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
in estymables the whiche neuer hath ben herde or founde by scrypture the whiche ben at this daye founde and taken from synners by the synguler grace of god and the meryte and good dylygence of confessours and there ben fouÌ„de many syÌ„ners that neuer wolde consent to be sent vnto the prelates though that they sholde be euer without confessyon so as many sayen and affermen By the whyche it is not to be vnderstande that that the which other tymes hath ben ordayned for the charyte and saluacyon of soules as ben the sacramentes and ordenauÌ„ces of holy chirche ought to be kept vnto the preiudyce of the saluacyon of synners the whyche thynges shall come whan the prelates the whyche haue to answere of dede spyrytuall of theyr subgectes they wyll not coÌ„mytte theyr case and puyssaunce in suche necessyte vnto chapelayns wyse dyscrete how be it that at this daye with grete payne there ben founde chapelayns suffycyent in all thynges vnto suche offyce by the which defaute many of the poore synners go vnto dampnacyon Also ought the confessour subtylly aduyse the qualyte the offence and other dysposycyons of the synner And then he ought to enquyre of the synnes of the whiche he may be culpable and yf he perceyue that the persone be yonge or other ellys he is shamfasâ—e or to moche ferefull he ought to shewe it swetely affyably and there he ought to perswade from confessyon And how he sholde chese more soner to dye than euer to say or ony thynge declare of the synne the whiche vnto hym hath ben confessed For it vnto hym hath ben tolde in as moche as he is the vp care of god pryncypally and not as vnto a man Also he ought to declare of as moche that he hym confesseth the more playnly and the more longfully of as moche he shall loue hym the better Also that by suche confessyon he is put out of the bondes of the deuyll and auoydeth the paynes of helle and retorneth vnto Jhesu cryste for to lyue eternally oftymes it happeneth that by suche Admonycy on man gyueth courage vnto the poore synners yâ— the deuyll of helle holdeth in fere to confesse them poorly entyerly And the confessour ought to labour specyally agayne yonge people or other symple persones and rude to tell theyr synnes Fyrst in generall and afterwarde moeuynge the ayde of the holy goost he ought to dyscende vnto the partyculers after that he shall haue the cause and occacyon by that the whiche is sayd in generall And theÌ„ he may demauÌ„de yf they wyll well that he them examyne to the ende that theyr confessyon may be hole vnto theyr saluacyon in she wynge them that yf by ypocrysye or euyll thynkynge they saye not trouth in theyr confessyon they lye vnto god yâ— whiche all can and knoweth and that suche confessyon sholde be more dampnable than merytoryous and whanne that a man fyndeth ony suche symple people the whiche promytten to say and to answere truely and requyren wyllyng that a man them examen after that they haue sayd that that they can a man may not make a more brefe and sure expedycyon than by the commaundementes of god as shall be sayd here after And a man ought to aduertyse the synner that he answere not to haue done that thynge that he hath not done As done many the whiche answer yes syre vnto that that a man them demaundeth be it trouth or lesynge And for to knowe better to procede in suche interrogacyons the confessour ought to demaunde the estate of the persone yf he knowe it not That is to knowe yf he be in the estate of maryage or in the estate of the chirche reguler or seculer clerke or laye noble or not noble prelate or subiecte and of other vocacyons And than he may forme his interrogacyons after the synnes the whiche moost comenly abounden in suche people as vnto the people of the chirch of symony of irregularyte of sacrylege of yâ— euyll dyspendynge of the patrymonye of Jhesu cryste these ben the goodes of the chirche Also of noble peple and offycers of rauayn vnto people marchauÌ„des offrandes and of lyenges vnto borges vsury vnto yonge people of temptacyons carnalles and of touchynge dyshoneste and of the cyrcumstaunces the whiche greuen moche â–ª and of the maners and dyuers espyces the whiche may be in one self synne and of the nomber That is to knowe by hewe oftymes aman is fallen in to the same synne For the synner it ought to tell and confesse yf vnto hym it be possyble or as nere as vnto hym it may be very semblable And so of other thynges after the dyscrecyon and medyfycacyon before sayd by the whiche it appereth that the confessour ought to haue thre thynges scyence cautelle and dyscrecyon scyence for to dyscerne the dyuersytees of the maner of synnes cautelle for to enquyre and to axe questyons dyscrecyon for to gyue and enioyne penaunce or ellys he hym dysposeth vnto grete peryl as well of his saluacyon as of them that he confesseth Also he ought to warne hyÌ„ that he confesseth that he name not or acuse another persone thanne hymself yf the synne were not of suche condycyon that otherwyse it may not be sayd or declared he ought not to dyscende to moche in partyculer in the cyrcumstaunces of synnes and specyally of the synne of lechery For of that may come the lettyÌ„ge of conscyence as well in hymselfe as in other or to moche grete shame vnto hym the whiche is confessed how be it a man may hym warne to declare his synne so parfytly that his conscyence grutche hym not afterwarde in that that he hath not entyerly confessed hym and with the cyrcumstauÌ„ces yâ— whiche weren of necessyte and whan it cometh vnto the ende of the confessyon that the synner hath parfytly tolde and declared his synnes by interrogacyons or other wyse than the confessour oughte hym to shewe the errour and the greuousnesse of his synnes And also the grace that god vnto hym hath done in that that he hath abyden hym to do penaunce and hym to loue fynally in good purpose yf vnto hym it be possyble And in good hope of the mercy of god and for some case or ceason he may not hym assoyle as for the case of excomynyÌ„ge or that he wyll not pardonne or seche pardonne or make restytucyon or other cases he hym ought to counseyll the forme and the manere to fynde his remedy and hym to recoÌ„maunde vnto the sacred vyrgyn mary fouÌ„tayne of pyte of mercy and of doynge ony good dedys For in soo doynge god hym shall the more soner helpe to fynde his remedyes Also yf yâ— confessour knoweth by ony sygnes or lokynges coniectures or by other waye that the synner sayeth not suffysauntly his synnes he hym ought than to warne not alonely one tyme but many that yf he leue ony thynge vnto his wyttynge his confessyon is no confessyon and synneth greuously And hym ought
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
to profyte in graces in viues in clymmynge from steyre to steyre without euer hym to contempte tyll vnto that that she may come vnto the vysyon of god in the royalme of paradyse The whiche by his blessyd grace vnto vs wyl gyue the fader and the sone and the holy goost one god in trynyte of persones ¶ Here foloweth the thyrde partye of this booke in the whiche is made mencyon of the seuen werkes of mercy and it conteyneth fyue chapytres ¶ The Prologue AFter the treatyse of haptem of the artycles of the fayth of the coÌ„maundementes of the lawe with the seuen deedly synnes here foloweth the .vij. werkes of mercy suche is the reason of this ordre For after saynt Gregory as moche as QuaÌ„tuÌ„ credis tmÌ„ sê‘as quamtuÌ„ credis spastmÌ„ diligisquamtâ—Ì„ credis sê‘astmÌ„ diligistmÌ„ oparis gre the persone hath of fayth of hope as moche and no more hath of charyte and as moche as he hath of charyte he hath of the werkes of mercy That is to knowe yf he haue lytell of charyte he hath lytell of good werkes By the werkes than shal be knowen the fayth the hope and the charyte For as it is sayd before the fayth is deed the whiche bereth not the werkes of mercy By the whiche it is for to knowe that mercy is a noble vertue by the whiche a man hath compassyon and pyte of his neyghbour and of his mysery and necessyte For whan it is so that by the commaundement of god euery creature ought for to loue his neyghbour as hymself it foloweth that the ylle of an other ought for to be the pyte and compassyon of a true crysten man obedyent vnto the coÌ„maundementes of god of nature And for as moche as man is of two natures that is to knowe corporall and spyrytuall in euery of these two partyes he there may haue pouerte sykenes or other necessyte There are two maners of mercyes that is for to knowe corporell and spyrytuell ¶ Here foloweth the seuen werkes of mercy in generall Caplm â—muÌ„ THe werkes of mercy corporall ben comprysed A fructtâ—ê° corum cognosceteos Mat. vii PetaÌ„ tua clemosinis redie da. x. Sicut aqÌ„ extinguit igneÌ„ ita elemosina extinguit petmÌ„ Augê° Elemoâ—â—na a morte liberat ipÌ„a eÌ„ qÌ„put gat petaÌ„ facit inuenâ—re vitaÌ„ eternaÌ„ Tho .xii. Amen dico vobis qd vni ex mininus meis fecistis mihi fecistis math xxv IteÌ„ ambro in ser â—â—rcie dâ—ce de ad â—â—tu dniÌ„ Deusqueuis offensus queuis petis ê“uocatê° cogitur liberare eleÌ„osinis queÌ„ disposuetat punire peccatê Beati misericordes qmÌ„ ipÌ„i miam coÌ„sequâ—tÌ„ math .xv. Item mathei .xix. Lâ—tupluÌ„ accipietê â— vitaÌ„ eternaÌ„ possi debitis Esuriui nâ— dedâ—stê mihi maÌ„ducare math xxv Discedite malediâ—tâ— in igneÌ„ eternuÌ„ 〈◊〉 Mathâ—â— .xxv. vnderstande in these verses here Visito poto cibo vedimo tego colligo condo Of corporell shall be spoken fyrst of the spyrytuell consequently in procedynge fron the lest vnto yâ— gretest to do accomplysshe the werkes of mercy corporel ayenst his neyghbour a thynge of grete profyte a thynge due a thynge necessary vnto saluacyon Fyrst it is a thynge of grete profyte for as wytnesseth the holy scrypture in lyke wyse as the water quenched the fyre in lyky wyse almesdede mercy putteth awaye the synnes nor it may not be done that the soule the whiche truely hath done mercy in this worlde gooth vnto payne torment in the other For god of mercy infynyte loued as well euery poore â—rrature humayne the whiche hath pacyence in his pouerte mysery or necessyte where that the whiche vnto hym is done of goodes and of pleasure for the loue of hym and of charyte it is reputed for to be done vnto hymselfe And god god the whiche defended the synne of vnkyndenes the whiche is not to knowe the goodnes and pleasure that man hath receyued of an other wyll grauÌ„t the good the whiche hath ben done for the loue of hym after as it apperteyned vnto his dyuyne maieste And for that he promyseth mercy and the realme of paradyse vnto all them the whiche accomplysshe the werkes of mercy and dampnacyon eternall the whiche in place and in tyme due them do not accomplysshe By the whiche it appyreth that to excercyse hym in the werkes of mercy is a thynge of grete and inestymable prouffyte and for to do the contrary it is the perdycyon of all goodnes Also it is a thynge oblygatorye for all that that man may haue in this worlde be it the body the soule or the goodes worldely he holdeth all of god ben they temporell or spyrytuell Who coÌ„maundeth vpon the payne of deth that a man do mercy vnto his neyghbour for elles a man shall not fynde the mercy of god without the whiche no Estote misericordes sicut pâ— vester misericors eÌ„ lu vi creature may haue saluacyon And here appyreth the excellent mercy and bounte infynyte of god ayenst nature humayne vnto whome he gyueth the goodes worldely and temporall by the whiche she may purchase the goodes of glorye the whiche ben eternall But here may be demaunded of hym the A questyon whiche hath desyre hym for to saue by what commaundement and by what lawe he is bounde for to do mercy and in what maner he ought for to seche it By the whiche it is for to vnderstande that for to do mercy it is commaunded in the lawe of nature in the lawe dyuyne and in the lawe Canon The lawe of nature commaunded for to loue his neyghbour for naturally euery thynge loueth his semblable Now it is so that yf true loue OeÌ„ aial diligit sibi sile Probatio dilectoÌ„is exhibitio est oê‘is Eregoriê° Amice ad â—d venâ—sti Mathei .xxvi. be in the herte she is sheweth by werkes outwarde yf it be possyble for elles there is no loue Also the lawe dyuyne coÌ„maunded for to loue his neyghbour as hymselfe and in that doynge promytteth god the lyf of glorye and vnto them that do it not the deth eternall The seuen werkes of mercy ben NoÌ„ mâ—mini mala morte mortuuÌ„â— lâ— benter oê‘a pietas exercuit hêª ei multos iÌ„tercessores et iÌ„possibile eÌ„ oroÌ„es multorum nÌ„ exaudiri Amb. in li. de offi vnderstande to be coÌ„maunded in the fourth commaundement the whiche is for to honour fader moder Also the lawe Canon coÌ„maunded to do socour vnto thy neyghbour in necessyte who so euer loued god loued that that loueth hym and therfore sayth a man comenly he that loued me loued my hounde Now is it so that god loued euery erthely persone as it appyreth by the gospell the same of his traytour Judas Or elles he vnto hym he sholde not gyue lyfe beynge nor no substaunce and he sholde not tarye for to penaunce By the whiche it behoueth for to conclude that who
meete holy docryne bycause Uos esâ— lur muÌ„dâ—vos estis sal terre Mathei v. of theyr offyce as these prelates of holy chirche and these prechours the whiche for suche vocacyons they ben called the lyght of the worlde and the salt of the erthe For they gyuen lyght and techen the people symple and ignoraunt and vnto theym gyuen good sauour and deuocyon in preseruynge them to theyr power from the stenche and corrupcyon of all synne by good example of lyf by good doctryne and good exortacyon and in so doynge the holy fader of mercy vnto them promysed to make theÌ„ grete in the reame of paradyse Also curates faders and moders godfaders and godmoders auncyent people maysters of scole and other ought them to acquyte ayenst theym of whome they haue charge in techynge them and repreuynge theym of theyr defautes after as it is sayd before in the mater of correccyon as well fraternall as of Jurysdyccyon The fourth maner of mercy spyrytuall is to recomforte them discomforted this werke is moche necessary For by heuynes desolacyon oftymes a man falleth in to dyspayre from dyspayre vnto eternall dampnacoÌ„n And therfore who so euer charytably conforted the dyscomforted he draweth hym backe from helle as moche as in hym is The whiche thynge is as moche pleasauÌ„t vnto god as moche as is the grete loue of the whiche he loued his creature for whome to saue preserue from dampnacyon he hath wylled to deye By the whiche it foloweth that to comforte these dyscomforted is a werke of ryght excellent meryte before god To couÌ„seyll to comforte is the offyce ryght synguler as well of the blessyd Jhesu cryst as of the blessyd holy goost By the whiche it apyreth that he the whiche accomplysshed not the werke of recomforte the dyscomforted whan there is place tyme coÌ„mytted as moche grete ylle as it is to do grete good merytoryous pleasauÌ„t vnto god The fyfth maner of almesdede spyrytuall is to coÌ„forte Ego rogabo preÌ„m aliuÌ„ ê‘aclituÌ„ dabit vobis Io. xiiii Paraclitê° auÌ„t â—deÌ„ est qd consolator to enhardy those to do well the whiche ben weke in spyryte many there ben the whiche done grete thynges vertuous and merytoryous but by the vyce synne of pusyllanymyte or cowardyse they are not vndertake to come vnto so grete goodnes Wherfor them to enhardy them to gyue courage to do vndertake these thynges the whiche ben vnto the glorye of god of the saluacyon of theyr soules is the werke of moche grete charyte moche pleasaunt and merytoryous before god by the consequent the defaute of that to do and accomplysshe is moche peryllous and dyspleasaunt vnto god specyally in them vnto whome it appertayned by theyr offyce the estate vocacyons to make stronge exorte the comen people to do well as ben the people of the chirche ben they prelates curates relygyous or other And whan it shal happen that they sholde as to make stronge susteyne to ayde these other for to vndertake werkes merytoryous in wekynge them dyscouragynge be it by theyr euyll example or otherwyse well nere al shall be lost wasted The sixt maner of almesde St lumeÌ„ qd â— te 〈…〉 tenebre sunt totuÌ„ corpus tenebrosuÌ„ erit Luce. xi Alter alteriê° onera portate sic adiplebitis legeÌ„ rpÌ„i RursuÌ„ crucifigentes sibimetipsis filiuÌ„ dei hosteÌ„ tuihnÌ„tes heb vi glo In se ei crucifiguÌ„t tâ—â—iuÌ„ dei ê¯tumeliis hnÌ„t â— graÌ„m eiê° vilipendentes in peccatis â—acet de spyrytuell is to supporte the feblenesses of his neyghbours the whiche thynge he ought to do by very compassyon by oryson by good dyscrecyon of correccyon in preseruynge them from the occasyon of synne and fyndynge the remedyes meanes theym to reduce amende after as it may be possyble by the maner beforsayd of correccyon fraternall For sythen it is so that all the blood of Jhesu cryste had ben gyuen shedde for the precyousnes of the soule the whiche is the ymage of the blessyd trynyte the temple habytacyon of the holy goost the loue and the delytes of Jhesu cryste and the whiche may come vnto the beatytude eternall of paradyse as may the true catholyke the seruaunt of Jhesu cryste seen knowen without grete compassyon and without effusyon of teeres so noble a creature consecrated of god by the holy creame and the espouse of Jhesu cryste put and abandonned vnto the foule lykenes of deuylles fylthy vyle and dysfygured by synne some more than deuylles by the whiche the blood and passyon of Jhesu cryste ben moche more dyspraysed than the thynge foyled and troden vnder the feet of all maner of beestes Alas more than a thousande tyme alas alas how thynke we to be faythfull vnto Jhesu cryste to see suche pyte suche deluge of soules specyally crysten men wtout anguysshe compassyon the whiche is no thynge yf it be not shewed in the werkes of mercy The .vij. maner of almesdede spyrytuall is to hydde to couer and to anguysshe the ylle and dyffame of his neyghbour not to publysshe and shewe it by enuye or ony other cursyd entencyon For sythen it is so that good renowne is a grete goodnes noble and spyrytuall as how may it be done that ony man loueth god and his neyghbour yf he vnto hym yelde not and conserue his good renowne in couerynge his synnes his defautes and his fragylytees Certes it is impossyble and in as moche as the synne of our neyghbour is moche grete of as meche haue we the more gretter mater for to accomplysshe ayenst hym the more gretter mercy and for to haue ayenst god humylyte fere and loue in byleuynge certaynely that neuer creature dyde synne so grete or detestable but that we may do more gretter or semblable yf god kepe vs not and the seruyce of these blessyd angeles And in lyke wyse as of suche synne I shol de haue wyll it for to hydde In lyke wyse euery man it ought to do ayen his neyghbour by very coÌ„passyon and charyte The .viij. maner of almesde de spyrytuall is to exhorte and meoue the good to prouffyte from good vnto better in shewynge them that they them kepe to presume folysshly of theyr good werkes of the whiche the honour and the glorye apperteyned all oonly vnto god Also that they haue in fere and in hate the fauour and the prayse of the worldely people the whiche often tymes taken and magnyfyen that the whiche god reproueth and punyssheth Of suche fauours maketh A sagita volaÌ„te in die a negotio ê‘am bulante c. pÌ„s xc oftentymes the deuyll his darte or his arowe the whiche he casteth in the mydde daye that is the vayne glorye the whiche taken these grete foyles and full lytell well auysed of good werkes Also ben they aduysed that for ony lyf or penauÌ„ce of tyme passed they
infirmitates tuas ps crosse for to clothe vs with vertues and with glory He hath wylled that his syde were opened for to lodge vs. He vs hath vysyted from daye to daye our sykenesses as well spyrytuall as corporall He vs hath delyuered from the harde prysons of the deuyll He hath wylled to be buryed by the water of baptem by the whiche we sholde deye as vnto the desyres seculer and worldely and shall lyue with hym arysen By this oblygacyon he is broken the deuylles surmounted the vertues purchased and gyuen the holy goost sente and the yate of paradyse opened and by the werkes of the infynyte mercy of the blessyd Jhesu cryste Vnto whome be honour in the worlde of worldes Amen And this is as vnto the werkes of mercy ¶ Thus endeth the thyrde partye ¶ Here foloweth the fourth partye of this boke in the whiche is fouÌ„de the maner hyÌ„ well to confesse it conteyneth .xxx. chapytres The whiche well studyed and put in practyse may be the meane for to make a true and a parfyte confessyon And by the consequent to haue absolucyon and remyssyon specyally saluacyon with the company of faythfull crysten men EVery persone that wylled desyred to make good examinacyon of his conscyence for enterly perfectly hyÌ„ to confesse he hyÌ„ ought examyne by the doctryne drawen in these thre partyes precedentes That is to knowe of the artycles of the fayth Of the coÌ„maundementes of the lawe And of the werkes of mercy For in these thre poyntes is conteyned the dede of the conscyence by the whiche a man shall be fynably Juged vnto saluacion or vnto dampnacyon And therfore to the entente that symple people may haue mater and doctryne of well surely to examyne the dede of theyr conscyence there shall be fyrst put some thynges generall touchynge the sacrament of confessyon ¶ Here folowen .iiij. reasons for to shewe that that Justy fycacyon of one synner is more greater thyng thaÌ„ the creacyon of the worlde AFter the sentence of gloryous saynt austen to reduce a synner from the estate of mortall synne vnto the estate of grace is a more greater thynge after some consyderacyon thanne was the creacyon of heuen and of erth and that may a man shewe by foure reasons The fyrst is for the soule yewhiche is by his synne in the estate of dampnacyon and perdycyon is more noble and more dygne syngulerly For as moche as he is create vnto the ymage of the blyssed trynyte the whiche is not the sonne the skye and all the erth by the whiche it foloweth that to brynge one suche creature from the estate of maledyccyon of dampnacyon vnto saluacyon and vnto the royalme of paradyse is a more greater thynge than is the creacyon of the thynges before sayd The seconde is suche for as moche as god demaundeth not to be ayded vnto the creacyon of the soule nor of all the world but he myght not nor wolde not vs reduce frome dedely synne vnto the estate of grace without the ayde and consent of our free wyll The thyrde reason Qui fecit 〈◊〉 â—ine te noÌ„ saluabit te sine te Augustinus is For in the creacyon of the worlde god fouÌ„de no lettynge nor resystence but vnto the Justyfycacyon of the conscyence the synne repugnethe vnto the grace of god The fourth reason is for whan god created all the worlde he sayd that heuen and erthe be made And at his sayenge and pleasure al was made and formed for too reduce oure soules frome synne vnto grace he is excessyuely humylyed And by the space of two and thyrty yeres and thre monethes he hath endured fastynges prayers paynes swetynges and labours hath ben bounde spytte on stryken and crucyfyed And fynally hath shedde all his precyous blode And hath wylled to dye on the crosse And all that hath he done for to delyuer oure soules from synne And for to brynge them vnto saluacyon ¶ Here foloweth a profytable exortacyon for to do wylfully penaunce A Man ought well to note that there is not Caplm .ii so greate a synner in the worlde but that he may recouer the grace of god yf he wyll do that that is in hym for god is of so greate pyte mercy that he may not fayle vnto his creatour the whiche doth that that in hym is wherfore it is to knowe that by the lyght of reason naturall And specyally of that the whiche is ayded with fayth and enformed That is to vnderstonde that the synner yâ— whiche is contrary and dyspleasaunt vnto all reason Also he may consyder the Justyce dyuyne the whiche may not sufferre but the synne were ponysshed And of this consyderacyon and comparysoÌ„ of synne vnto the Justyce dyuyne the whiche is in fynyte And by the consygnet to offende infynytly by synne procedeth and comyth fere vnto the creatour reasonable culpable and subgecte vnto synne But howe be it he ought not alwayes to abyde in that consyderacyon for that sholde be meter hym too dyspayre As were Cayme and Judas But more ouer he ought to consyder the bonte pyte mercy the whiche ben in god infynyte by the whyche he abydeth the synner and defferreth his deth to the ende that he may vse yf he wyll of the consyderacyon beforesayd and that he may do penauÌ„ce And of this consyderacyon of mercy comyth an hope agayn god our fader the whiche is fountayne of mercye and of all consolacyon And by the meane of these two thynges That is to knowe fere on that one partye and hope on the other comyth a purpose and desyre to do penaunce the whiche purpose comyth pryÌ„cypally of god by a remorce of conscyence that god gyueth vnto the persone or by a lytell and inclynacyon naturall or by a predycacyon or by the counseyll of a gode confessour or by other vocacyon semblable And thenne they the whiche dyspose them to receyue and obey vnto that inspyracyon receyuen true contrycyon of theyr synnes And by the consyguent the grace of the holy gooste But they the whiche it refusen in dyferrynge from daye to daye from month to month from yere to yere makynge a defe eere the whiche Manda remâ—dâ— expecta reexpectâ— modicâ—i hic modicuÌ„ ibi hic xviii â—â—ror illâ—â— sedâ—â—â— similitudineÌ„ serpeÌ„tis sicut aspidis s 〈…〉 de et obturantis aâ—â—es suas pÌ„s â—vâ—â— by so often tymes And also contynually stryketh at the yate of theyr conscyence yelde them vnkynde indygne of the loue of god of his royalme by the whiche they abyde in the temptacyon of the deuell Justely reseruyd vnto the fyre of hell For it is a thynge certayn that there was neuer creatour dampned but by his owne defaute ¶ Here foloweth the .xii. fruytes the which cometh of trewe penaunce A Man may shewe .xii. fruytes cometh and Caplm .iii. JuÌ„ge collyrio oculos tuos vt videas apo iii. Nota collyriuÌ„ exerta aqua et puluere
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
there he hath not the true absolucyon Also it is to be noted that vacabons the whyche haue no resydence marchauÌ„tes the whiche ben out of theyr contree pylgrymes or they the which passen the contree for to seche dwellynge may be assoyled of the curate of the parysshe in whome they haue deuocyon to confesse them for in suche cases they ben of that parysshe where they abyde as for to receyue the sacrament of confessyon and absolucyon of all these cases of the whiche these curates may assoyle theyr subiectes by the consequeÌ„t these freres mynours or prechours the whiche lawfully be presented vnto the bysshoppes as yf it soo be that they haue of comen ryght in that power to assoyle as haue these curates Also in lyke wyse as the curate may assoyle his subiecte as well in hys parysshe as with out In semblable wyse may doo these aboue sayd relegyons agayne them of the diocyse where they haue be presented otherwyse theyr preuylege shall be restaynt the whiche thynge the ryght wyll not suffre than whan the synner is dysposed as it is sayd and he hath fouÌ„de a chapelayne the whiche hath iurysdyccyon and power to assoyle as sholde oure holy fader the pope the whyche hath power pleanere and generall to assoyle all them of crystyente and of all cases without ony to be except or the bysshop vpon all them of his bysshopryche of all cases except those the whiche ben reserued vnto the pope or yâ— curate the whiche may assoyle his parysshynges of all cases the whiche be not reserued by ryght or by custome vnto the pope or vnto the bysshop or vnto other preestes reguler or seculer the whiche by coÌ„myssyon generall or specyally and auctoryte with lycence of the one of yâ— thre before sayd That is to knowe of the pope of the bysshop or of the curate Also that the sayd syÌ„ner hath loue or preuylege generall or specyall to chese a confessour idoniuÌ„ than he ought to tell and declare vnto yâ— confessour all his synnes euery one in pertyculer so as god vnto hym shall gyue knowlege and also the cyrcumstaunces the whiche may chaunge the synne in to dyuers maners As in the synne of thefte a man ought to take hede yf he be culpable of vseryes of symonyes of fals weyghtes of mesures of rauens or sacryleges for they yâ— whiche wyttyngly and by malyce alonely accuse them alonely of thefte and they haue coÌ„mytted sacrylege extorcyon or vsery they be not well confessed but they synne mortally In lyke wyse is it of the synne of lechery for who so hym accuseth of fornycacyon hath coÌ„mytted auoutry or incest defloracyon or sacrylege so of these other espyces they be not confessed they synnen mortally and therfore the persone the whiche is confessed ought to tell clerely his case yf he be syÌ„ple yâ— confessour hyÌ„ ought to declare his greef hardnes of hys case ¶ Here folowen .x. poyntes by one of the whiche or many the confessyon may be no thynge also instruccyon for to examen well hym the whiche is in the sacrament of maryage AFter these thynges before sayd the persone that wyll make good confessyon vnto the helth of his souleought well to take hede vnto these .x. poyntes that folowen for by one of them or by many yâ— coÌ„fessyon may be no thynge The fyrst is that he be not in the sentence of cursyng for yf it were so holy chirche hath no power hym to assoyle of ony mortall synne tyll vnto that that he be loused For otherwyse he is not partener of the sacramentes of holy chirche The seconde poynt is that the synner ought to take hede to make conscyence there it ought to be made and not to make it where it ought not to be made For by the defaute of these i â–ª poyntes the confessyon may be nothynge and oft tymes it happeneth vnto many that they make no conscyence in the case of vseryes of symonyes of gyftes the whiche they make otherwyse than by lyberall loue Also of cursyd wylles dysposed to synne mortall whan they haue not put them in effect nor that they haue lefte that to do for the loue or fere of god but alonely for fere worldely or fere tobe dampned or elles that they haue not had place tyme oportunyte Also as not to haue coÌ„plysshed the werkes of mercy in place in tyme as a man is bouÌ„de by the coÌ„maundement of god and vpon the payne of dedely synne the whiche thynge is harde vnto symple people to vnderstonde but by yâ— dyscrecyon good aduysement of the coÌ„fessours after the doctryne of the treatyse precedent of the werkes of mercy Also he hath noâ— taught and corrected them that a man is bounde to correcte in place and in tyme. Also whan a man oweth lawfully ony thynge And that a man hath well power to pay it and he vnto whome a man oweth it willeth and requyreth to be payed the dettour hath not of Justyce excusacyon that he sholde not and may paye than suche redeuable is contynually in the estate of dedely synne and may not be assoyled yf he haue not wyll to acquyte hym as sone as he may And here appereth the culpe of many symple and ygnoraunt confessours the whiche of these cases other semblables they do not make conscyence vnto them that they assoylen who many and ofte tymes owen to poore people the whiche by the defaute of theyr payment ben gretely daÌ„maged In the whiche case they be hâ—lden to recompense theym The thyrde poynt is that the synner ought to take hede that the confessyon be entyer in leuynge nothynge to his wyttynge or by defaute to doo that that is in hym after as it hath ben sayd here before for he that dooth not his deuoyre after as it is in the flagelyte humayne and soo by his defaute forgoten one or many of his synnes the whiche he ought to confesse all in partyculer his confessyon is not hole And in this poynt I make grete doubte of the confessyon of them the whiche by theyr defaute take no hede vnto the coÌ„maundementes of god for to accoÌ„plysshe them for to kepe hyÌ„ from synne also hym to accuse coÌ„fesse of yâ— transgressyon of them the whiche they myght haue lerned vnderstonde in one daye or in tweyne for well and suffycyently them to confesse for euer all theyr lyfe for the more clerely to vnderstonde this peryll this defaute a man may consyder the persone yâ— whiche is of .xxx. yere hath a. M. v. c. thre score soÌ„dayes in the whiche he hath ben defended all erthely werkes that hym may lette to thynke on god and of his benefyces for to thanke hym And also he ought to lerne these thynges necessary vnto his soule and to thynke on his conscyence and on his synnes for to confesse hym worthely And for as moche as the more grete party of bodely people done yll theyr deuoure
in lyenge and slepynge to longe by cursydnes in abydynge in synne with out cryenge god mercy In pusyllamynyte in defailynge without ony thynge makynge sure cursyd amendement by vnfaythfulnes in refusyng good inspyracyons by neclygence in leuynge to do well as well agayne god as agayne his neyghbours by forgetefulnes in the knowlege as well of hymselfe as of his synnes as of the wyll of god the creatour By slouth in lesynge good wyll fauour and deuocyon of spyryte by lachesnes in deffaylynge wyth out desyre to do well by grutchynge in refusen doctryne and correccyon by heuynes in all thynges falleth in languoure and in ennoysauÌ„ce of his lyf by dyspayreby the whiche the deuyll hym receyueth and hym putteth vnto deth For as moche as they the whiche haue loste the lyght of true charyte haue founde and fynden from daye to daye fraudes cauteles and malyces from yll vnto worse after as the spyryte dyabolycall them suggerneth in the mater of â—suryes ¶ Here foloweth an epylogacyon of the sayd mater moche vtyle and prouffytable well holy to vnderstonde ff de regulis iuris ACcipere vltra sortem intelligitur quadrupliciter Quia aut racione pene coÌ„uencoÌ„nalis Aut racione liberalis donacionis et sic de se lici tum est aut racione iÌ„teresse etsic fit sex modis primo Ertta de fideiusso ribê° coÌ„stitutus thi deÌ„ c Peruenit quando fideiussor soluit capitale et vsuram Secundo quando mutans incurrit daÌ„nuÌ„ propter defectuÌ„ solucionis Tercio quando impignoracio Ertta de vsuris sa lubri ibideÌ„â—questus fit ecclesie a suo vassalo qui tempore impignoracionis non soluit seruicium c. Quinto eciam quaÌ„do fit dnÌ„o temporali modo simili sicut dictum est ibideÌ„ ê‘ arma siâ—â—c iÌ„ de ecclesia Sexto quando mutuat quisalicui qui ertta c. iiii ê‘uenit iniuste rem suam de tinet aut racione exaccionis Et hoc fit tripliciter Primo sine pacto et insinuaci one aliquid plus habendi quaÌ„uis hoc intendat etsic peccatsed non tenetur ad restitucione Secundo sine pacto et iÌ„ sinuacione tamen et sic restituere tenetur Tercio cum pacto et hoc quadrupliciter Primo ponendo capitale et lucrum sub certo SecuÌ„do ponendo capitale sub certo et lucium sub in certo Tercio econuerso lucrum sub certo et capitale sub incerto Quarto ponendo vtrumque sub incerto etsic aliquando licet Quia aut de locacione aut de vendicione aut de empcione Etsic bene licet obseruatis obseruandis ¶ Here foloweth the fyfth finall partie of this boke in the whiche is made mencyon of the paynes of helle and of the Joyes of paradyse and fyrste of the paynes of helle FOr as moche that euery good persone humaynehym ought to coÌ„forme after as it is of reason vnto the wyl dyuyne the whiche is suche That is to know that we eschewe all yll yâ— we vs enforce to prouffyte in vertues and in good werkes vnto the whiche thynge to do we be induced naturally by fere in regarde to purchase merites and vertues Here foloweth thetreatyse of the paynes of helle and of the Joyes of paradyse the whiche is the In oibê° oê‘ibê° tuis memorare nouissima iÌ„eternuÌ„ non peccabis eccle vii fyfth and the laste partye of this boke by the consyderacyon of the whiche we haue the souerayn mater and occasyon the whiche may be founde or ymagened for to fere and for to loue That is to vnderstonde for to fere the paynes of helle and for to loue and desyre the glorye of paradyse The whiche thynge to do the holy scrypture vs hath warned the whiche sayth that yf we consyder well the thynges laste or extreme we sholde neuer do synne wherfore it is to be noted that hell and paradyse ben named the extremites or the thynges laste yâ— we shold thynke and consyder that they ben ryghte extreme in comparyson of this present worlde as vnto the sytuacyon of the place and as vnto theyr qualytes as vnto the place and sytuacyon for this presente worlde is bytwene helle and paradyse and for as moche that euery thyngemeane hath comparyson and partycypacyon with his extremytes we se sensybly that in this worlde there are many of ylles and many of goodnesses for there are ylles as wel of culpe as of payne That is to vnderstoÌ„de colde and hete wyndes raynes hayles thonder lyghtenynge other tempestes as well vpon the see as vpon the londe Also honger thruste and syknesses of dyuers condycyons As ben feuers styches goutes botches and rottynges of membres swellynges venymes and apostumes Also warres batayles dyuysyons mortalytes famynes and other ylles innumerable the whiche ben noysome and aduersaryes of the body Also of the partye of the soule there are ylles of syÌ„ne and of culpe grete and without nomber and temptacyons the whiche comen vnto some by cause of theyr dyuers occupacyons worldely these other of the cautelle malyce of the deuyll these other by cause of oure owne inclynacyons of the corrupcyon fragylyte humane By the whiche the esperyte humayne falleth in to heuynes thought indesmaye in Ire in enuy and Ciâ—â—siâ—â—detunt 〈◊〉 mala â—rum noÌ„ est numerê° ê‘s xxxix in malancoly also in synnes detestables and more horryble than vnderstondynge may vnderstonde or ymagen And also those thynges bensom what fygured with representacyon and royal representacyon of the extremyte of paynes of tormentes the whiche ben in hell without ende Also on the other parâ—e we see in some persones of this worlde Joye gladnes helth beaute honours rychesses pleasures dysportes games and delytes â–ª after the desyres of herte humayne and fornycacyon of the pleaser of creatures As delectable odour of the sauoure of dyuers fruytes wynes meetes the delectacyon the whiche is in pleasauÌ„t touchynges Also in the sounde and melodye of dyueâ—s souÌ„des as well of Instrumentes musyques as in the Ioyous modulacyon of voyce humayne and other thynges pleasauntes and delectables as well vnto the fyue wyttes of nature as vnto all the puyssauÌ„ces of the soule The whiche thynges ben the symelytude and representacyon of the glorye and beatytude of paradyse By the whiche it appereth clerely that in this worlde all is medled That is to vnderstonde CoÌ„tra maluÌ„ bonuÌ„â— â—tra vitaÌ„ morssic â—tra vâ—rum iustuÌ„ pctoÌ„r sic iÌ„tuere iÌ„ omiÌ„a oê‘a altissimi duo â—tra duo vnuÌ„ coÌ„tra vnâ— cccâ— xxxiii good and yll as deth and lyfe helth sykenes pouerte and rychesse sorow and gladnes and so of all other thynges contraryes and opposytes by suche condycyon how be it yâ— in this worlde there is no good parfayte but alonely is founde and hoâ—ed in paradyse In lyke wyse the ylles and trybulacyons of this worlde be not ylles souerayns extremes but ben
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
Tabula BY this table a man may fynde the maters of the boke named the ordynarye of crysten men the whiche conteyneth fyue partes pryncypales and euery of them dyuysed in pactyes The fyrst is of the sacrament of baptem and of the .xij. artycles of the fayth The seconde is of .x. coÌ„mauÌ„dementes of the lawe The thyrde is of the werkes of mercy The fourth is of the maner hym well to confesse The fyfth is of the paynes of helle of the Joyes of paradyse ¶ In the fyrst partye is made mencyon of baptem of the fayth it contynued .vij. chapytres The fyrst is of the vowe that a man maketh vnto the holy sacrament of baptem The seconde is of the maner to admynystre the baptem as well in necessyte as in solempnyte of yâ— mater of the forme of the intencyon of the exorcysme and of the cathecysme The thyrde is the latyn of all the offyce to baptse with the exposycyon The fourth of the vertue and of the effecte in the soule baptysed The .v. of the .xij. artycles of the fayth in generall The .vi. of the suffysaunce of the .xij. artycles of the fayth The .vij. of euery artycle of the fayth in specyall and of the werke for to answere The fyrst artycle is Credo in deuÌ„ c. The werke for to answere is to fere to loue god The seconde artycle is Et in ihesum xpÌ„m c. And the werke for to answere is to kepe the coÌ„maundementes of Jhesu cryst after as he them hath declared and taught in louynge his pouerté humylyte and austeryte The thyrde Qui coÌ„ceptus est de spuÌ„scoÌ„ cÌ„ And the werke for to answere is to conceyue Jhesu cryste spyrytually by the vertue of the holy fayth catholyke and to honour fader and moder The .iiij. is Passus sub poncio the werke for to answere is to haue pacyence in trybulacoÌ„ns worldely The .v. is Descendit an inferna the werke for to answere is to descende in to helle by holy medytacyon by the whiche medytacoÌ„n a man may aryse from the deth of synne vnto the lyf of grace The .vi. is AsceÌ„dit ad celos the werke for to answere is to haue the herte vpwarde in dispraysyng the erthe The .vij. Inde venturê° the werke for to answere is watche euery man vpon his spyrytuell dede The .viij. is Credo in spmÌ„ the werke for to answere is to haue the vsance of the fyue wyttes spirytuell The .ix. is SanctaÌ„ ecclesiaÌ„ the werke for to answere is to obeye vnto holy chirche for to praye for them yâ— ben departed to kepe hyÌ„ for to be excoÌ„munycate The .x. is sanctorum coÌ„munioneÌ„ the werke for to answere is to honour the sacramentes The .xi. is Carnis resurrectioneÌ„ the werke for to answere is not to fere to deye for the fayth The .xij. VitaÌ„ eternaÌ„ amen the werke for to answere is to despryse the glorye the felycyte worldely in comparyson of the glorye eternall ¶ In the seconde partye is made mencyon of the .x. coÌ„maundementes of the lawe and it conteyneth xviij chapytres The fyrst how god vs hath gyuen wryten the .x. coÌ„maundementes in our propre bodyes The seconde how the .x. coÌ„mauÌ„dementes ben wryten in the soule reasonable The thyrde of the benedyccyons vnto the true obseruatours of the fayth The .iiij. of the maledyccyons that comeâ— vnto the transgressours of the lawe The .v. of euery coÌ„maundement in partyculer as well of the thynge coÌ„mauÌ„ded as of that defended fyrstely of the fyrst the thynge coÌ„mauÌ„ded in the fyrst that is charyte true adoracyon of the dyuynyte the thynge defended that is pryde ayenst god and all maner of ydolatrye The .vi. of the thynge coÌ„mauÌ„ded in the seconde that is to accomplysshe his vowes and to kepe the trought of baptem the .vi. of the thynge defended that is the abusyon to swere all horryble othes The .vij. of the thynge coÌ„mauÌ„ded in the thyrde that is to halowe the solempnytees hym to excercyse in good werkes the .vij. of the thynge defended ben all werkes erthely seruyles that may lette the spiryte The .viij. of the thynge coÌ„mauÌ„ded in the fourth that is charytably to honour his neyghbours to do the werkes of mercy the .viij. of the thynge defended that is pryde and pryncypally ayenst his souerayns The .ix. of the thynge coÌ„mauÌ„ded in the fyfth that is to procure to kepe vnto our neyghbour foure maner of lyues the .ix. of the thynge defended that is yre and enuye ayenst our neyghbours The .x. of the thynge coÌ„mauÌ„ded in the .vi. that is sobrenes attemperauÌ„ce the .x. of the thynge defended is glotony and lechery pryncypally The .xi. of the thynge coÌ„mauÌ„ded in the .vij. that is to yelde vnto euery creature that that vnto hym apperteyneth the .xi. of the thynge defended that is the synne of couetyse and all the synnes the whiche in it descenden The .xij. of the thynge coÌ„mauÌ„ded in the .viij. that is to magnyfye exalte the goodnes of his neyghbour the .xij. of the thynge defended that is cursyd langage procedynge of yre and of enuye The .xiij. of the thynge coÌ„mauÌ„ded 〈◊〉 the .ix. that is pouerte chastyte of spyryte the .xiij. of the thynge defended that is all concupyscence carnall by consentynge of wyll The .xiiij. of the thynge coÌ„mauÌ„ded in the .x. that is lyberalyte of good wyll ayenst his neyghbours the .xiiij. of the thynge defended that is concupyscence dysordynate of thynges temporelles The .xv. that is the epylogacyon or shorte repetycyon of all this seconde partye The .xvi. is of the fyue coÌ„mauÌ„dentê of holy chirche The .xvij. is of two maner of lyues the whiche ben in holy chirche that is to knowe the lyfe contemplatyue and the lyfe actyue The .xviij. is of xiij reasons shewynge where by we may be enduced to haue fere humylyte ¶ In the .iij. partye is made mencoÌ„n of the. vij werkê of mercy it conteyneth v. chapytres The fyrst is of the .vij. werkê of mercy in general The seconde of the .vij. werkes of mercy corporal and specyall The thyrde of the circonstaunce requysyte in accomplysshynge the werkes of mercy The .iiij. of the â—ij werkes of mercy spyrytuelles in generall The .v. of xij maner of almesdedes spirytuell in specyall as it is to pardonne to correcte to teche to recomforte to comforte to enhardy to supporte or to endure to exhorte for to prouffyte in goodnes to coniure the ylle of an other to couÌ„seyll spyrytually to accorde the dyscorded to praye for the necessyte of his neyghbours to saye or make to saye masses ¶ In the fourth partye is made mencyon of the sacrament of confessyon and it conteyneth xxx chapytres The fyrst is that to brynge a synner vnto the estâ—te of grace is a more greter thynge after many coÌ„sideracyons than was the creacyon of all the worlde The seconde is a prouffytable exhortacyon for to do penaunce gladly The
receyueth the soules and the lyuerey of blessyd Jhesu cryste chyef duke and capytayne of al them that ben chosen By the whiche armes well kepte he shall haue knowlege defence vyctorye in all thynges wherfore of good ryght it is sygned seuen tymes as vnto the body seuen as vnto the soule wherof that of the creme is the last the souerayne For by that he is proprely called a crysten man the whiche is as moche to say as anoynted or of god consecrated And therfore whan these childer of these crysten men be put vnto scole for to lerne connynge vnto them is gyuen for the begynnynge for the fundacyon of all wysedome crystis crosse for to shewe that incoÌ„paryson of the knowlege of the crosse is always to be vnderstande his passyon All other scyences erthely or worldely is but foly all noblenes as vylany all rychesse as pouerte all delytes be not but as bytternesses temporall lyf the begynnynge of deth Afterwarde the preest gyueth vnto the childe the crysome aboue his heed vnto hym sayenge Take now the whyte leuery the whiche is without spote the whiche thou mayst kepe and bere at the grete daye of Jugement the whiche our lorde Jhesu cryste shall holde vnto whome be honour glory in the worlde of worldes amen ¶ Also vnto hym gyueth the preest a taper brennynge in his ryght hande saynge vnto hym Take now this lyght the whiche is without reproche kepe thy baptem kepe thy coÌ„mauÌ„dementes to the ende that whan our lorde shall come for to make these weddynges wherof these promysses be made by this holy baptem thou them mayst receyue as the faythfull spouse of thy soule in the company of all the sayntes of paradyse in the whiche yâ— mayst lyue eternally in the worlde of worldes amen By these thre thyngê done after the baptem that is of the crysome of the creme of the lyght be signifyed grete thynges spirituell For by the creme receyued in tokeÌ„ of the crosse the whiche is the propre token where the armes be of Jhesu cryst is signifyed that he is named the crysteÌ„ broder of Jhesu cryst in armes parte taker enherytour with hym in the realme of paradyse And Nota. it is to be noted that auncyently foure maner of people all oonly be anoynted with the holy vnccyon that is to knowe these kyngê these knyghtê these preestes these prophetê the whiche thynge is done in token and fygure of faythfull crysten men The whiche anoynted with the holy creme may saye truely kyngê yf they gouerne truely the realme of theyr conscyence the estate of theyr vocacyon for yf they haue in this present batayll victory of the worlde of the deuyll of theyr sensualyte they shal be crowned as noble kyngê knyghtes so shall haue totall peasyble possessyon of the realme of paradyse Also they may be sayd sacerdotales the whiche is as moche to saye as enryched ennobled with holy mysteryes Now it is so that the crysten man the whiche hath thre noble vertues in the soule that is fayth hope charyte hath the gyftes of the holy goost is the habytacyon temple of all the holy trynyte by the whiche he may well be named preest or sacerdotal Also prophetes is moche to saye as they that see and knowe thyngê to come And the good crysten man by the lyght of fayth sayth consydered the paynes of helle by the whiche he shewed all ylle all synne Also he seeth consydered the shortnes of this lyf the grete glorye of paradyse by the whiche he hasted enforced hym to accomplysshe good werkes merytoryous by the whiche he may come vnto so grete goodnes And in accomplysshynge these two thynges that is to flee ylle and to do good he gyueth good example vnto his neyghbours by the whiche he preched better than he the whiche is in the chayre declared these holy wrytynges whan the lyfe the werkes of suche a prechour ben contraryous to the coÌ„mauÌ„demeÌ„t of god By the crysome is signifyed the beaute the innocencye of the soule the whiche is annorned ennobled with all vertues as the noble spouse of Jhesu cryst Also by that is signifyed the beaute and the do wars of the body after the resurreccyon for it shall be more shynynge than the sonne It sygnyfyed Fulge buÌ„t â—usti sicut sol in coÌ„spectudeâ— Luceat lur vestra coraÌ„ hoiÌ„bus vt vide ant opera vestra â—ona Matheâ— v. also the dyademe or the crowne ryall By the lyght the whiche ought to be in the hande not in the mouth or bytwene the feet is sygnyfyed the example of good werkes by the whiche werke euery good crysten man ought to be lyght before the worlde By the ryght hande often a man vnderstandeth the good werkes And therfore as after these holy mysteryes done accoÌ„plysshed the lytel childe is the childe of god of the holy chirche he wyll not it leue without kepynge nourysshynge For not withstandynge by the mercy of god he be clene from all synne and replenysshed with all vertues of beaute inestymable as vnto the soule How be it by the Justyce of god he abydeth subget vnto the body vnto hungre vnto thyrste vnto colde vnto heete and vnto many dyuerse maners of sykenesses the whiche ben abydynge for to seche yâ— more gretter merytes in this worlde yf that it be not by our defaute And lyke wyse as vnto the soule he abydeth subget vnto ignorauÌ„ce vnto concupyscence vnto malyce sooner than vnto good By the whiche it is necessary to gyue hym to kepe and conduyte for to prouyde for these inconuenyences before sayd And in as moche the godfader godmoder ben pledges maketh good for hym holy chirche them enioyned comenly to prouyde hym as well vnto the necessyte of the body as of the soule And they be bouÌ„de in case that the fader Illi â— ê“ baptisaâ—dis i baptismo spâ—ponderuÌ„t tenenteos symboluÌ„ pater nâ— aue maria informare De coÌ„sâ—crâ— di iiii Uos the moder naturall do not that that is of necessyte And in as moche that at this daye full fewe there be that them acquyte they ben in grete blame before god The comyn people grete small abyden in thre peryllous ignorauÌ„ces as well of artycles as of the coÌ„mauÌ„dementes of our holy fayth Many faders and moders ben moche desyrous to nourysshe to clothe to make purchasses and to gyder goodes for the bodyes of theyr childern But ryght fewe there be the whiche thynke on the soule in techynge them and makynge them to kepe the doctryne and the lyf of holy crystyente But vnto the contrary vnto them they gyue all euyll example And in so moche that the childe is more inclyned to ylle than to good notwithstandynge the grace of baptem as soone as he cometh to haue discrecyon
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
pleasure in place in tyme. Secondely kepynge vs in offendynge vnto them doynge vylony or damage To do good vnto vs is commaunded in that that we ought to honour fader moder The whiche coÌ„mauÌ„dement conteyned and compreheded the seuen werkes of mercy as well corporall as spyrytuall the whiche here after shall be declared To do ylle vnto his neyghbours may be entended in thre maners that is to knowe in dede in worde and in wyll Also a man may do ylle in dede to his neyghbour in thre maners that is to vnderstande to his owne persone vnto his wyf or espouse and in his goodes mouable and vnmouale To do ylle vnto the very persone of his neyghbour vnto vs is defended by that that we sholde not do homycyde the whiche is the seconde of the seuen coÌ„maundementes To do vylony or treason of auoutry ayen his wyf or vnto other persone vnto vs is defended in the thyrde the whiche is thou shalt not do the synne of lechery To do ylle vnto thy neyghbour in his goodes vnto vs is defended in the fourth the whiche is be in no wyse a theef a sacryleger an vsurer a symonyer or a rauenour To do ylle vnto thy neyghbour vnto hym spekynge Jniurye or vnto hym shewynge his synne by euyll intencyon proce dynge of yre or of enuye vnto vs is defended in the fyfth by that that we sholde bere no fals wytnes To do ylle vnto his neyghbour of wyll all oonly is vnderstande in two maners The fyrst in couetynge carnally the wyf or the doughter or also the wyf of the sone or the espouse of his neyghbour that vn to vs is defended in the sixte coÌ„mauÌ„dement whiche is he sholde not haue the desyre of lechery Secondely we may offende our neyghbour in desyrynge his goodes ouer reason ayenst Justyce that vnto vs is defended in the seuenth the whiche is desyre not an other mannes goodes ayenst reason as it is sayd And by that it appyred that thre coÌ„mauÌ„dementes QuicuÌ„queâ—â—t totâ— legeÌ„ seruauerit of fendat aut in vno factus eÌ„ oim reus Ja primo Lex in deceÌ„â—bis ê¯cludit oâ—squeculp a noÌ„ ampliê° que ê‘ deceÌ„ verda cohibet Greg. li. mo be ordeyned vs ayenst god seuen ayenst our neyghbour the whiche ben ten the whiche is enterly the lawe of god eternall he that trespassed in one all only he trespassed all the lawe synned mortally for he lesed charyte the whiche is consummacyon of the lawe his soule dysposed vnto dampnacyon Pryde ayenst god is defended in the fyrst coÌ„mauÌ„dement in the seconde Pryde ayenst his neyghbour in the fourth Slouth in the thyrde Glotony lechery in the sixte Enuye wrath in the fyfth Couetyse in the seuenth in the tenth Than it is to be noted fyrst that mortall synne Finis pÌ„cepti caritas i. ad thi is none other thynge but transgressyon of ony of the .x. coÌ„mauÌ„dementes by the whiche it foloweth that all mortall synne is defended by the coÌ„mauÌ„dementê of god as it is sayd by the whiche it apyred the necessyte of true intencyon clere knowlege of the .x. coÌ„mauÌ„demeÌ„tê to th ende that man may shewe synne PeccatuÌ„ eÌ„ pÌ„naâ— catio legis diuine celestâ—u in obuiaÌ„ mâ—datorum Hec 〈◊〉 brosius them kept enterly merytoryously in the treatyse of the whiche shall be holden suche ordre Fyrste shall be shewed how he them vnto vs hath gyuen wryten in dyuers maners to the entent that we sholde not haue excusacyon not doynge them Secondely shall be ê“mysed yâ— benediccoÌ„n to them that wyll kepe them the malediccoÌ„n to them the whiche fere not to offende them Thyrdely shall be spoken of euery of them in partyculer as well of that is coÌ„mauÌ„ded fyrst as of that that is defended consequently ¶ Here foloweth how god vnto vs hath gyuen the .x. coÌ„mauÌ„dementes in the lyght of our vnderstandynge AS vnto the fyrste it is to vnderstande that Caplm .ij. the god of nature hath put wryten the .x. coÌ„mauÌ„dementes not all oonly in the body as it is sayd but also in the lyght of the soule the whiche lyght and reason sayth that a man ought to loue god his neyghbour and that a man vnto hym NoÌ„ tacias aliisqd tibi fieri non vis Thobias .iiii. QuecuÌ„que vultâ— vt faciaÌ„t vobis hoies he facite vobis Mathei .viii. Diliges dnÌ„m deuÌ„ tuuÌ„ ê“ximuÌ„ tuuÌ„ sicut teipsuÌ„ In his duobus maÌ„datistota lex pendet ê“phete Math .xxii. NoÌ„ 〈◊〉 veni solue re legeÌ„ sed adiplere c. IteÌ„ nisi abuÌ„ dauerit iusticia vestra pluâ—â— scribarum phariseorum noÌ„ intrabitâ— in regnuÌ„ celorum Mathei .v. ought not to do saye nor wyll that that a man wolde not hymself to be sayd done or wylled And in these two poyntes is comprysed all the holy scrypture as wytnesseth Jhesu cryste Also more ouer them he hath gyuen in wrytynge whan he gaue vnto Moyses the two tables of stone wryten with his owne hande conteynynge the .x. coÌ„mauÌ„dementes ryght brefly ryght clerely ryght easely Ryght breefly that they sholde not encombre our mynde Ryght clerely that they sholde not charge the vnderstandynge Ryght easely to the entente that man them sholde studye Joyously Also the blessyd sone of god the fader theym vnto vs hath expowned declared in the gospell by his holy mouth doctryne in example by his holy lyf By the whiche it apyreth that no crysten man hauynge age knowlege hath no cause or excusacyon that he taketh not lerneth the coÌ„mauÌ„dementes necessary vnto saluacyon And this is as vnto the dyuers maners of the tradycyon of the .x. coÌ„mauÌ„dementes ¶ Here foloweth the benedyccyons promysed vnto them the which kepe the coÌ„mauÌ„dementes AS vnto the seconde the whiche is of the benedyccyons Caplm .iij. vnto them the whiche wyll kepe the coÌ„mauÌ„dementes that is to knowe god promytted vnto the Jewes rude and carnall all maners of goodes temporall the whiche they myght desyre in this worlde the whiche may be brought in to fyue maners The fyrst is prosperyte in fayre and good lyne The seconde helth abundaunce of godes necessary vnto this lyf as brede wyne and other necessaryes vnto the body The thyrde vyctory of his enmyes The fourth grete and solempne renowne The fyfth honour and seygnoury excellent And in these gyftes and promysses were the Jewes abundaunt and moche gloryous durynge that they obeyed vnto god and in that they kepte his coÌ„maundementes In lyke wyse as it apyreth in the auncyente testamente the whiche in all thynges were fygured of the newe testament and of the estate of crysten people By the whiche Dlal figura ê¯tiâ—gebaÌ„t illis .i. ad corinth .x. it behoueth that in lyke wyse as god promytted the realme and the goodes of the erthe vnto them the whiche kepe by fere lytterally his coÌ„mauÌ„dementes as dyde the moost parte of
the caas of necessyte or some lytell thynge a man may do almesdede or charyte wtout coÌ„tempte of the coÌ„mauÌ„demeÌ„t of god of holy chirchÌ„ a maÌ„ may do some of the sayd thyngê wtout syÌ„ne specyally whaÌ„ a maÌ„ had herde masse do his deuour ayen god For a man sayth comenly that charyte necessyte hath no lawe In that coÌ„mauÌ„dement is De pigricia defended slouth the whiche is an heuynes noyauÌ„ce to do well to saye well to occupye hym selfe well This synne hath .vi. braunches as declared saynt Gregory in the .xxxi. boke of his moralles that is to knowe malyce rancoure dyspayre pusillanimyte vnclennes euagacyon of thoughtes Malyce is taken here for a maner of ymagynacyon of ylle ayen these holy persones the whiche warned these slouthfull people to do well they it disdayne in theyr courage Rancoure is to shewe suche indygnacyon by some taken outwarde Pusillanimyte is to flee the werke of couÌ„sell of perfeccyon or fere to take laborous werkes Vnclennes is a slouth lachosnes to accomplysshe the coÌ„mauÌ„dementes of god Euagacion of thought is to gyue occupye hymself with talkynges in folysshe vayne langage to brynge hymselfe here there vnprofytably or to chauÌ„ge his courage from one thynge vnto an other Dyspayre is somtyme synne ayen the holy goost wherof there are .vi. maners contraryous vnto the .vi. operacyons the whiche the holy goost maketh in the soule the whiche is in the estate of grace The fyrst operacyon is that he gyued hope of the mercy of god ayen that grace is proprely dyspayre as it was in Cayn in Judas And thatt cometh whan the persone byleueth holdeth that for penaunce or for prayer that he doth god wyll not pardon hym the whiche thynge is ayen the infynyte bonte mercy of god The seconde operacyon of the holy goost is to gyue an holy fere of god in the soule And ayen that grace is presumpcyon the whiche is in suche wyse to presume of the mercy of god that the persone despysed mystaked his Justyce as ben a maner of synners dulled the whiche answere vnto them that them repreuen that god hath not made them for to haue them lost The thyrde operacyon of the holy goost is to gyue teche the holy trouth necessarye vnto saluacyon And ayen that grace is impugnacyon of trouth the whiche is whan the persone of certayne malyce ayen sayth vnto the trouth of the fayth of the coÌ„mauÌ„dementes in dâ—â—ytynge hym to proue the contrarye vnto the trouth The fourth operacyon of the holy goost is to gyue ayde vnto the soule by grace dyuyne And ayen that grace is a dyspleasure of spyrytuell goodnes of the grace of his neyghbour in repugnynge by certayna malyce vnto the honour of god and the vnyon of the membres of holy chirche The fyfth operacyon is to gyue vnto the soule true correccyon of his synnes And ayen that grace is obstynacyon purpose neuer to repente hym of his synne he is named fynally impenytent The sixt operacyon of the holy goost is to haue a ferme purpose neuer to coÌ„mytte thynge that is contrary vnto the honour holy wyll of god And ayen this grace is obstinacyon ferme purpose not to leue or departe hym from the pleasure that he hath in his synnes as pryde couetyse lecherye And it is to be noted that these .vi. maner of synnes beforsayd be sayd inremyssyble but not in suche wyse but that god may them well pardonne yf the synner wolde do penaunce For as saynt Austyn sayth there was neuer so grete a synner but that he ought to haue hope of his saluacyon in as moche as god hym hath gyuen lyf But they ben named inremyssybles for as moche that full fewe arysen with grete payne And to the entente that a man may lyghtly retorne comprehende the .vi. graces of the holy goost the .vi. synnes contraryous they be reputed in suche forme Dyspayre ayen hope presumpcyon ayen the fere of god impugnacyon of the trouth ayen the knowlege of the trouth dyspleasure of goodes spirytuell ayen ayde by the grace of god beynge in purpose to do no penauÌ„ce ayen contrycyon of his synnes beynge in purpose alwayes to contynue in synne ayen the purpose to absteyne hym And this is shortely as vnto the thyrde coÌ„mauÌ„dement ¶ Here foloweth the fourth commaundement the whiche is suche THou shalt loue thy neyghbour as thyself Caplm viij pryncypally thy fader thy moder In this present coÌ„mauÌ„dement vnto vs is some thynge coÌ„mauÌ„ded the other defended The thynge coÌ„mauÌ„ded is charytable to bere honour and reuerence to do seruyce with herte with worde vnto our souerayns and pryncypally vnto fader vnto moder the whiche thynge ought to be vnderstande generally specyally Specyally it ought to be vnderstande of the fader of the moder naturall also of the spyrytuell as ben the pope the bysshop and the curate Generally they be vnderstande of the kynge of duke of erle of baron of auÌ„cyentes of them that gyuen good example by theyr lyfe and doctryne consequently they folowe that coÌ„mauÌ„dement ayen all the sones and doughters of Adam of Eue the whiche were our fyrst frendes we sholde honoure in theyr lygne that is in our bredern systern in nature hamayne By the whiche it appyreth that in lykewyse as the thre the fyrst coÌ„mauÌ„dementes of the fyrst table of the lawe taken vnto Moyses we sholde worshyppe duely by fayth hope charyte ayen the fader the sone the holy goost Also this fourth coÌ„maundement the whiche is the fyrst of the seconde table conteyned in hym vertuously the .vij. werkes of mercy of the whiche is made mencyon in thyrde partye of this present booke It conteyned also these .vi. other coÌ„mauÌ„dementes the whiche folowen the whiche vnto vs be ordeyned duely ayen the vnyuersyte of our neyghbours the whiche ordynauÌ„ce kepte accomplysshed vnto vs ben necessarye the foure vertues cardynalles that is to knowe prudence force attemperauÌ„ce Justyce the whiche techen and adressen hym his neyghbour vertuously and morally Prudence force ben for to eshewe yre Prudencia enuye Prudence attemperance for to eshewe glotony lechery Prudence Justyce for to eshewe couetyse Prudence is a moche noble vertue the whiche dyscerned bytwene good ylle and the grete with the lytell and the lytell ylle with the gretter By the whiche also a man chesed the good fleed the ylle This vertue chesed more sooner the gretter good than the lytell for as nothynge dyscerned well the whiche chesed not well By the whiche it Sapientia carnis mors eÌ„ ad romÌ„ ii NoÌ„ ci eÌ„ ista sapieÌ„tia desursuÌ„ descendeÌ„s â—errena alalis diabolica Ja. ii is for to knowe that prudence consydered thre maner of goodes thre maner of ylles that is to knowe the lytell the
as in our neyghbours And vnto that we may come by the vertue of prudence and of force after the maner of forme declared in the .vi. commaundement The thynge defended in the sixte is all concupyscence by consent dysposed out of maryage and I put caas yf that suche cursyd ylle wyll is not shewed outwarde in effecte neuerthelesse notwithstandynge yf it soo be it is deedly synne For as our lorde sayth in the gospell Oâ—s â— viderit muliereÌ„ ad â—cupiscen duÌ„ eaÌ„ tam mechatus eÌ„ in corde suo Mathei v. who so euer hath concupyscence carnall of the woman or the woman with the man with consente dysposed offended the commaundement of god By the whiche it foloweth that all vnhoneste kyssynges touchynges lokynges wordes lettres gyftes promysses abylymentes countenaunces and many other ylle cursyd dedes pryncypally for the entente for to drawe ony persone vnto the consent of concupyscence of the synne of lechery it is dedely synne for the wyll all oonly is deedly synne as it is sayd And therfore the wyll the whiche is shewed by ony of these tokens before sayd it is more greuous than yf he abyde stedfast inwarde of the wyll And this is in short as vnto the .ix. coÌ„maundement ¶ Here foloweth the .x. coÌ„maundement the whiche is suche THou shalt not desyre an other maÌ„nes goodes Caplm xiiij vnto his hurte ayenst the ordynauÌ„ce of Justyce of reason In this present coÌ„maundement vnto vs is some thynge coÌ„maunded the other defended The thynge coÌ„mauÌ„ded is the vertue of lyberalyte ayenst our neyghbours The whiche vertue is excercysed by the vertue of true prudence of Justyce enformed with charyte as it is sayd in the .vij. coÌ„mauÌ„dement In this present coÌ„mauÌ„dement may be vnderstande the seuen werkes of mercy To desyre than to gyue of his goodes by loue by charyte vnto vs is here coÌ„maunded And yf a man may not do it in werke the good desyre of the wyll suffysed before god for to be gretely rewarded as the desyre for to do ylle is worthy to be dampned The thynge defended is concupyscence couetousnes of thynges temporell or the dammage and preiudyce of an other For in lyke wyse as in the fourth in the fyfth in the sixte and in the seuenth commaundementes vnto vs is defended for to do ylle dysplesure or vylony vnto our neyghbour by ony maner of operacyon And in the .viij. vnto vs is defended the offence of wordes In lyke wyse in the .ix. and also in the .x. vnto vs is defended the cursyd wyll for to do vnto hym hurte oâ— vylony by concupyscence carnall or other wyse In the whiche it appyreth clerely that who so euer hym wyll gouerne by the rule of the .x. commaundementes shall be well and Justely ordeyned as well ayenst god as ayenst his neyghbour be it in dede in worde or in wyll Also it appyreth that in euery commaundement be it affyrmatyf or elles negatyf there is some thynge commaunded and the other defended For god neuer coÌ„maunded for to do ony thynge but that he forbade the contrary nor not defended ony thynge but that he coÌ„maunded his contrarye ¶ Here foloweth the epylogacyon or short repetycyon of this seconde partye FOr to vnderstande the better retayne these Caplm xv thynges beforesayd they ben recapyteled enployed in suche maner In the fyrst coÌ„mauÌ„dement of the lawe is coÌ„mauÌ„ded humble adoracyon of the dyuyne maieste ydolatrye defended all pryde ayenst the maieste dyuyne In the seconde confessyon of the trouth in worde and in dede is coÌ„maunded and all periurynges and cursyd othes defended In the thyrde loue vnto the dyuyne bouÌ„te vnto vs is commaunded and vndeuocyon and foulnes of spyryte vnto vs is forboden And by suche wyse in accomplysshynge these thre commaundementes we be ordeyned ayenst all the blessyd trynyte For vnto the fader is attrybute dyuyne maieste and vnto the sone infynyte veryte and vnto the holy goost souerayne bounte And therfore to the entent that we haue dysposycyon to byleue to confesse to loue this blessyd trynyte the thre vertues theologyes that is fayth hope charyte they ben create of god in the soule the whiche worthely receyueth the holy sacrament of baptem Charyte for to loue god the fader fayth for to gyue knowlege and for to aduowe the trouth of god the sone and hope for to confesse hym in the bouÌ„te of the holy goost In the fourth coÌ„maundement honoure reuerence loue pyte vnto vs be coÌ„mauÌ„ded pryncypally ayen fader moder consequently ayenst euery creature humayne all rudenes cruelte vnfaythfulnes ayenst our neyghbours vnto vs is defended In the fyfth swetnes benygnyte ayenst our neyghbours vnto vs is coÌ„mauÌ„ded In the sixte chastyte clennes in dede in worde vnto vs is coÌ„mauÌ„ded and all lechery by ony maner what so euer it be vnto vs is defended In the .vij. lyberalyte in departynge resonably the goodes of this worlde necessarye vnto our neyghbour is coÌ„mauÌ„ded and all rauayne coueytousnes is enhabyte In the .viij. trouth in wordes be it in Jugement or otherwyse vnto vs is coÌ„mauÌ„ded and lyenge disceyuynge defamynge mockynge or abusynge vnto vs is defended In the .ix. chastyte in thought in desyre in poorenes of spyryte vnto vs is coÌ„mauÌ„ded all foule thoughtes carnall desyres vnto vs ben enterdyted defended In the .x. to delyre coueytously the goodes transytory vnto vs is defended and good desyre of power for to accomplysshe the werkes of mercy in place and in tyme that vnto vs shall be possyble and of reason vnto vs is coÌ„maunded And by these vij the laste coÌ„maundementes we ben perfectly Justely ordeyned ayenst our neyghbours in two maners that is in kepynge vs from offendynge them and in doynge vnto hym in place and in tyme pleasure and seruyce In these two poyntes that is for Diuerte a malo fac bonuÌ„ pÌ„s xxxiii to knowe to flee the euyll and to do the good is comprehended all parfeccyon of Justyce as sayth Minus â— mala nâ— agere nisi etiaÌ„â—sque stude at bonis oê‘ibê° insudare Grego in sermone holy scrypture Kepe the from doynge ylle vnto thy neyghbours and enforce the for to do vnto hym good and pleasure For in lyke wyse as saynt Gregory sayth It suffysed nor for to seche saluacyon not to coÌ„mytte ony ylle nor synne but it behoueth for to excercyse hym in good werkes in place and Si vis ad vitaÌ„ ingredi serua maÌ„da â—a Math. xix Qui offenderit in vno factê° est oiÌ„m â—eus Ia. ii in tyme the whiche is of necessyte Than he that wyll be saued hym behoueth necessaryly for to kepe all these .x. commaundementes For god by his Justyce ordeyned may not dyspence nor doo other wyse For he hath assented that who so wyll come vnto saluacyon hym behoueth that he kepe and that he accomplysshe all these .x. commaundementes For as saynt James
so loueth not his neyghbour loueth not god in lyke wyse as he commaundeth hym But reste for to see whan and in what maner a man ought to accomplysshe the commaundement to do mercy vpon payne of deedly synne By the whiche it is to be noted that whan ony persone hath of the goodes of this worlde after the necessyte of his estate and of his condycyon and more ouer hath habondaunce of goodes of the whiche he it may well spare and his neyghbour it requyre in his grete necessyte Fâ—â—i eliosinaÌ„ pauê‘is ne defraudes Et seâ—tur Redde illi debituÌ„ tuuÌ„ ecl quarto ca. that he hym ayde by lone or other wyse of his habondaunce the whiche he entendeth nor for to leue as well or better in other werkes of charyte than yf that he by his coueytousnesse defaute of charyte he it refuseth vnto his neyghbours he synneth there in mortally In the whiche it appyreth clerely that the synne and the peryll of dampnacyon of them the whiche haue habondauÌ„ce of worldely goodes and they see from daye to daye grete multytude of poore people in trybulacyon necessyte without yeldynge and payenge them that that they vnto them sholde by the ryght of nature and the commaundement of god that is for to do vnto QuaÌ„ difficile diues itrabit regnuÌ„â—elorum Math .xix. them almesse and charyte And therfore sayth Jhesu cryste in the gospell that they that haue habondaunce of worldely goodes with grete payne Diuiciasâ— pauê‘tates ne dederis mihi sâ—â—â— victuâ— meo tribue necessaria shall haue the realme of paradyse By the whiche Thobye replete with the holy goost requyred of god that he wolde not gyue hym in this worlde grete habondauÌ„ce of rychesses but all oonly vnto the necessyte of this lyf The whiche thynge is moche â—â—eâ—tit amor â—â—â—mi quetuÌ„ ipsa pecuâ—ia crescit Ora. contrarye vnto the couetyse of these worldely people the whiche haue neuer suffycent for ony habondaunce but alwayes desyren to haue more not all oonly for to gyue habondauntly but for the appetyte insacyable to fede Reste than to see of euery werke of mercy in partyculer ¶ Here foloweth of euery werke of mercy in partyculer THe fyrste werke of mercy that is to gyue Caplm .ij. meete vnto hym the whiche is in necessyte for without mete no man may lyue nor longe endure The seconde is to gyue drynke for without drynke no man may dygeste nor conserue the helth of the body humayne and it ought for to be vnderstande of them the whiche ben in pouerte in sykenes in age or other necessyte wherfor they may not gette theyr lyuynge and they haue none other the whiche vnto them mynystreth Or of those the whiche haue auouwed pouerte euangelyke and not of other the whiche may well gete theyr lyuynge but by theyr slouth and trewandyse they wolde lyue of almesse without labour The thyrde is for to clothâ— and to couer the poore humayne bodyes of his neyghbours The fourth is for to gadre in to his hous these poore pylgrymes and them the whiche haue not where for to harborowe them The fyfth is by pyte and compassyon for to vysyte the syke people in doynge vnto them ayde consolacyon The sixt is to ayde the poore prysoners to delyuer them put them at lyberte The seuenth is to burye them that ben deed in dede or in wyll yf other is accomplysshe not For the good wyll suffyseth before god whan a man may not do it in werke outwarde or that other the whiche hath more greter dysposycyon it putteth in execucyon ¶ Here foloweth the circuÌ„stauÌ„ces for to accomplysshe the werkes of mercy merytoryously IN that that these werkes of mercy beforsayd Capâ—m iij. ben vnto god pleasauÌ„t merytoryous vnto saluacyon they ought to be done Joyfully charytably lyberally and faythfully Fyrst they ought for to be done Joyfully sythen that god promytteth that for one peny gyuen he hym shall yelde an CeÌ„tupluÌ„ accipietâ— vitaÌ„ eternaÌ„ possi debiâ— Math. xix hondred That is for to saye for these lytell worldely temporall goodes dystrybuted and gyuen for the loue of hym he shall gyue the goodes spyrytuell of grace in this worlde and the royalme of glorye in paradyse The whiche ben more greter thynges in regarde of goodes temporall than is the nombre of an hondred for to see an hondred myllyons in comparyson of one And this vnderstanden ryght euyll these worldely people the whiche ryght Joyously gyuen â–ª vnto the deuyll grete thynges by large dyspenses done in pompes in boostynges and in excedynge of dyuers abylymentes and grete gyftes vnto the ryche worldely people but with grete payne and with grutchynge they gyuen an half peny or a peny vnto Jhesu cryste SecoÌ„dely almesdede ought to be done charytably that is that a man hath loue vnto god and vnto his neyghbours And of this haue we an example in Cayn and Abell and for that that Abell Si offers munâ— tuum ad altare ibi recordatê° fueâ— qrfrat tuê° habuerit aliâ—d aduersuÌ„ terelinqÌ„ ibi munê° tuum anÌ„ altare vade priê° recoÌ„siliari fratri tuo tuÌ„c venâ—eÌ„s offeres munê° tuuÌ„ Math. v. was in charyte his oblacyons sacryfyces and almesdedes were to god acceptable and not those of Cayn for that that he hated his neyghbour And therfore sayth our lorde in the gospell yf thou offre ony thynge vnto god haue fyrste charyte vnto thy neyghbour for otherwyse it is not vnto god pleasauÌ„t nor profytable vnto saluacyon Thyrdly almesdede ought to be done lyberally that is to saye with good wyll after thy power in lyke wyse as Thobye taught his sone Yf thou haue grete abondaunce gyue abondauntly yf thou haue lytell gyue lytell yf thou haue meane gyue meane for Jhesu cryst wylled coÌ„maundeth that his almesdedes ben prudent and dyscrete And that is ayenst them the whiche gyuen vnto bastelours vnto trewandes other dysceyuers of the people the whiche haue no good tytle for to begge or the whiche sholde labour and gete theyr lyuynge Fourthly almesdede Honora dâ—m detua substancia â—uer iii. Qui offert sacrificiuÌ„ de substaÌ„cia pauê‘is sicut â— victimat filiuÌ„ in â—spectu pris cccâ— â— ought to be done faythfully that is to vnderstande of a thynge of valour at tyme place where it ought to be done Also almesdede ought to be done of the propre substauÌ„ce of hym the whiche doth it and not of an other maÌ„nes goodes and of that the whiche ought for to be restored Also it ought Miserere aâ—e tue bnÌ„placeÌ„s deo ccâ— for to be done ordynatly that is for to knowe vnto hym selfe fyrste and folowyngly vnto theym vnto whome a man is moost beholden by the lawe of nature as is fader and moder syster and brâ—der and so of other For otherwyse it is to vnderstaÌ„de to dysprayse his neyghbour in necessyte and to ayde hym the whiche sholde be a straunger
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„
yâ— by preuylege synguler god sheweth vnto some holy persones theyr go de holy departynge before the houre of theyr deth By yâ— which they be not more ferefull as it is sayd But they ben in one peas and gladnes spyrytuall the whiche vnto them is nowe a begynnyge of glorye O very fader omnipotent what haue we thys houre and this batayll before our eyes of our vnderstondynge for to arme vs with merytes with vertues and for to dyspose vs and to deserue agayÌ„ the sayntes of paradyse and syngulerly agayne yâ— virgin Mary to mo we haue socours and ayde for thaÌ„ shall prouffyte nothynge golde syluer townes nor castelles offyces dygnytes ne preemynences But of all suche thynges it shall behoue to yelde acompte ryght straytly as shall be sayd here afterwarde Dedit ei iudiciuâ— facere quia filius hois est Jo. v. THe thyrde aduysement is that euery creature ben they good or euyll shall se at yâ— houre of the deth the blyssed swete Jhesu cryste the which vbiâ—uÌ„que fuerit corpus illi â—gregabuÌ„tur aâ—le lu xvii is Juge generall of the quyche and of the deed and hym they shall see in the forme and maner that he was on good fryday whan he hongelvpon yâ— crosse Sol obscurabâ— et luna non dabit lumeÌ„suuÌ„ stelle cadeÌ„t de celo virtutes celorum coÌ„mouebuÌ„â— tuÌ„c aparebit signuÌ„ filii hoiÌ„s iÌ„â—e so videbit filium hoiÌ„s iÌ„ nubibê° celi cuÌ„ virtute magna maiestate c. matheâ— xxiiii capâ— sayen vnto god the fader Pater in manus tuas coÌ„mendo spiritum meum wherfore it is well to be noted that the persone so approchynge vnto yâ— deth cometh vnto suche passage that he leseth the vsage of his fyue wyttes of nature all holly for yf all the bellys and bombardes of the worlde sowned in his ere he them hereth not and so of the syght and of other wyttes vnto regarde of syght of felynge of smellynge and of tastynge and than in that moment that the yates of the body That is to vnderstonde the fyue wyttes ben closed the yates of his soule yet beynge in his body ben open for than the soule seeth all clerely the blyssed Jhesu cryste in the forme and estate as it is sayd before Also she seeth her holy angell with grete company of gloryous spyrytes And also seeth the deuyll and his compaâ—y the whiche all abyden the sentence dyuyne be if â–ª of saluacyon or of dampnacyon and than the bokesben open for the soule be it good or euyll seyng the blyssed Ihesu cryste the whiche is named truely the boke of lyfe wryteth within and without seeth than clerely all yâ— processe of his lyfe for neuer had he thought in his lyfe but than therof than she hathe clere knowlege of all togyders and of euery of them in partyculer weren they good or euyll And in lyke wyse of delyres of wyiles and of wordes by a more greter reason of all his werkes ben they good or yll and of the good dedes of the whiche a man hath hadde oportunyte to do and that aman hath not done and also in lyke wyse of the euyll all these thynges shall be weyed and examyned by the Iuste balauÌ„ce of the Iustyce dyuyne and than many thynges the whiche semeth to be golde syluer precyous stones after the Iugement humayne shall not be but donge erth and caryn That is to saye that many semen vnto the worlde to be of grete deuocyon and of grete perfeccyon shall be than knowen to be full of ypocresye and of abhomynacyon here rynnen to socours the ryght gloryous virgyn mary and the holy sayntes of paradyse vnto whome the persone hath done honour and seruyce in his lyfe and also the good werkes and merytes that a man hath purchased durynge that a man hath hadde tyme and space And those the whiche haue not deseruyd to be ayded suffysen not to answere or them to excuse O very god the whiche sercheste and examynest the hertes the synewes the 〈…〉 vaynes and the mouynges of the bones of humayns That is to saye the causes the reasons and the intencyons and these other cyrcuÌ„staunces of dedes humayns what shall he be that may thaÌ„ answere before thyn ryght holy face before the holy angelles and before the deuylles Also shall be demaunded reason and a compte of all the tyme of our lyfe and so tyll vnto the shettynge of the eye And of all the goodes the whiche vnto vs hath ben gyuen in our lyfe ben they gyftes of grace of nature or of fortune as we them haue vsed be it Qui gâ—abitu◠〈◊〉 muÌ„duÌ„ se hâ—e cori in prosperyte or aduersyte Alas more than a. M. tymes alas Alas what may than answere those the whiche so folysshely and so vaynly passen and so lesen the tyme of mercy and therfore at the houre of deth the soule be it good or euyll shall see knowe by the puyssaunce dyuyne all the proces of hys lyfe for the boke of his conscyence vnto hym shall be shewed so clerely that by the bouÌ„te pyte mercy of god she is of the nombre of the saued or that by the Iustyce dyuyne she ought to be Iustly condampned and delyuered vnto the deuylles for his defaute and ryght cursyd lyfe And this is as vnto the thyrde aduysement THe fourth aduysement is of the sentence of the Iuge for than our lorde shall appere so terryâ—â—e vnto them that haue not deserued saluacy on that none vnderstondyÌ„ge suffyseth it to ymageÌ„ Rebrobi malent oâ—â—e tormeÌ„tuÌ„ sustâ— nere quam faciem â—udâ—â—â—s â—ratâ— viderâ— aâ—â— And therfore sayth well saynt Austen that there is no torment in the worlde that is so harde to endure as is to be presented before the face of Ihesu cryste and hath deserued his Ire his maledyccyon for he shall reproche vnto the cursyd theyr synnes grete horryble geuyng vnto them clere knowlege of theyr vnkyndenes and how they haue hym crucyfyed Uocâ—ui re niuistis venire extendi manuÌ„ meaÌ„ noÌ„ fu it â— aspâ—cerêª despe xisâ—is oâ—e coÌ„silium meuÌ„ iÌ„crepacioÌ„es meas neglexistis ego quoque iÌ„ iÌ„teritu vâ—o ridebo subsaÌ„â—â—abo cuÌ„vobis quam ti mebat â–ª aduenerit cuÌ„irruerit repeÌ„ta calamitas et iÌ„ teri â—ê° c. prouerbioruÌ„â— â—apâ— of newe As done all those the whiche after yâ— baptem after the sacrament of confessyon after the recepcyon of his ryght precyous sacramente in the whiche he gyueth his flesshe and his blode they ben retorned vnto theyr syÌ„nes from yere to yere without there makynge an ende And vnto them he shall shewe clerely the mysteâ—ye of his blyssed in carnacyon and of his passyon and the tyme and how longe he them hath abyden vnto mercy all yâ— whiche thynges they haue dyspraysed in as moche that they haue not them vsed vnto saluacyon and therfore in that laste houre
in carnall delyte in dysporte in rychesses or in what some euer other thynge that he may desyre comen fynally to anoysauÌ„ce hath ben the lesse praysed but in the delytes of paradyse is neuer fouÌ„de ony varyacyon alwayes in loue without tydynges alwayes begynneth euer more beloued euer more delectables Breues dies hois sunt Job xiii pleasauÌ„tes The thyrde inperfeccyon of glorye worldely is that it may not endure for lyf humayne temporall is compared vnto a wynde vnto the smoke or the arowe the whiche is departed shote with the bowe the whiche hath noo taryenge tyll vnto that that she is in the marke aduysed and determyned of hym the whiche it shoteth but sensualyte for that that it is submytte vnto the spiryte after the ordre of reason And therfore all the glorye of the body cometh of god by the meane of the soule In lyke wyse as dampnacyon cometh vn to the soule by the meane of the body in suche wyse appyred the ordre of this treatyse the answere vnto the questyon And therfore of the glorye of the body of his douers is now to treate fyrste in generall afterwarde more in especyall As vnto the fyrste it is to vnderstande that the body gloryous hath foure pryncypales excellences that these theologyens callen the douers of the body that is to knowe clerenes ryght delectable impassybylyte in enarrable subtylyte inestymable and agylyte incomparable Also after saynt Ancelme beaute force lyberte helth all other delytes pleasures that may be spoken ymagyned in regarde of the operacyon of the fyue wyttes of nature of the place of all other circonstauÌ„ces in lyke wyse as it appyred here after shall be in all the bodyes of the saued in so ryght grete inestymable excellence that ony tonge mortall is not suffycyent for to speke it but for as moche as god excused the fragylyte humayne the whiche dooth that that in hym is here foloweth in partyculer the .x. pryncypall Joyes the whiche ben in euery body vnyed with the soule gloryous ¶ Here folowen the .x. Joyes of the partye of the body The fyrste of the body excellent clerenes The seconde perfecte inpassybylyte The thyrde subtylyte meruayllous The fourth agylyte incompreuable The fyfth celestyall habytacyon The sixte moche delectable vysyon The seuenth melodye ryght agreable The eyght prayenge inestymable The nyneth sauour and pleasaunt tastynge The tenth the prayse of voyces wtout â—essynge THe fyrste Joye of the partye of the body is clerenes the whiche may be compared vnto foure thynges The fyrst is vnto the soule for as moche that the soule shall be more dygne more noble of more greter degree of meryte of as moche vnto hym shall be yelden his body the more shynynge in the douaire of the clerenes of glorye As for example Who so taketh a lyght grete or ly tell it sholde put in a lampe or in another vessell of glasse of as moche as the lyght sholde be the Benedicamus patreÌ„ filiuÌ„ cuÌ„â—â—oÌ„ spiritu laudemê° suê‘exaltemê° â—uÌ„ in secula DanÌ„ iii. more grete the sayd glasse sholde be the more shynynge The seconde comparyson is vnto dyuerse partyes of the body for a man ought not ymagen that the eyes the face of the body gloryous aren in ony degree more clere and more shynynge than shall be the foot or the legge The thyrde comparyson is vnto these other bodyes gloryous for in lyke wyse as we see that the sonne the mone all the sterres of the skye haue one suche dyfference in theyr clerenes that tweyne may not be fouÌ„de in all semblables a lyke thynge is it of the bodyes of the blessyd The fourth comparyson of the good werkes done durynge the vnyon of the body and of the soule in this mortall lyf for the blessyd haue glorye prayse of all the good werkes that they euer dyde in this worlde for the loue of god weren they in the estate of grace or in mortall synne how be it that in that there is grete dyfference in lyke wyse as it hath ben sayd before By the whiche it appyred that a man may desyre to lyue longely for to amende his lyf for to excercyse hym in his good werkes of the whiche a man may haue Joye prayse without ende The prayse of the good dedes done in the estate of mortall synne is a Joye accydentale the whiche cometh as well vnto the body as vnto the soule for as moche that they haue in some wyse disposicyon preparacyon to retorne vnto the estate of grace Of that sayth Alexander of hales in his summe that the good werkes may be suche that durynge the tyme that a man is occupyed in them a man taryeth as for ony successyon of tyme the mortall synne is not aggrauate durynge the occupacyon of those good werkes Also saynt Bernardyne in his treatyse de contractibus in the sermon lxiiij the whiche thus begynneth Ecce ego vobiscuÌ„sum â— recyteth twelue other prouffytes the whiche comen of good werkes done in mortall synne Fyrste they defenden the persone from some synnes in the whiche he sholde falle yf were not those good werkes Also they dysposen the soule vnto other or semblables good werkes Also they contynue the soule in lyf mortall vertuous Also those the whiche done theyr penaunce in suche estate of synne ben acquyte Also they occupye the tyme in suche wyse that without those good werkes a man sholde falle in to ydlenes or in to more grete ylle Also they make the persone partener in the good dedes of his neyghbour Also they letten many grete losses cursyd aduentures the whiche these synners haue deserued augmenten the goodes temporels as ben helth of body rychesse of golde syluer of other possessyons for the whiche goodes they shall haue honoure glorye yf they ben one tyme sauyd Also they letten the puyssauÌ„ce of theyr goostly enemye the whiche had the more grete occasyon to make thâ— synner to falle in to temptacyon yf were not those good werkes Also a man is not so moche punysshed in helle or in purgatorye as yf a man had ben ydell or occupyed in euyll werkes in the tyme that a man hath done those good dedes Also they prouoken the bonte of the creatoure for to gyue grace vnto the synner to reknowlege his gylte for to fynde mercy By the whiche it behoueth to saye that the body the soule of the saued haue glorye accydentale for suche werkes how be it that they haue ben done in the estate of mortall synne THe seconde Joye of the partye of the body is perfecte impassybylyte for foure thynges The fyrst for he may not haue thynge in this worlde that vnto hym may be contraryous be it withoutforth or within The seconde for as moche as the body hath other tymes endured in as moche as mortall passyble of as moche shall he be
the fayth of this artycle is deed the whiche bereth not here this werke By these thynges beforsayd it apyreth shortly in generall the substauÌ„ce of the .xij. artycles of the fayth by that trought of the whiche euery crysten man is to be ordred conserued pryncypally in the lyfe contemplatyue in lyke wyse as by the .x. coÌ„mauÌ„dementes man is well ordeyned pryncypally in the lyf actyf These doctours make a questyon that is to knowe A questyon yf euery crysten man the whiche hath aege dyscrecyon is bouÌ„den to haue the knowlege of the .xij. or .xiiij. artycles beforsayd all in generall as partyculer The answere Of crysten man some The answeâ— be in dygnyte or in offyce to teche or to redresse These other in the fayth in the coÌ„mauÌ„dementes of god they here be bouÌ„de to knowe in partyculer those thynges the whiche they ought to teche vnto theyr subgectes These other crysten men be of symple lasse condycyon as the comynalte of the laye people and vnto them here it suffysed to knowe in partyculer these artycles of the fayth moost comyn as it is that there is but one god in trynyte of persone the whiche artycle he may knowe by the comyn maner to make the token of the crosse in the name of the fader of the sone and of the holy goost Also they ought to knowe in partyculer these artycles the whiche ben in comyn vsage of the festes of holy chirche as the Annuncyacyon the whiche represented that the virgyn Mary conceyued by the vertue of the holy goost Also the Natyuyte of our lorde the Passyon the Resurreccyon the Ascensyon of whome men make testes solempnytees in some and certayne dayes euery yere For it is also as impossyble but that a crysten man the whiche hath wytte and age may knowe suche artycles yf he be not in suche wyse occupyed and blynded of the worlde that he dysprayseth the sauacyon of his soule the whiche thynge is deedly synne Also he is bounde for to byleue that who so trespasseth vnto his wyttynge ony of the .x. coÌ„maundementes is in deedly synne Of these other thynges subtyle of our fayth the symple laye man ought not but lytell to inquyre but to hym it suffysed to byleue in generall and to haue wyll for to deye in that fayth that our moder the holy chirche byleueth an holdeth The whiche thynge vs lyketh to graunte the fader and the sone and the holy goost Amen ¶ Here foloweth the seconde partye of this booke in the whiche is made mencyon of the .x. coÌ„mauÌ„dementes of the lawe The fyrst Chapytre ¶ The .x. coÌ„maundementes of the lawe One oonly god thou shalt loue worshyp perfytly God iÌ„ vayne thou shalt not swere by nor other lyke The sondayes thou shalt kepe serue god deuoutly Fad mod thou shalt honor to th ende thou lyue longe Noo man thou shalt slee in dede nor wyllyngly Lechery thou shalt not do of body ne of consente No meÌ„nes goodê thou shalt not stele nor witholde Fals wytnes thou shalt not bere nor lye in ony wyse The werkes of the fleshe thou desyre not but iÌ„ maryage Other meÌ„s goodê thou shalt not coueyte to haue iÌ„ iustli AFter the treatyse of the .xij. artycles of the Caplm pÌ„muÌ„ fayth here foloweth the .x. coÌ„mauÌ„dementes of the lawe God our fader omnypotent seenge knowynge the lytylnes fraylte of humayne nature he requyreth not of vs all enterly the seruyce that we ought to do vnto hym after the reygne of Justyce but vnto vs hath gyuen certayne nombre coÌ„mauÌ„dementes the whiche yf we them kepe accomplysshed vnto hym it suffysed for to gyue vs saluacyon And they be named the .x. coÌ„mauÌ„demeÌ„tes Uotorum due suÌ„t species scêª necessitatê voluÌ„tatê necessitatê suÌ„t illa qÌ„ qis in baptismo ê“mittit scêª abrenuÌ„ciare diabolo et poÌ„pis eiê° tenere fideÌ„ seruare decaloguÌ„ prout pêª de coÌ„se di .iiii. PriÌ„a hec gof â— ti vo vo red Et richardus de media vil xxxviii di iiii directoriuÌ„ Marci x. ti Redde altissimo vota tua pÌ„s xlix of the fayth the whiche euery crysten man hath auowed promysed solemply in receyuynge the baptem By the whiche sacrament by hymself or in the persone of his godfaders or godmoders he renouÌ„ceth vnto the deuyll vnto pryde vnto pompes vanytees of this worlde as it hath ben before sayd in promyttynge vowynge vnto Jhesu cryst vnto the holy chirche to kepe all the tyme of his lyf the .xij. artycles of the fayth conteyned in the Credo also the .x. coÌ„mauÌ„dementes of the lawe And this vowe here of the fayth of the obedyence is so grete so solempne in euery crysten man that god nor holy chirche ne may with hym dyspence but that vpon payne of dampnacyon he is bouÌ„de vnto the kynge Jhesus to kepe vnto hym the fayth promysed doynge hym the seruyce of the .x. coÌ„mauÌ„dementes And euery persone the whiche hath made the holy vowe of baptem accomplysshed not kepe the coÌ„mauÌ„dementes is a thynge lyke vnto a tree that bereth no fruyte the whiche is by the gospell of god acursyd Wherfore sayth well saynt James in his canon that fayth is sayd to be deed the whiche bereth not the fruyte of good werke This werke ef the .x. coÌ„mauÌ„dementes the whiche god nature vs hath gyuen wryten in thre maners vpon our bodyes in so moche that we haue .x. tooes on on our two feet ten fyngers on our two handes fyue wyttes of nature double in theyr organs instrumentes naturall For two eyes serue vnto the syght two eeres vnto the herynge two nosetrylles vnto the sauerynge two lyppes vnto the tastynge two other thynges for the touchynge By the feet of the body to vs is sygnyfyed the desyres affeccyons of the soule By the handes the operacyons By the fyue wyttes of nature all our gouernauÌ„ce as well of body as of soule And therfore our creatour vnto vs hath gyuen wryten the .x. coÌ„mauÌ„dementes in thre places maners before sayd doynge vs to knowe that by the .x. coÌ„mauÌ„dementes in all thynges in all places we sholde be gouerned as well ayenst god as ayenst our neyghbours We be well ordeyned ayenst the blessyd trynyte the fader the sone the holy goost by the thre the fyrst coÌ„mauÌ„dementes than is to knowe yf we loue god the fader soueraynly we take not the name of Jhesu cryste in vayne in ony wyse ayenst the holy goost yf we kepe the feestes holely in accomplysshynge duely these thre coÌ„maundementes we dyspose vs to receyue of god our blessyd creatour the thre vertues theologyes or dyuynes that is to vnderstande charyte ayenst the fader hope ayenst the sone fayth lyght of grace ayenst the holy goost By these .vij. other coÌ„mauÌ„dementes we be well ordeyned ayenst the vnyuersyte of our neyghbours Fyrst doynge vnto them good
enterpryse or prodygalyte of his or of other for the folysshe preyse of worldly peple presūptuous thynkyng as to vndertake noyse plee and contempte bostynge auaūtynge by hȳ self or by other deresyon of his neyghbours for as moche that they haue not that that suche errogant or after weneth to haue rebellyon in dyffendyng his vyce synne not wyllynge hym to amende ne correcte nor not wyllȳge to byleue good coūseyll am bycyon wyll some please by praysynges to entent that he be holden curtays and large By foly to gyue to ende that he be holde curtoys and large By foly to gyue to the ende that he be holden cur toys and lyberall other for to by euyll spekynge of those that he wolde refuse for to exalte hymselfe by the raysynge on them blame By desyrynge the deth for to come vnto that vnto the whiche he loketh fore By vnfaythfulnes by treasons by cursyd induccyons and coūseyll By wycked conspyracyons By contemptes and oblygacyons vayne glorye in the goodes of nature of the body as helth beaute strength prowesse noblesse good tonge gode voyce of the soule as clergye fayre engyne me moryes largesse pyte attemperaūce In the goodes of grace as ben vertues and good werkes of the whiche procedeth some vayne glorye In the goodes of fortune as ben prosperyte ryches delytes grete company buyldynges abyllementes plate and other vtencyles grete presētes grete renōme worldely of pryde foule Ipocresye as to be a grete synner euyll and vnfaythfull and to shewe holy oute warde a fole as to do grete penaūce for the prayse worldely folysshenes as to doo many good dedes to purchase dygnytees and offyces folysshe fere worldly as was that of Pharaon of Herode and of the Jewes the whiche fered to moche those thȳges temporalles humayne as was that of the fyrst fader y◠whiche fered to moche to make Euesorowfull by the whiche he obeyed synned Seuyle as it is of many the whiche haue more fere of the fyre of helle than to lese the vysyon of god and the blessed glorye of the royalme of paradyse Enuy. In herte by fals Jugementes of his neyghbours By cursyd sorowe of the goodnes of his neyghbours In the mouth by maledyccyons and coniuracyons agayne his neyghbours By wordes rude bytter agayne his neyghboure By treason agayne his neyghboure In werkes agayne the cōmencans agayne prouffytans and agayne y◠tymes Ire vnto hym selfe in lesynge the drynke the meete the slepe the lyfe and all other goodes agayne god in dyspysynge in blasphemynge in swerynge by all the membres of god in cursyd sayenge in dysablynge vnto his subiectes of whome comen contempcyons tancures hates vnto his neyghbours wherof comen desyre desyre of the vengeaūce of manslaughter lechery of wyll in folysshe thoughtes ymagynacyons of that vyle and dyshoneste synne Incursyd delectacyons the whiche folowen of mynde and of thought In consentynge of wyll with dely beracyon In determynynge hymselfe vnto ony persone or vnto many of dede in folysshe beholdynges in folysshe wordes in folysshe touchynges in folysshe kyssynges in persone fre not in the bonde of maryage the one alonely or both tweyn with persone in the bonde of maryage with persone vyrgyn the one alonely or both tweyne with persone in the estate of wydowhode y◠one alonely or both tweyn with persone of relegyō the one alonely or both tweyne with persone in the estate of prclacyon the one alonely or both tweyne In his propre parte agayne the vnhoneste of maryage the one alonelye or both tweyne with his gossype or gossypes with theyr doughter or doughters chylde or with the chylder of the godfader or godmoder or with his kynnesman or kynneswoman by consanguynyte or affynyte with persone in holy ordres or with other creature as persone humayne or with other persone of the same kynde the whiche synne is named the synne dysordenate The whiche ought to be punysshed by fyre after the lawes for the iniury the whiche by that is done vnto the ryght holy humanyte of Jhesu cryste and vnto all nature humayne Of the synne of lechery comen ylles innumerable the whiche I passe as nowe by cause of shortenes Glotony is cōmytte in drynkynge and eetynge at an houre not due in drynkynge and in eetynge with out mesure in drynkynge and eetynge to hastely in drynkynge to aboundantly in drynkynge and in eetynge to delycyously of this synne cometh many of ylles as well vnto the body as vnto the soule of the whiche hath be spoken as well in generall and in the syxte cōmaundement as also in the treatyse of confessyon And therfore it suffyseth as now Couetyse In gyttynge to moche brēnynges by vsurye as in lenynge syluer by hymselfe or by other by condycyon and hope pryncypall to receyue more By thefte and rauen be it by theuys aparte couerdeprpue or felowes executours lordes Juges hostylers marchaundes labourers or other what so euer they be the whiche done falsyte in theyr vocacyon By falsyte Imposynge cryme vnto another as sholde be false plaȳtyf fayntyf aduotates wytnesses notaryes assessours and other By sacrylege in euyll entreatynge the body of oure lorde or other sacramentes in brekynge and in euyl◠entreatynge y◠crosse chalays or other thynges halowed in brekynge the chirche there strykynge ony body in drawenge hym wylfully from y◠place halowed or preuyleged in lyenge his hāde on clerk or one persone relegyous agayne ryght in stelyng in place halowed and blyste in takynge yll retaynynge the goodes of the chirche In brekynge the holy festes and solempnytes cōmaūded in byenge holy ordres or other sacramentes By symony in by enge the worde of god or in sellynge it in takynge gyftes promesses or fauours worldly for to gyue or for to gete benefyces of the chirche by malygnyte and by marchaūdyse the whiche is done in place in tyme in maner by persones or thynges vndue as in place halowed or on a holydaye in swerynge in lyenge or by people of the chirche for nygardyse or also for the falsete and decepcyon of the ware by cursyd craftes as ben those the whiche may not be excercysed without synne By cursyd playes as bē those of yogelynge and of the hasarde in retaynȳge to straytly as in not clothynge the poore the whiche ben the membres of Jhesu cryste not gyuynge meete and drynke vnto them the whiche ben in necessyte not aydynge the poore persones not vsynge hospytalyte whan there is place and tyme not vysytynge nor comfortynge the poore syke people Not berynge the dede so as it hath ben sayd before In dyspendynge to scarsely as they the whiche holden werkemen in Journey The whiche furnysshe not ryght resonably of in dyspence with theyr owne seruaūtes or other of the housholde By the whiche defaute they cōmytten oftymes murmuracyons and occasyon to take theuysshely and of many other lettynges SFouth cursyd begynnynge by werynes in louynge to lytell good by tendernes in obeyēge vnto his sensualyte by ydelnes in lesynge his tyme folysshely by heuynes