god to possede eternally O blessyd very god eternall that these poore blynde worldly people may not suche meruaylles here rede or vnderstonde some what for than may they coÌ„prehende certaynly that all welth erthely and worldly is not â–ª but pure Si coÌ„sideramê° â— quaÌ„ta suÌ„t qÌ„nobisâ— ê“mittuÌ„tÌ„ iÌ„ celo vilescuÌ„t aiÌ„o oâ—a qÌ„ 〈…〉 tur iÌ„ terris â–ª Terre nanaÌ„quesnbaÌ„ suê‘ne felicitatip â—arata poÌ„dê° eÌ„ noÌ„ subsidiuÌ„ c. TpÌ„alis vita eterne vite coÌ„ê‘ata mors est ê“ociê° diceÌ„da quam vita gre in ome and lettynge pouerte helth is but syknes wysdome but folye gladnes ennoye and heuynes youth decrepyte and aege lyfe temporall a languor mortall and so of other thynges blynde and transytoryes in coÌ„paryson of the goodes of eternall glorye As vnto the seconde poynt all shall be recyted ten pryncypall Ioyes of the partyes of the soule And in lyke wyse ten of the body contraryes opposytes vnto the paynes and tormentes of the dampned And euery of them shall be dyuysed in foure by the consyderacyon of the whiche Ioyes the espyryte humayne shall not be aloonly a slepe but ryally dede and insensyble the whiche hym shall not moue by a feruent desyre for to come vnto welth incomparable The whiche thynge is the pryncypall ende and intencyon of all the processe of this present booke ¶ Here foloweth the ten pryncypall Ioyes of the partye of the soule The fyrste of god ryght clere knowlege The seconde the loue of all his puyssaunce The thyrde with hym wtout ende to abyde The fourth Ioye the whiche euer shall endure The .v. of all welth ryght large habouÌ„dance The syxte grete honoure and grete reuerence The .vii. beaute of yâ— soule meruaylous The .viii. parfyte pease gracyous The .ix. refeccyon desyderable The tenth felycyte muaryable THe fyrste Ioye of paradyse of the partye of Caplm .vi. the soule is the clere vysyon of god and of all other thynges the whiche appertayne vnto the glorye of the sauyd Wherfore it is to be noted that the blessyd shall haue thre maner of knowleges The fyrste is named the knowlege in the clerenes of the myddaye the whiche is none other thynge to vnderstonde but to see ryght parfytly the essence dyuyne The seconde is named the knowlege in the clerenes of the mornynge that isto knowe all the creatures spyrytualles or corporalles in the myrrour of the blessyd trynyte that is to vnderstonde in the blessyd sone of god vnto whome is graunted sapyence eternall The thyrde is named the knowlege in the clerenes of the euentyde that is to knowe the creatures in theyr propre essences and natures By the whiche appereth that this Ioye of the clere vysyon shall procede of foure partes The fyrste shal be to se the dyuynyte the whiche neuer creature seeth in this mortall lyfe but in the lyght of the fayth than he hym shall shewe ryght clerely and after as wytnesseth holy scrypture the soule shall be in suche wyse transumed in god that in her the which is vnto the ymage of the blessyd trynyte shall appere vnto all the worlde the souerayne puyssaunce sapyence and bouÌ„te the whiche ben in god shall be than semblauÌ„te vnto god by grace dyuyne who shall be more shynynge than is the soÌ„ne for her clerenes Of this vysyon or knowlege the whiche is in compreuable as for this present lyfe cometh and procedeth a loue the whiche is as moche grete as is that knowlege and of
the loue knowlege cometh and procedeth Ioye as moche grete as ben knowlege loue they ben inestymables Also is the ioye whiche of it procedeth than whan the soule her shall see the doughter and the espouse of the kynge eternall enherytour and in the ryall possessyon of the royalme of paradyse for euer eternally Who may it thynke what Ioye she may haue for in suche coÌ„templacyon the derkenes of my lytyll vnderstondynge defauteth The seconde shall be vnto the blessyd coÌ„pany of paradyse as well angelyque as humayn of the gretenes multytude of merytes of all the sayntes the whiche thynge may be som what vnder stonde yf a man vnderstonde the perfeccyon of the charyte yâ— whiche is in paradyse That is to vnderstonde yâ— euery of them loueth his neyghboure as hymselfe to loue some thynge proprely that is to wyll hym good and hyÌ„ to reioyse of his honour of his Ioye of his blessydnes of his rychesse and of his wysdome of his promesse and soo of other gyftes and perfeccyons as well of the partye of the body as of the partye of the soule Wherfore it behoueth to conclude that euery of them that ben blessyd hath partyculer Ioye of all the sauyd of whome some may not be more blessyd other lesse other egally and for to haue mater of meruaylous contemplacyon and ymagynacyon and in lyke wyse is it royally where that one sauyd seeth knoweth an hundreth thousande the whiche ben egall vnto hym in glorye it behoueth to saye yf he loue theyr welth as his owne that he hath an hundreth thousande tymes more grete Joye of theyr glorye than he hath of his owne propre and synguler ymagen we secondly that he seeth knoweth hondreth myllyons of whome euery of them hath more of glory by the halfe than he hath it behoueth to saye the an hondreth myllyons of tymes in double he hath more grete Joye of suche multytude of the sauyd than he hath of his synguler Joye yf mortall man were neuer on this halue suffycyent for to noÌ„bre or for to wryte the glorye partyculer of the leste sauyd what may it be what may a man saye of this present coÌ„paryson vnto suche multytude of the sauyd Also sayth practyseth saynt Barnardyn that euery of the sayntes of paradyse hath more grete ioye of yâ— glorye yâ— whiche is in the blessed vyrgyn Mâ—ry than of his owne propre of that that he may haue of all the courte celestyall aboue of her of asmoche as her me rytes her graces exceden yâ— gyftes the graces of all those yâ— ben chosen In yâ— whiche dyfferrence of meryte a man may ryally ymagen as moche grete excesse as he may haue in yâ— circoÌ„fereÌ„ce of the skye in comparyson of â— centre of the erth for she is the naturall moder of god the whiche pryuylege excedeth al the excellences yâ— a man may speke or thynke also the wye that euery of the sauyd the ryght holy humanyte of Jhesu cryste is of asmoche the more greate as that that he hath of hymselfe of the vyrgyn Mary and all the company of paradyse as the gyftes and graces of Jhesu cryste exceden yâ— gyftes merytes of all the sauyd the whiche excesse is infynyte for as moche that suche a man that is to knowe Jhesu cryst is god egall vnto the fader and vnto the blessyd holy goost in all maieste dyuyne and all these comparysons before sayd of the multyplycacyon of euery of the sauyd they ought to be vnderstonde as vnto the nombre multytude of the glorye and not asmoche or more parfytly to loue That is to saye that euery sauyd loueth more parfytly his propre partyculer glorye than he ne doeth that of all the sauyd so he it ought to do by good charyte the whiche begyÌ„neth vnto hymselfe but for asmoche that charyte maketh all thynges to be comon be it good or yll euery of the sauyâ— hath accydentall Joye as well of the multytude of the sauyd as of theyr merytes and of euery of them inpartyculer more or lesse after the degrees of the glorye that he seeth and knoweth and louech in euerâ— of his neyghbours Who may thynke and nombre this glorye or it fayne to comprayse to esmeruayll The thyrde maner of knowlege is that they shall see and knowe clerely all the synnes greate and horryble that they haue commytted And also they shall see the cautelles the subtylytees Cuiminê° dimittitur minus diligit luce vii capÌ„ and temptacyons deceuables that they haue escaped were they of the worlde or theyr propre sensualyte or of the deuyll and of as moche that they ben escaped the more vyctoryously and from the more stronger bataylle and from more greater perylles of as moche knowen they the more ayde and the mercy of god with oute the whiche they hadde hadde full lytell power for to resyste or them to releue after the byenge of the deth for the gylte culpe of synne and as moche as they knowe to haue hadde the more greate grace ayde of god Scimê° qmÌ„ diligeÌ„tibê° deuÌ„ oia coope raÌ„tur i bonuÌ„ romÌ„ of as moche loue they hym the more of as moche that they loue hyÌ„ the more of as moche haue they viii vvi glo iterlinearisoia siue prosperasiue aduersa siue eciam pÌ„ terita peccata â—uertuÌ„tÌ„ i bonuÌ„ ietnuÌ„ beatitudinem Boni malos vide buÌ„t mali bonos vsque ad tudicium post â—o tudiciuÌ„ boni videbuÌ„t malos sêª non mali bonos hec magister seÌ„tenÌ„ iiii d. i. the more grete Joye for as it hath be sayd before after the loue grete or lytell is mesured the Joye the whiche in it procedeth and so it appertayneth not aloonly the merytes of the saued ben vnto the augmentacyon of glorye but with that the synnes that they other tymes commytted of whome they haue glorye not to haue done them or of the condycyon of synne but accydently for as moche as they haue done penaunce that they ben releuyd The .iiii. maner of knowlege shall be that they shall se know the dampned the erroure the multytude of theyr Letabitur iustê° cuÌ„viderit vidictaÌ„manus suas lauabit i sanguine pctoÌ„rie ê“s lvii Stultorum ifinitê° eÌ„numerus ê“uerb paynes tormentes wherfore vnto theym shall be declared manyfested yâ— Justyce of yâ— sapyence dyuyne of asmoche that they know yâ— mâ—â—e grete and infynyte Justyce of as moche they hym approue hym loue of asmoche they loue hym the more of asmoche they theÌ„ enioye for as moche that yâ— dampned the multytude gretenes of theyr synnes ben innumerable of asmoche haue they yâ— more grete Joye In the whiche appereth that neuer the daÌ„pned ne coÌ„mytte synne wherof he ne receyueth augmentacyon of the glorye of euery of the sauyd Also it appereth that in lyke wyle as the augmentacion of the glorye that
they seen in yâ— sauyd and that they receyuen the one of the other is incompreuable as it is sayd before In lyke wyse is incompreuable the augmentacyon of the glorye the whiche cometh in the sauyd by the occasyon of the dampned and them seluen for as moche that there aren mo of the dampned than of the sauyd Also many the whiche haue ben other tymes grete synners as saynt poul saynt Mathewe and mary Mawdelayn shall see the grete and horryble tormentes that they haue Justly deseruyd The whiche they haue escaped by the bonte mercy of god wherfore they ben the more embrased sharpe in the loue of god by the consequent it foloweth that they haue the more grete delectacyon Joye of asmoche as the loue is the more grete in lyke wyse as it is sayd By these thynges before sayd well notyd appereth clerely that all thyÌ„ges ben reduced fynally vnto the glorye of god for who so refuseth or hym yeldeth indygne of the grace mercy of god falleth is reducyd vnder the Justyce of asmoche is the thynge dygne for to meruayll for to prayse god in his Justyce infynyte as in his mercy who may it thynke suche infynyte suche depnes of glorye THe seconde Joye of the partye of the soule is parfyte to loue the whiche procedeth of iiii thynges The fyrste is god wherfore it is to be notyd that reason experyens vnto vs shewen that of as moche that some thynge is of more grete valoure of as moche is it worthy to be the better beloued and of as moche that it is the better belouyd desyred it is the more greate Joye for to haue the possessyon and the fruycyon Now is it soo that in god is all bonte sapyence honoure and noblesse swetnes Joye and gladnes and so of other perfeccyons infynytes the whiche may be desyred and loued By the whiche it behoueth to saye that all those yâ— whiche of suche so grete goodes haue sure possessyon eternall they haue moche more greater Joye of hym than of ony other thynge of as moche that god is more greate good than is all other good create And syns he is all good and welth in fynyte it appereth clerely that he ought to be by loued infynytly aboue all other goodes the whiche may be spoken or thought Now is it shewed that of loue cometh Joye and gladnes as grete as the loue may be By the whiche it foloweth that the Joye that these blessyd haue for the loue that they haue vnto god in god and of god is infynytly in infynyte aboue all other Joyes that they may haue of ony other good create by suche maner that suche Joyous pleasurs and gladnesses that euer weren in persone or creature or myghtebe ben lesse thynge vnto the regarde of theym the whiche proceden of the lyuely fountayne of the blessyd Trynyte theme is a drope of water vnto the regarde of all the sees The seconde thynge the whiche we sholde loue after god that is oure seluen after the ordenaunce of god and also of nature and of trewe charyte And therfore for as moche that the sauyd seen that they haue purchased welth infynytly and euerlastynge withoutende and that they haue done the thynge by the whiche they ben comen vnto the grace of god and vnto the glorye of paradyse they hym louen and the goodes that they haue purchased as moche as they ben and that they haue purchased greate welth For as moche as they haue purchased welth infynyte and euerlastynge as moche is grete theyr loue in them seluen and of theym seluen And by the consequent as moche is greate theyr Joye and nombre thynke it who that may The thyrde thynge the whiche we sholde loue that is that we sholde loue our neyghbours and the maner of the loue after god and holy scrypture is as our leluen and of this Joye it hath bentouched here before in the seconde artycle of the fyrste Joye I put that it is another chynge to se and to vnderstonde the welth of hys neyghbour and another thynge hym to loue for the one procedeth of the vnderstondynge and the other of the wyll but for the comon rule it suffyseth as nowe that euery sauyd enioyeth hym of the welth and merytes of his neyghbours of as moche the more that they ben in the more grete noÌ„bre and in the more hygh degre of merytes By the whiche it bâ—houeth for to saye that in lyke wyse as the vnderstondynge is full of the knowlege of the grete felycyte and also the beatytude of his neyghbours And in lyke wyse is the wyll full of loue of the whiche procedeth a Joye and a gladnes as moche greate as may be the knowlege and the loue And for as moche that of god aloonly is knowen the nombre of the chosen and the degree of all theyr Joyes and merytes And also is yâ— glorye of cuery of them that he hath vnto the regarde of the loue of his neyghbour The fourth thynge that we sholde loue our owne bodyes the whiche shall be than clere and shynynge more than the sonne of some moche of other lytell after theyr degre of the glorye and of the merytes of the soule as it shall be sayd here after and syns it is so yâ— these worldly people haue pleasur gladnes to see them clothed and enornyd with precyous clothes as golde sylke of dyuers of many furres of wylde bestes the whiche abyllymentes may not longe endure with out gadrynge of wormes and that they ne chauÌ„ge colour what may be the Joye of the blessyd the shynynge of the rube of inmortalyte yâ— whiche vnto them shall be gyuen presentyd by the blessyd The su cryste the kynge of glorye for lyueray The whiche they haue deseruyd in this present worlde for that that they haue subduyd theyr sensualyte for to do penaunce who so may it compas THe thyrde Joye of the partye of the soule is to be sure and certayne that the glorye the blessydnes in the whiche a man hym seeth and SpeÌ„s est certa erpectacio future be atitudiser dei grÌ„aet bonis meritis â—redentibus pueniens hee magrÌ„ seÌ„â—eÌ„ciarum xx vii di iii PeniteÌ„â—aâ— agite ap ê“piquabit regnuÌ„ eclorum mat iiii Beati pauê‘es spuÌ„ qmÌ„ ipsorum eÌ„ regnuÌ„ celorum mathei v. knoweth shall neuer defayle and in lyke wyse as the fyrste Joye precedent succedeth vnto the meryte of the fayth that a man hath holden and kepte and the seconde vnto the meryte of charyte sembla bly this thyrde Joye of certaynte is vnto the regarde of the vertue of the true hope that a man hath hadde in the bonte of god to mowe come vnto suche glorye By the whiche a man hym dysposeth by holy werkes This Joye of certaynte is the cause of foure partes The fyrste is for the promesse Out 〈…〉 teÌ„ p 〈…〉 eÌ„ itraâ—â—â— iÌ„â—â—â—nuÌ„ 〈◊〉 lorum mat
medytacyons or for some other good werkes Also he shall be wyllynge contynually to do some thynges as penaunce prayer almesdede or other holy medytacyons for the honour and glory of god But with good herte he may some thynge saye or ymagen Yf it so be that by suche loue as Deus noÌ„ perimit vâ—s in idipuÌ„iÌ„ naÌ„n primo it is sayd god hath so moche endured for me and also ryght habondauntly payed the grete payne of my grete synnes by what reason or by what Justyce I ought for to abyde subgecte vnto these grete paynes of this worlde and also for to do penaunce after my confessyon and fynally deye and after the deth be punysshed by fyre yf I do not here penaunce suffycyently on this halfe where it is soo that god punysshed not the gyltes of his creature by two tymes in lyke wyse as sayth holy scrypture The answere In all tâ—e werkes of god agayne The answeâ— nature humayne there is mercy and Justyce and euery of them is infynyte Now is it so that by synne Nota qÌ„tuor mortes Mors culpe morsciuilis mors nature morsetnâ— after the Justyce dyuyne we were Joyned vnto foure maner of dethes That is to knowe vnto deth of gylte vnto deth cyuyle the whiche is to be dampned or exyled from his herytage of his countree or to be in serâ—age vnto deth of nature the whiche is separacyon of the body of the soule and vnto deth of helle eternall By the mercy of god infynyte the merytees of his blessyd passyon we ben delyuered from two maner of dethes that is from the deth of that gylte of synne from eternall deth by suche wyse that we shall kepe vnto Jhesu cryste our redemptour that that we haue hym promysed in baptem But by the dyuyne Justyce for our grete profyte we shall abyde subiectes vnto two other maner of dethes That is vnto the deth cyuyle for we be out of paradyse terrestyall the whiche was our herytage yf synne had not ben vnto deth of nature From the whiche dethes the Justyce dyuyne vs sholde not delyuer for in so doynge he vs had pryued by a meane for to purchace grete merytes of the whiche the hyere shall be infynyte For of In patiencia vraÌ„ possidebitis aiÌ„as vraÌ„s Luce. xxii as moche as we suffre the more in pacyence and for the loue of god in the exyle of this worlde our rewarde shal be the greter in the realme of paradyse so it apyreth that by Justyce we ought to do penauÌ„ce in this worlde The werke of this artycle after the moralyte is to haue pacyence makenes in aduersyte be it syknes of body pouerte or losse of goodes or of frendes fortune of tyme. Iniuryes feblenesses or temptacyons â— For of as moche that ony man suffred the more in this worlde in the estate of grace in takynge it pacyently for the loue of god of as moche he hath in hym the more grete token of the loue of god of saluacyon For as it Qui vult venice pâ—â—me abneget semetipsum tollat cruceÌ„ suaÌ„ sequatÌ„ me Mat. xvi marci viii Luce. ix hath ben before sayd The crosse that is to vnderstande trybulacyon aduersyte is the very token where ben the armes of the kynge Jhesus without the whiche there shall neuer persone enter in to the royalme of paradyse And in as moche that they ben the more playne the more grete of as moche is a man sette in the royalme the more honorably the more nere the kynge Also the good crysten man sholde take his crosse hym crucifye in lyke wyse as the gospell sayth And it is none other thynge to saye but that the crysten man sholde resyste and not folowe obeye vnto the inclynacyons and mouynges of the sensualyte And that vnto vs is sygnyfyed in that that we saye Crucifixus That is to saye that our lorde was crucyfyed for to gyue vs example to suffre endure for the loue of hym with pacyence And the poore synner ought not to dyspayre hym how be it that the sensualyte complayned hym an inpacyent that he be inclyned passoÌ„ned to take vengeauÌ„ce or to do a grete many other ylles So that reason hym holde ferme stedfast in the fere loue of god not beynge of consente it for to breke in ferme sensualyte for as to suffre suche rebellyons of the sensualyte is not but mater to purchase meryte Also ought yâ— good crysten man to be deed buryed with Jhesu cryst â–ª the whiche is none other thynge to vnderstande but that he ought to mortifye his membres that is his Mortificate mâ—bra vestra sensualyte in kepynge it vnder the rodde dyscyplyne of reason his fyue wyttes of nature that is to vnderstande the syght the herynge the tastynge the sauorynge the touchynge He ought also to haue mortefyed quenched in hym the seculer lyf worldely that is gyuen vs to vnderstande by that that is sayd Mortuus et sepultus Our lorde deyed in this worlde was buryed For otherwyse the fayth of this artycle is deed the whiche bereth not the fruyte of holy mortyfycacyon ¶ Here foloweth the .v. artycle the whiche is suche DEscendit ad inferna tercia die resurrexit a mortuis That is to saye I byleue that Jhesu cryste descended in to helle That is to wyte the soule vnyed with the persone of the very sone of god as before it hath ben expowned and the thyrde daye arose The werke of this artycle after the moralyte is that we sholde by holy and fructuous medytacyons descende in to helle durynge this present lyf to the entente that thyder we descende not after the deth by eternall dampnacyon the whiche thynge our lorde vs wolde shewe For before that he styed vnto the heuens he descended in to the helles The whiche medytacyons the good crysten man ought to make of the paynes of helle for to clyÌ„me vnto the heuens it shall be spoken in the last partye of this boke Also by this artycle we sholde knowe the mysery ryght grete vnkyndnes of humayne condycyon that we see our lorde for the loue of vs descende in to helle 〈…〉 loue of hym we wyll not mouÌ„te in to paradyse Also we sholde aryse froÌ„ helle that is from the estate of mortall synne on the thyrde daye that is by contrycyon confessyon and satysfaccyon Fyrst for the loue of god pryncypally Secondely for the desyre of the glorye of paradyse And thyrdely for to shewe the grete paynes of helle the tormentes that there ben for euer without ende And therfore the fayth of this artycle is deed the whiche bereth not here this fruyte ¶ Here foloweth the .vi. artycle AScendit ad celos sedet ad dexteraÌ„ dei patris oÌ„nipotentis That is to saye I byleue that our lorde ascended in to heuen the .xl. daye after his resurreccyon
confitetur et purgat in oculis carnosos humore et significat coÌ„fessioneÌ„ que per puluereÌ„ ê“prie cognitionis cuÌ„ aqua la crimose coÌ„puÌ„ctionis intellectuÌ„ illu minat qr intellectuÌ„ dat peruulis id est huÌ„ilibus procedeth of trewe penaunce The fyrst is illumynacyon of the soule for thre thynges fyrste for the confessyon is not true yf the synner take no payne to thynke on his synnes and to knowlege his defaute and his blame And therfore sayth a man comenly he that loketh in a glasse seeth hym selfe well and he that seeth hymself well knoweth hymself well And he that kneweth hymself well preyseth hymself lytell And he that preyseth hymselfe lytell is a wyse man Secondly for that that the synner hym humbleth before the preest for the loue of god some tyme the kynge the pope before a poore chapelayne by the which god hym geueth the lyght of grace Thyrdly for the instructyon that the good confessour geueth vnto the synner for many ymagen of venyall synne that it be mortall or some tyme of mortall that it be venyall or that it be no synne The seconde fruyte is the mercy of god of the whiche sayth saynt Barnardyne that god hath two courtes That is to knowe the courte of mercy And that other of Justyce That of mercy is moche swete and gracyous in comparyson of that of Justyce for foure reasons The fyrste is for as moche as the Juge of this court is swete and amyable ageyn the synner the whiche is culpable The seconde for in this court a man byleueth withoute ony thynge agayne sayenge vnto culpable The thyrde for alwayes in this court is gyuen lyberte and delyuerauÌ„ce And ther is neuer gyuen sentence of deth The fourth for that that he yâ— whiche had deserued the gybet of hell is assured of the royalme of paradyse Also for as moche that from the court of Justyce a man may apele vnto the court of mercy durynge this present lyfe and not after an example of dauyd of mary Maudelayn of sayÌ„t peter and many other synners And also it couÌ„seyleth saynt Austen and many other holy scryptures The thyrde fruyte is that the synner is arysen from deth spyrytuall vnto the lyfe of grace For after that a man hath synned mortally man may neuer retorne vnto grace but by the meane of confessyon and how be it that he the which hath true contrycyon and dyspleasur of his synnes he is by that in the estate of grace before that he hath made actuell confessyon Neuerthelesse it behoueth that he haue purpose that to do in place and in tyme or elles he may not haue grace The fourth fruyte is delyuer from the puyssaunce from the bondes of the deuyll of hell the whiche holdeth the synner in his mouthe the whiche is moche large in the entre but ryght strayte as vnto the comynge out The fyft Saluabit te ê‘ confessioneÌ„ dominus exore augusto latissime iob xxxvi capituluÌ„ Dixi coÌ„fitebor aduersuÌ„ me in iusticiam meaÌ„ dâ—o et tu remisisti impietatem peccati mei pÌ„ xxxi fruyte is purgacyon of ryght horryble detestable mesellery spyrytuall that is from dedely synne the whiche purgacyon may be made in lytyll tyme durynge the greate dayes of mercy as well of syÌ„nes dedely as of venyall but after this mortall lyf moche otherwyse shall be yâ— forme maner of pledyÌ„g The .vi fruyte is a lyghtynge of that conscyence for none other thynge is so heuy as that the whiche hath made these deuylles to fal other dampned in to the depnesse of hell that is dedely synne the which by other meane than by true confessyon penaunce he may not be deposed this alleuacyon they fynde by certayn operacyons grete horryble synners after that that they ben lawfully confessed The .vii. fruyte is peas and vnyte with god for in dysobeynge vnto god the synner maketh warre agayne the maieste dyuyne agayne whose power to resyste it is a thynge impossyble by the whiche the synner ought soueraynly to seche the meane of peas that is true penauÌ„ce The .viii. fruyte is yâ— by true confessyon the deuyll all his labour is put to confusyon and oftymes by the couÌ„â—eyâ—â— of good confessours some embusshement his cautelles and decepcyons ben dyscouerde The whiche thynge hym dyspleaseth and the lette of his fals intencyon ryght syngulerly The .ix. fruyte is that oftymes it happeneth that he the whiche hath not playne contrycyon but hath alonely attrycyon the whiche is a maner of contrycyon vnparfyte and vn suffycyent for to haue the grace of god But by the vertue of the absolucyon sacramentall with that attrycyon the Qui humiliteâ— coÌ„fitetur veniaÌ„ consequiâ— her glo .ii. re .xii. Dâ—â— traÌ„â—sâ—ulit peccatuÌ„ tuuÌ„ Confitemâ—ni dâ—o quoniaÌ„ bonê° glo s confessioÌ„e peccati â— laudi cuÌ„ non sit pia coÌ„fessio peccatorâ— sine lande synner receyueth the grace of the holy goost yf there be none other lettynge The .x. fruyte is reuelacyon of grete parte of the payne due for the synnes that a man hath coÌ„mytte as well for the vertu puy s sauÌ„ce of the keyes of the sacrament of holy chirche as also of the shame that a man hath to tell his syÌ„ne The .xi. fruyte is augmentacyon of grace for often it may happen that the greate contrycyon and dyspleasure that the synner hath he hym arayseth from synne in to the more greater grace and loue of god than euer he hath ben tofore and more ware to resyst and more humble before god and before man in lyke wyse as it is red of many sayntes that haue synned The .xii. fruyt is that the synner Item â—oâ—â—e .vii. iâ— ê‘sona confessoris dt Da gloriaÌ„ dnÌ„o deo israel coÌ„fitâ—re atque in dica michi qd feceris c. by his true confessyon geueth glory praysynge to god for that that he hym knowlegeth and confesseth a synner before god and by the consequent he knowlegeth the Justyce dyuyne to be true and in fallyble in the whiche he gyueth glory praysynge vnto god vnto whome alonely it is due in heuen in erth ¶ Here foloweth the dyfference of werkes done in synne or in the grace of god AFter true confessyon the goode werkes the Caplm .iiii whiche before were deed and without meryte ben lyuely merytoryous They the whiche ben done in the estate of grace ben sayd to be louely for as moche that they shall be rewarded eternally yf the persone be fynably saued yf after such good werkes he fall in to dedely synne For yâ— whyche afterwarde he doeth true penaunce the meryte of those good werkes the whiche weren mortyfyed and effaced by reason of the sayd synne vnto hym is yelden and restored by the vertu of true penauÌ„ce But so is it not of good werkes done in dedely fyÌ„ne as shall be fastynges almesdedys prayers or other goodnesses for notwithstandynge that the synner
shall do penaunce and shall be fynably saued he shall not be rewarded of meryte essencyall for those werkes done in dedely synne For they were neuer lyuely nor pleasaunt vnto god and by the coÌ„sequent they may not be araysed by the whiche a man may certaynly say that it is more worth vnto a persone for to gyue a peny in the estate of grace or to fast one daye for the loue of god than to gyue all the golde of the worlde in the estate of dedely syÌ„ne or to fast all the dayes of his lyfe with brede with water In the whiche apereth a merueylous dyfferrence bytwene the estate of dedely synne and the estate of grace But that not with stondynge where as the synner hath many of synnes of asmoche he hym ought to enforce to do good werkes for by that he is often preseruyd for to fall into other synnes also it hym dysposeth ableth to contynue in good werkes and lyfe vertuous Also yf suche vnto hym haue ben enioyned by penauÌ„ce it hym acquyteth of that penaunce after the moost hole opynyon Also he occupyeth the tyme fruytfully hym maketh som what takynge parte with these good persones Also it auoydeth paynes temporall the whiche oftymes comen by cause of synnes he deserueth agayne the grete lyberalyte of god prosperyte godes teÌ„porall also they letten the deuyll that he hath not so grete puyssauÌ„ce to noye the synner also they relesen the paynes of hell or purgatory yâ— is to knowe that a man shall not beso moche punysshed as at such tyme that a man shold do suche good dedes he hath ben ydell they prouoken the mercy dyuyne for to gyue grace by yâ— whiche a man may go from his syÌ„ne yf suche persones be fynably saued he shall haue ioye eternall of those goodnesses done in the estate of dedely synne not as suche nor soo greate as yf that he hadde theym done in the estate of grace For good werkes that be done for the loue of god stere put and knocke at the yate of mercy dyuyne after as it is sayd in the gospell And this mater declareth ryght a longe saynt Bernardyn in the thre score and foure sermon of the somme the whiche is intytled de contractibus ¶ Here foloweth .vi. reasons shewynge that no sinner ne ought to tary hym to confesse THe fyrst reason is wherfore no man ought Caplm .v. to tary hym to confesse is for the condycyon of synne for it is lyke vnto fyre breÌ„nynge the whyche may not be quenched but by trewe coÌ„fessyon in the whiche he ought to haue abundaunce of teerys at the leest spyrytuell the whiche ben sorowe and dyspleasure to haue offended god by synne And in lyke wyse as he sholde be holden a fole the whiche seeth his house brennynge and he it may remedye by the castynge on of water and he nothynge wyl do soo is it of them the whiche ben in dedely synne and putteth not theyr dylygence to purge them by trewe confessyon The seconde is for as moche that synne is a ryght perylous syknesse and confessyon is a ryght certayne medycyne and proufytable by the whiche it apperyth that full fewe preyse the helthe of theyr soule the whiche seeth hym selfe syke and nere deed and fyndeth not the remedyes to make hymself hole The thyrde reason is for as moche as the dethe is nere the whiche in all places vs purseweth and there is no persone that may knowe the houre after the comen lawe ne the houre ne the day the maner or how he ought to dye And ryght often it happeneth that the deth taketh the synner wherof he taketh no hede And certayn yf ony knewe the daye of his deth he sholde be more assured than he that knoweth not the daye nor the hour And euer more he the whiche knowyth that he shall haue no more but one yere in this presente lyfe he sholde aredy hym to dye well and by true and entyre confessyon in makynge restytucyon in requyrynge pardon in pardonnynge In the whyche it apperyth clerely the grace begylynge and decepcyon as well of the worlde as of the deuyll the whiche bryngeth a slepe the people in synne The fourth reason is for that that the synner is now in the mouth of the lyon of hell the whiche in an horryble rayge desyreth hym to deuoure from the whyche peryll he may be delyuerde by true confessyon not otherwyse The fyfte reason is for yâ— that the synner by his synne hath lost the godes spyrytuall the godes of glory infynyte eternall with that he loseth his tyme his body his soule and yâ— that he doth as to purchase meryte essencyall all these godes before sayd may he recouer by true confessyon But the deuyll of hell dosyth his eeres hyÌ„ promyttynge falsely in greate treason that he shal lyue longe and that he shall amende by true confessyoÌ„ this hangynge cometh vpon the dethe And thaÌ„ many of these doÌ„me people wolde them confesse haue true repentaunce the whiche cometh pryncypally of the grace of god of yâ— whiche grace they ben indygne or vnworthy for whan god theÌ„ called taryed they haue refused to come by the whiche of gode ryght he theym refuseth in theyr necessyte and theym sendeth vnto the galowes of helle for theyr irreuerence and iniquyte for of as moche that he them hath the more longely abyden of as moche ought they to be dampned the more greuously Nisi coÌ„uersi â—ueâ—â—tis gladiuÌ„ suuÌ„ vbrauit arcuÌ„ suuÌ„ te teÌ„dit et parauit illuÌ„ pÌ„s .vii. therfore sayth well holy scrypture that god holdeth his bowe bent and draweth agayne the synners the whiche taryen them to confesse The .vi. reason is as vnto the regarde of mercy swete pyte of oure saueour Jhesu cryst the which not alonely abydeth at the yate of oure conscyence But with that puttyth knockyth and callyth from daye to daye that is to knowe by inspyracyons of gode wylles by predycacyons by gyftes and benyfyces and somtyme by syknesses losses of godes warres and other flagellacyons But in lyke wyse as the deuyll blyÌ„ deth the synner so he hym maketh to lose the heryÌ„ge of the vocacyon that oure lorde vnto hym maketh By the whiche of gode ryght he vnto hym shal say at the deth I haue called the thou haste not wylled to come Nowe thou callest me and I the recoÌ„mende vnto the deuyll By these .vi. reasons apperyth clerely the peryll the whiche is to defferre longely abyde hym to confesse for by that many can not them confesse as in generall for that that they haue forgoten ther synnes the whiche thynge may not be suffycyent excusacyoÌ„ whan neclygence conteÌ„pte of theyr helth is cause of theyr ygnoraunce and many doctours dowten ryghte greatly that suche confessyon is not suffycyent vnto saluasyon and A questyon vnto thatpurpose som maken a questyon That is for to knowe yf that ony
loue in force in beaute in youth and all other goodes more grete and infynyte than ony herte ne may thynke O ryght gloryous companye O ryght gloryous royalme O ryght delectable lyf O felycyte infynyte There is none suffycyant for you to vnderstande for you to wryte for you to nombre for you to comprehende for all these thynges beforesayd notwithstandynge that they ben of grete meruaylle playnely they ben a lesse thynge in comparyson of the ryall veryte than is a ryght lytell droppe of dewe in regarde of all yâ— water that god hath create And therfore better it is to cesse so moche to wryte hym to retorne vnto deugute oryson without the whiche none ought not ony thynge to begynne in lyke wyse to ende And for the true god of mercy of peas of consolacyon fontayne of loue of pyte of swetnes the lyght infynyte lyf eternall vnto you me yelde dygne of cruell deth depnes of ignorauÌ„ce of all mysery of all welth assured indygne more than I can speke in you besechynge ryght humbly that it may please you me to gyue taste felynge in this presentlyf that as of the paynes of helle of the Joyes of parady se me ye haue gyuen grace for to speke in this present treatyse to wryte vnto that that I you may fere redoubte and fynally with all myne herte you to loue O creatoure of heuen of erthe the whiche ryght Justely gyuest helle vnto the dampned your blessyd paradyse vnto the saued I confesse aduowe to be that haytyf synner the whiche the goodes of the body and of the soule hath ryght folysshely dyspended vnworthy to lyfte vp my face ayenst the sonne or the mone But that with standynge very god fader pyteous of euery creature fontayne of mercy ryght Justely I requyre the ayde of all your court celestyall ryght syngulerly of the virgyne gloryous the moder of our souerayne lorde the â—rpnes of grace d 〈…〉 ne aduocate of synners to the ende that by theyr intercessyons excellente merytes my synnes grete innumerables ben vnto me in this present lyf forgyuen pardonned and that this the whiche I haue here done by you you and for your glorye vnto you may be agreable vnto the edyfycacyon of euery good creature not for my merytes or dygâ—e operacyons but by the infynyte bonte swetnes humylyte of our blessyd sauyour Jhesus of his â—yght holy moder vnto whome I me submytte yelde vnto the deth vnto the lyf Amen THe yeres vi thousande vi hondreth thre score and. viij after the begynnynge of the vnyuersall worlde And the yeres a thousande fyue hondreth the .xiiij. daye of Januarye after the Incarnacyon of our lorde this present booke was fyrste consumed In the whiche yeres dayes habonde In nouissimts diâ— bê° instabuÌ„t tpÌ„a pe riculosa ii thi iii. Ueniet teÌ„pê° quale non fuit ex eo ex â— geÌ„tes esse cepeâ—uÌ„â— vsque ad tâ—â—ê° illâ—d dâ—nÌ„ xii Multiâ—â—t vocati pâ—uâ—â— veâ—â— electi â–ª Math. xx more grete ylle than may be spoken or thought to haue be in these yeres dayes before sayd that is that the coÌ„maundementes of god ben well nere all dyspraysed ryght dampnably trespassed the whiche thynge is the moost grete exces of the dolorous pyte that may be ymagyued for than it foloweth that almoost all the worlde the whiche reygned in these ryght peryllous dauÌ„gerous dayes go vnto perdycyon The consyderacyon of the whiche exces hath be the cause motyue of the composycyon of this present booke for the consolacyon and reuocacyon of symple people And to the ende that those the whiche it wyll rede or here may consyder that that they haue auouwed vnto holy baptem and also to vnderstande the trought of the coÌ„maundementes of god and of the werkes of mercy By the whiche knowlege they may them correcte and purefye from theyr synnes by holy entyere confessyon and to fere redoubte the horryble paynes of helle in ferme hope to mowe come vnto the ryght gloryous company of paradyse mouynge the ayde and benedyccyon of all the blessyd trynyte vnto the whiche fader sone and holy goost be honour and glorye in heuen and in erthe ex hoc sicut nunc et semper Amen ¶ Here endeth the booke named the ordynarye of crysten men newely hystoryed and translated out of Frenshe in to Englysshe Enprynted in the Cyte of London in the Flete strete in the sygne of the sonne by Wynken de worde the yere of our lorde M. CCCCC ij
of the lawr The thyrde of synnes the whiche a man ought to eschewe The fourthe of the paynes of helle the whiche a man ought to fere And the fyfth of the glory the whiche is without ende that euery man ought to desyre Of these fyue thynges in example of the holy apostell ought to wryte preche teche all they that wyll please god and vnto these soules proufyte all ryght faythfull crysten men the whiche haue desyre to come vnto saluacyon hym ought aboue all thynges to rede or here For whoo 's deth the contrary hath in hym the sygne of eternall dampnacyon as they that loue better Romayns of warrê of bataylles wrytynges of poetes of these phylosophres erthely The whiche make not the lyues examples of holy sayntes and other holy wrytynges that touchen the dede of conscyence and of theyr saluacyon and man sayth that wylfully suche people renneth after the prechers the whiche pryncypaly secheth to speke vnto the worldely people for to go with theyr substauÌ„ce syluer the whiche oftentymes inplye the mynde of them worldely in hye harde curyous questyons by the swetnesse of fayre speche they wrape them brynge them to theyr ende So as prophecyed saynt Poule in the pystle vnto the bysshop Thimothee sayeng the tyme shall come that the worlde wyl no more of the good doctryne and salutary but they shall desyre maysters that them shall tell preche thynges curyous fables the whiche vnto them shall be plea sauÌ„t Of the whiche synners wryteth saynt Peter in spekyng vnto crysten men sayth that so as it was of the people of the Jewes fals cursyd prophetes syÌ„ners so vnto them shall it come for ther shall come aryse amonge them some maysters full of falsenes of cursydnes of disceyte the whiche shall gyue vnto the people occasyon of theyr pardicyon And many shall take and folowe the pathes the wayes of theyr adulteracyon ¶ Here Semen est verbuÌ„ dei Luce. viii sayth mayster Nycholas de lyra that the worde of god is the seed he than that soweth this seed for auaryce or for pryde pryncypally renouÌ„ceth yâ— worde of god his creatour and many ther shall be the Pauâ—â— ad galla i. Sâ— adhuc homibus placereÌ„ xpÌ„i seruê° noÌ„ esseÌ„ pÌ„s CoÌ„fusâ— suÌ„t â— hoiÌ„bus placâ— â–ª dniam dnÌ„s spreuit eos whiche shall here gladly here suche prechours not pryncypally for theyr saluacyon or for to correcte theyr vyces or synnes but for the swete fayre langage of theyr phylosophy these newe thynges curyous the whiche they shall fayne for theyr excuse and inuencyon and by this forme maner the waye of god of trouth that is of the coÌ„maundementes Math. viii Atten dite a falsis ê“phe 〈◊〉 â— veâ—â—uÌ„t ad vos in vestimeÌ„â—â— ouiuÌ„ et â—eta Item surgeÌ„t pseu do xpÌ„i pseudo ê“phete et seducent multos of the artycles of the fayth shall be blasphemed of suche maner of worldely people curyoê° the whiche shall disprayse these prechours of the symplenes of the gospell And for so moche sayth saynt Gregory that none is wylfully herde yf he please not vnto the herers Some of these prechers of the gospell consyderynge the predicacyon of these Item ActuuÌ„ xx Attendite vobis vniuerso gregi in â— vos spuÌ„ssanctus posuit epÌ„os regere eccâ—â—am dei quaÌ„ acâ—siuit saÌ„guiesuo worldely maysters afore sayd to be praysed desyred theyr predycacyon dyspraysed shall them enforce to do ayenst them them to folowe in alledgynge phylosophres poetes other â—octrynes not of the gospell by the whiche they shall fall in thraldome of the deuyll of helle in the bonde of Ego scio qâ—â—trabuÌ„t post discessioneÌ„ meaÌ„ lupi rapaces in â—os noÌ„ parcentes gregi et ex vobisipsis consurgent god our creatour For the holy goost sayth that they that desyre worldely pleasures in the curyosyte vanyte of theyr desyre come to grete confusyon the gospell these other holy wrytynges in many places vs forbydde ayenst the temptacyon of the Qui noÌ„ est mecuÌ„ ê¯tra me eÌ„ Luc. ix fals euyl disceyuable prechours the whiche shal be the token pronosticacyon of the Antecryst as we haue late seen by many experyence in specyal Diuisio presentis opuscult wtin these fyfty yeres shall be seen so that I beleue from ylle vnto the worst vnto the reygne of the fals Antecryst And I vnderstande of those syÌ„ners that do lyue otherwyse then that that our moder the holy chirche vnto them hath lymytted ordeyned in Sexte of the Decretales in the Chapytre Cum ex eo And in tho vij in the Chapytre the whiche begynneth Abusionibus â— the whiche pryncypally secheth not the loue of god nor the saluacyon of theyr soules but golde and syluer after the apetyte of theyr coueytousnes for he that wyl is suche maytene with takynge parte that suche prechers weren of the party of Jhesu cryst he hym sheweth a very heretyke and excoÌ„menged then for to eshewe the peryll of this errour dampnacoÌ„n for to resemble aduyse these poore blynde of Jhesu cryst they be all trewe faythful crysten men they shal haue in this present treatyse as of late it hath be sayd fyue partes The fyrst parte shall be of the noblenesse of the trouth of the vowe of crystendome the whiche â—owe is made in the sacrament of baptyme also of the .xij. artycles of the fayth The seconde shall be of the .x. coÌ„mauÌ„dementes of the lawe with the transgressyon of them that be the .vij. deedly synnes The thyrde shall be of the .vij. werkes of mercy the whiche werkes shall be holdeÌ„ the grete last JugemeÌ„t and the good ylle shall be examyned these cruwell and coueytous folke vnto deth eternall condempned and these pytous mercyfull people in the glory of paradyse shall be rewarded The fourth partye shall be techyngê for well â–ª enterly hym to confesse of synnes the whiche he may coÌ„mytte ayenst the artyâ—les of the fayth of the coÌ„mauÌ„dementê of the lawe of good werkê that a man leueth to do ayenst the mercy of god wtout the whiche no man may wel come vnto saluaâ—â—on for all synne is reherced compryseth in the coÌ„missyon in doynge synne or abomynacoÌ„n in leuyÌ„ge the good the whiche a man is holden bounde to do The fyfth the laste partye shall be of the paynes of helle of the Joyes of paradyse Also it is to be noted that as well for to satysfye vnto these clerkes for the more parfectly to conferme that the whiche is wryten in englysshe as also for to eschewe detraccion of lytell vnderstandynge of symple people I put in the heed of this boke in many passages these auctorytees conuocacions allegacions the whiche be made in latyn excepte the texte of the vowe of baptyme
est offensa quam tus eÌ„â—lle â— offenâ—it â—â—to ethicorum parte it hath ben sayd that for euery mortall synne that euer was or shall be done he hath borne payne suffycyent for to repayre the Iniurye done vnto the maieste dyuyne The whiche Iniurye for euery synne is infynyte for the ransome of hym the whiche hath offended For reason and nature it agree that in as moche that he that man offendeth is moost grete the offence and Iniurye done ayenst hym is moost grete Now it is ynough knowen yâ— god is of the maieste infynyte by the whiche it foloweth that the offence done ayenst hym ought to be infynyte and by the consequens the payne due and for to answere vnto suche offence or elles god sholde not be true Juge to daÌ„pne eternally for one oonly mortall synne hym the whiche by his defaute shall not be ayen bought by this blessyd passyon The answere vnto that folysshe ymagynacyon the whiche alwayes I grauÌ„te by the lyght of our holy fayth that yâ— he the whiche suffred is god how be it that he suffred not in so moche as god Also I confesse by the fyrst artycle these thynges beforsayd that he is almyghty as the fader Also I confesse that Justyce SecundaÌ„ mensuraÌ„ delicti eâ—â—t plâ—garum modus dyuyne the whiche may not be chauÌ„ged or varyed requyred that after the gylte the payne be mesured Also I graunt that Jhesu cryst is very redemptor and suffysaunce of all the worlde Wherfore it behoued that he the whiche suffred be almyghty that he may susteyne payne infynyte And sythen that Justyce vnmeuable requyred suche payne it behoueth that it bâ— offred payde sythen that it hath pleased vnto Jhesu cryste ryght parfyghtly vs for to by agayne and that he it may and that Justyce it requyreth it foloweth that he hath payed for vs passyons sorowes and anguysshes Infynyte Wherof sayth a deuout contemplatyf that yf the payne that our lorde suffred for euery one of vs for vs in lyke wyse were dyuysed in as many partyes as there ben droppes of water in all the sees or in all the worlde Also in as many partyes as Nota. euer was of brekynge of grasse of the leues of trees of fethers of byrdes of sterres in the skye of cornes of the erthe of men of women the humanyte of Jhesu cryste or other naturall man had not borne half a quarter of an houre without deth one of the moost lytell partes of the payne before sayd so dyuysed But for as moche that that blessyd humanyte as well the body as the soule be shall be always vnyed in the dyuynyte in the seconde persone of the blessyd trynyte she may bere endure by the vertue myght of the dyuynyte passyons tormentê without comparyson And more ouer euery true Nota. crysten man ought to be certayne yâ— from the houre that Jhesu cryste beganne to suffre this payne That is to knowe from the fyrst beynge of his blessyd Incarnacyon he see euery persone that euer was is shall be in knowlege dyuyne in the whiche In oÌ„ni loco oculi dniÌ„ ê¯teÌ„plant bonos malos oÌ„nia muÌ„da aperta suÌ„t oculis eius Ad heâ— eos iiii all thynges ben past or to come as vnto vs ben ryght present as vnto hym and not oonly he knoweth euery persone that hath ben syns is or shall be But with that he hym loued of suche loue that yf god the fader had vnto hym made suche offre or suche proposycyon at the houre of his deth My owne ryght dere byloued sone I receyue the sacrifyce of your dolour passyon in the whiche ye be as now for the saluacyon of all them that haue ben ben or shall be except for suche a man and for suche a woman vnto hym specyfyenge me or an other And vnto hym offerynge more ouer yf ye wyll not be for the loue of hym or of her in the an gâ—ysshe of the payne in yâ— whiche ye be as now vnto the daye of Jugement Knowe all those that ben present to come that from that houre he loued so moche euery persone euery poore synner that syns hath be shall be that yf yet he sholde be on the tree of the crosse hangynge as yet that this present boke was fyrste wryten That is the yere of grace a Nota tpÌ„sê¯pilatio nis huius librâ— thousande foure hondred thre score seuen By the whiche it appyred yâ— he there hath ben more than xv hondred yeres And more ouer there sholde be tyll vnto the daye of Jugement for the loue infynyte that he hath ayenst vs before that one erthely persone what so euer he be were eternally dampned by the defaute of that passyon And who so hyÌ„ wyll areste in this meditacyon he there shall fynde pyte loue Joye compassyon admyracyon infynytly Here is the depnes of the glorye the uoblenes Michi auteÌ„ absit gloriari nisi iÌ„ cruce dniÌ„ nâ—Ì„i iesu xpÌ„i Aâ— galatas vi of a crysten man the whiche byleued knowed to be in so profouÌ„de loue of his creatour his god his broder his loue almyghty that hath wylled to suffre for hym more than ony wyll or may for hymself Here euery good crysten man sholde thynke meane deuoutly one tyme on a daye at the lest one tyme in the weke specyally whan one seeth the precyous body of Jhesu cryst bytwene the preestê handes For vnto that is instytute this ryght holy sacrament that is to knowe that we sholde remeÌ„bre vs of his infynyte loue of his blessyd passyon Also the deuoute coÌ„templatyf may hym prosterne before the ymage of the crucyfix or in an other place Hec quotienscsique feceritis in mei coÌ„memorationeÌ„ faciâ—tis secrete or in ymagenynge that he is ryally vpon the mounte of Caluarye that he seeth the swete Jhesus hangynge on the crosse syns the tyme before sayd that is to knowe a thousande fyue hondred yeres in these paynes in these tormentê before sayd also that he seeth hym deyenge languysshe for the loue of his swete moder virgyn pyteous sorowfull be he ryght certayne wtout doubte that it is for the loue of hym for to delyuer hym from eternall deth and yf he be not more harde than ony other thynge he shall falle in pyte in admyracyon he shall knowe clerely that all that that he may do saye thynke or endure NoÌ„ timebis a tiÌ„ore nocturno a sagitta volaÌ„te in die a negocio ê‘ambulante in tenebris c. pÌ„s xc in recompensacyon of that loue grace bene diccyon is all as nothynge By the whiche he shal be preserued from the arowe or darte of the deuyll the whiche fleeth ryght peryllously in the mydde daye and at the houre of none That is vayne glorye A questyon the whiche some tyme surmonteth for prayer or holy
beloued faychfull â—pouse retornynge from a moche ferre regyon And the cursyd hym seen vnto ther confusyon for than they seen the horryblenes of theyr synnes theyr infydelyte theyr vnkyndnes that Justely they ought to be dampned In li. de miseriaâ—eu vtilitate coÌ„ditiois humane And of this apparycyon at the houre of deth we rede many examples as well of the good as of the ylle Of the good as saynt John the euangelyst of whome Jhesu cryst hath sayd I wyll that he abyde Sic euÌ„ volo mane 〈◊〉 doneâ— veniâ— so vntyll that that I come That is to saye vnto the houre of deth Of saynt Andrewe of saynt Katheryne of other many we rede that he apyred vnto theym at the houre of deth And in lyke wyse appyred he vnto the cursyd for elles the houre of deth sholde not be the Jugement partyculer yf they had not one Juge an other ought not to Dedit ei iudiciâ— facere qr filiê° hois est Io. v. Juge fynally these erthely people excepte hym vnto whome god the fader hath gyuen puyssauÌ„ce auctoryte in heuen and in erthe that is the blessyd Jhesu cryste not all oonly in so moche as god but with that as moche as man Moche it is for to IteÌ„ data eÌ„ michiâ—is ptaÌ„s i celo in teâ—ra Math. vi do for to brynge often vnto mynde that we all shall be present in persone at the grete Jugement for no man may thens flee Also the synnes of the dampned shall be publysshed and manyfested vnto Juges angelles and vnto all them that ben saued and also vnto the deuylles Also one shall see the falsenesse of these ypocrytes the whiche men wende other tymes to haue ben trewe faythfull and good people Her false Jugementes and cursyd sentences shall be ryght holely and Justele Juged Gyftes promyâ—â—â—s feres nor fauoure may not tarye Justyce infynyte the whiche is and shall be the very Juge of the quycke and of the deed The werke of this artycle after the moralyte is that euery man sholde take hede of his spyrytuall dede in lyke wyse as Jhesu cryste vs hath warned in the gospell sayenge Wake ye in your caas for ye knowe Uigilate qr nesciâ— diâ— neque hor â— Ma xxv Luce. xiii not the houre that the Juge shall arryue And who so that well â—hym remembreth of the houre he shall neuer consente for to perseuer or for to abyde in mortall synne houre nor halfe an houre And the fayth of this artycle is deed the whiche here this fruyte the whiche fruyte is the fere of god preparacyon to deye well bereth not ¶ Here foloweth the .viij. artycle CRedo in spiritum sanctum That is to saye I byleue in the holy goost For euery faythfull crysten man ought to byleue in one god or in one dyuynyte in thre persones that is in the fader in the sone and in the holy goost And of this a man ought not for to doubte or for to knowe or curyously for to enquyre as afore hath ben sayd for entendement create is not suffycyent ynough for to comprehende and to vnderstande the mysteryes of the blessyd trynyte But alwayes in these thyngê that he vndstanded he hath some repÌ„sentacion of the blessyd trynyte for theris not so lytell a creature but that he hath vnyte veryte bonte Also yf he haue admyracyon that one essence of deite be in thre persones of the whâ—â—he the one is not the other as to merueyll hâ—â—â—e may haue two natures in one persone that is in creature humayne the whiche hath in hym nature corporell nature spirytuall that is body soule wherof the one is mortall the other iÌ„mortall in one self persone Also euery thynge corpprall hath thre thynges that is the length the largenes the depnes Also in all the worlde there is but thre maner thynges The fyrst ben spirytuell all oonly that is nature angelyke The seconde ben corporell all oonly as the foure elementes The thyrde ben thynges spirytuall corporall togyder that is man woman Also in the soule the whiche is vnto the ymage of the blessyd trynyte hath thre myghtes That is to knowe mynde vnderstandynge wyll is not but one soule in the trynyte the trynyte in vnyte I byleue than euery crysten man the persone of the holy goost to be one dyuynyte one puyssauÌ„ce one maieste with these persones of the fader of the sone that that make the one of these thre persones as in regarde of the creacyon of the gouernynge of all the worlde to glorifye the good to dampne the euyll is made of all these thre without dyfference The werke of this artycle as vnto the moralyte is for to meruayll For as sayth saynt Poule they in whome the holy goost enhabyted by grace habunden in dyuers gyftes Some haue grace to speke well wysely some other haue vnderstandynge knowlege of many thynges that man may not knowe but by the gyfte of the holy goost of prophecye Some other do myracles some other suche merytes vertues by humylyte charyte mercy in the vertue of the holy goost the whiche conuerted moued and teched enbrached in loue these humayne bodyes the whiche dyspose them to receyue it them gyued spirytuall lyf by the whiche they profyte in good werkes they fyght resyste the worlde the deuyll vnto theyr inclynacyons sensualles For in lyke wyse as the erthely spyryte that is the soule gyueth vnto the body vsauÌ„ce of the fyue wyttes of nature that is the syght the Auferes spÌ„m torum i pulueteÌ„ suâ— reuertentÌ„ pÌ„s c. iii. herynge the tastynge the smellynge the touchynge hym gyueth also power to speke to walke and to be besy in dyuers mysteryes werkes And whan it departed from the body he leseth all these thynges before sayd falleth vnto erthe rotten retorneth vnto asshes So moche more excellently whan the holy goost is in the soule by grace he hyÌ„ gyueth fyue wyttes spyrytuall by the whiche the soule knoweth meruayllous thyngê of god hym gyueth myght to walke in kepynge the coÌ„mauÌ„dementes Beati iÌ„maculati iÌ„ via â— ambulaÌ„t in lege dniÌ„ Item viaÌ„ maÌ„datorum tuorum cucurri pÌ„s c. xviii of god to speke with hym in prayer to resyste batayll in this present lyf And whan by the gylte synne of ony he is departed from the soule she leseth the true knowlege of helle of paradyse falleth by effeccyon in loue dysordynate in to pouder asshes of thynges erthely becometh fylthy stynkynge in wordes in dedes in saeynges thoughtes no power well to resyste the deuyll to kepe the coÌ„maundementes nor to do thynge the whiche is vnto god pleasauÌ„t merytoryous for to purchase a rewarde in paradyse soo we ought to byleue euery true crysten man that the fayth of this artycle is deed
the whiche baâ—eth not the fruyte of this knowlege ¶ Here foloweth the .ix. artycle SAnctaÌ„ ecclesiaÌ„ catholicaÌ„ That is to saye I byleue the holy chirche catholyke or vnyuersall Here is to be noted that holy chirche is as moche to saye of all those them the whiche haue the blessyd holy goost by grace be it in this worlde or in the other For in lyke wyse as the humayne spyryte that Ala eÌ„ tota in toto tota iÌ„ qÌ„libet corporis parte is the soule vnyeth many dyuers membres as the heed the feet the handes the other membres be they grete or lytell in suche maner that there en is but one body humayne not many For they haue not but one forme the whiche forme or spyryte humayne is alwaye in euery of the membres ouer all so as hath these phylosophres wyse worldely men a lytell whyle syns perfytly knowen declared In lyke wyse moche more excellently the blessyd SapieÌ„tia saÌ„ctorum narraÌ„t ppli laudem eorum ê“nuÌ„ciat ois eccâ—â—a sctoÌ„rum eâ—â—lesi xxxâ—x holy goost vnyeth vnyfyeth all these meÌ„bres of the holy chirche in one so dygne so perfyte that the goodnes of that one be it grete or lytell is the goodnes of that other For by the vertue of charyte euery man of body mystycall of holy chirthe loued his neyghbour as hymself by the whiche it foloweth that the honour the goodnes the Joye of that one is the goodnes of that other That is the blessyd company that is to knowe the vnyuersall chirche is in thre partyes The fyrst is named the chirche tryumphauÌ„t or victoryous that is these blessyd men the whiche ben now in paradyse here neuer sought degre of meryte esseÌ„cyal for they be vnto theÌ„ determyned The seconde-partye is named the chirch mylytauÌ„t or she the whiche is in batayll that be these good crysten men whiche yet be in batell of this worlde may from day to day wynne prayse meryte The thyrde partye be they that be in purgatorye yâ— whiche be in loue of god but they haue not done penaunce suffycyent for theyr synnes the whiche they achyue in the sayd place of purgatorye And for as moche that euery soule whiche is of the nombre of that one of these thre companyes vnto the holy goost by gÌ„ce The whiche holy goost is one in all is not all but one oonly chirche catholyke And lyke wyse as the meÌ„bres of the body natural do ayde serue that one vnto that other euery of them in his offyce in lyke wyse the meÌ„bres of the body mystycall of holy chirchÌ„ do seruyce that one vnto that other for these blessyd sayntê praye for them the whiche be in the batayll reioyse theÌ„ of theyr goodnes of the conuersacoÌ„n penauÌ„ce of syÌ„nes And they of the batayl that is of the chirche mylytauÌ„t gyue glory praysynge vnto god of the tryuÌ„phe victory of sayntes they make feestes solempnytees in erthe they founde chirches they gyue rente tresours in requyrynge theÌ„ vnto theyr ayde by deuoute orysons In lykewyse they praye vnto god for theÌ„ of purgatory they offer sacryfyeê almesdedes to allege theyr payne Sancta salubris tâ—â— cogitatio ê“ defuÌ„etis exorare vt a peccatis soluanâ— Mathei xii And they of purgatory praye for theyr benefactors aswel iÌ„ purgatory as iÌ„ heueÌ„ as they be thyd come theyr prayers ê“fyte gretly theÌ„ of the batayl of this world as it shal be sayd herafter iÌ„ the treatyse of â—â—y The werke of this artycle as vnto the moralyte is in thre maners The fyrste is to kepe the festes of the holy sayntê of paradyse in prayers in orysons in other deuocyons in requyrynge theyr ayde and helpe The seconde is for to praye for theym that be departed The thyrde is sufferaynly for to kepe hym to be excoÌ„myned departed by mortall synne Princeps ego â—â—oim tunentiuÌ„ te custodienciuÌ„ man data tua pÌ„s xviii from so noble a company as is the holy chirche catholyke for it is impossyble that yf a creature be in the state of deedly synne hath the holy goost by grace And in lyke wyse as they the whiche haue the holy goost be in nature angelyke or humayne make an holy chirche a body mystycal as it is sayd In Odiui ecclÌ„iam malignaÌ„tiuÌ„ cuÌ„ iÌ„piis noÌ„ sedebo ps xxv lyke wyse by some semblauÌ„ce the congregacyon of cursyd folke maketh a body mystycall in a chirche the whiche is of god acursyd And therfore the fayth of this artycle is deed the whiche bereth not here his fruyte ¶ Here foloweth the .x. artycle whiche is suche SAnctorum coÌ„munionem remissioneÌ„ peccatorum That is to saye I byleue the coÌ„munyon of layntes the remyssyon of synnes Here is to be noted that true faythfull loue maketh all thynges comyn And for as moche that holy chirche is vnyed as it is sayd in the loue of that holy goost euery man hath parte of the goodnes of that other as well in heuen as also in erthe for the sayntes of paradyse reioyse them of good werkes merytoryous that whiche be done vpon the erthe these faythfull crysteÌ„ men Joye them moche fruytefully of the glory of these blessyd men Also in the erthe the true catholyke playned sorowed of the ylle of his neyghbour by compassyon mercy Joyed hym of his goodnes profyte by the whiche it appyred that he hath coÌ„municacyon with the holy sacramentê the whiche vnto them be comyn syngulerly with the ryght precyous body of Jhesu cryst the whiche vnto vs fygured and represented this vnyon Also in this artycle is conteyned the trought of all the sacrameÌ„tes of holy chirche in lyke wyse as the doctours sayen specyally in that that is sayd remissioneÌ„ peccatorum I byleue the remyssyon of synnes for it may none otherwyse be done after the ordynauÌ„ce dyuyne but by the sacramentes as it appyred of baptysme as it hath ben afore declared shall be herafter more playnely in the treatyse of confessyon The werke of this artyle as vnto the moralyte is to haue honour reuerence vnto the sacramentes of the chirche hym prepare them ensue as the very medycyne of all the sekenesses spyrytuell conseruatyf of of strength of helthe augmentatyf of grace of benedyccyon The fayth of this artycle is deed the whiche bereth not here his werke ¶ Here foloweth the .xi. artycle whiche is suche CArnis resurreccionem That is to saye I OeÌ„s â—deÌ„ resurgemê° i momeÌ„to i â—â—â—uoculi i nouissia tuba canet ei tuba mortuâ— resurgâ—t c. Ad corinth v. byleue that these humayne bodyes shall aryse For as saynt Poule sayth in a moment and is as lytell whyle as one may close open the Joye all good and euyll shall aryse in body and in soule at
this mysterye shall be all those blessyd angelles by the coÌ„maundement of god in this lytell momente of tyme shall assemble the asshes and the douste of all erthely bodyes without that that he shall fayle one heere of his â—olde and that done in a moment or instant the blessyd Jhesu cryste in dyuyne nature and humayne shall yelde the propre body vnto euery soule them areysynge and gyuynge lyfe that neuer shall haue ende nor departynge But grete dyfference moche to meruayll shall be bytwene the bodyes of them that be dampned of them that ben blessyd For these dampned Cre doâ—redeÌ„ptormeê° viuit i nouissimo die c. Job xix shall be blacke heuy stynkynge and horryble and so dysformed that none erthely herte ne may thynke it And by the contrarye the bodyes of them that ben blessyd they shall haue foure noblenesses that is claryte impossybylyte subtylyte and agylyte that these theologyens calle dowers of the whiche shall be sayd in spekynge of the glorye of paradyse Man may perswade the trought of this artycle by these thynges that we see in nature in arte in reason and in auctoryte Nature is moche to be meruaylled in a corne of whete or of other seed after that it shall be rotten by the vertue or the sonne of the moysture of the erthe from the rottennes shall become quycke boudde the whiche shall yelde an hygh stalke and a ryght and for one corne there shall come an hondred Also it is seen in the moneth of Apryle one tree growynge or an other grete chosen braunche grene with leues and coured with whyte floures and to ymagen the lytell now rotten wherof he procedeth is a mater of ryght grete admyracyon But folysshe people ryght fewe so arreste And the puyssaunce Niâ—â— granuÌ„ frumeÌ„ti cadeÌ„s i tra mortuuÌ„ fuerit ipÌ„m soluÌ„ manet si auteÌ„ mortuuÌ„ fuerit mltuÌ„ fructuÌ„ affert â—o xii TimeÌ„tibus deuÌ„ ori et sol iusticie Malachie â—nto IteÌ„ fabricatê° est aurorem solem FulgebuÌ„t iusti sicut sol i regno pris eorum Mathei xii naturall of the sonne and of the erthe maketh of a lytell corne rotten of newe so fayre and pleasaunt thynge Wherfore shall not the sonne of Justyce make it that is the blessyd Jhesu cryste in whome is puyssaunce dyuyne infynyte of the rottennes of the body humayne a more fayr thyng than man may thynke Also we see that of ferne brente and put in to asshes man maketh by crafte these vesselles of glasse so fayre so clere and so pleasaunte that kynges popes and emperours leue cuppes masers of golde for to vse the pleasure of the glasse By the whiche then god the whiche is souerayne mayster of arte the whiche hath forged the sonne and the mone and the whiche hath made all thynge of nought may he not make of the asshes of a body humayne fayre vesselles and full of glorye shynynge more than the sonne Also reason vs telleth that trewely he the whiche was deed and is arysen he beynge a lyue may a reyse these other Also the auctoryte of saynt Poule wrytynge vnto Sicut iÌ„ adam oeÌ„s moriuÌ„t ita iÌ„ xpÌ„â— oeÌ„s viuificabunt .1 corinth xii the Corynthyens sayd So as Adam by his synne is cause of the deth of all these erthely men In lyky wyse Jhesu cryste theym shall areyse all by his Justyce The werke of this artycle as vnto the moralyte is not to fere to deye for the trought of the fayth and for the loue of Jhesu cryste syns that we be certayne that he shall yelde vs body and soule in the moost fayrest moost noblest moost dygne of dysposycyon without ony comparyson than they be now for they shall be Immortall and Impassyble Also we sholde not wayle nor sorowe dysordynatly for the loue of our frendes Nolite ê¯tristari si cut ceteri â— spem â— habeÌ„t i. ad thessaoâ—â—ce â— iiii and kynnesmen syns that we haue fayth and hope for to see other shortely The fayth of this artycle is deed the whiche berâ—th not here the fruyte of this werke ¶ Here foloweth the .xij. artycle TItam eternam amen That is to saye I byleue that they the whiche haue kepte the trought of the fayth shall haue the lyfe eternall Hec eÌ„ vita eterna vt cognoscaÌ„t teve tuÌ„ deu queÌ„ misâ—sâ—â— iesuÌ„ xpÌ„m Joh. xvii Amen That is to saye I requyre and desyre that it so be Here is to be noted that eternall lyf is none other thynge to vnderstande for to see knowe clerely in blessydnes of paradyse by the lyght of glorye that that we see byleue in erthe in the lyght of the fayth that is the blessyd trynyte the fader the sone the holy goost the swete humanyte of Jhesu cryst of that to haue fruiction for euer wtout Ocâ—s noÌ„ vidit nec i cor hois asceÌ„dit qÌ„ pÌ„ ê‘auit deâ— diligeÌ„tibê° se originaliter â—sa .lxiiii. 1. cor ii ende in body in soule The whiche vysyon and fruiction with the blessydnes is so grete yâ— herte ne vnderstandynge may it thynke nor tonge declare for so moche that it is a thynge infynyte eternall as to haue god in the maner beforsayd And of that glorye shall be sayd afterwarde in the ende of this boke Also it is to be noted that notwithstandynge that in this artycle is not made nor exprest mencyon of the dampnacyon eternall of those that ben ylle how be it it is there ynough to be vnderstande in that that man byleueth that god is the Justyce infynyte the whiche is for to yelde vnto euery man that that he hath deserued And therfore sayth Athanasius They that haue well done after Qui bona egeruÌ„t 〈◊〉 sit i vitaÌ„ eternaÌ„ â— do mala in igneÌ„ eternâ— hec eÌ„ fides catholica c. Athâ— nasiê° in symbolo the Jugement shall go vnto lyf perdurable and eternall they that haue done ylle to the fyre of helle euerlastynge And this that is before sayd wryten is the holy fayth catholyke the whiche it behoueth to be kepte stedfastly entyerly vpon the payne of eternall dampnacyon The werke of this artycle as vnto the moralyte is to dysprayse these rychesses the loue the glorye the felycyte of this worlde in comparyson of the lyfe eternall For as Si coÌ„siderâ—mê° â— quam ta suÌ„t â— nobis ê“mittunt i colis vilescuÌ„t oia â—â—abeÌ„â— in terris Grego saynt Gregorye sayth Yf we thynke consyder the goodnesses that god vs promytted in paradyse all the goodes of the erthe shall be lyke vnto vs vyle as no thynge Also it is to be more curyous more desyrous for to seche these goodes by the whichâ— we shall be honoured in the other worlde infynytly that them of this mortall lyfe the whiche dyspose vs vnto dauÌ„ger be dampned eternally And man ought to byleue that
the .vij. coÌ„maundement the whiche is suche THou shalt do no theeft In this coÌ„maundement Caplm .xi. vnto vs is some thynge coÌ„maunded and the other defended The thynge coÌ„maunded is charytable prudence in the lyght of charyte by the whiche we haue consyderacyon of the greate dyfference the whiche is bytwene the goodes erthely and the goodes of glorye By this dyfferece and knowlege we dysprayse and repute as nought all felycyte worldely in comparyson of the very blessydnes And in lyke wyse by this consyderacyon we ben enclyned induced to do Justyce the whiche is none other thynge as now but for to yelde vnto euery man that that vnto hym apperteyneth as it hath ben sayd before shall be more playnly in spekynge of restytucyon The thynge the whiche is defended by the coÌ„mauÌ„dement is the synne De auaricia of couetyse Couetyse is an appetyte dysordynate of goodes transytorye temporall what soo euer they be This synne is coÌ„mytted generally in thre maners that is to knowe in gettynge to moche brennyngly in retaynynge to streytely in dyspendynge to scarsely And for as moche sayth saynt Poule that the coueytous man is an ydolater a seruytour of the deuyll Wherfore it is to be noted that a deuyll named MaÌ„mona made vnto the coueytous man vi coÌ„mauÌ„dementes The fyrst is that he kepe well his golde his syluer or other goodes The seconde is that he lese not in his handes The thyrde is that he encrease them from daye to daye The fourth is that he gyue no thynge in almesse nor other wyse The fyfth is that he lene not nor doo noo pleasure for in soo doynge he putteth his goodes in peryll The sixte is that he shall restrayne hymself his housholde from meete drynke for to spare his goodes Of this synne cometh procedeth seuen doughters or braunches after as sayth saynt Gregorye That is for to vnderstande treason fraude begylynge periurynges rauayne desyrous for to gete hardynes of body ayenst the poore and many other euylles Here is defended all euyll marchaundyse euyll laborynges and werkes to fayne hym in his Journey and to selle fals ware for good I put caas that the seller hath ben dysceyued in byenge them for good for one dysceyued ought not an other for to dysceyue Here is defended theeft vsery rauayne symony sacrylege fals spekynge fals swerynge and generally all decepcyons openly or pryuely by the whiche a man maketh the losse of an other his owne or els that a man wolde not reasonably vnto hym to be done Also all contractes and other thynges in the whiche it behoueth â–ª For to make restytucyon of the whiche shall be treated in partyculer in the fourth partye And this is in generall and in short as vnto the .vij. coÌ„maundement ¶ Here foloweth the .viij. coÌ„maundement the whiche is suche THou shalt bere no fals wytnes In this coÌ„maundement Caplm .xij. vnto vs is some thynge commaunded and the other defended The thynge whiche is coÌ„maunded is the contrarye and the opposyte of that the whiche is defended To bere false and cursyd langage is contrarye vnto charyte the whiche we sholde haue ayenst our neyghbours By the whiche it appyreth that it vnto vs is commaunded to saye well to magnyfye and to exalte the good and the honour of our neyghbours and in praysynge god charytably in place and in tyme the whiche thynge we accomplysshe by the vertue of prudence of force illumyned with charyte for so doynge desyrynge the good honour of our neyghbour to be our honour in lyke wyse as requyreth the vertue nature of charyte the whiche is to loue his neyhbour as hymself the whiche maketh all goodes to be comyn Than by good prudence we shall exalte augment our welth our neyghboures And by that vertue of force we hym sholde purchase good and honour in berynge hym good wytnes in place in tyme in defendynge hym to our power his good renowne And this is in short as vnto the thynge coÌ„mauÌ„ded The thynge defended is fals wytnes That is to saye cursyd langage procedynge of Ire of enuye in lyke wyse as Ire enuye ben defended in the .vi. coÌ„mauÌ„dement pryncypally in as moche as the shewe them by werke in lyke wyse they ben defended in the .viij. in as moche as they it shewen by cursyd langage For as a man may noye his his neyghbour in dede in lykewyse a man may noye hym in worde And they that may not of dede oftentymes they do it by cursyd langage the whiche is coÌ„mytte in dyuers maners For as sayen these doctours the holy scryptures in the operacyon of the tonge is the deth or the lyf And therfore wolde the blessyd In manibê° lingue more vita holy goost hym shewe appyre in the lykenes of tonges of fyre for to gyue vnderstandynge that yf the tonge be not purged and gouerned of the holy goost it is an harde thynge but that it be gouerned of a cursyd spyryte That is the deuyll the whiche by the meane of the tonge serpentynously putteth all humayne lynage vnto perdycyon and the whiche gouerneth and ledeth theym that ben replete with Ire and enuye and them aydeth with theyr tonges as with glaynes cuttynge And therfore Lingua â—oâ— gladâ— us acutus 〈◊〉 sayth the Psalmyste that the tonges of synners is the glayne of the deuyll sharpe and full of venym And after these doctours .xij. synnes proceden of the tonge the whiche may be mortall or venyall after the dyuers circumstaunces and intencyon of the synner as ben blasphemynge periurynges lesynges boostynges murmuracyons detraccyons wordes carnall and vnhoneste folysshe langages talkynges Jangelynges and many other euylles the whiche ben shewed as wytnesseth the conscyence of suche people to be horryble and detestable For as our lorde sayth by the wordes of Loquela tua manifestum te facit Mathei xxvi Qui de terra eÌ„ de terra loâ—â— Io. ui a persone a man may some what haue knowlege and Juge of the wyll and of the conscyence Of detraccyon of dyuers maners for to lye and of fals wytnes in Jugement shall be spoken in the fourth partye And this is in generall and in short as vnto the .viij. coÌ„maundement ¶ Here foloweth the .ix. coÌ„maundement the whiche is suche THou shalt not desyre an other mans wyf And Caplm .xiij. in lyke wyse the wyf sholde not desyre the man that is to knowe by cursyd concupyscence But well may the one the other desyre with out synne by good and Juste affeccyon of maryage In this present commaundement vnto vs is some thynge commaunded and the other defended The thynge commaunded is the vertue of chastyte and clennes of spyryte and of wyll in the vertue of holy charyte that is to knowe for the loue of god and of the saluacyon of our soules the whiche vertue of charyte we sholde haue and procure as well in vs
apertayned in the whiche they sholde hepe do mercy vnto those the whiche them repente promyttynge correccion rygour of Justyce vnto obstynates perseuerynge theyr malyce For yf they paye not that that they sholde that is to knowe Qui talia agâ—t digni suÌ„t morte eo i i. ca. glo aug ConseÌ„tire dicuÌ„t â— posseÌ„t debereÌ„t torrigere nÌ„ faciuÌ„t I teÌ„de hoc heÌ„tÌ„ figura nuÌ„eri xxv vâ—i dr CerneÌ„s deê° que nuilê° eeÌ„t corrector ait moist Accipe oeÌ„sâ—ncipes ppâ—â— suspeÌ„daÌ„t ê¯tra soleÌ„vt furor meê° â—taâ— a ppâ—o c. occisisuÌ„t xxiiii milia placa tê° eÌ„ deê° IteÌ„ nota quamâ—latê° â— noÌ„ corrigit sedâ— formaÌ„sue prelationis peccat mortalit in re xii dictuÌ„ eÌ„ pÌ„latê° Custodi viruÌ„ iustuÌ„â— silapsus fuerit erit aiÌ„a tua ê“ aiÌ„a illiê° IteÌ„ in psal Si videbas fureÌ„ currebas cuÌ„ eo c. mercy Justyce they dyspose them vnto dampnacyon The seconde correccion the whiche is of the necessyte of true charyte apertayned not all oonly vnto the prelates of holy chirche or vnto these lordes erthely but with yâ— vnto all them vnto whome god coÌ„mauÌ„ded to loue theyr neyghbours as them self And for as moche as euery man is bouÌ„de hym to repente correcte of his owne propre synne it foloweth that he the whiche is bouÌ„de to loue his neyghbour as hymself that he ought to do his power hyÌ„ to correcte amende or elles there is not in hym true charyte in lyke wyse as god commaunded vpon payne of deedly synne But it is well to be noted that after as sayen these doctours of theologye six condycyons ben requysyte before that a man synned mortally in not correctynge his neyghbour of the whiche thre ben in the regarde of hym the whiche ought for to correcte and these other thre ben in regarde of hym the whiche oughte for be corrected The fyrste is whan that he the whiche ought to corecte is certayne of the synne of his neyghbour for of syÌ„nes secrete a man is not bounde so straytly The seconde is that the correccyon be swete or pyteous syns that it ought to procede of charyte The thyrde is that there is none other vnto whome it appertayned more couenably for to correcte For yf an other do it it shall acquyte suffycyently them the whiche elles had ben holden to correcte The fyrst condycyon of the partye of the synner is that he haue in hym suche dysposycyon that a man may hope that for the correccyon he is the lesse worth as it may be a persone dronken a lecherous man a man of grete turour or of obstynate that a man may not truste correccoÌ„n than a maÌ„ ought to dyfferre abyde the place tyme oportunyte to do it For in suche caas suffysed pyte charytable good wyll The seconde condycyon is where the synne of hym that a man ought to corecte is mortall or that is may be very semblable For as for venyall synne a man is not bounde to correcte vpon the payne of deedly synne But is bouÌ„de all oonly for to counseyll and after good congruyte and this gyueth well to vnderstande the gospell the whiche sayth Correcte thy neyghbour and yf by thy correccyon he be conuerted thou hast wonne hym By the whiche it foloweth after as sayth saynt Gregory that the synne wherof he hath ben corrected was mortall For for a lytell synne a man is not loste and dampned Also yf a man were bounde for to correcte euery defaute or feblenes venyell the whiche contynually is in many full fewe it sholde sauour and yf it were not that the transgressyon of that commaundement were in euery dede of theyr conscyence The thyrde condycyon that he there haue place tyme oportunyte Be it than so spoken and concluded That who so euer knoweth the mortall synne of his neyghbour the peryll of his dampnacoÌ„n hath place tyme oportunyte for to correcte there is none other the whiche dooth by oblygacyon or other wyse it is very lyke that yf he were correcte so he hyÌ„ sholde amende Than and not elles a man is holden vpon the payne of deedly synne hym to aduyse swetly and charytably for elles a man trespasseth the coÌ„maundement of god of nature the whiche is to loue god his creatoure with all his herte abone all thynges and in lyke wyse his neyghbour as hymselfe Whan it is so than that the moost grettest Qui noÌ„ diligit fratreÌ„ suuÌ„ queÌ„ videt deuÌ„ queÌ„ noÌ„ videt quoÌ„ poÌ„t diligere 1. to iiii ca. Amor dei nunquam eÌ„ ociousus oê‘at emÌ„ magna si est si vero renuerit oê‘ari amor noÌ„ eÌ„ hec gre mysery that may be in man is the estate of deedly synne how may it than be that ony man loueth his neyghbour as hymself yf he socoure not hym vnto his power in suche necessyte Also saynt John sayth in his Canon that he the whiche loueth not his neyghbour may not loue god faythfully loue may not be hydde For yf ony man haue true loue he shall shewe it in werkes by accomplysshynge the werkes of mercy in doynge thynges grete or lytell after the quantyte of his loue in lyke wyse as wytnesseth saynt Gregory And therfore he the whiche hath trewely the loue of god in his herte dyspayreth not lyghtely the correccyon of his neyghbour and hym enforceth for to correcte hym in the vertue of the holy goost the whiche may all thynges The thyrde maner of mercy spyrytuell is to teche them the whiche ben ignoraunt by the whiche techynge the soule is fedde with the brede of holy doctryne In lyke wyse as the body is nourysshed and susteyned with meete corporell And yf it be so than that for to gyue meete and drynke vnto the poore for the necessyte of the body god promytteth the royalme of paradyse For by the more gretter reason he shall gyue his glorye vnto them the whiche for the loue of hym gyuen vnto the soules good and holy techynge For of as moche Maior eÌ„ refectiâ— meÌ„â—quam veÌ„tris â—uâ— as the soule is more dygne than the body of as moche the meete and the refeccyon spyrytuell is more noble than that of the body Sythen it is so than that the moost partye of our neyghbours ben in languore of ignorauÌ„ce that the horryble famyne inuadeth all moost all the worlde for the defaute of brede spyrytuell that is for to vnderstande of holy doctryne as it may be to saue hym the whiche hath scyence and knowlege of thynges the whiche apperteynen vnto the saluacyon of the soule seeth his neyghbour deye in languysshynge for Eterne dâ—natiâ—â—â—s penaÌ„ icurrit pÌ„ dicator â— semen diuini vbi noÌ„ sâ—git xliiii di the defaute of this doctryne certayne with grete payne may he be excused before god of the coÌ„mauÌ„dement to accomplysse mercy Some ben bounde to teche to departe the
generally in all craftes all marchauÌ„dyses in all estates degree of euery vocacyon of secularyte or of the chirche he may bete downe cursyd auaryce in lyke wyse as sayth holy scrypture the whiche is none other thynge but to loue with out ordre those thynges worldely temporall And for as moche as it is impossyble vnto nature humayne to lyue in this worlde without loue all those the whiche loue not god soueraynly as it is sayd in the fyrste commaundement fallen necessaryly in loue dysordynate of thynges erthely and temporall Of the whiche loue also as the lyuely fontayne pceden all these ryuers of symonye ot vsury of rauayne of theeft of fraudes decepcyons in dyuerse marchauÌ„dyses fals pletynges exaccyons pylleryes other dyuers inuencyons yâ— whiche better semen to be deuylshe than humayns wtout noÌ„bre with out mesure of yâ— whiche incoÌ„uenynce synnes the soule may not be loused repayred ayenst his creatoure yf he retorne not from suche loue by true repentauÌ„ce in makynge restytucyon of the whiche it foloweth here after ¶ Here foloweth of restytucyon necessarye vnto saluacyon of those the whiche withholden from an other FOr as moche as to restore an other it is necessarye Caplm .xxij. to yâ— saluacyon of soules the whiche thynge I seche vnderstande pryncypally in al the processe of this present boke it behoued to saye some thynge And fyrst it is to be noted that to put out to take to rauysshe or to wholde ony thynge ayen Non dimittitÌ„ peccatuÌ„ nisi restituatÌ„â—â—latuÌ„ Her augê° ad macedonâ—uÌ„ et habetÌ„ .ix. q. vi i. ca the good Juste wyll of hyÌ„ to whome suche thyng aperteyned it is to do a thynge ayenst charyte by the consequent mortall synne For after yâ— lawe dyuyne also of nature noo man ought to do to his neyghbour that that he wolde not or wyll not vnto hym sholde be done More ouer it is to be noted that there is thre maner of goodes of yâ— whiche some may be indaÌ„maged that is to vnderstande yâ— goodes of the soule as ben yâ— graces vertues spyrytuelles good renowne These other goodes ben those of nature as helth beaute of body And the thyrde goodes be named yâ— goodes of fortune as ben goodê erthely and temporall be it golde syluer or other goodes meouables or herytagê And in euery of these thre maner of goodes cometh by defaute of reason of charyte that oftymes vnto hyÌ„ endaÌ„maged the other by the whiche he behoued to make restytucyon due or to be vniuste before god by that consequent culpable of deth eternall for whiche deth daÌ„pnacoÌ„n to eshewe ouer these thyngê beforsayd as well in the viij coÌ„mauÌ„dement as in the mater of vsurye of symonye of dyuers estates vocacoÌ„ns here before put folowen some caas of the sayd restytucoÌ„n more in partyculer Here foloweth of restytucoÌ„n of the goodes of the soule AS vnto the restytucoÌ„n of the goodes of the soule is fyrst to be noted that suche goodê may not be lost but in geuynge them consentyngly to syÌ„ne And therfore he the whiche induced my persone vnto Deteriores suÌ„t â— vitaÌ„ moresque bono 〈◊〉 corripiuÌ„t quamâ—â—dia aliorum substantiaÌ„que diripiâ—t .vi. q. i. ca. ex merito Qui occasioneÌ„ daÌ„ni dat damnuÌ„ dedisse videtÌ„ extrâ— de liu â— daÌ„no dato synne in geuynge hyÌ„ couÌ„seyll coÌ„mauÌ„dement example or occasyon to synne by the whiche he leseth the goodes of yâ— soule is of as moche the more bouÌ„de to restore as vnto that maner of daÌ„mage of as moche as yâ— goodes of the soule ben more worthe than those of the body or of the worlde The maner of restytucoÌ„n ought to haue conformyte to the maner of the daÌ„mager for yf he hath ylle couÌ„seylled he ought it to reuoke to gyue good couÌ„seyll If he haue gyuen euyll example he ouggt to gyue good Also he ought to praye for the conuersacoÌ„n of the persone that he hath made to synne in recoÌ„mauÌ„dynge hym or her vnto god to these holy persones for in suche case a man hath more sooner stryken downe than releued And saynt Austyn sayth that he the whiche doth not his deuoure for to restore in yâ— caas in the maner beforsayd may not haue remyssyon If he hath dyffamed his neyghbour in puttynge on hyÌ„ cryme whiche is not trewe he it ought to reuoke before yâ— persones to whome he hath tolde yâ— sayd cryme specyally yf he byleue that by his wordes they be sclauÌ„drers of yâ— persone to whome he hath imposed yâ— cryme also that he may do it conuenyently For in dyffamynge his neyghbour by suche maner he is moche yâ— more greuously endaÌ„maged as yf he had lost myllyons of gold of syluer If he hath spoken of an other the cryme whiche was trewe but that notwtstandynge it was secrete he it ought to reuoke not in saynge that he hath lyed spoken falsely for than he lyed vnto his wyttynge yâ— whiche thynge he shol de not do for to saue yâ— lyf of all those that ben lyuynge but he sholde saye that he hath ylle sayd that he it repented And he ought to induce those to whome he Melius est nomeÌ„ bonuÌ„quam diuitie ml â—e ê“uer .xii. ca. hath spoken yâ— dyffame of his neyghbour not to beleue it by the whiche it appyred ynough that this case here is neuer the lesse harde to repayre well notwtstandynge that the dyffame imposed is not trewe If he haue wtsayd or denyed ony of that that he vnto hym imposed in ony cryme in open audyence the whiche was trewe but wtstandynge it was secrete Than he is the imposauÌ„t knowynge of the cryme of the sclauÌ„dre the whiche is moche grete ylle infamye suche caas is ryght harde to repayre for both tweyne ben fallen in to incoÌ„uenyent the one in imposynge openly theyr caas yâ— whiche was secrete that he myght not proue the other in agayne sayenge it the imposauÌ„t knowynge that he is amys thynker And saynt Gregorye sayth that notwtstandynge that he the whiche is accused openly of the thynge whiche is secrete he it may denye after the maner that suche caas vnto hym is imposed How be it so he it ought to confesse to make satysfaccyon and so he ought to repayre the honour of the imposauÌ„t vnto his power not in auowynge that he hath sayd trouth for a man may well some tyme holde his peas of the trouth but not to telle a lye But he may and sholde speke seme wordes sobre and couered as in besechynge the herers that they be not euyll dysposed or euyll content of the imposauÌ„t for he ymagyned to haue power to proue cryme that he imposed And for to abredge this mater it suffysed as now for these grete and subtyle doctours with grete payne and dyffyculte determynen the mater of the myserable synne of fals enuyous langage But many
his precyous body and his ryght holy blood vnder the for me and semblaunce of brede and of wyne and so of baptysme and of other sacramentes in lyke wyse as well agayne the metynge of synne orygenall as of other As vnto the regarde of the physycyan it is Ihesu cryste the whiche is god and a man togyders and the syke body that is a man and woman in body materyall and spyrytuall by the whiche of good ryght appereth that by the physyke corporall a man may treate and gyue to vnderstonde yâ— spyrytuall THe fyrste rule of a physecyan is that he ought to vnderstonde what helth is what syknes is Or ellys he may not enduce the one and put out the other In lyke wyse ought the physycyan spyrytuall That is to vnderstonde the confessour to know what synne is the whiche is the sykenes of the soule and what it is to be in the estate of the grace of god the whiche is the helth of that soule wherfore it is to be noted that helth corporall is Quatuor suÌ„t humores saÌ„guis tleuma colera melancolia good dysposycyon the whiche cometh of an armony and consyderacyon of the foure humours that is to vnderstonde of the blode of the coler of the fleume and of the malancoly For whan all these foure kepe his degree wtout excedynge or hauynge rule after the coÌ„plexyon of the supposauÌ„t there is helth corporall by the contrary exces or defaute or tribulacyon in the one or in many of the sayd humours causeth syknes applycacyon In lyke wyse whan Quatuor passiones Ira coÌ„cupisceÌ„ cia timor tristicia the foure pryncypall passyons of the soule That is to vnderstonde Ire concupyscence fere heuynes benduely ordeyned amodered than the soule is well dysposed in helth spyrytuall But by the contrary whan they ben dysordenate and troubled there is syknes playnly to vnderstonde this mater that is to know that whan the passyon of Ire is vnto yâ— regarde of thynges the whiche we may soner from the loue of the creatour whan our coÌ„cupyscence desyre is to yâ— regarde of yâ— goodes of glory fere is vnto the regarde of daÌ„pnacyon heuynes is vnto the regarde of synnes the whiche we haue commyt Than the soule is well dysposed and in helth spyrytuall And thanne by the contrary whan that these foure passyons ben dysordenate and vnto yâ— regarde of thynges erthely the soule falleth in langoure and in to excessyue syknes THe seconde rule of a phesecyan is that he ought to enquyre the causes of helth and of â—â—atuor qualitates calor rigiditas siccitashumiditas syknesses for euery thyÌ„ge produceth bryngeth forth and nouryssheth his effecte By the whiche it is to be notyd that whan the foure qualytes that is to Suê‘ cecidit igniset noÌ„ videruÌ„t soleÌ„ pÌ„s lvii vnderstonde hete colde drye and moystour ben in certayne and in good porcyon vnto the regarde and suppost Than they causen armonye helth Trepidaâ—ersit timore vbi noÌ„ erat timor pÌ„s lii In lyke wyse the exces or diminucyon or perturba cyon the one agayne the other causen syknes applycacyon In lyke wyse is it vnto the soule By he Iniciâ—â— sapiÌ„etimor dnÌ„i pÌ„s cx te vnto vs is sygnyfyed loue the whiche may be well ordeyned agayne god or dysordynate agayne those thynges erthely and than it causeth in the soule helth or syknes more or lesse after the ordenaunce or dysordenaunce By colde is sygnyfyed fere the whiche may be worldely humayne seriule vycyous and than that causeth syknes spyrytuall or it may be helth and fylyale and the begynnyng of true sapyence and she causeth helth by drynes is sygnyfyed heuynes the whiche may be dysordynate in moche and in lytell as is to be to moche heuy of aduersytes worldly and lytell of the offence and dyshonour of god moystnes sygnyfyeth delytes and pleaser without the whiche soule resonable may not lyue yf they ben worldely carnall they causen syknes yf they ben in god and in thynges spyrytuall they causen helth spyrytuall THe thyrde rule of a physycyan is that by Grego sicut iÌ„ arte medicie calida frigidis frigida calidiscuraÌ„tur ita dnÌ„s ntÌ„â—traria oppoâ—â— it medicaâ—ta pctiÌ„s vt lubricis â—tineÌ„ci aÌ„ tenacibê° largitateÌ„ iracuÌ„dis maÌ„sue tudineÌ„ elatis preciperet humilitateÌ„ thyng contraryous he sholde chase thother as yf the syknes be hote he ought to gyue a medycyne colde yf it be by cause of coldenes he oughte to gyue medycyne of hete and soo of other causes applycacyon In lyke wyse in the physyke spyrytuall for in lyke wyse as Ihesu cryste techeth and the whiche saynt Gregorye declareth agayne lechery a man sholde put to abstynauÌ„ce in drynke and in meete in yâ— vsynge in takynge hede agayn couetyse almesdedâ— agayne Ire and furour pacyence heuynes agayne pryde humylyte The whiche maner to remedy ought to be vnderstonde whan there is no cause suffycyent wherfore resonably a man sholde other wyse do THe fourth rule of the physycyan is to conserue Non in solo pane vivit hoÌ„sed iÌ„ oiÌ„ verbo qd procedit de ore dei deut viii mat iiii Qui ê‘seuerauerit in fineÌ„ hic saluê° erit mat .x. Quid priÌ„cipiis obsta sero medicina paratur Cum mala ê‘ loÌ„gas â—ualuere morâ—s â— mu tarepÌ„t ethiopspel lem suaÌ„ pardus varietatessuas eâ— vospoteritisbâ—â—sa cere â—sididisceritis maluÌ„ hiero xiii c. the helth recoueryd the whiche thyng is done in foure maners The fyrste in the vsynge of good meetes Secondly in takynge of good drynke Thyrdly in eschewynge drynke excessyf noysauÌ„t Fourthly in holdynge hym in good ayre In lyke wyse is it vnto the dede spyrytuall Fyrste in herynge good doctrynes and predycacyons Se condly to desyre alwayes to do better to be more worth Thyrdly in occupyenge hym in holy operacyons forellys at longe goynge a man may not eschewe these euylles Fourthly in perseuerynge in good werkes for without perseuerauÌ„ce in good lyfe a man may neuer come to the hyre or rewarde THe fyfth rule of the physycyan is dylygeÌ„ce for to remedye at the begynnynge of syknesses For with more greate payne is the thorne areched of as moche as she putteth her rote the more in depnes applycacyon a lyke thynge it is of synne who so hym wyll plante in the soule be it Ire enuy pryde lechery or other synne for who yâ— wyll resyste at the begynnynge he therto may come easely but who that it deffereth by longe tyme with grete payne he therto cometh And therfore sayth well holy scrypture that he hath the blessynge of god the whiche casteth his lytelnes and yongth nourysshed and it chaseth agayne the stone by thesely FuÌ„dameÌ„tuÌ„ aliud nemo poÌ„t ponere pter illud qd posâ—tuÌ„ eÌ„ iesus xpÌ„s â–ª to â—i iiii tell yonge and newely borne ben sygnyfyed these euyll thoughtes and moeuynges of synne the why che ben casten
dampnacyon The fourth whan the sensualyte ruleth so in hym that he hath no reason nor strength for to resyste vnto the passyons of Ire of enuy of wrath of lechery or other the whiche vpon hym cometh By these foure tokenes a man may knowe that the syke body spyrytually is dysposed vnto the deth of helle THe .xii. rule of the physycyan is to knowe the tokenes of lyfe and of helth for to denouÌ„ce it vnto the pacyent to the ende that it hym may enioye and recomforte in his spyryte the whiche thynge helpeth moche vnto the helth corporall By the whiche it is to be noted that the tokenes for to mowe recouer helth ben foure The fyrste whaÌ„ the sykenes is mynysshed and that nature is strengthed those ben tweyne tokenes of helth The thyrde whan the mater of the syknes begynneth to dygeste The fourth whan by ony maner of euacuacyon a man putteth out humours and maters the whiche causen the syknes applycacyon These foure tokenes to recouer helth spyrytuall beÌ„ shewed spyrytually Fyrste whan the persone restrayneth and reproueth his passyons The seconde whan be hym enforseth to purchasse vertues and good habytuacyons for to resyste The thyrde whanne reason argueth and comprehendeth the inconuenyens the whiche may folowe to obey vnto his passyons sensualles By the whiche she requyreth yâ— ayde of god of his blyssed sayntes for to resyste agayne them The fourth whan he fleeth vnto his power the occasyons of synne as from the place from the tyme from the persones soo of other thynges the whiche hym may enduce vnto synne By these thynges before sayd appereth in brefe the applycacyon of medycyne spyrytuall vnto the medycyne corporall and who answereth of the one vnto the other who so well doth vnto his prouffyte helth muste he haue eternall amen ¶ Here foloweth some brefe interrogacyons that a man may make to euery good crysten man that a man seeth labourynge in the artycle of deth or the whiche yf he can or may and fyrste ought for to do CRysten man or crysten woman byleue you sted fastly all the artycles of the fayth That is to vnderstonde in god the fader the whiche is creatour of heuen and of the erth and of all other thynges vysyble and inuysyble Also in Jhesu cryste his sone the whiche for vs hath be conceyued and borne of the vyrgyn Mary The whiche for vs to teche and to agayne bye hath soo moche suffred of payne and fynally the deth ryght cruell and the thyrde daye arose and the whiche is styed into heuen and shall come agayne to Juge the quycke the deed for to yelde vnto euery creatour that that he hath deserued Byleue you that by the grace of the holy goost the holy chirche is sustayned nourysshed and the holy sacrameÌ„tes ordened and that after our descesse we all shall aryse The answere yes Be not ye well Joyfull to dye in the crysten fayth and in the vnyte and obedyence of our moder the holy chirche The answere yes Confesse ye to haue so poorely lyued that you haue not deserued ony meryte of goodnes that ye better sholde haue lyued than ye haue done The answere yes Knowlege ye that ye haue offended your god your creatur ryght often and ryght greuously The answere yes Haue not you sorowe and dyspleaser of all the synnes that ye haue done and of the godenes that ye haue lefte to do of the gyftes and of the graces of god the whiche ye haue not well vsed answere yes haue not ye good purpose and wyll you to amende yf god you graunt to come vnto helth answere yes pardon you not with good herte for the loue of god all them that you haue offended answere yes requyre not you also demauÌ„de ryghte humbly pardon and mercy generally of all those that ye haue offended answere yes Byleue you well that for you our lorde wolde dye and that otherwyse than by his blessyd passyon ye may not be saued answere yes Of this and of other innumerable graces that he vnto you hath done and vnto all the worlde yelde ye not hym graces and mercy with hert as moche as ye maye yf the persone may speke with very fayth and good conscyence with herte alonely or with herte and with mouth togyders these thynges before sayd and answere in lyke wyse as it is sayd and in suche estate desseaceth it is a ryght grete token of saluacyon Than the persone the whiche in suche wyse is dysposed all holely hym ought to recoÌ„mauÌ„de and to coÌ„mytte vnto the blyssed passyon of our lorde in puttynge therto his hope and not in other meryte or good dede and theron ought he to thynke contynually in as moche that the syknes he may endure and bere for by that ben surmouÌ„ted and beten downe the dyuerse temptacyoÌ„s of the deuyll of helle And than a man ought bytwene god the fader the greuousnes of the gylte of his synnes put oppose the deth of his swete chyld without otherwyse to pleade or aledge and also for the merytes that he ought to haue and that he hath not he ought to offre the merytes of oure sauyoure Jhesu cryste the whiche ben infynyte comen vnto all those the whiche duely them axe and reclayme and thynke on hym Or a man sholde calle vnto his mynde the story of the good thefe how he knowleged his gylte and his synne and the swetnes pyte of our lorde the whiche requyred god the fader for the synne of those the whiche hym put and helde in tormentes and in deseases of deth by the whiche â–ª coÌ„syderacyon he was inspyred to requyre the ayde of Jhesu cryste sayenge Memento meidnÌ„e That is to saye lorde haue pyte and mynde of me The whiche thynge ought he to saye vnto his power the whyche laboureth in the extremetes of deth and also ought to saye his confyteor and after to make protestacyon that he wyll dye in the trouth of the holy fayth catholyque what so euer illusyon or freuesaye vnto hym come in the artycle of deth And afterwarde saye in manus tuas dnÌ„e coÌ„mendo spiritum meum c. ¶ Here folowen vi aduysementes ryght prouffytable for to enduce them that be lyuynge for to dye HOr as moche as in the consystorye of the blyssed Caplm xxix trynyte is determyned irreuocably that it vs behoueth all to dye and before god at the houre of deth vs represent all and that euery creatour in pertyculer for toreâ—eyue Jugement and fynall sentence of saluacyon or of daÌ„pnasyon after at euery of them hath deserued it is souerayne wysdome QuocuÌ„que eniÌ„ die coÌ„ederitis de fruâ— tu ligni sciÌ„e boni mali morte morte mini gâ—ene i. â— for hym to study to dye well Than for to haue some knowlege of peryllous thynges the whiche comen vnto euery creatour at the houre of deth and for to haue mater exitacyon vs to prepayre from daye StatutuÌ„eÌ„
hoiÌ„bus semel mori et post hoc iudiciuÌ„ â–ª hebre ix c. to daye so that contynually we approche vnto that houre ryght doubfull Here folowen syx aduysemeÌ„tes for to conceyue fere by the whiche we may dysprayse this present worlde and for to prepayre vs to departe surely from this present lyfe THe fyrste auysement is that at the houre of deth of euery creature is the ende of the worlde and the grete Jugement as vnto regarde of the sentence and of thynges the whiche theder comen and ben done vnto the case partyculer of the creature vbi te iuenio ibi te iudicabo resonable for in that estate in the whiche a man is founde in that estate and houre a man is Jugyd and sentence irreuocably vnto the whiche sentence he may not resyste lette or it dyffer by scyence by puyssauÌ„ce by loue or by fauour Alas popes Emperours Kynges Dukes Erles Barons and all other of what so euer preemynence or condycyons be it a man or a woman olde or yonge all by the condycyouegalle we be nowe acyted for to appere vnto suche and soo meruaylous Jugement And full fewe there are the whiche on it thynketh duely The whiche thynge these worldely people shewen clerely by theyr lyfe that they holden and leden the whiche is dampnable for the more parte of them ben begyled DeÌ„s morimut et quast aque delabimur in terraÌ„â— noÌ„ reupttaÌ„tur iii. reg xiiii capitulo by the temptacyon of the deuyll the whiche theÌ„ maketh ymagen that they haue true repentauÌ„ce before that they ben presented vnto the Jugement of god and vnto the houre of the deth as it is sayd wherfore DucuÌ„t iÌ„ bonis dies suos ipuÌ„to ad in ferna desceÌ„duÌ„t 〈◊〉 xxi capitulo they doubte not to contynewe theyr vayn lyfe seculer worldly and whan they comen vnto the ende they fallen by Justice secrete and infynyte in to dyspayre and by the consequent with Judas â—ac aiÌ„aduersieÌ„ ê‘ â—utiâ— petoÌ„r vt morieus obliui scatur suâ—â— duÌ„ viueret et oblitus eÌ„ del an in eternall dampnacyon By the whiche it is well and truely sayd of good lyfe good ende of euyll cometh neuer good And vnto that purpose make these theologyens suche questyon That is to vnderstonde Decentfi milibus hoibus quorum vita erriteriâ— mala vix rueretur saluari vnus â—a si vix iustê° saluabitÌ„ impius peccator vbi pare bunt yf the persone the whiche hath ledde euyll lyfe tyll vnto the syknes or vnto the tyme of the deth may come vnto good ende haue saluacyon The answere After saynt Austen it is not possyble but that he the whiche hath ben of euyll lyfe may haue a good ende but it is ryght harde for as sayth Eusebius in one of his epystles of an hundred M persones the whiche haue contynued an euyll lyfe cometh there one vnto a good ende And vnto that purpose sayth Richarde de media villa that the penaunce is suffycyent vnto saluacyon whan the synner hath dyspleaser of his synne and in purpose neuer to consent vnto mortall synne and of tyme paste maketh a true confessyon and an hole or in purpose that to do in place and in tyme and that vnto all these thynges before sayd it is moued and enduced pryncypally for the loue of god not pryncypally for fere to be daÌ„pned or for other occasyon seuile or temporall or ellys the penaunce that a maÌ„ doeth in the artycle of deth suffyseth not to gete saluacyon and for as moche that ryght fewe of those the whiche haue ben of euyll lyfe haue the condycyons before sayd at the houre of deth it foloweth that of those the whiche dyfferreÌ„ and taryen to do true penaunce tyll the bedde and at the tyme of deth full fewe there aren that be saued For yf it be soo that they haue not wyll to loue god faythfully durynge the tyme that he vnto them gyueth so moch of his goodes and of his graces as may be yâ— body and the soule helth prosperyte of wytte of mynde of goodes erthly â—other thynges how may they hym loue and reclayme with herte pyteous tayth full whan he them shall holde in grete dysti esle in the pryson of greuous syknes in takynge from theÌ„ helth playes dysportes Joyes and gladnesses and all pleasures worldly In the whiche they haue put theyr hertes and theyr studye This thynge is ryght harde for to ymagen That is to vnderstonde that than they loue god by true charyte the whiche prouen these doctours by many reasons the fyrste is for the grete and horiyble passyon of the syknes and of a fere seruyle hatefull in yâ— whiche talleth than the espyryte humayn the whiche hath not god with hym by grace whan there come suche necessyte as Dfie si pauci sunt qÌ„ saluaÌ„iur quame auÌ„t dixit ad illos LoteÌ„ dite itrare ê‘ augustaÌ„ portâ— dito vovis qr multi queraÌ„t itrare noÌ„ potuerunt lu xiii c. IteÌ„ ps vi No eÌ„ imorte â— memor sit tui yf ony hadde the fote in the tyre or in the water sethynge he may not fynde his vnderstondynge Than for to reknowlege his synnes for the grete so rowe that he suffreth and by the consequente may not haue the dyspleaser the whiche is necessary before that god pardoneth the synnet yâ— he gyueth his grace therfore sayth well holy scrypture as vnto suche people they thynke not on god suffycyantly for to fynde grace whan the houre of deth cometh For Justyce and reason requyren yâ— he the whiche hath no wyll to recorne vnto god by promesses and by gyftes by thretenynges by increpacyons that god hath contynued towarde some by thyrty or by fyfty yeres more or lesse As ben predycacyoÌ„s remors of conscyence prosperytes worldly examples and Qui fecit tesine tenoiustificabit te siue te au IteÌ„ greg JustuÌ„ vt â— noluit penitere cuÌ„potuit cuÌ„ voluerit sero sit Jugementes of god they ben comen as in theyr tyme as of the deth of those the whiche they knowen And parauenture them resembâ—n in estate and in maner of lyuynge in other maners without noÌ„bre vnto god called be not in wyll to retorne durynge that he hadde the tyme the houre by the which god them suffreth Justly to fall into dampnacion eternall for he seeth knoweth in his scyence dyuine infynyte that where by M. of dayes of yeres he theÌ„ taryeth yet euer more they abyden in their obstynacyon therfore notwtstondynge that whan the ende cometh theyr necessyte they them wolde coÌ„fesse amende it is to late for to abyde Also as in all case comenly suche penauÌ„ce procedeth of fere seruyle as is the fere pryncypally to be daÌ„pned and Paucos ex his credo saluari â— vsque in fine expectaÌ„t iustificaâ—â— Ne tardescoÌ„uertiad dâ—â—im nec diffeâ—as de die i dieÌ„ eccle
fuit papa iÌ„noceÌ„â—ius tercâ—us iÌ„ li. d miseria â—dâ—coÌ„is humane IteÌ„ mgâ— nicolaus de â—ira luce xâ—i he x. apo ix et xii in fine Absterget deê° oeÌ„m 〈…〉 maÌ„ab oculis 〈◊〉 â—aÌ„ noÌ„ erit am pâ—â—ê° neque vllus doâ—or 〈◊〉 â—ora traÌ„sâ—â—â—ur apo xxi caâ— of the soule the whiche hath deserued saluacyon for she beynge in the batayll of deth as it hath be sayd before Incontynent that she seeth the blessed swete Jhesu cryste in the forme and maner that hath ben sayd That is to vnderstonde in the estate that he was in at the houre that his ryghte holy soule was departed She shall knowe clerely that by the bouÌ„te and mercy of god and the meryte of his passyon she is of the nombre of the saued and shall see manyfestly and openly the ylles that she hath euaded and escaped and all the meanes By the whiche she shall come vnto suche ende as it shall be to haue byleue vnto good inspyracyons of his holy angell and to haue fere and loue god in kepyng accoÌ„plysshynge his holy coÌ„manÌ„dementes for elles it had be impossyble for to come vnto a good ende And the blyssed swete Jhesu cryste his god his loue his espouse hym shall comforte of paynes of sorowes of the fere and of the doubte and of the peryll from whome she came and so shall be assured of the deuyll the whiche than shall be all confused seynge and knowynge that he hath loste his praye and that the holy persone be it man or woman hym vaynquyssed in deseruynge to haue the royal me and glorye of paradyse The whiche he hath loste by his pryde and defaute none vnderstondynge ne may comprehende No clerke worthâ—ly expresse the Joye and exaltacyon the whiche than cometh vnto the soule the whiche hath deserued to be of the nombre and of the company of them that be choseÌ„ For she her seeth and knoweth the espouse of Jhesu cryste And by the consequent quene of paradyse And therfore Jhesu cryste in â—allynge her vnto her sayth ryght gracyously come you â–ª with me myn espouse Also she her seeth so moche loued of Jhesu cryste the which hath wylled to suffre deth and passyon for her on the tree of the crosse and in the maner in the whiche he appered than as yf he wolde saye vnto the soule Reknowlege ryght dere creature that by this passyon how moche I you desyre loue for no creature may not more stroÌ„gly loue thaÌ„ to wyll to dye wylfully for the loue of his frende Also she seeth the humanyte vnyed with the deyte in the persone of his loue and of his espouse by the whiche she knoweth to be the doughter syster and loue of the kynge of glorye and honoured more than nature angelyque as vnto that And therfore Jhesu cryste in callynge yet agayne vnto her sayth 〈◊〉 mei â—ul santis aperi micâ—i sororâ—â—a amicaâ—â—a coluÌ„ba mea imacu latâ—â—ea caÌ„tâ— v. Come vnto me my syster and my douâ— and than the blyssed soule so departeth vnto the voyce of her loue the which calleth so swetely she her departeth and leueth her body and her representeth vnto hyÌ„ vnto his blyssed pleaser and coÌ„maundement and than all the angelles and sayntes of paradyse receyuen a newe iubylacyon in gyuynge praysynges and graces vnto the creature the whiche by his mercy hath gyuen suche ayde comforte vnto his creature that she is escaped vyctoryoâ—sly the deuyll of helle the worlde and the flessâ—â— and than the gloryous angelles ryght reuerently taken the doughter of god the fader and the loue of god the sone yâ— temple and habytacle of the blyssed holy goost and her conduyteth Joyously in to the possessyon eternall of the royalme of paradyâ—e the whiche from the begynnynge of the worlde vnto hym hath ben prepared promyssed and gyuen O heâ—te faythful and pyteous and of the vertue of the fayth yllumyned ymagyned contemple and esmeruayll the grete and incompreuable dyfference the whiche is at yâ— houre of deth bytwene the good soule and the euyl For in lyke wyse as the deth is the yate of paradyse vnto the good soule Also is it the yate of helle vnto the euyll Come with me blyssed of god my fader And by the contrary he sayth vnto euyll Go thou vnto the deuyll acursyd and seperat from all the blyssed trynyte And euen in lyke wyse as these holy angelles taken accompanyen and comfort the good soule of Joye inestymable In semblable â—yse by the contrary the deuylleâ— taken and deuouren the soule of the dampned in gyuynge vnto her fere dysease and tormentes without ende and without relesynge And this dyfference appereth more playnly vnto hym that wyll rede and consyder the treatyse of the paynes of helle and of yâ— Joyes of paradyse THe syxte aduysement is of the estate of purgatorye of the whiche euery man ought to vnâ—eâ—stonde that it is one parte of hell the place of ryght maruaylâ—us payne For fyrste the souleâ— the whiche beÌ„ in that torment ben boldyd taryed to see the ensence dyuyne the whiche vnto them is noysauÌ„t incompreuable Also they ben in affleccioÌ„ of fyre and of tormentes moche sharpe or of other paynes after the Jugement dyuyne Wherof sayth saynt Bernarde in his wrytynges that the payne of purgatorye of one daye surmouÌ„teth the payne yâ— whiche all martres and other sayntes of paradyse haue suffred For the Justyce dyuyne punyssheth otherwyse in the other worlde And therfore sayth saynt Austen that a man may more acquyte of the payne due vnto synne by wepynge one â—ere in this present lyfe than a man sholde do in ten yeres by yâ— payne of purgatorye for as moch that a man is in the other worlde in the courte of Justyce And in this worlde a man is in the courte of mercy of that place and of that estate hath full fewe yâ— knowlege yâ— coÌ„munyte of crysten people yâ— which lyuen at this daye yâ— which wyll not faste or do other penauÌ„ce yâ— whiche lytell doth for ony maner of sâ—ne that they haue coÌ„mytted how be it it behoueth to do dygne penaunce in this worlde or in the other And therfore sayth well saynt Gregorye and saynt Ambrose that a man fyndeth in paradyse more of saued the whiche haue kepte yâ— innocence of baptem than of those the whiche haue longely lyued and doeth suche penauÌ„ce of theyr synnes that after the deth they sholde not be holden in purgatorye and notwithstondynge theyr grete payne how be it be they certayne that they shall be saued And they ben visyted by those angelles of paradyse and ayded ryght gretely as well by the blyssed sayntes vnto who me they haue hadde deuoeyon and done seruyce in this wâ—rlde as by the suffrages and orysons of holy chirche for as moche as those of paradyse and of purgatorye And those the whiche yet ben in this present lyfe in the estate of grace ben one body mysticall in Jhesu cryste by
a thousande pounde aloonly And vnto the purpose god vnto vs hath gyuen the body and the soule the whiche ben also as the two knyghtes vnto the body he hath gyuen syght tastynge smellynge and herynge and so of other gyftes corporalles but vnto the soule he hath gyuen vnderstondynge mynde and in creatynge her vnto his ymage and vnto his semblaunce in gyuynge vnto her hym the whiche is the good and tresour infynyte and not withstondynge that she it forfayteth coÌ„mytteth treason as many tymes and as often as whan she her consenteth vnto dedely synne for she withdraweth the honoure the obedyence and the glory that she oweth vnto her creatoure by the whiche it behoueth to saye yâ— as is moch grete the offence as was grete the benefyce and for as moche that he was infynyte also is the transgressyon and punycyon infynyte by so ryght Justyce that ony creature nedeth to doubte The seconde reason is by cause of the iniury done vnto god in that that the soule her consenteth vnto the gylte of mortall synne choseth and loueth better ony good create than she doeth her creatour Now is it so yâ— bytwene the good creatyd what soo euer that it be the good increatyd the whiche is god vnto the dystaÌ„ce infynyte of as moche that the good that a man choseth more sooner than a man doeth god is lytel the iniury is yâ— more grete as vnto the consyderacy on by the whiche it appereth that lecherous men and women the whiche maketh of theyâ— belly and of theyr pleasure of theyr sensualyte theyr god and the couetyse men and women of theyr golde of theyr syluer proude men and women of wynde of abusyon and of vayne glorye doeth horryble in iury vnto god infynyte and may not abyde vnpunysshed after as it vnto hym appertayneth that is to knowe infynytly or elles he sholde not be the god of Justyce infynyte the whiche is a thynge Impossyble The thyrde reason is by cause of the maieste dyuyne yâ— whiche hath be ynough shewed before That is to vnderstonde of asmoche that he the whiche is offended is of more grete noblesse dygnyte sapyence Jurysdyccyon and auctoryte and of as moche that a man is more holden and bounde of as moche is the offence agayne hym yâ— more greate And for as moche that god is of maieste infynyte and that the creature vnto hym is bouÌ„de infynytly That is to saye asmoche as she hath beynge substaunce and other goodes ben they of nature of grace or of fortune it foloweth clerely that the offence of mortall synne ought to be infynytly punysshed The fourth reason is by cause of the Justyce dyuyne the whiche thynge he may also shewe yf it appertayne vnto the Justyce mercy dyuyne to rewarde the blessyd in eternyte of glorye for the obedyeÌ„ce honour reuerence that they haue done vnto theyr creatour in this worlde by that same selfe Justyce it behoueth that he punysshe eternally the inobedyence yâ— dyshonour irreuerence that these cursyd dampned haue done to god theyr creatour in this present lyfe AS vnto yâ— thyrde poynt pryncypall fynal the whiche is that syÌ„ne ought to be punysshed in eternyte after yâ— comparyson yâ— it hath vnto the vnyuersall worlde it is to vnderstonde the euery per sone of his propre nature condycyon desyreth to come vnto welth eternall therfore the soule the whiche her consenteth vnto mortall synne choseth some good create as ben honours in proude people rychesses in couetyse people delytes pleasurs carnalles vnto lecherous people he constytuteth hys ende and blyssednes in the thynge that he desyreth soueraynly all these thynges the whiche hym may serue be it god the sayntes the angelles or other thynge for to come vnto suche ende he them desyreth not but by the ende felycyte before sayd and of suche people is there without nombre that wolde haue in this worlde that that they desyre neuer to see god or other blessydnes to haue And for as moche that in suche loue suche desyre they ben fouÌ„de at the houre of deth it is not agayne the inclynacyon naturall of the soule That is to vnderstonde that she abydeth in her eternyte vnder the punycyon of the deceuable beatytude that she hath chosen aboue god agayne god and this is for the fyrste reason of the thyrde poynt the whiche sheweth wherfore the puny cyon of the dampned ought to be eternall The seconde reason hath ben lately touched before for yâ— perfeccyon of the worlde vnyuersall requyreth that he there hath felycyte eternall and this here is ordened by Justyce vnto them the whiche haue resysted and foughten in this present lyfe agayne theyr sensualyte and propre wyll agayne the worlde and In meÌ„suraÌ„ coÌ„tra meÌ„suraÌ„ caÌ„ abiecta fuerit iudicabit dnÌ„s ysa xxvii c. IteÌ„ xxviii ca. Ponam in poÌ„dcre iudiciuÌ„ et iustâ—am in â—â—â—nsnra the deuyll and haue perseueryd tyll vnto the ende And by that same selfe Justyce behoueth it that punycyon eternall be prepayred reseruyd vnto them the whiche haue not wylled to fyght but haue obeyed vnto theyr aduersaryes and soo whan euery creature shall haue Juste retrybucyon after his nierytes or demerytes all the worlde shall be in her perfeccyon In the whiche he shall haue no more as to adde to mynysshe or to varye for it appertayneth vnto the puyssaunce sapyence and Justyce dyuyne to conserue all thynges in theyr fynalle perfeccyons The thyrde reason for the grete vtyly te the whiche cometh of the eternyte and mysery of the dampned vnto the perfeccyon of the vnyuersall worlde for fyrste god is feryd soueraynly Also his commaundementes ben kepte the more humbly Deo eiÌ„ militat oeÌ„ quod obstat her â—lexaÌ„der de halis the more dylygently and in so doynge a man purchaseth fynally ferefylyale or chyldly meryte and saluacyon And therfore to saye that the paynes of the dampned ben and ought to be eternall it is no pyte but souerayne iniquyte and manyfeste subuercyon of the trouth of god conteyned and shewed in holy scryptures all the destruccyon of oure holy fayth catholyque The fourth reason of the eternyte of the paynes of the dampned that is for the glorye of the creatour the whiche is the souerayne ende wherfore Qui bona egerâ—â—t ibuÌ„t i vitaÌ„ eternaÌ„ â— vero malo i ignâ— etnuÌ„ Hec eÌ„ fides catholica c. hec athana i sym all thynges ben create made formed ordeyned The whiche glorye shyneth is shewed vnto all the worlde grete noble infynyte in as moche that yâ— multytude of the daÌ„pned theyr paynes dolours tormentes ben grete innumerable eternall for in lyke wyse as the mercy infynyte of the creatour is shewed in the grete beatytude or blessydnes of paradyse so is manyfested the Justyce by the eternyte of the tormentes of yâ— dampmed and of suche manyfestacyon of mercy and of Justyce cometh and accordeth a
hundreth thousande tymes yâ— deth ryght Ioyously yf it were possyble and god it sholde requyre but by his mercy he doeth it an hondreth M tymes better chepe vnto the whiche the poore worldely people haue ryght lytell regarde THe syxte Ioye of the partye of the soule is honoure incomparable for foure thynges The fyrste is for his deuocyon deuocyon is asmoche to saye as dedycacyon or to be ordeyned to serue god and hym prayse And for as moche that the soule yblessyd is ryght parfytly the temple of the blessyd trynyte she is bayned in the lyght of the loue infynyte and embrased with souerayne ryght parfyte deuocyon The seconde is for as moche yâ— she her seeth the doughter of god by true adopcyon and yf lordshyppes erthely and worldly is reputed thynge hygh dygne and honourable as it sholde be to be the sone of an Erle of a duke or of a kynge what may a man thynke of that spyrytuall dyuyne lygnage who may it thynke The thyrde foloweth by the seconde that is that by suche adopcyon she her seeth and knoweth the quene of paradyse who may in suche honoure compas and thyÌ„ke he hath mater ynoughe for to delaye The fourth that is that not aloonly suche is the doughter Ego dixi dii estisâ— filu excelsi omnes â—s lxxxi and quene of paradyse but with that she is aduowed and reknowleged goddesse by partycypacyon By the whiche all the courte celestyall vnto her bereth reuerence with gretae honoure and of good ryght syns that god her solmoche honoureth and ryght excellently deyfyeth THe seuenth Joye of the partye of the soule is beautefull of admyracyon in foure maners The fyrste is in beaute of vnderstondynge the whiche is the clere knowlege of god and also of his creatures As it hath ben touched here before The seconde knowlege is the beaute dyuyne the whiche illumyneth and maketh the soule gloryous for to shyne an hondreth thousande tymes more than the sonne The thyrde is yâ— beaute of noble vertues with the whiche the soule is innornyd as sholde be a ryght ryche vestyment with grete multytude of golde and of precyous stones the whiche hath ben sette by a werkeman souerayne in shynynge varyacyon of dyuers colours for he the whiche hath innornyd the heuen with dyuerse bodyes shynynge and the erth with the erbes and the trees beynge grene and the see and the ayre with fysshes and foules fleynge floures and feders so dyuersely paynted and fygured that souerayne werke man hath inestymable paynted and ennornyd his doughter his loue and his espouse his trone and his reclynatorye That is to vnderstonde the soule gloryous and blessyd The fourth is the comparyson of the foure vertues cardynales the whiche than shall be in theyr souerayne operacyon That is to vnderstonde Justyce force prudence and attemperaunce shall holde the soule without ony resystence in her operacyons agayne god and agayne euery creature for by the vertue of force the soule is vnyed with god by Justyce she is subiecte vnto god by prudence she cheseth to see god aboue all thynges by attemperaunce she is not subiecte nor letted by ony mouynge of passyon the contrarye that is beaute and ordenaunce spyrytuall ne may not be shewed vnto vnderstondynge humayne for this presentlyfe but ryght lytell in comparyson of the trouth THe eyght Joye of the partye of the soule is for the eternyte of her glorye the whiche is greate and incompreuable for foure thynges The fyrste is for the presence and conformyte that she hath with god The seconde for the company and amyable charyte that she hath with the aungelles and the aungelles with her The thyrde for the vnyon and Joyous consyderacyon of her wyll with the sayntes of paradyse and all the sayntes with her The fourth for the tranquylyte that she hath in herselfe by that that she shall be sure and confermed in the eternyte of her glorye and blessydnes and for as moche that all these thynges the which haue ben touched here before it is not necessarye to prolonge this artycle THe nynth Joye of the partye of the soule is CredeÌ„tes auteÌ„ ex uâ—â—aviâ— leticia inâ— narrabili glorifi catareportates fiâ—eÌ„ fideiveÌ„â— saluteÌ„ aiarum vâ— irum i. pe i. c Aug. xxii de ci dei refeccyon ryght delectable for foure thynges The fyrste is for as moche that than the spyryte humayne is the souerayne consuÌ„macyon of al perfeccyon of all delectacyon and of all his desyres and so is come vnto that that he hadde before byleued and hoped and vnto that vnto the whiche she neuer rechyd nor ouer come The seconde for as moche that all payne all labour all thought fynysshed Deâ— eÌ„â—ims desiderinrumâ—tÌ„orumâ— sine fine videbtÌ„ sie fasti dio amavitÌ„ sine fa tigacioÌ„e laudabtÌ„ in this worlde hath no tâ—ryenge or reste but in glorye there is no thought laboure nor dysmaye but all to the contrary That is to vnderstonde peas Joye and consolacyon The thyrde for that that the company is ryght delectable As some what it appereth in persone of grete honoure fre and lyberall vnto whome it suffyseth not to haue in his hous abouÌ„dantes and delycyous meetes O israel quam magna eÌ„ domê° dei ingeÌ„s locê° possessiois eiê° â—aruth tercio capÌ„ yf he haue not company lyke In lyke wyse is it of the soule yblessyd the whiche hath the kynge Jhesus and the quene the moder of god and the musyque and melodye angelyque and all the prynces dukes Countes and barons esquyres ladyes geÌ„tylwomen without nombre the whiche all theym delyten ryghte Joyously in the beaute and in the noble vertues and merytes of the soule yblessyd The fourth for that that the palays where suche feste is songen and suche dyner is inestymable grete pleasaunt and ennornyd the whiche is the propre herytage of the soule gloryfyed after as holy scrypture sayth And yf it be so that in this lyfe mortall a man hath Joye lotes and pryse for the proprete or possyon of a royalme or of a duchye what may herte humayne ymagen of the glorye the whiche apperteyneth vnto the soule to haue the conquest of suche herytage THe x. Joye of the partye of the soule is blessydnes without ony varyacyon or diminucyon or imperfeccyon the whiche ben fouÌ„de in worldely glorye The fyrst admixcion of some thought for there was neuer soo gloryous a man erthely worldely but that hath some defaute Many be ryche the whiche haue no helth these other ryche in helth the whiche haue not beaute or they be not of all folke byloued these other ryche hole fayre but they haue not all that that theyr herte desyreth but in the glorye of paradyse there ne is defaute diminucyon of beaute of rychesse of pleasure of charyte The seconde imperfeccyon of glorye worldely is a HoÌ„ natê° de muliere breuâ— viueÌ„s tâ—e repietÌ„ multis meseriis Job xiii maner of anoysaunce for in wyne or in meete