of the grete horryble paynes of hell as for an example Yf a man shew vnto ony in this present lyfe a water hote or a metall molten and that a man hym certefye that he therin shall be put by Justyce by the espace of a moneth or of a yere he sholde haue moche greate drede greate fere aduyse euery creature after that that he may ymagen the vnderstondynge of soules dampned the whiche be not in nothynge taryed but more soner aboue all nature ayded and chosen to vnderstonde clerely as well the paynes corporalles as spyrytualles the whiche vnto them ben made redy vnto to that thynke he that may THe seuenth payne of the soule dampned is certaynte that neuer in suche payne there shall be ende terme respyte or releasynge for four thyÌ„ges The fyrste is for the reason of hym that she hath offended by her synne that is god the whiche is infynyte and eternall The seconde is by reason of the nature of synne fynall That is to vnderstonde he the whiche at thâ—deth is founde without true repentauÌ„ce The thyrde is vnto the regarde of the Justyce dyuyne But for as moche as of that eternyte of paynes due vnto euery synne mortall shall be a chapytrâ—in the ende of thys mater it is not as nowe necessarye other wyse to drawe these foure poyntes or payne THe eyght payne of the soule dampned is defaute of all consolacyon the whiche defaute vnto them cometh of foure partes The fyrste is in the regarde of the dyuyne fountayne of Joye and of consolacyon from the whiche the cursyd dampned ben put fer awaye and departed By the whiche they ben fallen in to the contrarye partye That is to vnderstonde in to the see and in to the depenesses of heuynesses and of all desolacyon The seconde is in regarde of nature angelyque the whiche after god is the synguler consolacyon of nature humayne specyally vnto the speryte and for as moche that these dampned haue not obeyed vnto the good inspyracyons of theyr holy angelles but more soner to the suggestyoÌ„s of theyr gostly enemy in stede of the kepyng and consolacyon angelyque they haue the presence and the desolucyon inestymable of deuylles The thyrde is in regarde of the holy coÌ„pany of those that ben blyssed as is Jhesu cryste the vyrgyn Mary and all those other holy sayntes of paradyse the whiche haue not in ony maner coÌ„passyon of those that ben dampned but they enyoye in the crudelyte and eternyte of theyr tormentes the whiche thynge yâ— dampned seeth and knoweth By the whiche they ben inestymably tormented dyscomforted The fourth is vnto the regarde of the company of the dampned for the one shal not haue compassyon of the other By the whiche they curse eche other and so shall be depryued from all coÌ„passyon as well of those of paradyse as of them of helle nor in them selfe they may not in ony wyse haue it but they it hate and curse pryncypally for they ben the cause defayllynge of all of all the tormentes vnto the whiche the ben come THe .ix. payne of the soule dampned is desyre to mowe dye vnto the whiche she may neuer come Of good ryght they may not fynde the deth in the other worlde the whiche haue refused the lyfe on this behalue By the whiche they desyren foure thynges vnto the whiche they may not come The fyrste is that they wolde they hadde not ben create The seconde that they myght be as nothyÌ„ge The thyrde that they hadde not ben redemyd The fourth that they sholde not aryse For in lyke wyse as these foure thynges ben greate glorye and gladnes vnto the blyssed In lyke wyse it is anoysaunce and heuynes vnto those acursyd more than euer man may thynke THe tenth payne of the soule dampned is coÌ„fusyble retrybucoÌ„n for four thynges The fyrste is for that that the dampned ben certayne that god the whiche is theyr aduersary seeth theyr confusyble dampnaâ—yon for in lyke wyse as to se god is eternall perfyte retrybucyon vnto the blyssed In lyke wyse to be seen of god in eternall dampnacyon is inestymable confusyon in all these dampned some what appereth the confusyon of yâ— torment in this worlde for a thefe hath shame to be seen knowen in his theft of ony man notable but soueraynly he sholde fere to be seen of hym yâ— whiche hyÌ„ shall Juge The seconde is for as moche that the tormentes the multytude theyr greuys ben in yâ— clere vysyon knowlege of god not aloonly but with hyÌ„ all the court celestyn in lyke wyse as yâ— glorye of the blyssed is gretely trurstyd by the daÌ„pnacyon of those acursyd In lyke wyse yâ— daÌ„pnacioÌ„ of those reproued is a grauyte inestymable by cause of yâ— knowlege of those yâ— ben saued of yâ— maner of this syght no theologieÌ„ ne ought to doubte for they of paradyse see in god all the thynges the whiche ben to yâ— augmentacoÌ„n of theyr glorye as beÌ„ yâ— tormeÌ„tes of hell in lyke wyse as it hath ben sayd before and shall be more playnly in yâ— chapytre of yâ— eternyte of yâ— payÌ„es internalles Also yf ony make meruayle how it may be yâ— a chylde sauyd shall haue as gre te Joye and as perfyte gladnes of the dampnacoÌ„n of his fader and of his moder or of the one of theÌ„ or the fader the moder sauyd of the dampnacoÌ„n of theyr chylde other frendes The wyll of the sauyd is in suche wyse vnyed with the wyll dyuyne that all that that god wyll is the Joye the wyll ryght parfyte of all the sauyd for that that god wolde or sholde wyll after the puyssaunce Justyce vnto that dampnacyon for as moche is it the wyll and glorye of all those that ben chosen The thyrde is of the lokes of one vpon another for euery of theym shall see the synne the conscyeâ—ce the one of the other for that that soule resonable notwtstondynge that she be dampned leseth not her propryte that she had shame of her syÌ„ne of her confusyon she shal be in souerayne angre in herselfe vnto the syght of all the worlde as well of the sauyd as of the dampned The fourth is for asmoche as she seeth clerely the multytude of her synnes the grefe and the vnkyndenes that she hath commytted agayne the creatour and so as the sauyd haue in themselfe a Joye a gladnes of the good dedys that they haue done in this worlde â–ª In lyke wyse the dampned seynge all theyr synnes shall haue for euery synne partyculer shame and abhomynacyon incompreuable coÌ„fusyon Now beholde who yâ— may what it shall be of all togyders by these thynges before sayd it appereth that there are .xl. paynes partyculers of yâ— partye of the body in lyke wyse as many of yâ— soule And so there ben foure score paynes partyculers in euery dampned in body in soule for as it is sayd all the
grete the souerayne These lytell goodes ben they of this worlde The grete ben they of the soule And the souerayne ben they of glorye They than the whiche haue prudence in the lyght of charyte chesen the goodes of the soule as ben these noble merytoryous vertues by the whiche they come vnto souerayne goodes in glorye But prudence carnall worldely and deuyllesshe chesed the lytell goodes of this worlde lesed the souerayne is brought vnto souerayne ylle of helle Justyce is a noble vertue by the whiche a man gyued Justicia vnto euery man that that is his That is to knowe in generall vnto god obedyence vnto his neyghbour innocence vnto hymself clennes of conscyence Innocence is to do nothynge vnto his neyghbour that he wolde not vnto hymself to be done In lyke wyse as by Justyce a man doth well plesure vnto his neyghbour by innocence a man kepeth hym from offendynge hym Force is an other Fortitudo vertue by the whiche a man vndertaketh to do or suffre for the loue of god these thynges stronge harde As yf it sholde be to do grete penauÌ„ce to entre in to relygyon to pardonne grete offences to ouercome his propre inclynacyons to suffre Iniuryes passyons AttemperauÌ„ce is a noble vertue yâ— TeÌ„perancia whiche putteth measure in all these other vertues and without maner attemperauÌ„ce no vertue is parfyte Also attemperauÌ„ce gouerned the persone in his fyue wyttes of nature restrayneth putteh measure in all sensuall appetyte And this is shortly of the foure vertues cardynalles The thynge pryncypally defended in this coÌ„mauÌ„dement is pryde rebellyon ayen our neyghbour specyally ayen our souerayns in lykewyse as it hath ben sayd in the fyrst coÌ„mauÌ„dement Ayenst this coÌ„mauÌ„dement Maledictus â— noÌ„ honorat preÌ„m suuÌ„â—t matreÌ„ suaÌ„ deurer xxvii IteÌ„ eccle iii. quam male fame est â— derelinâ—t patreÌ„ eÌ„ maledictê° a deo â— ex asperat matreÌ„ Si genuerit hoÌ„ filium ê¯tumaceÌ„ ê“ternuÌ„â— noÌ„ audierit iperiuÌ„ patris vel matris dicet semoribus ciuitat c. la pidibê° obruet euÌ„ pplus Deu. xxi ben pryncypally these childern that whiche ben harde in herte rude in wordes frowarde in werkes ayen theyr frendes souerayns And yf there be mortall exces they ben of god accursyd by sentence of dyuyne scrypture For fyrst they sholde dye be stoned of all the people after the auncyent lawe Also they come comenly to grete pouerte and mysery by the Juste Jugement of god Also they ben persecutours of theyr childern Also they lese all good renowne be in hatred with all the worlde Also and furthermore they ben in gylte of the synne of the transgressyon of all the lawes that is to knowe of nature of dyuyne scrypture and of lawe Canon the lawe Cyuyle in the whiche lawes is coÌ„mauÌ„ded enioyned the honour of the fader of the moder By the whiche it behoueth for to conclude that who so doth the contrary is worth of eternall dampnacyon Also yf they do not theyr deuour ayen theyr frendes that ben deed they offende this coÌ„maundement and ben worthy of grete punycyon temporall spyrytuall Also those the Qui noÌ„ dat ê“pria loco tpÌ„e dicet sibi in fine discede â—â—aledicte c. Mathei xxv whiche mocken with these auncyentes or the whiche bere not honour vnto the people of the chirche syngulerly for the honour of theyr offyce and dygnyte and also vnto the noble people Justyce seculer for as moche as god suffreth and gyueth puyssaunce vpon theyr subgectes they trespassen Ergo a forciori â— noÌ„ reddiditpareÌ„tibus qd de iure dâ—betur eis this commaundement mortally or venyally after the canses and circuÌ„staunces of the offence the whiche they coÌ„mytte of the whiche shall be seen in the treatyse of coÌ„fessyon Also it is here wel to be noted that the childern owen vnto theyr frendes many thynges that is to knowe loue of herte honour in wordes purucaunce of thynges necessarye seruyce and obedyence supportacyon in theyr defautes and pacyently for to endure yf they gyuen or make ony persecucyon and he that doth the contrary may not be parfyte the obseruytour of this commaundement ¶ Here foloweth the .v. coÌ„maundement the whiche is suche THou shalt slee no man in this coÌ„maundement Caplm .ix. vnto vs is some thynge coÌ„maunded and the other defended The thynge coÌ„maunded is charytably to socoure our neyghbour in kepynge hym vnto our power in place and in tyme that he renne not or falle not in ony of the foure maner of dethes the whiche folowen For as for to come vnto saluacyon it is not all oonly requyred neyther to slee bete kylle or do ony other dyspleasure vnto his neyghbour but it behoueth of necessyte of the coÌ„mauÌ„dement of god to do vnto hym pleasure in tyme in place in preseruynge his lyfe in defendynge hym from the deth For we sholde not in ony maner wyse what soo euer that it be to be Iniustely the cause of the deth of our neyghbour As vnto the thynge defended is to be noted that there be foure maner of lyues by the consequent foure maner of dethes For deth is none other thyÌ„ge than the separacyon of lyfe And for as moche as there ben foure maner of lyues in lyky wyse a man may fynde foure maner of dethes The foure maner of lyf is lyf naturall lyf in substauÌ„ce temporall lyf in helth corporall lyf in renowne spirytuall The lyf naturall is vnyon of body of soule Vita naturalis Than vnto the lyterall sens by this coÌ„mauÌ„dement is pryncypally defended manslaughter that is to be the causer by dede by couÌ„sell by coÌ„mauÌ„dement by wyll or otherwyse of the deth of an other vnto thy wyttynge by wrath or by ylle wyll and wtout ordre of Justyce Ayenst this coÌ„mauÌ„dement do these prynces theyr counsellers the whiche by couetyse or tyrannye meouen warres bataylles the whiche they may not do Justely without fyue condycyons That is to knowe Juste auctoryte good pyteous affeccyon in hym the whiche is Juged the whiche batayll and warre he ought to do Good intencyon certayne condycyon in hym or them the whiche putteth the warre in execucyon that they vnto whome he maketh warre be worthy of punycyon Ayenst this coÌ„mauÌ„dement doo they the whiche by theyr couytousnes put them in warre for they haue noo good ryghtfull intencyon Also the people of the chirche be not of condycyon that they sholde excercyse mortall warre to make effusyon of humayne blood For in so doynge they sholde be irreguler indygne of the saerament of hym the whiche hath coÌ„maunded that a man sholde loue his enmyes Also ayen this coÌ„mauÌ„dement synne men women be they in maryage or other wyse the whiche by theyr flesshely dysordynate indyscrecyon cursyd goueruynge or also by malyce or vnto
yf he hath not gyuen ayde comforte to the poore yf he hath ben excessyue in salarye be it sayd as of the aduocate Also as vnto bayllyfes notaryes yf he hath done treason in his offyce as in falsefyenge a good lettre or not wyllynge to shewe lettres certaynes or regystres or hath not wylled to teche in lyke wyse as he sholde or hath taught that that he sholde not or hath ben ignorauÌ„t to regestre or to endyte by the whiche cometh often processe debates by the whiche the partyes rennen in grete daÌ„mages or hath ben neclygent or slouthfull for to spede yelde his actes In all these thynges he there may haue mortall synne is holden to restore the daÌ„mages the whiche ben come by his defaute If he hath passed the testamentes of those that were not in dysposycyon of power to make a testa ment as ben those the whiche haue not the vsauÌ„ce of reason or other lettynge lawfull it is mortall synne is holden to dysdaÌ„mage the partye If he hath not kept the solemnyte requysyte as wytnesses of othes these other thynges the whiche ben of ryght he breketh his othe syÌ„ned mortally more ouer is holden to restore the daÌ„mages that folowen If he passe the testament of an vsurer or symonyacle he is forsworne synned mortally If he be suffycyantly waged in courte or in coÌ„munyte that not with standynge he taketh salarye of the partye or yf he be waged yf he be excessyue in salarye or wryteth on the festes or holy dayes by auaryce to gete without necessyte suffycyante he there may haue mortall synne If he hath spoken or wryten statutes ayenst the lybertees of the chirche ouer the mortall syÌ„ne he is excoÌ„munycate If he be notarye of the bysshop waged suffycyantly that not with standynge he taketh salarye for these lettres of ordres he is symonyacle in lyke wyse in losse gaynse in the moneye that the bysshop taketh by symonye If ony doctours in lawes or in physyke hath receyued in his scoles lectures wyttyngly relygyous or preestes seculers or other clerkes in offyce of dygnyte of the chirche as well he as the sayd scolers ben excoÌ„munycate Also what so euer doctour that receyued wyttyngly any relygyous that whiche hath not lycence of his prclate is excoÌ„munycate Also yf he hath made paccyon to rede by suche wyse that a man vnto hyÌ„ shall gyue a chauÌ„trye he is symonyacle how be it a man may ordeyne that the chauÌ„trye yâ— whiche than sholde be vacante shall haue from now forth suche charge that he the whiche shall haue it shal be bouÌ„de for to rede Also yf a man ensure or yf a man promytte ony pryce for lycence for to rede it is mortall synne theyr falled pryuacoÌ„n of offyce of benefyce How be it that it is not proprely symonye after as sayth Hostience Also to take or to gyue moneye for lycence for to leue the lecture in ony daye of feest the whiche is of the coÌ„mauÌ„dement of the chirche it is symonye If he hath wages or be nefyce suffycyent for to rede that not with standyng he taketh salarye it is symonye is bouÌ„de to restytucoÌ„n but yf he haue not salarye suffycyent he may take salarye of his scolers by suche wyse that he be suffycyent in the faculte that he enterprysed yf he hath receyued maystershyp offyce to rede he is not suffycyent In that he there may haue so grete insuffysauÌ„ce that it is mortall synne And specyally in the scyence faculte of theologye for the peryll of soules For a man putted fayth in a doctour by reason of degree of offyce And more ouer those the whiche hym receyuen or Justely in suche degree or offyce ben cause of the ylles whiche therof may come he there may haue mortall synne If he hath appetyted the degre offyce to rede by ambycoÌ„n or for auaryce or for other cursyd cause he there may haue mortall syÌ„ne If he hath taught scyences defended as nygromaÌ„cy or other cursyd arte it is deedly syÌ„ne If he hath ben neclygent to instructe in scyence good maners his subiectes or them hath suffred to lede lyfe vnhoneste of synne he there may haue mortall synne If he hath not kepte the othes of the vnyuersyte If he hath ben short in dysputacoÌ„ns or hath susteyned coÌ„clusyons more by ambycyon thaÌ„for to enquyre the trouth yf he hath ben proude in abylymentê yf he hath ben swollen vayne gloryous for his scyence yf he hath ben slouthfull to studye yf he hath ben a waster of tyme of goodes In all these thynges many other as well the doctour as the scolers may excede mortally And therfore euery man sholde studye to knowe hymselfe for to correcte hym amende and it suffysed as now of the mater of the scolers Here foloweth of phisicyeÌ„s many other vocacoÌ„ns AS vnto the .x. poynt the whiche is of phisycyens it is to vnderstande that the physycyen may synne in many maners the whiche folowen If he be put to excercyse the offyce whereof he hath not the scyence For it is vnto the grete peryll of the helth or of the lyf of his neyghbour Also in beynge neclygent in the sayd offyce Also in gyuynge couÌ„seyll for the helth of the body the whiche is contraryous vnto the helth of the soule Also in not kepynge by the coÌ„maundement of the chirche the whiche is suche that is that he ought to shewe the syke persone after the dysposycyon in the whiche he is to seche pryncypally fyrst the medecyne spyrytuell Also in not aydynge the poore after the necessyte in the whiche he them seeth that he it may sholde do after the lawe of charyte Also in geuynge medecyne vndyscrete vnto the grete auenture of deth In all these thynges many other as sholde be in auauntynge hymself in dyspraysynge other of his vocacyon there he may haue suche exces that it is mortall senne or so lytell that it shall not be but venyall And lyke Jugement ought to be of potycaryes also of those the whiche sellen with weyghtes or other mesure the whiche mixte medlen theyr stuf in doynge there decepcyon cursydnes oftyme there falleth restytucoÌ„n If the tauerner or hosteler hath done fraude decepcyon in geuynge one maner of wyne for an other or hath put water in it gyued to vndstande the contrarye where there is a medled thynge the whiche may be noyous vnto the helth of them the whiche it drynked or hath made fals mesure or hath myscouÌ„ted to his wyttynge or hath receyued wyttyngly rybaudes men women players of the dyce or of other game or gyued his wyne vnto them that he seeth well that they wyll be droÌ„ken or also vnto theues or wasters or blasphemers of god the whiche he may well put out of his house In all these thynges he may haue mortall synne And
v. Si mutare poÌ„t etâ—iops pelleÌ„ suaÌ„ et ê‘dê° varietates suas vos poteritis vâ—facere cuÌ„ diceritis maluÌ„ hiâ— xiii therfore sayth and byleueth saynt Jerome that of suche there aren ryght fewe saued By the whiche it appereth clerely ynough yâ— he the whiche dyfferreth true parfyte penauÌ„ce tyll vnto yâ— tyme of deth he hym dysposeth vnto daÌ„pnacyon doth agayn the admonicyon of yâ— holy goost The seconde lettynge to do true penanÌ„ce whan the ende of the lyfe cometh it is an habytuacyon of syÌ„ne the whiche is in the soule of them the whiche haue longely contynued an euyll lyfe The whiche habytuacyon is HaÌ„c â—â—adueâ—sioÌ„e ê‘ cuciâ— pctoÌ„r vt morieÌ„s obliuiscaâ— suâ—â—duÌ„ viueret oblitê° est dei augâ— vnto them also as naturall By the which it sholde be a ryght harde thynge it for to breke dystroye put awaye whan it cometh vnto the ende consuÌ„macyon of the lyfe there where the persone hath so lytell of tyme so many of lettynges that to do The thyrde lettynge is the temptacyon of yâ— deuyl the whiche tempteth the persone at the tyme of the deth more than euer he hadde done in the dayes of his lyfe the persone hym resyste not with tymes paste in the tyme of his greate knowlege of his helth yâ— whiche hath not deseruyd so moch agayn god as yâ— blyssed sayntes of paradyse to fynde ayde in that laste necessyte what may he do in suche shortenes of tyme and in suche oppresse of paynes of teÌ„ptacyons yâ— whiche cometh on all partyes The fourth lettynge is dyffaylynge of wytte humayne For in as moche the the synner hath put his herte his vnderstondynge in thynges erthly transytoryes the whiche faylen at nede ben they women chyldren rychesses delytes pleasures and other goodes of this lyfe they fallen in a confusyon of vnderstondynge and is in a dyspleaser of the Jugement of god By the whiche he theym maketh to lese and to leue the thynge in the whiche they haue put theyr loue and theyr pleasaunce and by suche passyons as well in the vnderstondynge as in the wyll they forgeten god and theyr saluacyon By the which god suffreth tyght Justly that they fallen and abyden amonge the handes of theyr en nemyes many other greate and also as innumerable lettynges comen vnto synners at the houre of the deth whan they haue ben of euyll lyfe And so appereth the trouth of the questyon That is to vnderstonde yf the synner the whiche hath ledde an euyll lyfe tyll vnto the tyme of his syknes mortall may come vnto saluacyon and this is as vnto the fyrste aduysement THe seconde aduysement is of the mysterye of the two angelles of the creature the whiche sholde dye That is to vnderstonde of the good and of the euyll for euery persone the whiche hath good and resonable vnderstondynge oughte to be aduysed yâ— he hath a good angell the whiche hath vnusquisâ—â— ab exordio vite suâ—habêª â—onu angelâ— custo dâ— et maluÌ„ angeluÌ„ excitante Hee magister sentencâ—aruÌ„ 〈◊〉 dâ— secundi the offyce and coÌ„maundement of god hym to purge illumyne and enduce to come vnto perfeccyon And also hym to defende from the deuyll of helle And to kepe hym from the hâ—ure of the creacyon of the soule tyll vnto the departynge from the body the whiche is the houre of deth And in lyke wyse he hath an euyll spyryte for to tempte hym and enduce vnto all yll and fynably vnto dampnacyon yf he may And a man ought to vnderstonde that as wâ—ll the good angell as the euyll haue greter knowlege naturall than euer myght haue phylosopher astronomyer or physycyan by the whiche it foloweth that they may know naturally yâ— complexion the causes and the greef of the syknes of the persone of whome they haue the charge and the cure â–ª That is to vnderstonde the good to enduce hym vnto saluacyon And the cursyd vnto dyspayre and vnto eternall dampnacyon And therfore whaÌ„ â—mnis 〈…〉 onis vidâ— fine â—s â—xviii CoÌ„stituite priÌ„cipem super â—iâ—â—ias suscipâ—ed â— the good angell seeth and knoweth the ende and the houre of the deth of suche persone to be comen and knoweth not what shall be the sentence of the Jugement of god he sheweth and bryngeth this mater with the blyssed and gloryous archangell saynt Michell vnto whome god hath gyuen offyce to receyue the soules the whiche haue obeyed vnto the good inspyracyons of the blyssed angelles and than the sayd archangell gyueth and assygneth certayne nombre of the chyualry of paradyse vnto the sayd angell for to dâ—scende and to come vnto the Jugement of the lytell worlde That is to vnderstoÌ„de of man and of woman the whiche of good ryght is named and called the lytell worlde for it is the coÌ„clusyon and coÌ„suÌ„macyon of all the grete worlde than the angell so nobly accompanyed more or lesse after yâ— dygnyte of yâ— offyce or the prelacyon of the persone yâ— whiche ought to be Juged descendeth hym presenteth on the ryght syde And in lyke wyse the euyll spyryte yâ— whiche hath had the offyce to tempte that persone maketh grete dylygence to fetche vnto Lucyfer yâ— ende the Jugement of the persone that he hath tempted to be come hath not than certayne knowlege yf he shall be saued or daÌ„pned for ony yll or syÌ„ne that he hym hath made to do And thaÌ„ Lucyfer vnto hyÌ„ gyueth coÌ„pany of deuylles more or lesse after the vocacyon the degre of the persone in lyke wyse as it is sayd of the good angell than yâ— deuyl so accompanyed cometh hym presenteth on yâ— lefte syde of yâ— champyon be it man or womaÌ„ that is bataylled than cometh as well vnto yâ— body as vnto yâ— soule of suche persone so grete so Imcompreuable batayle of dysease of sorowe and of fere that there is no tonge nor wrytynge that it may declare tell for there was neuer soo holy a persone yâ— by the waye of nature of comen cours may be assured of his case what shall be the ende of his Jugement And therfore those the which ben present at suche departyng sholde praye with the company of holy creatures the whiche ben presented for the poore creature the whiche is in the moost grete necessyte dystresse that euer vnto hyÌ„ â–ª may come in this worlde and hym they sholden recomforte enduce vnto hope in she wynge hym yâ— token of yâ— ryghtt pyteous passyon of our blyssed sauyoure redeÌ„ptour Jhesu cryste the whiche is the confusyon of deuylles of helle in namynge hym or make to speke the name of Jhesus for thaÌ„ it is no tyme to brynge vnto theyr mynde dettes restytucyons or the grete hates and synnes for that ought to haue be made before that they were comeÌ„ vnto suche extremyte of paynes of dyseases yâ— whiche than them holden in al partes Also it is to be noted
causes or in Jugementes or for to obteyne letters of the holy syege apostolycall or who so vseth or Joyeth wyttyngly of letters or of graces so graunted is acursyd of sentence papall by the extrauagant of Bonyface the .viii. Also who so receyueth the benefyces of holy chirche or holy orders by symonye is cursyd is the case of the pope by the extrauagant of the pope Martin Also who so goth vnto the holy sepulâ—re by deuocyon or other without lycence of the pope is acursyd is the case of the pope Also those the whiche cutte bake or melte the body of ony deed persone without lycence of the pope ben acursyd of sentence papall by the extrauagant of Bonyface Also they the whiche enforce ony prest to synge in place interdyted or the which calleth them that ben interdyted or acursyd to here the masse or to receyue the sacrament or the whiche prohibyton defenden that they the whiche ben excomunycate or interdyted goo not oute of the chirche after the commaundement that vnto them is made ben excomynynge And also those the whiche ben warned and go not out and is the case of the pope Also all relegyous men the whiche admynystren vnto seculers the sacramentes of the awter of maryage or of the laste vnccyon without the lycence of hym vnto whome it aperteyneth ben excomynynge and is the case of the pope Also the in quesytor of the fayth the whiche by hate or by loue or by fauour or otherwyse letteth to procede after god and good conscyence agayne ony heretyke or the whiche putteth cursydly the cryme of heresy vnto ony man or ellys who some euer that letteth malycyously the offyce of the sayd inquysycyon ben all excomunycate and is the case of the pope Also yf ony relegyous professed in the order of beggers without dyspensacyon hym putteth in to another relygyon excepte of the chartre is acursyd of the pope by the constytucyon of constaunce And also the sethe whiche wyttyngly hym receyuen also euery clerke yâ— whiche with his good wyll vnto his knowlege coÌ„moneth in ony of the sacramentes of holy chirche with them the whiche ben acursyd of the seÌ„tence of the pope Also who so euer taketh parte vnto a cryme by yâ— whiche ony persone is excomunycate by ony of the maners before sayd or in the sacramentes of holy chirche rennen in semblable sentence Also who so euer hym maketh to be assoyled in the artycle of deth of ony sentence of cursynge or of other payne canonycall be it of the pope or of the bysshop or of other Juge ecclesyastycall and escapeth from the sayd peryll artycle he is boun de hym to represent vnto hym yâ— whiche hym may assoyle as some that after the sayd artycle or peryll he shall haue oportunyte vnto yâ— that he dothe in the case of the sayd sentence after the Jugement and dyscrecyon of the absoluant or other wyse he agayne falleth in to the same maner of sentence wherof he hath ben assoyled in the sayd artycle of deth But another thynge it sholde be of the absolucyon sacramentall of synnes of yâ— whiche he hath ben assoyled in the sayd artycle For he shall not be bounde of necessyte hym to reconfesse notwithstandynge that the absolutyon apparteyne vnto the pope or vnto the bysshop Also these herytykes and they the whiche vnto them gyuen ayde socours or comfort ben acursyd and is the case of the pope Also all preestes ben they regulers or seculers the whiche warnen ony persone to swere to vowe or to promes in good fayth or otherwyse that he shall chese his sepulture in theyr chirche or that neuer he shall neuer reuoke he lately bounde to chese ben excomunycate and may not be assoyled but of auctoryte of our holy fader the pope excepte in the artycle of deth mo and many other sentences papalles ben in ryght and in customes of the whiche here I passe as at this tyme for by cause of shortnes and also for the pyteous hope that I haue that our moder holy chirche therin shall fynde remedy and that in short tyme For he that well shall practyse an hundreth thyrty and foure cases of excomunycacyon the whiche ben in ryght after as reherseth rectoriuÌ„ Juris and them conferme with the symonyacles and other excomunycacyons for the twenty fulmynacyons that they make at this daye comenly Also thorowe all crystyante as well for the losse of goodes temporalles as for other occasyons may Câ—â—â—â—te hoiÌ„m ma â—â—â—iaÌ„ qd institutâ— eÌ„ ad remediuÌ„ teÌ„dit ad noâ—â— .li. vi de exessibus pÌ„latoruÌ„ he knowe clerely that the whiche the apostle sayth vpon the apocalypse That is to knowe that in the tyme of Antecryste well nere all the worlde shal be acursyd and that that the whiche other tymes hathe ben ordeyned for remedy for the correccyon of synners That is at this days conuerted in the occasyon of the dampnacyon of humayne By these thynges before sayd appereth how those the whyche herynge confessyons ought to haue grete dyscrecyon and for the whiche cases they ought to consyder with these iurystes with these theologyens ¶ Here foloweth the cases reseruyd vnto the bysshop OF the cases reserued vnto the bysshop as well of ryght as of auÌ„cyent custome there ben .ix. That is to knowe foure of ryght and .v. of auncyent custome The fyrst is the synne by the which ony derke sholde be irryguler the whiche may come in four maners fyrst whan ony man receyueth vnto his knowlege holy orders by symonye in suche case the pope and none other may dyspence Secondely whan ony clerke receyueth holy orders sâ—elyngly as he the whiche is not of the dyoses nor hath not loue of his dyocesayn suche is irryguler yf the bysshop hath defended vpon payn of cursyÌ„ge yâ— none other dyoses receyue orders of hym than suche irryguler may be dyspenced but of the auctory â—e of the pope but yf the bysshop hath not hym defended he there may than dyspence Thyrdly whan ony clerke excercyseth the offyce that he hath not yet receyued Fourthly whan ony preest acursyd of the grete curfynge suspended or enterdyted syngeth masse in suche estate The seconde case reserued to these byssoppes is of them the whiche brennen malycyously ony chirche or there make the brekynge of ony dores or the wyndowes of the vestry of the walle or of couerture the whiche the bysshop may assoyle yf that before he them hath not denouÌ„ced or made to denouÌ„ce cursynge for yf it were so they may not be assoyled but of the auctoryte of the pope The thyrde case of synne is wherfore the penauÌ„ce ought to be ioyned alonely for synne grete horryble they shall be dynulged as man slawghter after the custome of some dyoses the synne of the frendes by dyffaulte wherof theyr chyldern dyen perysshynge or ben strangled in the bedde or otherwyse The fourth case reserued vnto the bysshoppes after the ryght is the synne by the
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
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
men afferme for as moche as he called Abraham his fader â–ª and he was foure hoÌ„dreth yere byfore the comynge of Ihesu cryste and in the tyme of the grete physosypher Arystole and euersyns nor neuer shall cease to dye and for to enrage for thruste In the whiche it appereth how that HorreÌ„duÌ„ eÌ„ incideâ—e â— manu deâ—vâ—â—eÌ„ tâ—s â—â—e x. it is grete errour for to fall in the Iustyce dyuyne The thyrde is for a sauour that these dampned haue in theyr taste the whiche is made and composed of galle and of the bytter thynges of helle the whiche holy scrypture nameth the galle of dragons the whiche is a torment in explymable for in lyke Fel draâ—hoâ—uÌ„ viâ—â—uÌ„ eoâ—â— venenuÌ„ aspiduÌ„â— sanaâ—ile de vtero xxxiii Per queâ—s peccat â—heâ— et torquetâ—â—t as in this worlde it is a thynge moche pleasaunt as to taste and sauour precyous wynes and delycyous meetes Also in the other worlde it is a thynge moche cruelle as the tormente the whiche is to taste The fourth is a rage the whiche is of the teeth for in lyke wyse as the teeth haue ben somwhat an instrument to taste they ben in the other worlde an instrument for to tormente THe ix is a payne ryght excessyue for foure reasons The fyrste for they shall be en-treated ryght cruelly The seconde by cause of the place the whiche is ryght vyle and ryght stynkynge The thyrde for they shall be in seruytude of the ryght yll sauoure that is of the deuylles and vnto the synnes the whiche they haue loued The fourth for the companye for euery of the dampned hath partyculer payne for the presence dampnacyon of the other as well of deuylles as of the men and women THe tenth payne of those that ben dampned is as vnto the touchynge for all the partyes of the body of them dampned ben more tender as to be hurted and dyseased than they were in this worlde whan by botches and apostumes they were halfe â—oten and that notwithstondynge they shall haue agreuaunce of foure partyes The fyrste shall be of the ponderosyte and collygacyon from the one membre vnto the other the whiche is of as moche grete greuaunce as the helth and the good dysposycyon was the comforte and ayde of other membres in the present lyfe and more grete of as moche as the lyfe where the estate to come excedeth in good or in yll that of this preseÌ„t lyfe The ayde that the one membre doeth vnto the other may be knowen in consyderynge the operacyon and vsage of euery membre in regarde of the other as we see that the operacyon of the mouth is the cause of the lyfe of all the other soo of the eyes soo of the fote and of euery of the other membres secrete in asmoche that the sykenes and dystruccyon of the one is the dystruccyon of the other And soo in lyke wyse may a man saye of the dolour the whiche is in euery membre of the dampned for it is suffycyent vnto the deth of all these other yf deth corporall myght be in helle recouered and so this may be vnderstonde not aloonly of the membres of the body of nature but with that of the membres of the body mystycall that is to saye that yf ony â— were in hell with out hauynge other payne than that that he seeth and knoweth in his neyghbours he sholde suffre for to dye of as many dethes as there are of persones dampned in suche wyse that as many of membres Asserunt theologi 〈◊〉 â—te 〈◊〉 diciuÌ„ ge 〈◊〉 ab â—gn 〈…〉 er 〈…〉 h torâ—ri i 〈…〉 tuÌ„â—â—t iÌ„strumentuÌ„â—u s 〈…〉 o 〈…〉 e. ergo a 〈…〉 â–ª vel aforcior◠〈◊〉 â—â—diciuÌ„â—orâ—◠〈…〉 r. TransivuÌ„t ab a quisniuiuÌ„ ad â—alorâ— nuniuÌ„ Iob 〈◊〉 â–ª capitulo as many of dethes The seconde payne is for the touchynge of the place in the whiche they ben the whiche fyre enbraseth not aloonly by nature but more ouer by operacyon dyuyne for that that he is the instrument to excersyce the Iustyce of god And for as moche that these operacyons dyuynes maryculousses ben moche more excellentes than those the whiche ben done symply after the cours of nature the embrasynge and the tormente of the fyre of helle excedeth the hete of all metalles molten the whiche may be ymagyned more excessyuely than herte may thynke And therfore whan suche fyre is in the depnes of the herte of bones of synewes and of vaynes of bloode and of the flesshe of the dampned and the whiche is more to esmeruayll in all the puyssaunces of the soule who may than thynke the anguysshe of them the whiche ben in suche torment without euer to haue power A questyon to dye But some may make suche a questyon Yf it be so that these dampned shall be bayned in a ponde of yse after â–ª as holy scrypture sayth and lately hath ben sayd before that as moche is the grete oppresse of colde as that of fyre as it may be to enioyne hete and colde in one selfe torment and in those the whiche may not be remeuyd from one place vnto another The answere vnto that the grete The answer Alberte that suche alteracyon of colde and of hete in one selfe body maketh is not made that it is put from one place in to another But in lyke wyse as the â–ª sykenes of a feuer gyueth fyrste coldenes and afterwarde meruayllous hete euyn so the tormentes of helle ben varyed amonge these dampned with out mutacyon of the place of theyr pryson and hell perpetuall The thyrde payne is for the touchynge of other bodyes dampned and embrased as a man seeth sensybly that of as moche that there is moch wode in a fyre of as moche it brenneth the more stroÌ„gely and therfore the fyre embrased in a towne is PoeÌ„s eos vt cliba nuÌ„ ignis iÌ„ tpÌ„e vultus tui â—s x. ryght peryllous for the multytude of the houses the whiche ben togyders Not alonely to fele or for the domage that it doeth but with that vnto the regarde of hym or of those yâ— whiche nothynge shall possede in the sayd cyte for by the erroure and abhomynacyon of suche embrasynge a man may lese the wytte and the vnderstondynge Now thynke he that may what it may be of those the whiche felen them and vnderstonden to be dampned in the fyre of hell for euer more as longe as god shall be Quis ex vobis poterit habitare cuâ—â—gnâ— deuoraÌ„te god and they shall be mothan an hundreth thousande thousandes of the whiche euery of them shall make more greter fyre than sholde that of the moost greatest towne of the worlde yf it were embrased The fourth payne of the betynge and strykynge that Parata suÌ„t deriso â—bê° iudicia et male â—cuâ—ieÌ„res stulto ruÌ„ corporibê° ê“uer xix ca. the deuylles make vpon the bodyes vpon the soules of those that ben dampned and for a brete epilogacyon
vii Iteâ— mat xxv Iusti in trabuÌ„ti vitaÌ„ eternaÌ„ IteÌ„ de hoc eÌ„ articulusfidei UitaÌ„ eternaÌ„ IteÌ„â— bona egeâ—t ibuÌ„tivitaÌ„ eâ— naÌ„ In symbo that god hath made vnto the blessyd to haue and possede eternally the Joyes and the royalme of paradyse The whiche promesse is wryten in many places of the holy scrypture the whiche may neuer lye and by the whiche we may knowe some what the grete and mestymable dyfferrence of the poore and deceuable glorye worldly and of that the whiche is the very glorye eternall For fyrste the glorye the whiche is worldly is in thynges outwarde and not alwayes in the soule for many the whiche haue and poâ—ede the royalmes of the erth suffren moche of ylles and of thought of anguysshes in theyr conscyences and oftentymes they ben moche myserables and in pryson and bondes of yâ— enemye of helle by the grete and horryble mortall synnes but those the whiche haue the glorye of paradyse ben and shall be in all euer gloryous in body and in soule Also the glorye of the worlde is inperfyte for he that moost hath the more he defauteth but that of paradyse is ryght parfyte without ony indygence Also that of the worlde endureth not longe Where is nowe the grete and noble kynge â–ª Dauyd Salamâ—n Arphazat Ptholomee Naby godonoâ—er A 〈…〉 der and Charlemayne those other grete l 〈…〉 nd kynges erthely yâ— whiche haue ben 〈…〉 lde greate gloryous and puyssaunte 〈…〉 es and in rychesses theyr glorye 〈…〉 h anone be passed But so is it not of the glo 〈…〉 f the blessyd for there is not so lytell a saynt in paradyse but that he hath more honour of prayse of glorye and of rychesses than there shall mouÌ„te in one man oonly all the glorye that Beatitudo eÌ„ statê° oâ—m bonorum aggregacoÌ„e â—fectê° hoecius euer was and shall be tyll vnto the ende of the worlde in all yâ— lyuers vpon erth O how moche ought he to haue grete desyre and grete hope the whiche infynytly is certayne for to come vnto so grete gode The seconde cause of this certaynte is for as moche as god and nature haue ordeyned that euery thynge the whiche is comen vnto his ende cesse his mouynge in receyuynge the perfeccyon the whiche appertayneth vnto the degre of his nature and of his condycyon Now is it soo that the esperyte humayne create so nobly by puyssaunce dyuyne than is in the ende and consuÌ„macyon whan it is vnyed with god as well by grace as by glorye for in that he hath the accomplysshment of all his desyres possessyon of goodes infynyte By the whiche he may neuer other thynge appetyte but abyde alwayes in suche stedfastnes of the beatytude euerlastynge The thyrde cause of certaynte is for by cause of the estate of inmortalyte For syns that spyryte create hath taken his body vnto the whiche he hath naturall inclynacyon and that he hathe deseruyd in this brefe and mortall lyfe for to come vnto the begynnynge of euery creature the whiche is god it is Impossyble after the lawes that haue ben instytute by the sapyence dyuyne vnto his creatures but that he abyde in the stedfastnes of the eternall vysyon of the blessyd trynyte The fourth cause of this sure sted fastnes yf for the valu of the good vnto the whiche these blessyd ben come that is god the whiche is the good infynyte And more ouer the whiche is not Impossyble that a man may other thynge loue but in hym and for hym By the whiche as well the mynde as the vnderstondynge and wyll ben parfytly deyfyed and so there is parfyte certaynte of the beatytude eternall without ony admyxicyon to put in of varyablyte wherfore euery creature sholde take payne for to come vnto suche blessydnes eternall THe fouâ—th Ioye of the partye of the soule InebriabuÌ„tur ab vbertatedomâ— tue torreÌ„te voluptatâ— tue potabis eos pÌ„s xxxv Oâ—â—sei hoies scire desideraÌ„t ê“uerb xxii ca. Ead senteÌ„cia heÌ„tur i. math Extrema gaudit luctê° occupat qui additscieÌ„ciaÌ„ addit et dolorem is a meruaylous and a grete exaltacyon gladnes inuenerable the whiche causeth four thynges in the soule yblessyd The fyrste is that by suche Ioye all thynges vnto hym ben put in Ioye The seconde is that she fulfylleth and maketh dronke the wyll for it is a thynge Impossyble but that the wyll of the blessyd be not all holly replenysshed with gladnes The thyrde is that notwithstondynge her excesse and abondaunce she shal not be in ennoye ne in anguysshe but euer more softe swete and pleasaunte The fourth is that she parfyteth all the desyre as well of the vnderstondynge as of the wyll the whiche naturally desyren gladnesse and comynge The whiche thynges may not be parfytly founde in this present worlde transytorye in lyke wyse as it appereth ynough by experyence for all the gladnes worldly endeth and taketh his terme in anguysshe and in sorowe and a lyke thynge is it of comynge worldly and erthly the whiche better ought to be called folye than comynge THe fyfth Ioye of the partye of the soule is abondaunce of all goodes the whiche ben yelden them in the soule in foure partes The fyrste is of god the whiche is fountayne and depnesse of all goodes the whiche may neuer be spoken nor wryten nor herte humayne ne may it thynke and therfore he the whiche hath suche perfeccyon of goodes he hath all without that that it vnto hym may ony thynge defayle And he that hadde an hondreth thousande worldes and â—holde be pryue of this In the whiche is suche parfeccyon of godes he myght well saye that he hadde nothynge The seconde is of hymselfe for the soule yblessyd her possedeth in god in her souerayne perfeccyon of all his puyssaunces and of his vertues and merytes And therfore it is well sayd that who so putteth his herte aboue all in god he hath his herte so hath god and he that it putteth in another place he leseth his herte and so leseth god The thyrde is for the presence of the company as well of yâ— .ix. ordres of aungelles as of the patryarches appostles martyrs confessours and vyrgynes and for the consummacyon of the charyte the whiche is in paradyse the welth of the one is the welth of the other in lyke wyse as it hath ben before sayd and declared The fourth is for that that the godes before sayd ben all togyders not the one after the other or the one withoute the other and the soule chosen in hym and by hym the whiche is al myghty is soo vygoryous in all his puyssaunces that she may haue knowlege loue and also grete gladnes as well of god as of all the creatures as well in euery of them in partyculer as of all togyders for euery momemt and for euer without ende By this it appereth that euery true crysten man hyÌ„ sholde enforce to mowe come vnto suche goodes to suffre an