grete the souerayne These lytell goodes ben they of this worlde The grete ben they of the soule And the souerayne ben they of glorye They than the whiche haue prudence in the lyght of charyte chesen the goodes of the soule as ben these noble merytoryous vertues by the whiche they come vnto souerayne goodes in glorye But prudence carnall worldely and deuyllesshe chesed the lytell goodes of this worlde lesed the souerayne is brought vnto souerayne ylle of helle Justyce is a noble vertue by the whiche a man gyued Justicia vnto euery man that that is his That is to knowe in generall vnto god obedyence vnto his neyghbour innocence vnto hymself clennes of conscyence Innocence is to do nothynge vnto his neyghbour that he wolde not vnto hymself to be done In lyke wyse as by Justyce a man doth well plesure vnto his neyghbour by innocence a man kepeth hym from offendynge hym Force is an other Fortitudo vertue by the whiche a man vndertaketh to do or suffre for the loue of god these thynges stronge harde As yf it sholde be to do grete penauÌ„ce to entre in to relygyon to pardonne grete offences to ouercome his propre inclynacyons to suffre Iniuryes passyons AttemperauÌ„ce is a noble vertue yâ— TeÌ„perancia whiche putteth measure in all these other vertues and without maner attemperauÌ„ce no vertue is parfyte Also attemperauÌ„ce gouerned the persone in his fyue wyttes of nature restrayneth putteh measure in all sensuall appetyte And this is shortly of the foure vertues cardynalles The thynge pryncypally defended in this coÌ„mauÌ„dement is pryde rebellyon ayen our neyghbour specyally ayen our souerayns in lykewyse as it hath ben sayd in the fyrst coÌ„mauÌ„dement Ayenst this coÌ„mauÌ„dement Maledictus â— noÌ„ honorat preÌ„m suuÌ„â—t matreÌ„ suaÌ„ deurer xxvii IteÌ„ eccle iii. quam male fame est â— derelinâ—t patreÌ„ eÌ„ maledictê° a deo â— ex asperat matreÌ„ Si genuerit hoÌ„ filium ê¯tumaceÌ„ ê“ternuÌ„â— noÌ„ audierit iperiuÌ„ patris vel matris dicet semoribus ciuitat c. la pidibê° obruet euÌ„ pplus Deu. xxi ben pryncypally these childern that whiche ben harde in herte rude in wordes frowarde in werkes ayen theyr frendes souerayns And yf there be mortall exces they ben of god accursyd by sentence of dyuyne scrypture For fyrst they sholde dye be stoned of all the people after the auncyent lawe Also they come comenly to grete pouerte and mysery by the Juste Jugement of god Also they ben persecutours of theyr childern Also they lese all good renowne be in hatred with all the worlde Also and furthermore they ben in gylte of the synne of the transgressyon of all the lawes that is to knowe of nature of dyuyne scrypture and of lawe Canon the lawe Cyuyle in the whiche lawes is coÌ„mauÌ„ded enioyned the honour of the fader of the moder By the whiche it behoueth for to conclude that who so doth the contrary is worth of eternall dampnacyon Also yf they do not theyr deuour ayen theyr frendes that ben deed they offende this coÌ„maundement and ben worthy of grete punycyon temporall spyrytuall Also those the Qui noÌ„ dat ê“pria loco tpÌ„e dicet sibi in fine discede â—â—aledicte c. Mathei xxv whiche mocken with these auncyentes or the whiche bere not honour vnto the people of the chirche syngulerly for the honour of theyr offyce and dygnyte and also vnto the noble people Justyce seculer for as moche as god suffreth and gyueth puyssaunce vpon theyr subgectes they trespassen Ergo a forciori â— noÌ„ reddiditpareÌ„tibus qd de iure dâ—betur eis this commaundement mortally or venyally after the canses and circuÌ„staunces of the offence the whiche they coÌ„mytte of the whiche shall be seen in the treatyse of coÌ„fessyon Also it is here wel to be noted that the childern owen vnto theyr frendes many thynges that is to knowe loue of herte honour in wordes purucaunce of thynges necessarye seruyce and obedyence supportacyon in theyr defautes and pacyently for to endure yf they gyuen or make ony persecucyon and he that doth the contrary may not be parfyte the obseruytour of this commaundement ¶ Here foloweth the .v. coÌ„maundement the whiche is suche THou shalt slee no man in this coÌ„maundement Caplm .ix. vnto vs is some thynge coÌ„maunded and the other defended The thynge coÌ„maunded is charytably to socoure our neyghbour in kepynge hym vnto our power in place and in tyme that he renne not or falle not in ony of the foure maner of dethes the whiche folowen For as for to come vnto saluacyon it is not all oonly requyred neyther to slee bete kylle or do ony other dyspleasure vnto his neyghbour but it behoueth of necessyte of the coÌ„mauÌ„dement of god to do vnto hym pleasure in tyme in place in preseruynge his lyfe in defendynge hym from the deth For we sholde not in ony maner wyse what soo euer that it be to be Iniustely the cause of the deth of our neyghbour As vnto the thynge defended is to be noted that there be foure maner of lyues by the consequent foure maner of dethes For deth is none other thyÌ„ge than the separacyon of lyfe And for as moche as there ben foure maner of lyues in lyky wyse a man may fynde foure maner of dethes The foure maner of lyf is lyf naturall lyf in substauÌ„ce temporall lyf in helth corporall lyf in renowne spirytuall The lyf naturall is vnyon of body of soule Vita naturalis Than vnto the lyterall sens by this coÌ„mauÌ„dement is pryncypally defended manslaughter that is to be the causer by dede by couÌ„sell by coÌ„mauÌ„dement by wyll or otherwyse of the deth of an other vnto thy wyttynge by wrath or by ylle wyll and wtout ordre of Justyce Ayenst this coÌ„mauÌ„dement do these prynces theyr counsellers the whiche by couetyse or tyrannye meouen warres bataylles the whiche they may not do Justely without fyue condycyons That is to knowe Juste auctoryte good pyteous affeccyon in hym the whiche is Juged the whiche batayll and warre he ought to do Good intencyon certayne condycyon in hym or them the whiche putteth the warre in execucyon that they vnto whome he maketh warre be worthy of punycyon Ayenst this coÌ„mauÌ„dement doo they the whiche by theyr couytousnes put them in warre for they haue noo good ryghtfull intencyon Also the people of the chirche be not of condycyon that they sholde excercyse mortall warre to make effusyon of humayne blood For in so doynge they sholde be irreguler indygne of the saerament of hym the whiche hath coÌ„maunded that a man sholde loue his enmyes Also ayen this coÌ„mauÌ„dement synne men women be they in maryage or other wyse the whiche by theyr flesshely dysordynate indyscrecyon cursyd goueruynge or also by malyce or vnto
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
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
a thousande pounde aloonly And vnto the purpose god vnto vs hath gyuen the body and the soule the whiche ben also as the two knyghtes vnto the body he hath gyuen syght tastynge smellynge and herynge and so of other gyftes corporalles but vnto the soule he hath gyuen vnderstondynge mynde and in creatynge her vnto his ymage and vnto his semblaunce in gyuynge vnto her hym the whiche is the good and tresour infynyte and not withstondynge that she it forfayteth coÌ„mytteth treason as many tymes and as often as whan she her consenteth vnto dedely synne for she withdraweth the honoure the obedyence and the glory that she oweth vnto her creatoure by the whiche it behoueth to saye yâ— as is moch grete the offence as was grete the benefyce and for as moche that he was infynyte also is the transgressyon and punycyon infynyte by so ryght Justyce that ony creature nedeth to doubte The seconde reason is by cause of the iniury done vnto god in that that the soule her consenteth vnto the gylte of mortall synne choseth and loueth better ony good create than she doeth her creatour Now is it so yâ— bytwene the good creatyd what soo euer that it be the good increatyd the whiche is god vnto the dystaÌ„ce infynyte of as moche that the good that a man choseth more sooner than a man doeth god is lytel the iniury is yâ— more grete as vnto the consyderacy on by the whiche it appereth that lecherous men and women the whiche maketh of theyâ— belly and of theyr pleasure of theyr sensualyte theyr god and the couetyse men and women of theyr golde of theyr syluer proude men and women of wynde of abusyon and of vayne glorye doeth horryble in iury vnto god infynyte and may not abyde vnpunysshed after as it vnto hym appertayneth that is to knowe infynytly or elles he sholde not be the god of Justyce infynyte the whiche is a thynge Impossyble The thyrde reason is by cause of the maieste dyuyne yâ— whiche hath be ynough shewed before That is to vnderstonde of asmoche that he the whiche is offended is of more grete noblesse dygnyte sapyence Jurysdyccyon and auctoryte and of as moche that a man is more holden and bounde of as moche is the offence agayne hym yâ— more greate And for as moche that god is of maieste infynyte and that the creature vnto hym is bouÌ„de infynytly That is to saye asmoche as she hath beynge substaunce and other goodes ben they of nature of grace or of fortune it foloweth clerely that the offence of mortall synne ought to be infynytly punysshed The fourth reason is by cause of the Justyce dyuyne the whiche thynge he may also shewe yf it appertayne vnto the Justyce mercy dyuyne to rewarde the blessyd in eternyte of glorye for the obedyeÌ„ce honour reuerence that they haue done vnto theyr creatour in this worlde by that same selfe Justyce it behoueth that he punysshe eternally the inobedyence yâ— dyshonour irreuerence that these cursyd dampned haue done to god theyr creatour in this present lyfe AS vnto yâ— thyrde poynt pryncypall fynal the whiche is that syÌ„ne ought to be punysshed in eternyte after yâ— comparyson yâ— it hath vnto the vnyuersall worlde it is to vnderstonde the euery per sone of his propre nature condycyon desyreth to come vnto welth eternall therfore the soule the whiche her consenteth vnto mortall synne choseth some good create as ben honours in proude people rychesses in couetyse people delytes pleasurs carnalles vnto lecherous people he constytuteth hys ende and blyssednes in the thynge that he desyreth soueraynly all these thynges the whiche hym may serue be it god the sayntes the angelles or other thynge for to come vnto suche ende he them desyreth not but by the ende felycyte before sayd and of suche people is there without nombre that wolde haue in this worlde that that they desyre neuer to see god or other blessydnes to haue And for as moche that in suche loue suche desyre they ben fouÌ„de at the houre of deth it is not agayne the inclynacyon naturall of the soule That is to vnderstonde that she abydeth in her eternyte vnder the punycyon of the deceuable beatytude that she hath chosen aboue god agayne god and this is for the fyrste reason of the thyrde poynt the whiche sheweth wherfore the puny cyon of the dampned ought to be eternall The seconde reason hath ben lately touched before for yâ— perfeccyon of the worlde vnyuersall requyreth that he there hath felycyte eternall and this here is ordened by Justyce vnto them the whiche haue resysted and foughten in this present lyfe agayne theyr sensualyte and propre wyll agayne the worlde and In meÌ„suraÌ„ coÌ„tra meÌ„suraÌ„ caÌ„ abiecta fuerit iudicabit dnÌ„s ysa xxvii c. IteÌ„ xxviii ca. Ponam in poÌ„dcre iudiciuÌ„ et iustâ—am in â—â—â—nsnra the deuyll and haue perseueryd tyll vnto the ende And by that same selfe Justyce behoueth it that punycyon eternall be prepayred reseruyd vnto them the whiche haue not wylled to fyght but haue obeyed vnto theyr aduersaryes and soo whan euery creature shall haue Juste retrybucyon after his nierytes or demerytes all the worlde shall be in her perfeccyon In the whiche he shall haue no more as to adde to mynysshe or to varye for it appertayneth vnto the puyssaunce sapyence and Justyce dyuyne to conserue all thynges in theyr fynalle perfeccyons The thyrde reason for the grete vtyly te the whiche cometh of the eternyte and mysery of the dampned vnto the perfeccyon of the vnyuersall worlde for fyrste god is feryd soueraynly Also his commaundementes ben kepte the more humbly Deo eiÌ„ militat oeÌ„ quod obstat her â—lexaÌ„der de halis the more dylygently and in so doynge a man purchaseth fynally ferefylyale or chyldly meryte and saluacyon And therfore to saye that the paynes of the dampned ben and ought to be eternall it is no pyte but souerayne iniquyte and manyfeste subuercyon of the trouth of god conteyned and shewed in holy scryptures all the destruccyon of oure holy fayth catholyque The fourth reason of the eternyte of the paynes of the dampned that is for the glorye of the creatour the whiche is the souerayne ende wherfore Qui bona egerâ—â—t ibuÌ„t i vitaÌ„ eternaÌ„ â— vero malo i ignâ— etnuÌ„ Hec eÌ„ fides catholica c. hec athana i sym all thynges ben create made formed ordeyned The whiche glorye shyneth is shewed vnto all the worlde grete noble infynyte in as moche that yâ— multytude of the daÌ„pned theyr paynes dolours tormentes ben grete innumerable eternall for in lyke wyse as the mercy infynyte of the creatour is shewed in the grete beatytude or blessydnes of paradyse so is manyfested the Justyce by the eternyte of the tormentes of yâ— dampmed and of suche manyfestacyon of mercy and of Justyce cometh and accordeth a
And of that we haue a fygure in the baptem of our lorde JhÌ„u cryst where all the blessyd trynyte shewed sensybly God the fader in boys the whiche came froÌ„ Si qÌ„s diligit me sermoneÌ„ meuÌ„ seruabit ptÌ„ meê° diliget euÌ„ ad eum veniemâ— mansio neÌ„ apud euÌ„ faciemus JohiÌ„s xiiii heuen sayenge of the persone of JhÌ„u cryst Here is my ryght dere sone god the sone shewed hyÌ„ in our humanyte god the holy goost in semblauÌ„ce of a doâ—â—e hyÌ„ sette put aboue the holy JhÌ„u cryst the hâ—uen apered open to shewe to signifye that the fad the sone the holy goost descenden abyded in the soule baptysed The whiche by baptem is made dysposed the temple of the holy trynyte tyll vnto that that she coÌ„sented vnto mortall synne And theris tonge nor ymagynacion that may saye thynke or declare the beaute of a soule after the baptem to hyÌ„ is gyuen a spirytuel token that these theologieÌ„s calle caractere the whiche may neuer be defaced be In baptismo ê¯fir matione ordinibus im 〈…〉 caracter noÌ„ in aliis sacramentis he saued or dampned after that he hath ben baptysed the whiche token shall be to the grete confusyon of those that be dampned vnto the grete honour glory of those that be blessyd as shall be temporall the lyuery a grete lorde gyuen lyberally vnto a man of lowe condycyon ¶ Here foloweth the vertue theffect of baptem in the soule baptysed BY the sacrameÌ„t of baptem cometh xij goodnesses Caplm .iiij. vnto the soule of the whiche iiij vnto vs be signifyed by iiij propretees the whiche be in the water that one is suche that by the waâ— one clensed thyngê fylthy vnclene By the baptem the soule is pure fyed made clene from all ordure of synne The water gyueth refrygeracyon The baptem taketh coleth the inclynacyon and the corrupcyon the whiche is abydynge in humayne nature for the gylt of origynall synne for yf two childer of lyke complexion of the whiche that one sholde be baptysed that other not I put that he wende to be were they nourysshed togyder he that was not baptysed shal be more inclyned to ylle more harde in doctryne theÌ„ he baptysed Also the water quenched owted the thyrste The baptem refeccyoneth the soule kepeth it from dryenge from deth Also the water causeth the erthe to bere fructefye The baptem causeth the soule to fructefye spyrytually in good werkes in vertues in merytê Also by the baptem the soule receyued the lyuery the token the caracter afore sayd Also he receyued distinccyon with these paynems not baptysed Also he receyued augmeÌ„tacyon of grace lyght of knowlege spirytuell is incorporat vnyed with holy chirche the whiche is the mystycall body of Jhesu cryst Also he is quyte assoyled of the obligacyon in the whiche euery persone not baptysed is bouÌ„den Also by the baptem is the yate of heuen opened After these thyngê before sayd the preest maketh the crosse with the holy creme vpon the forhede of hym that is baptysed in namynge hym makynge suche prayer GOd almyghty fader of our sauyour Jhesu cryst the whiche the regenerat by the water of baptem with the blessyd holy goost the the whiche the pardonned all thy synnes gyue the now the name of the holy creme yâ— make the membre of JhÌ„u cryst the promytte eternall lyf amen Here is to be noted that the holy creme is composed of bame of oyle vnyed sanctefyed by the benediccion of the bysshop By the bame yâ— whiche kepeth all maner of flesshe from rottynge froÌ„ corrupcyon to vs is signifyed yâ— soule the whiche gyued lyf vnto the body kepeth it froÌ„ rottynge durynge the tyme that it is vnyed with the body By the oyle to vs is signifyed the body And by the bysshop vnto vs god is represented the whiche these thyngê of so moche dyfference that is the body the soule hath vnyed assembled gyuen his â—â—e benediccyon vnto humayne nature And for so moche sayen these doctours that a symple preest supposynge that he had baptysed the childe sholde not sette that crosse of the holy creme in the presence of the bysshop yf it were not by his specyall coÌ„mauÌ„demeÌ„t that is for the holynes of the creme of the mystery of the benediccyon the whiche by that is signifyed Also it is to be noted that this crosse made gyuen vnto the newe crysten man is the seuenth crosse the laste that is sette on his body or the fourteneth in this mystery in acouÌ„tynge these other seuen the whiche be made in the exorcysacoÌ„n of the salte the whiche is put in his mouth By the salt the whiche vnto vs be tokeneth wysdome we vnderstande consequently the soule so there be made seueÌ„ crosses as vnto the body as many vnto the soule they be fourtene Forther more it is to be consydered that it sygnifyed the nombre of seuen the whithe betokened the crosse And vnto that sayth saynt Gregory that by the nombre of seuen vniuersyte to vs is sygnifyed For all thynges that god hath made be they corporell or spirytuell may be brought deuysed in seuen Of these corporell there be seuen planetes vnto the body celestyall the whiche haue â–ª theyr influence puyssauÌ„ce operacyon gouernynge vpon these thyngê a lowe Also there be seuen ages in all the worlde seuen Qui emÌ„ septeÌ„ diebus oÌ„ne tempâ— coÌ„prehendit recte septenario numeto vniuersitas de signat Hec Grâ— dayes in the weke no mo seuen sacrameÌ„tê in the holy chirche seuen gyftes of the holy goost seuen werkes of mercy seuen deedly synnes And also of other thyngê yâ— whiche may be brought vnto seuen by yâ— whiche a man may well knowe that by the nombre of seuen to vs is signifyed vnyuerlyte Also by the token of the crosse in what so euer maner that it be made be it in wood in stone in golde in syluer or with the hande or otherwyse the passyon of that blessyd JhÌ„u cryst to vs betokened by yâ— whiche he hath had victory of all his aduersaryes vnto his enmyes confusyon Also hath rescuwed and delyuered humayne lygnage broken the yates of helle opened the realme of paradyse And for to speke shortely all the goodnesses of gÌ„ce of benediccoÌ„n of glory proceden of the depnesses of the blessyd passyon therfor of good ryght all faythfull crysten men ought to receyue the token of yâ— crosse for honour for tryuÌ„phe for it is the shelde defence ayenst all our aduersaryes That is to knowe the worlde the deuyll our sensualyte or poryde coueytous lechery Wherfor in the mystery of baptem the newe knyght entryng in to yâ— batell of crystyente ayenst these thre aduersaryes afore sayd taketh
est offensa quam tus eÌ„â—lle â— offenâ—it â—â—to ethicorum parte it hath ben sayd that for euery mortall synne that euer was or shall be done he hath borne payne suffycyent for to repayre the Iniurye done vnto the maieste dyuyne The whiche Iniurye for euery synne is infynyte for the ransome of hym the whiche hath offended For reason and nature it agree that in as moche that he that man offendeth is moost grete the offence and Iniurye done ayenst hym is moost grete Now it is ynough knowen yâ— god is of the maieste infynyte by the whiche it foloweth that the offence done ayenst hym ought to be infynyte and by the consequens the payne due and for to answere vnto suche offence or elles god sholde not be true Juge to daÌ„pne eternally for one oonly mortall synne hym the whiche by his defaute shall not be ayen bought by this blessyd passyon The answere vnto that folysshe ymagynacyon the whiche alwayes I grauÌ„te by the lyght of our holy fayth that yâ— he the whiche suffred is god how be it that he suffred not in so moche as god Also I confesse by the fyrst artycle these thynges beforsayd that he is almyghty as the fader Also I confesse that Justyce SecundaÌ„ mensuraÌ„ delicti eâ—â—t plâ—garum modus dyuyne the whiche may not be chauÌ„ged or varyed requyred that after the gylte the payne be mesured Also I graunt that Jhesu cryst is very redemptor and suffysaunce of all the worlde Wherfore it behoued that he the whiche suffred be almyghty that he may susteyne payne infynyte And sythen that Justyce vnmeuable requyred suche payne it behoueth that it bâ— offred payde sythen that it hath pleased vnto Jhesu cryste ryght parfyghtly vs for to by agayne and that he it may and that Justyce it requyreth it foloweth that he hath payed for vs passyons sorowes and anguysshes Infynyte Wherof sayth a deuout contemplatyf that yf the payne that our lorde suffred for euery one of vs for vs in lyke wyse were dyuysed in as many partyes as there ben droppes of water in all the sees or in all the worlde Also in as many partyes as Nota. euer was of brekynge of grasse of the leues of trees of fethers of byrdes of sterres in the skye of cornes of the erthe of men of women the humanyte of Jhesu cryste or other naturall man had not borne half a quarter of an houre without deth one of the moost lytell partes of the payne before sayd so dyuysed But for as moche that that blessyd humanyte as well the body as the soule be shall be always vnyed in the dyuynyte in the seconde persone of the blessyd trynyte she may bere endure by the vertue myght of the dyuynyte passyons tormentê without comparyson And more ouer euery true Nota. crysten man ought to be certayne yâ— from the houre that Jhesu cryste beganne to suffre this payne That is to knowe from the fyrst beynge of his blessyd Incarnacyon he see euery persone that euer was is shall be in knowlege dyuyne in the whiche In oÌ„ni loco oculi dniÌ„ ê¯teÌ„plant bonos malos oÌ„nia muÌ„da aperta suÌ„t oculis eius Ad heâ— eos iiii all thynges ben past or to come as vnto vs ben ryght present as vnto hym and not oonly he knoweth euery persone that hath ben syns is or shall be But with that he hym loued of suche loue that yf god the fader had vnto hym made suche offre or suche proposycyon at the houre of his deth My owne ryght dere byloued sone I receyue the sacrifyce of your dolour passyon in the whiche ye be as now for the saluacyon of all them that haue ben ben or shall be except for suche a man and for suche a woman vnto hym specyfyenge me or an other And vnto hym offerynge more ouer yf ye wyll not be for the loue of hym or of her in the an gâ—ysshe of the payne in yâ— whiche ye be as now vnto the daye of Jugement Knowe all those that ben present to come that from that houre he loued so moche euery persone euery poore synner that syns hath be shall be that yf yet he sholde be on the tree of the crosse hangynge as yet that this present boke was fyrste wryten That is the yere of grace a Nota tpÌ„sê¯pilatio nis huius librâ— thousande foure hondred thre score seuen By the whiche it appyred yâ— he there hath ben more than xv hondred yeres And more ouer there sholde be tyll vnto the daye of Jugement for the loue infynyte that he hath ayenst vs before that one erthely persone what so euer he be were eternally dampned by the defaute of that passyon And who so hyÌ„ wyll areste in this meditacyon he there shall fynde pyte loue Joye compassyon admyracyon infynytly Here is the depnes of the glorye the uoblenes Michi auteÌ„ absit gloriari nisi iÌ„ cruce dniÌ„ nâ—Ì„i iesu xpÌ„i Aâ— galatas vi of a crysten man the whiche byleued knowed to be in so profouÌ„de loue of his creatour his god his broder his loue almyghty that hath wylled to suffre for hym more than ony wyll or may for hymself Here euery good crysten man sholde thynke meane deuoutly one tyme on a daye at the lest one tyme in the weke specyally whan one seeth the precyous body of Jhesu cryst bytwene the preestê handes For vnto that is instytute this ryght holy sacrament that is to knowe that we sholde remeÌ„bre vs of his infynyte loue of his blessyd passyon Also the deuoute coÌ„templatyf may hym prosterne before the ymage of the crucyfix or in an other place Hec quotienscsique feceritis in mei coÌ„memorationeÌ„ faciâ—tis secrete or in ymagenynge that he is ryally vpon the mounte of Caluarye that he seeth the swete Jhesus hangynge on the crosse syns the tyme before sayd that is to knowe a thousande fyue hondred yeres in these paynes in these tormentê before sayd also that he seeth hym deyenge languysshe for the loue of his swete moder virgyn pyteous sorowfull be he ryght certayne wtout doubte that it is for the loue of hym for to delyuer hym from eternall deth and yf he be not more harde than ony other thynge he shall falle in pyte in admyracyon he shall knowe clerely that all that that he may do saye thynke or endure NoÌ„ timebis a tiÌ„ore nocturno a sagitta volaÌ„te in die a negocio ê‘ambulante in tenebris c. pÌ„s xc in recompensacyon of that loue grace bene diccyon is all as nothynge By the whiche he shal be preserued from the arowe or darte of the deuyll the whiche fleeth ryght peryllously in the mydde daye and at the houre of none That is vayne glorye A questyon the whiche some tyme surmonteth for prayer or holy
to profyte in graces in viues in clymmynge from steyre to steyre without euer hym to contempte tyll vnto that that she may come vnto the vysyon of god in the royalme of paradyse The whiche by his blessyd grace vnto vs wyl gyue the fader and the sone and the holy goost one god in trynyte of persones ¶ Here foloweth the thyrde partye of this booke in the whiche is made mencyon of the seuen werkes of mercy and it conteyneth fyue chapytres ¶ The Prologue AFter the treatyse of haptem of the artycles of the fayth of the coÌ„maundementes of the lawe with the seuen deedly synnes here foloweth the .vij. werkes of mercy suche is the reason of this ordre For after saynt Gregory as moche as QuaÌ„tuÌ„ credis tmÌ„ sê‘as quamtuÌ„ credis spastmÌ„ diligisquamtâ—Ì„ credis sê‘astmÌ„ diligistmÌ„ oparis gre the persone hath of fayth of hope as moche and no more hath of charyte and as moche as he hath of charyte he hath of the werkes of mercy That is to knowe yf he haue lytell of charyte he hath lytell of good werkes By the werkes than shal be knowen the fayth the hope and the charyte For as it is sayd before the fayth is deed the whiche bereth not the werkes of mercy By the whiche it is for to knowe that mercy is a noble vertue by the whiche a man hath compassyon and pyte of his neyghbour and of his mysery and necessyte For whan it is so that by the commaundement of god euery creature ought for to loue his neyghbour as hymself it foloweth that the ylle of an other ought for to be the pyte and compassyon of a true crysten man obedyent vnto the coÌ„maundementes of god of nature And for as moche as man is of two natures that is to knowe corporall and spyrytuall in euery of these two partyes he there may haue pouerte sykenes or other necessyte There are two maners of mercyes that is for to knowe corporell and spyrytuell ¶ Here foloweth the seuen werkes of mercy in generall Caplm â—muÌ„ THe werkes of mercy corporall ben comprysed A fructtâ—ê° corum cognosceteos Mat. vii PetaÌ„ tua clemosinis redie da. x. Sicut aqÌ„ extinguit igneÌ„ ita elemosina extinguit petmÌ„ Augê° Elemoâ—â—na a morte liberat ipÌ„a eÌ„ qÌ„put gat petaÌ„ facit inuenâ—re vitaÌ„ eternaÌ„ Tho .xii. Amen dico vobis qd vni ex mininus meis fecistis mihi fecistis math xxv IteÌ„ ambro in ser â—â—rcie dâ—ce de ad â—â—tu dniÌ„ Deusqueuis offensus queuis petis ê“uocatê° cogitur liberare eleÌ„osinis queÌ„ disposuetat punire peccatê Beati misericordes qmÌ„ ipÌ„i miam coÌ„sequâ—tÌ„ math .xv. Item mathei .xix. Lâ—tupluÌ„ accipietê â— vitaÌ„ eternaÌ„ possi debitis Esuriui nâ— dedâ—stê mihi maÌ„ducare math xxv Discedite malediâ—tâ— in igneÌ„ eternuÌ„ 〈◊〉 Mathâ—â— .xxv. vnderstande in these verses here Visito poto cibo vedimo tego colligo condo Of corporell shall be spoken fyrst of the spyrytuell consequently in procedynge fron the lest vnto yâ— gretest to do accomplysshe the werkes of mercy corporel ayenst his neyghbour a thynge of grete profyte a thynge due a thynge necessary vnto saluacyon Fyrst it is a thynge of grete profyte for as wytnesseth the holy scrypture in lyke wyse as the water quenched the fyre in lyky wyse almesdede mercy putteth awaye the synnes nor it may not be done that the soule the whiche truely hath done mercy in this worlde gooth vnto payne torment in the other For god of mercy infynyte loued as well euery poore â—rrature humayne the whiche hath pacyence in his pouerte mysery or necessyte where that the whiche vnto hym is done of goodes and of pleasure for the loue of hym and of charyte it is reputed for to be done vnto hymselfe And god god the whiche defended the synne of vnkyndenes the whiche is not to knowe the goodnes and pleasure that man hath receyued of an other wyll grauÌ„t the good the whiche hath ben done for the loue of hym after as it apperteyned vnto his dyuyne maieste And for that he promyseth mercy and the realme of paradyse vnto all them the whiche accomplysshe the werkes of mercy and dampnacyon eternall the whiche in place and in tyme due them do not accomplysshe By the whiche it appyreth that to excercyse hym in the werkes of mercy is a thynge of grete and inestymable prouffyte and for to do the contrary it is the perdycyon of all goodnes Also it is a thynge oblygatorye for all that that man may haue in this worlde be it the body the soule or the goodes worldely he holdeth all of god ben they temporell or spyrytuell Who coÌ„maundeth vpon the payne of deth that a man do mercy vnto his neyghbour for elles a man shall not fynde the mercy of god without the whiche no Estote misericordes sicut pâ— vester misericors eÌ„ lu vi creature may haue saluacyon And here appyreth the excellent mercy and bounte infynyte of god ayenst nature humayne vnto whome he gyueth the goodes worldely and temporall by the whiche she may purchase the goodes of glorye the whiche ben eternall But here may be demaunded of hym the A questyon whiche hath desyre hym for to saue by what commaundement and by what lawe he is bounde for to do mercy and in what maner he ought for to seche it By the whiche it is for to vnderstande that for to do mercy it is commaunded in the lawe of nature in the lawe dyuyne and in the lawe Canon The lawe of nature commaunded for to loue his neyghbour for naturally euery thynge loueth his semblable Now it is so that yf true loue OeÌ„ aial diligit sibi sile Probatio dilectoÌ„is exhibitio est oê‘is Eregoriê° Amice ad â—d venâ—sti Mathei .xxvi. be in the herte she is sheweth by werkes outwarde yf it be possyble for elles there is no loue Also the lawe dyuyne coÌ„maunded for to loue his neyghbour as hymselfe and in that doynge promytteth god the lyf of glorye and vnto them that do it not the deth eternall The seuen werkes of mercy ben NoÌ„ mâ—mini mala morte mortuuÌ„â— lâ— benter oê‘a pietas exercuit hêª ei multos iÌ„tercessores et iÌ„possibile eÌ„ oroÌ„es multorum nÌ„ exaudiri Amb. in li. de offi vnderstande to be coÌ„maunded in the fourth commaundement the whiche is for to honour fader moder Also the lawe Canon coÌ„maunded to do socour vnto thy neyghbour in necessyte who so euer loued god loued that that loueth hym and therfore sayth a man comenly he that loued me loued my hounde Now is it so that god loued euery erthely persone as it appyreth by the gospell the same of his traytour Judas Or elles he vnto hym he sholde not gyue lyfe beynge nor no substaunce and he sholde not tarye for to penaunce By the whiche it behoueth for to conclude that who
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
and knowynge that no man hym wyll do that pleasur he cometh vnto Petyr vnto hym she wynge his necessyte by the whiche he is dysposed to selle hym xl shelynges of rente vpon his herytage by suche condycyon that tyll vnto the terme of seuen yeres as many tymes and as often that he shall yelde the somme lent that is an hundreth crownes Peter is hounde hym to delyuer his herytage In suche cases and semblables the intencyon and the condycy ons of the seller and of the byer sholde be weyed consydered for yf the seller hadde not intencyon that these .xl. shelynges sholde abyde for euer vnto the byer the whiche entencyon the byer knoweth or vnto hym it is very semblable by some meane Also of his party he wylled and desyred that the contracte were made vnder the forme of sale and not of wynnynge vnto yâ— that without knowlege of vsury his hundreth crownes he may purchase vpon hym of suche contracte and semblable may a man say that it is a wulfe couerde with a shepes skynne That is to knowe 〈◊〉 vsury the whiche cometh of wnnynge hyd specyally whan the seller was indygent or nedy and a persone dygne of mercy For in suche case the somme taken lened by cause of the sayd sale is suche that he sholde rebate as many tymes and as often as the seller shall yelde his money In this mater to dyscende vnto all cases condycyons and cyrcumstaunces in partyculer for to Juge certaynly that there is vsury and deedly synne or venyall it is a thynge ryght harde withoute the grace especyall of god for the malycyous auaryce of erthely people hath so many founde of eauil lacyons that with grete payne there may go out of the waye all the moost gretest and moost yllumyned doctours for the whiche cause I passe ouer froÌ„ my other cases partyculers Also it is holden for a rule generall as to lene money it may be done in fyue maners The fyrste lyberally without ony in tencyon of ony retrybucyon corporall or temporal ouer the somme gyuen and that maner is good and charytable Secondly with suche condycyon that he the whiche receyueth that londe of money in marchaundysynge vnto the halfe of losse or of gayne and suche contracte may well be made and he the whiche hath lente may receyue a more greater somme than he hath gyuen But for the condycyon of persones or for the aduersyte of the intencyon of auaryce â–ª or of other he there may haue lettynge Nota Thyrdly in puttynge the chatell that is the somme gyuen in certaynte and the gayn in certayne that is to vnderstande that lese or wynne he yâ— whiche receyueth vnder suche forme he shall yelde alwayes the sayd soÌ„me and yf he wynne the bayllye takyth auantage here is vsury manifeste Fourthly vnto the contrarye of this laste case That is to vnderstande in puttynge the gayn in certayne and the chatell vnder incertayne as for An example I lene the an hondreth crownes wher with thou shalte marchaundyse at my pareyll with all the somme by suche wyse that after a yere or another â—erme thou shall yelde me syx crownes or .x. or mo or lesse and yf thou lese by fortune the sayd hondreth crownes vpon me it is al and yf it be sauyd he it shall yelde with the somme spoken suche contracte is full of vsury after the ryghte the cause is suche for the hope that suche a lener hath more is more to wynne than lese Fyfthly in puttynge the gayn and chatell in certayne as for an example I lene the an hundreth crownes by suche wyse that after the yere paste thou me shalte yelde an hondreth .x. here is vsury manyfeste vnto these v. maner to lene may be broughte all these other But more ouer these doctours make a questyon yf A questyon it be lawfull in ony case to receyue ony thynge because of the lone It is lawfull in fyue maners The answâ— Fyrst a man may well receyue a thynge spyrytual as is the lone the good grace of hym vnto whome he hath lente Also yf of free wyll he gyueth ony thynge or it may receyue so that the lone hath not be made to suche intencyon Secondely by reason of dysdaÌ„mage as yf the lone hath ben made vnder a certayne payne it for to yelde at a certayne tyme and that by the defaute of that for to do the lender were in dammage without ficcyon in this caas he may for by cause of the dysdaÌ„mage take the sayd payne with his pryncypall yf that the sayd payne were not excessyue and vnreasonable Thyrdely by reason and cause of the doubte vnto the whiche the lender is submysed in lyke wyse as it appyreth in the seconde caas of the notable before sayd in lendynge vnto the halfe of losse or of gayns Fourthely by reason of the dammage that he renneth in the whiche lended by cause of the sayd redy As for an example At your grete request I lende you an hondred crownes for a yere in the whiche after god and good conscyence I shall be in dammage in the somme of ten or twenty crownes Than yf he the whiche borowed seeth that it sholde be better vnto his prouffyte to take the sayd somme and to restore the daÌ„mage of the lendynge he it may do the other it receyue ouer the pryncypall for to kepe hym to recompense hym the daÌ„mage Fyfthtly by reason of the hyre of a thynge the whiche he may hyre as oxen horses and other thynges that a man may receyue some tymes more in valour that they were at the tyme of the hyre and with the hyre But for to receyue more than a man hath lente in ony other maner wyse than here before hath ben sayd or done ayenst the coÌ„maundement and a man selleth the thynge imprecyable and the whiche proprely may not be solde That is to vnderstande the pleasure the charyte that euery creature ought vnto his neyghbour as well by the lawe of nature as by the lawe of holy scrypture the whiche lawes all other ben they Canons or Cyuyles defenden the synne of vsurye Also yf ony gyne olde corne or other thynge semblable for to renewe it hauynge intencyon pryncypall that the newe shall be more worth and elles he wolde not gyue it he coÌ„mytted vsurye But yf he do that pryncypally to the intente that his thynge perysshe not or for to do a pleasure vnto his neyghbour or in trewe semblable doubte yf that the thynge be more worthy or lesse at the tyme that it shall be yelded agayne in suche a caas it is none vsurye The payne of vsurers publysshed is suche that they ben excoÌ„munycate of ryght wherfore the holy chirche defended that vnto suche there be not gyuen the precyous body of Jhesu cryste Also that theyr oblacyon be not receyued in the holy chirche Also that after theyr deth theyr bodyes ben cast in a voyde grounde and not receyued in the
whiche hath gyuen or vnto the poore after good couÌ„seyll and vnto the dede of conscyence If he hath not wylled to do sentence notwithstandynge that he it may sholde do it is mortall synne and he is holden to restore the partye If he were Juge ordynarye hath taken of the partyes other thynge than vytayle the whiche was offred gyuen lyberally and moderatly he there may haue auaryce euyll example mortall synne But the Juge deluded di xviij de eu logijs the whiche hath not somtyme grete rychesse and hym behoued to ryde and to go out for hym to informe or other wyse by the whiche he may the more largely dyspende than he sholde yf the sayd charge were not suche may take salarye moderate Scdm glo et RaymunduÌ„ after theyr labours other consyderacyons of the mater subiecte If the Juge of the chirche gyue sentence of excoÌ„munycacyon of suspencyon or of enterdyte to lyghtly or wtout ordre of ryght or pryncypally by hate by vengeauÌ„ce by fauour or by other cursyd occasyon ayenst Justyce vnto the daÌ„mage of an other ouer the mortall synne he is suspende of the execucyon of his offyce and he ought to be condampned after the estymacyon of the daÌ„made made vnto the partye yf he in suche estate mysbere hym vnto the sacramentes he renned in irregularyte of the whiche he may not be releuyd but by auctoryte of our holy fader the pope If he hath suffred wyttyngly to calle before hym aduocates the whiche weren heretykes excoÌ„munycate or paynems Yf he hath suffred receyued dylacyons ayenst the ordre of Justyce yf he hath not kept the termes of ryght If he haue fauoured the one partye vnto the greef daÌ„mage vnto the other yf he hath made questyons vnto the culpable that weren impertynentes after the order of ryght yf he hath refused to receyue appellacoÌ„ns legittimeâ— yf he malycyously hath gyuen oportunyte for to calle If after the legittime appellacyon he hath proceded in cause yf he hath not sought couÌ„seyll sure certayne after as he it may ought to do yf he hath receyued allegacyons scornfull impertynentes yf vnto poore people as wydowes childern faderles moderles myserable persones he hath not gyuen comforte prouysyon of couÌ„seyll In all these thynges other semblables he there may haue mortall syÌ„ne If he hath not punysshed these malefactours or ylle doers after as the ryght the caas it requyred In that may he haue gylte synne in thre maners Fyrst for as moche as that to do he hath not puysauÌ„ce or coÌ„myssyon of the prynce but all oonly hath power to Juge after the lawes and customes Secondely yf in so doynge he hath done wronge vnto the partye Or thrydely yf he haue pardoÌ„ned the caas the whiche ought to be punysshed For not withstandynge that of that to do he hath power that the partye so sholde consente yf he myght he synned mortally in pardonynge the caas without punycyon In lyke wyse as sayth saynt Thomas in his quodlibetê for in pardonynge the caas the whiche is vnto the grete sclaunder of the people foloweth defaute of Justyce of reparacyon vnto the comon we le yf he hath augmented diminysshed malycyously the payne or punycyon the whiche was of ryght he there may haue mortall synne Also it is to be noted that caas may happen that he shall Juge â—orâ—â—de cito apparebit vobis qâ—â—â—â—â—diciuÌ„ durissunuÌ„ in his â— presâ—t fiet â—â—pâ—enÌ„ vi QuaÌ„to magnê° â—s humilia te in oibê° eccâ— iiii ca. greg i omeâ— Câ—to esse 〈…〉 or atque ad ser meduÌ„ deo ê‘â—ptior â—sque eâ— dêª eâ— munere quamto obligatioâ—eÌ„ se eâ—â—â—â—pit in reddenda ratione grego Jesus auteÌ„ cuÌ„ cognouisset qque vâ—turi esseÌ„t â— caperet euÌ„ facereÌ„t regeÌ„ fugiti moÌ„teÌ„â—pe solê° orare 10. vi ca. Sieâ—oÌ„trario mathei xxvi Surgite eamê° ecce appropinâ—bit â— me tradet Hâ— cuÌ„ i honore â—eÌ„t noÌ„ itelleâ—it â—ê‘atê° â—â—uâ—iâ—â—is insipâ—eÌ„ti bus siâ—is factê° est â—â—â—is I teÌ„ i. thi iii. NoÌ„ neophituÌ„ eligas supple in epÌ„â—â—e i suâ—biâ— elatê° in iudiciuÌ„ diaboli ici dat Si diceÌ„teÌ„ me adimpium morte morteris noÌ„ anâ—uÌ„ciaueris eâ— c. sa guineÌ„ eiê°de manu tua reâ—ram ezechielis 〈◊〉 hym that he knoweth to be innocent in so doynge he synned not mortally As for example A man proued bereth fals wytnes ayenstony in JugemeÌ„t of the whiche falsyte the Juge is ryght certayne so he may not by dylacoÌ„n of senteÌ„ce nor by other meane persuade to the wytnesses for to prouyde vnto theyr conscyence Nor may noâ— also Justely yâ— innocent the whiche is falsely excused wtout doynge manyfeste Iniurye vnto the wytnesses Also he may not constytute or ordeyne lyuetenauÌ„t nor to the souerayne when all these condycyons shall be togyder concurrentes he shall be constrayned to gyue sentence after these thyngê alledged approued falsely ayenst hym the whiche is innocent in so doynge by his offyce he synned not but may haue meryte And of that opynyon holdeth mayster FrauÌ„ces de maronis saynt Thomas Rycharde de villa noua Some holden the contrarye affermynge that the Juge sholde sooner suffre deth than to gyue suche sentence But I ne consente to the fyrste opynyon in the cause pecuniarie to yâ— seconde in the cause of deth or of mutilacoÌ„n For as for to lese the goodes of fortune is oftyme to yâ— grete prouffyte of the soule but yâ— holy scrypture whiche may not lye forbydeth symply the deth of hym the whiche is innocent In lyke wyse as it appyred in Exodi By these thynges beforsayd of prelates of prynces of Juges appyred the trouth of the scrypture the whiche sayth that Jugement ryght meruayllos shall be gyuen vnto them yâ— whiche preceden That is to vnderstande yf they kepe not the lygne the purete of Justyce of equyte therfore they ought to fere them humyle before god the Juge of Juges hynge of kyngê euery creature as moche yâ— more as he hath the more grete charyte of seygnourye of Justyce After as sayen these scryptures holy doctrynes of that to do hath gyuen example the blessyd sone of god the fader Jhesus nazarenus ordynarye Juge of the deed the quyke And therfore whan a man wolde take hym for to make constytute hym kynge he fledde in to a mouÌ„tayne to praye vnto god the fader but whan man hym sought for to Juge to put hym vnto deth he hym yelded presented vnto the towne vnto the place where he knowe wel that men hym sholde cause to deye In lyke wyse as he wolde saye by an example that moche more Joyously sholde many receyue the deth than prelacyon offyce benefyce or seygnourye By the occasyon of seygnourye of prelacyon cometh many tymes vnto them of suche estate foure ylles In
generally in all craftes all marchauÌ„dyses in all estates degree of euery vocacyon of secularyte or of the chirche he may bete downe cursyd auaryce in lyke wyse as sayth holy scrypture the whiche is none other thynge but to loue with out ordre those thynges worldely temporall And for as moche as it is impossyble vnto nature humayne to lyue in this worlde without loue all those the whiche loue not god soueraynly as it is sayd in the fyrste commaundement fallen necessaryly in loue dysordynate of thynges erthely and temporall Of the whiche loue also as the lyuely fontayne pceden all these ryuers of symonye ot vsury of rauayne of theeft of fraudes decepcyons in dyuerse marchauÌ„dyses fals pletynges exaccyons pylleryes other dyuers inuencyons yâ— whiche better semen to be deuylshe than humayns wtout noÌ„bre with out mesure of yâ— whiche incoÌ„uenynce synnes the soule may not be loused repayred ayenst his creatoure yf he retorne not from suche loue by true repentauÌ„ce in makynge restytucyon of the whiche it foloweth here after ¶ Here foloweth of restytucyon necessarye vnto saluacyon of those the whiche withholden from an other FOr as moche as to restore an other it is necessarye Caplm .xxij. to yâ— saluacyon of soules the whiche thynge I seche vnderstande pryncypally in al the processe of this present boke it behoued to saye some thynge And fyrst it is to be noted that to put out to take to rauysshe or to wholde ony thynge ayen Non dimittitÌ„ peccatuÌ„ nisi restituatÌ„â—â—latuÌ„ Her augê° ad macedonâ—uÌ„ et habetÌ„ .ix. q. vi i. ca the good Juste wyll of hyÌ„ to whome suche thyng aperteyned it is to do a thynge ayenst charyte by the consequent mortall synne For after yâ— lawe dyuyne also of nature noo man ought to do to his neyghbour that that he wolde not or wyll not vnto hym sholde be done More ouer it is to be noted that there is thre maner of goodes of yâ— whiche some may be indaÌ„maged that is to vnderstande yâ— goodes of the soule as ben yâ— graces vertues spyrytuelles good renowne These other goodes ben those of nature as helth beaute of body And the thyrde goodes be named yâ— goodes of fortune as ben goodê erthely and temporall be it golde syluer or other goodes meouables or herytagê And in euery of these thre maner of goodes cometh by defaute of reason of charyte that oftymes vnto hyÌ„ endaÌ„maged the other by the whiche he behoued to make restytucyon due or to be vniuste before god by that consequent culpable of deth eternall for whiche deth daÌ„pnacoÌ„n to eshewe ouer these thyngê beforsayd as well in the viij coÌ„mauÌ„dement as in the mater of vsurye of symonye of dyuers estates vocacoÌ„ns here before put folowen some caas of the sayd restytucoÌ„n more in partyculer Here foloweth of restytucoÌ„n of the goodes of the soule AS vnto the restytucoÌ„n of the goodes of the soule is fyrst to be noted that suche goodê may not be lost but in geuynge them consentyngly to syÌ„ne And therfore he the whiche induced my persone vnto Deteriores suÌ„t â— vitaÌ„ moresque bono 〈◊〉 corripiuÌ„t quamâ—â—dia aliorum substantiaÌ„que diripiâ—t .vi. q. i. ca. ex merito Qui occasioneÌ„ daÌ„ni dat damnuÌ„ dedisse videtÌ„ extrâ— de liu â— daÌ„no dato synne in geuynge hyÌ„ couÌ„seyll coÌ„mauÌ„dement example or occasyon to synne by the whiche he leseth the goodes of yâ— soule is of as moche the more bouÌ„de to restore as vnto that maner of daÌ„mage of as moche as yâ— goodes of the soule ben more worthe than those of the body or of the worlde The maner of restytucoÌ„n ought to haue conformyte to the maner of the daÌ„mager for yf he hath ylle couÌ„seylled he ought it to reuoke to gyue good couÌ„seyll If he haue gyuen euyll example he ouggt to gyue good Also he ought to praye for the conuersacoÌ„n of the persone that he hath made to synne in recoÌ„mauÌ„dynge hym or her vnto god to these holy persones for in suche case a man hath more sooner stryken downe than releued And saynt Austyn sayth that he the whiche doth not his deuoure for to restore in yâ— caas in the maner beforsayd may not haue remyssyon If he hath dyffamed his neyghbour in puttynge on hyÌ„ cryme whiche is not trewe he it ought to reuoke before yâ— persones to whome he hath tolde yâ— sayd cryme specyally yf he byleue that by his wordes they be sclauÌ„drers of yâ— persone to whome he hath imposed yâ— cryme also that he may do it conuenyently For in dyffamynge his neyghbour by suche maner he is moche yâ— more greuously endaÌ„maged as yf he had lost myllyons of gold of syluer If he hath spoken of an other the cryme whiche was trewe but that notwtstandynge it was secrete he it ought to reuoke not in saynge that he hath lyed spoken falsely for than he lyed vnto his wyttynge yâ— whiche thynge he shol de not do for to saue yâ— lyf of all those that ben lyuynge but he sholde saye that he hath ylle sayd that he it repented And he ought to induce those to whome he Melius est nomeÌ„ bonuÌ„quam diuitie ml â—e ê“uer .xii. ca. hath spoken yâ— dyffame of his neyghbour not to beleue it by the whiche it appyred ynough that this case here is neuer the lesse harde to repayre well notwtstandynge that the dyffame imposed is not trewe If he haue wtsayd or denyed ony of that that he vnto hym imposed in ony cryme in open audyence the whiche was trewe but wtstandynge it was secrete Than he is the imposauÌ„t knowynge of the cryme of the sclauÌ„dre the whiche is moche grete ylle infamye suche caas is ryght harde to repayre for both tweyne ben fallen in to incoÌ„uenyent the one in imposynge openly theyr caas yâ— whiche was secrete that he myght not proue the other in agayne sayenge it the imposauÌ„t knowynge that he is amys thynker And saynt Gregorye sayth that notwtstandynge that he the whiche is accused openly of the thynge whiche is secrete he it may denye after the maner that suche caas vnto hym is imposed How be it so he it ought to confesse to make satysfaccyon and so he ought to repayre the honour of the imposauÌ„t vnto his power not in auowynge that he hath sayd trouth for a man may well some tyme holde his peas of the trouth but not to telle a lye But he may and sholde speke seme wordes sobre and couered as in besechynge the herers that they be not euyll dysposed or euyll content of the imposauÌ„t for he ymagyned to haue power to proue cryme that he imposed And for to abredge this mater it suffysed as now for these grete and subtyle doctours with grete payne and dyffyculte determynen the mater of the myserable synne of fals enuyous langage But many
is to vnderstonde prouffytably faythfully and with perseueraunce is euer more fynally exalted of our lorde prouffytably that is to demauÌ„de the thynge that is vnto the glorye of god vnto the saluacyon of the soule Faythfully that is whan he the whiche maketh the oryson hath true fayth hope and charyte towarde god with â—â—â—gâ— dico vobis petite dabor vobis qÌ„â—ite iuenietis puisate a ê‘ieâ— vobis Petitis et non accipitis eo quam male petatis ia perseuerauÌ„ce whan the prayer the affeccyon and good lyfe and good operacyon perseueren and it it is that yâ—our lorde sayth in the gospell axe seche and knocke axe by prayer seche by affeccyon and knocke by good operacyon for all those that soo done shall receyue that that they wolde many maken De penÌ„ d. iiii capÌ„ CaueÌ„dum dâ— si diuesille aliqd bonuÌ„ noÌ„ egisset vnÌ„ iÌ„â—â—ti seculo remuneracoÌ„em recepisset ne quaquam abrahaÌ„ ei diceret recepistis bo na iÌ„ vita tua AbuÌ„daÌ„t tabercula pÌ„do nuÌ„ iob xii IteÌ„ pÌ„s Ecce iÌ„pu pctoÌ„res habuÌ„daÌ„tes iÌ„ sâ—l â–ª obtinueâ—t diuicias psal lxxii Deus oraÌ„tibusne â—at ê“â—icius â— coÌ„â—â— dit alus â—bus merito eÌ„iratus xvi q. i. ReuertuniÌ„ tpÌ„alia ê“mittuÌ„tur his â— decimas soluuÌ„t lâ—cet sin in pctoÌ„ prayers oblacyons pylgrymages processyons the whiche god exalteth not be it for hym selfe or for other for they haue not the condycyons before sayd As vnto the regarde of goodes and prosperytes temporall the whiche many demauÌ„den and requyren in theyr prayers happeneth oftymes that god them graunteth vnto grete and horryble synners and in hydynge it vnto his frendes the which ben in the estate of grace so as it appereth of the cursyd ryche man vnto whome Abraham answered after the deth Remembre the that god the rewarde of thy goodes as thou haste done in the other worlde And therfore sayth Job that oftymes that the uys people of euyll lyfe haue abouÌ„dance of godes of this worlde for god grauÌ„teth oftymes the godes worldly vnto those agayne whome he is wroth gyueth aduersytes and trybulacyons vnto those the whiche that he holdeth in his loue In lyke wyse as he sayth by saynt JohnÌ„ in his appocalypse These holy scryptures vnto vs declaren in many places ryght playnly what condycyons and cyrcuÌ„stauÌ„ces true prayer ought to haue amonge the whiche there are thyrty specyalles of the whiche agayÌ„ the forme of this treatyse folowen the auctorytes lyne by lyne after theyr ordre with the frensshe ¶ The fyrste condycyon of prayers is that she ought to be made in true fayth Miserere meâ—deus quontam in 〈◊〉 confydit anima mea Secondely with grete hope without doubte Jacobi Postulet in fide nil hesitans de hoc xxiiii q. ii ss ii Citius exaudâ— a deo â—â—ohuÌ„â—liantis â— decâ— milia contâ—â—â—ris aug Thyrdly prayer ought to be made with humylyte Eccle. xxv Oracio humiliantisse nubes penetrabit Fourthly with dyscrecyon without the whiche she is not vnto god pleasaunt Mathei xx Nestitis quid potatis Et ia iiii petitis et non accipitis eo quam male potatis Fyfthly more of the herte than of the mouth in multyplyenge i. reg i. Anna loquebatur in corde suo et vox penitus non audiebatur Syxtly with reuereÌ„ce in humylyte in fere luce xviii Publicanus non audebat leuare oculos suos ad celum Seuenthly she ought to be made secrete and in place pryue Mathei vi Tu auteÌ„ cum oraueris intra cubiculuÌ„ tum et clau so ostio ora patrem Eyghtly in poornes of herte of coÌ„scyence pÌ„s IniquitateÌ„ si aspexi i corde meo noÌ„ exaudiet dnÌ„s Nynethly with terys at the lost spirytuall cordyal Audiui oracioneÌ„ tuaÌ„ vidi lacrimas tuas et ideÌ„ tho Tenthly with atteÌ„cyon vnto the whiche a man speketh and that demauÌ„deth pÌ„s InteÌ„de voci oracoÌ„nis mee rex meus deê° meê° c. ergo et tu atteÌ„de Enleuenthly with grete feruour of spyrite hie xlviii Maledictus â— facit opus dei neglygenter Tweluethly she ought to be accompanyed with gode and holy werkes Tho. xii bona eÌ„ oracio cuÌ„ ieiunio Et Mathei v. Beati misericordes Thyrtenthly with perseuerauÌ„ce as from daye to daye froÌ„ good vnto better Actum apostolierant perseuerantes cuÌ„ mulieribus et maria matrem eius By these thynges before sayd appereth the necessyte the noblesse and the prouffyte of the true oryson for as sayth JohnÌ„ Crisostum we shall speke and may spede with god by holy oryson as oftymes as we wyll in marchaundysynge and in askynge all the thynges the whiche vnto vs be necessarye and prouffytable and in this fayth I requyre the mercy of the blyssed swete Jhesus as well for me as the necessyte with all oure moder holy chirche that it hym please vs to pardon and vs to reforme and to brynge in the true obseruauÌ„ce of his blyssed coÌ„mauÌ„dementes and of his holy grace and benedyccyon by the merytes of oure lady his gloryous moder and of all other blyssed sayntes oure poore soules yllumyne to the ende that fynally we may come vnto his blyssed fruccyon amen ¶ Here foloweth a ryght prouffytable applicacyon of the arte of a phesecyan with the practyse the whiche the phesecyan spyrytuall ought to holde with the interrogacyons that a man ought to make vnto hym the whiche is in the artycle of deth Caplm xxvi AS for to seche and conserue the lyfe helth corporall many stodyen ryght desyrouslye as well the theorique as the practyser of the arte of phesyke by more greter reason of as moche as the soule is more noble than the body and the lyfe of glorye more dygne than teÌ„porall euery true crysten man sholde studye in the scyence by the whiche he may purchase and conserue in his soule the lyfe of Inuâ—sibilia enim dei a creatura muÌ„ di ê‘ ea â— facta suÌ„t iÌ„ tellâ—eta coÌ„spiciuntur romÌ„ i. ca. â–ª grace without the whiche a man may not come vn to lyfe eternall And therfore to the ende that we may know and eschewe synne the whiche is the syknes of the soule and the cause of deth eternall foloweth brefe recolleccyon of the arte of physyke spyrytuall founded in the twelue rules of the scyence of physyke corporall for in lyke wyse as vs techeth the ryght gloryous apostle saynt Poul by yâ— meane manduccyon of thynges corporalles sensybles a man may come vnto the contemplacyon of spyrytualles And therfore vnto vs hath gyuen the swete Ihesu cryste the true saumarytayn and physycyans of oursoules the physyke of his holy sacramentes vnder the forme of thynges corporall in fere who answereth as well of the syknes as of the medecyne and also as of the syke body For for asmoche that for the occasyon of the fyrst synne was the etynge of the apple the whiche was a thynge corporall Ihesu cryste vnto vs hath gyuen
dampnacyon The fourth whan the sensualyte ruleth so in hym that he hath no reason nor strength for to resyste vnto the passyons of Ire of enuy of wrath of lechery or other the whiche vpon hym cometh By these foure tokenes a man may knowe that the syke body spyrytually is dysposed vnto the deth of helle THe .xii. rule of the physycyan is to knowe the tokenes of lyfe and of helth for to denouÌ„ce it vnto the pacyent to the ende that it hym may enioye and recomforte in his spyryte the whiche thynge helpeth moche vnto the helth corporall By the whiche it is to be noted that the tokenes for to mowe recouer helth ben foure The fyrste whaÌ„ the sykenes is mynysshed and that nature is strengthed those ben tweyne tokenes of helth The thyrde whan the mater of the syknes begynneth to dygeste The fourth whan by ony maner of euacuacyon a man putteth out humours and maters the whiche causen the syknes applycacyon These foure tokenes to recouer helth spyrytuall beÌ„ shewed spyrytually Fyrste whan the persone restrayneth and reproueth his passyons The seconde whan be hym enforseth to purchasse vertues and good habytuacyons for to resyste The thyrde whanne reason argueth and comprehendeth the inconuenyens the whiche may folowe to obey vnto his passyons sensualles By the whiche she requyreth yâ— ayde of god of his blyssed sayntes for to resyste agayne them The fourth whan he fleeth vnto his power the occasyons of synne as from the place from the tyme from the persones soo of other thynges the whiche hym may enduce vnto synne By these thynges before sayd appereth in brefe the applycacyon of medycyne spyrytuall vnto the medycyne corporall and who answereth of the one vnto the other who so well doth vnto his prouffyte helth muste he haue eternall amen ¶ Here foloweth some brefe interrogacyons that a man may make to euery good crysten man that a man seeth labourynge in the artycle of deth or the whiche yf he can or may and fyrste ought for to do CRysten man or crysten woman byleue you sted fastly all the artycles of the fayth That is to vnderstonde in god the fader the whiche is creatour of heuen and of the erth and of all other thynges vysyble and inuysyble Also in Jhesu cryste his sone the whiche for vs hath be conceyued and borne of the vyrgyn Mary The whiche for vs to teche and to agayne bye hath soo moche suffred of payne and fynally the deth ryght cruell and the thyrde daye arose and the whiche is styed into heuen and shall come agayne to Juge the quycke the deed for to yelde vnto euery creatour that that he hath deserued Byleue you that by the grace of the holy goost the holy chirche is sustayned nourysshed and the holy sacrameÌ„tes ordened and that after our descesse we all shall aryse The answere yes Be not ye well Joyfull to dye in the crysten fayth and in the vnyte and obedyence of our moder the holy chirche The answere yes Confesse ye to haue so poorely lyued that you haue not deserued ony meryte of goodnes that ye better sholde haue lyued than ye haue done The answere yes Knowlege ye that ye haue offended your god your creatur ryght often and ryght greuously The answere yes Haue not you sorowe and dyspleaser of all the synnes that ye haue done and of the godenes that ye haue lefte to do of the gyftes and of the graces of god the whiche ye haue not well vsed answere yes haue not ye good purpose and wyll you to amende yf god you graunt to come vnto helth answere yes pardon you not with good herte for the loue of god all them that you haue offended answere yes requyre not you also demauÌ„de ryghte humbly pardon and mercy generally of all those that ye haue offended answere yes Byleue you well that for you our lorde wolde dye and that otherwyse than by his blessyd passyon ye may not be saued answere yes Of this and of other innumerable graces that he vnto you hath done and vnto all the worlde yelde ye not hym graces and mercy with hert as moche as ye maye yf the persone may speke with very fayth and good conscyence with herte alonely or with herte and with mouth togyders these thynges before sayd and answere in lyke wyse as it is sayd and in suche estate desseaceth it is a ryght grete token of saluacyon Than the persone the whiche in suche wyse is dysposed all holely hym ought to recoÌ„mauÌ„de and to coÌ„mytte vnto the blyssed passyon of our lorde in puttynge therto his hope and not in other meryte or good dede and theron ought he to thynke contynually in as moche that the syknes he may endure and bere for by that ben surmouÌ„ted and beten downe the dyuerse temptacyoÌ„s of the deuyll of helle And than a man ought bytwene god the fader the greuousnes of the gylte of his synnes put oppose the deth of his swete chyld without otherwyse to pleade or aledge and also for the merytes that he ought to haue and that he hath not he ought to offre the merytes of oure sauyoure Jhesu cryste the whiche ben infynyte comen vnto all those the whiche duely them axe and reclayme and thynke on hym Or a man sholde calle vnto his mynde the story of the good thefe how he knowleged his gylte and his synne and the swetnes pyte of our lorde the whiche requyred god the fader for the synne of those the whiche hym put and helde in tormentes and in deseases of deth by the whiche â–ª coÌ„syderacyon he was inspyred to requyre the ayde of Jhesu cryste sayenge Memento meidnÌ„e That is to saye lorde haue pyte and mynde of me The whiche thynge ought he to saye vnto his power the whyche laboureth in the extremetes of deth and also ought to saye his confyteor and after to make protestacyon that he wyll dye in the trouth of the holy fayth catholyque what so euer illusyon or freuesaye vnto hym come in the artycle of deth And afterwarde saye in manus tuas dnÌ„e coÌ„mendo spiritum meum c. ¶ Here folowen vi aduysementes ryght prouffytable for to enduce them that be lyuynge for to dye HOr as moche as in the consystorye of the blyssed Caplm xxix trynyte is determyned irreuocably that it vs behoueth all to dye and before god at the houre of deth vs represent all and that euery creatour in pertyculer for toreâ—eyue Jugement and fynall sentence of saluacyon or of daÌ„pnasyon after at euery of them hath deserued it is souerayne wysdome QuocuÌ„que eniÌ„ die coÌ„ederitis de fruâ— tu ligni sciÌ„e boni mali morte morte mini gâ—ene i. â— for hym to study to dye well Than for to haue some knowlege of peryllous thynges the whiche comen vnto euery creatour at the houre of deth and for to haue mater exitacyon vs to prepayre from daye StatutuÌ„eÌ„
hoiÌ„bus semel mori et post hoc iudiciuÌ„ â–ª hebre ix c. to daye so that contynually we approche vnto that houre ryght doubfull Here folowen syx aduysemeÌ„tes for to conceyue fere by the whiche we may dysprayse this present worlde and for to prepayre vs to departe surely from this present lyfe THe fyrste auysement is that at the houre of deth of euery creature is the ende of the worlde and the grete Jugement as vnto regarde of the sentence and of thynges the whiche theder comen and ben done vnto the case partyculer of the creature vbi te iuenio ibi te iudicabo resonable for in that estate in the whiche a man is founde in that estate and houre a man is Jugyd and sentence irreuocably vnto the whiche sentence he may not resyste lette or it dyffer by scyence by puyssauÌ„ce by loue or by fauour Alas popes Emperours Kynges Dukes Erles Barons and all other of what so euer preemynence or condycyons be it a man or a woman olde or yonge all by the condycyouegalle we be nowe acyted for to appere vnto suche and soo meruaylous Jugement And full fewe there are the whiche on it thynketh duely The whiche thynge these worldely people shewen clerely by theyr lyfe that they holden and leden the whiche is dampnable for the more parte of them ben begyled DeÌ„s morimut et quast aque delabimur in terraÌ„â— noÌ„ reupttaÌ„tur iii. reg xiiii capitulo by the temptacyon of the deuyll the whiche theÌ„ maketh ymagen that they haue true repentauÌ„ce before that they ben presented vnto the Jugement of god and vnto the houre of the deth as it is sayd wherfore DucuÌ„t iÌ„ bonis dies suos ipuÌ„to ad in ferna desceÌ„duÌ„t 〈◊〉 xxi capitulo they doubte not to contynewe theyr vayn lyfe seculer worldly and whan they comen vnto the ende they fallen by Justice secrete and infynyte in to dyspayre and by the consequent with Judas â—ac aiÌ„aduersieÌ„ ê‘ â—utiâ— petoÌ„r vt morieus obliui scatur suâ—â— duÌ„ viueret et oblitus eÌ„ del an in eternall dampnacyon By the whiche it is well and truely sayd of good lyfe good ende of euyll cometh neuer good And vnto that purpose make these theologyens suche questyon That is to vnderstonde Decentfi milibus hoibus quorum vita erriteriâ— mala vix rueretur saluari vnus â—a si vix iustê° saluabitÌ„ impius peccator vbi pare bunt yf the persone the whiche hath ledde euyll lyfe tyll vnto the syknes or vnto the tyme of the deth may come vnto good ende haue saluacyon The answere After saynt Austen it is not possyble but that he the whiche hath ben of euyll lyfe may haue a good ende but it is ryght harde for as sayth Eusebius in one of his epystles of an hundred M persones the whiche haue contynued an euyll lyfe cometh there one vnto a good ende And vnto that purpose sayth Richarde de media villa that the penaunce is suffycyent vnto saluacyon whan the synner hath dyspleaser of his synne and in purpose neuer to consent vnto mortall synne and of tyme paste maketh a true confessyon and an hole or in purpose that to do in place and in tyme and that vnto all these thynges before sayd it is moued and enduced pryncypally for the loue of god not pryncypally for fere to be daÌ„pned or for other occasyon seuile or temporall or ellys the penaunce that a maÌ„ doeth in the artycle of deth suffyseth not to gete saluacyon and for as moche that ryght fewe of those the whiche haue ben of euyll lyfe haue the condycyons before sayd at the houre of deth it foloweth that of those the whiche dyfferreÌ„ and taryen to do true penaunce tyll the bedde and at the tyme of deth full fewe there aren that be saued For yf it be soo that they haue not wyll to loue god faythfully durynge the tyme that he vnto them gyueth so moch of his goodes and of his graces as may be yâ— body and the soule helth prosperyte of wytte of mynde of goodes erthly â—other thynges how may they hym loue and reclayme with herte pyteous tayth full whan he them shall holde in grete dysti esle in the pryson of greuous syknes in takynge from theÌ„ helth playes dysportes Joyes and gladnesses and all pleasures worldly In the whiche they haue put theyr hertes and theyr studye This thynge is ryght harde for to ymagen That is to vnderstonde that than they loue god by true charyte the whiche prouen these doctours by many reasons the fyrste is for the grete and horiyble passyon of the syknes and of a fere seruyle hatefull in yâ— whiche talleth than the espyryte humayn the whiche hath not god with hym by grace whan there come suche necessyte as Dfie si pauci sunt qÌ„ saluaÌ„iur quame auÌ„t dixit ad illos LoteÌ„ dite itrare ê‘ augustaÌ„ portâ— dito vovis qr multi queraÌ„t itrare noÌ„ potuerunt lu xiii c. IteÌ„ ps vi No eÌ„ imorte â— memor sit tui yf ony hadde the fote in the tyre or in the water sethynge he may not fynde his vnderstondynge Than for to reknowlege his synnes for the grete so rowe that he suffreth and by the consequente may not haue the dyspleaser the whiche is necessary before that god pardoneth the synnet yâ— he gyueth his grace therfore sayth well holy scrypture as vnto suche people they thynke not on god suffycyantly for to fynde grace whan the houre of deth cometh For Justyce and reason requyren yâ— he the whiche hath no wyll to recorne vnto god by promesses and by gyftes by thretenynges by increpacyons that god hath contynued towarde some by thyrty or by fyfty yeres more or lesse As ben predycacyoÌ„s remors of conscyence prosperytes worldly examples and Qui fecit tesine tenoiustificabit te siue te au IteÌ„ greg JustuÌ„ vt â— noluit penitere cuÌ„potuit cuÌ„ voluerit sero sit Jugementes of god they ben comen as in theyr tyme as of the deth of those the whiche they knowen And parauenture them resembâ—n in estate and in maner of lyuynge in other maners without noÌ„bre vnto god called be not in wyll to retorne durynge that he hadde the tyme the houre by the which god them suffreth Justly to fall into dampnacion eternall for he seeth knoweth in his scyence dyuine infynyte that where by M. of dayes of yeres he theÌ„ taryeth yet euer more they abyden in their obstynacyon therfore notwtstondynge that whan the ende cometh theyr necessyte they them wolde coÌ„fesse amende it is to late for to abyde Also as in all case comenly suche penauÌ„ce procedeth of fere seruyle as is the fere pryncypally to be daÌ„pned and Paucos ex his credo saluari â— vsque in fine expectaÌ„t iustificaâ—â— Ne tardescoÌ„uertiad dâ—â—im nec diffeâ—as de die i dieÌ„ eccle
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
yâ— by preuylege synguler god sheweth vnto some holy persones theyr go de holy departynge before the houre of theyr deth By yâ— which they be not more ferefull as it is sayd But they ben in one peas and gladnes spyrytuall the whiche vnto them is nowe a begynnyge of glorye O very fader omnipotent what haue we thys houre and this batayll before our eyes of our vnderstondynge for to arme vs with merytes with vertues and for to dyspose vs and to deserue agayÌ„ the sayntes of paradyse and syngulerly agayne yâ— virgin Mary to mo we haue socours and ayde for thaÌ„ shall prouffyte nothynge golde syluer townes nor castelles offyces dygnytes ne preemynences But of all suche thynges it shall behoue to yelde acompte ryght straytly as shall be sayd here afterwarde Dedit ei iudiciuâ— facere quia filius hois est Jo. v. THe thyrde aduysement is that euery creature ben they good or euyll shall se at yâ— houre of the deth the blyssed swete Jhesu cryste the which vbiâ—uÌ„que fuerit corpus illi â—gregabuÌ„tur aâ—le lu xvii is Juge generall of the quyche and of the deed and hym they shall see in the forme and maner that he was on good fryday whan he hongelvpon yâ— crosse Sol obscurabâ— et luna non dabit lumeÌ„suuÌ„ stelle cadeÌ„t de celo virtutes celorum coÌ„mouebuÌ„â— tuÌ„c aparebit signuÌ„ filii hoiÌ„s iÌ„â—e so videbit filium hoiÌ„s iÌ„ nubibê° celi cuÌ„ virtute magna maiestate c. matheâ— xxiiii capâ— sayen vnto god the fader Pater in manus tuas coÌ„mendo spiritum meum wherfore it is well to be noted that the persone so approchynge vnto yâ— deth cometh vnto suche passage that he leseth the vsage of his fyue wyttes of nature all holly for yf all the bellys and bombardes of the worlde sowned in his ere he them hereth not and so of the syght and of other wyttes vnto regarde of syght of felynge of smellynge and of tastynge and than in that moment that the yates of the body That is to vnderstonde the fyue wyttes ben closed the yates of his soule yet beynge in his body ben open for than the soule seeth all clerely the blyssed Jhesu cryste in the forme and estate as it is sayd before Also she seeth her holy angell with grete company of gloryous spyrytes And also seeth the deuyll and his compaâ—y the whiche all abyden the sentence dyuyne be if â–ª of saluacyon or of dampnacyon and than the bokesben open for the soule be it good or euyll seyng the blyssed Ihesu cryste the whiche is named truely the boke of lyfe wryteth within and without seeth than clerely all yâ— processe of his lyfe for neuer had he thought in his lyfe but than therof than she hathe clere knowlege of all togyders and of euery of them in partyculer weren they good or euyll And in lyke wyse of delyres of wyiles and of wordes by a more greter reason of all his werkes ben they good or yll and of the good dedes of the whiche a man hath hadde oportunyte to do and that aman hath not done and also in lyke wyse of the euyll all these thynges shall be weyed and examyned by the Iuste balauÌ„ce of the Iustyce dyuyne and than many thynges the whiche semeth to be golde syluer precyous stones after the Iugement humayne shall not be but donge erth and caryn That is to saye that many semen vnto the worlde to be of grete deuocyon and of grete perfeccyon shall be than knowen to be full of ypocresye and of abhomynacyon here rynnen to socours the ryght gloryous virgyn mary and the holy sayntes of paradyse vnto whome the persone hath done honour and seruyce in his lyfe and also the good werkes and merytes that a man hath purchased durynge that a man hath hadde tyme and space And those the whiche haue not deseruyd to be ayded suffysen not to answere or them to excuse O very god the whiche sercheste and examynest the hertes the synewes the 〈…〉 vaynes and the mouynges of the bones of humayns That is to saye the causes the reasons and the intencyons and these other cyrcuÌ„staunces of dedes humayns what shall he be that may thaÌ„ answere before thyn ryght holy face before the holy angelles and before the deuylles Also shall be demaunded reason and a compte of all the tyme of our lyfe and so tyll vnto the shettynge of the eye And of all the goodes the whiche vnto vs hath ben gyuen in our lyfe ben they gyftes of grace of nature or of fortune as we them haue vsed be it Qui gâ—abitu◠〈◊〉 muÌ„duÌ„ se hâ—e cori in prosperyte or aduersyte Alas more than a. M. tymes alas Alas what may than answere those the whiche so folysshely and so vaynly passen and so lesen the tyme of mercy and therfore at the houre of deth the soule be it good or euyll shall see knowe by the puyssaunce dyuyne all the proces of hys lyfe for the boke of his conscyence vnto hym shall be shewed so clerely that by the bouÌ„te pyte mercy of god she is of the nombre of the saued or that by the Iustyce dyuyne she ought to be Iustly condampned and delyuered vnto the deuylles for his defaute and ryght cursyd lyfe And this is as vnto the thyrde aduysement THe fourth aduysement is of the sentence of the Iuge for than our lorde shall appere so terryâ—â—e vnto them that haue not deserued saluacy on that none vnderstondyÌ„ge suffyseth it to ymageÌ„ Rebrobi malent oâ—â—e tormeÌ„tuÌ„ sustâ— nere quam faciem â—udâ—â—â—s â—ratâ— viderâ— aâ—â— And therfore sayth well saynt Austen that there is no torment in the worlde that is so harde to endure as is to be presented before the face of Ihesu cryste and hath deserued his Ire his maledyccyon for he shall reproche vnto the cursyd theyr synnes grete horryble geuyng vnto them clere knowlege of theyr vnkyndenes and how they haue hym crucyfyed Uocâ—ui re niuistis venire extendi manuÌ„ meaÌ„ noÌ„ fu it â— aspâ—cerêª despe xisâ—is oâ—e coÌ„silium meuÌ„ iÌ„crepacioÌ„es meas neglexistis ego quoque iÌ„ iÌ„teritu vâ—o ridebo subsaÌ„â—â—abo cuÌ„vobis quam ti mebat â–ª aduenerit cuÌ„irruerit repeÌ„ta calamitas et iÌ„ teri â—ê° c. prouerbioruÌ„â— â—apâ— of newe As done all those the whiche after yâ— baptem after the sacrament of confessyon after the recepcyon of his ryght precyous sacramente in the whiche he gyueth his flesshe and his blode they ben retorned vnto theyr syÌ„nes from yere to yere without there makynge an ende And vnto them he shall shewe clerely the mysteâ—ye of his blyssed in carnacyon and of his passyon and the tyme and how longe he them hath abyden vnto mercy all yâ— whiche thynges they haue dyspraysed in as moche that they haue not them vsed vnto saluacyon and therfore in that laste houre
fuit papa iÌ„noceÌ„â—ius tercâ—us iÌ„ li. d miseria â—dâ—coÌ„is humane IteÌ„ mgâ— nicolaus de â—ira luce xâ—i he x. apo ix et xii in fine Absterget deê° oeÌ„m 〈…〉 maÌ„ab oculis 〈◊〉 â—aÌ„ noÌ„ erit am pâ—â—ê° neque vllus doâ—or 〈◊〉 â—ora traÌ„sâ—â—â—ur apo xxi caâ— of the soule the whiche hath deserued saluacyon for she beynge in the batayll of deth as it hath be sayd before Incontynent that she seeth the blessed swete Jhesu cryste in the forme and maner that hath ben sayd That is to vnderstonde in the estate that he was in at the houre that his ryghte holy soule was departed She shall knowe clerely that by the bouÌ„te and mercy of god and the meryte of his passyon she is of the nombre of the saued and shall see manyfestly and openly the ylles that she hath euaded and escaped and all the meanes By the whiche she shall come vnto suche ende as it shall be to haue byleue vnto good inspyracyons of his holy angell and to haue fere and loue god in kepyng accoÌ„plysshynge his holy coÌ„manÌ„dementes for elles it had be impossyble for to come vnto a good ende And the blyssed swete Jhesu cryste his god his loue his espouse hym shall comforte of paynes of sorowes of the fere and of the doubte and of the peryll from whome she came and so shall be assured of the deuyll the whiche than shall be all confused seynge and knowynge that he hath loste his praye and that the holy persone be it man or woman hym vaynquyssed in deseruynge to haue the royal me and glorye of paradyse The whiche he hath loste by his pryde and defaute none vnderstondynge ne may comprehende No clerke worthâ—ly expresse the Joye and exaltacyon the whiche than cometh vnto the soule the whiche hath deserued to be of the nombre and of the company of them that be choseÌ„ For she her seeth and knoweth the espouse of Jhesu cryste And by the consequent quene of paradyse And therfore Jhesu cryste in â—allynge her vnto her sayth ryght gracyously come you â–ª with me myn espouse Also she her seeth so moche loued of Jhesu cryste the which hath wylled to suffre deth and passyon for her on the tree of the crosse and in the maner in the whiche he appered than as yf he wolde saye vnto the soule Reknowlege ryght dere creature that by this passyon how moche I you desyre loue for no creature may not more stroÌ„gly loue thaÌ„ to wyll to dye wylfully for the loue of his frende Also she seeth the humanyte vnyed with the deyte in the persone of his loue and of his espouse by the whiche she knoweth to be the doughter syster and loue of the kynge of glorye and honoured more than nature angelyque as vnto that And therfore Jhesu cryste in callynge yet agayne vnto her sayth 〈◊〉 mei â—ul santis aperi micâ—i sororâ—â—a amicaâ—â—a coluÌ„ba mea imacu latâ—â—ea caÌ„tâ— v. Come vnto me my syster and my douâ— and than the blyssed soule so departeth vnto the voyce of her loue the which calleth so swetely she her departeth and leueth her body and her representeth vnto hyÌ„ vnto his blyssed pleaser and coÌ„maundement and than all the angelles and sayntes of paradyse receyuen a newe iubylacyon in gyuynge praysynges and graces vnto the creature the whiche by his mercy hath gyuen suche ayde comforte vnto his creature that she is escaped vyctoryoâ—sly the deuyll of helle the worlde and the flessâ—â— and than the gloryous angelles ryght reuerently taken the doughter of god the fader and the loue of god the sone yâ— temple and habytacle of the blyssed holy goost and her conduyteth Joyously in to the possessyon eternall of the royalme of paradyâ—e the whiche from the begynnynge of the worlde vnto hym hath ben prepared promyssed and gyuen O heâ—te faythful and pyteous and of the vertue of the fayth yllumyned ymagyned contemple and esmeruayll the grete and incompreuable dyfference the whiche is at yâ— houre of deth bytwene the good soule and the euyl For in lyke wyse as the deth is the yate of paradyse vnto the good soule Also is it the yate of helle vnto the euyll Come with me blyssed of god my fader And by the contrary he sayth vnto euyll Go thou vnto the deuyll acursyd and seperat from all the blyssed trynyte And euen in lyke wyse as these holy angelles taken accompanyen and comfort the good soule of Joye inestymable In semblable â—yse by the contrary the deuylleâ— taken and deuouren the soule of the dampned in gyuynge vnto her fere dysease and tormentes without ende and without relesynge And this dyfference appereth more playnly vnto hym that wyll rede and consyder the treatyse of the paynes of helle and of yâ— Joyes of paradyse THe syxte aduysement is of the estate of purgatorye of the whiche euery man ought to vnâ—eâ—stonde that it is one parte of hell the place of ryght maruaylâ—us payne For fyrste the souleâ— the whiche beÌ„ in that torment ben boldyd taryed to see the ensence dyuyne the whiche vnto them is noysauÌ„t incompreuable Also they ben in affleccioÌ„ of fyre and of tormentes moche sharpe or of other paynes after the Jugement dyuyne Wherof sayth saynt Bernarde in his wrytynges that the payne of purgatorye of one daye surmouÌ„teth the payne yâ— whiche all martres and other sayntes of paradyse haue suffred For the Justyce dyuyne punyssheth otherwyse in the other worlde And therfore sayth saynt Austen that a man may more acquyte of the payne due vnto synne by wepynge one â—ere in this present lyfe than a man sholde do in ten yeres by yâ— payne of purgatorye for as moch that a man is in the other worlde in the courte of Justyce And in this worlde a man is in the courte of mercy of that place and of that estate hath full fewe yâ— knowlege yâ— coÌ„munyte of crysten people yâ— which lyuen at this daye yâ— which wyll not faste or do other penauÌ„ce yâ— whiche lytell doth for ony maner of sâ—ne that they haue coÌ„mytted how be it it behoueth to do dygne penaunce in this worlde or in the other And therfore sayth well saynt Gregorye and saynt Ambrose that a man fyndeth in paradyse more of saued the whiche haue kepte yâ— innocence of baptem than of those the whiche haue longely lyued and doeth suche penauÌ„ce of theyr synnes that after the deth they sholde not be holden in purgatorye and notwithstondynge theyr grete payne how be it be they certayne that they shall be saued And they ben visyted by those angelles of paradyse and ayded ryght gretely as well by the blyssed sayntes vnto who me they haue hadde deuoeyon and done seruyce in this wâ—rlde as by the suffrages and orysons of holy chirche for as moche as those of paradyse and of purgatorye And those the whiche yet ben in this present lyfe in the estate of grace ben one body mysticall in Jhesu cryste by
enterpryse or prodygalyte of his or of other for the folysshe preyse of worldly peple presūptuous thynkyng as to vndertake noyse plee and contempte bostynge auaūtynge by hȳ self or by other deresyon of his neyghbours for as moche that they haue not that that suche errogant or after weneth to haue rebellyon in dyffendyng his vyce synne not wyllynge hym to amende ne correcte nor not wyllȳge to byleue good coūseyll am bycyon wyll some please by praysynges to entent that he be holden curtays and large By foly to gyue to ende that he be holde curtoys and large By foly to gyue to the ende that he be holden cur toys and lyberall other for to by euyll spekynge of those that he wolde refuse for to exalte hymselfe by the raysynge on them blame By desyrynge the deth for to come vnto that vnto the whiche he loketh fore By vnfaythfulnes by treasons by cursyd induccyons and coūseyll By wycked conspyracyons By contemptes and oblygacyons vayne glorye in the goodes of nature of the body as helth beaute strength prowesse noblesse good tonge gode voyce of the soule as clergye fayre engyne me moryes largesse pyte attemperaūce In the goodes of grace as ben vertues and good werkes of the whiche procedeth some vayne glorye In the goodes of fortune as ben prosperyte ryches delytes grete company buyldynges abyllementes plate and other vtencyles grete presētes grete renōme worldely of pryde foule Ipocresye as to be a grete synner euyll and vnfaythfull and to shewe holy oute warde a fole as to do grete penaūce for the prayse worldely folysshenes as to doo many good dedes to purchase dygnytees and offyces folysshe fere worldly as was that of Pharaon of Herode and of the Jewes the whiche fered to moche those thȳges temporalles humayne as was that of the fyrst fader y◠whiche fered to moche to make Euesorowfull by the whiche he obeyed synned Seuyle as it is of many the whiche haue more fere of the fyre of helle than to lese the vysyon of god and the blessed glorye of the royalme of paradyse Enuy. In herte by fals Jugementes of his neyghbours By cursyd sorowe of the goodnes of his neyghbours In the mouth by maledyccyons and coniuracyons agayne his neyghbours By wordes rude bytter agayne his neyghboure By treason agayne his neyghboure In werkes agayne the cōmencans agayne prouffytans and agayne y◠tymes Ire vnto hym selfe in lesynge the drynke the meete the slepe the lyfe and all other goodes agayne god in dyspysynge in blasphemynge in swerynge by all the membres of god in cursyd sayenge in dysablynge vnto his subiectes of whome comen contempcyons tancures hates vnto his neyghbours wherof comen desyre desyre of the vengeaūce of manslaughter lechery of wyll in folysshe thoughtes ymagynacyons of that vyle and dyshoneste synne Incursyd delectacyons the whiche folowen of mynde and of thought In consentynge of wyll with dely beracyon In determynynge hymselfe vnto ony persone or vnto many of dede in folysshe beholdynges in folysshe wordes in folysshe touchynges in folysshe kyssynges in persone fre not in the bonde of maryage the one alonely or both tweyn with persone in the bonde of maryage with persone vyrgyn the one alonely or both tweyne with persone in the estate of wydowhode y◠one alonely or both tweyn with persone of relegyō the one alonely or both tweyne with persone in the estate of prclacyon the one alonely or both tweyne In his propre parte agayne the vnhoneste of maryage the one alonelye or both tweyne with his gossype or gossypes with theyr doughter or doughters chylde or with the chylder of the godfader or godmoder or with his kynnesman or kynneswoman by consanguynyte or affynyte with persone in holy ordres or with other creature as persone humayne or with other persone of the same kynde the whiche synne is named the synne dysordenate The whiche ought to be punysshed by fyre after the lawes for the iniury the whiche by that is done vnto the ryght holy humanyte of Jhesu cryste and vnto all nature humayne Of the synne of lechery comen ylles innumerable the whiche I passe as nowe by cause of shortenes Glotony is cōmytte in drynkynge and eetynge at an houre not due in drynkynge and in eetynge with out mesure in drynkynge and eetynge to hastely in drynkynge to aboundantly in drynkynge and in eetynge to delycyously of this synne cometh many of ylles as well vnto the body as vnto the soule of the whiche hath be spoken as well in generall and in the syxte cōmaundement as also in the treatyse of confessyon And therfore it suffyseth as now Couetyse In gyttynge to moche brēnynges by vsurye as in lenynge syluer by hymselfe or by other by condycyon and hope pryncypall to receyue more By thefte and rauen be it by theuys aparte couerdeprpue or felowes executours lordes Juges hostylers marchaundes labourers or other what so euer they be the whiche done falsyte in theyr vocacyon By falsyte Imposynge cryme vnto another as sholde be false plaȳtyf fayntyf aduotates wytnesses notaryes assessours and other By sacrylege in euyll entreatynge the body of oure lorde or other sacramentes in brekynge and in euyl◠entreatynge y◠crosse chalays or other thynges halowed in brekynge the chirche there strykynge ony body in drawenge hym wylfully from y◠place halowed or preuyleged in lyenge his hāde on clerk or one persone relegyous agayne ryght in stelyng in place halowed and blyste in takynge yll retaynynge the goodes of the chirche In brekynge the holy festes and solempnytes cōmaūded in byenge holy ordres or other sacramentes By symony in by enge the worde of god or in sellynge it in takynge gyftes promesses or fauours worldly for to gyue or for to gete benefyces of the chirche by malygnyte and by marchaūdyse the whiche is done in place in tyme in maner by persones or thynges vndue as in place halowed or on a holydaye in swerynge in lyenge or by people of the chirche for nygardyse or also for the falsete and decepcyon of the ware by cursyd craftes as ben those the whiche may not be excercysed without synne By cursyd playes as bē those of yogelynge and of the hasarde in retaynȳge to straytly as in not clothynge the poore the whiche ben the membres of Jhesu cryste not gyuynge meete and drynke vnto them the whiche ben in necessyte not aydynge the poore persones not vsynge hospytalyte whan there is place and tyme not vysytynge nor comfortynge the poore syke people Not berynge the dede so as it hath ben sayd before In dyspendynge to scarsely as they the whiche holden werkemen in Journey The whiche furnysshe not ryght resonably of in dyspence with theyr owne seruaūtes or other of the housholde By the whiche defaute they cōmytten oftymes murmuracyons and occasyon to take theuysshely and of many other lettynges SFouth cursyd begynnynge by werynes in louynge to lytell good by tendernes in obeyēge vnto his sensualyte by ydelnes in lesynge his tyme folysshely by heuynes
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
of all the paynes of the partye of the body it is to be noted that all the fyue wtyttes naturalles of the daÌ„pned shall be replenysâ—hed with thynges CoÌ„gregabo super eos mala pÌ„ 1. sagittas meas coÌ„ple bo i eis deu xxxii the whiche vnto them shall gyue tormentes aboue all estymacyons as the cyte shall see tormentes creatures deformed as the doughter shall see the Sagittesâ—â—tfames â—â—tis frigus estus infirmitas lassitu do et moâ—s moder and the moder the doughter the systers and the broder kynnesfolke and other frendes Also the husbonde the wyfe and the wyfe her husbonde so of an hundreth thousande other thynges that euery of the dampned seeth and knoweth of euery thynge vnto sorowe and dysease pertyculerly so of the herynge in herynge the crye the lyghtenynge and the thondre of hete and of colde the which contynually ben assembled the one as grete as an other of the whiche assemble and presse spryngeth a coÌ„fusyon of souÌ„de as somtyme we may se whan one putteth an yron embrased in the water or whaÌ„ a cloude colde assembleth with another cloude hote Than it causeth the lyghtenynge the thondre the whiche of tymes vnto vs is hatefull for the errour of the grete souÌ„de of the cryes yf it than be so that the body of euery of the dampned be a corner of the lyghtenynge of the tormente of helle what confusyon of crye and of thonder there may he haue thynke he that may Also the taste the smell and the touchyng ben in semblables varyacyons and innoÌ„brables paynes and tormentes By the consyderacyon alonely of the paynes before sayd the whiche is a lytell thynge in comparyson of them the whiche folowen all vnderstondynge the whiche may vnto suche paynes come or hym kepe theder for to come sholde well in hymselfe conceyue on suche ferechat by that he hym enforce to do well and all yll for to eschewe and fle the whiche thynge is the ende vnto the which we entende in all the processe of this present boke ¶ Here folowen in one maner of the generalyte of the paynes of the soule dampned AFter yâ— forty paynes corporalles nombred and reherced before it behoueth some what to reherce of the paynes of the soule to the ende that those the whiche wyll not or may not conceyue fere by the consyderacyon of the sayd paynes corporalles that for the spyrytualles they may come vnto the fere of the creature the whiche hath puyssaunce to dampne body and soule in helle for the paynes spyrytualles ben more cruell and more to be doubted EuÌ„ timete â— poÌ„t ê‘ deâ—e corpê° aiam i geheâ—nam of as moche that the soule is more greter thyng thaÌ„ the body the whiche coÌ„paryson surmouÌ„teth now the capacyte of vnderstondynge humayne in this mater and by the consequent a man may not comprehende parfytly the paynes of the soule for as it hath ben before sayd after saynt Austen they be moche more greter than a man may speke or thynke And that notwitstondynge some thynge shall be here reherced how be it that it be lytell and fyrste in generall and secondly more in pertyculer As vnto the fyrst it is to vnderstonde that vnto god the fader is gyuen puyssaunce infynyte vnto god the sone semblable sapyence and vnto the god the holy goost lyke bonte and buksoÌ„nes and this blyssed trynyte one dyuynyte one selfe essence one maieste by his puyssaunce his sapyence and bonte to create soule reasonable vnto his semblauÌ„ce vnto his ymage in gyuynge her mynde vnderstondynge and wyll in so hyghe degree of noblesse naturall that he vnto her hath gyuen fre choyse to do well or yll soo that it shall procede of the free wyll and yf she her wyll humble in yeldynge vnto god the obedyence and the seruyce that she knoweth by reason naturall to be due vnto the creature she her vnyeth with hym by grace beynge partener vnto the glorye of his dyuynyte by so hygh excellence of dyuynyte that he her calleth the doughter of god the espouse of Jhesu cryste and quene of paradyse And she the whiche knoweth and may all thynges in god And by the contrary whan so noble a creature her peruerteth contraryous and rebelle agayne god her creature the whiche in suche wyse her hath autorysed endoned ennobled and that she wyll of her propre wyll agayÌ„ the coÌ„maundement and ordenauÌ„ce of her god creatour and redemptour The whiche thynge is agayÌ„ all reason naturall Than she supposeth vnto god her creatour maketh of herselfe her god in presumynge and sechynge dysordenatly in all thynges her propre honoure her glorye and her prayse and for that that suche god is nothynge folye and erroure the poore soule myserable falleth abydeth aduersary and contraryous vnto god the creatoure in whome is all goodnes and all puyssaunce infynytly and he oonly vnto whome is gyuen all honoure and therfore so as we see that derkenesses beÌ„ contraryes vnto lyght beaute and honeste vnto foulnes and vnto all fylth pouerte rychesse helth syknes the deth vnto the lyfe and soo of all other thynges contraryous In lyke wyse it behoueth to saye of the soule the whiche is contraryous and aduersary vnto god And for as moche that in god as it is sayd is puyssaunce sapyence bonte beaute rychesse glorye honoure pleasures delytes lyfe trouth Justyce equytes swetnes and all other perfeccyons infynytly without nombre it foloweth well that in the soule the whiche by the abusyon of his propre wyll is vnto hyÌ„ contraryous in fermynge aduersarye and contraryous vnto the wyll dyuyne is all frowarde and the contrary of the thynges before sayd That is to vnderstonde debylyte and myserable feblenes folye and cursydnes horryble defermyte of foulnes pouerte of all godenes so grete that the deth or to be adnychylate hym sholde seme to be for a grete good mysery dyshonoure of all partes dyspleasauÌ„ce dysease paynes and do lours without nombre without mesure deth eternall vnto hym is his partage and propre herytage falsete iniquyte malyce and suche crudelyte that he curseth god and all creatures in desyrynge that all the worlde were dampned as she notwithstondynge that she knoweth well that better with her it shall nothynge be but euer worse And for asmoche that she hath clere vnderstondynge of herselfe and that she knoweth seeth her dysposycyon her daÌ„pnacyon the ylles the incoÌ„uenyeÌ„tes before sayd the whiche folowe wtout noÌ„bre without ende in the whiche is put gyuen by her propre wyll also CoÌ„meÌ„ducauerâ—it liguas suaspre do lore blasyhemauersit deuÌ„ celi pÌ„â—o loribus vulneri bus suis aâ—o xvi she hath knowlege of the goodes of the glorye that she hath loste by her defaute And the whiche may neuer be recouered and seeth that of all these ylles she oonly is the culpe and defaute she hateth herselfe and curseth aboue all thynges And in lyke wyse as
hundreth thousande tymes yâ— deth ryght Ioyously yf it were possyble and god it sholde requyre but by his mercy he doeth it an hondreth M tymes better chepe vnto the whiche the poore worldely people haue ryght lytell regarde THe syxte Ioye of the partye of the soule is honoure incomparable for foure thynges The fyrste is for his deuocyon deuocyon is asmoche to saye as dedycacyon or to be ordeyned to serue god and hym prayse And for as moche that the soule yblessyd is ryght parfytly the temple of the blessyd trynyte she is bayned in the lyght of the loue infynyte and embrased with souerayne ryght parfyte deuocyon The seconde is for as moche yâ— she her seeth the doughter of god by true adopcyon and yf lordshyppes erthely and worldly is reputed thynge hygh dygne and honourable as it sholde be to be the sone of an Erle of a duke or of a kynge what may a man thynke of that spyrytuall dyuyne lygnage who may it thynke The thyrde foloweth by the seconde that is that by suche adopcyon she her seeth and knoweth the quene of paradyse who may in suche honoure compas and thyÌ„ke he hath mater ynoughe for to delaye The fourth that is that not aloonly suche is the doughter Ego dixi dii estisâ— filu excelsi omnes â—s lxxxi and quene of paradyse but with that she is aduowed and reknowleged goddesse by partycypacyon By the whiche all the courte celestyall vnto her bereth reuerence with gretae honoure and of good ryght syns that god her solmoche honoureth and ryght excellently deyfyeth THe seuenth Joye of the partye of the soule is beautefull of admyracyon in foure maners The fyrste is in beaute of vnderstondynge the whiche is the clere knowlege of god and also of his creatures As it hath ben touched here before The seconde knowlege is the beaute dyuyne the whiche illumyneth and maketh the soule gloryous for to shyne an hondreth thousande tymes more than the sonne The thyrde is yâ— beaute of noble vertues with the whiche the soule is innornyd as sholde be a ryght ryche vestyment with grete multytude of golde and of precyous stones the whiche hath ben sette by a werkeman souerayne in shynynge varyacyon of dyuers colours for he the whiche hath innornyd the heuen with dyuerse bodyes shynynge and the erth with the erbes and the trees beynge grene and the see and the ayre with fysshes and foules fleynge floures and feders so dyuersely paynted and fygured that souerayne werke man hath inestymable paynted and ennornyd his doughter his loue and his espouse his trone and his reclynatorye That is to vnderstonde the soule gloryous and blessyd The fourth is the comparyson of the foure vertues cardynales the whiche than shall be in theyr souerayne operacyon That is to vnderstonde Justyce force prudence and attemperaunce shall holde the soule without ony resystence in her operacyons agayne god and agayne euery creature for by the vertue of force the soule is vnyed with god by Justyce she is subiecte vnto god by prudence she cheseth to see god aboue all thynges by attemperaunce she is not subiecte nor letted by ony mouynge of passyon the contrarye that is beaute and ordenaunce spyrytuall ne may not be shewed vnto vnderstondynge humayne for this presentlyfe but ryght lytell in comparyson of the trouth THe eyght Joye of the partye of the soule is for the eternyte of her glorye the whiche is greate and incompreuable for foure thynges The fyrste is for the presence and conformyte that she hath with god The seconde for the company and amyable charyte that she hath with the aungelles and the aungelles with her The thyrde for the vnyon and Joyous consyderacyon of her wyll with the sayntes of paradyse and all the sayntes with her The fourth for the tranquylyte that she hath in herselfe by that that she shall be sure and confermed in the eternyte of her glorye and blessydnes and for as moche that all these thynges the which haue ben touched here before it is not necessarye to prolonge this artycle THe nynth Joye of the partye of the soule is CredeÌ„tes auteÌ„ ex uâ—â—aviâ— leticia inâ— narrabili glorifi catareportates fiâ—eÌ„ fideiveÌ„â— saluteÌ„ aiarum vâ— irum i. pe i. c Aug. xxii de ci dei refeccyon ryght delectable for foure thynges The fyrste is for as moche that than the spyryte humayne is the souerayne consuÌ„macyon of al perfeccyon of all delectacyon and of all his desyres and so is come vnto that that he hadde before byleued and hoped and vnto that vnto the whiche she neuer rechyd nor ouer come The seconde for as moche that all payne all labour all thought fynysshed Deâ— eÌ„â—ims desiderinrumâ—tÌ„orumâ— sine fine videbtÌ„ sie fasti dio amavitÌ„ sine fa tigacioÌ„e laudabtÌ„ in this worlde hath no tâ—ryenge or reste but in glorye there is no thought laboure nor dysmaye but all to the contrary That is to vnderstonde peas Joye and consolacyon The thyrde for that that the company is ryght delectable As some what it appereth in persone of grete honoure fre and lyberall vnto whome it suffyseth not to haue in his hous abouÌ„dantes and delycyous meetes O israel quam magna eÌ„ domê° dei ingeÌ„s locê° possessiois eiê° â—aruth tercio capÌ„ yf he haue not company lyke In lyke wyse is it of the soule yblessyd the whiche hath the kynge Jhesus and the quene the moder of god and the musyque and melodye angelyque and all the prynces dukes Countes and barons esquyres ladyes geÌ„tylwomen without nombre the whiche all theym delyten ryghte Joyously in the beaute and in the noble vertues and merytes of the soule yblessyd The fourth for that that the palays where suche feste is songen and suche dyner is inestymable grete pleasaunt and ennornyd the whiche is the propre herytage of the soule gloryfyed after as holy scrypture sayth And yf it be so that in this lyfe mortall a man hath Joye lotes and pryse for the proprete or possyon of a royalme or of a duchye what may herte humayne ymagen of the glorye the whiche apperteyneth vnto the soule to haue the conquest of suche herytage THe x. Joye of the partye of the soule is blessydnes without ony varyacyon or diminucyon or imperfeccyon the whiche ben fouÌ„de in worldely glorye The fyrst admixcion of some thought for there was neuer soo gloryous a man erthely worldely but that hath some defaute Many be ryche the whiche haue no helth these other ryche in helth the whiche haue not beaute or they be not of all folke byloued these other ryche hole fayre but they haue not all that that theyr herte desyreth but in the glorye of paradyse there ne is defaute diminucyon of beaute of rychesse of pleasure of charyte The seconde imperfeccyon of glorye worldely is a HoÌ„ natê° de muliere breuâ— viueÌ„s tâ—e repietÌ„ multis meseriis Job xiii maner of anoysaunce for in wyne or in meete
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
place holy and blessyd For a man ought not to doubte but that the soules of theym the whiche deyen in suche estate ben dampned with the deuylles in helle wherfore the bodyes sholde not be put to reste with the faythfull crysten men And yf in theyr laste dayes they requyre penaunce they may not be assoyled but in doynge that that in them is possyble to restore all these vsuryes that they haue receyued in all theyr lyf it suffysed not to be receyued vnto the sacramentê of holy chirche assoyled to orden by theyr testament that after theyr dethes these vsuryes ben restored but it behoued to dyspose mouable herytage tyll vnto the somme the whiche may amouÌ„te the sayd vsuryes yf they vnto whome he ought to make restytucoÌ„n ben present hyÌ„ behoued them to make full satysfaccion in yeldynge it all be it by fynauÌ„ce maruell by gage or assygnacoÌ„n And yf they ben absent the Juge of the court or his lyuetenauÌ„t or the bysshop deane or curate sholden represent the persones in receyuynge the sayd satysfaccyon in caas that mouables herytagê suffyse not â–ª as often it happened after that they haue all layde mouables herytages as it is sayd they sholde requyre mercy of god of holy chirche of them vnto whome they ben redyuables than a man may them assoyle not elles For the testament that they make in ony maner wyse is of no valour nor effecte after the ryght Vnto that peryll is bounden wyues childern neuewes nyces or enherytoures the whiche wyttyngly retaynen the goodes mouables or herytages of vsurers the whiche haue not made in theyr lyf suffycyent restytucyon or satysfaccyon and it ought to be restored yf that it be possyble not all oonly the somme of that hath ben receyued by vsurye but with that the daÌ„mage that they myght haue hadde by cause of theym the whiche haue payed the sayd vsuryes by the whiche it apyreth clerely that full fewe of vsurers escapen the deuyll In lyke wyse also it appyreth the peryll of those yâ— whiche receyuen in theyr chirches or chircheyerdes vnto sepulture the body of an vsurer suche as hath ben spoken For the preestes the whiche do it wyttyngly ben excoÌ„munycate ipso facto after the newe ryght Also it is to be noted that he the whiche taketh vnto vsurye for his grete necessyte of hym the whiche is an vsurer renommed and is redy that for to do synned not in takynge vnto vsurye but to take vnto vsurye for auaryce or for to dyspende folysshely or for to enduce ony to gyue vnto vsurye the whiche it hath not accustomed it is a synne moche greuous And this is shortely as vnto the seconde poynt ¶ Here foloweth of fraude and of decepcyon AS vnto the thyrde poynt the whiche is of fraudes and of decepcyons the whiche is coÌ„mytted of dyuers maners of people and in dyuers maners the synner sholde take hede Fyrste in dede of marchaundyse ouer the thynges sayd of vsurye yf he hath done fraude by fals weyghtes or ony fals mesures or in the sellynge of ony fals thynge corrupte or meddled in affermynge that it is good and pure be it metalles appotecaryes wyne oyle or ony other ware by the whiche the byer is notably defrauded it is deedly synne syns in a lytell thynge it is venyall synne How be it it is well to be noted that yf ony man defraude and dysceyued his neyghbour in a lytell thynge that he hym wolde well dysceyue in a more greter thynge yf he myght suche synnen mortally For god that seeth all weyeth more the good wyll than the werke withoutforth If he hath frauded reteyned taxes serches passages or other imposicyons made by the ordynauÌ„ce of Justyce it is deedly synne Also yf people of seygnourye of Justyce haue made prestes taxes imposicyons by auaryce or tyrannye not for the comen wele it is mortall synne Also yf he hath falsed bookes of receyte or other lettres vnto the notable daÌ„mage of an other it is deedly synne Also yf the marchauÌ„t marchauÌ„dyse pryncypally for auaryce or for to encrease his catell not for to lyue honestly after his vocacyon or for to ayde the poore or for the welth of the comunalte it is deedly synne whan in suche gayns he putteth his pryncypall entente Yf ony bye stuffe or ware in intencyon for to selle them agayne more derer without chaungynge them in doynge with them ony crafte as is the corne or the wyne not as it sholde be by the waye for to wryte or of wood for to make ony crafte for to selle it or without caryenge it from one regyon in to an other for the comon welth but pryncypally secheth by suche maner to encrease his catell suche marchaundyse is vnlawfull and there he may haue deedly synne after as sayth mayster FrauÌ„ces de maronis Also yf they haue made paccyon bytwene them for to selle theyr ware rudely and at a pryce not competent by the whiche the comons be constayned for to bye it at theyr pryce it is deedly synne Also yf he be payed with one ware for an other by the whiche that seynge he hath aboue made his owne and mynysseth and hurteth the other mortally it is deedly synne Also yf he hath payed symple people in fals moneye it is fraude and decepcyon and deedly synne Also yf he hath vsed flaterynge speche and of swerynges to selle indyfferently at the daye of the feste coÌ„maunded or in halowed place often there is deedly synne Also yf he hath bought of robbers of theues where that he byleued the thynge to be suche that it apperteyned vnto them Justely it is deedly synne Also yf he hath ben the meane of ony coâ—tracte that he byleued to be vniuste as of vsurye in byenge of herytage or in corsynge of hors or in treatynge of maryage seynge and knowynge the greuous daÌ„mage of the one of the partyes it is deedly synne By these thynges beforsayd of the vocacyon and estate of marchaundyse a man may applye vnto other labourers handcrafty men ben they drapers taylers cordeners weuers tauerners bakers pye bakers smethes carpenters massons golsmithes labourers with theyr armes labourers of the erthe for in euery vocacyon there may be fraude trechery malyce in theyr werke be it in weyght or mesure in valour in intencyon or in these other circumstauÌ„ces yf god purenes of conscyence ne them adresse And therfore they sholde consyder theyr estate occupacyons as well by them as by the ayde of theyr confessour declare the fraudes that they knowen well to do to speke more subtylly yâ— no clerke by wrytynge may them declare they shold telle wheder they were for to leue suche maners of fraudes or not it shewe confesse playnly for yf they haue intencyon to retorne in coÌ„tynuynge theyr dysceyuable maners to vse they ne ought to be assoyled Also yf ony hym medle of offyce or crafte the whiche he may not