this mysterye shall be all those blessyd angelles by the coÌ„maundement of god in this lytell momente of tyme shall assemble the asshes and the douste of all erthely bodyes without that that he shall fayle one heere of his â—olde and that done in a moment or instant the blessyd Jhesu cryste in dyuyne nature and humayne shall yelde the propre body vnto euery soule them areysynge and gyuynge lyfe that neuer shall haue ende nor departynge But grete dyfference moche to meruayll shall be bytwene the bodyes of them that be dampned of them that ben blessyd For these dampned Cre doâ—redeÌ„ptormeê° viuit i nouissimo die c. Job xix shall be blacke heuy stynkynge and horryble and so dysformed that none erthely herte ne may thynke it And by the contrarye the bodyes of them that ben blessyd they shall haue foure noblenesses that is claryte impossybylyte subtylyte and agylyte that these theologyens calle dowers of the whiche shall be sayd in spekynge of the glorye of paradyse Man may perswade the trought of this artycle by these thynges that we see in nature in arte in reason and in auctoryte Nature is moche to be meruaylled in a corne of whete or of other seed after that it shall be rotten by the vertue or the sonne of the moysture of the erthe from the rottennes shall become quycke boudde the whiche shall yelde an hygh stalke and a ryght and for one corne there shall come an hondred Also it is seen in the moneth of Apryle one tree growynge or an other grete chosen braunche grene with leues and coured with whyte floures and to ymagen the lytell now rotten wherof he procedeth is a mater of ryght grete admyracyon But folysshe people ryght fewe so arreste And the puyssaunce Niâ—â— granuÌ„ frumeÌ„ti cadeÌ„s i tra mortuuÌ„ fuerit ipÌ„m soluÌ„ manet si auteÌ„ mortuuÌ„ fuerit mltuÌ„ fructuÌ„ affert â—o xii TimeÌ„tibus deuÌ„ ori et sol iusticie Malachie â—nto IteÌ„ fabricatê° est aurorem solem FulgebuÌ„t iusti sicut sol i regno pris eorum Mathei xii naturall of the sonne and of the erthe maketh of a lytell corne rotten of newe so fayre and pleasaunt thynge Wherfore shall not the sonne of Justyce make it that is the blessyd Jhesu cryste in whome is puyssaunce dyuyne infynyte of the rottennes of the body humayne a more fayr thyng than man may thynke Also we see that of ferne brente and put in to asshes man maketh by crafte these vesselles of glasse so fayre so clere and so pleasaunte that kynges popes and emperours leue cuppes masers of golde for to vse the pleasure of the glasse By the whiche then god the whiche is souerayne mayster of arte the whiche hath forged the sonne and the mone and the whiche hath made all thynge of nought may he not make of the asshes of a body humayne fayre vesselles and full of glorye shynynge more than the sonne Also reason vs telleth that trewely he the whiche was deed and is arysen he beynge a lyue may a reyse these other Also the auctoryte of saynt Poule wrytynge vnto Sicut iÌ„ adam oeÌ„s moriuÌ„t ita iÌ„ xpÌ„â— oeÌ„s viuificabunt .1 corinth xii the Corynthyens sayd So as Adam by his synne is cause of the deth of all these erthely men In lyky wyse Jhesu cryste theym shall areyse all by his Justyce The werke of this artycle as vnto the moralyte is not to fere to deye for the trought of the fayth and for the loue of Jhesu cryste syns that we be certayne that he shall yelde vs body and soule in the moost fayrest moost noblest moost dygne of dysposycyon without ony comparyson than they be now for they shall be Immortall and Impassyble Also we sholde not wayle nor sorowe dysordynatly for the loue of our frendes Nolite ê¯tristari si cut ceteri â— spem â— habeÌ„t i. ad thessaoâ—â—ce â— iiii and kynnesmen syns that we haue fayth and hope for to see other shortely The fayth of this artycle is deed the whiche berâ—th not here the fruyte of this werke ¶ Here foloweth the .xij. artycle TItam eternam amen That is to saye I byleue that they the whiche haue kepte the trought of the fayth shall haue the lyfe eternall Hec eÌ„ vita eterna vt cognoscaÌ„t teve tuÌ„ deu queÌ„ misâ—sâ—â— iesuÌ„ xpÌ„m Joh. xvii Amen That is to saye I requyre and desyre that it so be Here is to be noted that eternall lyf is none other thynge to vnderstande for to see knowe clerely in blessydnes of paradyse by the lyght of glorye that that we see byleue in erthe in the lyght of the fayth that is the blessyd trynyte the fader the sone the holy goost the swete humanyte of Jhesu cryst of that to haue fruiction for euer wtout Ocâ—s noÌ„ vidit nec i cor hois asceÌ„dit qÌ„ pÌ„ ê‘auit deâ— diligeÌ„tibê° se originaliter â—sa .lxiiii. 1. cor ii ende in body in soule The whiche vysyon and fruiction with the blessydnes is so grete yâ— herte ne vnderstandynge may it thynke nor tonge declare for so moche that it is a thynge infynyte eternall as to haue god in the maner beforsayd And of that glorye shall be sayd afterwarde in the ende of this boke Also it is to be noted that notwithstandynge that in this artycle is not made nor exprest mencyon of the dampnacyon eternall of those that ben ylle how be it it is there ynough to be vnderstande in that that man byleueth that god is the Justyce infynyte the whiche is for to yelde vnto euery man that that he hath deserued And therfore sayth Athanasius They that haue well done after Qui bona egeruÌ„t 〈◊〉 sit i vitaÌ„ eternaÌ„ â— do mala in igneÌ„ eternâ— hec eÌ„ fides catholica c. Athâ— nasiê° in symbolo the Jugement shall go vnto lyf perdurable and eternall they that haue done ylle to the fyre of helle euerlastynge And this that is before sayd wryten is the holy fayth catholyke the whiche it behoueth to be kepte stedfastly entyerly vpon the payne of eternall dampnacyon The werke of this artycle as vnto the moralyte is to dysprayse these rychesses the loue the glorye the felycyte of this worlde in comparyson of the lyfe eternall For as Si coÌ„siderâ—mê° â— quam ta suÌ„t â— nobis ê“mittunt i colis vilescuÌ„t oia â—â—abeÌ„â— in terris Grego saynt Gregorye sayth Yf we thynke consyder the goodnesses that god vs promytted in paradyse all the goodes of the erthe shall be lyke vnto vs vyle as no thynge Also it is to be more curyous more desyrous for to seche these goodes by the whichâ— we shall be honoured in the other worlde infynytly that them of this mortall lyfe the whiche dyspose vs vnto dauÌ„ger be dampned eternally And man ought to byleue that
Tabula BY this table a man may fynde the maters of the boke named the ordynarye of crysten men the whiche conteyneth fyue partes pryncypales and euery of them dyuysed in pactyes The fyrst is of the sacrament of baptem and of the .xij. artycles of the fayth The seconde is of .x. coÌ„mauÌ„dementes of the lawe The thyrde is of the werkes of mercy The fourth is of the maner hym well to confesse The fyfth is of the paynes of helle of the Joyes of paradyse ¶ In the fyrst partye is made mencyon of baptem of the fayth it contynued .vij. chapytres The fyrst is of the vowe that a man maketh vnto the holy sacrament of baptem The seconde is of the maner to admynystre the baptem as well in necessyte as in solempnyte of yâ— mater of the forme of the intencyon of the exorcysme and of the cathecysme The thyrde is the latyn of all the offyce to baptse with the exposycyon The fourth of the vertue and of the effecte in the soule baptysed The .v. of the .xij. artycles of the fayth in generall The .vi. of the suffysaunce of the .xij. artycles of the fayth The .vij. of euery artycle of the fayth in specyall and of the werke for to answere The fyrst artycle is Credo in deuÌ„ c. The werke for to answere is to fere to loue god The seconde artycle is Et in ihesum xpÌ„m c. And the werke for to answere is to kepe the coÌ„maundementes of Jhesu cryst after as he them hath declared and taught in louynge his pouerté humylyte and austeryte The thyrde Qui coÌ„ceptus est de spuÌ„scoÌ„ cÌ„ And the werke for to answere is to conceyue Jhesu cryste spyrytually by the vertue of the holy fayth catholyke and to honour fader and moder The .iiij. is Passus sub poncio the werke for to answere is to haue pacyence in trybulacoÌ„ns worldely The .v. is Descendit an inferna the werke for to answere is to descende in to helle by holy medytacyon by the whiche medytacoÌ„n a man may aryse from the deth of synne vnto the lyf of grace The .vi. is AsceÌ„dit ad celos the werke for to answere is to haue the herte vpwarde in dispraysyng the erthe The .vij. Inde venturê° the werke for to answere is watche euery man vpon his spyrytuell dede The .viij. is Credo in spmÌ„ the werke for to answere is to haue the vsance of the fyue wyttes spirytuell The .ix. is SanctaÌ„ ecclesiaÌ„ the werke for to answere is to obeye vnto holy chirche for to praye for them yâ— ben departed to kepe hyÌ„ for to be excoÌ„munycate The .x. is sanctorum coÌ„munioneÌ„ the werke for to answere is to honour the sacramentes The .xi. is Carnis resurrectioneÌ„ the werke for to answere is not to fere to deye for the fayth The .xij. VitaÌ„ eternaÌ„ amen the werke for to answere is to despryse the glorye the felycyte worldely in comparyson of the glorye eternall ¶ In the seconde partye is made mencyon of the .x. coÌ„maundementes of the lawe and it conteyneth xviij chapytres The fyrst how god vs hath gyuen wryten the .x. coÌ„maundementes in our propre bodyes The seconde how the .x. coÌ„mauÌ„dementes ben wryten in the soule reasonable The thyrde of the benedyccyons vnto the true obseruatours of the fayth The .iiij. of the maledyccyons that comeâ— vnto the transgressours of the lawe The .v. of euery coÌ„maundement in partyculer as well of the thynge coÌ„mauÌ„ded as of that defended fyrstely of the fyrst the thynge coÌ„mauÌ„ded in the fyrst that is charyte true adoracyon of the dyuynyte the thynge defended that is pryde ayenst god and all maner of ydolatrye The .vi. of the thynge coÌ„mauÌ„ded in the seconde that is to accomplysshe his vowes and to kepe the trought of baptem the .vi. of the thynge defended that is the abusyon to swere all horryble othes The .vij. of the thynge coÌ„mauÌ„ded in the thyrde that is to halowe the solempnytees hym to excercyse in good werkes the .vij. of the thynge defended ben all werkes erthely seruyles that may lette the spiryte The .viij. of the thynge coÌ„mauÌ„ded in the fourth that is charytably to honour his neyghbours to do the werkes of mercy the .viij. of the thynge defended that is pryde and pryncypally ayenst his souerayns The .ix. of the thynge coÌ„mauÌ„ded in the fyfth that is to procure to kepe vnto our neyghbour foure maner of lyues the .ix. of the thynge defended that is yre and enuye ayenst our neyghbours The .x. of the thynge coÌ„mauÌ„ded in the .vi. that is sobrenes attemperauÌ„ce the .x. of the thynge defended is glotony and lechery pryncypally The .xi. of the thynge coÌ„mauÌ„ded in the .vij. that is to yelde vnto euery creature that that vnto hym apperteyneth the .xi. of the thynge defended that is the synne of couetyse and all the synnes the whiche in it descenden The .xij. of the thynge coÌ„mauÌ„ded in the .viij. that is to magnyfye exalte the goodnes of his neyghbour the .xij. of the thynge defended that is cursyd langage procedynge of yre and of enuye The .xiij. of the thynge coÌ„mauÌ„ded 〈◊〉 the .ix. that is pouerte chastyte of spyryte the .xiij. of the thynge defended that is all concupyscence carnall by consentynge of wyll The .xiiij. of the thynge coÌ„mauÌ„ded in the .x. that is lyberalyte of good wyll ayenst his neyghbours the .xiiij. of the thynge defended that is concupyscence dysordynate of thynges temporelles The .xv. that is the epylogacyon or shorte repetycyon of all this seconde partye The .xvi. is of the fyue coÌ„mauÌ„dentê of holy chirche The .xvij. is of two maner of lyues the whiche ben in holy chirche that is to knowe the lyfe contemplatyue and the lyfe actyue The .xviij. is of xiij reasons shewynge where by we may be enduced to haue fere humylyte ¶ In the .iij. partye is made mencoÌ„n of the. vij werkê of mercy it conteyneth v. chapytres The fyrst is of the .vij. werkê of mercy in general The seconde of the .vij. werkes of mercy corporal and specyall The thyrde of the circonstaunce requysyte in accomplysshynge the werkes of mercy The .iiij. of the â—ij werkes of mercy spyrytuelles in generall The .v. of xij maner of almesdedes spirytuell in specyall as it is to pardonne to correcte to teche to recomforte to comforte to enhardy to supporte or to endure to exhorte for to prouffyte in goodnes to coniure the ylle of an other to couÌ„seyll spyrytually to accorde the dyscorded to praye for the necessyte of his neyghbours to saye or make to saye masses ¶ In the fourth partye is made mencyon of the sacrament of confessyon and it conteyneth xxx chapytres The fyrst is that to brynge a synner vnto the estâ—te of grace is a more greter thynge after many coÌ„sideracyons than was the creacyon of all the worlde The seconde is a prouffytable exhortacyon for to do penaunce gladly The
thyrde of the .xij. fruytes the whiche comen of trewe penaunce The .iiij. is of the dyfference of good werkes done in the estate of mortall synne or of grace The .v. of six reasons shewynge that the synnerue ought to tarye hym to confesse The .vi. of the practyse that the confessour ought to holde as well ayenst hymselfe as ayenst theym that be confesseth Thi vij of the scyence the whiche is requysyte necessarye vnto a confessour and the dyfference bytwene mortall synne and venyall The .viij. is of the caas reserued vnto our holy fade the pope The .ix. is of the caas reserued vnto the bysshopp be it of ryght or of custome The .x. of thre maner of penaunces The .xi. is of foure thynges that the synner ought to do before his confessyon The .xij. is as well of those the whiche may here the confessyons as of them that may chose theyr confessour The .xiij. of the .x. poyntes by one of the whiche or by many the confessyon may be vnfruytfull and how people maryed sholden examen theyr conscyences of the dede of maryage The .xiiij. how a man ought hym to confesse and examen after the ordre and the doctryne of the .x. commaundementes The .xv. of the examynacyon of the conscyence after the fyrst commaundement The .xvi. of the seconde coÌ„maundement The .xvij. of the thyrde coÌ„maundement The .xviij. of the fourth coÌ„maundement The .xix. of the fyfth coÌ„maundement The .xx. of the sixt coÌ„maundement The .xxi. of the .vij. coÌ„mauÌ„demeÌ„t conteyneth the maters the whiche folowen Fyrst of symonye Secondely of vsurye Thyrdely of fraude decepcoÌ„n Fourthly of vniustyce Fyfthly of these bysshoppes in partyculer Sixtly of chanons curates other benefyced Eyghtly of Juges ben they of the chirche or of secularyte Nynethly of aduocates and procurours notaryes The .x. of physycyans The .xxij. is of restytucyon necessarye vnto saluacyon The .xxiij. is of the examinacyon after the .viij. coÌ„mauÌ„dement and of mys thynkynge of detraccyon of folysshe swerynge with the conclusyons of that mater The .xxiiij. of examinacyon after the .ix. coÌ„maundement The .xxv. of the examinacyon of the .x. coÌ„maundement The .xxvi. how fastynge ought to be done and by whome The .xxvij. of orysons of her condycyons The .xxviij. of the .xij. rules of the physycyens corporell applyed vnto the physycyan spyrytuell of the interrogacyons that a man ought to make v. to hym the whiche is in the artycle of deth The .xxix. is of the six aduysementes for to dyspose hym for to deye well The fyrst aduysement is how the houre of deth is vncertayne The seconde of the mysterye as well of the good angell as of the euyll whan the houre of deth cometh The thyrde is whan all that is to vnderstande good yll seen the blessyd sauyour Jhesu cryste at the houre of deth The fyfth is of the Joye incompreuable the whiche at that tyme cometh vnto the blessyd The sixt of the payne of the estate of purgatorye The .xxx. is a breue or short epilogacyon of the .vij. mortall synnes and of the braunches ¶ In the fyfth partye fynall of this booke is made mencyon of the paynes of helle of the Joyes of paradyse it conteyneth vij chapytres The fyrst is the prologue of this laste and fynall partye The seconde of the .x. paynes corporelles that the dampned suffren and euery of theym dyuysed in foure The thyrde of the .x. paynes of the partye of the soule euery of them dyuysed in foure The .iiij. of many reasons shewynge that the payne of the dampned shall be eternall The .v. is the prologue of the treatyse of the Joyes of paradyse The .vi. is of the .x. Joyes of the partye of the soule euery of them dyuysed in foure The .vij. is of the .x. Joyes of the partye of the body euery of them dyuysed in foure ¶ Here endeth the table of this presente booke named the ordynarye of crysten men ¶ Here foloweth a notable treatyse and full necessary to all crysten men for to knowe and it is named the Ordynarye of Crystyanyte or of crysten men ¶ Here foloweth the Prologue EVery creature resonable vnto who me god hath gyuen mynde vnderstandynge wyll Hym ought to knowe serue loue with all his myght as moche for the goodnes and noblenes of his creacyon as well as of his redempcyon of the glory that we trust in The whiche thynges be so grete good that no herte them may thynke ne tonge can them declare Also he ought to be fered for to eschewe that payne of eternall dampnacyon The whiche is so horryble a thynge oonly to ymagen that there is none erthely herte that by a thousande yeres yf he so longe sholde lyue vpon erthe but that euery daye he ought to tremble And these paynes we may not eschewe ne the goodes of eternall glorye haue ne possed Yf we be not obedyent vnto our creatour in kepynge our vowe baptem and in accomplysshynge all his coÌ„maundementeÌ„s The whiche to Si vis ad vitam ingredi serua maÌ„data Mathâ—xx knowe vnderstande euery man ought to put also grete dilygence more as he doth for to saue his corporell lyf For otherwyse he may not longe CoÌ„fitebor tibi in directoÌ„e cordis â—eo quam didiâ—â—â— iudicia iusticie tuâ— ps â—xviii go eschewynge synne nor of the fautes coÌ„mytted ayenst the wyll of god hym clense repent confesse And for as moche vnto the blessyd trynyte the whiche is the fader the sone the holy goost one essence of deite and for the helth of soules that the swete â—mo corinth xiiiii In eccâ—a voâ—o qn â—â—â—a sensu meo loqui vt et alios 〈◊〉 quam deceÌ„ milia verbo lengua Jhesus hath with his holy blood agayne bought Foloweth a breue doctryne true catholyque and ryght necessary for the instruccyon saluacyon of crysten men In the whiche shall be spoken pryncypally of fyue thyngê Of the whiche sayth saynt Poule in the fyrst epystle ad Corinthios that more it is worth and profyteth vnto the saluacyon of soules fyue wordes then x. thousande And vpon Hoc â—muÌ„ scientes quam venieÌ„t iÌ„ nouissimis diebus iÌ„ deceptione illusores iuxta ê“â—as ê¯cupisceÌ„tias ambulaÌ„tes c .ii. petri vitimo ii thi iiii Erit emÌ„ teÌ„ puscuÌ„ sanaÌ„ doctrinaÌ„ noÌ„ sustinebunt sêª ad sua dsideria coaceruabunt sibi magistros purientes auribus vitare â—deÌ„ audituÌ„ auerteÌ„t ad fabulas autem ê¯uertent c. IteÌ„ ii pet ii ca. fueruÌ„t vero ê‘seudo ê“phete in pptoÌ„ sicut in vobis eruÌ„t magistri meÌ„ daces â— itroduceÌ„t sectas ê‘diriois c. et in auaricia ficâ—s vbis de vobis negociabuntur that sayth Nycolas de lyre that of these fyue wordes the whiche vnderstandeth saynt Poule The fyrst is of the artycles of the fayth The seconde of the coÌ„mauÌ„dementes
of the lawr The thyrde of synnes the whiche a man ought to eschewe The fourthe of the paynes of helle the whiche a man ought to fere And the fyfth of the glory the whiche is without ende that euery man ought to desyre Of these fyue thynges in example of the holy apostell ought to wryte preche teche all they that wyll please god and vnto these soules proufyte all ryght faythfull crysten men the whiche haue desyre to come vnto saluacyon hym ought aboue all thynges to rede or here For whoo 's deth the contrary hath in hym the sygne of eternall dampnacyon as they that loue better Romayns of warrê of bataylles wrytynges of poetes of these phylosophres erthely The whiche make not the lyues examples of holy sayntes and other holy wrytynges that touchen the dede of conscyence and of theyr saluacyon and man sayth that wylfully suche people renneth after the prechers the whiche pryncypaly secheth to speke vnto the worldely people for to go with theyr substauÌ„ce syluer the whiche oftentymes inplye the mynde of them worldely in hye harde curyous questyons by the swetnesse of fayre speche they wrape them brynge them to theyr ende So as prophecyed saynt Poule in the pystle vnto the bysshop Thimothee sayeng the tyme shall come that the worlde wyl no more of the good doctryne and salutary but they shall desyre maysters that them shall tell preche thynges curyous fables the whiche vnto them shall be plea sauÌ„t Of the whiche synners wryteth saynt Peter in spekyng vnto crysten men sayth that so as it was of the people of the Jewes fals cursyd prophetes syÌ„ners so vnto them shall it come for ther shall come aryse amonge them some maysters full of falsenes of cursydnes of disceyte the whiche shall gyue vnto the people occasyon of theyr pardicyon And many shall take and folowe the pathes the wayes of theyr adulteracyon ¶ Here Semen est verbuÌ„ dei Luce. viii sayth mayster Nycholas de lyra that the worde of god is the seed he than that soweth this seed for auaryce or for pryde pryncypally renouÌ„ceth yâ— worde of god his creatour and many ther shall be the Pauâ—â— ad galla i. Sâ— adhuc homibus placereÌ„ xpÌ„i seruê° noÌ„ esseÌ„ pÌ„s CoÌ„fusâ— suÌ„t â— hoiÌ„bus placâ— â–ª dniam dnÌ„s spreuit eos whiche shall here gladly here suche prechours not pryncypally for theyr saluacyon or for to correcte theyr vyces or synnes but for the swete fayre langage of theyr phylosophy these newe thynges curyous the whiche they shall fayne for theyr excuse and inuencyon and by this forme maner the waye of god of trouth that is of the coÌ„maundementes Math. viii Atten dite a falsis ê“phe 〈◊〉 â— veâ—â—uÌ„t ad vos in vestimeÌ„â—â— ouiuÌ„ et â—eta Item surgeÌ„t pseu do xpÌ„i pseudo ê“phete et seducent multos of the artycles of the fayth shall be blasphemed of suche maner of worldely people curyoê° the whiche shall disprayse these prechours of the symplenes of the gospell And for so moche sayth saynt Gregory that none is wylfully herde yf he please not vnto the herers Some of these prechers of the gospell consyderynge the predicacyon of these Item ActuuÌ„ xx Attendite vobis vniuerso gregi in â— vos spuÌ„ssanctus posuit epÌ„os regere eccâ—â—am dei quaÌ„ acâ—siuit saÌ„guiesuo worldely maysters afore sayd to be praysed desyred theyr predycacyon dyspraysed shall them enforce to do ayenst them them to folowe in alledgynge phylosophres poetes other â—octrynes not of the gospell by the whiche they shall fall in thraldome of the deuyll of helle in the bonde of Ego scio qâ—â—trabuÌ„t post discessioneÌ„ meaÌ„ lupi rapaces in â—os noÌ„ parcentes gregi et ex vobisipsis consurgent god our creatour For the holy goost sayth that they that desyre worldely pleasures in the curyosyte vanyte of theyr desyre come to grete confusyon the gospell these other holy wrytynges in many places vs forbydde ayenst the temptacyon of the Qui noÌ„ est mecuÌ„ ê¯tra me eÌ„ Luc. ix fals euyl disceyuable prechours the whiche shal be the token pronosticacyon of the Antecryst as we haue late seen by many experyence in specyal Diuisio presentis opuscult wtin these fyfty yeres shall be seen so that I beleue from ylle vnto the worst vnto the reygne of the fals Antecryst And I vnderstande of those syÌ„ners that do lyue otherwyse then that that our moder the holy chirche vnto them hath lymytted ordeyned in Sexte of the Decretales in the Chapytre Cum ex eo And in tho vij in the Chapytre the whiche begynneth Abusionibus â— the whiche pryncypally secheth not the loue of god nor the saluacyon of theyr soules but golde and syluer after the apetyte of theyr coueytousnes for he that wyl is suche maytene with takynge parte that suche prechers weren of the party of Jhesu cryst he hym sheweth a very heretyke and excoÌ„menged then for to eshewe the peryll of this errour dampnacoÌ„n for to resemble aduyse these poore blynde of Jhesu cryst they be all trewe faythful crysten men they shal haue in this present treatyse as of late it hath be sayd fyue partes The fyrst parte shall be of the noblenesse of the trouth of the vowe of crystendome the whiche â—owe is made in the sacrament of baptyme also of the .xij. artycles of the fayth The seconde shall be of the .x. coÌ„mauÌ„dementes of the lawe with the transgressyon of them that be the .vij. deedly synnes The thyrde shall be of the .vij. werkes of mercy the whiche werkes shall be holdeÌ„ the grete last JugemeÌ„t and the good ylle shall be examyned these cruwell and coueytous folke vnto deth eternall condempned and these pytous mercyfull people in the glory of paradyse shall be rewarded The fourth partye shall be techyngê for well â–ª enterly hym to confesse of synnes the whiche he may coÌ„mytte ayenst the artyâ—les of the fayth of the coÌ„mauÌ„dementê of the lawe of good werkê that a man leueth to do ayenst the mercy of god wtout the whiche no man may wel come vnto saluaâ—â—on for all synne is reherced compryseth in the coÌ„missyon in doynge synne or abomynacoÌ„n in leuyÌ„ge the good the whiche a man is holden bounde to do The fyfth the laste partye shall be of the paynes of helle of the Joyes of paradyse Also it is to be noted that as well for to satysfye vnto these clerkes for the more parfectly to conferme that the whiche is wryten in englysshe as also for to eschewe detraccion of lytell vnderstandynge of symple people I put in the heed of this boke in many passages these auctorytees conuocacions allegacions the whiche be made in latyn excepte the texte of the vowe of baptyme
Qui dicit se nosse deuÌ„ maÌ„data eâ—ê° noÌ„ custodit inendax est Johis .xii. cryst or that he is a crysten man yf he kepe not his coÌ„mauÌ„dementes By the holy fonte where the childe is brought to vs is gyuen to vnderstande signifyed the blessyd mystery of yâ— passyon in the crosse for there is it fouÌ„de the fontayne of eternall lyf in the whiche the childe is wasshen bayned purefyed from the tache meselerye of all synne the yate of paradyse to hym is opened vnto that sygnifycacyon our lorde wylled that his holy syde to hym were opened Out of yâ— whiche yssued blood water in grete habundauÌ„ce to the ende that he shewed that by the blood the payne by the water the gylte vnto vs ben by the holy baptem all enterly pardonned for yf a persone hadde lyued an hondred yeres before that he had ben baptyfed and in those hondred yeres he had slayne fader moder done all the synnes that may be sayd or thought afterwarde he comed in true intencyon vnto holy baptem yf that he deye incontynent after the baptem or lyue a longe tyme without mortall synne venyall dye in this estate it is in the innocence of baptem he sholde go all ryght vnto paradyse wtout ony payne suffryng for the synnes be forsayd for the paynes is lately payd by the pryce of the blood of Jhu cryst the yate open by the which theris no lettynge to enter the realme of paradyse And vpon this may some thyÌ„ke or make aquestyoÌ„ A questyon yf it sholde be a ê“fytable thynge to dyffer the baptem tyll that that one seeth hym in some artycle of deth maketh hyÌ„ to be baptysed for to haue remissyon of payne of gylte of all the synnes of tymes past the answere It is more worth to be baptysed to The answer lyue from yought in crystyente for the good that one doth before the baptem is not merytorious nor worthy of ony remuneracion eternall in paradyse By the whiche after that as sayth FrauÌ„ces de maronis it is more worth to a persone the whiche hath lyued an hondred yeres in this worlde there hath done no good in all these hondred yeres but to saye one pater noster in the state of gÌ„ce than to be a L. M. yere in purgatory afterward to haue the hyre of the sayd pater noster than to be baptysed in the ende of an hondred yere than for to go wtout purgatory al ryght in to paradyse wtout the meryte of the sayd pater noster And the reason of that is suche for the hyre of the pater noster sayd in the state of grace shal be infynyte the sayd payne of the hondred yere shal be infynyte Now is it all clere that it is more better to seche good tresour infynyte then to shewe temporall payne hauynge an ende all be it that it be grete And so it appereth that the ymagyna cyon to abyde hym to baptyse tyll vnto the ende of his lyf for to haue playne remyssyon of payne of gylte it sholde not be resonable sure nor profytable AFter these thynges aboue sayd done accoÌ„plysshed the preest enquyred ayen the name of the childe the whiche name herde reherced he hyÌ„ demauÌ„ded John peter or otherwyse Byleuest thou in god the fader oÌ„nypotent creatour of heuen oferthe Than the childe by the mouth of the godfad godmod sholde answere Credo That is to saye truely so I byleue Yet ayen the preest axed Byleuest thou in Jhesu cryst the sone of god the fader souerayne lorde that for vs wylled to be borne deye the answere so I byleue Byleuest thou in the holy goost the holy churche catholyke the coÌ„munyon of sayntes the remyssyon of synnes the resurreccyon of the body the lyf eternall Than the preest demauÌ„ded in the name of all the holy chirche what demauÌ„dest thou they answere the holy baptem Also the preest demauÌ„ded wylt thou be baptysed as yf he wolde say thou demauÌ„dest of god of holy chirche a grete thynge The answere I wyll desyre to be a crysten man Also the preest axed wylt thou be baptysed The answere I requyre it Then the preest demauÌ„ded his name the whiche herde knowen he putteth water on his heed thre tymes sayeng I baptyse yâ— in the name of the fad of the sone of the holy goost ameÌ„ Vpon these thyngê beforsayd one myÈt demauÌ„de wherfore the preest axed so often by so Gaudete auteÌ„quam nomia vestra scripta sunt in celis Luce .x. many tymes the childes name The answere it is for to teche to shewe as how by the holy baptem yâ— childe is wryten named in paradyse in so moche that all the sayntê of heueÌ„ as of this worlde or of purgatory hyÌ„ receyue in to the coÌ„pany participacoÌ„n of ther prayers merytê as longe as he wyll kepe the noble state that he ê“mysed receyued Also he is ayen named to the coÌ„fusyon of the deuyl of helle ayen whom he entred in to the felde for to fyght it is wryten regystred in the wages souldery of the holy kyng of glory Jhu cryst for al holy chirche froÌ„ hyÌ„beneth is ayded strengthed by euery lytell childe Maiê° gâ—udiuÌ„ erit i celo suê‘ vno peâ—catore penitentiaÌ„ agenteÌ„ quam c. â— noÌ„ indigent penitentia Luce .xv. baptysed all holy chirche the coÌ„pany of paradyse receyuen a newe Joye gladnes god is praysed glorifyed in the heueÌ„s Also a man may axe a questyon wherfore he is demauÌ„ded yf he byleue in the fad in the sone in the holy goost The answere A questyon For in that is conteyned all the substauÌ„ce of our fayth Docete oeÌ„s geÌ„tes baptisantes i noiÌ„e pris filâ—â— spuÌ„ssciÌ„ Mathei vltimo in the vertue myght of that blessyd infynyte trynyte he ought to receyue the vtue theffect of the holy baptem Also wherfor it is demauÌ„ded hyÌ„ .iij. tymes yf he wyll be baptysed .iij. tymes he answered I wyll be baptysed The answere For to A questyon shewe that he ought a stedfast wyll to be crystened in the depnes of his herte wtout hauyng ficcion in his Lorde credit adiusticiaÌ„ ore autem ê¯fessio fit ad saiuteÌ„ Ad romanos x. worde confessyon to shewe it by his conuersacyon by good operacyon example Also wherfor the water is put on hyÌ„ .iij. tymes sayeng I baptyse the in the name of the fad of the sone of the holy goost The answere It betokened by the water of A questyon baptem he is wasshen clense froÌ„ all synne be it of wâ—rde of dede or of thought be it mortall actuall or â—enyall Also for this mystery is made in the name of al the blessyd trynyte as it is sayd
medytacyons or for some other good werkes Also he shall be wyllynge contynually to do some thynges as penaunce prayer almesdede or other holy medytacyons for the honour and glory of god But with good herte he may some thynge saye or ymagen Yf it so be that by suche loue as Deus noÌ„ perimit vâ—s in idipuÌ„iÌ„ naÌ„n primo it is sayd god hath so moche endured for me and also ryght habondauntly payed the grete payne of my grete synnes by what reason or by what Justyce I ought for to abyde subgecte vnto these grete paynes of this worlde and also for to do penaunce after my confessyon and fynally deye and after the deth be punysshed by fyre yf I do not here penaunce suffycyently on this halfe where it is soo that god punysshed not the gyltes of his creature by two tymes in lyke wyse as sayth holy scrypture The answere In all tâ—e werkes of god agayne The answeâ— nature humayne there is mercy and Justyce and euery of them is infynyte Now is it so that by synne Nota qÌ„tuor mortes Mors culpe morsciuilis mors nature morsetnâ— after the Justyce dyuyne we were Joyned vnto foure maner of dethes That is to knowe vnto deth of gylte vnto deth cyuyle the whiche is to be dampned or exyled from his herytage of his countree or to be in serâ—age vnto deth of nature the whiche is separacyon of the body of the soule and vnto deth of helle eternall By the mercy of god infynyte the merytees of his blessyd passyon we ben delyuered from two maner of dethes that is from the deth of that gylte of synne from eternall deth by suche wyse that we shall kepe vnto Jhesu cryste our redemptour that that we haue hym promysed in baptem But by the dyuyne Justyce for our grete profyte we shall abyde subiectes vnto two other maner of dethes That is vnto the deth cyuyle for we be out of paradyse terrestyall the whiche was our herytage yf synne had not ben vnto deth of nature From the whiche dethes the Justyce dyuyne vs sholde not delyuer for in so doynge he vs had pryued by a meane for to purchace grete merytes of the whiche the hyere shall be infynyte For of In patiencia vraÌ„ possidebitis aiÌ„as vraÌ„s Luce. xxii as moche as we suffre the more in pacyence and for the loue of god in the exyle of this worlde our rewarde shal be the greter in the realme of paradyse so it apyreth that by Justyce we ought to do penauÌ„ce in this worlde The werke of this artycle after the moralyte is to haue pacyence makenes in aduersyte be it syknes of body pouerte or losse of goodes or of frendes fortune of tyme. Iniuryes feblenesses or temptacyons â— For of as moche that ony man suffred the more in this worlde in the estate of grace in takynge it pacyently for the loue of god of as moche he hath in hym the more grete token of the loue of god of saluacyon For as it Qui vult venice pâ—â—me abneget semetipsum tollat cruceÌ„ suaÌ„ sequatÌ„ me Mat. xvi marci viii Luce. ix hath ben before sayd The crosse that is to vnderstande trybulacyon aduersyte is the very token where ben the armes of the kynge Jhesus without the whiche there shall neuer persone enter in to the royalme of paradyse And in as moche that they ben the more playne the more grete of as moche is a man sette in the royalme the more honorably the more nere the kynge Also the good crysten man sholde take his crosse hym crucifye in lyke wyse as the gospell sayth And it is none other thynge to saye but that the crysten man sholde resyste and not folowe obeye vnto the inclynacyons and mouynges of the sensualyte And that vnto vs is sygnyfyed in that that we saye Crucifixus That is to saye that our lorde was crucyfyed for to gyue vs example to suffre endure for the loue of hym with pacyence And the poore synner ought not to dyspayre hym how be it that the sensualyte complayned hym an inpacyent that he be inclyned passoÌ„ned to take vengeauÌ„ce or to do a grete many other ylles So that reason hym holde ferme stedfast in the fere loue of god not beynge of consente it for to breke in ferme sensualyte for as to suffre suche rebellyons of the sensualyte is not but mater to purchase meryte Also ought yâ— good crysten man to be deed buryed with Jhesu cryst â–ª the whiche is none other thynge to vnderstande but that he ought to mortifye his membres that is his Mortificate mâ—bra vestra sensualyte in kepynge it vnder the rodde dyscyplyne of reason his fyue wyttes of nature that is to vnderstande the syght the herynge the tastynge the sauorynge the touchynge He ought also to haue mortefyed quenched in hym the seculer lyf worldely that is gyuen vs to vnderstande by that that is sayd Mortuus et sepultus Our lorde deyed in this worlde was buryed For otherwyse the fayth of this artycle is deed the whiche bereth not the fruyte of holy mortyfycacyon ¶ Here foloweth the .v. artycle the whiche is suche DEscendit ad inferna tercia die resurrexit a mortuis That is to saye I byleue that Jhesu cryste descended in to helle That is to wyte the soule vnyed with the persone of the very sone of god as before it hath ben expowned and the thyrde daye arose The werke of this artycle after the moralyte is that we sholde by holy and fructuous medytacyons descende in to helle durynge this present lyf to the entente that thyder we descende not after the deth by eternall dampnacyon the whiche thynge our lorde vs wolde shewe For before that he styed vnto the heuens he descended in to the helles The whiche medytacyons the good crysten man ought to make of the paynes of helle for to clyÌ„me vnto the heuens it shall be spoken in the last partye of this boke Also by this artycle we sholde knowe the mysery ryght grete vnkyndnes of humayne condycyon that we see our lorde for the loue of vs descende in to helle 〈…〉 loue of hym we wyll not mouÌ„te in to paradyse Also we sholde aryse froÌ„ helle that is from the estate of mortall synne on the thyrde daye that is by contrycyon confessyon and satysfaccyon Fyrst for the loue of god pryncypally Secondely for the desyre of the glorye of paradyse And thyrdely for to shewe the grete paynes of helle the tormentes that there ben for euer without ende And therfore the fayth of this artycle is deed the whiche bereth not here this fruyte ¶ Here foloweth the .vi. artycle AScendit ad celos sedet ad dexteraÌ„ dei patris oÌ„nipotentis That is to saye I byleue that our lorde ascended in to heuen the .xl. daye after his resurreccyon
in that ben comprysed these two other membres that is debatê improperacions And in all these brauÌ„ches there may be dedely synne after the affectyon delyberacyon other circuÌ„staunces Oftentymes also it is but venyall synne vnto the whiche dyfference he ought to take hede of the conscyence of the persone by the meane aduysement of a sage confessour Of this synne of yre procedeth somtyme derysyons susurracoÌ„ns detraccoÌ„ns also to curse the whiche thynges may be mortall synne or venyall synne after the rote intencyon wherof they proceden And for to kepe hym that this passyon of yre procede not vnto mortall synne he ought to warne the persone in two maners after saynt Gregory Fyrst in consyderynge the Iniuryes as well of wyll as of worde done vnto god vnto sayntes the whiche thynges they haue suffred in grete pacyence For they knowe well that he were impossyble to be saued the whiche hath not pacyently endured The seconde remedy is that god his sayntes enduren more of vs without takynge vengeauÌ„ce of our synnes the whiche we can neuer do of our neyghbour for ony Iniurye that we knowe to be done And this is shortely as vnto the fyfth coÌ„maundement ¶ Here foloweth the .vi. coÌ„maundement the whiche is suche THou shalt not be lecherous Here vnto vs is some thynge coÌ„maunded that other defended The thynge the whiche vnto vs is coÌ„mauÌ„ded is charytable prudence by the whiche we haue purchased sobrenes and attemperauÌ„ce By the vertue of prudence we purposen the delytts spyrytual vnto the temporelles and carualles By this vertue of attemperaunce the creature reasonable kepeth hym from to moche drynke and from to moche meete and also from all dysordynaunce sensuall touchynge the synne of lecherye The thynge defended ben two synnes mortall that is glotony and lechery The synne of glotony is coÌ„mytted in De gula many maners Fyrste in etynge at an houre not dewe without appetyte before that the meetes taken ben dygested wherof cometh many syknesses the whiche greuen the body and the soule Secondely by to moche grete desyre for to haue bought precyous meetes the whiche some tyme perteyneth not vnto the estate of the persone For for to make dyspence in meetes the whiche appertaynen not vnto the persone is a greuous synne Thyrdely for to ete to haboundauntly by the whiche nature is greued the whiche is consent with a lytell and complayneth hym of to moche Fourthly not kepyynge honest maner as for to ete to hastely the whiche thynge is called deuourynge And fyfthtly in the maner of the preparacyon of meetes with to moche grete herte of saltes of spyceryes of decoccyons and of confectures Of that synne comen many cursyd bowes or braunches after saynt Gregory That is to knowe gladnes dysordynat wordes carnall vnhoneste exces of dyuers langages vnclennes of body blyndynge of the entendement In all these braunches may he haue so grete exces that he shall falle in dedely synne Dronkennes may come in thre maners without synne with venyall and without mortall An example of the fyrste Some persone knoweth not the vertue of the wyne and hath grete thorste and drynked after his thorste it may be that he shall be dronke Secondely I put caas that the persone knoweth the strength of of the wyne how be it he weneth not that it hym sholde surmouÌ„te for that he hath not ben acustomed and it may be venyall synne all oonly Thyrdely it may happen that some knowen the myght of the wyne by experyence of the incoÌ„uenyent that he is acustomed to be dronken but he loued better to obeye vnto his apetyte dysordynatly than to kepe hym from the inconuenyences and than he synned mortally For vnto his wyttynge he it proued of vsage of reason greued his body his soule hym dysposed to all ylle in lyke wyse as a true sobre abstynet dysposed hym vnto the grace of god vnto the clerenes of the intendement And this is vnto the synne of glotony THe synne of lechery hath seuen maners That is for to knowe symple fornycacyon auoutry coâ—ynage sacrylege defloracion vyolacyon and the synne of sodomyte or ayen nature Symple fornycacyon is bytwene two persones the whiche be not the one ne the other wtin the sacrameÌ„t of maryage nor in the estate of virgynyte of lygnage of gossyprede in holy ordres nor in the vowe of chastyte Auoutry is whan the one or the other or both tweyne ben maryed with the other partye In this whan the one or the other ben of lynage or of ony affynyte or gossyprede Sacrylege whan the one or the other ben in holy ordres or haue made auowe solemply of chastyte Defloracyon whan the one or the other or both tweyne be virgyns Vyolacyon in rauysshynge whan by force vyolence be she wydowe virgyne or maryed is knowen carnally The synne ayenst nature sodomyte is coÌ„mytted in many maners For the persone reasonable ought to knowe that god nature defended al maner of touchynges lecherously in the whiche a man kepeth not the ordenauÌ„ce the maner the partyes or membres the whiche ben requyred by reason for to receyue lygne so moche the wors it is whan a man is dysordynate be it in maryage or other wyse in touchynge hymself or another or beest by vylony foule pleasure carnall Who so is culpable of suche synnes may well ynough vnderstande his caas by this maner of speche For other wyse as in generall this horryble synne ought not to be wryten nor openly preched But the dyscrete confessour may well from the lytell vnto the more grete after the qualyte circuÌ„staunces of the synner come vnto the knowloge of the caas after to shewe vnto the synner the horryblenes of the synne the whiche is so grete that he ought to be punysshed after the lawes for to brenne in the fyre for as moche as this synne cryed afore god vengeauÌ„ce for of that cometh hongres warres mortalytees pestylences perdycyons of reames as wytnesseth these holy scryptures By this synne pryncypally was the dyluuye in the tyme of Noe all the worlde deyed except viij persones Also for these same synnes felle in to depnes Sodome and Gomorre thre other Cytees And now of late ben as many of ylles comen and cometh shall come that no man them may wryte or nombre It happened also as wytnesseth saynt Gregorye that the lecherous persone leseth the clerenes lyght of vnderstandynge so he is without constaunce without consyderacyon takynge without true hope of the delytes of paradyse and in one affeccyon loue dysordynate of this present worlde of hymself for alwayes he wolde lyue in the stenche of his synne By the whiche it happeneth often that suche lecherous people dyspayre them whan the houre cometh of theyr departynge so they goo vnto the deth eternall And this is as vnto the synne of lecherye for this the .vi. coÌ„mauÌ„dement ¶ Here foloweth
confitetur et purgat in oculis carnosos humore et significat coÌ„fessioneÌ„ que per puluereÌ„ ê“prie cognitionis cuÌ„ aqua la crimose coÌ„puÌ„ctionis intellectuÌ„ illu minat qr intellectuÌ„ dat peruulis id est huÌ„ilibus procedeth of trewe penaunce The fyrst is illumynacyon of the soule for thre thynges fyrste for the confessyon is not true yf the synner take no payne to thynke on his synnes and to knowlege his defaute and his blame And therfore sayth a man comenly he that loketh in a glasse seeth hym selfe well and he that seeth hymself well knoweth hymself well And he that kneweth hymself well preyseth hymself lytell And he that preyseth hymselfe lytell is a wyse man Secondly for that that the synner hym humbleth before the preest for the loue of god some tyme the kynge the pope before a poore chapelayne by the which god hym geueth the lyght of grace Thyrdly for the instructyon that the good confessour geueth vnto the synner for many ymagen of venyall synne that it be mortall or some tyme of mortall that it be venyall or that it be no synne The seconde fruyte is the mercy of god of the whiche sayth saynt Barnardyne that god hath two courtes That is to knowe the courte of mercy And that other of Justyce That of mercy is moche swete and gracyous in comparyson of that of Justyce for foure reasons The fyrste is for as moche as the Juge of this court is swete and amyable ageyn the synner the whiche is culpable The seconde for in this court a man byleueth withoute ony thynge agayne sayenge vnto culpable The thyrde for alwayes in this court is gyuen lyberte and delyuerauÌ„ce And ther is neuer gyuen sentence of deth The fourth for that that he yâ— whiche had deserued the gybet of hell is assured of the royalme of paradyse Also for as moche that from the court of Justyce a man may apele vnto the court of mercy durynge this present lyfe and not after an example of dauyd of mary Maudelayn of sayÌ„t peter and many other synners And also it couÌ„seyleth saynt Austen and many other holy scryptures The thyrde fruyte is that the synner is arysen from deth spyrytuall vnto the lyfe of grace For after that a man hath synned mortally man may neuer retorne vnto grace but by the meane of confessyon and how be it that he the which hath true contrycyon and dyspleasur of his synnes he is by that in the estate of grace before that he hath made actuell confessyon Neuerthelesse it behoueth that he haue purpose that to do in place and in tyme or elles he may not haue grace The fourth fruyte is delyuer from the puyssaunce from the bondes of the deuyll of hell the whiche holdeth the synner in his mouthe the whiche is moche large in the entre but ryght strayte as vnto the comynge out The fyft Saluabit te ê‘ confessioneÌ„ dominus exore augusto latissime iob xxxvi capituluÌ„ Dixi coÌ„fitebor aduersuÌ„ me in iusticiam meaÌ„ dâ—o et tu remisisti impietatem peccati mei pÌ„ xxxi fruyte is purgacyon of ryght horryble detestable mesellery spyrytuall that is from dedely synne the whiche purgacyon may be made in lytyll tyme durynge the greate dayes of mercy as well of syÌ„nes dedely as of venyall but after this mortall lyf moche otherwyse shall be yâ— forme maner of pledyÌ„g The .vi fruyte is a lyghtynge of that conscyence for none other thynge is so heuy as that the whiche hath made these deuylles to fal other dampned in to the depnesse of hell that is dedely synne the which by other meane than by true confessyon penaunce he may not be deposed this alleuacyon they fynde by certayn operacyons grete horryble synners after that that they ben lawfully confessed The .vii. fruyte is peas and vnyte with god for in dysobeynge vnto god the synner maketh warre agayne the maieste dyuyne agayne whose power to resyste it is a thynge impossyble by the whiche the synner ought soueraynly to seche the meane of peas that is true penauÌ„ce The .viii. fruyte is yâ— by true confessyon the deuyll all his labour is put to confusyon and oftymes by the couÌ„â—eyâ—â— of good confessours some embusshement his cautelles and decepcyons ben dyscouerde The whiche thynge hym dyspleaseth and the lette of his fals intencyon ryght syngulerly The .ix. fruyte is that oftymes it happeneth that he the whiche hath not playne contrycyon but hath alonely attrycyon the whiche is a maner of contrycyon vnparfyte and vn suffycyent for to haue the grace of god But by the vertue of the absolucyon sacramentall with that attrycyon the Qui humiliteâ— coÌ„fitetur veniaÌ„ consequiâ— her glo .ii. re .xii. Dâ—â— traÌ„â—sâ—ulit peccatuÌ„ tuuÌ„ Confitemâ—ni dâ—o quoniaÌ„ bonê° glo s confessioÌ„e peccati â— laudi cuÌ„ non sit pia coÌ„fessio peccatorâ— sine lande synner receyueth the grace of the holy goost yf there be none other lettynge The .x. fruyte is reuelacyon of grete parte of the payne due for the synnes that a man hath coÌ„mytte as well for the vertu puy s sauÌ„ce of the keyes of the sacrament of holy chirche as also of the shame that a man hath to tell his syÌ„ne The .xi. fruyte is augmentacyon of grace for often it may happen that the greate contrycyon and dyspleasure that the synner hath he hym arayseth from synne in to the more greater grace and loue of god than euer he hath ben tofore and more ware to resyst and more humble before god and before man in lyke wyse as it is red of many sayntes that haue synned The .xii. fruyt is that the synner Item â—oâ—â—e .vii. iâ— ê‘sona confessoris dt Da gloriaÌ„ dnÌ„o deo israel coÌ„fitâ—re atque in dica michi qd feceris c. by his true confessyon geueth glory praysynge to god for that that he hym knowlegeth and confesseth a synner before god and by the consequent he knowlegeth the Justyce dyuyne to be true and in fallyble in the whiche he gyueth glory praysynge vnto god vnto whome alonely it is due in heuen in erth ¶ Here foloweth the dyfference of werkes done in synne or in the grace of god AFter true confessyon the goode werkes the Caplm .iiii whiche before were deed and without meryte ben lyuely merytoryous They the whiche ben done in the estate of grace ben sayd to be louely for as moche that they shall be rewarded eternally yf the persone be fynably saued yf after such good werkes he fall in to dedely synne For yâ— whyche afterwarde he doeth true penaunce the meryte of those good werkes the whiche weren mortyfyed and effaced by reason of the sayd synne vnto hym is yelden and restored by the vertu of true penauÌ„ce But so is it not of good werkes done in dedely fyÌ„ne as shall be fastynges almesdedys prayers or other goodnesses for notwithstandynge that the synner
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
the people affermynge that vnto theÌ„ it hath ben enioyned by penauÌ„ce in yâ— whiche they lyen falsely cursydly penauÌ„ce soleÌ„pne is that a man begyÌ„neth the assewenesdaye with grete mysterys the which ought not to be gyuen but for grete synnes open wrongfull and it apperteyneth alonely vnto the bysshop for to gyue it or vnto hym the whiche hym representeth The forme and maner to enioyne Di. â— Si depost remissioneÌ„â—ff ê“enul aliqua vno tâ—e coÌ„grâ—â—t que also teÌ„pore sâ—t necessaâ— â— also to do suche penaunce is wryten in the ryght But oftymes the custome hurteth the ryghtes and therfore in some dyocyses men vse not suche penauÌ„ce And in these other men vse them in many and dyuers maners They yâ— whiche geuen open penauÌ„ce or solempne for synne the whiche is knowen that is to vnderstonde the whiche is not comen vnto the knowlege of all them of the towne or of the more parte aren and fayllen gretly as other tymes it hathe ben sayd of these poore nouryces the which fynden theyr chylde dede by them or in the cradyll with out that that they may knowe the cause or yâ— lest of suche aduenture the whiche oftymes may happen without the gylte of the fader or of the moder penaunce sacramentall is done secretly and of all maner of synnes ben they open or secrete and it maye be with drawen by as many tymes as the synner a bydynge in this present lyfe falleth agayne in syÌ„ne And it is the pryncypall intencyon of this fourth Nisi penit â—nciam egetitâ—s â—eÌ„s simul peribis luce 〈◊〉 PeniteÌ„â—â—am agite ap ê“piquab â— reg nâ—â— celoâ—â— Mat. â—â— partye of this presentbook And of this penaunce sayth saynt Austen that it is more worth to a persone the whiche is in synne to make a good and an entyer confessyon than to go in pylgrymage vnto all the holy places that ben vpon erth For without that no creature may recouer saluacyon nor also with that to goo vnto dampnacyon And therfore take hede desyrously euery poore synner the which is in the domynacyon of the deuyll in the mater and in these chapytres the whiche folowen ¶ Here foloweth four thynges that the synner ought to do for to begynne well his confessyon THe persone the whiche desyreth so excellent Caplm xi a werke as is to puryfye hym from fynne and to be reduced vnto god by true and entyer confessyon ought to do foure thynges In lyke wyse as techeth mayster Peter de aquila and also done these other theologyens comenly The fyrst is effectuously to thynke on his lyfe after as sayeth holy scrypture I shall me remembre I shall thynke on my lyfe before the face of my god in bytternes and dyspleasure that I haue hym offended euery persone ought to put also grete dylygence Recogitabo tibi o Ì„s annos meos in amaritudine aie mee ysaie xxxviii payne to remembre hym of all his synnes for to haue dyspleasure as he sholde be for to thyÌ„ke a grete gayne temporall or as he sholde be to kepe him from losse for yf by sloweth neglygence to thynke of his synnes he leueth one or many with oute confessynge and yf he dye in suche estate there is extreme peryll of dampnacyon A nother thynge it shall be whan he hathe done his delygence after the debylyte of stragylyte humayn to remembre hym of all his synnes and â–ª that notwithstondynge suche dylygence he forgetteth one or many for it is a conclucyon certayne that euery persone the whyche doth that that in hym is to remembre hym of his synnes for to haue dyspleasure god hym shall gyue knowlege or theÌ„ hym shall pardon as vnto the peryll of dampnacyon eternall In the whiche it appereth that no persone is dampned but by his owne defaute The seconde thynge that yâ— synner Tanta eÌ„ offensa quamtus eÌ„ ille â— offen ditur arist v. ethi ought to do before his confessyon is to haue dyspleasure of euery synne that he hath coÌ„mytted ageyn god his creatour and he ought to be certayne that the offence of euery dedely synne is as grete as is the maieste and bouÌ„te of hym the whiche is pryncypally offended that is god the whiche is good in fynyte The thyrde thyng is that the synner ought to haue purpose moeuynge the ayde of god neuer to coÌ„mytte dedely synne for in lyke wyse as he the whiche hath true contrycyon of his synnes pryncypally for the loue of god and in purpose to confesse hym in place and in tyme dewe and competent is in the estate of grace In lyke wyse by the contrary yf ony creature hadde done all the good dedys of the worlde and neuer durynge his lyfe hath coÌ„mytted dedely synne other than to haue alonely intencyon to syÌ„ne in tyme to come he shall be forth with by that cursyd wyll in the estate of dedely synne and in the waye of dampnacyon The fourth thynge is that the synner ought to make prayer to god his creatour that he hym gyue to haue knowlege of his synnes and grace for to make confessyon the whiche vnto hym may be pleasaunt vnto the helth of his soule prouffytable ¶ Here foloweth of them the whiche may lawfully assoyle as also of them the whiche may chose a confessour THe synner the whiche desyreth to do so excellent Caplm xii a werke as is to puryfye hym from all synne by true confessyon and hym reduce vnto god his creatour after these foure thynges before sayd done and accomplysshed he ought to seche chese a confessoure the whiche is suffycyent for to declare hym the dyffycultes of his cases as many be of bequestes of vowes of testamentes of restytucyons of sentence of excomunycacyon of irrygularytes of suspensyons or of interdytynges and so of other agayne the cases the whiche oftymes is fouÌ„de in the dede of â—nscyence For as saynt Austen sayeth the synner sholde at the leste do for the lyfe and helth of his soule that that he doth ryght dylygently for the helth of his body nowe is it soo that they the whiche ben syke corporally and pryÌ„cypally they that a man certefyeth to be in dauÌ„ger of deth sechen the best medycyne and the moost experte that they may fynde for to recouer theyr helthe and for to escape the deth by the whiche it appereth yâ— the syke hurte spyrytually of tymes of more than of a thousande mortall synnes sholde be desyrous to fynde a good medycyne spyrytuall for to eschewe the deth of helle the whiche is eternall suche medycyne spyrytuall is a gostely fader or a coÌ„fessour the whiche hath cunnynge suffycyent hym to examen of dyuers cases as it is sayd Also that he hath Jurysdyccyon and puyssaunce to assoyle the synner for elles yf he haue not Jurysdyccyon puyssaunce he synneth ryght greuously in yâ— assoylynge And also doethe he the whiche hathe with hym suche a folysshe chapelayn hym confessynge wyttyngly and
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
hath soule that sholde be homycyde and the case of the bysshop in all them the whiche gynen couÌ„seyll consentyng or aydynge yf fader or moder or nouryce stop the breth of a lytyll chylde by ouersyght or otherwyse there may be deedly synne by theyr neclygeÌ„ce and defaute of good kepynge yf a woman with chylde by to moche laboure by her auaryce for to holde acquaynted for to daunce or for other ordynaunces leseth hyr fruyte she synneth mortally yf ony smyte or shoue a woman with chylde by suche Jurysdyccyon that she leseth her fruyte it is dedely synne yf manor woman enforce them to fynde wayes or maners by the whiche he may lette that the woman conceyue not a chylde it is deedly synne yf ony smyte or hurte an other in takynge from hyÌ„ ony of his membres or of the vsage of them with out the order of Justyce it is deedly synne yf he gyue counseyll coÌ„maundement or ratifye and hath excepte that ony be kylled or beten agayne the ordre of Justice and of charyte it is deedly synne not withstandynge that the dede folowe not yf he desyre the deth of a nother with delyberacyon be it for hate for enuy or for ony other cursyd cause it is deedly synne another thynge it sholde be to desyre the deth of ony malefactours for as moche as they hurte the goodes of ony good man after the Jugement humayne yf he smyte and wounde wrongefully ony in the chirche or in the chirchyarde it is sacrylege and the place halowed polutyde yf he hath made make or causeth to be made Justes in the whiche there may be peryll of deth it is synne many other cases partyculers may come touchynge the mater of the fyfth commaundement of the whiche those vnto whome they comen them ought to aduyse and pourge Here foloweth of the .vi. commaundement OVer these thynges before sayd in the. vi commaundement in Caplm .xx. the whiche suffycyently ynoughe hath ben spoken of dyuers maners of lechery the synner sholde take hede vnto these poyntes the whiche folowen Fyrste yf he hath touched vnhonestly or kyssed for to drawe the persone vnto the synne of lechery it is deedly synne notwithstandyÌ„ge that none other thynge folowe yf he hath wryten borne or sente letters vnto his knowlege for to prouoke ony persone vnto the synne of lechery it is deedly synne yf he hath made songes spoken or herde the whiche sholde be vyle and prouokynge vnto the synne of lechery pryncypally for to enduce hym or other vnto synne it is deedly synne yf he hath accompanyed ony or yf he hath gyuen fauoure of assembles or yf he hath made messages or presentes for to drawe vnto the synne of lechery it is deedly synne And in lyke wyse of those the whiche vnto suche intencyon receyuen gyftes or promysses yf he hath taken delectacyon to thynke on the dede of lechery the whiche is deedly synne he synneth mortally whan there is delyberacyon yf that he hath hadde cursyd wyll and consented vnto the dede of lechery and of suche wyll proceden lokynges spekynges touchynges in hym or in other it is deely synne In lyke wyse as the wyll wherof suche thynges proceden not that suche a wyll and the dede that foloweth ben two synnes but they ben but one alonely here ought they full well to take hede euery good persone that by hys prayer by his lokes or by his abyllymentes he ne gyueth occasyon vnto another of folysshe thought or of cursyd wyll for the occasyon may be suche that it sholde be dedely synne Also it is to be noted that of the synne of lechery proceden many passyons by the meane of whome a man falleth oftymes vnto synne and in to grete inconuenyens that is to knowe offuscacyon of the very knowlege of vnderstandynge preceptacyon incoÌ„syderacyon inconscyence loue dysordynate of his owne sensualyte loue of this present lyfe hate of the Justyce and ordenauÌ„ce of god And therfore the synner ought to exameÌ„ yf for his synne of lechery he is in suche wyse occupyed that he hath lefte to thynke on god on hys saluacyon yf he hath ben precypytant and without delyberacyon in his werkes and besynes yf he hath ben without due examynacyon of that that he hath done or for to do yf he hath chauÌ„ged his good purpose and it hath lefte aboue all to doo yf he hath excessyuely sought the pleasures and cases of hys body yf he hath to moche loued this present lyfe or the delytes of the flesshe yf he hadde in dyspleasure the lawe of god for as moche as it defendeth the concupyscence of the worlde and of the flesshe and in euery of these thynges to haue so grete exces that it is deedly synne after as declareth saynt Gregorye ¶ Here foloweth of the seuenth commaundement OVer these thynges before sayd in the seuenth coÌ„maundement vnto the synne of couetyse the synner sholde take hede vnto these poyntes that folowen The fyrste is of symony The seconde of vsury The thyrde is of fraudes and decepcyons The fourth is of iniquyte agayne Justyce The fyfth of bysshoppes The syxte of chanons of curates and of other benefyced The seuenth of iniquyte or defaute of Justyce in lordshyppes seculer The .viii. of Juges ben they of the chirche or of secularyte The .ix. of aduocacyons of procurers of notaryes be it in courte of the chirche or the secularyte The .x. of pheâ—ycyans The. xâ— of restytucyon necessary vnto saluacyon ¶ Here foloweth the fyrste of symonye AS vnto the fyrste the whiche is of symony the synner sholde take hede yf he hath gyuen moneye or other thynge by paccyon and with his good wyll for to haue or to receyue ony of the sacramentes of holy chirche or other benedyccyon hauynge intencyon them to bye or to obteyne for by cause of suche thynge gyuen it is symony and deedly synne another thynge it sholde be of hys good wyll for almes or for the reuerence of the sacrament or of the benedyccyon or for ony custome vnto the whiche to kepe he shall not be enforced and yf he coÌ„mytte the synne of symonye as well of hym that selleth these thynges spyrytuall as also of hym that them byeth suche thynges and the whiche ben cause and meane that to doo yf he gyue ony thynge temporall for to obteyne chapell personage prebende or other benefyce of the chirche or for to be presented vnto ony offyce of yâ— chirche it is symony and deedly synne for to paye the taxe of the courte of Rome for to obteyn bulles of benefyces or other letters apostolycalles it is not reputyd symony yf he hath bought or solde the sepulture of holy chirche it is symony yf he hath solde or bought vnto his wyttynge the ryght of a patronage of personage or of chapell or of other benefyce ecclesyastycall it is symony yf he hath made prayers and supplycacyonâ— vnto prelates of the chirche for to benefyce ony the whiche of that was indygne as the whiche
muÌ„di huâ—ê° viderit freÌ„m suâ— necessitateÌ„ ha bere clauserit vi scera sua abeo quoÌ„ caritas deâ—manet i co â— â—o iii. ca. Si vir aut mulier se ornauerit vultê° spectaÌ„tiuÌ„ ad se â—â—â—â—cauerit si nulâ—uÌ„ inde venâ—at daÌ„naÌ„ iudiciâ— tnÌ„ pati etur i eternuÌ„ qrvenenuÌ„ obtulit si nÌ„fuerit qui biberit hec criso that he receyued And vnto that purpose sayth Eusebius in the epystle of the deth of saynt Ierome that euery persone the whiche exceded in robes in yssues or in other abylymentes worldely be it that the sayd exces be to prayse it may be so grete the affeccyon so moche vndrdynaâ—â— that it is mortall synne to determyne how moche how the sayd exces is mortall or venyall vnto the regarde of ony persone in partyeuler it is a chyng ryght harde as vnto Jugement humayne But as sayth a lawyer named Monaldus the blessyd holy goost teched many tymes them the whiche ben dysposed that that may not do the subtylyte of the entendemeÌ„t or vnderstandynge humayne for as moche that it is he the whiche teched all trouth necessarye vnto saluacyon Also sayth our lorde in the gospell vnto the purpose of the horyble dampnacyon of hym the whiche exceded in abylymentes that he theÌ„ whiche hath two gownes is bounde by the lawe of charyte for to gyue one vnto hym the whiche hath none And it ought also to be vnderstanden that he the whiche ouer suffysaunce hath haboundaunce he ought for to ayde charytably vnto chose the whiche ben nedy Also ladyes and gentyl women or other women the whiche them appareyle to please men carnall worldely and to the entent that they them coueyten dysordynatly synnen mortally in Justicia â—emota â—d suÌ„t magna regna nisi magna latrocuâ—â—a Aug. li. dâ— ciuitate deâ— lyke wyse may it be spoken of men By these thynges beforsayd apyred the peryll of those vnto who me it aperteyned to yelde kepe defende Justyce of the grete ylles the whiche may come by theyr defaute as well in them as in theyr subgectê And therfore sayth well saynt Austyn that grete seygnourye is none other thynge but grete theftes and pyllers yf Justyce reygne not gouerne And for a conclusyon to put in this mater cometh vnto my purpose the questyon the whiche saynt Thomas made That is to vnderstande yf he the whiche doth ony thynge contraryous vnto Justyce synned mortally The answere For as moche as Justyce ordeyned these creatures the one ayenst the other after that it is of reason in yeldynge to euery man that that vnto hym apperteyned to do the contrarye wyttyngly it is ayenst the charyte of his neyghbour by the consequent mortall synne for as moche as paradyse is promysed vnto Juste men these vnlawfull vniuste dwellen in helle ¶ Here foloweth of Juges be they of the chirche or of secularyte AS vnto the .viij. poynt yâ— which is of them Deinde vâ—â—oâ— timeÌ„tes deuÌ„ et i â—bsit â—itas oderâ—â— auarâ—ciaÌ„â—â—udicâ—t ppâ—m exo xviii the whiche haue offyce Jurysdyccyon to gyue sentences to make Jugementes It is to be noted that they sholde take hede ben they of the chirche or of the secularyte vnto the poyntes folowen Yf he be entred in the sayd offyce by symonye by fraude or by vsurpacyon for than he hath none auctoryte to Juge but in so doynge he synned mortally If he haue exceded wyttyngly the besynes of his coÌ„maundement or of his Jurysdyccyon he synned mortally and ignoraunce vycyous may not hym excuse If he by fere by coueytyse by loue dysordynate or other cursyd cause he gyueth sentence ayenst ryght and Justyce wyttyngly it is mortall synne and is bounde for to restore the partye in dammage in caas that he for whome he hath ben Juged wyll not restore hym If by his ignoraunce vycyous he hath gyuen fals sentence he ought to dysdammage the partye and â—ath synned mortally If he haue ben neclygent for to studye and to en quyre the trouth for to yelde and gyue lawfull sentence by the whiche neclygence he hath Juged falsely it is mortall synne and is holden vnto the partye as before hath ben sayd An other thynge it sholde be of a Juge ouerseen the whiche hath done his deuour for to haue the counseyll of lawyers and clerkes and that not withstandynge hath gyuen fals sentence by symplenesse and not vnto his wyttynge nor by no malyce For obedyence ayenst hym the whiche in that hath ben ouerseen and the grete dylygence that he hath done for to enquyre the trouth hym may excuse before god And this the whiche is sayd of Jugement contencyons and in outwarde thynges may a man saye of the Jugement of the conscyence the whiche is made in confessyon for euery confessour is Juge ecclesyastycall and spyrytuall I put that some wyll saye that as well he the whiche enioyneth the offyce of of the confessour as he the whiche it receyued and is not suffycyent that for to do synnen mortally But that sholde be vnderstande of those that auaryce and presumpcyon induced that to do and for not of those that charyte inclyned vnto saluacoÌ„n of soules I put that after good holy intencion in receyuynge or in enioynynge the offyce he may haue so grete dylygence to studye or to enquyre the trouth that in gyuynge fals sentence of absolucyon he there Hec secundâ— RaymuÌ„duÌ„ sholde haue mortall synne If the couÌ„seyller of the Juge the whiche Juged is symple of good wyll couÌ„seylled ylle by ignorauÌ„ce vicyous or by other malyce yâ— Juge may be excused in gyuyng fals sentence the which he byleued to be good but the couÌ„seyller synned mortally in affermyng falsyte for veryte so is holden to restore or to procure restytucoÌ„n to be made vnto the partye But yf it be very semblable vnto the Juge that his couÌ„seyller is not experte in lawes or in customes or hath no renoÌ„me of grete Justyce they be not excused yâ— one ne the other of mortall syÌ„ne in gyuynge fals sentence not wtstandynh yâ— they byleue that it be good euery of them is bouÌ„de to restytucoÌ„n not yâ— double restytucoÌ„n ought to be made to yâ— partye but yf the one restore not yâ— other is bouÌ„de to restore If the Juge ordinarye take money or other thynge to yelde JugemeÌ„t it is mortal synne may come in foure maners The fyrst i. q. i. Jubemê° for to take moneye to Juge falsely to repayre suche synne the thynge the which for suche occasyon hath ben gyuen aperteynen after the ryghtê vnto the partye whiche is hurte Secondly to take moneye to Juge Justele the moore sooner Thyrdly to Juge notwtstange that of yâ— to do he hath none Juris â–ª diccyon or puyssaunce Fourthly to the ende that xxiij â— v. capÌ„ Administratores he Juge not fals In all these foure maners testytucyon ought for to be made vnto hym the
agayne the stone whanne a man requyreth the ayde of Ihesu cryste the whiche is named the true stone for as moche as he is the foundacyon of the holy fayth catholyque and of all holy chirche THe syxte rule â—f a phesycyan is that he ought to know the tokenes of the sykenes the whiche Nota quattuor signa ifirmâ—â—aâ—â—s ben foure The fyrste whan the persone hath loste all apetyte The seconde whan he eteth and forth with he it auoydeth by yâ— waye that he hath it receyued The thyrde whan he appetyteth not but thynges the whiche vnto hym be contraryous applycacyon Alyke thynge it is vnto the dede of the soule whan she enioyneth not to receyue good doc tryne it is the fyrste token of his sykenes or whan she herkeneth gladly euoweth but nothynge she reteyneth that is as vnto the seconde or whan shere ceyueth and retayneth but she putteth nothynge in werke by good dygestyon yâ— is as vnto the thyrde as euyll token or whan she desyreth not but thynges worldly and erthly and without mesure as by symony or vsury THe seuenth rule of a phesycyan is to know Erit tpÌ„s cum sanaÌ„ doctrinaÌ„ non sustinebuÌ„t i. thim iiii Ad tpÌ„s creduÌ„t et iÌ„ tpÌ„e teÌ„ptacoÌ„is receduÌ„t luce viii DicuÌ„t et noÌ„ faciuÌ„t mathei xxiii c. Quatuor signa sanitatis Qui ex deo eÌ„ verba dei audit io viii c. the tokenes of helth the whiche ben foure contrary vnto the foure tokenes of syknes before sayd applycacyon whan the soule appetyteth to here good doctryne and putteth payne to retayne and to put it in werke by good lyfe and eschewe euyll langage and folysshe coÌ„panyes Than she is nourysshed with remembraunce by holy medytacyons those thynges the whiche vnto her may prouffyte and by that she encreaseth and fortyfyeth in euery benediccion THe .viii. rule of a phesycyan that is to auoyde payne and heuynes vnto the pacyent in gyuynge good medycyne Example grete abstynence and dyete for to he le feuers with porcyon of herbes bytter to perce and cleue in dyuers maners botches Pene in montibê° suÌ„t medicinales secuÌ„dum aristo swellynges and apostumes to gyue pylles or triacle made of venym and of porsons and of bitter thynges for to auoyde these euyll humours for to breke bones synewes vaynes in membres euyll sette crokyd for to brynge them agayne theÌ„ remytte in theyr ryght poynt soof many other medecines applicatoÌ„ so is it in medicine spiritua â–ª for who that suffreth the brennynge of cursyd concupyscence carnall he ought to make dyete who that hath botche and swellynge of pryde ought to consyder the humylyte of the kynge of glorye his lyfe and his passyon and humble hymselfe he that is in Ire or in enuy the tryacle of bytter compassyon vnto hym is necessary and hym behoueth to make fraccyon of the hardenes of his herte Also as he hath one membre crokyd dysordoned from his place in requyrynge pardon and in humblynge hyÌ„ to warde those that he myght offende and by suche wyse he hym shall redresse and shall lyue with his neyghbour THe .ix. rule is lytell and lytell and by succes â—umbâ— nissemad vos freÌ„s veni noÌ„ i sublimitate sermonisaut sapie i. cor◠〈…〉 seâ—tur i. c. iii. â—aÌ„queâ—â—â—lis i xpÌ„o laâ— vobis potuÌ„ dedi noÌ„ escaÌ„ muÌ„duÌ„ ei poteraris iÌ„telligeÌ„te sed nec nuÌ„c â—dem potestis a dhuâ— eni â—â—rnalis estis c. syon of tyme he sholde gyue medycynes pur gatyues for nature may not werke sodeynly and therfore to gyue medycyne without dysposycyon is aduenture to lese all applycacyon This forme ought the physycyan spyrytuall to kepe for at the begynnynge of the reduccyon of the syke body that is to vnderstonde of the synner he ought not to enioyne thynges of hye perfeccyon or stronge or harde restytucyons or sodeyne but ought hym to reduce from lytell vnto more greater for to come vnto correccyon and amendement And suche doctryne holdeth and techeth saynt Poul the true medycyne spyrytuall as it appereth by his wrytynges THe x. rule is to haue good knowlege to purge the body of his euyll humours for of as moche as they abounde they coÌ„uerten the good meetes in to them selfe wherfore it is to vnderstonde that in four maners he may make purgaryon of euyll humourâ— for somtyme he doeth it byneth another tyme by the mouth another tyme by bledynge or by sethynge and by force of fyre applycacyon lyke chynge is it in the dede of the soule for his purgacyon is made byneth whan the synner coÌ„sydereth the grete and horryble paynes of helle the Date elemosinaÌ„â— oia muÌ„dasuÌ„t vob lu xi Purgabit filios leui coÌ„flabit eos quasi aurum quasi argentuÌ„ malachie teâ—â—io whiche ben maderedy vnto syuners somtyme it is made by the opper â–ª parte by a coÌ„syderacyon that he leseth the blyssed royalme of paradyse by the whiche the synner is moeued to make an entyere and parfyte contessyon somtyme it is made by almes dede in puttynge out from hym of his goodes and of his substauÌ„ce another tyme by the sethynge and by the fyre of trybulacyon taken and endured in good pacyence THe .xi. rule of a phesycyan is to knowe the tokenes of deth to the ende that he may denouÌ„ce as well vnto the pacyence as vnto his frendes that they puruayen of the surplus for than the physycyan is at the ende of his knowlege may neuer brynge agayne helth wherfore it is to be noted that in a syke body there may be foure tokenes of deth corporall The fyrste is whan he felyth not his sykenes for thenne nature is to moche lowe The seconde whan he hath noshame that a man seeth all this membres for shame is the token of good dysposycyon in blode of persone resonable the whiche dysposycyon is than dystroyed The thyrde whan he knoweth no more those persones the whiche other tymes he knewe for that is a token that the brayne and the pryncypall organes ben lately dede or excessyuely troubled The .iiii. is whan he is in franesye for thenne not alonely the brayne but with that the herte is in tormente applycacyon In lyke wyse may a man haue foure tokenes of the deth spyrytuall of the soule And of the conscyence of the synner The fyrste whan Amplius laâ—a me dnÌ„e ab uÌ„â—tate mÌ„a â—a pctoÌ„ meo muÌ„da me c. qmÌ„ uÌ„â—tatem meaÌ„ ego cognosco pÌ„s l Iâ—â—ciuÌ„ salutis est agnicio prope miâ—tatis â—nÌ„ the synner knoweth not his gylte and his synne it is a token euydent that of suche syknes he may not escape but that he go vnto the deth eternall The seconde whanne he hath no shame to synne openly The thyrde is whanne his affeccyon is in suche wyse dysordynate and applyed vnto yll that he hath no knowlege of his dede nor of his peryll of his soule
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
whiche euer more we haue so meruaylous experyens that there is no metall ne other thynge but that it melteth brenneth or altreth and therfore esmeruayll the torment of the fyre of hell what it may be The seconde dyfference of the fyre of helle and of oures is as vnto the hardenes for oures is in beynge lesseth and consumeth his mater but that of hell is eternall and neuer lesseth For for euer her mater shall endure ▪ That is to vnderstonde the body and the soule of dampned synners them holden alwayes in one maner Thyrdly they dyfferen in lyght for how be it that that of helle is grete and brennynge euer more y et it yeldeth no lyght the whiche is ony thynge plea saunt but all the syght and lyght the whiche is in helle it is for to torment greuously those that ben dāpned Fourthly they dyfferen for it conserueth in beynge the thȳge that it brenneth and boyleth to chaunge in to asshes or in to other nature By these foure thynges appereth that none vnderstondynge is suffycyent to comprehende the horrybylyte of suche tormente THe seconde payne is of water colde dyffereth from that of this present worlde in foure thynges The fyrste is oppresse of colde for lyke wyse as the brennynge of the fyre of helle surmounteth the brennynge of oures euen so the colde in the other worlde surmounteth the colde in this worlde by suche maner that yf the moost greteste moūtayne of the worlde were of yren massyf and embrased as was euer stele for to forge and it were put in the tormente of the ponde of yse in the coldenes of hell◠it sholde be from parte to parte yse also as in a moment And therfore sayth well saynt Gregorye that suche colde is intollerable yf a man demaunde wherfore oure lorde sayth not as well in the gospell departe you from me acursed dampned and go ye in to the colde eternall as he sayth into the fyre eternall The answere for asomoche as the fyre amonge other elementes is y◠moost actyf and the moost afflyctyf therfore god vnto vs gyueth example of fyre more sooner than of the yse I put that he it gyueth ynough to vnderstonde by other places of y◠gospell where he sayth that these dampned shall wepe and shall grynde theyr teeth for coldenes The seconde dyfferēce of the water of helle of this worlde is for y◠of hell neuer chauffeth for ony thynge hote y◠whiche vnto it may be gyuen but euer more abydeth in one estate and degree of coldenes The thyrde dyfference is that that of helle is euermore trouble full of stenche and incomparable erroure The fourth dyfference is for that helle maketh not these dampned to dye but in lyke wyse as these fysshes lyuen in the water in this worlde so these dampned may not dye in the water in that worlde THe thyrde payne is to crye to braye in wepynge and in playnynge the whiche torment is the cause for foure thynges Therfore as moche that the dampned knowen that they shall neuer se god the whiche is the moost gretest payne of helle for these saued or these dampned loue better to be in helle for euer and to see god than to be in paradyse see hym not yf suche thynge were possyble And in suche wyse that none ne may speke nor thynke the melodye the whiche is made in paradyse as well of the blyssed angelles as of holy men and women yblyssed In lyke wyse there is none that may declare the pyteous and horryble trye and howlynge the whiche is made in helle as well of deuylles as of other dampned And yf a man demaunde what they saye in cryenge The answere All the dampned cursen the creature Also they curse togyders as theyr fader and moder and the houre that they were begoten that they were borne and that they were put vnto nourysshynge and those y◠them sholde correcte and teche and also those that haue ben the occasyon of theyr synnes as the baude cursyd be the baude and also of other occasyons in dyuers synnes The seconde cause of the crye of them dampned is for the consyderacyon that they haue of the tyme of mercye the whiche is paste In the whiche they may do penaunce and purchase paradyse The thyrde cause is of theyr crye for by cause of y◠horryble paynes that they enduren As we may cōsydere that yf an hundreth persones hadde euery of them one fote and one hande in the fyre or in the water sethynge without power to dye what bruyt and what crye they sholde make but that sholde be lesse than nothynge in comparyson of deuylles and of other dampned for they ben more than an hundreth thousande thousandes the whiche all-togyders vnto them doeth noysaūce and all in one thondre cryenge and brayen horrybly The fourth reason of suche clamoure is for as moche that they bē dyspeyred for euer to haue remedy A man may demaunde how that may be as after the Justyce dyuyne that for one oonly synne the whiche hath be so sone done and so lyghtly cōmytte a. soule the whiche hath ben of god so moche beloued the whiche vnto the ymage of hymself hath be made and fermed is dampned eternally vnto so grete depnes and confusyon of paynes and tormentes The answere may be made by the example of a byeng of an herytage the whiche is done in a lytell tyme how be it he gyueth the ryght of possessyon in perpetuyte In lyke wyse the synner selleth his soule and the ryght that he hath vnto the royalme of paradyse in lytell whyle By the whiche he is dysenheryte for euer and vnto eternyte of paynes condampned Also a stroke is sone stryken wherof the deth foloweth without euer to recouer the lyfe Also a man is anone fallen in to suche a dytche soo that the arysynge is impossyble The answere by reasons the synners the whiche in theyr ende haue be foūde in synne mortall haue synne in eternyte for yf they hadde lyued in this worlde euer more hadde they contynued theyr sȳne By the whiche of good ryghte they sholde haue payne without ende Also after the deth the soule and the wyll ben innuuables be it in good or in yll And for as moche that the cursyd wyll of those that be dampned dureth perseuereth in her iniquyte she ought for euer more to abyde in paynes also the synne in the whiche the dampned ben deed is agayne the god of eternyte By the whiche after Justyce eternall and infynyte the payne ought to be without ende Also for a lytell tyme of true penaunce or of a good werke done in the estate of grace god gyueth in eternyte y◠royalme of paradyse by the whiche Justyce it requyreth that in lyke wyse also for one oonly synne mortall of the whiche a man myght in lycell tyme do penaunce is gyuen payne eternall and of that eternyte of paynes shall be spokē after more plaȳly THe fourth payne is smoke By
the loue knowlege cometh and procedeth Ioye as moche grete as ben knowlege loue they ben inestymables Also is the ioye whiche of it procedeth than whan the soule her shall see the doughter and the espouse of the kynge eternall enherytour and in the ryall possessyon of the royalme of paradyse for euer eternally Who may it thynke what Ioye she may haue for in suche coÌ„templacyon the derkenes of my lytyll vnderstondynge defauteth The seconde shall be vnto the blessyd coÌ„pany of paradyse as well angelyque as humayn of the gretenes multytude of merytes of all the sayntes the whiche thynge may be som what vnder stonde yf a man vnderstonde the perfeccyon of the charyte yâ— whiche is in paradyse That is to vnderstonde yâ— euery of them loueth his neyghboure as hymselfe to loue some thynge proprely that is to wyll hym good and hyÌ„ to reioyse of his honour of his Ioye of his blessydnes of his rychesse and of his wysdome of his promesse and soo of other gyftes and perfeccyons as well of the partye of the body as of the partye of the soule Wherfore it behoueth to conclude that euery of them that ben blessyd hath partyculer Ioye of all the sauyd of whome some may not be more blessyd other lesse other egally and for to haue mater of meruaylous contemplacyon and ymagynacyon and in lyke wyse is it royally where that one sauyd seeth knoweth an hundreth thousande the whiche ben egall vnto hym in glorye it behoueth to saye yf he loue theyr welth as his owne that he hath an hundreth thousande tymes more grete Joye of theyr glorye than he hath of his owne propre and synguler ymagen we secondly that he seeth knoweth hondreth myllyons of whome euery of them hath more of glory by the halfe than he hath it behoueth to saye the an hondreth myllyons of tymes in double he hath more grete Joye of suche multytude of the sauyd than he hath of his synguler Joye yf mortall man were neuer on this halue suffycyent for to noÌ„bre or for to wryte the glorye partyculer of the leste sauyd what may it be what may a man saye of this present coÌ„paryson vnto suche multytude of the sauyd Also sayth practyseth saynt Barnardyn that euery of the sayntes of paradyse hath more grete ioye of yâ— glorye yâ— whiche is in the blessed vyrgyn Mâ—ry than of his owne propre of that that he may haue of all the courte celestyall aboue of her of asmoche as her me rytes her graces exceden yâ— gyftes the graces of all those yâ— ben chosen In yâ— whiche dyfferrence of meryte a man may ryally ymagen as moche grete excesse as he may haue in yâ— circoÌ„fereÌ„ce of the skye in comparyson of â— centre of the erth for she is the naturall moder of god the whiche pryuylege excedeth al the excellences yâ— a man may speke or thynke also the wye that euery of the sauyd the ryght holy humanyte of Jhesu cryste is of asmoche the more greate as that that he hath of hymselfe of the vyrgyn Mary and all the company of paradyse as the gyftes and graces of Jhesu cryste exceden yâ— gyftes merytes of all the sauyd the whiche excesse is infynyte for as moche that suche a man that is to knowe Jhesu cryst is god egall vnto the fader and vnto the blessyd holy goost in all maieste dyuyne and all these comparysons before sayd of the multyplycacyon of euery of the sauyd they ought to be vnderstonde as vnto the nombre multytude of the glorye and not asmoche or more parfytly to loue That is to saye that euery sauyd loueth more parfytly his propre partyculer glorye than he ne doeth that of all the sauyd so he it ought to do by good charyte the whiche begyÌ„neth vnto hymselfe but for asmoche that charyte maketh all thynges to be comon be it good or yll euery of the sauyâ— hath accydentall Joye as well of the multytude of the sauyd as of theyr merytes and of euery of them inpartyculer more or lesse after the degrees of the glorye that he seeth and knoweth and louech in euerâ— of his neyghbours Who may thynke and nombre this glorye or it fayne to comprayse to esmeruayll The thyrde maner of knowlege is that they shall see and knowe clerely all the synnes greate and horryble that they haue commytted And also they shall see the cautelles the subtylytees Cuiminê° dimittitur minus diligit luce vii capÌ„ and temptacyons deceuables that they haue escaped were they of the worlde or theyr propre sensualyte or of the deuyll and of as moche that they ben escaped the more vyctoryously and from the more stronger bataylle and from more greater perylles of as moche knowen they the more ayde and the mercy of god with oute the whiche they hadde hadde full lytell power for to resyste or them to releue after the byenge of the deth for the gylte culpe of synne and as moche as they knowe to haue hadde the more greate grace ayde of god Scimê° qmÌ„ diligeÌ„tibê° deuÌ„ oia coope raÌ„tur i bonuÌ„ romÌ„ of as moche loue they hym the more of as moche that they loue hyÌ„ the more of as moche haue they viii vvi glo iterlinearisoia siue prosperasiue aduersa siue eciam pÌ„ terita peccata â—uertuÌ„tÌ„ i bonuÌ„ ietnuÌ„ beatitudinem Boni malos vide buÌ„t mali bonos vsque ad tudicium post â—o tudiciuÌ„ boni videbuÌ„t malos sêª non mali bonos hec magister seÌ„tenÌ„ iiii d. i. the more grete Joye for as it hath be sayd before after the loue grete or lytell is mesured the Joye the whiche in it procedeth and so it appertayneth not aloonly the merytes of the saued ben vnto the augmentacyon of glorye but with that the synnes that they other tymes commytted of whome they haue glorye not to haue done them or of the condycyon of synne but accydently for as moche as they haue done penaunce that they ben releuyd The .iiii. maner of knowlege shall be that they shall se know the dampned the erroure the multytude of theyr Letabitur iustê° cuÌ„viderit vidictaÌ„manus suas lauabit i sanguine pctoÌ„rie ê“s lvii Stultorum ifinitê° eÌ„numerus ê“uerb paynes tormentes wherfore vnto theym shall be declared manyfested yâ— Justyce of yâ— sapyence dyuyne of asmoche that they know yâ— mâ—â—e grete and infynyte Justyce of as moche they hym approue hym loue of asmoche they loue hym the more of asmoche they theÌ„ enioye for as moche that yâ— dampned the multytude gretenes of theyr synnes ben innumerable of asmoche haue they yâ— more grete Joye In the whiche appereth that neuer the daÌ„pned ne coÌ„mytte synne wherof he ne receyueth augmentacyon of the glorye of euery of the sauyd Also it appereth that in lyke wyle as the augmentacion of the glorye that
sette hym on the ryght hande of the fader Here is to be noted that how be it our holy fayth is of thyngê the whiche furmouÌ„ten the puyssauÌ„ce capacyte of naturall vnderstandynge how be it she conteyned not no thynge impossyble nor contrary vnto reason And thefore we saye that yâ— sone of god descended from heuens by his blessyd incarnacyon styed in to the heuens by his gloryous ascensyon we sholde haue in vs suche dyserecyon that we vnderstande that to descende to mouÌ„te as vnto the mutacyon of the place may not belonge vnto the diuinyte yâ— whiche is imeuable infynyte But we shall vnderstande that the descendynge is none other thynge to saye but hym to shewe to present in our nature humayne And in lyke wyse the mouÌ„tyng vnto yâ— heuens is as in regarde of our humanyte in the person◠〈◊〉 the sone of god the fader the whiche by the vertue dyuyne is lyfte vp aboue all the heuens that is aboue all creatures He sytteth on the ryght hande of god the fader as vnto the dyuynyte it is none other thynge to vnderstande but that the persone of god the sone is egall to god the fader in maieste puyssaunce bonte wysedom diuinyte As vnto the humanyte he setteth hym on the ryght hande of god the fader that is to vnderstande that he is in rest gloryous after his ryght pyteous passyon On the ryght hande that is in all the souerayne hyghnesse of glorye and of benedyccyon that euer man may speke or thynke as the bonte and puyssaunce dyuyne may gyue For truely Jhesu cryst very man in body in soule resonable in vnyte of persone dyuyne is kynge of glorye of myght egall vnto god the fader is Juge of the quycke of the deed By the whiche it is well sayd he setteth hym on the ryght hande of Qui desceÌ„dit ipse eÌ„â— asceÌ„dit suê‘ oeÌ„s celos vt adipletes oia Ad ephe 〈◊〉 god For by the ryght hande in holy scrypture vnto vs is oftentymes sygnyfyed soueraynte of glorye of blessydnes in the whiche the blessyd Jhesu cryfte is in humanyte in dyuynyte The werke of this artycle after the moralyte is that the true catholyke the whiche stedfastly byleued these thynges before sayd ought to haue his herte his loue and his desyres on hye departed from the eithe and from these thynges benethe and transytorye That is to saye that he hath not his loue in pryde in ¶ nolite dsligere mâ—dâ— neque ea qÌ„ in muÌ„do suÌ„t 〈◊〉 â—svi ligit muÌ„duÌ„ noÌ„ eÌ„ catâ—tas pris i eo qâ— oeÌ„ qd eÌ„ i muÌ„do coÌ„cupisceÌ„tia carnis eÌ„ â—cupisceÌ„tia oâ—uloâ— supbia vite Joâ—is u. worldely vanyte in delytes nor in rychesses but his loue is where his tresoure is his glorye and his blessydnes that is the blessyd Jhesu cryste very god of loue the whiche draweth all his trewe louers vnto hym For no thynge that may be sayd may not better drawe loue than dooth an other loue and therfore he sayth in the gospell Come vnto me all ye the whiche ben in laboure and in payne as yf he wolde saye I laboure as you and more than you and for the loue of you ryght now I Ubi eÌ„ thesaurus tuê° â—bi cor tuuÌ„ erit Luce. vu Uenite ad me oeÌ„s â— laborâ—â— onerati esâ— ego reficiaÌ„ vos Math. vi sytte and reste me That is to sâ—ye I am in glory perdurable redy for to gyue it vnto all theym the whiche after me wyll labour These worldely people laboure for the worlde pryncypally and these good crysten men laboure for the lyfe eternall And therfore euery true crysten man beynge in the labours of this worlde sholde saye by the vertue of the fayth that that saynt Steuen sayd whan he laboured in the artycle of deth whan he bare the Uideo celos aê‘tos filiuÌ„ hoiÌ„s stanteÌ„ a dextris â—tuâ—â— dei Acâ— vu grete strokes of the harde stones Video celos apertos I see the heuens open and Jhesu cryste on the ryght hande of god the fader vnto whome Jbere CaliceÌ„ quideÌ„ meuÌ„ bibitis sedere auÌ„t ad dexteraÌ„ meaÌ„ et ad sinistraÌ„ noÌ„ est â—â—euÌ„ dare vobis sâ—â—ous ê‘atuÌ„ eÌ„ a preÌ„meo Math. xx Joyously the laboure of this cormentes And therfore yf thou haue hungre thyrste temptacyon trybulacyon aduersaryes and contradyccyon enuyous or other mortall persecucoÌ„n beholde swete Jhesus knowe thou that it is impossyble to gosette hym at his table the whiche wyll not drynke of his cuppe and the whiche holdeth not the waye that he hath holden That is for to descende in to helle as it is sayd for to stye vnto paradyse there where he is And knowe thou that the fayth of this artycle is deed the whiche bereth not here this fruyte ¶ Here foloweth the .vij. artycle INde venturus est iudicare viuos et mortuos Qui veÌ„tutê° eÌ„ veniet noÌ„ tardavit Justus auteÌ„ ex fide viuit Ad ro i. That is to saye I byleue that the sone of god the fader shall come to Juge the quycke the deed At his fyrst comynge he came in humylyte pouerte was of cursed men Juged and reproued At his seconde comynge he shall come in glorye A questyon maieste shall Juge all the cursyd people Here a man may demauÌ„de who that wyll speke to Juge the quycke the deed where it is so that whan he shall gyue sentence in lyke wyse as it hath ben declared in the gospell all good euyll shall be on The answer lyue Andswere These doctours sayen that whan he shall come for to Juge at the grete last Jugement those the whiche lyue than vpon the erthe he StatutuÌ„ eÌ„ hoiÌ„bus semel mori Ad he breos ix than shall make to deye And this fyrst Jugement is called the Jugement of the quycke And after the resurreccyon he shall Juge togyder all them the whiche before the sayd resurreccoÌ„n haue ben deed But the exposicyon of pope Innocent the thyrde and of many other it semeth better to be vnto the purpose Uniuscuiusque opê° manifestuÌ„ erit .i â–ª ad co iii. iii. IteÌ„ de â—yra passuÌ„ affirmat Luce. xii he ap x â–ª xxii how be it that he agayne sayth not vnto the expostcyon before sayd And that is suche that our lorde shall come to Juge fyrste the quycke that is at the Jugement partyculer the whiche is done at the houre of deth of euery man For mayster Nycholas de lyra sayth in many cases in his doctryne that our lorde cometh vnto the departynge of euery man be he good or ylle Also the pope Innocent sayth that these good men seen hym at the houre of deth vnto theyr grete Joye consolacyon in example of a noble espouse the whiche sholde receyue his ryght well
beloued faychfull â—pouse retornynge from a moche ferre regyon And the cursyd hym seen vnto ther confusyon for than they seen the horryblenes of theyr synnes theyr infydelyte theyr vnkyndnes that Justely they ought to be dampned In li. de miseriaâ—eu vtilitate coÌ„ditiois humane And of this apparycyon at the houre of deth we rede many examples as well of the good as of the ylle Of the good as saynt John the euangelyst of whome Jhesu cryst hath sayd I wyll that he abyde Sic euÌ„ volo mane 〈◊〉 doneâ— veniâ— so vntyll that that I come That is to saye vnto the houre of deth Of saynt Andrewe of saynt Katheryne of other many we rede that he apyred vnto theym at the houre of deth And in lyke wyse appyred he vnto the cursyd for elles the houre of deth sholde not be the Jugement partyculer yf they had not one Juge an other ought not to Dedit ei iudiciâ— facere qr filiê° hois est Io. v. Juge fynally these erthely people excepte hym vnto whome god the fader hath gyuen puyssauÌ„ce auctoryte in heuen and in erthe that is the blessyd Jhesu cryste not all oonly in so moche as god but with that as moche as man Moche it is for to IteÌ„ data eÌ„ michiâ—is ptaÌ„s i celo in teâ—ra Math. vi do for to brynge often vnto mynde that we all shall be present in persone at the grete Jugement for no man may thens flee Also the synnes of the dampned shall be publysshed and manyfested vnto Juges angelles and vnto all them that ben saued and also vnto the deuylles Also one shall see the falsenesse of these ypocrytes the whiche men wende other tymes to haue ben trewe faythfull and good people Her false Jugementes and cursyd sentences shall be ryght holely and Justele Juged Gyftes promyâ—â—â—s feres nor fauoure may not tarye Justyce infynyte the whiche is and shall be the very Juge of the quycke and of the deed The werke of this artycle after the moralyte is that euery man sholde take hede of his spyrytuall dede in lyke wyse as Jhesu cryste vs hath warned in the gospell sayenge Wake ye in your caas for ye knowe Uigilate qr nesciâ— diâ— neque hor â— Ma xxv Luce. xiii not the houre that the Juge shall arryue And who so that well â—hym remembreth of the houre he shall neuer consente for to perseuer or for to abyde in mortall synne houre nor halfe an houre And the fayth of this artycle is deed the whiche here this fruyte the whiche fruyte is the fere of god preparacyon to deye well bereth not ¶ Here foloweth the .viij. artycle CRedo in spiritum sanctum That is to saye I byleue in the holy goost For euery faythfull crysten man ought to byleue in one god or in one dyuynyte in thre persones that is in the fader in the sone and in the holy goost And of this a man ought not for to doubte or for to knowe or curyously for to enquyre as afore hath ben sayd for entendement create is not suffycyent ynough for to comprehende and to vnderstande the mysteryes of the blessyd trynyte But alwayes in these thyngê that he vndstanded he hath some repÌ„sentacion of the blessyd trynyte for theris not so lytell a creature but that he hath vnyte veryte bonte Also yf he haue admyracyon that one essence of deite be in thre persones of the whâ—â—he the one is not the other as to merueyll hâ—â—â—e may haue two natures in one persone that is in creature humayne the whiche hath in hym nature corporell nature spirytuall that is body soule wherof the one is mortall the other iÌ„mortall in one self persone Also euery thynge corpprall hath thre thynges that is the length the largenes the depnes Also in all the worlde there is but thre maner thynges The fyrst ben spirytuell all oonly that is nature angelyke The seconde ben corporell all oonly as the foure elementes The thyrde ben thynges spirytuall corporall togyder that is man woman Also in the soule the whiche is vnto the ymage of the blessyd trynyte hath thre myghtes That is to knowe mynde vnderstandynge wyll is not but one soule in the trynyte the trynyte in vnyte I byleue than euery crysten man the persone of the holy goost to be one dyuynyte one puyssauÌ„ce one maieste with these persones of the fader of the sone that that make the one of these thre persones as in regarde of the creacyon of the gouernynge of all the worlde to glorifye the good to dampne the euyll is made of all these thre without dyfference The werke of this artycle as vnto the moralyte is for to meruayll For as sayth saynt Poule they in whome the holy goost enhabyted by grace habunden in dyuers gyftes Some haue grace to speke well wysely some other haue vnderstandynge knowlege of many thynges that man may not knowe but by the gyfte of the holy goost of prophecye Some other do myracles some other suche merytes vertues by humylyte charyte mercy in the vertue of the holy goost the whiche conuerted moued and teched enbrached in loue these humayne bodyes the whiche dyspose them to receyue it them gyued spirytuall lyf by the whiche they profyte in good werkes they fyght resyste the worlde the deuyll vnto theyr inclynacyons sensualles For in lyke wyse as the erthely spyryte that is the soule gyueth vnto the body vsauÌ„ce of the fyue wyttes of nature that is the syght the Auferes spÌ„m torum i pulueteÌ„ suâ— reuertentÌ„ pÌ„s c. iii. herynge the tastynge the smellynge the touchynge hym gyueth also power to speke to walke and to be besy in dyuers mysteryes werkes And whan it departed from the body he leseth all these thynges before sayd falleth vnto erthe rotten retorneth vnto asshes So moche more excellently whan the holy goost is in the soule by grace he hyÌ„ gyueth fyue wyttes spyrytuall by the whiche the soule knoweth meruayllous thyngê of god hym gyueth myght to walke in kepynge the coÌ„mauÌ„dementes Beati iÌ„maculati iÌ„ via â— ambulaÌ„t in lege dniÌ„ Item viaÌ„ maÌ„datorum tuorum cucurri pÌ„s c. xviii of god to speke with hym in prayer to resyste batayll in this present lyf And whan by the gylte synne of ony he is departed from the soule she leseth the true knowlege of helle of paradyse falleth by effeccyon in loue dysordynate in to pouder asshes of thynges erthely becometh fylthy stynkynge in wordes in dedes in saeynges thoughtes no power well to resyste the deuyll to kepe the coÌ„maundementes nor to do thynge the whiche is vnto god pleasauÌ„t merytoryous for to purchase a rewarde in paradyse soo we ought to byleue euery true crysten man that the fayth of this artycle is deed