sayth in his Conon He that trespasseth one of these commaundementes synned mortally and breketh all the lawe Of the whiche brekynge Jhesus soucrayne vertue vs wylleth for to kepe and the true entendement of his lawe and of his holy coÌ„maundementes vs inspyre and them for to accomplysshe by true fayth hope and charyte vnto the whiche alwaye laketh it the fader and the sone and the holy goost vs ayde Amen ¶ After the declaracyon of the .x. coÌ„maundementes of god here folowen the .v. coÌ„maundementes of holy chirche ¶ The fyue coÌ„maundementes of holy chirche ¶ On the sondayes thou shalt here masse and the festes of coÌ„maundement ¶ Of all thy synnes thou shalt be confessyd at the leest one tyme of the yere ¶ And thy creatour thou shalt receyue at Eester humbly ¶ These festes thou shalt halowe that ben gyuen the in coÌ„maundement ¶ The foure embres vigyles thou shalt faste and the lente entyerly OVer the .x. coÌ„maundementes of god before Caplm .xvi. wryten our moder holy chirche hath put to fyue The whiche to obeye and to hepe all crysten Missas die dmÌ„co seclaribê° totas au diri speciali or die â—cipimê° ita vt ante vnÌ„dictoÌ„em sacer dotis egredi ppls noÌ„â—sumat c. de coÌ„se di 1. c. Missus people be bouÌ„de after the forme maner that holy chirche entendeth to bynde her subgectes The fyrst is that on the holy sondaye other grete festes solempnytees gyuen by coÌ„mauÌ„dement after dyuer syte of yâ— couÌ„tre of the dyoces euery man the whiche hath age dyscrecyon ought to here masse enterly yf he haue no lettynge nor excusacoÌ„n reasonable Ois vtriusque sexê° cuÌ„ ad aÌ„nos discretioÌ„is ê‘uenerit oia sua simul petaÌ„ salteÌ„ semel i aÌ„no fide lit ê¯fiteat ê“â—o sacerdoti iniunctaÌ„ peniteÌ„ciaÌ„ sibi ê“â—is vitibê° studiat adiplere suscipieÌ„s reuereÌ„ter ad minê° i pascha eucharistie sacramentuÌ„ c. extra de pe re ca. Omnis by the whiche of that he may be excused The seconde coÌ„mauÌ„demeÌ„t is that he ought to be confessed at the lest one tyme of the yere vnto yâ— preest that hath auctoryte to assoyle hym in lyke wyse as it apyred by the statute ordynauÌ„ce of holy chirche To confesse hyÌ„ many tymes in the yere as haue of good holy custome many good faythfull crysten men it is of couÌ„seyll not of coÌ„mauÌ„dement except some cases partyculers the whiche ben here after put declared in the treatyse of confessyon The thyrde coÌ„mauÌ„dement is that all persones the whiche hath wytte age dyscrecyon competent after the Jugement good couÌ„seyll of his curate or other confessour ought to receyue the holy sacrament of the awter at the tyme of Eester trewely confessed repentauÌ„t of all his synnes the whiche he hath coÌ„mytte in his lyf and of the whiche he may haue remembrauÌ„ce after the fragylyte of intencyon humayne The fourth coÌ„mauÌ„dement is to kepe the feestes that be gyuen in coÌ„mauÌ„dement in halowynge theym And for to do it the better a man ought to cesse of all werkes of synne erthely and seruyle the whiche may lette the spyryte to retorne vnto god vnto hymself in tyme and place as holy chirche hath or deyned And it ought to be vnderstande yf necessyte lâ—full hym enforce none other wyse In lyke wyse it hath ben declared before in the thyrde coÌ„mauÌ„dement of the lawe The fyfth coÌ„maundement of holy chirche is that euery persone the whiche hath passed the yeres of one and twenty ought for to faste foure tymes in the yere the Embrynge tyme. De quatuor teÌ„ê‘ibê° habet di lxxvi ca JeiuniuÌ„ ca. coÌ„stituimâ— ca. de xl di v. ca. qÌ„dragesima De vigilus aplorum extra de obserua ieiu c. ê¯siliaÌ„ Qui vos audit me audit â— vos spernit me sê‘nit Lu. x. Oia quecuque dixerit vobis seruate facite Math. xxiii the vigyles coÌ„maunded and the fourty dayes the whiche endeth at Eester yf he haue not excusacyon lawfully in lyke wyse as it apyreth more playnely here after in the treatyse of confessyon Vnto these fyue coÌ„maundementes vs byndeth holy chirche vnto the whiche we sholde obeye as vnto god For he hath sayd that they the whiche obeye vnto the prelates of holy chirche hym doth obeye and they that them dysobeye hym dysobeyeth By the the whiche it appyreth clerely ynough that they the whiche trespassen these coÌ„maundementes before sayd synnen mortally yf cause resonable them excuse not in all or in parte ¶ Here foloweth of two maner of lyues the whiche ben in holy chirche That is to knowe of the lyf actyf and the lyf contemplatyf AS wel for these thynges spoken as for these Caplm xvij thynges the whiche folowen is well for to be noted that holy chirche is comprysed in two estates That is to knowe in the lyf actyf and in the lyf contemplatyf the whiche vnto vs ben well sygnyfyed by two women the doughters of one fader of one moder that is Martha and Mary mawdelayne dwellynge in one house the whiche chose our blessyd sauyour Jhesu cryste for to lodge there and enhabyte The lyfe actyfe is the lyfe as of them that ben worldely the whiche vnto vs is sygnyfyed by Martha the whiche was desyrous to lodge our lorde and his apostles and to aparell them and to gyue them refeccyon in betokenynge that they of the lyfe actyfe ought for to excercyse them in the werkes of mercy corporall The lyfe contemplatyf is the lyf of holy relygyon and that vnto vs is sygnyfyed by Mary mawdelayne the syster of Martha the whiche was at the feet of our lorde herkenynge ryght swetely the ryght holy doctryne of our lorde the whiche is the brede and the refeccyon of the soule By the whiche it appyreth that the lyf contemplatyf excedeth in valour and in dygnyte the lyfe actyfe in as moche as the soule is more noble than the body and the werkes of mercy spyrytuall ben more noble than these werkes corporall For in lyke wyse as the excercyse and occupacyon of the actyfe is ayenst the body In lyke wyse the occupacyon of the lyf contemplatyfe is pryncypally ayenst these necessytees and for the prouffyte of the soule But not withstandymge that the lyfe contemplatyfe is more hygher and more noble she is not the lesse peryllous For as moche as the estate is more hygher the falle or the defaute that a man there in may do is the more greuous And therfore may a man saye that euen in lyke wyse as the ryche worldely man of the lyfe actyfe is in payne and in thought for to gette and to augmente goodes temporall â–ª fyrst for the necessyte of hymself and of his and folowynge for to gyue and to departe vnto the pore in place and in tyme after good prudence and that is the commaundement of god vpon the payne of deedly synne and by the consequent vpon
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
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
the whiche I haue wyll to put worde by worde in this wrytynge for to shewe the charyte ruyne of crysten people in all estates in the whiche they lyuen at this daye That is to wyte the .xiiij. daye of January the yere of our lorde M. CCCC lxvij after the Natyuyte of our lorde Jhesu cryste after dyuers cronycles maner of nombre the yeres In the whiche yere and daye this present boke hath be fyrst begonne to be wryten ¶ Here endeth the prologue and now foloweth the fyrst parte of baptem ¶ Here foloweth the fyrst parte of this present boke of the vowe and sacrament of baptem AS vnto the fyrste partye the whiche CapituluÌ„ primuÌ„ is of the vowe sacrament of baptem it is to be noted that after that Jhesu cryst had made publysshe preche solemply the trouthe of the gospell as well by his holy apostles as by other prechers it is impossyble for Johis .viii. Qui ex deo est â—ba dei audit Johis .iii. nisi â—s renatâ—fuerit ex aqua spu sacto noÌ„ poÌ„t introire i regnuÌ„ dei Mar. vit Qui credidâ—rit baptisat tuerit salu erit NoÌ„ poÌ„t solui scriptura â—ohis .x. man to be saued that is not baptysed And he that byleued in Jhesu cryst is baptysed In lyke wyse it is impostyble but that fynally he be saued For it is the mouth of god the whithe is the sentence texte of the gospell that so vnto vs wytnesseth wherfore it is a thynge ryght necessary to knowe ¶ Fyrste how in what maner the sacrament of baptem ought to be gyuen ¶ Secondely the forme maner to execute it solemly ¶ Thyrdely the vertue and the effecte that it hath in the soule of a crysten man ¶ And fourthly to knowe euery artycle of the fayth in partyculer ¶ As vnto yâ— fyrst that is to vnderstande that to crysten or baptem is as moche to saye as to wasshe and is vnderstande pryncypally of the soule the whiche by the vertâ—e of god is puryfyed hauynge this sacrament from all synne be it pryde venyall or mortall And for as moche that the puyssauÌ„ce of god is not restraynte ne bounde by the institucyon of these sacramentes the whiche of pure myght absolueth he may in many maners clense purge the soule it waâ—she from synne ¶ The doctours saye that there Triplex baptismus are thre maner of baptemes The fyrst maner is whan ony persone shall by preuylege syngulerly sanctifyed from orygynall synne afore that he be Antequam exieris de vulua saÌ„ctificauite Hiere i. borne or after the pleasure wyll of god as were saynt Jheremy and saynt Johan baptyst The seconde whan ony not baptysed vnto the purpose to make hym baptysed in place tyme and befor that he be baptysed he deyeth by martyrdome or otherwyse he may be in the waye of saluacyon yf he haue none other lettynge The thyrde is the coÌ„mune sacramentall the whiche is done by worde water And suche sacrament all other ought to be ordynatly executed by man preest or curate as vnto that of Jhesu cryste true god and true man But in the caas of necessyte the baptem may be gyuen dewely by euery other persone erthely that may haue puyssauÌ„ce intencyon to do say that that holy chirche doth sayth in admynystrynge solemly suche sacrament For yf it so be that there be a man that myght ought to do it a woman ought not it to do yf there were clerke in holy ordres the subdeacon ought not to do it before the deacon nor the lay man before the symple clerke â—or otherwyse they synne And yf ther be oportunyte of tyme they sholde be it man or woman requyre mercy with grete contricyon of theyr synnes yf they haue remorse of conscyence of deedly synne For he that admynystreth or receyueth ony sacrament he ought to be in the state of grace that is as vnto the mynysters of that sacrament Also it is to knowe that euery creature erthely not baptysed is bounde to receyue that sacrament as it is sayd in place tyme. But otherwyse was this oblygacyon accomplysshed at the begynnynge man was not baptysed but in the vigyll of Eester of Whytsontyde they that dewely were cathecuminus that is to saye instructe of the artycles of the fayth of that that they ought to vowe or promytte But after by the inspyracyon of the holy goost it was ordeyned that these childern forthwith after that they were borne sholde be baptysed For in them is no thynge that may lette the effecte of that sacrameÌ„t as sholde be mortall syÌ„ne actuel or fiction And that procedeth of the mercy Justyce dyuyne For so as two persones that is to knowe Adam Eue vs bynde all by lawe comonly to synne and dampnacyon wtout our gylte actuell So pleaseth vnto the Justyce dyuyne that our fader Jhesu cryst our moder holy chirche sygnifyeth the godfader and godmoder vs promyttynge vnto saluacyon before that we haue vsauuce reason or myght of ony operacyon ¶ Here foloweth the maner to conferme the holy baptem in the artycle of necessyte Of the maner to conferme the sacrament of CapituluÌ„ ij baptem in the caas of necessyte That is to knowe that yf a woman or other symple persone baptyse he ought to take hede vnto the mater of the sacrament vnto the forme of the wordes and vnto the intencyon Fyrst vnto the mater For that ought to be water naturell For man may not be baptysed with wyne with sydre with blood with mylke with vryne with water of roses or other water dystylled but man shal be baptysed in necessyte with lye and with water in the whiche man shall haue smarte in the flesshe And it is holy thynge good couÌ„seyll that a man haue holy water in his house For yf it were wel possyble man sholde not be baptysed with other water Also it is to aduyse symple people that yf there apere ony membre of the childe in the whiche men knoweth lyf of the whiche he fereth the deth before that it be borne ê‘fectly he it sholde baptyse in that membre the whiche apereth Also yf the moder passe this lyf before the natyuyte of the childe the whiche a man byleueth truly lyf in her he ought hastely to gaffe her mouth after dyscretly open the bely of the woman baptyse the lytell childe yf it be fouÌ„de on lyue yf it be founde deed it ought not to be buryed within the holy grouÌ„de yf the moder hath not ben slayne put to deth for the loue of god or for the trouth of the fayth For in suche caas may doctours holde that the childe sholde be martyr For it is more to fere to Nota. playne where a childe deyeth without the receyuynge the sacrament of baptem then it doth of the destruccyon the fallynge in to
And of that we haue a fygure in the baptem of our lorde JhÌ„u cryst where all the blessyd trynyte shewed sensybly God the fader in boys the whiche came froÌ„ Si qÌ„s diligit me sermoneÌ„ meuÌ„ seruabit ptÌ„ meê° diliget euÌ„ ad eum veniemâ— mansio neÌ„ apud euÌ„ faciemus JohiÌ„s xiiii heuen sayenge of the persone of JhÌ„u cryst Here is my ryght dere sone god the sone shewed hyÌ„ in our humanyte god the holy goost in semblauÌ„ce of a doâ—â—e hyÌ„ sette put aboue the holy JhÌ„u cryst the hâ—uen apered open to shewe to signifye that the fad the sone the holy goost descenden abyded in the soule baptysed The whiche by baptem is made dysposed the temple of the holy trynyte tyll vnto that that she coÌ„sented vnto mortall synne And theris tonge nor ymagynacion that may saye thynke or declare the beaute of a soule after the baptem to hyÌ„ is gyuen a spirytuel token that these theologieÌ„s calle caractere the whiche may neuer be defaced be In baptismo ê¯fir matione ordinibus im 〈…〉 caracter noÌ„ in aliis sacramentis he saued or dampned after that he hath ben baptysed the whiche token shall be to the grete confusyon of those that be dampned vnto the grete honour glory of those that be blessyd as shall be temporall the lyuery a grete lorde gyuen lyberally vnto a man of lowe condycyon ¶ Here foloweth the vertue theffect of baptem in the soule baptysed BY the sacrameÌ„t of baptem cometh xij goodnesses Caplm .iiij. vnto the soule of the whiche iiij vnto vs be signifyed by iiij propretees the whiche be in the water that one is suche that by the waâ— one clensed thyngê fylthy vnclene By the baptem the soule is pure fyed made clene from all ordure of synne The water gyueth refrygeracyon The baptem taketh coleth the inclynacyon and the corrupcyon the whiche is abydynge in humayne nature for the gylt of origynall synne for yf two childer of lyke complexion of the whiche that one sholde be baptysed that other not I put that he wende to be were they nourysshed togyder he that was not baptysed shal be more inclyned to ylle more harde in doctryne theÌ„ he baptysed Also the water quenched owted the thyrste The baptem refeccyoneth the soule kepeth it from dryenge from deth Also the water causeth the erthe to bere fructefye The baptem causeth the soule to fructefye spyrytually in good werkes in vertues in merytê Also by the baptem the soule receyued the lyuery the token the caracter afore sayd Also he receyued distinccyon with these paynems not baptysed Also he receyued augmeÌ„tacyon of grace lyght of knowlege spirytuell is incorporat vnyed with holy chirche the whiche is the mystycall body of Jhesu cryst Also he is quyte assoyled of the obligacyon in the whiche euery persone not baptysed is bouÌ„den Also by the baptem is the yate of heuen opened After these thyngê before sayd the preest maketh the crosse with the holy creme vpon the forhede of hym that is baptysed in namynge hym makynge suche prayer GOd almyghty fader of our sauyour Jhesu cryst the whiche the regenerat by the water of baptem with the blessyd holy goost the the whiche the pardonned all thy synnes gyue the now the name of the holy creme yâ— make the membre of JhÌ„u cryst the promytte eternall lyf amen Here is to be noted that the holy creme is composed of bame of oyle vnyed sanctefyed by the benediccion of the bysshop By the bame yâ— whiche kepeth all maner of flesshe from rottynge froÌ„ corrupcyon to vs is signifyed yâ— soule the whiche gyued lyf vnto the body kepeth it froÌ„ rottynge durynge the tyme that it is vnyed with the body By the oyle to vs is signifyed the body And by the bysshop vnto vs god is represented the whiche these thyngê of so moche dyfference that is the body the soule hath vnyed assembled gyuen his â—â—e benediccyon vnto humayne nature And for so moche sayen these doctours that a symple preest supposynge that he had baptysed the childe sholde not sette that crosse of the holy creme in the presence of the bysshop yf it were not by his specyall coÌ„mauÌ„demeÌ„t that is for the holynes of the creme of the mystery of the benediccyon the whiche by that is signifyed Also it is to be noted that this crosse made gyuen vnto the newe crysten man is the seuenth crosse the laste that is sette on his body or the fourteneth in this mystery in acouÌ„tynge these other seuen the whiche be made in the exorcysacoÌ„n of the salte the whiche is put in his mouth By the salt the whiche vnto vs be tokeneth wysdome we vnderstande consequently the soule so there be made seueÌ„ crosses as vnto the body as many vnto the soule they be fourtene Forther more it is to be consydered that it sygnifyed the nombre of seuen the whithe betokened the crosse And vnto that sayth saynt Gregory that by the nombre of seuen vniuersyte to vs is sygnifyed For all thynges that god hath made be they corporell or spirytuell may be brought deuysed in seuen Of these corporell there be seuen planetes vnto the body celestyall the whiche haue â–ª theyr influence puyssauÌ„ce operacyon gouernynge vpon these thyngê a lowe Also there be seuen ages in all the worlde seuen Qui emÌ„ septeÌ„ diebus oÌ„ne tempâ— coÌ„prehendit recte septenario numeto vniuersitas de signat Hec Grâ— dayes in the weke no mo seuen sacrameÌ„tê in the holy chirche seuen gyftes of the holy goost seuen werkes of mercy seuen deedly synnes And also of other thyngê yâ— whiche may be brought vnto seuen by yâ— whiche a man may well knowe that by the nombre of seuen to vs is signifyed vnyuerlyte Also by the token of the crosse in what so euer maner that it be made be it in wood in stone in golde in syluer or with the hande or otherwyse the passyon of that blessyd JhÌ„u cryst to vs betokened by yâ— whiche he hath had victory of all his aduersaryes vnto his enmyes confusyon Also hath rescuwed and delyuered humayne lygnage broken the yates of helle opened the realme of paradyse And for to speke shortely all the goodnesses of gÌ„ce of benediccoÌ„n of glory proceden of the depnesses of the blessyd passyon therfor of good ryght all faythfull crysten men ought to receyue the token of yâ— crosse for honour for tryuÌ„phe for it is the shelde defence ayenst all our aduersaryes That is to knowe the worlde the deuyll our sensualyte or poryde coueytous lechery Wherfor in the mystery of baptem the newe knyght entryng in to yâ— batell of crystyente ayenst these thre aduersaryes afore sayd taketh
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 Aue maria the Credo in theyr langage maternall That is to saye the Frenshe man in frauÌ„ce the Englysshe man in englysshe so of other And in as moche I shall put the latyn of euery artycle of the sayd Credo And afterwarde the englysshe the declaracyon of the werke the whiche ought to be in euery true crysten man for to answere vnto euery artycle For the holy scrypture sayth that that fayth ought to be sayd Fides sine oê‘ibus mortua est Ia. ii deed the whiche bereth not the fruyte of good werkes And he that hath not the good werkes of a crysten man the fayth is no thynge worth But for the fayth promysed not kepte by good lyf holy operacyons shall be more greuous more sharpe of dampnacyon of an ylle crysten man than of a sarrasyn or a payneme ¶ Here foloweth euery artycle in partyculer of the werke for to answere And fyrstely of the fyrst the whiche is suche CRedo in deuÌ„ petreÌ„ omnipotenteÌ„ creatoreÌ„ celi Caplm vij et terre That is to saye I byleue in god Res nolunt male disponi ideo vnê° princeps Ari. xii nietha the fader omnypotent creatour of heuen of erth Also it is to be noted that it is an nother thynge after these doctours to byleue god to byleue of god and to byleue in god For these mysbyleuers pay nems byleue that god is These euyll crysten men Credere deuÌ„ eÌ„ credere ipÌ„m eeÌ„ credere deo est credere eeÌ„ vera qÌ„ dicit credere in deuÌ„ eÌ„ credere credendo iÌ„ euÌ„ ê‘ amoreÌ„ tendere Hec augê° in li. de verbis dniÌ„ that byleue that these wrytynges ben holy trewe do the contrary they byleue god of god not in god But these good crysten men the whiche by theyr charyte kepe the coÌ„mauÌ„dementes by leue well god of god in god And that is of necessyte For he that sayth that he byleueth in god kepeth not his coÌ„mauÌ„dementes lyeth falsely Qui dicit se nosce deuÌ„ maÌ„data eiê° non custodit mendax est Io. i. In lyke wyse as holy scrypture sayth Who so euer byleued in god parfectly byleued that in hym is souerayne goodnes infynyte And for so moche that euery creature Si â—s diligit me sermoneÌ„ meuÌ„ seruabit Io. xu desyred appetyted loued good thynge it behoued that a creature resonable loue god hym appetyte soueraynly for in hym is bonte infynyte Diliges dnÌ„m deuÌ„ tuuÌ„ ex toto corde tuo et ex tota aiÌ„a tua ex totis viribus tuis ex omni meÌ„te tua Luce. x. Qui ex vobis patreÌ„ petit paneÌ„ nuÌ„qid lapides dabit illi aut pisceÌ„ nunqid ê“ pisce serpenteÌ„ dabit illi aut si petierit ouuÌ„ nuÌ„qid porriget ei scorpioneÌ„ Si ergo vos cuÌ„ scitis mali noscâ— bona dare filiis no â—â—riâ—quamto magis pater vester celestis de celo dabit spirituÌ„ bonuÌ„ petentibus se Luce. xi And yf it be so he shall kepe aboue all thynges his coÌ„mauÌ„dementes the whiche may not be but good for good syns that they procede of the bonte infynyte And he that doth the contrary is he that kepeth not the coÌ„maundementes he lyued not good merytoriously after as god hym hath coÌ„maunded sayenge Thou sholdest loue god with all thyn herte with all thy thought and with all thy myght Wherof sayth a doctour named Prosper he that loued god is often thynkynge on hyÌ„ desyrynge to come vnto his blessyd vysyon hauynge synne in hate in anoyauÌ„ce â—i charge and these honours pleasurs of the worlde these rychesses to disprayse in comparyson of the loue of god our creatour of the goodes the whiche be without ende The cause to loue god aboue all thynge is his bonte infynyte for as moche that he is our fader omnypotent wherfore he loued vs his childer not of other loue than of loue infynyte And in as moche that he is almyghty it behoued that he make that he gyue goodes vnto his childern after the loue of the whiche he them loued they ben goodes glory that no herte it may thynke ne no tonge can it declare the whiche he vnto vs may gyue by his souerayne myght by the whiche he hath created made heuen erthe He can well make it by his grete wysedome he wyll by his bonte pyteous buxomnes By the whiche euery man ought for to enforce hym to byleue and to haue hope to the ende for to come vnto the augmentacyon of charyte and of holy and merytoryous werkes For as saynt Gregory sayth as moche as the fayth greueth hope is augmented and as moche as man hath of dyspayre man wanteth of charyte and after the good holy operacyons And soo these thre thynges ben alwaye egall as vnto the proporcion that euery of these vertues ought to haue And therfore after the grete or lytell man may truely vnderstande and knowe what fayth what charyte and what hope is in the persone and none other wyse And therfore sayth our lorde Jhesu cryste in the gospell that man knowith the tree after the fruyte that it bereth be it good or euyll By the the fruyte that procedeth of the tree menynge the boâ—de or the floure and the leef be entended the werkes the whiche proceden of the herte and of his wyll eyther of the fayth as the fruyte of the tree In lyke wyse than Fides fine oâ—ibâ— inortua est Ia. ii as there ben twelue artycles dystyncted it behoueth that there are also twelue fruytes or twelue werkes meryâ—oryous and euery of them for to answere vnto his artycle The werke of this present artycle after the mortalyte is childely fere or amerous fere The whiche thynge vnto vs is shewed and gyuen to knowe and to vnderstande in that Si ego duÌ„â—ssi vbi timor me si paâ—vbi honor Malachie i. Per timoreÌ„ din declinat ois homo a malo Item Qui timet deuÌ„ faciet bona Eccliastici xv that is sayd Deum patrem omnipotentem Fere is due vnto god the whiche is Juste infynyte And loue vnto the fader almyghty fader of mercy and of bonte infynyte And who so euer shall haue the fayth of this artycle in his herte and the werke as it is sayd he shall habounde in good werkes withoutforth and shall shewe euyll and synne in lyke wyse as sayth holy scrypture And man ought to byleue that the fayth of this artycle is deed that bereth not here the fruyte of this werke ¶ Here foloweth the .ij. artycle that is suche AT in iesum cristum filium eius vnicum do minum nostrum That is to saye I byleue in Jhesu cryst our souerayne lorde the sone of god the fader And in that a man ought to vnderstande that he is semblable egall vnto
medytacyons or for some other good werkes Also he shall be wyllynge contynually to do some thynges as penaunce prayer almesdede or other holy medytacyons for the honour and glory of god But with good herte he may some thynge saye or ymagen Yf it so be that by suche loue as Deus noÌ„ perimit vâ—s in idipuÌ„iÌ„ naÌ„n primo it is sayd god hath so moche endured for me and also ryght habondauntly payed the grete payne of my grete synnes by what reason or by what Justyce I ought for to abyde subgecte vnto these grete paynes of this worlde and also for to do penaunce after my confessyon and fynally deye and after the deth be punysshed by fyre yf I do not here penaunce suffycyently on this halfe where it is soo that god punysshed not the gyltes of his creature by two tymes in lyke wyse as sayth holy scrypture The answere In all tâ—e werkes of god agayne The answeâ— nature humayne there is mercy and Justyce and euery of them is infynyte Now is it so that by synne Nota qÌ„tuor mortes Mors culpe morsciuilis mors nature morsetnâ— after the Justyce dyuyne we were Joyned vnto foure maner of dethes That is to knowe vnto deth of gylte vnto deth cyuyle the whiche is to be dampned or exyled from his herytage of his countree or to be in serâ—age vnto deth of nature the whiche is separacyon of the body of the soule and vnto deth of helle eternall By the mercy of god infynyte the merytees of his blessyd passyon we ben delyuered from two maner of dethes that is from the deth of that gylte of synne from eternall deth by suche wyse that we shall kepe vnto Jhesu cryste our redemptour that that we haue hym promysed in baptem But by the dyuyne Justyce for our grete profyte we shall abyde subiectes vnto two other maner of dethes That is vnto the deth cyuyle for we be out of paradyse terrestyall the whiche was our herytage yf synne had not ben vnto deth of nature From the whiche dethes the Justyce dyuyne vs sholde not delyuer for in so doynge he vs had pryued by a meane for to purchace grete merytes of the whiche the hyere shall be infynyte For of In patiencia vraÌ„ possidebitis aiÌ„as vraÌ„s Luce. xxii as moche as we suffre the more in pacyence and for the loue of god in the exyle of this worlde our rewarde shal be the greter in the realme of paradyse so it apyreth that by Justyce we ought to do penauÌ„ce in this worlde The werke of this artycle after the moralyte is to haue pacyence makenes in aduersyte be it syknes of body pouerte or losse of goodes or of frendes fortune of tyme. Iniuryes feblenesses or temptacyons â— For of as moche that ony man suffred the more in this worlde in the estate of grace in takynge it pacyently for the loue of god of as moche he hath in hym the more grete token of the loue of god of saluacyon For as it Qui vult venice pâ—â—me abneget semetipsum tollat cruceÌ„ suaÌ„ sequatÌ„ me Mat. xvi marci viii Luce. ix hath ben before sayd The crosse that is to vnderstande trybulacyon aduersyte is the very token where ben the armes of the kynge Jhesus without the whiche there shall neuer persone enter in to the royalme of paradyse And in as moche that they ben the more playne the more grete of as moche is a man sette in the royalme the more honorably the more nere the kynge Also the good crysten man sholde take his crosse hym crucifye in lyke wyse as the gospell sayth And it is none other thynge to saye but that the crysten man sholde resyste and not folowe obeye vnto the inclynacyons and mouynges of the sensualyte And that vnto vs is sygnyfyed in that that we saye Crucifixus That is to saye that our lorde was crucyfyed for to gyue vs example to suffre endure for the loue of hym with pacyence And the poore synner ought not to dyspayre hym how be it that the sensualyte complayned hym an inpacyent that he be inclyned passoÌ„ned to take vengeauÌ„ce or to do a grete many other ylles So that reason hym holde ferme stedfast in the fere loue of god not beynge of consente it for to breke in ferme sensualyte for as to suffre suche rebellyons of the sensualyte is not but mater to purchase meryte Also ought yâ— good crysten man to be deed buryed with Jhesu cryst â–ª the whiche is none other thynge to vnderstande but that he ought to mortifye his membres that is his Mortificate mâ—bra vestra sensualyte in kepynge it vnder the rodde dyscyplyne of reason his fyue wyttes of nature that is to vnderstande the syght the herynge the tastynge the sauorynge the touchynge He ought also to haue mortefyed quenched in hym the seculer lyf worldely that is gyuen vs to vnderstande by that that is sayd Mortuus et sepultus Our lorde deyed in this worlde was buryed For otherwyse the fayth of this artycle is deed the whiche bereth not the fruyte of holy mortyfycacyon ¶ Here foloweth the .v. artycle the whiche is suche DEscendit ad inferna tercia die resurrexit a mortuis That is to saye I byleue that Jhesu cryste descended in to helle That is to wyte the soule vnyed with the persone of the very sone of god as before it hath ben expowned and the thyrde daye arose The werke of this artycle after the moralyte is that we sholde by holy and fructuous medytacyons descende in to helle durynge this present lyf to the entente that thyder we descende not after the deth by eternall dampnacyon the whiche thynge our lorde vs wolde shewe For before that he styed vnto the heuens he descended in to the helles The whiche medytacyons the good crysten man ought to make of the paynes of helle for to clyÌ„me vnto the heuens it shall be spoken in the last partye of this boke Also by this artycle we sholde knowe the mysery ryght grete vnkyndnes of humayne condycyon that we see our lorde for the loue of vs descende in to helle 〈…〉 loue of hym we wyll not mouÌ„te in to paradyse Also we sholde aryse froÌ„ helle that is from the estate of mortall synne on the thyrde daye that is by contrycyon confessyon and satysfaccyon Fyrst for the loue of god pryncypally Secondely for the desyre of the glorye of paradyse And thyrdely for to shewe the grete paynes of helle the tormentes that there ben for euer without ende And therfore the fayth of this artycle is deed the whiche bereth not here this fruyte ¶ Here foloweth the .vi. artycle AScendit ad celos sedet ad dexteraÌ„ dei patris oÌ„nipotentis That is to saye I byleue that our lorde ascended in to heuen the .xl. daye after his resurreccyon
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
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
abbot touchynge the dede of conscyence vnto hym declarynge that he hath yet such pouerte defaute of perfeccoÌ„n that whan he seeth the synnes imperfeceyons of some of his crysten broder he â—e hym myght well and Joyously receyue in his company But ryght gladly he receyueth those in whome he knoweth grete goodnes them he socoureth Joyously in theyr necessytees And than the holy abbot seynge the imperfeccyon of hym the whiche sholde haue dyscrecyon of necessytees humayne more to peyse the spyrytuelles than the corporelles he began to wepe in sayenge Alas wel we sholde ameruayle yâ— innocence of humayne bodyes for ayenst the grete mercy of our neyghbours we ben dulled auenged more cruelly than bestes For hogges other bestes byrdes sayenge theyr semblable cryenge in some necessyte them enforce to socour theÌ„ to shewe them the sygne of compassyon And therfore I answere the vnto that that thou hast purposed vnto me yâ— in receyuynge Joyously the good ê‘sone thou doost a lytell good but yf thou receyue pyteously in coÌ„passyon the poore synner in shewynge hyÌ„ his saluacyon thou dost a more gretter almesdede in as moche as he is in more greter necessyte than the good persone He sholde be ryght dulle full of grete cruelte the whiche seeth his very broder almoost rotten of mesellery deye in anguysshe of hongre of thorste bouÌ„de imprysoned in the pryson of his mortall enemyes yf he hym may ayde conforte he hym leued before he deyed without hauynge of hym pyte compassyon Now is it than so that mortall synne in the soule of our crysten broder is moche horryble mesellery more greter pouerte wretchydnes than is the necessyte corporell before sayd By the whiche it appyreth in what pyte compassyon sholde be the whiche see from daye to daye so many of synnes so horryble as well in our self as in our broder crysten men And therfore ought well to take hede euery creature in ryght of hymself the meane to acquyte hym in accomplysshynge the werkes of mercy spyrytuell the whiche ben pryncypaly seuen vnderstanden by the latyn that foloweth Lonsule castiga solare remitte fer ora That is to saye that euery man is bouÌ„de in place in tyme to couÌ„seyll to teche his neyghbour To chastyse hym yf it apertayne To pardoÌ„ne hym his defaute To comforte hym To endure And for his necessyte vnto god vnto his sayntes to make deuoute orysons Here folowen .xij. maners of almesdedes spirytuell AFter some doctours mercy spyrytuell is dyuysed Caplm .v. in .xij. brauÌ„ches The fyrst is whan a man pardonned whylfully for the loue of god them the whiche haue offended And it is vnderstanden whan they them repente requyre pardonne or where a man is redy appareylled that to do as many tymes as often as they wyll requyre pardonne How moche suche werke is vnto god pleasauÌ„te Si dimiseriâ— holbâ— petaÌ„â—oâ— dimittet vobis pâ— vâ— ce 〈…〉 s deâ—â—â—ta vraÌ„ Si auÌ„t noÌ„ dimâ—seâ—â—â—â—oibâ— nec patvrster dimittet vobis petaÌ„ vraÌ„ Matheâ— vi it appyreth by the gospell by the whiche our lorde sayth promytted that yf we pardonne parfectly for the loue of hym vnto our neyghbours the offence that they haue coÌ„mytted ayenst vs he vnto vs pardonned the grete offences infynyte that we haue done ayenst hym as oftentymes as many as we trespassen his coÌ„maundement and it is that that we hym requere from daye to daye whan we saye our Pater noster Et dimitte nobis debita nostra sicut et nos dimittimus debitoribus nostris That is for to saye god our fader wyll ye pardonne vs our grete and infynyte defautes that we haue coÌ„mytted ayenst you In lyke wyse as for the loue of you we pardonne our neyghbours the lytell offences that they haue coÌ„mytted ayenst vs The peryll not to accomplysshe this werke and commaundement appyreth clerely by that that Jhesu cryste sayth in the gospell that yf we pardonne not with herte vnto those the whiche hath vs offended god the fader shall neuer pardonne vs the grete offences that we vnto hym haue done And soo for to do vnto vs he wolde well gyue an example on the tree of the crosse whan he pardonned Pater dimitte ilâ—s noÌ„ ei nesciuÌ„t â—d faciuÌ„t Luce. xxiii them the whiche made hym to deye in prayenge swetly god the fader for them We sholde put out the rancoure ylle wyll of mysdede shewe in dede in wordes tokens of loue vnto hym the whiche duely hym repented But vnto hyÌ„ the whiche requyred not pardon it suffysed to pardon the rancoure to shewe hyÌ„ tokens of loue in wordes or other wyse And this is of perfeccyon of necessyte of saluacy on after as Bonauenture sayth saynt Thomas And in lyke wyse is vnderstande yâ— worde of Jhesu cryste that sayth pardon thy neyghbour whiche the hath offended And we sholde not pardon one tyme â—â—ne quotieÌ„s peccabiti me frat me us dimittaÌ„ ei vsque septies dixit illiâ—esê° fi dico tibi vsque septies sâ— vsque septuagesies septies Mathei xviii ca. Hely falsa pietate suê‘atê° â— a fuios de linqueÌ„tes corrigere noluit sciâ—m cuÌ„suis apud discretuÌ„ iuditeÌ„ grauâ— daÌ„natioÌ„e ê‘eussit di xlii NeceeÌ„ Id exeÌ„pluÌ„ de symo ca. Hely et i. re ii ca. alonely but as many tymes often as of that to do we ben duely requyred for the loue of god neuertheles we may Justely requyre satysfaccyon of the Iniurye or daÌ„mage the whiche vnto vs hath ben done or sayd For that is not ayenst charyte but there to is bouÌ„den he the whiche hath offended The seconde maner of mercy is to correcte charytably the synnes and defautes that a man hath perceyued in his neyghbour And for as moche as these synnes ben grete meruayllous and open in many people who so euer desyred to do the commaundement of god and the saluacyon of his soule may make suche a questyon That is to knowe whan in what A questyon maner a man is bounde to correcte his neyghbour vpon the payne of deedly synne the answere Vnto The answeâ— that ther ben two maner of correccyons The one is of necessyte of Justyce the other of necessyte of charyte Correccyon of Justyce apertayned alonely vnto them the whiche hath ony prelacoÌ„n vpon a nother as is the good man of the house in his house the whiche may haue his wyfe his childern his seruauÌ„tes vnto whome he sholde do correccyon after as it aperteyned vnto his Jurisdiccyon not all oonly by charyte but with that by Justyce to the ende to acquyte hym to gyue example Also these curatê these abbottes bysshoppes other prelates ayenst theyr subgectes after as it apertayned vnto theyr Jurisdiccyon Also kynges dukes erles other nobles theyr offycers after the Jurisdiccyon offyce that vnto them
confitetur et purgat in oculis carnosos humore et significat coÌ„fessioneÌ„ que per puluereÌ„ ê“prie cognitionis cuÌ„ aqua la crimose coÌ„puÌ„ctionis intellectuÌ„ illu minat qr intellectuÌ„ dat peruulis id est huÌ„ilibus procedeth of trewe penaunce The fyrst is illumynacyon of the soule for thre thynges fyrste for the confessyon is not true yf the synner take no payne to thynke on his synnes and to knowlege his defaute and his blame And therfore sayth a man comenly he that loketh in a glasse seeth hym selfe well and he that seeth hymself well knoweth hymself well And he that kneweth hymself well preyseth hymself lytell And he that preyseth hymselfe lytell is a wyse man Secondly for that that the synner hym humbleth before the preest for the loue of god some tyme the kynge the pope before a poore chapelayne by the which god hym geueth the lyght of grace Thyrdly for the instructyon that the good confessour geueth vnto the synner for many ymagen of venyall synne that it be mortall or some tyme of mortall that it be venyall or that it be no synne The seconde fruyte is the mercy of god of the whiche sayth saynt Barnardyne that god hath two courtes That is to knowe the courte of mercy And that other of Justyce That of mercy is moche swete and gracyous in comparyson of that of Justyce for foure reasons The fyrste is for as moche as the Juge of this court is swete and amyable ageyn the synner the whiche is culpable The seconde for in this court a man byleueth withoute ony thynge agayne sayenge vnto culpable The thyrde for alwayes in this court is gyuen lyberte and delyuerauÌ„ce And ther is neuer gyuen sentence of deth The fourth for that that he yâ— whiche had deserued the gybet of hell is assured of the royalme of paradyse Also for as moche that from the court of Justyce a man may apele vnto the court of mercy durynge this present lyfe and not after an example of dauyd of mary Maudelayn of sayÌ„t peter and many other synners And also it couÌ„seyleth saynt Austen and many other holy scryptures The thyrde fruyte is that the synner is arysen from deth spyrytuall vnto the lyfe of grace For after that a man hath synned mortally man may neuer retorne vnto grace but by the meane of confessyon and how be it that he the which hath true contrycyon and dyspleasur of his synnes he is by that in the estate of grace before that he hath made actuell confessyon Neuerthelesse it behoueth that he haue purpose that to do in place and in tyme or elles he may not haue grace The fourth fruyte is delyuer from the puyssaunce from the bondes of the deuyll of hell the whiche holdeth the synner in his mouthe the whiche is moche large in the entre but ryght strayte as vnto the comynge out The fyft Saluabit te ê‘ confessioneÌ„ dominus exore augusto latissime iob xxxvi capituluÌ„ Dixi coÌ„fitebor aduersuÌ„ me in iusticiam meaÌ„ dâ—o et tu remisisti impietatem peccati mei pÌ„ xxxi fruyte is purgacyon of ryght horryble detestable mesellery spyrytuall that is from dedely synne the whiche purgacyon may be made in lytyll tyme durynge the greate dayes of mercy as well of syÌ„nes dedely as of venyall but after this mortall lyf moche otherwyse shall be yâ— forme maner of pledyÌ„g The .vi fruyte is a lyghtynge of that conscyence for none other thynge is so heuy as that the whiche hath made these deuylles to fal other dampned in to the depnesse of hell that is dedely synne the which by other meane than by true confessyon penaunce he may not be deposed this alleuacyon they fynde by certayn operacyons grete horryble synners after that that they ben lawfully confessed The .vii. fruyte is peas and vnyte with god for in dysobeynge vnto god the synner maketh warre agayne the maieste dyuyne agayne whose power to resyste it is a thynge impossyble by the whiche the synner ought soueraynly to seche the meane of peas that is true penauÌ„ce The .viii. fruyte is yâ— by true confessyon the deuyll all his labour is put to confusyon and oftymes by the couÌ„â—eyâ—â— of good confessours some embusshement his cautelles and decepcyons ben dyscouerde The whiche thynge hym dyspleaseth and the lette of his fals intencyon ryght syngulerly The .ix. fruyte is that oftymes it happeneth that he the whiche hath not playne contrycyon but hath alonely attrycyon the whiche is a maner of contrycyon vnparfyte and vn suffycyent for to haue the grace of god But by the vertue of the absolucyon sacramentall with that attrycyon the Qui humiliteâ— coÌ„fitetur veniaÌ„ consequiâ— her glo .ii. re .xii. Dâ—â— traÌ„â—sâ—ulit peccatuÌ„ tuuÌ„ Confitemâ—ni dâ—o quoniaÌ„ bonê° glo s confessioÌ„e peccati â— laudi cuÌ„ non sit pia coÌ„fessio peccatorâ— sine lande synner receyueth the grace of the holy goost yf there be none other lettynge The .x. fruyte is reuelacyon of grete parte of the payne due for the synnes that a man hath coÌ„mytte as well for the vertu puy s sauÌ„ce of the keyes of the sacrament of holy chirche as also of the shame that a man hath to tell his syÌ„ne The .xi. fruyte is augmentacyon of grace for often it may happen that the greate contrycyon and dyspleasure that the synner hath he hym arayseth from synne in to the more greater grace and loue of god than euer he hath ben tofore and more ware to resyst and more humble before god and before man in lyke wyse as it is red of many sayntes that haue synned The .xii. fruyt is that the synner Item â—oâ—â—e .vii. iâ— ê‘sona confessoris dt Da gloriaÌ„ dnÌ„o deo israel coÌ„fitâ—re atque in dica michi qd feceris c. by his true confessyon geueth glory praysynge to god for that that he hym knowlegeth and confesseth a synner before god and by the consequent he knowlegeth the Justyce dyuyne to be true and in fallyble in the whiche he gyueth glory praysynge vnto god vnto whome alonely it is due in heuen in erth ¶ Here foloweth the dyfference of werkes done in synne or in the grace of god AFter true confessyon the goode werkes the Caplm .iiii whiche before were deed and without meryte ben lyuely merytoryous They the whiche ben done in the estate of grace ben sayd to be louely for as moche that they shall be rewarded eternally yf the persone be fynably saued yf after such good werkes he fall in to dedely synne For yâ— whyche afterwarde he doeth true penaunce the meryte of those good werkes the whiche weren mortyfyed and effaced by reason of the sayd synne vnto hym is yelden and restored by the vertu of true penauÌ„ce But so is it not of good werkes done in dedely fyÌ„ne as shall be fastynges almesdedys prayers or other goodnesses for notwithstandynge that the synner
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
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
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
confesse regulerly and of necessyte but onely of dedely synne the whiche is not other thynge but the transgressyon of ony of the .x. cōmaundementes in the whiche ben defended the seuen deedly synnes Also there be conteyned the seuen werkes of mercy the trouth of the artycles of oure holy fayth In y◠whiche thynges that is to vnderstonde in the commaundementes of the lawe in the artycles of the fayth and in the seuen werkes of mercy is comprehended and cōteyned all the dede of the conscyence in lyke wyse as it hath ben sayd before And therfore who so euer wyll hym well examen and make parfyte hole confessyon after these thynges sayd he ought to take hede how he hath kepte and accōplysshed the ten cōmaundementes of god as well in the thynge cōmaunded that is in sechynge vertues and in accomplysshynge the werkes of mercy as also in the thynge defended as ben the seuen dedely synnes That is to know pryde enuy wrath couetyse glotonye slouth and lechery In y◠whiche seuen maner of synnes a man may falle often mortally and dampnably And somtyme venyall alonely for it is to byleue that euery passyon or mouynge of Ire of enuy of vayne glorye and soo of other synnes before sayd ben alwayes deedly synne But whan suche passyons or wylles abyden in the termes of venyall synne or that they exceden tyll vnto mortall synne That thynge is ryght harde vnto Jugement humayne and it is not possyble therin to gyue a rule generall suffycyent for to Juge of euery case inpartyculer wheder it be mortall or venyall after as it hath ben sayd before in the seuenth chapytre of this partye and therfore as nowe I reste to see in partyculer some case after y◠ordre of the ten cōmaundementes ¶ Here foloweth of the fyrste commaundement OUer these thynges sayd in the fyrste cōmaundement Caplm .xv. he the whiche wyll well purge his cōscyence ought to take hede vnto these poyntes that folowen Fyrste vnto the brekynge of his vowes yf ony haue ben broken as who sayth not carynge by dyspysynge and inobedyence agayne god the whiche was lawfull to holde and to accomplysshe it is dedely synne yf a man cōmytte suche fraccy on by delyberacyon or equyualente after the rule put in the chapytre of the scyence that a confessour ought to haue the whiche oughte well to be noted for all these cases the whiche folowen in this mater of all the ten commaundementes Also it is to be noted that for as moche that there hath ben made mencyon in the treatyse of the cōmaundemen tes of all the seuen deedly synnes He the whiche by the studye of this boke wyll examen his conseyence ought for to truste the thynges the whiche there hath ben sayd be it in generall in especyall with them that folowen in this recapitulacy on of the cōmaundementes in partyculer yf ony by syknes forgetfulnes or other cause excusable breketh hys vowe that is no synne or it is alonely venyall yf he hath auowed a thynge vnlefull he ne sholde accomplysshe it but without other dyspense ought more sooner to do all the contrary and hym to confesse of soo folysshely to haue auowed thynge the whiche is not lefull or honeste yf he haue taryed to accomplysshe his vowes in suche wyse that he thē hath forgoten or by to moche taryenge falleth in to suche inconuenyent that he ne them may accomplysshe some grete theologyens wyll saye and susteyne that it is deedly synne yf he haue made auowe to faste or to do other thynge lefull for ony cursyd ende as for to come to cōmytte thefte auoutry or other synne he hath synned mortally yf he hath made auowe of chastyte or of relegyon and afterwarde hym maryeth it is deedly synne and as many tymes and often as he requyreth on his partye the deuoure of maryage he synneth mortally but yf he were requyred he may acquyte hym in yeldynge the deuoyre of maryage without deedly synne by suche wyse that he loueth better after the wyll of reason hym to content and not to accomplysshe the werke of maryage The whiche thynge is yl to kepe all the tyme of his lyfe and therfore they that ben in suche inconuenyent they sholde make dyspense of theyr vowe and be assoyled of the synne And it is to be noted that a curate may assoyle his subiecte of the brekynge of his vowes but he may not dyspence or them chaunge without specyall lycence of the pope or of the bysshop after as the case it requyreth The dyspensacyon or cōmutacyon of the vowe of chastyte of pylgrymage vnto Jherusalem of Rome of saynt James ben reserued to the pope But the dyspence or commutacyons of other vowes appertayne vnto the prelates Also it is to be noted that yonge people that is to knowe the doughter vnder the yeres of .xii. accomplysshed the sone vnder the yeres of .xiiii. may not vowe or entre in to relegyon of theyr owne auctoryte not withstondynge what dyscrecyon so euer they may haue Also auowe is not oblygatory yf it be not made by delyberacyon and full consent Also a woman maryed may not vowe or obserue the vowe that she hath made before the maryage yf her husbond wyll not so consent and yf she hath auowed after or before the maryage the husbonde her may make it to leue without other dyspense and withoute the synne of the one or of the other yf y◠husbonde were not ony tyme consentynge The man may well vowe without lycence of his partye the whiche be not vnto the preiudyce of maryage Also they the whiche vowen neuer to kembe them on the fryday or not to spynne on the satyrdaye or other semblables superstytucyons ought to leue suche vowes symple and full of vanytees But doo after the ordenaunce of theyr wyse and dyscrete confessour and other holy faders Secondly the synner oughte well for to take hede yf he be culpable of sorceryes of wytchcraftes of charmes of inuocacyons of the deuyll or of adoracyons or of paccyon with hym and with his dyabolykes Also yf that he haue vsed ony euyll crafte or yf he haue kepte or retayned bokes of the same Also yf he haue Jugyd of the deth or of the lyfe of the aduentures of ony persone by the constellacyons and knowlege of the planettes on the skye or by phylosephye Also yf y◠he haue vsed of sorte for to knowe ony thynge yf he hath byleued ouer moche and stedfastly in the aduentures of ony dremes yf that he hath lokyd or causyd to loke in the tokens of the hande for to knowe the aduentures of hymself or of other yf he for ony syknes hath vsed lytell scrowes or of charmes yf he hath put dystyncyon in certayne dayes As the tewesdaye and the wēnysdaye or other dayes for to begynne ony werke for to make waye in beleuynge that by one daye he shall profyte better than by a nother yf he hath put fayth for ony aduentures in songe or in
thyrde chapytre or the canon of saynt James and this is as at this tyme as vnto the synne to swere and to for swere folysshely the whiche thynge weyed and aduysed a man hym may well confesse ¶ Here foloweth of the .ix. coÌ„maundement OVer these thynges spoken in the .ix. coÌ„maandement the synner ought to take hede vnto Caplm xxiii the poyntes the whiche folowen That is â—o knowe yf he hath desyred by consentynge and delyberacyon to accomplysshe the synne of lechery or yf he haue delyted in carnall thoughtes and for to vnderstonde and well to Juge of suche wylles whan it is mortall synne or alonely venyall The whyche thynge is ryght harde it behoueth fyrste to vnderstonde thre thynges the whiche ben in vs defferences The fyrst is sensualyte the whiche is none other thynge but the .v. wyttes of nature with theyr operacyons as is the syght the taste the herynge the smellynge and the touchynge In these fyue thynges we and these bestes ben comen The secoÌ„de thynge the whiche is in vs is the lawe porcyon of reason the whiche is a lyght of knowledge of our operacyons and dyscrecyon naturall of thynges sensybles in the whiche we surmouÌ„t these bestes The thyrde thynge is the souerayn porcyon of reason the whiche is a lyght by yâ— whiche we haue dysposycyon to vnderstonde these thynges spyrytuall â–ª dyuyne and eternall the whiche porcyon may be anormed of the noble vertu of the fayth catholyque and enformed of the trouth of the coÌ„maundementes of god and than she may and ought to haue do mynacyon and rule as well the sensualyte as the lawe porcyon of reason and all theyr operacyons or yf there be defaute or neclygence of the deuyll of hell allyed of the sensualyte and of the mondanyte of this present lyfe putteth in oftymes the concupyscence carnall and temporall by the wyndowes of the soules the whiche â—en the fyue wyttes of nature before sayd to the ende that the lawe porcyon of reason there taketh pleasure dysordenate be it in drynke or meete or melodye of souÌ„dys or in towchynges or other pleasures sensualles and that she induceth the hyghe porcyan to gyue consente in suche pleasure dysordenate is dyspleasauÌ„ce vnto god after the forme that tho dayes Eue presented vn to Adam the beaute of the apple and the swetnes of the taste vnto the whiche thynge he condystendyd and consented agayne the coÌ„maundement of god by the whiche all humayne lygnage was damned yf god by his mercy infynyte hadde not remedyed By Eue a man sholde vnderstonde as well the sensualyte as the lawe frayle porcyon of reason and by Adam the souerayne porcyon this is the foundacyon to vnderstonde whan these syÌ„nes yâ— whiche be coÌ„mytted alonely in the wyll ben mortal or venyall for in the oonly pleasure of the sensualyte he may not haue mortall synne But yf the pleasure of the thynge deffended as is lechery thefte or propre vengeauÌ„ce cometh tyll vnto the lawe porcyon of reason and in that doynge aresteth and abydeth in hym there in delytynge before that souerayne reason may or ought to haue suffycyente aduertyssement it is venyall synne comenly But yf souerayne reason is notally neclygente to repreue and agayn saye suche pleasure dysordenate by the whiche neclygence and defaute the reason inwarde abydeth and delyteth in yâ— sayd dysordenauÌ„te how be it that the accomplysshynge of the dede hym dyspleaseth and it agayne sayth than is that mortall synne after the comen senteÌ„ce of doctours for hye porcyon of reason is in blame for as moche as she hath not ben inough dylygent to repreue and to put out the peryllous pleasure the whiche was comen into the inwarde reason suche neclygence may be named consentyngly by interpretacyon Bonauenture sayth in this mater that many suche thoughtes to be alonely venyall synne The whiche hath ben well Juged they ben mortall synnes wherfore in suche doubte a man hym ought delygently to examen and hym to confesse as of mortall synne for in all cases of conscyence the whiche ben doubtous a man is bounde to chese the moost sure partye Also it is to be noted that oonly wyll fully determyned and dysposed to accoÌ„plysshe ony mortall synne is mortall synne of suche condycyon as hadde be the the synne yf that it hadde ben accomplysshed by werke As for an example yf ony hadde wyll to haue company carnall of a vyrgyn he coÌ„mytteth the synne of defflo racyon yf with ony of his kynred it is inceste yf with ony relegyous it is sacrylege and so vnto the synne of thefte and of other commaundementes But in that vnto suche dyfference that the synne the whiche abydeth alonely in the wyll is not punysshed of the payne canon or Cyuyle as sholde be the wyll with the dede An example oonly wyl to bete a clerke or to slee hym agayne the ordre of charyte suffyceth not for to renne in the sentence of excomunycacyon or for to be reserued vnto the pope or vnto the bysshop and therfore a symple curate hym may assoyle and so of other case Also it is to be notyd that yf ony persone hath wyll to accomplysshe mortall synne suche wyll may be interrept and deuysed in many maners Fyrste by wyll contraryous as is true contrycion and dyspleaser to haue hadde suche wyll and after suche contrycion of newe retorneth vnto that cursyd wyll of synne And than they ben two mortall synnes in asmoche that suche wyll drowe backe in the maner spoken Secondly she may be interrupte by dyuerse thoughtes and occupacyons woldly as for to slepe to drynke or to ete or for to speke with other persones by suche wyse that as many tymes often the temptacyon retorneth vnto the mynde the wyll is dysposed to accomplysshe the synne and than after some doctours they ben as many of mortall syÌ„nes as the sayd wyll hath ben interrupted oftymes Other wyll saye that it is but one mortall synne of as moche the more greuous as it hath ben by loÌ„ge tyme contynued and therfore the longe abydyÌ„ge and frequentacyon of suche temptacyon ought to be confessed and dysclosed after that it is possyble vnto the fraylte of the mynde humayne by suche maner that the confessour dyscrete may vnderstonde the multytude or the greuousnes of suche synne for ellys the confessyon sholde not be suffycyent for that that a man is bounde to tell all his synnes as vnto the nombre Also yf suche cursyd wyll were applyed agayne many persones agayn one after vnto another they sholde be as many synnes mortalles as they sholde be of persones but yf suche wyll be applyed vnto many persones by one oonely operacyon that sholde not be but one synne as to the operacyon of the wyll but it shold be many as vnto oblygacyon of payne and vnto the deformyte of synne as for example Some harlot seeth .vi. wymen of the whiche the one is in wydo hode the other in maryage the other a vyrgyn so in other dyuers
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
ryght Iustly he theym dyspraysynge in gyuynge vpon them his sentence so terryble that the heuen and the erth shall tremble That is to vnderstonde nature angelyke and nature humayne in sayenge vnto the soule dampned Departe thou forthwith with thy body cursyd creature and go thou vnto the fyre of helle and vnto the tormentes eternall the whiche vnto the ben made redye and the whiche thou hast â–ª Iustly deserued with the spyrytes dampned vnto temptacyons of whome thou haste wylled to obeye Than the soule accursyd is constrayned to departe from the body and seynge that she is in the bonde and maledyccyon of god and more ouer seeth the cruel best enraged that is the deuyll of hell yâ— whiche is redy in awaytynge her to receyue Than fynably she her torneth and coÌ„uerteth towarde her holy angell the whiche alwayes tyll vnto that houre hath her defended from that euyll enemye in desyrynge naturally yet to haue socoure defence But the good angell in approuynge the ryght Iuste sentence of god vnto hym sayth Go thou with the deuyll acursyd by the sentence of the blyssed Trynyte of all the coÌ„pany of heuen for thou haste not in tyme passed wylled for to knowe thy creatour the seruyâ—e that to the hath be done by his coÌ„mauÌ„dement in defendynge yâ— from the aduersytes in procurynge the to remors of coÌ„scyence inspyracyons to doo well to leue synne but thou mâ— haste refused therfore nowe of good ryght god euery holy creature the oughte well to refuse and there with all the to leue vnto those vnto whome thou haste obeyed and than the poore soule seynge that she hath not socours nor ayde in heuen nor in erth that she may not flee nor auoy de the hande and puyssaunce of deuylles the which ben present as these slawghter men of helle for to execute the sentence dyuyne maketh so grete acrye spyrytuall and maketh so grete sorowe and so grete complaynt as sayth the booke of angelles that there is no torment in this worlde that a man or a woman ne bereth more easely than to see the pyteous departynge of the soule and of his holy angell Opyteous hertes humayns why haue not you regarde in this mater that may haue remedye vnto suche in conuenyent for yf a persone had done all the synnes that euer were done soo may she durynge the tyme of mercy doo penaunce and amendemente By the whiche she may euade escape the 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 Vocâ—uâ— â—e niuisâ—â—s venire extendi manuÌ„ meaÌ„ noÌ„ fuit â— aspicerêª despexistis oâ—e coÌ„silium meuÌ„ iÌ„crepacioÌ„es meas neglexistis ego quoque iÌ„ iÌ„teritu vâ—o ridebo subsaÌ„ nabo cuÌ„vobis quam ti mebat aduenerit cuÌ„ irruerit repeÌ„ta calamitas et iÌ„ teritê° c. prouerbioruÌ„â— capi 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 â–ª without there makynge an ende And vnto them he shall shewe clerely the mysterye 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 ryght Justly he theym dyspraysynge in gyuynge vpon them his sentence so terryble that the heuen and the erth shall tremble That is to vnderstonde nature angelyke and nature humayne in sayenge vnto the soule dampned Departe thou forth with with thy body cursyd creature and go thou vnto the fyre of helle and vnto the tormentes eternall the whiche vnto the ben made redye and the whiche thou hast Justly deserued with the spyrytes dampned vnto temptacyons of whome thou haste wylled to obeye Than the soule accursyd is constrayned to departe from the body and seynge that she is in the bonde and maledyccyon of god and more ouer seeth the cruel best enraged that is the deuyll of hell the whiche is redy in a waytynge her to receyue Than fynably she her torneth and coÌ„uerteth towarde her holy angell the whiche alwayes tyll vnto yâ— houre hath her defended from that euyll enemye in desyrynge naturally yet to haue socoure defence But the good angell in approuynge yâ— ryght Juste sentence of god vnto hym sayth Go thou with the deuyll acursyd by the sentence of the blyssed Trynyte of all the coÌ„pany of heuen for thou haste not in tyme passed wylled for to knowe thy creatour the seruyce that to the hath be done by his coÌ„mauÌ„dement in defendyn ge yâ— from the aduersytes in procurynge the to remors of coÌ„scyence inspyracyons to doo well to leue synne but thou me haste refused therfore nowe of good ryght god euery holy creature the oughte well to refuse and there with all yâ— to leue vnto those vnto whome thou haste obeyed and than the poore soule seynge that she hath not socours nor ayde in heuen nor in erth that she may not flee nor auoyde the hande and puyssaunce of deuylles the which ben present as these slawghter men of helle for to execute the sentence dyuyne maketh so grete a crye spyrytuall and maketh so grete sorowe and so grete complaynt as sayth the booke of angelles that there is no torment in this worlde that a man or a woman ne bereth more easely than to see the pyteous departynge of the soule and of his holy angell Opyteous hertes humayns why haue not you regarde in this mater that may haue remedye vnto suche inconuenyent for yf a persone had done all the synnes that euer were done soo may she durynge the tyme of mercy doo penaunce and amendemente By the whiche she may euade escape the sentence and maledyccyon of god and to come vnto mercy vnto saluacyon Here foloweth the execucyon that the deuylles of helle done in takynge the possessyon and seasyne of the soule condemned the whiche is a thynge pyteous and also to meruayle â–ª that by wrytynge it can not be duely spoken nor recompted for than she taketh and receyueth for herytage eternall paynes of helle declared in the treatyse folowynge vnto whome it shall please also theym to see Alas well may she curse the houre of her creacyon whan by his defaute he leseth the royalme of paradyse and falleth in to the furoure of god and of his enemyes THe fyfth aduysement is vnto the regarde Qui hol morâ—enti apparuit â—esê° xpÌ„s iÌ„â—ruce pendeÌ„s â— boâ—os ê“uocat ad suppâ—icanduÌ„ ê“ â–ª miÌ„a et maâ—is apparet ad magnuÌ„ terrorem Hec lothariê° â— post â—a
fuit papa iÌ„noceÌ„â—ius tercâ—us iÌ„ li. d miseria â—dâ—coÌ„is humane IteÌ„ mgâ— nicolaus de â—ira luce xâ—i he x. apo ix et xii in fine Absterget deê° oeÌ„m 〈…〉 maÌ„ab oculis 〈◊〉 â—aÌ„ noÌ„ erit am pâ—â—ê° neque vllus doâ—or 〈◊〉 â—ora traÌ„sâ—â—â—ur apo xxi caâ— of the soule the whiche hath deserued saluacyon for she beynge in the batayll of deth as it hath be sayd before Incontynent that she seeth the blessed swete Jhesu cryste in the forme and maner that hath ben sayd That is to vnderstonde in the estate that he was in at the houre that his ryghte holy soule was departed She shall knowe clerely that by the bouÌ„te and mercy of god and the meryte of his passyon she is of the nombre of the saued and shall see manyfestly and openly the ylles that she hath euaded and escaped and all the meanes By the whiche she shall come vnto suche ende as it shall be to haue byleue vnto good inspyracyons of his holy angell and to haue fere and loue god in kepyng accoÌ„plysshynge his holy coÌ„manÌ„dementes for elles it had be impossyble for to come vnto a good ende And the blyssed swete Jhesu cryste his god his loue his espouse hym shall comforte of paynes of sorowes of the fere and of the doubte and of the peryll from whome she came and so shall be assured of the deuyll the whiche than shall be all confused seynge and knowynge that he hath loste his praye and that the holy persone be it man or woman hym vaynquyssed in deseruynge to haue the royal me and glorye of paradyse The whiche he hath loste by his pryde and defaute none vnderstondynge ne may comprehende No clerke worthâ—ly expresse the Joye and exaltacyon the whiche than cometh vnto the soule the whiche hath deserued to be of the nombre and of the company of them that be choseÌ„ For she her seeth and knoweth the espouse of Jhesu cryste And by the consequent quene of paradyse And therfore Jhesu cryste in â—allynge her vnto her sayth ryght gracyously come you â–ª with me myn espouse Also she her seeth so moche loued of Jhesu cryste the which hath wylled to suffre deth and passyon for her on the tree of the crosse and in the maner in the whiche he appered than as yf he wolde saye vnto the soule Reknowlege ryght dere creature that by this passyon how moche I you desyre loue for no creature may not more stroÌ„gly loue thaÌ„ to wyll to dye wylfully for the loue of his frende Also she seeth the humanyte vnyed with the deyte in the persone of his loue and of his espouse by the whiche she knoweth to be the doughter syster and loue of the kynge of glorye and honoured more than nature angelyque as vnto that And therfore Jhesu cryste in callynge yet agayne vnto her sayth 〈◊〉 mei â—ul santis aperi micâ—i sororâ—â—a amicaâ—â—a coluÌ„ba mea imacu latâ—â—ea caÌ„tâ— v. Come vnto me my syster and my douâ— and than the blyssed soule so departeth vnto the voyce of her loue the which calleth so swetely she her departeth and leueth her body and her representeth vnto hyÌ„ vnto his blyssed pleaser and coÌ„maundement and than all the angelles and sayntes of paradyse receyuen a newe iubylacyon in gyuynge praysynges and graces vnto the creature the whiche by his mercy hath gyuen suche ayde comforte vnto his creature that she is escaped vyctoryoâ—sly the deuyll of helle the worlde and the flessâ—â— and than the gloryous angelles ryght reuerently taken the doughter of god the fader and the loue of god the sone yâ— temple and habytacle of the blyssed holy goost and her conduyteth Joyously in to the possessyon eternall of the royalme of paradyâ—e the whiche from the begynnynge of the worlde vnto hym hath ben prepared promyssed and gyuen O heâ—te faythful and pyteous and of the vertue of the fayth yllumyned ymagyned contemple and esmeruayll the grete and incompreuable dyfference the whiche is at yâ— houre of deth bytwene the good soule and the euyl For in lyke wyse as the deth is the yate of paradyse vnto the good soule Also is it the yate of helle vnto the euyll Come with me blyssed of god my fader And by the contrary he sayth vnto euyll Go thou vnto the deuyll acursyd and seperat from all the blyssed trynyte And euen in lyke wyse as these holy angelles taken accompanyen and comfort the good soule of Joye inestymable In semblable â—yse by the contrary the deuylleâ— taken and deuouren the soule of the dampned in gyuynge vnto her fere dysease and tormentes without ende and without relesynge And this dyfference appereth more playnly vnto hym that wyll rede and consyder the treatyse of the paynes of helle and of yâ— Joyes of paradyse THe syxte aduysement is of the estate of purgatorye of the whiche euery man ought to vnâ—eâ—stonde that it is one parte of hell the place of ryght maruaylâ—us payne For fyrste the souleâ— the whiche beÌ„ in that torment ben boldyd taryed to see the ensence dyuyne the whiche vnto them is noysauÌ„t incompreuable Also they ben in affleccioÌ„ of fyre and of tormentes moche sharpe or of other paynes after the Jugement dyuyne Wherof sayth saynt Bernarde in his wrytynges that the payne of purgatorye of one daye surmouÌ„teth the payne yâ— whiche all martres and other sayntes of paradyse haue suffred For the Justyce dyuyne punyssheth otherwyse in the other worlde And therfore sayth saynt Austen that a man may more acquyte of the payne due vnto synne by wepynge one â—ere in this present lyfe than a man sholde do in ten yeres by yâ— payne of purgatorye for as moch that a man is in the other worlde in the courte of Justyce And in this worlde a man is in the courte of mercy of that place and of that estate hath full fewe yâ— knowlege yâ— coÌ„munyte of crysten people yâ— which lyuen at this daye yâ— which wyll not faste or do other penauÌ„ce yâ— whiche lytell doth for ony maner of sâ—ne that they haue coÌ„mytted how be it it behoueth to do dygne penaunce in this worlde or in the other And therfore sayth well saynt Gregorye and saynt Ambrose that a man fyndeth in paradyse more of saued the whiche haue kepte yâ— innocence of baptem than of those the whiche haue longely lyued and doeth suche penauÌ„ce of theyr synnes that after the deth they sholde not be holden in purgatorye and notwithstondynge theyr grete payne how be it be they certayne that they shall be saued And they ben visyted by those angelles of paradyse and ayded ryght gretely as well by the blyssed sayntes vnto who me they haue hadde deuoeyon and done seruyce in this wâ—rlde as by the suffrages and orysons of holy chirche for as moche as those of paradyse and of purgatorye And those the whiche yet ben in this present lyfe in the estate of grace ben one body mysticall in Jhesu cryste by
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
sapyence bonte infynyte his malyce iniquyte folye infynyte by the whiche it behoueth â— the Justyce dyuyne punysshe iustely and by tormentes infynyte as afterwarde shall be shewed and this knoweth and seeth euery dampned to be done by the Justyce infynyte The whiche they hate soueraynly vnto whome they may not resyste in ony wyse flee or escape The fourth of the mynde of the goodes of grace that they haue other tymes hadde or that they myght haue hadde of the whiche they haue loste the meryte and retrybucyon the whiche was the vysyon of god and all the royalme and beatytude of paradyse Also they haue clere knowlege of the benefyce of the Incarnacyon of oure lorde and of his blyssed passyon the whiche thynge vnto theym is as moche grete payne as the loue and the benefyce was grete and incompreuable and vpon this ymagen profoundly euery creature after the grace that the swete Jhesus vnto hym shall gyue for I am ynough certayne that none vnderstondynge create ne may it comprehende all playne THe thyrde payne of the soule is Ire rancure incompreuable agayne foure thynges specyally The fyrste is agayne the puyssaunce of god vnto the whiche they maye not resyste as yt is sayd notwithstondynge that they it desyren soueraynly ben certayne to haue no power theder to come by the whiche they ben in Ire intollerable The seconde is agayne theyr mysery dampnacyon in suche wyse that euery of them is in sorowe in anguysshe of his propre wyll doÌ„mage more or lesse after the colour the daÌ„mage for as moch yâ— the soule dampned hath clere knowlege of all her ylles she is enraged of an Ire without mesure the thyrde is agayne the deuylles by yâ— temptacyon and suggestyon wherof they be comen vnto suche estate also that these tormentes ben wtout remedy The fourth is agayne the persones the whiche other tymes haue consented vnto theyr synnes or the which haue not done theyr deuour for to teche them or correcte in regarde of this the subieccyon agayn theyr prelates the chyldren agayne yâ— fader moder the harlotte agayne the harlotte ben in suche a rage of Ire that none may it thynke or wryte THe fourth payne is pryde enuenumyd and they may not it aueÌ„ge it procedeth of iiii partes The fyrste is as vnto the regarde of yâ— lordeshyp dominacyon infynyte generall of yâ— creature for asmoche that the soule daÌ„mpned it aduersary coÌ„trarious vnto god she hath of asmoche grete dyspleaser of the honour domynacyoÌ„ of the creature as suche honour is excellent grete The secon de is vnto the regarde of the Justyce dyuyne after yâ— whiche she her seeth aiuged vnto the eternyte of excessyue paynes that she feleth endureth for asmoche that she hath ben vniuste in vsurpynge glorye honour the vsauÌ„ce of her propre wyll she is made formed coÌ„traryous aduersary of yâ— Justyce dyuyne by the whiche she abydeth Justely in the obstynacyon of her pryde by yâ— consequent of her tormeÌ„t wtout ende The .iii. is vnto the regarde of theyr propre wyll of the whiche they haue made theyr god for yâ— that they haue loued suche god aboue all other thynges they hyÌ„ se agayne the coÌ„trary tormented wtout mesure as vnto ony maner of thyng desyred they may not come they ben in a se of anguysshe torment The .iiii. is vnto the regarde of the holynes of vertues of trouth that she hath loste to theÌ„ is coÌ„traryous alwayes seeth knoweth that trouth Justyce glorye arysen ben taken froÌ„ theyr torment from theyr payne by theÌ„ the whiche ben in paradyse by the whiche she enrageth of dolour THe fyfth payne of yâ— soule is of cruell enuy in regarde of four thyÌ„ges The fyrste is of the bonte of god for syns that she is contraryous vnto god as it is sayd she hath in her the contrary of the proprytes and excellences the whiche ben in god Now is it certayne that in god is pyte swetenes mercy infynytly by the whiche it foloweth that in the soule dampned there is enuy crudelyte and anguysshe of all the goodnesses the whiche come proceden vnto creatures of the bonte mercy of god And for as moche that suche goodes innumerables as well in nature aÌ„gelyque as in nature humayne as well in heuen as in erth the torment of yâ— enuy of those dampned may not be suffycyently ymagyned This tormeÌ„t is shewed somwhat of this present worlde in the torment that these enuyous people suffren in the prosperyte of theyr neyghbours The seconde is vnto the regarde of the noblesse excellence the whiche is in nature angelyque The thyrde vnto the regarde of other blyssed men women for as it is grete and is shewed the mercy bonte infynyte vnto the saluacyon of yâ— multytude of the blyssed sayntes of as moche is it grete and is multyplyed the enrage of enuy of those yâ— ben dampned The fourth is vnto the regarde of lytell chyldreÌ„ the whiche ben deed in orygynall synne The whiche shall be in the fyre of hell wtout suffryÌ„ge payne sensyble In lyke wyse as sayth these doctours of that company the which shall be ryght grete the dampned shall be affrayed for the crudelyte of theyr enuy vnto whome all welth shall be coÌ„traryous as ynough it hath be shewed before THe vi payne of the soule is fere immuable in the whiche they were fyrste caste in to hell coÌ„dampned for syns in helle there is no redeÌ„pcyon it behoueth to say that they shall abyde in perpetuyte in the degre of the payne in the whiche they ben fyrst coÌ„dampned this fere procedeth of foure thynges the fyrste is vnto the regarde of the Juge that they knoweÌ„ to be puyssauÌ„te of iustyce infynyte Also they knowen that theyr iniquyte is incompreuable and dampnable and of suche comparyson and knowlege procedeth fere seruyle inestymable and without euer to cease The seconde is vnto the regarde of the company of men and of women dampned for it fauteth not to ymagen that they ben lesse ferefull in helle that they were on this halue but more in as moche that they may more suffre of fere than they haue had on this halue Now is it so that yf they had seen or mette one dampned on this halue they had had fere to haue ben madde thynke than who that may vnto what thynge it may be in the other worlde where these dampned fynâ—en an hundreth thousande myllyons The thyrde is vnto yâ— regarde of deuylles for in as moche that they haue not feryd vnto them to obeye in this worlde it is the good Justyce of god that they feren theyr presence theyr lokes and theyr tormentes in helle eternally This fere ouer that that it is naturall it is grauyd after the Justyce dyuyne in forme and maner iudycyble The fourth is vnto the regarde
the loue knowlege cometh and procedeth Ioye as moche grete as ben knowlege loue they ben inestymables Also is the ioye whiche of it procedeth than whan the soule her shall see the doughter and the espouse of the kynge eternall enherytour and in the ryall possessyon of the royalme of paradyse for euer eternally Who may it thynke what Ioye she may haue for in suche coÌ„templacyon the derkenes of my lytyll vnderstondynge defauteth The seconde shall be vnto the blessyd coÌ„pany of paradyse as well angelyque as humayn of the gretenes multytude of merytes of all the sayntes the whiche thynge may be som what vnder stonde yf a man vnderstonde the perfeccyon of the charyte yâ— whiche is in paradyse That is to vnderstonde yâ— euery of them loueth his neyghboure as hymselfe to loue some thynge proprely that is to wyll hym good and hyÌ„ to reioyse of his honour of his Ioye of his blessydnes of his rychesse and of his wysdome of his promesse and soo of other gyftes and perfeccyons as well of the partye of the body as of the partye of the soule Wherfore it behoueth to conclude that euery of them that ben blessyd hath partyculer Ioye of all the sauyd of whome some may not be more blessyd other lesse other egally and for to haue mater of meruaylous contemplacyon and ymagynacyon and in lyke wyse is it royally where that one sauyd seeth knoweth an hundreth thousande the whiche ben egall vnto hym in glorye it behoueth to saye yf he loue theyr welth as his owne that he hath an hundreth thousande tymes more grete Joye of theyr glorye than he hath of his owne propre and synguler ymagen we secondly that he seeth knoweth hondreth myllyons of whome euery of them hath more of glory by the halfe than he hath it behoueth to saye the an hondreth myllyons of tymes in double he hath more grete Joye of suche multytude of the sauyd than he hath of his synguler Joye yf mortall man were neuer on this halue suffycyent for to noÌ„bre or for to wryte the glorye partyculer of the leste sauyd what may it be what may a man saye of this present coÌ„paryson vnto suche multytude of the sauyd Also sayth practyseth saynt Barnardyn that euery of the sayntes of paradyse hath more grete ioye of yâ— glorye yâ— whiche is in the blessed vyrgyn Mâ—ry than of his owne propre of that that he may haue of all the courte celestyall aboue of her of asmoche as her me rytes her graces exceden yâ— gyftes the graces of all those yâ— ben chosen In yâ— whiche dyfferrence of meryte a man may ryally ymagen as moche grete excesse as he may haue in yâ— circoÌ„fereÌ„ce of the skye in comparyson of â— centre of the erth for she is the naturall moder of god the whiche pryuylege excedeth al the excellences yâ— a man may speke or thynke also the wye that euery of the sauyd the ryght holy humanyte of Jhesu cryste is of asmoche the more greate as that that he hath of hymselfe of the vyrgyn Mary and all the company of paradyse as the gyftes and graces of Jhesu cryste exceden yâ— gyftes merytes of all the sauyd the whiche excesse is infynyte for as moche that suche a man that is to knowe Jhesu cryst is god egall vnto the fader and vnto the blessyd holy goost in all maieste dyuyne and all these comparysons before sayd of the multyplycacyon of euery of the sauyd they ought to be vnderstonde as vnto the nombre multytude of the glorye and not asmoche or more parfytly to loue That is to saye that euery sauyd loueth more parfytly his propre partyculer glorye than he ne doeth that of all the sauyd so he it ought to do by good charyte the whiche begyÌ„neth vnto hymselfe but for asmoche that charyte maketh all thynges to be comon be it good or yll euery of the sauyâ— hath accydentall Joye as well of the multytude of the sauyd as of theyr merytes and of euery of them inpartyculer more or lesse after the degrees of the glorye that he seeth and knoweth and louech in euerâ— of his neyghbours Who may thynke and nombre this glorye or it fayne to comprayse to esmeruayll The thyrde maner of knowlege is that they shall see and knowe clerely all the synnes greate and horryble that they haue commytted And also they shall see the cautelles the subtylytees Cuiminê° dimittitur minus diligit luce vii capÌ„ and temptacyons deceuables that they haue escaped were they of the worlde or theyr propre sensualyte or of the deuyll and of as moche that they ben escaped the more vyctoryously and from the more stronger bataylle and from more greater perylles of as moche knowen they the more ayde and the mercy of god with oute the whiche they hadde hadde full lytell power for to resyste or them to releue after the byenge of the deth for the gylte culpe of synne and as moche as they knowe to haue hadde the more greate grace ayde of god Scimê° qmÌ„ diligeÌ„tibê° deuÌ„ oia coope raÌ„tur i bonuÌ„ romÌ„ of as moche loue they hym the more of as moche that they loue hyÌ„ the more of as moche haue they viii vvi glo iterlinearisoia siue prosperasiue aduersa siue eciam pÌ„ terita peccata â—uertuÌ„tÌ„ i bonuÌ„ ietnuÌ„ beatitudinem Boni malos vide buÌ„t mali bonos vsque ad tudicium post â—o tudiciuÌ„ boni videbuÌ„t malos sêª non mali bonos hec magister seÌ„tenÌ„ iiii d. i. the more grete Joye for as it hath be sayd before after the loue grete or lytell is mesured the Joye the whiche in it procedeth and so it appertayneth not aloonly the merytes of the saued ben vnto the augmentacyon of glorye but with that the synnes that they other tymes commytted of whome they haue glorye not to haue done them or of the condycyon of synne but accydently for as moche as they haue done penaunce that they ben releuyd The .iiii. maner of knowlege shall be that they shall se know the dampned the erroure the multytude of theyr Letabitur iustê° cuÌ„viderit vidictaÌ„manus suas lauabit i sanguine pctoÌ„rie ê“s lvii Stultorum ifinitê° eÌ„numerus ê“uerb paynes tormentes wherfore vnto theym shall be declared manyfested yâ— Justyce of yâ— sapyence dyuyne of asmoche that they know yâ— mâ—â—e grete and infynyte Justyce of as moche they hym approue hym loue of asmoche they loue hym the more of asmoche they theÌ„ enioye for as moche that yâ— dampned the multytude gretenes of theyr synnes ben innumerable of asmoche haue they yâ— more grete Joye In the whiche appereth that neuer the daÌ„pned ne coÌ„mytte synne wherof he ne receyueth augmentacyon of the glorye of euery of the sauyd Also it appereth that in lyke wyle as the augmentacion of the glorye that
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
cesse to magnyfye god and hym to prayse without noysaunce or beynge wery And this is for the sixte Joye of the partye of the body THe smelle shall be ful of Joye of gladnes for foure thyngê The fyrst is for the smelle of the precyous body of Jhesu cryste The seconde for the sauour of the virgyn Mary The thyrde for yâ— smelle partyculer of euery saynt in paradyse The fourth for an inestymable redolente odoâ—re the whiche is composed of all togyders for in lykewyse as the syght the herynge ben full of swetnes of melodye the whiche proceden of dyuers partyes so is the smellynge of euery of them in partyculer of all togydre And this is for the .vij. Joye of the body THe tast shall be replenysshed with sauour incompreuable for in as moche that in yâ— glorye of paradyse is al welth assembled it behoued that it replenysshe the tast the touchynge in lyke wyse as these other wyttes corporelles by the whiche suche thynge is named in the gospell yâ— dyner or the souper of paradyse for foure reasons The fyrst for as moche that in lykewyse as the meete corporell vnto vs coÌ„trybuteth yâ— lyf mortall of this present worlde In lyke wyse the glorye of paradyse contynueth the lyf â—ternall vnto all the saâ—ed Also for as moche as it suffyseth ryght abondauÌ„tly Also for as moche as it gyueth sâ—uerayne perfeccyon vnto the operacyon of the taste for of all the sauours pleasauÌ„tes delectables that euer were in wynes meetes in fruytes or other thyngê there shall be made composed one souerayne the whiche shal haue the perfeccyon delectacyon infynytly of all these other the whiche contynually shall refresshe the blessyd Also for as moche that the â—ast shall be euer more in 〈◊〉 〈◊〉 〈◊〉 disposicyon well to taste to saâ—â—â—◠〈◊〉 oâ— lesse after the degree yâ— the soule hath 〈◊〉 And in lyke wyse is it of the touchynge for 〈◊〉 shall be in suche delectacyon that the pleasure ◠〈◊〉 ne may be declared by no tonge mortall by the whiche thynges it appyred in what maâ—er hâ—w after the fragylyte lytell power of entendement humayne how the blessyd ben ryghtâ—ul of glorye of loue of Joye of helth of gladnes of Si vis ad vitaÌ„ iâ—gredâ— serua maÌ„data Math. xix beante of bonte of rychesse of all other goodes wtout ende with out mesure that may be spoken or comprysed by entendement of persone morsall be it as vnto the glorye of the body or of the soule the whiche thynge ought to moue pryke exhorte our hertes for to come vnto suche glorye the whiche ryght derely the blessyd Jhesu cryste vnto vs hath conquered promysed infallybly yf we hym wyll obeye in holdynge the pathe of his ryght holy coÌ„mauÌ„dementes And this is as vnto the .ix. Joye of the partye of the body OVer these thynges before spoâ—en nombred HaÌ„c materiaÌ„ vidâ— as iÌ„ catholâ—â—on â—anâ—eÌ„sis i â—llo verbo virgo it is to vnderstande that there are certayne persones amonge the saued the whiche haue glorye accydentall excellent synguler the whiche glorye is named aureole the whiche is as moche to saye aâ— a lytell crowne yâ— whiche is gyuen vnto suche blessyd for the synguler batayll in the whiche they haâ—e beâ— victoryous as ben those and they the whiche haâ—e kepte pure â—ugâ—â—yte with out corrupcyon voluÌ„tarye of theyr body be it in syâ—â—â— or other wyse yâ— they had hope purpose to moâ—e come vnto suche victorye for the loue of god to haue in wyll alonely to breke her virgynyte ne maketh to lese the aureole yf a man hym repent that the dede hath not ben accomplysshed Also she the whiche is defyled ayenst her wyll and afterwarde perseuered in her good purpose shall not lese the aureole yf she had conceyued lygne in the sayd vyolacyon Also the aurcole is promysed vnto doctours the whiche haue vertuosly resysted vnto the deuyll as well for them as for theyr neyghbours And by the doctour ought a man also to vnderstande the good prechours and those the whiche wryten doctrynes morales vnto the glorye of god and for the saluacyon of soules for vnto suche is promysed the aureole not all oonly vnto them the whiche haue the degree professyon of doctour Also vnto martyrs the whiche haue had vyctorye of the worlde in suffrynge the deth or effusyon of theyr blood for the loue of god for the trought of the holy fayth catholyke These thre aureoles hath soueraynly the blessyd Jhesu cryste for he is a virgyn and the sone of a virgyn doctour and martyr ryght excellent Some of those that be chosen haue had as many aloonly some â—ther tweyne some other all thre THe x. Joye of the partye of the body is for the prayse vocale the whiche is made generally vnto euery saued in partyculer of all togyders before the throne of the blessyd trynyte pryncypally for foure thynges The fyrst for as moche â— Alia â— claritas sâ—lis alia claritas luâ—e et alia claritas stellaâ— Stelâ—a â—i god hath gyuen vnto creature reasonable his ymâ—ge his semblauÌ„ce vnto the creacyon of thynges â— in lyke wyse as the gyfte of creacyon is incompreuable differt a stella iÌ„ câ—aritete sâ—c resur â—â—tio mortuo rum i. corin xv De lyra ê‘ clarâ—tateÌ„ solâ—s itâ—lligitÌ„ claâ—â—tas xpÌ„i ê‘ claritateÌ„ lune claâ—itas virginis marie ê‘ claritateÌ„ stella rum claritas alâ—o rum sancto rum sancta rum for the semblauÌ„ce yâ— whiche is bytwene god the soule deifyed saued also is inenarrable the Joye of suche comparyson of semblauÌ„ce yâ— prayse the whiche for suche gyfte benefyce is yelden vnto the creatoure The seconde for the redempcyon of humayne lygnage for in that that yâ— blessyd seen clerely and manyfestly the loue infynyte that god vnto them hath shewed by his blessyd In carnacyon ryght pyteous passyon and the whiche them hath delyuered from eternall dampnacyon they gyuen graces and praysynges vocales melodyous vnto the redempâ—our soo moche excellently that no mortall man ne may it speke worthely The thyrde for the benedyccyon of the grace dyuyne of the whiche the mercy infynyte them hath worshypped ouercome in this worlde and oftentymes them hath called agayne releued and preserued from grete and detestable synnes as wel by the mysterye of the sacramentes of holy chirche as also in gâ—uynge them the kepynge and the seruyce of all the blessyd angelles of the courâ—e celestyall the whiche graces and benefyces all the saued knowen it ryght well perfectly by the whiche they gyuen prayse vnto god incessably The fourth for the glorye vnto the whiche they seen to be come and ben certayne that it shall neuer be lesse nor it shall neuer defayle neyther in body ne in soule â—ut ben shall dwelle in eternyte of peas and of