saye without ony malyce the trouth And than these thyngê done yâ— sayd mod may well swere yf she be well certayne that the sayd infante is not of her husbonde the whiche thynge alwayes yâ— sayd infant is not bouÌ„de to byleue in suche maner that by that he is bouÌ„de to forsake his herytage But yf he it byleue he it forsake he dooth well and merytoryously Other hath wylled to saye that yf the woman the husbonde were of suche condycyons that she were also as gouernouresse that vnto hyÌ„ were very semblable that she hym sholde pacyfye than for the surete of conscyence she it myght declare manyfeste more ouer to remedye yâ— caas for the best that it sholde be possyble By these thynges before sayd appyred as to gyue true sure remedye in that caas it is a thynge ryght harde consyderynge the varyacoÌ„ns of the circuÌ„staunces the dyuerse condycyons of the persones Appyred also the horrybyly te of the synne of the brekynge of maryage the grete theeft dampnacoÌ„n of manyâ—ybaudes men women If ony lette draweth backe an other to entre in to good relygyon approued wtout Juste cause resonable he synned mortally If he do ony vyolence to the persone late entred in to religyon ouer the mortall synne he is excoÌ„munycate so is bouÌ„de to enduce that persone that he hath withdrawen myscouÌ„seylled or other to entre in the sayd relygyon and in caas that he may not make suche induccyon he there sholde entre hymself yf he haue not lettynge suffycyent lawfull for elles he maketh not restytucyon suffycyent vnto relygyon If he haue letted ony to come vnto benefyce of the chirche vnto maryage vnto the purchase of herytage or of other thynge he that do pryncypally for to anoye hym or pryncypally for his synguler prouffyte with that in awaytynge to anoye an other by suche condycoÌ„n that he hath not done the sayd lettynge but for to anoye an other he is bouÌ„de to restore after the arbytracyon of people of reason and of good conscyence But yf he haue letted an other not by intencyon and wyll to anoye hym but for the prouffyte of hym or of his he is not in nothyÌ„ge holden to restore for euery man may procure his prouffyte by wayes and meanes lawfull and honeste notwithstondynge by the occasyon of that cometh some lettynge in daÌ„mage vnto his neygh bour yf he hath stolen a lytell hogge of ony lytell valour from the houre that he hym taketh and afterwarde hym nouryssheth tyll vnto the valoure of ony grete somme he is not holden in dede of conscyence for to restore but onely vnto the valour of the beste at the tyme that he hym toke And alyke thynge it sholde be of a colte or other beestes or to haue helyd or nourysshed or elles to better the thynge stolen or rauysshed and by the thynge contrary yf the thynge stolen be impeyred he ought it to repayre and so is holden of the daÌ„mages the whiche may be comen vnto hym vnto whome aperteyneth the thynge stolen for by cause of the sayd theft â— Also yf suche thynge stolen perysshe by fortune or ellys yf it abyde alwayes he the whiche hath stolen is bounde yf he hath not done his deuoyre to offre restytucyon before that the thynge perysshe The whiche restytucyon he that is endaÌ„maged hath not wyll it to receyue yf he hath boughte wyttyngly the thynge stolen or rauysshed the whiche other wyse aperteyneth not vnto the seller and hath intencyon to bye it and retayne for hym selfe ouer the mortall synne he is holden it to restore vnto hym vnto whome apertayneth the thynge so bought or vnto the inherytours or vnto the poore as it hath ben sayd before without power to repute the pryse that he hath gyuen but onely vnto hym the which hym hath made suche sale Also more ouer he is holden to kepe harmeles and warande hym vnto whome appertayneth the thynge stolen where soo euer that he become but yf he it boughte in good intencyon that is to knowe for to yelde it and vnto that that it were not all loste he there may Justly repute the somme gyuen or yelde alonely the surplus that it may be worth and yf he can not fynde hym vnto whome suche thynge appertyneth that soÌ„me of the surplus ought to be gyuen vnto the pore but yf he hath bought thynge the whiche hath ben stolen the whiche he byleueth to be of loyalte he is not holden it to restore tyll vnto that that he be certefyed of the trouth but after that he is duely certefyed than he is holden it to restore and that durynge the tyme that he byleueth that the thynge was of loyalte it peryssheth or were consumed in parte or in all he is bounde to restore alonely the party with the fruytes that he hath in tyme that he byleued that the thynge was solde truely Also they that eten and drynken of the rauen of the thefte beÌ„holden to restore vnto the estymacyon that they haue taken excepte those the whiche ben in grete necessyte and vnto whome it may be very semblable that it shall please well those vnto whome the sayd thynge rauysshed or stolen appertayneth as it sholde be prechers or other the whiche entende to enduce these theuys to amendement vnto restytucyon also the wyse yâ— chyldren the seruauÌ„tes of those the whiche haue all theyr goodes of thefte as is that of vsury of symony or of rauen ben holdeÌ„ to restore after the valour yâ— that they may haue of the sayd thefte be it in drynke meete to hose to cloth or otherwyse but onely in as moche as they haue laboured and take payne by ammonycion or other wyse that restytucyon were made vnto the partye Also yf with the goodes the whiche were euyll goten there hath some the whiche were truely goten they may adresse theyr intencyon to lyue of those goodes and not of the thefte or they may lyue with theyr laboure or they sholde demauÌ„de prouysyon of Justyce yf they may not lyue by ony of the wayes before sayd they sholde more sooner demauÌ„de almes than to lyue of thefte but alonely in the case of extreme necessyte Also ignorauÌ„ce may excuse as moche the persones before sayd as also the poore the whiche receyuen and demauÌ„den almes Si â—d inuenisti et noÌ„â—eddidisti rapuâ—sâ—i Hee aug habetur .lx. q. v. Also yf he haue founde ony thynge the whiche appertayneth vnto a nother he coÌ„mytteth thefte in it reteynyugâ—â—heuysshely agayne reason agayn the good wyll ordeyned of hym vnto whome suche thynge may appertayne and therfore yf he know not vnto whome it appertayneth he it ought to make to be cryed in open places and yf the partye be not founde after the taryenge suffycyent it ought to be departyd vnto the poore by good dyscrecyon And yâ— fynder may abyde by longe tyme with gode and prompte conscyence it to restore as oftymes as many
synner be bounde hym for too confesse in contynente after that he hathe synned mortally and that he hathe place and tyme and a chapelayne that hath power for to assoyle The answere vnto that no man is bounde regulerly And The answer by the commaundement of holy chirche but one tyme in the yere that is at tyme of ester excepte in .v. cases The fyrst is whan a man wyll receyue the holy sacrament of the awter and that a man hath presbiteruÌ„ idonium for to assoyle hym For as sayth a doctour named Rycardus de media vylla suche a caas may be come that some the whiche hath comytted mortall synne and hath the presence of ony preest non idoniuÌ„ may receyue with out synne the holy sacrament of the awter with coÌ„trycyon without other confessyon in attendynge place and tyme and confessoure more couenable The seconde caas dependeth ynough of the fyrste that is for as moche as holy chirche commauÌ„deth that euery crysten man the whiche hath age competent ought to receyue his creature at the tyme of Ester by the whiche it foloweth that he oughte to be trewly confessed and repentaunce The thyrde is whan suche persone shall be in the artycle of dethe and may haue place and oportunyte to make confessyon The fourth shall be whan ony hath suche synne of the whiche he may not be assoyled but of hym of whome he sholde haue the presence of the whiche presence is it semblable that he nor she shall not it recouere but of the yere The fyfte shall be whan the conscyence of ony man hym prycketh or warneth that he is holden hym to confesse incontynent after that he hath coÌ„mytted his synne mortall that he hath oportunyte that to doo for it is ryght good couÌ„seyll and sure so to do as it it sayd before in the commauÌ„dementes of holy chirche also another questyon that is to knowe yf yâ— curate A questyon be bounde to here the confessyons of his parysshynges as oftymes as they hym requyre The answer The answer he is holden of necessyte to here theyr confessyon whan they hym requyre at the tyme that they be bounden them to confesse by necessyte as is one tyme of the yere after the coÌ„maundement of holy chirche or in the artycle of deth but yf it be more often or in other cases not necessary he shal not be bouÌ„deÌ„ of necessyte but alonely of congruyte as he the whyche syngulerly ought to desyre theyr welth theyr prouffyte But alwayes whan he is requyred and he them wyll not or may not here or vnto them assygne not another confessour than they haue lycence for to prouyde of a confessour for that tyme or for many tymes whan the â—as it shall requyre that confessour in lyke wyse hath power them to assoyle of the case as may the sayd curate also whan ony is in hate dyscencyon with his neyghboure or wyll not doo dygne penaunce for his synnes he is bounde to shewe it in secrete wyse or byfore wytnesse after as the case it requyreth And yf by suche admonycyon he wyll not be corrected he it oughte to renouÌ„ce vnto his souerayne as is the bysshop of the dyoses or vnto his offycyall also he ought to praye for hym and hym ought to recoÌ„maunde vnto the prayers of his other parysshynges and hym to name after good descressyon that it may be vnto his prouffyte and vnto the edifycacyon of his neyghbours and whan he hath done suffycyently these shynges before sayd Than he may be excused before god of the charge and of the gouernyng that he hath of the sayd parysshynges not other wyse In lyke wyse as it appereth by the ryght other holy scryptures ¶ Here foloweth the practyse that the confessoure ought to holde as well agayne hymself as agayne them that he confesseth HOr as moch as the practyse and experyence without grete connynge ys somty me more prouff ytable than is the scyence without experyence Here foloweth a ryght prouffytable insygnemeÌ„t of the practyse that the confessour ought to holde as well for the saluacyon of his soule as of them that he confesseth Fyrst he ought to knowlege and fele in hymself that the excusacyon of the offyce of the confessour may not be duely done nor accomplysshed as vnto theffecte of the sacrament yâ— whyche is to brynge agayne the synner from the estate of synne to the grace of god from deth spyrytuall to lyfe spyrytuall but alonely by the vertu ayde of the creatour where as it is so as for to iustefy these syÌ„ners it is not lesse than the creacyon of the world as it appereth before By the whiche the confessoure ought well to examyne his conscyence in requyrynge the ayde of the holy goost For yf he were bouÌ„de from dedely synne he myght not vnto his saluacy on vnbynde the synner that he confesseth nor haue the ayde knowlege the whiche vnto that is necessary in token of this thynge whan our lorde gaue vnto his appostles the execusyon to confesse he vnto theÌ„ sayd Take receyue the holy goost they that you assoyle shall be assoyled And those that ye wyll not assoyle shall not be assoyled therfore sayen these doctours of theologie the they the whiche admynystren solemly the holy sacramentes as is the baptem confessyon or other in the estate of dedely synne syÌ„nen dedely Also be the confessour warned that in suche mynystracyon he seche pryncypally the honour glory of god the prouffyte saluacyon of soules not the preyse fauoure or agayn temporall or some other thynge sinistre not purposynge the ryche vnto the poore the wyse worldly man vnto these symple creatures the fayre vnto the foule the noble vnto them not noble but by good iuste cause for asmoche that of one may come more grete good vnto holy chirche or vnto the saluacyon of soules than of the other for yf he haue poornesse of intencyon hym it shall enayde But otherwyse he shall be lyke vn to the candell yâ— brenneth in she wynge the waye vnto other Also be he aduysed that the admynystracyon of the sacrament is meruayllous amonge other grete dyffyculte By the whiche he therin ought to procede demeurely dyscretly without preceptacy on in chastysynge be it to here the synnes to suche or to knytte satysfactyon and penaunce for moche better it is to examyne one or tweyne vnto saluacyon than twenty and foure noughtely Also it is ryght expedyent specyally at this daye that whan these confessours haue the cases the whyche with good cause were other tymes reserued vnto the prelates for the correccyon of synners for with grete payne may a man make ony fruyte in confessyon for the dyuersyte and habundaunce of grete and horryble synnes and of cases the whiche of them cometh as well in olde as in yonge as wel for the sentences of excomynyÌ„g of restytucyons of blasfemynges of ydolatryes of other cases newe and
and knowynge that no man hym wyll do that pleasur he cometh vnto Petyr vnto hym she wynge his necessyte by the whiche he is dysposed to selle hym xl shelynges of rente vpon his herytage by suche condycyon that tyll vnto the terme of seuen yeres as many tymes and as often that he shall yelde the somme lent that is an hundreth crownes Peter is hounde hym to delyuer his herytage In suche cases and semblables the intencyon and the condycy ons of the seller and of the byer sholde be weyed consydered for yf the seller hadde not intencyon that these .xl. shelynges sholde abyde for euer vnto the byer the whiche entencyon the byer knoweth or vnto hym it is very semblable by some meane Also of his party he wylled and desyred that the contracte were made vnder the forme of sale and not of wynnynge vnto yâ— that without knowlege of vsury his hundreth crownes he may purchase vpon hym of suche contracte and semblable may a man say that it is a wulfe couerde with a shepes skynne That is to knowe 〈◊〉 vsury the whiche cometh of wnnynge hyd specyally whan the seller was indygent or nedy and a persone dygne of mercy For in suche case the somme taken lened by cause of the sayd sale is suche that he sholde rebate as many tymes and as often as the seller shall yelde his money In this mater to dyscende vnto all cases condycyons and cyrcumstaunces in partyculer for to Juge certaynly that there is vsury and deedly synne or venyall it is a thynge ryght harde withoute the grace especyall of god for the malycyous auaryce of erthely people hath so many founde of eauil lacyons that with grete payne there may go out of the waye all the moost gretest and moost yllumyned doctours for the whiche cause I passe ouer froÌ„ my other cases partyculers Also it is holden for a rule generall as to lene money it may be done in fyue maners The fyrste lyberally without ony in tencyon of ony retrybucyon corporall or temporal ouer the somme gyuen and that maner is good and charytable Secondly with suche condycyon that he the whiche receyueth that londe of money in marchaundysynge vnto the halfe of losse or of gayne and suche contracte may well be made and he the whiche hath lente may receyue a more greater somme than he hath gyuen But for the condycyon of persones or for the aduersyte of the intencyon of auaryce â–ª or of other he there may haue lettynge Nota Thyrdly in puttynge the chatell that is the somme gyuen in certaynte and the gayn in certayne that is to vnderstande that lese or wynne he yâ— whiche receyueth vnder suche forme he shall yelde alwayes the sayd soÌ„me and yf he wynne the bayllye takyth auantage here is vsury manifeste Fourthly vnto the contrarye of this laste case That is to vnderstande in puttynge the gayn in certayne and the chatell vnder incertayne as for An example I lene the an hondreth crownes wher with thou shalte marchaundyse at my pareyll with all the somme by suche wyse that after a yere or another â—erme thou shall yelde me syx crownes or .x. or mo or lesse and yf thou lese by fortune the sayd hondreth crownes vpon me it is al and yf it be sauyd he it shall yelde with the somme spoken suche contracte is full of vsury after the ryghte the cause is suche for the hope that suche a lener hath more is more to wynne than lese Fyfthly in puttynge the gayn and chatell in certayne as for an example I lene the an hundreth crownes by suche wyse that after the yere paste thou me shalte yelde an hondreth .x. here is vsury manyfeste vnto these v. maner to lene may be broughte all these other But more ouer these doctours make a questyon yf A questyon it be lawfull in ony case to receyue ony thynge because of the lone It is lawfull in fyue maners The answâ— Fyrst a man may well receyue a thynge spyrytual as is the lone the good grace of hym vnto whome he hath lente Also yf of free wyll he gyueth ony thynge or it may receyue so that the lone hath not be made to suche intencyon Secondely by reason of dysdaÌ„mage as yf the lone hath ben made vnder a certayne payne it for to yelde at a certayne tyme and that by the defaute of that for to do the lender were in dammage without ficcyon in this caas he may for by cause of the dysdaÌ„mage take the sayd payne with his pryncypall yf that the sayd payne were not excessyue and vnreasonable Thyrdely by reason and cause of the doubte vnto the whiche the lender is submysed in lyke wyse as it appyreth in the seconde caas of the notable before sayd in lendynge vnto the halfe of losse or of gayns Fourthely by reason of the dammage that he renneth in the whiche lended by cause of the sayd redy As for an example At your grete request I lende you an hondred crownes for a yere in the whiche after god and good conscyence I shall be in dammage in the somme of ten or twenty crownes Than yf he the whiche borowed seeth that it sholde be better vnto his prouffyte to take the sayd somme and to restore the daÌ„mage of the lendynge he it may do the other it receyue ouer the pryncypall for to kepe hym to recompense hym the daÌ„mage Fyfthtly by reason of the hyre of a thynge the whiche he may hyre as oxen horses and other thynges that a man may receyue some tymes more in valour that they were at the tyme of the hyre and with the hyre But for to receyue more than a man hath lente in ony other maner wyse than here before hath ben sayd or done ayenst the coÌ„maundement and a man selleth the thynge imprecyable and the whiche proprely may not be solde That is to vnderstande the pleasure the charyte that euery creature ought vnto his neyghbour as well by the lawe of nature as by the lawe of holy scrypture the whiche lawes all other ben they Canons or Cyuyles defenden the synne of vsurye Also yf ony gyne olde corne or other thynge semblable for to renewe it hauynge intencyon pryncypall that the newe shall be more worth and elles he wolde not gyue it he coÌ„mytted vsurye But yf he do that pryncypally to the intente that his thynge perysshe not or for to do a pleasure vnto his neyghbour or in trewe semblable doubte yf that the thynge be more worthy or lesse at the tyme that it shall be yelded agayne in suche a caas it is none vsurye The payne of vsurers publysshed is suche that they ben excoÌ„munycate of ryght wherfore the holy chirche defended that vnto suche there be not gyuen the precyous body of Jhesu cryste Also that theyr oblacyon be not receyued in the holy chirche Also that after theyr deth theyr bodyes ben cast in a voyde grounde and not receyued in the
theyr wyttynge ben the causers that a woman lefeth her fruyte that it cometh forth deed Also as vnto the lyf of substauÌ„ce temporall Vita substancialis ayen that coÌ„maundement do those the whiche pyllen stelen taken awaye or wtholde from an other for as moche as is in theym they take from theyr neyghbour the thynge the whiche vnto hym is necessarye where with he sholde susteyne his lyfe by the whiche as vnto that they be the causers of his deth And of this sholde well take hede these aduocates worldely grete pleders the whiche oftentymes make the poore symple for to lese meouables and herytages as ben poore wydowes childern faderles and moderles other For suche theues pyllers ryally may be sayd mordres in as moche as they stele and take awaye from the poore people theyr substaunce and goodes of the whiche they myght haue theyr lyuynge Also they the whiche by defaute of charyte lete these poore people deye for hongre or in pryson by defaute of theyr ayde whan they may and sholde do it Also as vnto the Vita sanitatis corporis lyf of helth corporell ayen this commaundement do they the whiche stryuen and stryken ayenst the ordynaunce of Justyce in hurtynge ony persone and in puttynge hym from his good helth Also Vita spiritualis as vnto the lyf spyrytuall ayen this commaundement done those the whiche hate theyr neyghboures or the whiche by coueytousnes or of euyll dysposicyon desyre the deth of an other For holy scrypture sayth who so hated his neyghbour is a man kyller Wherfore it is to be noted that manslaughter Qui odit frem suuÌ„ homicida â— i. io iii is coÌ„mytted somtyme in courage and wyll all oonly and not as in dede outwarde Somtyme it is coÌ„mytted of dede and not of wyll Somtyme of dede and of wyll togyder An example of the fyrst NoÌ„ licet nobis interficere quemquam Io .xviii. The Jewes by theyr Ire and enuye by counseyll and wordes put the sone of god the fader vnto deth without touchynge hym with theyr handes so as it appyreth by the gospell in that that they sayen it is not lefull vnto vs for to put no man to deth in alledgynge theyr holynes and Justyce And alwayes the blessyd sone of god sayd vnto Pylate Those the whiche me haue betaken vnto the Qui me tradidit tibi maiê° peccatuÌ„ habet Io .xxix. that is for to vnderstande those bysshoppes scrybes and the pharysees haue more greuously synned than thou The whiche oftentymes hadde made shedde his precyous blood by the torment of flagellacyon By the whiche Ire and enuye may be so greuous that they may be compared vnto man kyllers So ought a man vpon this commaundement to examen hym of his synnes the whiche folowen in a shorte declaracyon And fyrst of enuye Enuye after saynt Gregory hath fyue braunches That is for to knowe hatred of herte susurracyon detraccyon for to enioye hym of ylle and for to be sory of his neyghbours welfare Susurracyon is for to speke cursyd langage by malyce for to put noyses in some persones Detraccyon is for to speke cursyd langage for to take from his neyghbour his good renowne or good name And ryght often in these two maners there is deedly synne dampnable and suche people may not be assoyled without ferme purpose for to restore his neyghbour vnto his good name and fame For as sayth holy scrypture A good name is more worthe than Meliê° eÌ„ nomeÌ„ bâ—nuÌ„quam diuitie â—lâ—e myllyons of golde of syluer and as oftentymes as he hath taken from ony man two pens or fyue shellynges he may not haue absolucyon without restytucyon of dede or in purpose And for as moche the counseyll of the wyse Salomon is that as with detractours no man kepe company with wordes For not all oonly to speke detraccyon or susurracyon by hate or by enuye of his neyghbour But with that to prouoke or for to be the cause or hym for to reioyse that suche langage is spoken or wylfully it hereth it is a grete synne and a dampnable And as sayth a glose vpon the margen of this wrytynge that by this synne of detraccyon well nygh all the worlde is dampned and that we may coniecte For I suppose that many confesse them of that synne how be it they make no restytucyon And for to see the remedye in that caas there ben many confessours vndyscrete in assoylynge to lyghtely This fals and accursyd synne is coÌ„mytte some tyme in puttynge ylle on his neyghbour the whiche is not true or whan it is true but by wordes a man it byleued or whan it is ylle it is secrete a man it shewed ayenst the ordres of charyte or so whan a man sayth that the thynge the whiche of hym is good hath be done in cursyd intencyon Some tyme in holdynge his pease of the goodnes of his neyghbour by enuye and in all maners there may be deedly synne dampnable for it is ayenst charyte in takynge awaye or in mynysshynge the good name of his neyghbour Of the whiche sayth CuraÌ„ habe de bono noiÌ„e hoc eiÌ„ magis ê‘manebit tibi quam mâ—le magni preciosi thesauri Ger xli holy scrypture that euery man ought to haue grete herte desyre of his good renowne name For who so leseth good renowne leseth the loue of those the whiche hym loueth the whiche is incomparable Also by the occasyon to do many good dedes so it is by suche caas many tyme of shame by the whiche he dysposed hym to all ylle And vnto that it is trewely sayd that he hath more gretter payne for to be helyd of the wounde of the tonge than of the stroke of sworde And this suffysed as now of the synne of enuye Here foloweth of Ire Ire is a De ira synne dysordynate to auenge hymselfe vpon ony persone by ony waye and maner ayenst reason and the ordynaunce of Justyce And it is ayenst the loue and charyte that a man ought for to haue vnto his neyghbour and by the consequens it is mortall synne of the whiche proceden many braunches after as saynt Gregory sayth That is to vnderstande indygnacyon ymagynacyon of hym to be auenged clamour in wordes blasfemynge ayenst god his sayntes debates oppressyons These dyuers maners of Ire may be also vndstande For Ire may be shewed only in courage in wyll wtout shewynge it outwarde And these be the two fyrste brauÌ„ches that is indignacoÌ„n ymaginacoÌ„n to auenge hyÌ„ Where suche Ire is not all oonly in the wyll but with that it is shewed in wordes in this ben vnderstande the other two brauÌ„ches that is clamour and blasphemynge of god of his sayntes A man may also ouer these cursyd courages these wycked wordes procede vnto the dede as to bete to stryke or to mysentreate in speche other dyuerse maners
be not of all assured for to be perfaytely acquyted before god And therfore watchen they vpon theyr warde in full grete fere and in humylyte in bryngynge oftentymes to mynde the estate and the feruour from whens saynt Peter felle the whiche so pyteously forsoke his creatore Also Dauyd Salomon Sampson and other many excellent in merytes and in hyghenes of lyf comtemplatyfe of the whome is made mencyon of the lyues of sayntes ben fallen in grete and pyteous NoÌ„ suÌ„ sicut â—eteâ—â— hoiÌ„m raptores iÌ„â— sti adulterâ— veâ—ut etiaÌ„ hic publicanê° c. xviii ca. inconuenyences And comenly the rote and the foundacyon of theyr temptacyons hath ben to presume of themself to dysprayse poore synners for one of the grettest temptacyons vnto people of deuocyon is to compare theyr lyf of penauÌ„ce grete noble and excellent vnto the pouerte vnto the mysery feblenes of theyr neyghbours the whiche ben in grete horryble synnes And by this meane felle and hym enpryded the pharysee of whome maked mencyon the holy texte of the gospell But those the whiche ben taught inspyred prouffyten gretly vnto the occasyon of the synnes of theyr neyghbours For of that they humble them vnto god en knowlechynge that it is more greter gyfte of god to preserue ony from the fallynge vnto synne than hym for to areyse after that he is fallen And yf it be so that the lyf and the merytes of many relygyous and other the whiche yet ben at this daye is a lytell thynge in comparyson of the lyfe and holynes of them beforsayd Who oftentymes haue so gretely fayled what is he the whiche oughte to truste in hymself or his merytes The .ix. maner of almesdede spyrytuall is to gyue good counseyll in thynges spyrytuell this werke is moche pleasauÌ„t vnto god and of grete meryte vnto them that it may do in confermynge hym vnto the blessyd Vocabâ—â— nomeÌ„ eiê° admirabilis ê¯silia rius deê° fortis c. ysaie ix ca. Jhesu cryste the whiche for his example and doctryne is named the tongue of greate counseyll The gretenes of this werke and the meryte may be consydered in the hyghenes and dyffyculte of the cause of the Juge and of the partye aduersary The cause is for to lese or for to wynne paradyse The Juge is god almyghty and all knowynge by the whiche fals excusacyon cautelles cauyllacyons appellacyons dylacyons fere fauours gyftes or promysses haue no place in this courte for to peruerte Justyce The aduersarye is the deuyll of whome the malycyous cautell to excuse his practyse and longe experyence surmounten all naturall intendement of humayne creature And therfore whan a man seeth that the deuyll dysceyued enmused and entysed the poore creature humayne for to dampne hym and for to make hym to lese paradyse it is a moche excellent werke of charyte to counseyll hym the meane for to withstande the malyce of the deuyll and hym for to ayde for to come to wynne and to possede so noble an herytage as is the royalme of paradyse But euery intendement ought well for to haue in hym meruayllous pyte and compassyon of the moost grettest partye of them lyuynge the whiche an hondred thousande tymes ben more dylygent to suche counseyll to purchase or for to defende theyr ryght in twoo or thre feet of londe of dwellynges than they do for to purchase the royalme of paradyse the whiche vnto theym apperteyned by true ryght of herytage The whiche vnto vs hath playnely and ryght lawfully purchased our fader Jhesu cryste And of that folye hath other tymes founde the experyence the whiche foloweth The yeres a thousande foure hondred foure score and thre a noble man of the royalme of Fraunce vnto his goostly fader reknowleged and confessed vpon the loyalte of his fayth that he pleated by thre yeres in the grande or grete assyse in the Cyte of Bourgeys for the ryght that belened to haue thre halfe pens of rente by the yere and he was not yet at the fyne nor ende of his cause but he abode in doubte for to lese or to wynne he affermed that with his costes and his dyspenses as well of his moeuable as of his herytage he hath taken the beste counseyll that vnto hym was possyble for to fynde and after the relacyon and the whiche me semed very semblable he myght haue made more than an hondred myles vpon londe And a semblable thynge make many of other worldely people the whiche make not one myle nor yet halfe a myle for to seche one good couÌ„seyll of conscyence By the whiche it behoued for to conclude that cause of many done ylle is for that they renne from the grete and infynyte Justyce of Jhesu cryste The .x. maner of almesdede is for to pacyfye and accorde them the whiche ben in dyscorde And how be it it is grete this werke and merytoryous before god it appyreth that it is for to vndo that that the deuyll hath done and for to do that that Jhesu cryste is comen for to do in this worlde and hath shewed by his example and commaundement for to do The labour and operacyon of the deuyll is for to put noyses debates warres and dyuysyons in all estates for the whiche cometh pletynges hates debates and oftentymes murdres grete losse of goodes and of bodyes and of soules for who that hated his neyghbour lesed god the whiche may not abyde but in the conscyence of hym the whiche hath peas with his neyghbour And therfore whan our lorde was borne for to fyght and for to destroye the puyssaunce of the deuyll he dyde do crye with the sounde of trompettes of paradyse peas in erthe And therfore of good ryght he is named kynge of Gloria in exâ—â—iâ—lâ— deo in terra pax hoibê° bone volâ—tatis Luce .ii. Jherusalem and prynce of peas By the whiche it appyreth that for to put peas and vnyte bytwene them the whiche ben at dyscorde debate or dyuysyon it is for to do as moche grete seruyce vnto the kynge of peas in hym prepayrynge the chambre and the habytacyon where he wyll enhabyte and reste the whiche seruyce and offyce may not be done without grete retrybucyon And by the contrarye for to put dyuysyon warre and debate bytwene ony persones is proprely the offyce of the deuyll and of his membres And therfore sayth holy Sex suÌ„t â— odit dâ—ê° septimuÌ„ detestatur aia eiê° ê“uer vi scrypture that there ben .vi. thynges that god hateth moche but the seuenth he hateth soueraynly The fyrste of the sixe is pryde For our lorde is of humylyte infynyte The seconde is lyenge for he is trought dyuyne The thyrde is crudelyte for he is swete benygne and mercyfull The fourth is enuye cautelle or trechery for he is bonte without faynynge The fyfth is vnfaythfulnes ayenst Justyce for he is the Juge of Justyce infynyte The sixte is fals wytnes the whiche is contrarye as well
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
which a man renneth in the sentence of cursynge as to smyte a clerke malycyously not wrongfully for than the absolucyon sholde aperteyne vnto the pope other cases ther ben many of the whiche the confessour ought to be well aduysed hyÌ„ enforme desyrously as well by studye as by couÌ„seyl practyse of these lawers The fyrst of the .v. cases of auncyent customes is homicide voluÌ„tary the .ii. of those yâ— whiche falsen the letters of the pope or wyttyngly vsen of suche letters false the thyrde of them yâ— whiche breken yâ— lybertes of holy chirche as those the whiche enforce the people of the chirche to pay taxes watches subsydes or passages agayne theyr wyll without leue ordynauÌ„ce of prelates The fourth of them the whiche breken yâ— innunyte preuylege of the chirche in place halowed as done they the â–ª whiche taken wylfully ony persone in the chirche or chirchyerde in takynge hym out of the frauÌ„chyse wtout the ordynauÌ„ce of Justyce or the whiche there maken ony fraccyon as it is sayd before The fyfth is of sorcyers and denyns a doctour named JohnÌ„ Andrew sayth that many other cases ben reserued vnto bysshoppes as is to blasfeme god and his sayntes of them also yâ— whiche maken maryages clandesâ—yns yâ— is to say agayn the prohibycyon of holy chirche and without soleÌ„pnyte that vnto that appertayneth Also of all grete and horryble cases after that they ben publysshed Also of fals wytnesses in Jugementes of synne dyÌ„ceste as to haue company carnal of his moder or of his kynred or affynyte it is a semblable thyÌ„ge of the woman as of the man Also of the synne of lechery with a nonne or with a woman that hath auowed ony relygyon approued or with bestes Also of them that breken theyr maryages in lyke wyse other cases that the bysshoppes may retayne for good cause but as sayth hostyence to reserue many cases it is vnto the preiudyce of curates there may come more grete lettynge of saluacyon of soules grete prouffyte therfore he concludeth that these curates may assoyle of all cases excepte these .ix. before sayd and that it vnto them be not defended in ryght by some specyal inhybycyon or custome approued but as to regarde of these freers minours or prechours the whiche ben lawfully presented noo man ought to doubte but that they may assoyle of all cases excepte these .ix. before sayd the whiche ben reserued of ryght or of custome for gloses or opinyons dyuerses of doctours they ought not to be receyued ne to haue place in this mater agayne the wyll and expresse declaracyon of the holy syege appostolycall For it is clere and ryghtfull that the leste and the moost was may not restrayne ordyuynys she the preuylege statute and ordynaunce of hys souerayne Now is it so that the pope Benedic the xi and Eugeny the fourth they haue confermed the opynyon of Raymunde the whiche putteth foure cases of ryght and fyue of custome as it is sayd that that he hath wryten in the .vii. of the decretalles That is to vnderstonde that these relygyous may not assoyle of cases reserued vnto these bysshoppes that ought to be vnderstonde of them that ben reserued of ryght In lyke wyse as it appereth by the decretal the whiche begynneth Dudum but yf these concilles sinodaux or by the statutes or ordynaunces prouyncyalles some synne was defended vpon the payne of cursynge these freers before sayd may not them assoyle For the absolucyon of cursynge apperteyneth of ryght vnto these bysshoppes excepte these the whiche ben reserued vnto the holy fader Also it is well to be noted that the preste the whiche receyueth wyttyngly the persone acursed of the grete cursynge to here the offyce of the chirche or ony of the sacramentes or sepulture ecclesyastycall synne mortally and is suspended of all admynystracyon ecclesyastycall and he is enterdyted of the entre of the chirche and yf he synge in suche estate he is irryguler and yf he so dye he ought not to be buryed in holy place Also yf ony take parte with these excomunycate in spekynge or in etyng or in drynkynge or in gretynge them in dyspysyÌ„ge the prohybycyon of holy chirche he synneth mortally is acursyd of the lasse cursynge of the whyche sentence he may well be assoyled of his curate yf of suche case he hath contrycyon suffycyent and these doctours sayen that suche absolucyon of the lasse excomunytate ought to procede the absolucyoÌ„ sacramentall of other synnes vnder suche forme Ego te absoluo a sentencia minoris excomunicacionis siue minorum excomunicacionum et hocsi sit plures Item eadem auctoritate Ego absoluo te a peccatis tuis In noâ—e patris et filâ—â— et spiritus santi amen And the reason to holde this forme is for as moche that they the whiche ben in some sentence be not parteners of the sacramentes of holy chirche from whome the sacrament is enhybyt tyl vnto that that they ben loused of the sayd sentence In lyke wyse as it appereth by the ryght Also it is to be noted that some may well be assoyled of paynes canonycalles as ben excomunye suspencyon interdyte or irrygularyte without that he were assoyled sacramentally of his synnes of the one of the sayd paynes abydynge bouÌ„de of other yf he were bounde of many but so is it not of the absolucyon sacramentall In the whiche he behoueth to be assoyled of all his synnes or of one The causes and reasons wherfore a man may not comen with these that ben acursyd without â—ennynge in the sentence be conteyned in this vers Vtile lex humile res ignorata necesse Hec anathema quidem faâ—â— unt ne possit obesse That is to say for the grete vtilite be it of hym that is a cursyd or of hym that speketh with hym or for the bonde of maryage or whaÌ„ ony is subiecte vnto the cursynge or whan a man hathe not knowlege of hym that is acursyd or whaÌ„ there is necessyte couenable to speke or to comyne with these cursyd it is not defended vpon payne of synne ne of other sentence ¶ Here foloweth the dystyncyon of thre manere of penaunce THre maner of penauÌ„ce ben as well in ryght Caplm .x. as in custome That is to vnderstonde opeÌ„ penaunce solempne penauÌ„ce and penauÌ„ce secrete or sacramentall penaunce open penauÌ„ce is that yâ— whiche is done openly for synnes grete vnlawfull the whiche hath ben coÌ„mytte openly but suche penaunce ought not at this daye to be enioyned yf it be not done alonely in the towne or cyte in the whiche than he shall recede the court of Rome or the holy concylle after as sayth mayster wyllyam Durande the scot for as moche that of suche penauÌ„ce may sooner come sclander than prouffyte edyfycacyon of soules therfore a man shold punysshe them yâ— whiche for to begge trewande go thorowe the worlde all naked betynge hym self before
cryes of ony byrdes or in the metynge of ony beestes or of other thynges in all these cases before sayd oftymes it is dedely synne and ryght selden venyall synne ¶ Here foloweth the seconde commaundement OVer these thynges before sayd in the seconde Caplm xvi commaundement the synner onght to take hede vnto the poyntes the whiche folowen yf he hath sworne in certayne the thynge the whiche is in doubte It is mortall synne specyally in Jugemente yf he hath sworne to do thynge the whiche of it selfe is yll as it sholde be to do synne he hath synned mortally nor suche othe ought not to be kepte nor accomplysshed yf he hath shewed wyttyngly the secrete or the counseyll that he hath sworne to holde secrete It is dedely synne as well in hym that swereth as in hym the whiche wyttyngly maketh suche reuelacyon knowynge well that it was gyuen hym for to kepe it secrete yf he hath sworne detestably as by the blode by that deth or by the wombe of our lorde it is dedely synne And in suche maner to swere is reputyd also as to blaspheme and in lyke wyse to dysplease by Ire god and his sayntes yf he hath promysed sworne to do ony thynge lefull and he there trespasseth without excusary on resonable and vnto his wyttynge it is dedely synne but the thynge sworne may be suche as to be te his chylde or other thynge semblable the whiche is not accomplysshed it is but synne venyall yf he hath constrayned hym to swere that he byleueth yâ— he shall be forsworne it is deedly synne except the Iuge the whiche by the order of ryghte maketh to swere ony in Justice yf in songes vnhoneste tryfylles and talkynges of langage he swereth god or his sayntes it is deedly synne also to swere troweth with out cause and for no thynge And also as at euery worde he may with grete payne be done without the contenement of the lawe of god by the consequent it is deedly synne ¶ Here foloweth the thyrde commaundement OVer these thynges spoken in the thyrde commaundement Caplm â—vâ—â— the synner ought to take hede vnto the poyntes the whiche folowen yf he occupy hymselfe his seruantes or his chyldern in worldly werkes and cursyd on the sonday or on other festes gyuen by the commaundement by couetousnes without constraynt of necessyte it is dedely synne as well in hym that commaundeth as in hym the whiche obeyth and consenteth yf he hath gone vnto fayres or vnto markettes by his couetousnesse in the sayd feestes he there may synne mortally Other thynge it shall be after masse herde yf he it may goodly here he gooth vnto the fayrres or vnto the markettes As these prelates of holy chirche suffren without makynge specyall prohybycyoÌ„ or without the makynge of ony punysshement yf he be occupyed all the daye in dysportes in feestynges in goynge on huntynge and hawkynge with out herynge masse and somtyme they occupye the se other it is deedly synne comenly here sholde they take hede and seche good counseyll tauerners â—y bakers hocsters potycaryes bayllyues and in lyke wyse sergeauÌ„tes and other offycers Also tayllers cordyners and generally all maner of people of labour and of noblesse of what so euer degree that they ben for euery man hym ought to examen after the vocacyon and estate in the whiche he lyueth and to take hede for what occasyon and with what cyrcumstaunces yf he be occupyed on the holydaye in worldly werkes for yf that hath ben pryncypally by his couetousnes it is dedely synne Also frawdes euyll thoughtes clamacyons pariurynges and other tryfylles the whiche oftymes they coÌ„mytten in all maner of marchauÌ„dyse be it in weyght in mesure in pryce in substauÌ„ce or in qualyte is more greuous synne on the holydaye than it sholde be another daye for as moche that in so doynge there is the transgressyon of the coÌ„maundementes that is of the thyrde the whiche is to halowe the feestes in the whiche is pryncypally the werke of synne also of the seuenth the whiche defendeth all thefte as shall be sayd here after ¶ Here foloweth the fourth commaundement OVer these thynges sayd in the fourth coÌ„mauÌ„dement Caplm xviii the synner ought to take hede vnto these poyntes folowen fyrst yf he hath spoken wordes vnlefull vnto fader or vnto moder yf he hath cursyd them yf he hath mockyd them yf he them hath put or stryken yf he theym hath prouoked to wrathe and he in the wronge it is dedely synne yf he theym wolde not obeye in thynge the whiche was good and lawfull it is deedly synne whan in that there is a contempt for another thynge it sholde be yf by ouer syght or in ony neclygence or in thynge of lytell reputacyon yf he ne them hath purueyde of theyr necessytes after as he may ought to do yf he vnto them borne honoure and reuerence in place and in tyme it is comenly dedely synne yf he them hath not acquyte after theyr deth and accomplysshe theyr laste wylles and testamentes after as he may and ought well to do it is deedly synne yf he hath ben Irreuerende vnto his other frendes vnto his souerayns as vnto people of the chirche vnto offycers and vnto his lordes yf he hath not taught his chyldern and other of his houshold in makynge them to kepe the coÌ„maundementes of god to receyue the sacramentes in place in tyme in prouydynge them of meete and of drynke of clothe and hosynge honestly after his power and hys estate yf he them hath causyd to leue pryde bostyÌ„ges and vanytes yf he them hath suffred to be fouÌ„de in dauÌ„ces in companyes peryllous vnhoneste yf he hath made his seruant or seruantes to werke on the holydayes in all these thynges â—â—e may haue deedly synne after the cyrcumstaunces modyfycacyon of mortall synne the whiche hath ben spoken here tofore ¶ Here foloweth of the fyfth commaundement OVer these thynges before â–ª sayd in the fyfth Caplm .xix. commaundement the synner ought to take hede vnto these poyntes folowen fyrste yf he hath done manslawghter of ony persone be it in dede in thought or by yll doynge in vsynge thynges vnlefull as it sholde be to caste stones without dyscrecyon or â—ny draught or in doynge thynge vnleful and aduyseth not them the whiche may be in dauÌ„ger or by necessyte euytable or not In the whiche necessyte he sholde be fallen by his culpe as yf in hymself defendyng he kylleth the husbonde of ony woman with whome he sholde be fouÌ„de vnhonestly in all these cases it is dedely synne Also yf ony Iuge gyue sentence of deth by enuy by Ire or by his couetousnes vpon the whiche he hath deserued to dye or not It is deedly synne yf a woman with chylde take ony thynge to procure the dethe of her fruyte and they the whiche counseyllynge or therto consenten synnen mortally folowe the dede of the deth of the chylde or not and yf the fruyte
do without deedly synne as to at house steues syde to do seruyce vnto these vsurers to meue warre the whiche is not Juste to make these mixions wherw t women paynte theyr vysages so of other vocacyons suche ought not to be assoyled yf they haue not wyll neuer for to retorne vnto the sayd offyce Also people yâ— whiche geten by theyr Journeys them faynen sparen to werke or yâ— whiche in euyll wyse done theyr werke that notwithstandynge wyll be well payed they ben theues bouÌ„de to make restytucyon As for an example They haue promysse of .xij. pens for the Journey I put that a man thynketh it suffycyent how be it after god good coÌ„scyence they gete not but .x. pens for as moche as they do not theyr Journeye lawfully they ben theues of .ij. pens vpon the Journeye the which amouÌ„ted at the ende of the yere that a man hath made .cc. suche Journeys the somme of .xvi. â— .viij. d of the whiche somme they ought make restitucyon And oftyme it happened by yâ— Jugement of god that vnto suche people theyr goodes encrease not nor yet profyten but some them dyspende in tauernes or vnto them cometh losses daÌ„mages by the whiche they fallen in necessyte of pouerte of no power to restore that the whiche sholde be wel with reason And by suche meane ben deceyued by the deuyll without nombre so to do he is ayded by confessours ignorauntes the whiche assoylen su che people without them enioynynge restytucyon or without the counsyll the whiche vpon that sholde be gyuen ¶ Here foloweth of iniquyte or defaute of Justyce AS vnto the .iiij. poynt the whiche is of iniquyte or Justyce that is of the defaute for to do yelde Justyce reason vnto his neyghbour the synner ought to take hede And for as moche as to yelde kepe to defende Justyce it aperteyned pryncypally vnto yâ— prelates of holâ—chirche vnto the lordes erthely after as the JurisdiccoÌ„n of euery of them extended consequeÌ„tly vnto these Juges aduocatê proctours notaryes sergeauÌ„tes prentyses wytnesses of euery of these estates maners of persones some thynge it ought here to be shewed for to examen all well and fyrst of the prelacyon seygnoury ecclesyastycall Yf he were irreguler suspende excoÌ„munycate bygame illegittinie or â—cubinarie open knowen by yâ— consequens suspende at the tyme houre that he receyued yâ— dygnyte the cure or prelacyon he synned mortally is contynually in deedly syÌ„ne in executynge his offyce coÌ„mytted alwayes of newe deedly synne before the dyspence absolucoÌ„n Yf he hath not ben elect canonly of the college or patrone vnto whome it apperteyned or hath be receyued confermed of hym that so to do hath power or vnto that is come by meanes forboden suche is called after the ryght a wronge doer theef and yf he hath not ony maner of puyssaunce or Jurysdyccyon for to dyspose or to make offyce of ony thynge temporall or spyrytuall aperteynynge vnto the offyce or benefyce he synned mortally as oftentymes as he hym endeuoured to excecute that the whiche aperteyned vnto the sayd offyce or benefyce Yf he hath made prayers by hymselfe or by other for to be chosen receyued vnto the sayd offyce he is a symonyacle yf he hath had paccyon or couenauÌ„t the dyspence aperteyned vnto the pope before yâ— dyspence he holdeth theuyshly the offyce or dygnyte Yf he suffre dyssymule ony grete ylle in his subgectes that he may after the ryght purge correcte it is deedly synne Yf he hath fauoured ony ayenst Justyce vnto the daÌ„mage of the other yf he hath lost wasted the goodes of the chirche in folysshe vsages yf he hath rebelled ayenst reason vnto his soueraynes Also yf he hath ben neclygent to gete good suffycyent counseyll for to seche Justyce by the whiche defaute the partye hath ben in daÌ„mage In all these thynges it is dedely synne Also yf he hath put offycers indygne or vnworthy specyally in cures of soules where a man them knoweth for suche them may wtsaye lawfully repelle is neclygent that to do it is deedly synne Also yf he hath suffred confessours ignorauÌ„tes with grete peryll daÌ„mage of soules the whiche he may vndertake it is deedly synne Where some is indygne or to moche ignorauÌ„t apyreth in yâ— chapytre of yâ— scyence necessarye vnto a confessour Also yf he hath ben curyous proude in buyldynges in heyght in horses harneys abyllymentê in grete peryllous dyspences vnto the grete daÌ„mage as well of the chirche as of yâ— poore it is deedly synne Also yf he hath ben more curyous of the temporalyte than of the spyrytualyte after the exces moche or lytell it is mortall synne or venyall Also yf he hath lefte to lese the ryght preuyleges of his prelacyon or of the benefyce after as they aperteynen of ryght the neclygence may be mortall Also yf he hath dyspensed vndyscretely by the whiche they be become recheles vnthryfty or by the contrarye haue ben to harde inhumayne to dyspense to puruâ—ye for the enfermetes of his subgectes after the exces of moche or of lytell it is mortal synne or venyall Also he ought to be the lyght example vnto his subgectes in all thynges in fewe wordes of thynges prouffytable in quenchynge dyscordes in reprouynge detraccyons or bacâ—ytynge grutchynges fals reportes mockeryes folysshe langages Also he ought to be circonspect in all thynges specyally in holdynge secrete the caas the whiche happened after as it is of ryght of charyte Also that he be in fere of honour of reuerence the whiche vnto hym ben done by cause of his prelacyon for of that with other thynges before sayd hym behoued to yelde acounte Also of the correccyon the whiche vnto hym apperteyned by cause of the offyce ouer the coÌ„mune yâ— whiche he ought to do with all after the lawe of charyte of the whiche had ben made mencyon before Also he is bouÌ„de to pastoure his shepe as a good shepeherde by good doctryne good example them to defende vnto his power from the wolues rauysshynge as ben prechours that prechen pryncypally for to go with theyr syluer or other goodes Also of tyrauÌ„tes and extorcyoners the whiche oftentymes them deuouren vnto the wyttynge knowledge of prelates And here he may haue suche exces of neclygence with these other circumstaunces that it is mortall synne For the prelate spyrytuall ought to be the fader defender of poore people of children faderles moderles and also of wydowes ought to haue specyall herte on theyr causes ¶ Here foloweth more in partyculer of bysshopes AS vnto the fyfth poynt yâ— whiche is of bysshopes it is to be noted ouer these thynges beforsayd in general touchynge the estates of bysshopes that he ought to take hede fyrst vnto the forme maner of his entre For
whiche hath gyuen or vnto the poore after good couÌ„seyll and vnto the dede of conscyence If he hath not wylled to do sentence notwithstandynge that he it may sholde do it is mortall synne and he is holden to restore the partye If he were Juge ordynarye hath taken of the partyes other thynge than vytayle the whiche was offred gyuen lyberally and moderatly he there may haue auaryce euyll example mortall synne But the Juge deluded di xviij de eu logijs the whiche hath not somtyme grete rychesse and hym behoued to ryde and to go out for hym to informe or other wyse by the whiche he may the more largely dyspende than he sholde yf the sayd charge were not suche may take salarye moderate Scdm glo et RaymunduÌ„ after theyr labours other consyderacyons of the mater subiecte If the Juge of the chirche gyue sentence of excoÌ„munycacyon of suspencyon or of enterdyte to lyghtly or wtout ordre of ryght or pryncypally by hate by vengeauÌ„ce by fauour or by other cursyd occasyon ayenst Justyce vnto the daÌ„mage of an other ouer the mortall synne he is suspende of the execucyon of his offyce and he ought to be condampned after the estymacyon of the daÌ„made made vnto the partye yf he in suche estate mysbere hym vnto the sacramentes he renned in irregularyte of the whiche he may not be releuyd but by auctoryte of our holy fader the pope If he hath suffred wyttyngly to calle before hym aduocates the whiche weren heretykes excoÌ„munycate or paynems Yf he hath suffred receyued dylacyons ayenst the ordre of Justyce yf he hath not kept the termes of ryght If he haue fauoured the one partye vnto the greef daÌ„mage vnto the other yf he hath made questyons vnto the culpable that weren impertynentes after the order of ryght yf he hath refused to receyue appellacoÌ„ns legittimeâ— yf he malycyously hath gyuen oportunyte for to calle If after the legittime appellacyon he hath proceded in cause yf he hath not sought couÌ„seyll sure certayne after as he it may ought to do yf he hath receyued allegacyons scornfull impertynentes yf vnto poore people as wydowes childern faderles moderles myserable persones he hath not gyuen comforte prouysyon of couÌ„seyll In all these thynges other semblables he there may haue mortall syÌ„ne If he hath not punysshed these malefactours or ylle doers after as the ryght the caas it requyred In that may he haue gylte synne in thre maners Fyrst for as moche as that to do he hath not puysauÌ„ce or coÌ„myssyon of the prynce but all oonly hath power to Juge after the lawes and customes Secondely yf in so doynge he hath done wronge vnto the partye Or thrydely yf he haue pardoÌ„ned the caas the whiche ought to be punysshed For not withstandynge that of that to do he hath power that the partye so sholde consente yf he myght he synned mortally in pardonynge the caas without punycyon In lyke wyse as sayth saynt Thomas in his quodlibetê for in pardonynge the caas the whiche is vnto the grete sclaunder of the people foloweth defaute of Justyce of reparacyon vnto the comon we le yf he hath augmented diminysshed malycyously the payne or punycyon the whiche was of ryght he there may haue mortall synne Also it is to be noted that caas may happen that he shall Juge â—orâ—â—de cito apparebit vobis qâ—â—â—â—â—diciuÌ„ durissunuÌ„ in his â— presâ—t fiet â—â—pâ—enÌ„ vi QuaÌ„to magnê° â—s humilia te in oibê° eccâ— iiii ca. greg i omeâ— Câ—to esse 〈…〉 or atque ad ser meduÌ„ deo ê‘â—ptior â—sque eâ— dêª eâ— munere quamto obligatioâ—eÌ„ se eâ—â—â—â—pit in reddenda ratione grego Jesus auteÌ„ cuÌ„ cognouisset qque vâ—turi esseÌ„t â— caperet euÌ„ facereÌ„t regeÌ„ fugiti moÌ„teÌ„â—pe solê° orare 10. vi ca. Sieâ—oÌ„trario mathei xxvi Surgite eamê° ecce appropinâ—bit â— me tradet Hâ— cuÌ„ i honore â—eÌ„t noÌ„ itelleâ—it â—ê‘atê° â—â—uâ—iâ—â—is insipâ—eÌ„ti bus siâ—is factê° est â—â—â—is I teÌ„ i. thi iii. NoÌ„ neophituÌ„ eligas supple in epÌ„â—â—e i suâ—biâ— elatê° in iudiciuÌ„ diaboli ici dat Si diceÌ„teÌ„ me adimpium morte morteris noÌ„ anâ—uÌ„ciaueris eâ— c. sa guineÌ„ eiê°de manu tua reâ—ram ezechielis 〈◊〉 hym that he knoweth to be innocent in so doynge he synned not mortally As for example A man proued bereth fals wytnes ayenstony in JugemeÌ„t of the whiche falsyte the Juge is ryght certayne so he may not by dylacoÌ„n of senteÌ„ce nor by other meane persuade to the wytnesses for to prouyde vnto theyr conscyence Nor may noâ— also Justely yâ— innocent the whiche is falsely excused wtout doynge manyfeste Iniurye vnto the wytnesses Also he may not constytute or ordeyne lyuetenauÌ„t nor to the souerayne when all these condycyons shall be togyder concurrentes he shall be constrayned to gyue sentence after these thyngê alledged approued falsely ayenst hym the whiche is innocent in so doynge by his offyce he synned not but may haue meryte And of that opynyon holdeth mayster FrauÌ„ces de maronis saynt Thomas Rycharde de villa noua Some holden the contrarye affermynge that the Juge sholde sooner suffre deth than to gyue suche sentence But I ne consente to the fyrste opynyon in the cause pecuniarie to yâ— seconde in the cause of deth or of mutilacoÌ„n For as for to lese the goodes of fortune is oftyme to yâ— grete prouffyte of the soule but yâ— holy scrypture whiche may not lye forbydeth symply the deth of hym the whiche is innocent In lyke wyse as it appyred in Exodi By these thynges beforsayd of prelates of prynces of Juges appyred the trouth of the scrypture the whiche sayth that Jugement ryght meruayllos shall be gyuen vnto them yâ— whiche preceden That is to vnderstande yf they kepe not the lygne the purete of Justyce of equyte therfore they ought to fere them humyle before god the Juge of Juges hynge of kyngê euery creature as moche yâ— more as he hath the more grete charyte of seygnourye of Justyce After as sayen these scryptures holy doctrynes of that to do hath gyuen example the blessyd sone of god the fader Jhesus nazarenus ordynarye Juge of the deed the quyke And therfore whan a man wolde take hym for to make constytute hym kynge he fledde in to a mouÌ„tayne to praye vnto god the fader but whan man hym sought for to Juge to put hym vnto deth he hym yelded presented vnto the towne vnto the place where he knowe wel that men hym sholde cause to deye In lyke wyse as he wolde saye by an example that moche more Joyously sholde many receyue the deth than prelacyon offyce benefyce or seygnourye By the occasyon of seygnourye of prelacyon cometh many tymes vnto them of suche estate foure ylles In
bysshop dyocesayn may and ought to dyspence wyth syke people to ete flesshe in the lente or the frydaye and on other fastynge dayes and in lyke wyse with the people in tyme of necessyte and of grete famyne for Extra de obserua â—oÌ„ne â—eiuniorum cap ConsiliuÌ„ necessyte is not subiecte vnto the lawes for to absteyn on the frydaye to ete flesshe it is good couÌ„seyll and a thynge to prayse but not coÌ„maundemeÌ„t To faste the aduent or not the custome of the couÌ„tree ought to be obserued The houre of dyner the ryght is thre houres after the myddaye but yâ— custome obtayneth at the myddaye seruauntes may after theyr offyces taste the meetes one after they haue broken theyr faste to bere some messes and afterwarde make an ende of theyr dyner wtout fraccâ—on of theyr faste To holde loÌ„ge table excessyuely for to passe the tyme to the ende that yâ— faste be not to moche costable to bere it is fraude of the intencyon Legem fraÌ„git â— in fraudeÌ„ legis aliqâ—d facit of the statute of holy chirche And here may he haue suche exces that it is the brekynge of the fast Also one dronken body on the daye of fastynge syÌ„neth somtyme more greuously than he hadde done in brekynge his faste symply wtout makynge him selfe dronken to ete many tymes on the fastynge daye he breketh his faste it is also agreuauÌ„ce of syÌ„ne more or lesse of asmoche that a man eteth many tymes ¶ Here foloweth the seconde poynt the whiche is of prayer AS vnto the seconde poynt the whiche is of Caplm xxvii prayer that is to vnderstonde that euery creture resonable the whiche hath age and dyscrecyon competent is bounde by the ryght of nature to make prayer vnto god his creatour for prayer as vnto that purpose is to lyfte vp his herte vnto god in reknowlegynge hym his creatour mayster lorde In requyrynge hym prouysyon of thynges necessary vnto this present lyfe and ayde agayne all oure aduersaryes and of dyuers temptacyons the whyche cometh on all partes to the ende that by the meane of his ayde and of his blyssed grace we may come vnto his blyssed royame Nature vnto vs sayth that we sholde seche the thynge without the whiche we may not be as is the ayde of god The whiche ayde is not vnto vs duely regnoure of Justyce nor we haue not wherof we may it suffycyently bye by the whiche we muste sholde abyde in that necessyte to demaunde that ayde humbly and deuoutly by prayers and orysons and therfore in all places and at all houres the ayde of god vnto vs is necessarye for other wyse we may not endure or vnto oure aduersaryes resyste So vnto vs of necessyte euer more Oportet seÌ„ê‘ orare nâ—quam deficere luce xviii DnÌ„e aÌ„te te oeÌ„ desi deriuÌ„ menÌ„ pÌ„ xxx vii vâ—i glosa NuÌ„quam de suÌ„t orare quâ— nuÌ„quam desunt amare to praye in lyke wyse as sayth Jhesu cryste in the gospell That is to vnderstonde that after oryson vocall or mentall made in place and in tyme after good congruyte holdeth vs euermore in the loue and fere of god holely occupyed and in so doynge we praye god without cessynge for the good desyre of the herte is before god an hyghe clamoure Also saynt Austen declareth that we may not nor we sholde not come to god yf he called vs not and we may not come yf he ayde vs not and we deserue not to be ayded but onely by deuoute prayers therfore at the begynnynge of the seuen houres canonicales we requyre the ayde of god whan we saye deus in adiutorium To haue pacyence in suffrynge grete aduersytees To haue vyctorye of trybulacyons temptacoÌ„ns To put oute these euyll thoughtes affeccyons To holde thyne espyryte in holy and prouffytable medytacyon To know the begylynges temptacyons of the deuyll To berethe laboure Joyously vnto the whiche god the calleth The to conferme and make stronge to do the wyll of thy creature To leue the estate of synne to purchase vertues To come vnto holy contemplacyon and thou too come with god To haue Joye and swetnes spyrytuall in god To be famylyer with angelles and hatefull vnto deuylles Fynally to haue the royalme of paradyse ¶ Also more ouer it is to be noted that some may Derse d. i Missas died dnÌ„ica seclaribê° totas audire speci all ordinepÌ„cipimê° ita vtanÌ„bnÌ„diccoÌ„nâ— sacerdotis egredi populusnÌ„ pÌ„sumat qdsi fecerit ab epÌ„o publice â—fuÌ„daÌ„t id est excoÌ„municent Oâ—oeÌ„asceÌ„â— meÌ„tis iÌ„ deuÌ„ hec domas be holden bouÌ„de to prayer vocall or for by cause of his offyce as ben people of the chirche or for penaunce inioyned or for as moche that he hath auowed suche prayer or for suche ordenauÌ„ce generall of holy chirche by the whiche the people is bouÌ„de to here the dyuyne seruyce on the sondayes and grete solempnyte yf they haue not excusacyon lefull and vnto them it suffyseth not for to acquyte and for to seche meryte before god to be in the chirche and to here alonely with the eeres corporalles the offyce of the masse but they sholde lyfte vp theyr hertes vnto god in lyke wyse as the preeste the whiche vnto them representeth Jhesu cryste them commauÌ„deth sayenge Sursum corda That is to say haue your hertes vpwarde that is to knowe the vnderstondynge and the wyll towarde god and ther fore answereth the clergye as well for them as for the people habemus ad dnÌ„m That is to saye we haue our hertes with god and suche thynge that is to vnderstonde to haue his herte his vnderstondynge and his wyll towarde god is a ryall and verytable prayer after as sayth a doctour named Damascene vnto that purpose sayth Bonauenture that he hereth truely the masse and none other the whiche Extra de cele mis â—arum DoleÌ„tes hie habeâ— de â—se d. v. Nâ—â— verbis tmÌ„ sêª â—orde oraÌ„dê° eÌ„ deê° with that that he hereth the wordes he hym coÌ„uerteth by deuocyon and by the vnderstondynge to consyder the mystery of the blessed passyon by the whiche it is to be noted that he the whiche is bounde to make oryson vocall by vowe by penaunce or otherwyse and wyttyngly durynge that oryson he is occupyed in other werkes or thoughtes lettynges or contraryous vnto the sayd oryson synneth moche greuously and is not acquyte another thynge it is whan suche thoughtes and occupacyons comen agayne the wyll and that a man doth his payn to put them oute after the fragelyte humayne vnto this artycle sholde those desyrously take hede the whiche ben bounde vnto the houres canonyales For the holy chirche coÌ„maundeth in the vertue of holy obedyeÌ„ce that they ben sayd deuoutly and atteÌ„tyuely for god taketh more of pleaser and of loue in the deuocyon of the herte than he dothe in the voyce and modulacyon of the mouth Also oryson made with thre condycyons that
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
a thousande pounde aloonly And vnto the purpose god vnto vs hath gyuen the body and the soule the whiche ben also as the two knyghtes vnto the body he hath gyuen syght tastynge smellynge and herynge and so of other gyftes corporalles but vnto the soule he hath gyuen vnderstondynge mynde and in creatynge her vnto his ymage and vnto his semblaunce in gyuynge vnto her hym the whiche is the good and tresour infynyte and not withstondynge that she it forfayteth coÌ„mytteth treason as many tymes and as often as whan she her consenteth vnto dedely synne for she withdraweth the honoure the obedyence and the glory that she oweth vnto her creatoure by the whiche it behoueth to saye yâ— as is moch grete the offence as was grete the benefyce and for as moche that he was infynyte also is the transgressyon and punycyon infynyte by so ryght Justyce that ony creature nedeth to doubte The seconde reason is by cause of the iniury done vnto god in that that the soule her consenteth vnto the gylte of mortall synne choseth and loueth better ony good create than she doeth her creatour Now is it so yâ— bytwene the good creatyd what soo euer that it be the good increatyd the whiche is god vnto the dystaÌ„ce infynyte of as moche that the good that a man choseth more sooner than a man doeth god is lytel the iniury is yâ— more grete as vnto the consyderacy on by the whiche it appereth that lecherous men and women the whiche maketh of theyâ— belly and of theyr pleasure of theyr sensualyte theyr god and the couetyse men and women of theyr golde of theyr syluer proude men and women of wynde of abusyon and of vayne glorye doeth horryble in iury vnto god infynyte and may not abyde vnpunysshed after as it vnto hym appertayneth that is to knowe infynytly or elles he sholde not be the god of Justyce infynyte the whiche is a thynge Impossyble The thyrde reason is by cause of the maieste dyuyne yâ— whiche hath be ynough shewed before That is to vnderstonde of asmoche that he the whiche is offended is of more grete noblesse dygnyte sapyence Jurysdyccyon and auctoryte and of as moche that a man is more holden and bounde of as moche is the offence agayne hym yâ— more greate And for as moche that god is of maieste infynyte and that the creature vnto hym is bouÌ„de infynytly That is to saye asmoche as she hath beynge substaunce and other goodes ben they of nature of grace or of fortune it foloweth clerely that the offence of mortall synne ought to be infynytly punysshed The fourth reason is by cause of the Justyce dyuyne the whiche thynge he may also shewe yf it appertayne vnto the Justyce mercy dyuyne to rewarde the blessyd in eternyte of glorye for the obedyeÌ„ce honour reuerence that they haue done vnto theyr creatour in this worlde by that same selfe Justyce it behoueth that he punysshe eternally the inobedyence yâ— dyshonour irreuerence that these cursyd dampned haue done to god theyr creatour in this present lyfe AS vnto yâ— thyrde poynt pryncypall fynal the whiche is that syÌ„ne ought to be punysshed in eternyte after yâ— comparyson yâ— it hath vnto the vnyuersall worlde it is to vnderstonde the euery per sone of his propre nature condycyon desyreth to come vnto welth eternall therfore the soule the whiche her consenteth vnto mortall synne choseth some good create as ben honours in proude people rychesses in couetyse people delytes pleasurs carnalles vnto lecherous people he constytuteth hys ende and blyssednes in the thynge that he desyreth soueraynly all these thynges the whiche hym may serue be it god the sayntes the angelles or other thynge for to come vnto suche ende he them desyreth not but by the ende felycyte before sayd and of suche people is there without nombre that wolde haue in this worlde that that they desyre neuer to see god or other blessydnes to haue And for as moche that in suche loue suche desyre they ben fouÌ„de at the houre of deth it is not agayne the inclynacyon naturall of the soule That is to vnderstonde that she abydeth in her eternyte vnder the punycyon of the deceuable beatytude that she hath chosen aboue god agayne god and this is for the fyrste reason of the thyrde poynt the whiche sheweth wherfore the puny cyon of the dampned ought to be eternall The seconde reason hath ben lately touched before for yâ— perfeccyon of the worlde vnyuersall requyreth that he there hath felycyte eternall and this here is ordened by Justyce vnto them the whiche haue resysted and foughten in this present lyfe agayne theyr sensualyte and propre wyll agayne the worlde and In meÌ„suraÌ„ coÌ„tra meÌ„suraÌ„ caÌ„ abiecta fuerit iudicabit dnÌ„s ysa xxvii c. IteÌ„ xxviii ca. Ponam in poÌ„dcre iudiciuÌ„ et iustâ—am in â—â—â—nsnra the deuyll and haue perseueryd tyll vnto the ende And by that same selfe Justyce behoueth it that punycyon eternall be prepayred reseruyd vnto them the whiche haue not wylled to fyght but haue obeyed vnto theyr aduersaryes and soo whan euery creature shall haue Juste retrybucyon after his nierytes or demerytes all the worlde shall be in her perfeccyon In the whiche he shall haue no more as to adde to mynysshe or to varye for it appertayneth vnto the puyssaunce sapyence and Justyce dyuyne to conserue all thynges in theyr fynalle perfeccyons The thyrde reason for the grete vtyly te the whiche cometh of the eternyte and mysery of the dampned vnto the perfeccyon of the vnyuersall worlde for fyrste god is feryd soueraynly Also his commaundementes ben kepte the more humbly Deo eiÌ„ militat oeÌ„ quod obstat her â—lexaÌ„der de halis the more dylygently and in so doynge a man purchaseth fynally ferefylyale or chyldly meryte and saluacyon And therfore to saye that the paynes of the dampned ben and ought to be eternall it is no pyte but souerayne iniquyte and manyfeste subuercyon of the trouth of god conteyned and shewed in holy scryptures all the destruccyon of oure holy fayth catholyque The fourth reason of the eternyte of the paynes of the dampned that is for the glorye of the creatour the whiche is the souerayne ende wherfore Qui bona egerâ—â—t ibuÌ„t i vitaÌ„ eternaÌ„ â— vero malo i ignâ— etnuÌ„ Hec eÌ„ fides catholica c. hec athana i sym all thynges ben create made formed ordeyned The whiche glorye shyneth is shewed vnto all the worlde grete noble infynyte in as moche that yâ— multytude of the daÌ„pned theyr paynes dolours tormentes ben grete innumerable eternall for in lyke wyse as the mercy infynyte of the creatour is shewed in the grete beatytude or blessydnes of paradyse so is manyfested the Justyce by the eternyte of the tormentes of yâ— dampmed and of suche manyfestacyon of mercy and of Justyce cometh and accordeth a
in the more hygh degree of Impassybylyte as before hath ben sayd that some shall be more clere than other The thyrde for as moche that all the partyes of the body shall be egall in suche maner that yf he were in the fyre of helle where an hondred thousande glauyes ryght sharpe stryken agayne hym where he myght not in ony wyse suffre them The fourth for as moche as the contemperacyon of the foure elementes of the whiche the body humayne is composed ben in theyr souerayne ryght perfecte consuÌ„macyon by the whiche may neuer fall passyon corrupcyon ne alteracyon in suche wyse they abyden impassybles eternallyâ— THe thyrde Joye of the partye of the body is subtylyte in foure maners The fyrste for suche body gloryous may be with wtin an other body not gloryous in lyke wyse as the fyre the whiche is a thynge corporell may be by the waye of nature wtout wtin in all the partyes of an yren on fyre therfore yf by waye naturell suche penytracyon is done in a body not gloryous it ought not to be ryght grete meruaylle yf it be done by puyssaunce dyuyne in the bodyes the whiche ben gloryfyed The seconde for the body gloryous shall not be Hec dicit thomas anglici in suo iiii with the body gloryous for two bodyes gloryous for to be togydres repugne of good congruyte and vnto the ordre that the sapyence inyfynyte hath put in thynges treate The thyrde for the body gloryous shall be egally subtyle in all partes the whiche ought to be vnderstande as to thynke on an other body not gloryous for the eye shall not fynde more of resystence than the fote or the hande in lyke wyse of other membres but neuerthelesse the one membre shall be more subtyle or lesse after as it apperteyned vnto the disposicyon of the body humayne The fourth is the body gloryous shall be abyde in that degree of subtylte the he hath deserued for euer wtout fyndynge ende wtout fyndyÌ„ge resystence the whiche maketh lettynge vnto the wyll of the soule but that the body gloryous may be in a moment from the heuen in the erthe from the erth in heuen from the one parte of heuen in the other in lesse space of tyme than now it may be spoken vnderstande or thought THe fourth Joye of the partye of the body is agylyte in foure maners The fyrst for thâ— body gloryous shall be aboue all obeyssauÌ„ce vnto the wyll of the soule shall not lette it in no maneâ— but that she be incoÌ„tynent from one place in to an other Augê° xxii de ci 〈◊〉 vbi volet spuÌ„s ibi protinus erit as may be now our thought as soone ferre as nere The seconde for the body gloryous shall not haue more of disposicoÌ„n to descende than to ascende but all his propre inclynacyon shall be obeyed vnto the puyssauÌ„ce wyll of the soule the whiche suche glorye vnto her hath pryncypally purchased in obeyenge vnto the creatoure The thyrde for as moche as the body gloryous is not borne from one place in to an other for necessyte or indygence as we see in this worlde but all oonly for the pleasure glorye of the soule and therfore in no thynge that may be ymagyned the body gloryous ought not to lette or tarye the soule The fourth for as moche as the body gloryous may not alonge hym from the presence of god for in what soeuer place that the body and the soule gloryous be borne alwayes In ipso viuimus mouemur sumê° eccle xvii they ben present haue the clere vysyon of god And so it appyred shortely of the foure douaires of the body that is claryte impassybylyte subtylyte agylyte the whiche ben of the hygh perfeccyon Corpus quod corrumpitÌ„ aggrauat animam that is in the leste of the gloryous that is or the whiche fynally shall be in glorye with the blessyd that none entendement with holden aggreued in body mortall ne may it comprehende but euery creature in his owne ryght ought faythfully to labour to the entent that he may fynally haue the experyence of suche meruaylle THe fyfth Joye of the partye of the body is by cause of the habytacyon of yâ— heuen emperyall for foure thynges That is to vnderstande for the beaute for the force for the resonauÌ„ce The beaute of heuen is suche so grete that it may not be compared vnto no beaute erthely The gretnes of the erthe is also as nothynge in regarde of the gretnes of heuen force Joye gladnes there proceden habonden in all partyes in suche maner that the fyue wyttes gloryous ben soueraynly replenysshed euery of them that that he appetyteth that is CaÌ„tate dnÌ„o canticuÌ„ nouuÌ„ pÌ„s c. l. IteÌ„ CaÌ„temê° dnÌ„o gliose emÌ„ honoridicatê° eÌ„ c. exo xv In pÌ„ma eÌ„ laus vocalis ê“ut dicit glo suê‘ illud ExultacoÌ„es dei iÌ„ gutture eorum Qui habitat in domo tua iÌ„ secula seculorum laudabuÌ„t te pÌ„s lxxxiii is to knowe that the syght is full of Joye and of gladnes for foure thynges The fyrst is the humanyte of Ihesu cryste The seconde for the presence of the gloryous quene the moder of god The thyrde is in seenge the grete innumerable company of the blessyd The fourth is for the clerenes of the glorye the whiche is the shynynge of all sayntes assembled in one lyght Thynke he that may what thynge it may be to see these thynges beforesayd for no wrytynge ne may suffyse for to declare the one of them all oonly as it is also that the clerenes of the lest body gloryous the whiche is or shall be fynally in paradyse shall be greter than shall be the clerenes of the sonne yf she were xiiij tymes more grete than she is now ones O hertes humayns thynke than what may be the clerenes of the precyous ryght gloryous body of Ihesu cryste of his blyssâ—d ryght dygne moder also of other euery of them in his degree But what may that be of all togyder but oonly one depnes of Joye of gladnes as moche grete as is that lyght And this is as vnto the fyfth Joye of the body THe herynge shall be full of Joye gladnes for foure thynges The fyrst shall be for the melody of the voyce the whiche is shall be herde in the glorye celestyall The seconde for the grete nombre of them the whiche maken gyuen suche melodye for there ben men women angelles archangelles in one accorde of dyuyne and celestyall musyke The thyrde for by cause that the songe be foresayd prodeth of loue of Joye infynyte The fourth for the reason of hym vnto whome is made suche Joyous melodye that is vnto all the blessyd trynyte the whiche gyueth so moche of goodnes so moche of honoure vnto all the company of the saued the whiche neuer may