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
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
est offensa quam tus eÌ„â—lle â— offenâ—it â—â—to ethicorum parte it hath ben sayd that for euery mortall synne that euer was or shall be done he hath borne payne suffycyent for to repayre the Iniurye done vnto the maieste dyuyne The whiche Iniurye for euery synne is infynyte for the ransome of hym the whiche hath offended For reason and nature it agree that in as moche that he that man offendeth is moost grete the offence and Iniurye done ayenst hym is moost grete Now it is ynough knowen yâ— god is of the maieste infynyte by the whiche it foloweth that the offence done ayenst hym ought to be infynyte and by the consequens the payne due and for to answere vnto suche offence or elles god sholde not be true Juge to daÌ„pne eternally for one oonly mortall synne hym the whiche by his defaute shall not be ayen bought by this blessyd passyon The answere vnto that folysshe ymagynacyon the whiche alwayes I grauÌ„te by the lyght of our holy fayth that yâ— he the whiche suffred is god how be it that he suffred not in so moche as god Also I confesse by the fyrst artycle these thynges beforsayd that he is almyghty as the fader Also I confesse that Justyce SecundaÌ„ mensuraÌ„ delicti eâ—â—t plâ—garum modus dyuyne the whiche may not be chauÌ„ged or varyed requyred that after the gylte the payne be mesured Also I graunt that Jhesu cryst is very redemptor and suffysaunce of all the worlde Wherfore it behoued that he the whiche suffred be almyghty that he may susteyne payne infynyte And sythen that Justyce vnmeuable requyred suche payne it behoueth that it bâ— offred payde sythen that it hath pleased vnto Jhesu cryste ryght parfyghtly vs for to by agayne and that he it may and that Justyce it requyreth it foloweth that he hath payed for vs passyons sorowes and anguysshes Infynyte Wherof sayth a deuout contemplatyf that yf the payne that our lorde suffred for euery one of vs for vs in lyke wyse were dyuysed in as many partyes as there ben droppes of water in all the sees or in all the worlde Also in as many partyes as Nota. euer was of brekynge of grasse of the leues of trees of fethers of byrdes of sterres in the skye of cornes of the erthe of men of women the humanyte of Jhesu cryste or other naturall man had not borne half a quarter of an houre without deth one of the moost lytell partes of the payne before sayd so dyuysed But for as moche that that blessyd humanyte as well the body as the soule be shall be always vnyed in the dyuynyte in the seconde persone of the blessyd trynyte she may bere endure by the vertue myght of the dyuynyte passyons tormentê without comparyson And more ouer euery true Nota. crysten man ought to be certayne yâ— from the houre that Jhesu cryste beganne to suffre this payne That is to knowe from the fyrst beynge of his blessyd Incarnacyon he see euery persone that euer was is shall be in knowlege dyuyne in the whiche In oÌ„ni loco oculi dniÌ„ ê¯teÌ„plant bonos malos oÌ„nia muÌ„da aperta suÌ„t oculis eius Ad heâ— eos iiii all thynges ben past or to come as vnto vs ben ryght present as vnto hym and not oonly he knoweth euery persone that hath ben syns is or shall be But with that he hym loued of suche loue that yf god the fader had vnto hym made suche offre or suche proposycyon at the houre of his deth My owne ryght dere byloued sone I receyue the sacrifyce of your dolour passyon in the whiche ye be as now for the saluacyon of all them that haue ben ben or shall be except for suche a man and for suche a woman vnto hym specyfyenge me or an other And vnto hym offerynge more ouer yf ye wyll not be for the loue of hym or of her in the an gâ—ysshe of the payne in yâ— whiche ye be as now vnto the daye of Jugement Knowe all those that ben present to come that from that houre he loued so moche euery persone euery poore synner that syns hath be shall be that yf yet he sholde be on the tree of the crosse hangynge as yet that this present boke was fyrste wryten That is the yere of grace a Nota tpÌ„sê¯pilatio nis huius librâ— thousande foure hondred thre score seuen By the whiche it appyred yâ— he there hath ben more than xv hondred yeres And more ouer there sholde be tyll vnto the daye of Jugement for the loue infynyte that he hath ayenst vs before that one erthely persone what so euer he be were eternally dampned by the defaute of that passyon And who so hyÌ„ wyll areste in this meditacyon he there shall fynde pyte loue Joye compassyon admyracyon infynytly Here is the depnes of the glorye the uoblenes Michi auteÌ„ absit gloriari nisi iÌ„ cruce dniÌ„ nâ—Ì„i iesu xpÌ„i Aâ— galatas vi of a crysten man the whiche byleued knowed to be in so profouÌ„de loue of his creatour his god his broder his loue almyghty that hath wylled to suffre for hym more than ony wyll or may for hymself Here euery good crysten man sholde thynke meane deuoutly one tyme on a daye at the lest one tyme in the weke specyally whan one seeth the precyous body of Jhesu cryst bytwene the preestê handes For vnto that is instytute this ryght holy sacrament that is to knowe that we sholde remeÌ„bre vs of his infynyte loue of his blessyd passyon Also the deuoute coÌ„templatyf may hym prosterne before the ymage of the crucyfix or in an other place Hec quotienscsique feceritis in mei coÌ„memorationeÌ„ faciâ—tis secrete or in ymagenynge that he is ryally vpon the mounte of Caluarye that he seeth the swete Jhesus hangynge on the crosse syns the tyme before sayd that is to knowe a thousande fyue hondred yeres in these paynes in these tormentê before sayd also that he seeth hym deyenge languysshe for the loue of his swete moder virgyn pyteous sorowfull be he ryght certayne wtout doubte that it is for the loue of hym for to delyuer hym from eternall deth and yf he be not more harde than ony other thynge he shall falle in pyte in admyracyon he shall knowe clerely that all that that he may do saye thynke or endure NoÌ„ timebis a tiÌ„ore nocturno a sagitta volaÌ„te in die a negocio ê‘ambulante in tenebris c. pÌ„s xc in recompensacyon of that loue grace bene diccyon is all as nothynge By the whiche he shal be preserued from the arowe or darte of the deuyll the whiche fleeth ryght peryllously in the mydde daye and at the houre of none That is vayne glorye A questyon the whiche some tyme surmonteth for prayer or holy
this mysterye shall be all those blessyd angelles by the coÌ„maundement of god in this lytell momente of tyme shall assemble the asshes and the douste of all erthely bodyes without that that he shall fayle one heere of his â—olde and that done in a moment or instant the blessyd Jhesu cryste in dyuyne nature and humayne shall yelde the propre body vnto euery soule them areysynge and gyuynge lyfe that neuer shall haue ende nor departynge But grete dyfference moche to meruayll shall be bytwene the bodyes of them that be dampned of them that ben blessyd For these dampned Cre doâ—redeÌ„ptormeê° viuit i nouissimo die c. Job xix shall be blacke heuy stynkynge and horryble and so dysformed that none erthely herte ne may thynke it And by the contrarye the bodyes of them that ben blessyd they shall haue foure noblenesses that is claryte impossybylyte subtylyte and agylyte that these theologyens calle dowers of the whiche shall be sayd in spekynge of the glorye of paradyse Man may perswade the trought of this artycle by these thynges that we see in nature in arte in reason and in auctoryte Nature is moche to be meruaylled in a corne of whete or of other seed after that it shall be rotten by the vertue or the sonne of the moysture of the erthe from the rottennes shall become quycke boudde the whiche shall yelde an hygh stalke and a ryght and for one corne there shall come an hondred Also it is seen in the moneth of Apryle one tree growynge or an other grete chosen braunche grene with leues and coured with whyte floures and to ymagen the lytell now rotten wherof he procedeth is a mater of ryght grete admyracyon But folysshe people ryght fewe so arreste And the puyssaunce Niâ—â— granuÌ„ frumeÌ„ti cadeÌ„s i tra mortuuÌ„ fuerit ipÌ„m soluÌ„ manet si auteÌ„ mortuuÌ„ fuerit mltuÌ„ fructuÌ„ affert â—o xii TimeÌ„tibus deuÌ„ ori et sol iusticie Malachie â—nto IteÌ„ fabricatê° est aurorem solem FulgebuÌ„t iusti sicut sol i regno pris eorum Mathei xii naturall of the sonne and of the erthe maketh of a lytell corne rotten of newe so fayre and pleasaunt thynge Wherfore shall not the sonne of Justyce make it that is the blessyd Jhesu cryste in whome is puyssaunce dyuyne infynyte of the rottennes of the body humayne a more fayr thyng than man may thynke Also we see that of ferne brente and put in to asshes man maketh by crafte these vesselles of glasse so fayre so clere and so pleasaunte that kynges popes and emperours leue cuppes masers of golde for to vse the pleasure of the glasse By the whiche then god the whiche is souerayne mayster of arte the whiche hath forged the sonne and the mone and the whiche hath made all thynge of nought may he not make of the asshes of a body humayne fayre vesselles and full of glorye shynynge more than the sonne Also reason vs telleth that trewely he the whiche was deed and is arysen he beynge a lyue may a reyse these other Also the auctoryte of saynt Poule wrytynge vnto Sicut iÌ„ adam oeÌ„s moriuÌ„t ita iÌ„ xpÌ„â— oeÌ„s viuificabunt .1 corinth xii the Corynthyens sayd So as Adam by his synne is cause of the deth of all these erthely men In lyky wyse Jhesu cryste theym shall areyse all by his Justyce The werke of this artycle as vnto the moralyte is not to fere to deye for the trought of the fayth and for the loue of Jhesu cryste syns that we be certayne that he shall yelde vs body and soule in the moost fayrest moost noblest moost dygne of dysposycyon without ony comparyson than they be now for they shall be Immortall and Impassyble Also we sholde not wayle nor sorowe dysordynatly for the loue of our frendes Nolite ê¯tristari si cut ceteri â— spem â— habeÌ„t i. ad thessaoâ—â—ce â— iiii and kynnesmen syns that we haue fayth and hope for to see other shortely The fayth of this artycle is deed the whiche berâ—th not here the fruyte of this werke ¶ Here foloweth the .xij. artycle TItam eternam amen That is to saye I byleue that they the whiche haue kepte the trought of the fayth shall haue the lyfe eternall Hec eÌ„ vita eterna vt cognoscaÌ„t teve tuÌ„ deu queÌ„ misâ—sâ—â— iesuÌ„ xpÌ„m Joh. xvii Amen That is to saye I requyre and desyre that it so be Here is to be noted that eternall lyf is none other thynge to vnderstande for to see knowe clerely in blessydnes of paradyse by the lyght of glorye that that we see byleue in erthe in the lyght of the fayth that is the blessyd trynyte the fader the sone the holy goost the swete humanyte of Jhesu cryst of that to haue fruiction for euer wtout Ocâ—s noÌ„ vidit nec i cor hois asceÌ„dit qÌ„ pÌ„ ê‘auit deâ— diligeÌ„tibê° se originaliter â—sa .lxiiii. 1. cor ii ende in body in soule The whiche vysyon and fruiction with the blessydnes is so grete yâ— herte ne vnderstandynge may it thynke nor tonge declare for so moche that it is a thynge infynyte eternall as to haue god in the maner beforsayd And of that glorye shall be sayd afterwarde in the ende of this boke Also it is to be noted that notwithstandynge that in this artycle is not made nor exprest mencyon of the dampnacyon eternall of those that ben ylle how be it it is there ynough to be vnderstande in that that man byleueth that god is the Justyce infynyte the whiche is for to yelde vnto euery man that that he hath deserued And therfore sayth Athanasius They that haue well done after Qui bona egeruÌ„t 〈◊〉 sit i vitaÌ„ eternaÌ„ â— do mala in igneÌ„ eternâ— hec eÌ„ fides catholica c. Athâ— nasiê° in symbolo the Jugement shall go vnto lyf perdurable and eternall they that haue done ylle to the fyre of helle euerlastynge And this that is before sayd wryten is the holy fayth catholyke the whiche it behoueth to be kepte stedfastly entyerly vpon the payne of eternall dampnacyon The werke of this artycle as vnto the moralyte is to dysprayse these rychesses the loue the glorye the felycyte of this worlde in comparyson of the lyfe eternall For as Si coÌ„siderâ—mê° â— quam ta suÌ„t â— nobis ê“mittunt i colis vilescuÌ„t oia â—â—abeÌ„â— in terris Grego saynt Gregorye sayth Yf we thynke consyder the goodnesses that god vs promytted in paradyse all the goodes of the erthe shall be lyke vnto vs vyle as no thynge Also it is to be more curyous more desyrous for to seche these goodes by the whichâ— we shall be honoured in the other worlde infynytly that them of this mortall lyfe the whiche dyspose vs vnto dauÌ„ger be dampned eternally And man ought to byleue that
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
thynken these worldly people of thynges yâ— whiche vnto them ben fynally for to come after in full fewe dayes lefte yâ— worlde entred in to yâ— relegyon of cystoriencis in yâ— which he prouffyted so gretely in thynkynge on yâ— paynes of helle the Joyes of paradyse other holy medytacyons yâ— for his grete holynes medytacyon and perfeccoÌ„n of good lyfe he was chosen ryght holely bysshop of tholouse in yâ— whiche offyce dygnyte he ended vnto yâ— glorye of god his dayes By this example appereth clerely the grete prouffyte yâ— whiche came of holy medytacyon to thynke on the paynes of helle vnto the eternyte of theyr hardenes And therfore to yâ— ende yâ— those yâ— whiche wyll studye in this present booke hauynge mater more habouÌ„dantly offere to esmeruayll yâ— eternyte of the sayd paynes of helle Here foloweth a chapytre in yâ— whiche ben contayned many causes reasons sheweth wherfore god punyssheth synne eternally without euer there to haue an ende ¶ Here foloweth the chapytre of yâ— causes reasoÌ„s wherfore the paynes of helle sholde be eternall NOtwithstondynge that some thynge hath ben touched of the eternyte of paynes tormentes of them reproued yet for the more greater admyracyon and also for to mete with folysshe seÌ„tences oppynyons that the deuyll soweth amonge the hertes of many worldly people blynded dowed in theyr synnes Here folowen many causes and reasons by the whiche it is euydently shewed yâ— the sayd paynes ought to be eternalles wtout euer there to haue releasynge pryncypally for thre reasons generalles The fyrste is vnto the regarde of yâ— condycyon of mortall synne The seconde vnto the regarde of the creatour the whiche is gloryous eternall The thyrde is the consyderacyon of the vnyuersall worlde AS vnto the fyrste that is of the consyderacoÌ„n of synne it is to vnderstonde that for four reasons Justyce dyuyne requyreth yâ— synne be punysshed in eternyte The fyrste is for that that after all Jugement of reason the offence of syÌ„ne ought to be wâ—yed punysshed after the dygnyte grete lytell or meane of hym the whiche is offended for none ne may ymagen that it were no grete offence to stryke vniustely a bysshop thaÌ„ a symple chapelayne or yâ— souerayn bysshop that is yâ— pope thaÌ„ another man of the chirche in lesse dygnyte Now is it soo that by euery synne mortall god is offended soueraynly as moche greuously as his maieste is dygne infynyte By the whiche it foloweth that Justyce requyreth payne who answereth by the consequent infynyte for euery mortall synne The seconde reason is for as moche that by mortall synne euery creature is depryued from welth eternall the whiche is god and by suche wyse he hym submytteth vnto his oposyte yâ— is damp nacyon eternall The thyrde reason is for asmoche yâ— mortall synne depryueth yâ— creature from welth paste present to come The welth paste that is the passyon of yâ— blyssed Jhesu cryste without the whiche it were vnpossyble vnto all the worlde to mowe euade the bondes of yâ— deuyll and euer more by mortall synne a man hym depryueth from suche benefyce The good present that is the meryte of holy chirche from the whiche the synner beynge as a synner is depryued seueryd The goodes to come that ben the goodes of glorye yâ— whiche by good Justyce sholde not be gyuen in ony wyse vnto those the whiche ben enemyes aduersaryes vnto the creatoure as ben all those yâ— whiche fynally abyden in mortall synne The fourth reason is for asmoche that mortall synne of his propre condycyon destroyeth all the good dedes of the creature yâ— whiche he coÌ„mytted for euery thynge destroyeth his contrary in as moche as is in hym as it appereth of fyre of water of lyght and of derkenes and so of other thynges contraryes Now is it ynough certayne that there is nothynge contraryous vnto the wyll dyuyne but oonly synne and by the consequent synne destroyeth and putteth vnto nought as moche as is in hym the wyll dyuyne and so putteth all yâ— blyssed Trynyte vnto nothynge and in suche wyse he destroyeth all the worlde as well the holy men women of paradyse as also all these other creatures for it is Impossyble that creature may be to haue enduryd but in that that god hym holdeth and conserueth and yf god be dystroyed by syÌ„ne the whiche aloonly vnto hym is contrary euery creature is deed and destroyed in the deth of the In iterno auÌ„t â—s â—fitebiâ— tibi quasâ— dicerêª nullê° pÌ„ vi I teÌ„ qr noÌ„ ifernus coÌ„fitebit tibi neque morslaudabit tenÌ„ expectabuÌ„t â— desceÌ„ dut iÌ„ lacuÌ„veritaâ—eÌ„ tuaÌ„ vsa xxx viii creatour But it is a thynge impossyble the god may not be or to dye by the whiche it foloweth behoueth that synne be punysshed after the puyssauÌ„ce sapyence eternyte of his contrary that is god yf it were not done there sholde be defaute of Justyce and yf Justyce dyuyne and infynyte defayle god shold defayle Also the synner the whiche dyeth in mortall synne synneth in eternyte for yf he alwayes hadde lyued alwayes he hadde synned And in as moche as that he endureth in synne he oughte to endure punycyon Also yf the syÌ„ne the whiche euer endureth were not for euer punysshed the Justyce penytyue sholde be to moche vnlawfully dyuynysshed and all trouth dyuyne defraudyd ye anoyntyd the whiche ben thynges to moche impossybles Also as moche grete is the transgressyon as yâ— grete oblygacyon Now is it trouth that euery creature is bounde to serue and honoure his creatour the whiche thynge he may not do the whiche is in dedely synne but more sooner doth the contrary that is to knowe to blaspheme and to dyshonoure god By the whiche he is the transgressour of the lawe dyuyne and of nature the whiche ben lawes eternal les By the whiche it foloweth that suche transgressyon ought to be punysshed eternally AS vnto the seconde poynt the whiche is in the comparyson of the synne and of the creature agayne whome it is done it is to vnderstonde that for foure reasons he ought to be punysshed eternally The fyrste is for the grace that god hath done vnto the creature humayne For of as moche as the grace or the benefyce done vnto ony is grete of as moche is greter the offence or the for fayte of hym the whiche is redeuable or shall yelde accompte before hym whome he ought to serue honoure As for an example The kynge gyueth a thousande pounde of rente vnto one knyght and vnto another an hundreth thousands pounde both tweyne offende and commytte treason agayne the kynge Than it shall be Jugyd that the treason of hym the whiche hadde an hundreth thousande pounde is more greuous thanne is that of hym the whiche hadde not but aloonly a thousande pounde and therfore for as moche that an hundreth thousande pounde is more greater thynge thenne
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