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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A19333	Thus endeth the prologue of this book named. Cordʻyal. Whiche treteth of the four last and final thinges that ben to come ...; Cordiale quattuor novissimorum. English.	Denis, the Carthusian, 1402-1471, attributed name.; Gerardus, de Vliederhoven, 14th cent, attributed name.; Rivers, Anthony Woodville, Earl, 1442?-1483.; Caxton, William, ca. 1422-1491. ed.	1479 (1480)	STC 5758; ESTC S106511	87,382	154

loke alweye perfyghtly vpon them to th entent that they may be seurely fixed and printed in thy memorie Now syn al this processe principally and soueraynly enforseth hym self tenduce euery creature to haue an assured mynde and an hole Remembraūce of these four last thinges and that they may cordyally be enprinted with in your hertes Therfor it is consonant and accordyng yf it so may plese that this present trayttye may be entitled and bere the name of the. Cordyal ¶ Thus endeth the prologue of this book named Cordyal Whiche treteth of the four last and final thinges that ben to come ¶ And here beginneth the first parte of the seide four last thinges ¶ The first parte of the four last thinges THe first parte of the four last thinges wherof the remembraūce withdraweth a man fro synne is deth present or temporal And therfore seith Seynt Bernard in a boke called the Myrour of monkes The moost souerayn philosophye is to thynke alwey on deth And he that berith it in his mynde in what place so euer he goo shal neuer synne Seynt Austyn seyth in his book of exortacions Ther is no thyng that so wele reuoketh and calleth a man from synne as often Remembraunce of dethe Certeyn it is that thinge whiche causeth a man to be humble to disprayse hym self and to do penaunce ¶ Howe Remembraunce of dethe maketh a man to 〈◊〉 humble and meke ¶ The first chapitre I Seye that recordyng the Remembraunce of deth maketh a man to be meke and humble hym self And therfor seyth seint Austyn in the booke that he made of our lord A man knowyng hym self to be mortall it shal put from hym al maner of pryde In very trouthe all our other thinges as wel good as hadde be incerteyne But of deth only we may be wel ensured And how be it that the hour therof is to vs hidde and incerteyn̄ Yet alwey she is approchyng and shal surely come without longe taryeng And to this purpose seith Ecclesiastes in his xiijj chapitre Bere wel in remembraūce that deth shal not tary It is also writen in Toby that deth hasteth and that ther may no fleyng auayle Also by the comune lawe of nature euery man muste paye his mortal tribute Seynt Bernard seyth in a sermon̄ O wretchid man whi dost thou not dispose thi self to be redy at al houres think that thou art now dede syns thou knowest wele that necessarily it behoueth the to dye Remembre wele how thyn eyen shal torne in thy hede and the veynes breke in thy body ▪ and thyn herte shal deuide in two partis by the right sharpe angwissh and payne of deth Who is he then̄e that ought not to drede and make hym self humble Whan he knoweth certaynly that he must retorne and become erthe Now truly ther shal be none excepcion of persones But al shal passe that weye For as it is w●eton in the seconde 〈◊〉 of kynges Whe shal al dye and the erthe shal ●●●low● vs as it doth water cast therupon whiche neuer ●●●●●neth We rede also that this worde Mors in 〈◊〉 may wele so be called For it is a bitter morsel vnto alle men in so moche as no creature may escape it And therfore it is said in the book of dispraysyng of the world ●eth cutteth doun and distroieth all thinges create and made in flessh She bothe beteth doun the hye men and low●● for she hath dominacion vpon wordly lyuyng thingis She regneth Imperially ouer the nobles and dredeth no lyuyng creature for her power is comyn ouer princes and dukes She taketh aswel the yonge as the olde And whan she smytes she hath mercy of no creature Alle thinges create in flessh perissheth vnder her honde Nor ther be none so strong but that she beteth them doun without rescuse And ther is no thyng beryng lyf but that she distroyeth and wasteth it without ony escape And she neither taketh mede Allyaunce ne frendship What shal I more seye euydently dethe spareth no body For nether poure ne riche shal mowe escape out of her cheyne Certeynly I vndrestande nowe that dethe is th ende of alle worldly lyuyng thinges And therfor it is writon̄ in Ietha the poete That dethe taketh awaye and doth anyntise all quyk thinges Lo is it not seide that the wise Cathon and the good Socrates been dede Whiche geuith example that ther is neyther science ne doctrine that may preserue one fro the ruynous darte of dethe It is writen in Ecclesiastes in the secunde chapitre Aswel dyeth the wyse man as the fole It is writon in Isaye in the xxxiij chapitre Where ar noble come the lettred men Where ben the prechers of the worde of god Where be they that were wont to teche the children These questions implied as moche as to seye they lyue not and begoon past in the comyn course whith other dede out of this worlde Now by cause Ietha named but only the two afore specified I pray the telle me where is now Hector of troye where is become Iulius cesar wh●● is Alexandre the greet Wher is Iudas Machabeus Where is the myghty Sampson where is Crassus the riche Where is the fayr Absolon where is Galyen the phisifien and Aincenne his felowe Where is the wyse Salomon where is Aristotle the philosopher where is Uirgile the right experte poete he not al these dede passed out of this worlde as pilgryms gestes and departed hens in a right short space yes certeynly ther is not one lefte a lyue of them alle their ioyes were but vanitees ar fayled their dayes be consumed passed And as the psalter seith man passed his dayes resembling a shadewe one tyme he is hole and stronge of al his membres and on the morowe seke leyde in the erthe And as Cathon seith our lyf is geuen vnto us to be ful of doubte and of fragilite This appereth also clerly by a philosophre named Secundus whom themperour Adrian̄ questioned with of the beyng the state of man̄ Whiche answerd as foloweth Man is subgette vnto deth Oost of the place where he is a voyager passyng semblably vnto a pece of snowe Also like a rede bery and like a newe apple by whiche thinge is euidently shewid how frayle how sleder and also how lytil enduryng is the lyf of a man And not only the lyf of poure peple But also the lyf of alle humayn̄ creatures be they neuer so riche or puyssaunt For deth is a comyn̄ thinge and spareth no body And all be it she is cruwel and peruers yet she kepeth egally one lawe in takyng as wel kynges prynces as poure folkis Thus geueth she grete cause to wepe yf it be wel red and taken that is wreton̄ of her And therfor seith Iob in the xx chapitre of hys book of the riche fiers orguloꝰ man̄ Al though his pride be inhaunsed vnto the skye that his hede shold touche the clowdes

man wexe prowde sithen the concepcion of man is in synne And of all the birth in payne the lif in labour and necessarily al must dye And after deth turne to wormes And after wormes to filth and stenche Lo thus finally euery man is clerely conuerted and turned out of all humanyte Considre than the begynnyng of thy lyf the mydle and also the last ende And thou shalt fynde therin a right greet occasion̄ and cause to meke and humble thy self Now what seyst thou what thynkest thou what rekenyng makest thou of thy self art thou ought but powdre of the erth It is wreton in the xij chapitre but more playnly in the iij chapitre of the same Ecclesiastes The powdre retorneth to the erth that hit come fro That is to wete to right a fowle rotyn erth full of wormes And therfore writeth Iob. in his xvij chapitre I haue seid to rotennesse thou art my fadre and my moedre and I haue seid to the wormes ye be my brothren my sustres It is red in Ecclesiasticus in the xvij chapitre that euery man is erth and asshes and therof haue take their beyng And also it was seide to a man Thou art but powdre and to powdre shalt retorne And as Aleyn̄ amonysseth warneth the when thou shalt lie in the colde erth thou shalt torne to powdre wormes mete from thensforth ther shal no creature be in will to loke vppon the. For thy flessh̄ shal be more ranke in stinche than the flessh of a rotyn̄ hownde To this purpose seith that holy man Seynt Bernard What is a more vile and stinkyng thing than the careyn̄ of man̄ And what is a more odeous thing to be holde than a dede man the more delectable he hath been in his lyf to the contrary his loke shall be orrible after his dethe What shal hit proufite vs richesses delectacions and worldly worshippis The richesse defende vs not from dethe nor delectacions from the wormes nor the worshippes from foule stynkynges O myghty God eternal in howe myserabile chaunse is man inclosed Certeyne my right dere frende If thou thoughtest diligently of the thinges aforeseyde Thou shuldest therby fynde a right greet occasion̄ to meke and humble thy self For the remembraunce of dethe causeth humylite in man It appereth wele by the thirde booke of Kynges in the .xxj. Chapitre of Kyng Achab. Whiche when̄ he herde by Hely the manassyng of dethe and that hit approched hym He meked hym self in suche wyse that our Lorde seyde to the forseyde Hely Seest thou not howe Achab. humbled hym self before me It is sayde also that somme tyme. Whenne men made and created a pope ther was brought before hym a pece of flax and ther in set fyre seiyng thies wordes folowyng Right thus passeth the vayne glorye of this worlde Lyke to seye That as the fire brennes lyghtly the flax and conuerteth hit in to asshes Semblably the glorye of this worlde fayleth and passeth Isidore reporteth also That aunciently it was accustumed atte coronacion of the Emperour of Constantinoble When he was set in his moost glory A mason shulde come before hym and shewe hym thre or four maner of marbyll stones seiyng that he shulde chese of whiche of those he wolde haue his tombe made It is redde of seint Ioh̄n the aumener that was somtyme patriarke of Alexandre that hadde commaunded to make his tombe and wolde in no wyse it shulde be fully finysshed And ordeyned that in grete and solempne festes when̄e he was in his hyghest honour one shulde come vnto hym and sey that thy tombe is not fully accomplisshed nor perfourmed giue commaundementes that hit be finysshed For thou knowest not how thou shalt dye nor whan that theff wyll come whiche is to vndrestonde the fende That enforceth hym self alwey to destroye soules And whye dyd the pope the Emperour and the patriark thyes thingis Whiche were the men moost excellent in astate of al the world but onely to confesse and knowlege to them self that they were mortall and that they ought not to enhaunse them self in pride nor fortefye them in hope of longe lyf Wherby they shulde haue the more power in this vayne worldly glorye But that they myght haue before hem thenne the remembraunce of deth to cause them to be the more humble in all their werkes And therfor seith a prophete Knowe all peple that men be comen and made of erthe And therfor they must necessarely dye It is also wreton in Ecclesiastes in the one fourty chapitre All thinges that be come of the erthe shal be conuerted ageyn to the erthe Wherof man̄ is comen as it is wele knowen And therfor seith Iheremyas the prophete in the .xxij. chapitre Erth erthe erthe Nowe herken my wordes He called man̄ thryes erthe by cause he may so be named in thre maners First he is erthe for he is made of the erthe Secundly his conuersacion is in the erthe And fynally he retourneth into the erthe So is he erthe in his creacion in his conuersacion and in his dethe He is erthe by hys nature in his lyf And in hys Sepulture he hath sauoured the erthe he hath liked the erthe he hath desired and coueyted the erthe The body of man is taken and doluen in the erthe And yet he forgeteth the Celestyall thynges and pleteth for the terrestreall And geueth batayl for the erthe He gothe He comyth and turneth abowte the erthe to haue the erthe And often in angwysshes payne and labour nowe here nowe there And all for the erthe and neuer seasyng tyll be hym self f whiche is come from the erthe be retourned ageyn̄ to hys first modre That is to seye The erthe It may be seyde as it is writon in the third● booke of Kynges in the secunde Chapitre Lo howe I departe and passe the comune weye of the vnyuersall erthe And for asmoche as we be bounden with slyme of the erthe donge of the erthe and be right vyle thyng Wherfor shulde we then̄e be prowde of our self knowyng we be come from the erthe lyuyng in the erthe conuersyng in the erthe and fynally shal retourne into the erthe as euery daye it appereth euydently vnto alle peple ¶ Howe Remembraunce of dethe maketh a man to dispise alle thynges ¶ The thirde chapitre of this first principal part REmembraunce of dethe causeth a man to myslyke alle erthely vayne thynges and to repute them as no thyng Therfore seyth Seynt Iherome in his prologue of the Bible That esely he dispiseth alle bad thyng that alweye remembreth howe he muste dye The concupiscens of eyen is dispysed whenne oon̄ remembreth that he shal shortly parte and leue alle erthely thynges The concupiscens of the flesshe is dispised whenne one remembreth that his body shal become wormes mete In a moment the pompe and pryde of this lyf is set at noght Whenne a man counterpeyseth in his herte howe he that wolde be aboue alle other

lif thou shalt mowe no more werke My Right dere frend yf thou shuldest geue a Rekenyng and accomptes of a M. ll before a temporall Lorde prudent and wyse thou woldest be full we le ware and take good hede howe thou shuldest make hym a Iust and a due Rekenyng Haue thou thenne moche more thouh̄t and be more drede full to yelde good Rekenyng and accomptes of all thing that thou hast commytted and doon and of thy dute lefte vndoon̄ When̄e thou shalt come before god his angeles and all his seyntes In whoe 's presens necessarily thou must accompt And not oonly of the greet thinges but also of the smale Ye vnto the leest part of them And as it is writon in the thirde Chapitre of Isaye Our Lorde shal come to Iuge with all his moost Auncient peple Zacharyas in his fourtenth Chapitre seyth Our Lorde my God shal come and his seyntes with hym That is to wyte To the generall Iugement Whiche shal be doon before all opynly and not in hydelys And therfore hit is greetly to be dowted For it is writen in Zophonyas in the thirde Chapitre He shal holde his Iugement in the mornyng by daye lyght and shal not hyde hym There shal be then̄e many dyuerse Reasons to geue Rekenyng of all● thynges First of our Sowle whiche hath been committed and geuen vs by God Nowe truly yf a Kyng hadde deliuered his doughter to oon of his subgettes that he entierly loued entendyng to make her a quene in his Reame And yf the seyde subgette hadde not kept her wele Who wolde dowte but that the Kyng wolde haue a Rekenyng and knowe the cause how and why his doughter hadde be so euyll and ne●●ligently kept What shal the Kyng of heuen do then̄ to hym that hath taken his doughter to kepe That is to wite The sowle Whiche he loueth specially and entendeth to enhaunse to Roial dignyte in heuen Iff he haue kept her euyll shal not God therfore axe to haue therof Rekenyng and Reason Yes hardely It is writen in Deutronomij the fourth Chapitre Kepe thoughtfully thy self f and thy sowle also And Seynt Austyn sayth It is a gretter losse of oon̄ sowle then of a M. bodyes Seint Bernard seith in the Booke of his Meditacions That all this present world may not be estemed nor valued to so hygh a prico as oon̄ sowle Also he seyth Wherfor makest thou thy self fatte and enournest thy flessh̄ with precious stones Whiche after a fewe dayes wormes shal ete within thy sepulture And wherfor makest thou not thy sowle fayre with good maners and vertues whiche atte the daye of dome ought to be presented to God and his Angeles Wherfor takest thou noon hede to make her fayer and clene ayenst that tyme. And why applyest thou rather to thy flessh̄ than to her why puttest thou the chamberer befor the lady as to be gouerned rather by thy flessh̄ than by thy sowle It is a greet abusion Seynt Bernard seyth h̄ym self in the book of dyspraysyng of the worlde Nowe a dayes the cure and the charge of the sowle is despised and lefte and thaccomplisshement of all their desire is after the will of the flessh̄ they drede not to do synne nor Remembre not howe they shal be rigorously punissed My Ryght dere frend wylt thou thenne loue better thinges of litle valewe than thoes that be more dygne and of hier price Enhaunse not thy body and suffre neuer the lady to become Chamberer To this purpose seyth Crissostom̄ If we disprayse our sowle we may not saue our body Truly the sowle is not made for the body but the body is made for the sowle Then̄e he that disprayseth the hyghest and first thing and enhaunseth the secunde and the lowest hurteth bothe the oon̄ and the other But he that kepeth therin good ordre exalteth kepeth y● that is chef disprayseth that that is secunde for he heleth that that is moost digne and first That is for to seye the sowle If thou wolt than saue thy sowle yelde god a good rekenyng therof Instructe her with seyence and deuyne vertues Plato seyth in his booke of Thymeo The sowle is Ioyned with the body to th entent that she may lerne science vertu If she come with wynnynges she so to be resceyued of her maker And if not she then̄ to be sent into helle there to remayne in turment and paynes perpetuell Secundly we must yelde Reason and Rekenyng of our body It is our Castell committed and deliuered vs by God Wherefore seyth Seynt Bernard He kepeth wele a good Castell that kepeth 〈◊〉 his body There shal be axed Rekenyng of the ●e●yng of this Castell As wether the Enymyes of 〈◊〉 Lorde whiche be vices and voluptuosnesse of the ●●esshe haue be resceyued therin at ony tyme. And if his frendes and his seruauntes whiche be vertues and good werkes haue been shamefully chased out If we haue doon so it is a greet signe and suspecion of our perdycion And we shal nedely yelde Reason and Rekenyng Therfore our body is as a Mare that our Lorde hath geuen vs to vse for the proufite of our sowle of the whiche we shal yelde Rekenyng As in thre thynges It is writen in Ecclesiastico the thre and therty chapitre The mete the Rodde and the burdon is geuen to the asse The brede the discipline and the werke is geuen to the seruaūt Certeynly our body signyfyeth aswell a mare and an asse as a seruaunt vnto whom is geuen the brede for sustentacion of nature The Rodde of discipline for to refrayne vanytees And the burdon of good werkes for the persection̄ of penaunce Our lord thenne shal axe of this his mare his asse or his seruaunt yf we haue mynistred to hym his mete discretely not to largely nourisshyng For he that nourissheth ouer deliciously his seruaūt shal fynde hym after the more fiers and prowde It is writon in the. Prouerbys the nyne and twenty Chapitre And also not to yeue the body ouer litle of that that is necessary to hit For so we myght be homycides of our owne flessh̄ Ayenst this speketh Seynt Bernard in a. Pistle to the Bretheren of the mounte of God seiyng Ther be many other exercises of the body in the whiche it is necessarye to labour as in wakynges fastynges Whiche impecheth not nor letteth spirituall thynges For yf they were lette other by default of spyrite or by sekenesse of the body he that so shulde take a weye from his body theffect of good werke The true desire of his spyrit The good example to be shewed to his neighbour and the honour to God his maker He shulde do sacrilege and be culpable of all this thinges ayenst God Yet seyth Seynt Gregory in his Moralys in the one and therty Chapitre By abstynense shulde the vices of the flessh be quenched Certeynly yet whenne we put a weye our enemy we greue our owne flessh̄ Secundly our lorde shal aske

Ecclesiastico the xlviij chapitre The peines of a woman traueling shal come vnto them The same also is writen in Ozee the xiij chapitre So as it appereth ther be many scorges and fleyles in hell for to bete sinners ther with Certeynely the dampned sowle shal mowe saye with the Psalter The sorowes of deth haue compassed me and the paynes of hell haue foūden me It saith It hath compassed me for this cause For it is to him a vestiment or couring of malediction whiche shal be bothe within hym and without hym O what vestiment shal this be that shal be wouen with so paynfull thredes and thoes without nombre whiche can neuer be vndoon nor taken away For with an inmortale string it shal be inseparabily boūden vnto the synner This shal be a sore and a biting vestiment to be suffred This is the vestiment that is writen of in Isaye in the thertenth Chapitre sayng Thy vestiment shal be wormes The consideracion of these manifolde paynes reuoked callid Dauid from synne caused hym to do penaūce And therfore he saide to our lord How many sore tribulacions hast thou shewed me thou conuerted hast reuiued me The consideracions also of these forsaide paines moeued somtime an heremite forto take vppon hym a right sharpe peinfull lif whiche he ledde in his heremitage as is redde in Uitis patrum It was axed of him why he wolde so slee him self And he answered All the labour of my lif is not sufficient to be compared to oon of the dayes of tormentes that be ordeigned and reserued for sinners in time to come Beda sheweth vs in his writing of Englande how that in the tyme of yong Constantine ther dyed a knyght about the yeres of our lorde eght hondeet vj. whiche knyght reuiued and after for the paynes that he hadde seen he fledde into an heremitage as it is redde in Uitis patrum and he made hym a litle hous by a Riuier side In the whiche Riuier he wolde renne often times al clothed in the wynter time and wolde suffre his clothes to frese vnto his flesh and thenne after he wolde ●epe into a bayn as hoot as hit was possible to hym to suffre And this lyf he ledde vnto his dethe And whenne folkes sawe hym do so they blamed hym therfore and he sayde to them If ye hadde seen that I haue seen ye wolde do as I do and rather more Seint Gregory sayth The visyon of the paynes of helle is the moost excellent moeuyng that can be to penaunce and contricion The thirde condicion encrescing the paynes of helle is the euerlestyngnesse therof It is writen in the book of sapience the iiij chapitre Our lorde shal mokke them That is to vndrestande sinners after they shal fal from their worship emong them that be sempiternally dede Seint Mathew saith the xxv chapitre They be thoes that shal goo into tormentes In Iudith the xvj chapitre is redde That our lorde shal sende wormes of fier ayens their fleish that they may brenne and yet lyue and fele the paynes for euer To that purpose speketh Isaye in his last chapitre thus Their wormes shal not dye nother their fier quenche And therfor saith our lord in Deutronomy in the xxxij chapitre The fier is kindeled with my furour and shal been̄e into the lowest part of helle and that shal be perpetuelly and endelesly Isaye in his xxxiij chapitre saith O whiche of vs shal mowe suffre and endure the deuoring fier who shal mowe be emong those that shal be bren●e sempiternally In the xxxiij chapitre of the same Isaye is saide The gronde where they shal dwelle shal be conuerted into brēnyng piche nyght and day and shal not quenche and the smoke shal be from generacion to genacion vpon them during the world of worldes It is writen in thapocalips in the xx chapitre The deuill shal be sent into the lake of fier and of sulpher and brymston where the euyll brest and the false prophete shal be tourmented nyght and day in the world of worldes And he that shal not be fonden in the book of lif shal be sent into the lake of fier there forto dwell in the shadowe of deth where is noon ordre but sempiternale horrour and sorowe It is writen in Iob the x chapitre and also seint Gregory saith in his moralis a right horrible worde That is to wite Then̄e shal the miserable synners suffre a greet payne with a greet feer a greet flame with a derkenesse and deeth without deeth an ende without finisshyng for that deeth shal euer liue and that ende shal begynne alwaye ageyn that faulte shal neuer faile And a Poete sheweth how that miserable deeth can not dye nor finisshe but semeth alway that it begynneth and reneweth wepnigis and languisshingis Petre de bloys saide in a pistle There shal be non ordre of ony maner of tormentes nother sparing but endelesly the paynes shal renue begynne ageyn dethe can not dye there for it shal be alway permanent and neuer cessing to thenten● that the condempned sowles may miserably alway encrece in their paynes sorowes and be norisshed in eternal deeth The Psawter seyth They be casten into helle as shepe● dethe fedeth them Mowe then̄e these synners haue their feding of dethe what shal be their drink Herkene what is writen in deutronomij in the xxxij chapitre The burging of the grape and the vine that they shal haue shal be aisil and galle of dragons and the venym of the Adder called aspe whiche is incurable O wherwith shal the synners be norisshed seest thou not how they be perpetually tormented with the moost cruell dethe they shal liue then̄ in dying and shal be dede liuyng Seint Bernard saith in a book that he sent vnto pope Eugeny The byting worme and the liuyng dethe I grouge and feere greatly I drede to falle into the handes of the dethe that euer lyuth and of the lif that neuer dyeth Seynt Girgorye seith That the felon synners shal dye of inmortale deth O good lorde eternal why hast thou suffred me do contrarie thy will and werke myn owne sorowe why helpest thou not me out of synne wherby I myghte escape this perpetuel dethe O how happy o how blissed shal he be that shal not be fowlid nor smouged with the filthes of synne that hath not reioysshed him in the sensuale voluptacions of this transitorie worlde nor in temporale vanitees Certayn̄ I am feerd that we miserable synners haue erred from the waye of lif and that the light of Iustice hath not shined vpon vs. We haue not folowed the wayes of our lorde but haue taken the vnhappy wayes of iniquite and perdicion It is writen in Isaye in the xlix chapitre We haue labured in vayn̄ for nought we haue wasted al our strength What hath our pride auailed vs what hath proufited our pompe and the vanite of the richesses of this worlde

and that with a continuale remembraunce in contemplacion to frequente that sure memory Now me thinketh I haue suffisantly shewed you the manifolde maniers of the diuerse paynes of helle and how vaillable and to what proufite groweth the memoriale Remembraunce therof O mortal man wt haerrour what folie and what faulte is in the when̄e it lyeth in thy fre arbitrement to haue Ioyes euerlesting and willyngly castist thy self into the infernale tormentes and peynes from whens noon may retorne but brenne there in fire worlde without ende And thus endeth the thirde parte of this tretys deuided in four parties partie of the foure last thingis whiche be forto come And here beginneth the prologue vppon the fourth ●His thirde part of the four last thingis which be forto come wherof soueraynely the Remembraunce withdrawith a man from synne Is the mynde of the euerlesting celestiale Glorie And if a man refreygne hym self from mourdeur or from ony criminale cause for fere of losyng of his honour or temporale goodes how moche more ought he refreygne drede eschewe alle sinnefull operacions wherby he myght lese the moost blisful sempiternale Ioyes Seint Austyn saith in a book of his confessions There is a Ioye whiche is not to be gyuen to the felon sinners but to those that of their fre will loue and worshippe the lord god and thou thy self art that Ioye For this cause it is writen in the first Epistle ad Corintheos the vj chapitre The felon synners shal not possesse the Kyngdom̄ of heuen but shal confusedly be put therefrom as the vile glotons and dishonneste folkes be chased out of themperour his courte and not suffre to sitte emong kingis princes at their excellent and solemne tables And Callidore seith that euery man is put cast from the deite after the quantite of his synnes And certeynly his casting fro is mesured after the delectacions that he hath had in them Now shulde not thenne euery creature eschewe to do sinne and haue hit in abhomynacion as a mortale thing knowyng that therby is lost the celestiale eternale Glorie O what shal I poure wretche barein of knowlych saye or how shall I talke of this Glorie incomprehensible Certeynely their was neuer Eye that sawe nor Ere that herde nor Herte that thought the Ioye that god hath ordeygned for those that he loueth As is writen in the first Epistle ad corintheos the secunde chapitre Therfore what shal I now more saye or write in this werk I am as oon born̄ blinde that disputeth in colours hauing no confidence to myn̄ owen propre witte But therfore I muste referre my self to the testimonies of scriptures by the whiche I wole speke It is to be noted how albe it in the heuenly glorie there be innumerable thingis playnely approuing the ioye and felicite therof Yet I wole specially shewe how it is to be recomended for thre thingis The first for the souerayne and excellente clernesse therof Secundly for the the moost habundance of the goodnesses that be therin And thirdely for the most blisful Ioye therof perdurably enduring The beaute therof nor the clernesse can not be mesured The infenite goodnesse can not be estemed Nor the●ernale Ioye can not be compared nor sufficiently prased Of these iij thinge● I shal traite be●●fly by ordre in this last parte Thus endeth the prologue of the fourth and the last parte of this book How the Royalme and kingdom of heuen is praysed for his beaute and clernesse fIrst the kingdom̄ of heuen is to be recom̄ended for the souerayne beaute clernesse therof as it is writen in the book of Sapience the v chapitre wherin it is callid the royame of Beaute The Psalter saith Lord I haue loued the beaute of thyn̄ hous It is also writen in Thoby the xiij chapitre I shal be happy yf the Reliques of my sedes may see the clernesse of Irlm wherof the gates be made of Saphires and emerawdes and other precious stones The circuite of the walles with faire brighte stones and all the places paued with fyn gold It is writen in the Apocalips the xxj chapitre That cite was made of fyn gold pure and clene as glas The fondement of walles enourned with alle precious stones The twelue gates shal haue twelue Margarites the stretes of the Cite shal be of fyn̄ gold shinyng as bryghte as glas The tempell is not yet spoken of Certaynely almyghty God is the tempell therof and the Lambe is the light The forsaide Cite hath no nede of the Sonne nor of the Mone to lighte hit with all For the clerenesse of oure Lord shall Illumine hit and the Lambe shal be the lanterne and the peple shal mowe walke by that clerenesse It is also redde in the xxij Chapitre of Thapocalips It shall neuer be nyght there Wherfore there nedeth no candell nor lanterne nor light of the sonne For the bryghtnesse of our lord shal lighte and illumine them enduringly world withouten ende Whiche saiyng may wel accorde with that that is writen in Isaye the lx chapitre Thou shalt haue thenns no nede of the shynyng of the sonne nor resplendisshing of the mone For our lorde shal lighte and illumme the sempiternally In trouth he is a glas without ony spot and a light illumining euerlastingly As it is writen in the book of Sapiens the vij chapitre Also our lorde shal be the rsplendisshing of glorie As is writen to the Hebreos in the first chapitre Whiche resplendisshing shal be an hooll light Abacuk in his thirde chapitre saith of this resplendisshing alle the seintes shal take in the royalme of heuen clernesse and sempiternal light wherwith all they shal reioyse them incessantly in greet felicite It is also writen in the boook of Iugis the v chapitre Those that loue the shal shine and resplende as the sonne doth in his rising Also is writen in the book of Sapiens the third chapitre How thoes that be Iuste shal shine in their s●dees Royalme like the son̄e O lorde sempiternal grond of all vertu how good and how glorieuse is thy royalme and how ought thy tabernacles to be beloued how greet is thy beaute how habundante is thy Resplendisshing in thy ci●e how meruyleuse is the brighte clernesse therof and how souerayne is the swetenesse of thy celestyal contraye For this cause saith Seint Austyn in his book of fre●●●●trement So greet is the beaute of Iustice. so greet is the swetenesse of thyn̄ eternal light That yf it were not expedient to delite therin but oon̄ our of a daye forto haue that Ioye oonly The innumerable dayes of this present lif full habundante of alle temporall goodes ought therfore raisonable to be mispreised and forborne Nowe certeynely it is not vnraisonably spoken nor without a a greet gronde that better is to be oon̄ daye in that courte than a. M. in this world O celestial Ihrlm O shinyng hous ful of all brightnesse