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
And of that we haue a fygure in the baptem of our lorde JhÌ„u cryst where all the blessyd trynyte shewed sensybly God the fader in boys the whiche came froÌ„ Si qÌ„s diligit me sermoneÌ„ meuÌ„ seruabit ptÌ„ meê° diliget euÌ„ ad eum veniemâ— mansio neÌ„ apud euÌ„ faciemus JohiÌ„s xiiii heuen sayenge of the persone of JhÌ„u cryst Here is my ryght dere sone god the sone shewed hyÌ„ in our humanyte god the holy goost in semblauÌ„ce of a doâ—â—e hyÌ„ sette put aboue the holy JhÌ„u cryst the hâ—uen apered open to shewe to signifye that the fad the sone the holy goost descenden abyded in the soule baptysed The whiche by baptem is made dysposed the temple of the holy trynyte tyll vnto that that she coÌ„sented vnto mortall synne And theris tonge nor ymagynacion that may saye thynke or declare the beaute of a soule after the baptem to hyÌ„ is gyuen a spirytuel token that these theologieÌ„s calle caractere the whiche may neuer be defaced be In baptismo ê¯fir matione ordinibus im 〈…〉 caracter noÌ„ in aliis sacramentis he saued or dampned after that he hath ben baptysed the whiche token shall be to the grete confusyon of those that be dampned vnto the grete honour glory of those that be blessyd as shall be temporall the lyuery a grete lorde gyuen lyberally vnto a man of lowe condycyon ¶ Here foloweth the vertue theffect of baptem in the soule baptysed BY the sacrameÌ„t of baptem cometh xij goodnesses Caplm .iiij. vnto the soule of the whiche iiij vnto vs be signifyed by iiij propretees the whiche be in the water that one is suche that by the waâ— one clensed thyngê fylthy vnclene By the baptem the soule is pure fyed made clene from all ordure of synne The water gyueth refrygeracyon The baptem taketh coleth the inclynacyon and the corrupcyon the whiche is abydynge in humayne nature for the gylt of origynall synne for yf two childer of lyke complexion of the whiche that one sholde be baptysed that other not I put that he wende to be were they nourysshed togyder he that was not baptysed shal be more inclyned to ylle more harde in doctryne theÌ„ he baptysed Also the water quenched owted the thyrste The baptem refeccyoneth the soule kepeth it from dryenge from deth Also the water causeth the erthe to bere fructefye The baptem causeth the soule to fructefye spyrytually in good werkes in vertues in merytê Also by the baptem the soule receyued the lyuery the token the caracter afore sayd Also he receyued distinccyon with these paynems not baptysed Also he receyued augmeÌ„tacyon of grace lyght of knowlege spirytuell is incorporat vnyed with holy chirche the whiche is the mystycall body of Jhesu cryst Also he is quyte assoyled of the obligacyon in the whiche euery persone not baptysed is bouÌ„den Also by the baptem is the yate of heuen opened After these thyngê before sayd the preest maketh the crosse with the holy creme vpon the forhede of hym that is baptysed in namynge hym makynge suche prayer GOd almyghty fader of our sauyour Jhesu cryst the whiche the regenerat by the water of baptem with the blessyd holy goost the the whiche the pardonned all thy synnes gyue the now the name of the holy creme yâ— make the membre of JhÌ„u cryst the promytte eternall lyf amen Here is to be noted that the holy creme is composed of bame of oyle vnyed sanctefyed by the benediccion of the bysshop By the bame yâ— whiche kepeth all maner of flesshe from rottynge froÌ„ corrupcyon to vs is signifyed yâ— soule the whiche gyued lyf vnto the body kepeth it froÌ„ rottynge durynge the tyme that it is vnyed with the body By the oyle to vs is signifyed the body And by the bysshop vnto vs god is represented the whiche these thyngê of so moche dyfference that is the body the soule hath vnyed assembled gyuen his â—â—e benediccyon vnto humayne nature And for so moche sayen these doctours that a symple preest supposynge that he had baptysed the childe sholde not sette that crosse of the holy creme in the presence of the bysshop yf it were not by his specyall coÌ„mauÌ„demeÌ„t that is for the holynes of the creme of the mystery of the benediccyon the whiche by that is signifyed Also it is to be noted that this crosse made gyuen vnto the newe crysten man is the seuenth crosse the laste that is sette on his body or the fourteneth in this mystery in acouÌ„tynge these other seuen the whiche be made in the exorcysacoÌ„n of the salte the whiche is put in his mouth By the salt the whiche vnto vs be tokeneth wysdome we vnderstande consequently the soule so there be made seueÌ„ crosses as vnto the body as many vnto the soule they be fourtene Forther more it is to be consydered that it sygnifyed the nombre of seuen the whithe betokened the crosse And vnto that sayth saynt Gregory that by the nombre of seuen vniuersyte to vs is sygnifyed For all thynges that god hath made be they corporell or spirytuell may be brought deuysed in seuen Of these corporell there be seuen planetes vnto the body celestyall the whiche haue â–ª theyr influence puyssauÌ„ce operacyon gouernynge vpon these thyngê a lowe Also there be seuen ages in all the worlde seuen Qui emÌ„ septeÌ„ diebus oÌ„ne tempâ— coÌ„prehendit recte septenario numeto vniuersitas de signat Hec Grâ— dayes in the weke no mo seuen sacrameÌ„tê in the holy chirche seuen gyftes of the holy goost seuen werkes of mercy seuen deedly synnes And also of other thyngê yâ— whiche may be brought vnto seuen by yâ— whiche a man may well knowe that by the nombre of seuen to vs is signifyed vnyuerlyte Also by the token of the crosse in what so euer maner that it be made be it in wood in stone in golde in syluer or with the hande or otherwyse the passyon of that blessyd JhÌ„u cryst to vs betokened by yâ— whiche he hath had victory of all his aduersaryes vnto his enmyes confusyon Also hath rescuwed and delyuered humayne lygnage broken the yates of helle opened the realme of paradyse And for to speke shortely all the goodnesses of gÌ„ce of benediccoÌ„n of glory proceden of the depnesses of the blessyd passyon therfor of good ryght all faythfull crysten men ought to receyue the token of yâ— crosse for honour for tryuÌ„phe for it is the shelde defence ayenst all our aduersaryes That is to knowe the worlde the deuyll our sensualyte or poryde coueytous lechery Wherfor in the mystery of baptem the newe knyght entryng in to yâ— batell of crystyente ayenst these thre aduersaryes afore sayd taketh
sayth in his Conon He that trespasseth one of these commaundementes synned mortally and breketh all the lawe Of the whiche brekynge Jhesus soucrayne vertue vs wylleth for to kepe and the true entendement of his lawe and of his holy coÌ„maundementes vs inspyre and them for to accomplysshe by true fayth hope and charyte vnto the whiche alwaye laketh it the fader and the sone and the holy goost vs ayde Amen ¶ After the declaracyon of the .x. coÌ„maundementes of god here folowen the .v. coÌ„maundementes of holy chirche ¶ The fyue coÌ„maundementes of holy chirche ¶ On the sondayes thou shalt here masse and the festes of coÌ„maundement ¶ Of all thy synnes thou shalt be confessyd at the leest one tyme of the yere ¶ And thy creatour thou shalt receyue at Eester humbly ¶ These festes thou shalt halowe that ben gyuen the in coÌ„maundement ¶ The foure embres vigyles thou shalt faste and the lente entyerly OVer the .x. coÌ„maundementes of god before Caplm .xvi. wryten our moder holy chirche hath put to fyue The whiche to obeye and to hepe all crysten Missas die dmÌ„co seclaribê° totas au diri speciali or die â—cipimê° ita vt ante vnÌ„dictoÌ„em sacer dotis egredi ppls noÌ„â—sumat c. de coÌ„se di 1. c. Missus people be bouÌ„de after the forme maner that holy chirche entendeth to bynde her subgectes The fyrst is that on the holy sondaye other grete festes solempnytees gyuen by coÌ„mauÌ„dement after dyuer syte of yâ— couÌ„tre of the dyoces euery man the whiche hath age dyscrecyon ought to here masse enterly yf he haue no lettynge nor excusacoÌ„n reasonable Ois vtriusque sexê° cuÌ„ ad aÌ„nos discretioÌ„is ê‘uenerit oia sua simul petaÌ„ salteÌ„ semel i aÌ„no fide lit ê¯fiteat ê“â—o sacerdoti iniunctaÌ„ peniteÌ„ciaÌ„ sibi ê“â—is vitibê° studiat adiplere suscipieÌ„s reuereÌ„ter ad minê° i pascha eucharistie sacramentuÌ„ c. extra de pe re ca. Omnis by the whiche of that he may be excused The seconde coÌ„mauÌ„demeÌ„t is that he ought to be confessed at the lest one tyme of the yere vnto yâ— preest that hath auctoryte to assoyle hym in lyke wyse as it apyred by the statute ordynauÌ„ce of holy chirche To confesse hyÌ„ many tymes in the yere as haue of good holy custome many good faythfull crysten men it is of couÌ„seyll not of coÌ„mauÌ„dement except some cases partyculers the whiche ben here after put declared in the treatyse of confessyon The thyrde coÌ„mauÌ„dement is that all persones the whiche hath wytte age dyscrecyon competent after the Jugement good couÌ„seyll of his curate or other confessour ought to receyue the holy sacrament of the awter at the tyme of Eester trewely confessed repentauÌ„t of all his synnes the whiche he hath coÌ„mytte in his lyf and of the whiche he may haue remembrauÌ„ce after the fragylyte of intencyon humayne The fourth coÌ„mauÌ„dement is to kepe the feestes that be gyuen in coÌ„mauÌ„dement in halowynge theym And for to do it the better a man ought to cesse of all werkes of synne erthely and seruyle the whiche may lette the spyryte to retorne vnto god vnto hymself in tyme and place as holy chirche hath or deyned And it ought to be vnderstande yf necessyte lâ—full hym enforce none other wyse In lyke wyse it hath ben declared before in the thyrde coÌ„mauÌ„dement of the lawe The fyfth coÌ„maundement of holy chirche is that euery persone the whiche hath passed the yeres of one and twenty ought for to faste foure tymes in the yere the Embrynge tyme. De quatuor teÌ„ê‘ibê° habet di lxxvi ca JeiuniuÌ„ ca. coÌ„stituimâ— ca. de xl di v. ca. qÌ„dragesima De vigilus aplorum extra de obserua ieiu c. ê¯siliaÌ„ Qui vos audit me audit â— vos spernit me sê‘nit Lu. x. Oia quecuque dixerit vobis seruate facite Math. xxiii the vigyles coÌ„maunded and the fourty dayes the whiche endeth at Eester yf he haue not excusacyon lawfully in lyke wyse as it apyreth more playnely here after in the treatyse of confessyon Vnto these fyue coÌ„maundementes vs byndeth holy chirche vnto the whiche we sholde obeye as vnto god For he hath sayd that they the whiche obeye vnto the prelates of holy chirche hym doth obeye and they that them dysobeye hym dysobeyeth By the the whiche it appyreth clerely ynough that they the whiche trespassen these coÌ„maundementes before sayd synnen mortally yf cause resonable them excuse not in all or in parte ¶ Here foloweth of two maner of lyues the whiche ben in holy chirche That is to knowe of the lyf actyf and the lyf contemplatyf AS wel for these thynges spoken as for these Caplm xvij thynges the whiche folowen is well for to be noted that holy chirche is comprysed in two estates That is to knowe in the lyf actyf and in the lyf contemplatyf the whiche vnto vs ben well sygnyfyed by two women the doughters of one fader of one moder that is Martha and Mary mawdelayne dwellynge in one house the whiche chose our blessyd sauyour Jhesu cryste for to lodge there and enhabyte The lyfe actyfe is the lyfe as of them that ben worldely the whiche vnto vs is sygnyfyed by Martha the whiche was desyrous to lodge our lorde and his apostles and to aparell them and to gyue them refeccyon in betokenynge that they of the lyfe actyfe ought for to excercyse them in the werkes of mercy corporall The lyfe contemplatyf is the lyf of holy relygyon and that vnto vs is sygnyfyed by Mary mawdelayne the syster of Martha the whiche was at the feet of our lorde herkenynge ryght swetely the ryght holy doctryne of our lorde the whiche is the brede and the refeccyon of the soule By the whiche it appyreth that the lyf contemplatyf excedeth in valour and in dygnyte the lyfe actyfe in as moche as the soule is more noble than the body and the werkes of mercy spyrytuall ben more noble than these werkes corporall For in lyke wyse as the excercyse and occupacyon of the actyfe is ayenst the body In lyke wyse the occupacyon of the lyf contemplatyfe is pryncypally ayenst these necessytees and for the prouffyte of the soule But not withstandymge that the lyfe contemplatyfe is more hygher and more noble she is not the lesse peryllous For as moche as the estate is more hygher the falle or the defaute that a man there in may do is the more greuous And therfore may a man saye that euen in lyke wyse as the ryche worldely man of the lyfe actyfe is in payne and in thought for to gette and to augmente goodes temporall â–ª fyrst for the necessyte of hymself and of his and folowynge for to gyue and to departe vnto the pore in place and in tyme after good prudence and that is the commaundement of god vpon the payne of deedly synne and by the consequent vpon
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
is to vnderstonde prouffytably faythfully and with perseueraunce is euer more fynally exalted of our lorde prouffytably that is to demauÌ„de the thynge that is vnto the glorye of god vnto the saluacyon of the soule Faythfully that is whan he the whiche maketh the oryson hath true fayth hope and charyte towarde god with â—â—â—gâ— dico vobis petite dabor vobis qÌ„â—ite iuenietis puisate a ê‘ieâ— vobis Petitis et non accipitis eo quam male petatis ia perseuerauÌ„ce whan the prayer the affeccyon and good lyfe and good operacyon perseueren and it it is that yâ—our lorde sayth in the gospell axe seche and knocke axe by prayer seche by affeccyon and knocke by good operacyon for all those that soo done shall receyue that that they wolde many maken De penÌ„ d. iiii capÌ„ CaueÌ„dum dâ— si diuesille aliqd bonuÌ„ noÌ„ egisset vnÌ„ iÌ„â—â—ti seculo remuneracoÌ„em recepisset ne quaquam abrahaÌ„ ei diceret recepistis bo na iÌ„ vita tua AbuÌ„daÌ„t tabercula pÌ„do nuÌ„ iob xii IteÌ„ pÌ„s Ecce iÌ„pu pctoÌ„res habuÌ„daÌ„tes iÌ„ sâ—l â–ª obtinueâ—t diuicias psal lxxii Deus oraÌ„tibusne â—at ê“â—icius â— coÌ„â—â— dit alus â—bus merito eÌ„iratus xvi q. i. ReuertuniÌ„ tpÌ„alia ê“mittuÌ„tur his â— decimas soluuÌ„t lâ—cet sin in pctoÌ„ prayers oblacyons pylgrymages processyons the whiche god exalteth not be it for hym selfe or for other for they haue not the condycyons before sayd As vnto the regarde of goodes and prosperytes temporall the whiche many demauÌ„den and requyren in theyr prayers happeneth oftymes that god them graunteth vnto grete and horryble synners and in hydynge it vnto his frendes the which ben in the estate of grace so as it appereth of the cursyd ryche man vnto whome Abraham answered after the deth Remembre the that god the rewarde of thy goodes as thou haste done in the other worlde And therfore sayth Job that oftymes that the uys people of euyll lyfe haue abouÌ„dance of godes of this worlde for god grauÌ„teth oftymes the godes worldly vnto those agayne whome he is wroth gyueth aduersytes and trybulacyons vnto those the whiche that he holdeth in his loue In lyke wyse as he sayth by saynt JohnÌ„ in his appocalypse These holy scryptures vnto vs declaren in many places ryght playnly what condycyons and cyrcuÌ„stauÌ„ces true prayer ought to haue amonge the whiche there are thyrty specyalles of the whiche agayÌ„ the forme of this treatyse folowen the auctorytes lyne by lyne after theyr ordre with the frensshe ¶ The fyrste condycyon of prayers is that she ought to be made in true fayth Miserere meâ—deus quontam in 〈◊〉 confydit anima mea Secondely with grete hope without doubte Jacobi Postulet in fide nil hesitans de hoc xxiiii q. ii ss ii Citius exaudâ— a deo â—â—ohuÌ„â—liantis â— decâ— milia contâ—â—â—ris aug Thyrdly prayer ought to be made with humylyte Eccle. xxv Oracio humiliantisse nubes penetrabit Fourthly with dyscrecyon without the whiche she is not vnto god pleasaunt Mathei xx Nestitis quid potatis Et ia iiii petitis et non accipitis eo quam male potatis Fyfthly more of the herte than of the mouth in multyplyenge i. reg i. Anna loquebatur in corde suo et vox penitus non audiebatur Syxtly with reuereÌ„ce in humylyte in fere luce xviii Publicanus non audebat leuare oculos suos ad celum Seuenthly she ought to be made secrete and in place pryue Mathei vi Tu auteÌ„ cum oraueris intra cubiculuÌ„ tum et clau so ostio ora patrem Eyghtly in poornes of herte of coÌ„scyence pÌ„s IniquitateÌ„ si aspexi i corde meo noÌ„ exaudiet dnÌ„s Nynethly with terys at the lost spirytuall cordyal Audiui oracioneÌ„ tuaÌ„ vidi lacrimas tuas et ideÌ„ tho Tenthly with atteÌ„cyon vnto the whiche a man speketh and that demauÌ„deth pÌ„s InteÌ„de voci oracoÌ„nis mee rex meus deê° meê° c. ergo et tu atteÌ„de Enleuenthly with grete feruour of spyrite hie xlviii Maledictus â— facit opus dei neglygenter Tweluethly she ought to be accompanyed with gode and holy werkes Tho. xii bona eÌ„ oracio cuÌ„ ieiunio Et Mathei v. Beati misericordes Thyrtenthly with perseuerauÌ„ce as from daye to daye froÌ„ good vnto better Actum apostolierant perseuerantes cuÌ„ mulieribus et maria matrem eius By these thynges before sayd appereth the necessyte the noblesse and the prouffyte of the true oryson for as sayth JohnÌ„ Crisostum we shall speke and may spede with god by holy oryson as oftymes as we wyll in marchaundysynge and in askynge all the thynges the whiche vnto vs be necessarye and prouffytable and in this fayth I requyre the mercy of the blyssed swete Jhesus as well for me as the necessyte with all oure moder holy chirche that it hym please vs to pardon and vs to reforme and to brynge in the true obseruauÌ„ce of his blyssed coÌ„mauÌ„dementes and of his holy grace and benedyccyon by the merytes of oure lady his gloryous moder and of all other blyssed sayntes oure poore soules yllumyne to the ende that fynally we may come vnto his blyssed fruccyon amen ¶ Here foloweth a ryght prouffytable applicacyon of the arte of a phesecyan with the practyse the whiche the phesecyan spyrytuall ought to holde with the interrogacyons that a man ought to make vnto hym the whiche is in the artycle of deth Caplm xxvi AS for to seche and conserue the lyfe helth corporall many stodyen ryght desyrouslye as well the theorique as the practyser of the arte of phesyke by more greter reason of as moche as the soule is more noble than the body and the lyfe of glorye more dygne than teÌ„porall euery true crysten man sholde studye in the scyence by the whiche he may purchase and conserue in his soule the lyfe of Inuâ—sibilia enim dei a creatura muÌ„ di ê‘ ea â— facta suÌ„t iÌ„ tellâ—eta coÌ„spiciuntur romÌ„ i. ca. â–ª grace without the whiche a man may not come vn to lyfe eternall And therfore to the ende that we may know and eschewe synne the whiche is the syknes of the soule and the cause of deth eternall foloweth brefe recolleccyon of the arte of physyke spyrytuall founded in the twelue rules of the scyence of physyke corporall for in lyke wyse as vs techeth the ryght gloryous apostle saynt Poul by yâ— meane manduccyon of thynges corporalles sensybles a man may come vnto the contemplacyon of spyrytualles And therfore vnto vs hath gyuen the swete Ihesu cryste the true saumarytayn and physycyans of oursoules the physyke of his holy sacramentes vnder the forme of thynges corporall in fere who answereth as well of the syknes as of the medecyne and also as of the syke body For for asmoche that for the occasyon of the fyrst synne was the etynge of the apple the whiche was a thynge corporall Ihesu cryste vnto vs hath gyuen
the fader in all thynges the whiche appertaynen vnto the deite is one self essence in dyuynyte as well the fader as the sone and also the holy goost for he is not but one god But that blessyd and that Infynyte and incomprehensyble dyuynyte is one in thre persones Faciamê° holem ad ymagineÌ„ similitudineÌ„ nostraÌ„ Genesis i. And notwithstandynge that we be made vnto the ymage of that blessyd trynyte pryncypally as vnto the soule in the whiche there is mynde vnderstandynge wyll the whiche he thre myghtê of the whiche that one is not that other always it is not but one essence or one other And that by this ymage of the trynyte the whiche is in vs we may somwhat knowe serche the thynge the whiche it represented that is the blessyd trynyte How NoÌ„ plus sapere quam oêª sed saê‘e ad sobrietatâ— vnicuique sicut deus dimisit mensuraÌ„ fidei Ad romanos .xi. Fides eÌ„ substaÌ„tia rerum sperandarum augmentuÌ„ noÌ„ apparentiuÌ„ Ad heb 〈◊〉 be it we ought to byleue symply without to moche curyous inquyrynge For ony may there ryght greuously synne offende And yf this fayth were not aboue all entendement that man may well vnderstande comprehende in hym the mysterye of the blessyd trynyte he sholde haue neyther fayth nor meryte nor by the consequence he myght neuer come vnto saluacyon For the fayth yâ— whiche is none other thynge than that that god hath shewed and that he may not nor ought vnderstande naturally is the begynnynge the grouÌ„de of all saluacyon â—erâ—i eÌ„ de certitudine adhesionis sêª noÌ„ speculationis Non eâ— voluÌ„tate humana allata est aliquÌ„â—phetia sed spuÌ„ sancto inspirati locuti suÌ„t sancti deâ— hoies .li. pet .i. Wherfore it behoueth vnto all the moost grete clerkes that euer were to sharpe theyr naturall entendement in these thynges that touche vnto the hyghnes of our holy fayth vnto vs it ought to suffyse for to knowe that he may do more than we may vnderstande And that we see in euery lytell creature be it herbe or tree or other thynge for ther was neuer so grete a clerke or phylosopher that myght knowe parfectly all the propretecs the vertues the nature of a lytell herbe By the whiche it foloweth by more greter reason that he may not naturally knowe the creature but by the fayth the whiche is more certayne knowlege that is that of naturall entendement For god the whiche may not lye vnto vs hath shewed his holy wrytynges the whiche ben his owne wordes the whiche hath put in to the herte in to the mouth of holy prophetes apostles other Also by those holy martyrs confessours the whiche haue holden kepte yâ— trought of this holy fayth catholyke shedde theyr blood and receyued the deth Joyously God hath done in theyr lyf after theyr deth myracles so grete and so euydent for to approue the trought of the fayth that in crysten man after those sayd myracles theyr predycacyons made solemply of the trought of our holy fayth catholyke ne ought ony thynge to doubte For otherwyse he synned ryght greuously neyther VobiscuÌ„ suÌ„ vsque ad ê¯suÌ„mationeÌ„ seculi Math. vltimo Propietates viroruÌ„ dnÌ„orum Sapientia pietas vel mia poteÌ„tia et nobilitas iusticia it may not be sayd that he byleued stedfastly in Jhesu cryst the very sone of god the fader that he doubted in the fayth for Jhesu cryste the whiche is trought infynyte hath promysed that he shal be with the chirche hym gyue vnto the holy goost tyll vnto the ende of the worlde In these wordes of these artycles vnto vs ben shewed the .iiij. ê“pretees of the true seygnourye that is to knowe wysdome swetnes or mercy myght nobles the fourth is Justyce By the whiche we sholde haue hym auowe for souerayne lorde Than the fyrst reason is for the wysdome infynyte the whiche vnto vs is gyuen for to vnderstande in this worde Jhesum The seconde is by the swetnes pyte and mercy the whiche is sygnyfyed by this worde Xpristum The thyrde is puyssaunce and nobles the whiche Hêª scriptuÌ„ iÌ„ femore rex reguÌ„ dnÌ„s dnÌ„antiuÌ„ Apo .xix. Saâ—us pplÌ„i ego suÌ„ dicit dnÌ„s IteÌ„ ipÌ„e saluuÌ„ faciet pplÌ„m suuÌ„ a peccatê eorum Luce .ii. vnto vs ben sygnyfyed by that that is sayd filiuÌ„ dei The fourth is Justyce the whiche is sygnyfyed by this worde dominuÌ„ nostruÌ„ He is very lorde by creacyon by redempcyon for the resurreccyon For ther is none other lorde that may yelde vnto the body soule lyf whan one hath lost it in his seruyce except Jhesu cryst lorde of all lordes kynge of all kynges The werke of this present artycle after the moralyte is obedyence in kepynge the coÌ„mauÌ„dementê of Jhesu cryst after his intencyon the trouth that he hath declared in the gospell not all only the entent lyterall carnall of yâ— scrybes pharysees For for no thynge without cause called he hym his lorde of whome he wyll not his coÌ„mauÌ„dementes Also it is hym to humble to loue holy pouerte for who so euer byleued that Jhesu cryst is very god full of wysedom infynyte he bâ—leued that in our humanyte in this present lyf he vs hath gyuen example of all perfeccyon chosynge the lyf estate the whiche is moost worth Now taketh he humanyte obedyence penauÌ„ce Humiliauit seâ—â—et ipÌ„m factê° obedieÌ„s vsque ad mortem morteÌ„ auteÌ„ cruciâ—â—d philip .ii. pouerte in shewynge vs to folowe hym by the whiche the good crysten man catholyke hym ought to meke all auaryce vsury rauayne symonye to forsake his propre sensualyte restrayne repreue Or elles the fayth of this artycle is deed yâ— whiche this werke bereth not here ¶ Here foloweth the .iij. artycle that is suche QVi conceptê° est de spiritu sancto natus exmaria virgine And is as moche to saye I byleue that the virgyn Marie conceyued the sone of god the fader by the vertue of the holy goost bare childe her virgynyte abydynge alwayes saue Qui propter nos hoies ê“pâ— nraÌ„â—â— saluteÌ„ desceÌ„dit de celis â—â—carnatus est de spâ—â—â—tâ— exmaria â—giâ—e â— hoÌ„ factus est â—ec 〈◊〉 symbolo hole entyere And this artycle is declared more openly in the Credo the whiche a man syngeth whan he sayth the masse where he sayth that for the loue for the saluacyon of humayne nature the sone of god the fader descended from the heuens toke our humanyte in the blessyd gloryous sacred virgyn Marie by the vertue of the blessyd holy goost in makynge hym very man he is comen downe by humylyte in suche wyse that many almoost all the worlde but that hym reputed as for man he the whiche was is and shall be very god almyghty Or
abbot touchynge the dede of conscyence vnto hym declarynge that he hath yet such pouerte defaute of perfeccoÌ„n that whan he seeth the synnes imperfeceyons of some of his crysten broder he â—e hym myght well and Joyously receyue in his company But ryght gladly he receyueth those in whome he knoweth grete goodnes them he socoureth Joyously in theyr necessytees And than the holy abbot seynge the imperfeccyon of hym the whiche sholde haue dyscrecyon of necessytees humayne more to peyse the spyrytuelles than the corporelles he began to wepe in sayenge Alas wel we sholde ameruayle yâ— innocence of humayne bodyes for ayenst the grete mercy of our neyghbours we ben dulled auenged more cruelly than bestes For hogges other bestes byrdes sayenge theyr semblable cryenge in some necessyte them enforce to socour theÌ„ to shewe them the sygne of compassyon And therfore I answere the vnto that that thou hast purposed vnto me yâ— in receyuynge Joyously the good ê‘sone thou doost a lytell good but yf thou receyue pyteously in coÌ„passyon the poore synner in shewynge hyÌ„ his saluacyon thou dost a more gretter almesdede in as moche as he is in more greter necessyte than the good persone He sholde be ryght dulle full of grete cruelte the whiche seeth his very broder almoost rotten of mesellery deye in anguysshe of hongre of thorste bouÌ„de imprysoned in the pryson of his mortall enemyes yf he hym may ayde conforte he hym leued before he deyed without hauynge of hym pyte compassyon Now is it than so that mortall synne in the soule of our crysten broder is moche horryble mesellery more greter pouerte wretchydnes than is the necessyte corporell before sayd By the whiche it appyreth in what pyte compassyon sholde be the whiche see from daye to daye so many of synnes so horryble as well in our self as in our broder crysten men And therfore ought well to take hede euery creature in ryght of hymself the meane to acquyte hym in accomplysshynge the werkes of mercy spyrytuell the whiche ben pryncypaly seuen vnderstanden by the latyn that foloweth Lonsule castiga solare remitte fer ora That is to saye that euery man is bouÌ„de in place in tyme to couÌ„seyll to teche his neyghbour To chastyse hym yf it apertayne To pardoÌ„ne hym his defaute To comforte hym To endure And for his necessyte vnto god vnto his sayntes to make deuoute orysons Here folowen .xij. maners of almesdedes spirytuell AFter some doctours mercy spyrytuell is dyuysed Caplm .v. in .xij. brauÌ„ches The fyrst is whan a man pardonned whylfully for the loue of god them the whiche haue offended And it is vnderstanden whan they them repente requyre pardonne or where a man is redy appareylled that to do as many tymes as often as they wyll requyre pardonne How moche suche werke is vnto god pleasauÌ„te Si dimiseriâ— holbâ— petaÌ„â—oâ— dimittet vobis pâ— vâ— ce 〈…〉 s deâ—â—â—ta vraÌ„ Si auÌ„t noÌ„ dimâ—seâ—â—â—â—oibâ— nec patvrster dimittet vobis petaÌ„ vraÌ„ Matheâ— vi it appyreth by the gospell by the whiche our lorde sayth promytted that yf we pardonne parfectly for the loue of hym vnto our neyghbours the offence that they haue coÌ„mytted ayenst vs he vnto vs pardonned the grete offences infynyte that we haue done ayenst hym as oftentymes as many as we trespassen his coÌ„maundement and it is that that we hym requere from daye to daye whan we saye our Pater noster Et dimitte nobis debita nostra sicut et nos dimittimus debitoribus nostris That is for to saye god our fader wyll ye pardonne vs our grete and infynyte defautes that we haue coÌ„mytted ayenst you In lyke wyse as for the loue of you we pardonne our neyghbours the lytell offences that they haue coÌ„mytted ayenst vs The peryll not to accomplysshe this werke and commaundement appyreth clerely by that that Jhesu cryste sayth in the gospell that yf we pardonne not with herte vnto those the whiche hath vs offended god the fader shall neuer pardonne vs the grete offences that we vnto hym haue done And soo for to do vnto vs he wolde well gyue an example on the tree of the crosse whan he pardonned Pater dimitte ilâ—s noÌ„ ei nesciuÌ„t â—d faciuÌ„t Luce. xxiii them the whiche made hym to deye in prayenge swetly god the fader for them We sholde put out the rancoure ylle wyll of mysdede shewe in dede in wordes tokens of loue vnto hym the whiche duely hym repented But vnto hyÌ„ the whiche requyred not pardon it suffysed to pardon the rancoure to shewe hyÌ„ tokens of loue in wordes or other wyse And this is of perfeccyon of necessyte of saluacy on after as Bonauenture sayth saynt Thomas And in lyke wyse is vnderstande yâ— worde of Jhesu cryste that sayth pardon thy neyghbour whiche the hath offended And we sholde not pardon one tyme â—â—ne quotieÌ„s peccabiti me frat me us dimittaÌ„ ei vsque septies dixit illiâ—esê° fi dico tibi vsque septies sâ— vsque septuagesies septies Mathei xviii ca. Hely falsa pietate suê‘atê° â— a fuios de linqueÌ„tes corrigere noluit sciâ—m cuÌ„suis apud discretuÌ„ iuditeÌ„ grauâ— daÌ„natioÌ„e ê‘eussit di xlii NeceeÌ„ Id exeÌ„pluÌ„ de symo ca. Hely et i. re ii ca. alonely but as many tymes often as of that to do we ben duely requyred for the loue of god neuertheles we may Justely requyre satysfaccyon of the Iniurye or daÌ„mage the whiche vnto vs hath ben done or sayd For that is not ayenst charyte but there to is bouÌ„den he the whiche hath offended The seconde maner of mercy is to correcte charytably the synnes and defautes that a man hath perceyued in his neyghbour And for as moche as these synnes ben grete meruayllous and open in many people who so euer desyred to do the commaundement of god and the saluacyon of his soule may make suche a questyon That is to knowe whan in what A questyon maner a man is bounde to correcte his neyghbour vpon the payne of deedly synne the answere Vnto The answeâ— that ther ben two maner of correccyons The one is of necessyte of Justyce the other of necessyte of charyte Correccyon of Justyce apertayned alonely vnto them the whiche hath ony prelacoÌ„n vpon a nother as is the good man of the house in his house the whiche may haue his wyfe his childern his seruauÌ„tes vnto whome he sholde do correccyon after as it aperteyned vnto his Jurisdiccyon not all oonly by charyte but with that by Justyce to the ende to acquyte hym to gyue example Also these curatê these abbottes bysshoppes other prelates ayenst theyr subgectes after as it apertayned vnto theyr Jurisdiccyon Also kynges dukes erles other nobles theyr offycers after the Jurisdiccyon offyce that vnto them
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
thyrde chapytre or the canon of saynt James and this is as at this tyme as vnto the synne to swere and to for swere folysshely the whiche thynge weyed and aduysed a man hym may well confesse ¶ Here foloweth of the .ix. coÌ„maundement OVer these thynges spoken in the .ix. coÌ„maandement the synner ought to take hede vnto Caplm xxiii the poyntes the whiche folowen That is â—o knowe yf he hath desyred by consentynge and delyberacyon to accomplysshe the synne of lechery or yf he haue delyted in carnall thoughtes and for to vnderstonde and well to Juge of suche wylles whan it is mortall synne or alonely venyall The whyche thynge is ryght harde it behoueth fyrste to vnderstonde thre thynges the whiche ben in vs defferences The fyrst is sensualyte the whiche is none other thynge but the .v. wyttes of nature with theyr operacyons as is the syght the taste the herynge the smellynge and the touchynge In these fyue thynges we and these bestes ben comen The secoÌ„de thynge the whiche is in vs is the lawe porcyon of reason the whiche is a lyght of knowledge of our operacyons and dyscrecyon naturall of thynges sensybles in the whiche we surmouÌ„t these bestes The thyrde thynge is the souerayn porcyon of reason the whiche is a lyght by yâ— whiche we haue dysposycyon to vnderstonde these thynges spyrytuall â–ª dyuyne and eternall the whiche porcyon may be anormed of the noble vertu of the fayth catholyque and enformed of the trouth of the coÌ„maundementes of god and than she may and ought to haue do mynacyon and rule as well the sensualyte as the lawe porcyon of reason and all theyr operacyons or yf there be defaute or neclygence of the deuyll of hell allyed of the sensualyte and of the mondanyte of this present lyfe putteth in oftymes the concupyscence carnall and temporall by the wyndowes of the soules the whiche â—en the fyue wyttes of nature before sayd to the ende that the lawe porcyon of reason there taketh pleasure dysordenate be it in drynke or meete or melodye of souÌ„dys or in towchynges or other pleasures sensualles and that she induceth the hyghe porcyan to gyue consente in suche pleasure dysordenate is dyspleasauÌ„ce vnto god after the forme that tho dayes Eue presented vn to Adam the beaute of the apple and the swetnes of the taste vnto the whiche thynge he condystendyd and consented agayne the coÌ„maundement of god by the whiche all humayne lygnage was damned yf god by his mercy infynyte hadde not remedyed By Eue a man sholde vnderstonde as well the sensualyte as the lawe frayle porcyon of reason and by Adam the souerayne porcyon this is the foundacyon to vnderstonde whan these syÌ„nes yâ— whiche be coÌ„mytted alonely in the wyll ben mortal or venyall for in the oonly pleasure of the sensualyte he may not haue mortall synne But yf the pleasure of the thynge deffended as is lechery thefte or propre vengeauÌ„ce cometh tyll vnto the lawe porcyon of reason and in that doynge aresteth and abydeth in hym there in delytynge before that souerayne reason may or ought to haue suffycyente aduertyssement it is venyall synne comenly But yf souerayne reason is notally neclygente to repreue and agayn saye suche pleasure dysordenate by the whiche neclygence and defaute the reason inwarde abydeth and delyteth in yâ— sayd dysordenauÌ„te how be it that the accomplysshynge of the dede hym dyspleaseth and it agayne sayth than is that mortall synne after the comen senteÌ„ce of doctours for hye porcyon of reason is in blame for as moche as she hath not ben inough dylygent to repreue and to put out the peryllous pleasure the whiche was comen into the inwarde reason suche neclygence may be named consentyngly by interpretacyon Bonauenture sayth in this mater that many suche thoughtes to be alonely venyall synne The whiche hath ben well Juged they ben mortall synnes wherfore in suche doubte a man hym ought delygently to examen and hym to confesse as of mortall synne for in all cases of conscyence the whiche ben doubtous a man is bounde to chese the moost sure partye Also it is to be noted that oonly wyll fully determyned and dysposed to accoÌ„plysshe ony mortall synne is mortall synne of suche condycyon as hadde be the the synne yf that it hadde ben accomplysshed by werke As for an example yf ony hadde wyll to haue company carnall of a vyrgyn he coÌ„mytteth the synne of defflo racyon yf with ony of his kynred it is inceste yf with ony relegyous it is sacrylege and so vnto the synne of thefte and of other commaundementes But in that vnto suche dyfference that the synne the whiche abydeth alonely in the wyll is not punysshed of the payne canon or Cyuyle as sholde be the wyll with the dede An example oonly wyl to bete a clerke or to slee hym agayne the ordre of charyte suffyceth not for to renne in the sentence of excomunycacyon or for to be reserued vnto the pope or vnto the bysshop and therfore a symple curate hym may assoyle and so of other case Also it is to be notyd that yf ony persone hath wyll to accomplysshe mortall synne suche wyll may be interrept and deuysed in many maners Fyrste by wyll contraryous as is true contrycion and dyspleaser to haue hadde suche wyll and after suche contrycion of newe retorneth vnto that cursyd wyll of synne And than they ben two mortall synnes in asmoche that suche wyll drowe backe in the maner spoken Secondly she may be interrupte by dyuerse thoughtes and occupacyons woldly as for to slepe to drynke or to ete or for to speke with other persones by suche wyse that as many tymes often the temptacyon retorneth vnto the mynde the wyll is dysposed to accomplysshe the synne and than after some doctours they ben as many of mortall syÌ„nes as the sayd wyll hath ben interrupted oftymes Other wyll saye that it is but one mortall synne of as moche the more greuous as it hath ben by loÌ„ge tyme contynued and therfore the longe abydyÌ„ge and frequentacyon of suche temptacyon ought to be confessed and dysclosed after that it is possyble vnto the fraylte of the mynde humayne by suche maner that the confessour dyscrete may vnderstonde the multytude or the greuousnes of suche synne for ellys the confessyon sholde not be suffycyent for that that a man is bounde to tell all his synnes as vnto the nombre Also yf suche cursyd wyll were applyed agayne many persones agayn one after vnto another they sholde be as many synnes mortalles as they sholde be of persones but yf suche wyll be applyed vnto many persones by one oonely operacyon that sholde not be but one synne as to the operacyon of the wyll but it shold be many as vnto oblygacyon of payne and vnto the deformyte of synne as for example Some harlot seeth .vi. wymen of the whiche the one is in wydo hode the other in maryage the other a vyrgyn so in other dyuers
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„