of the lawr The thyrde of synnes the whiche a man ought to eschewe The fourthe of the paynes of helle the whiche a man ought to fere And the fyfth of the glory the whiche is without ende that euery man ought to desyre Of these fyue thynges in example of the holy apostell ought to wryte preche teche all they that wyll please god and vnto these soules proufyte all ryght faythfull crysten men the whiche haue desyre to come vnto saluacyon hym ought aboue all thynges to rede or here For whoo 's deth the contrary hath in hym the sygne of eternall dampnacyon as they that loue better Romayns of warrê of bataylles wrytynges of poetes of these phylosophres erthely The whiche make not the lyues examples of holy sayntes and other holy wrytynges that touchen the dede of conscyence and of theyr saluacyon and man sayth that wylfully suche people renneth after the prechers the whiche pryncypaly secheth to speke vnto the worldely people for to go with theyr substauÌ„ce syluer the whiche oftentymes inplye the mynde of them worldely in hye harde curyous questyons by the swetnesse of fayre speche they wrape them brynge them to theyr ende So as prophecyed saynt Poule in the pystle vnto the bysshop Thimothee sayeng the tyme shall come that the worlde wyl no more of the good doctryne and salutary but they shall desyre maysters that them shall tell preche thynges curyous fables the whiche vnto them shall be plea sauÌ„t Of the whiche synners wryteth saynt Peter in spekyng vnto crysten men sayth that so as it was of the people of the Jewes fals cursyd prophetes syÌ„ners so vnto them shall it come for ther shall come aryse amonge them some maysters full of falsenes of cursydnes of disceyte the whiche shall gyue vnto the people occasyon of theyr pardicyon And many shall take and folowe the pathes the wayes of theyr adulteracyon ¶ Here Semen est verbuÌ„ dei Luce. viii sayth mayster Nycholas de lyra that the worde of god is the seed he than that soweth this seed for auaryce or for pryde pryncypally renouÌ„ceth yâ— worde of god his creatour and many ther shall be the Pauâ—â— ad galla i. Sâ— adhuc homibus placereÌ„ xpÌ„i seruê° noÌ„ esseÌ„ pÌ„s CoÌ„fusâ— suÌ„t â— hoiÌ„bus placâ— â–ª dniam dnÌ„s spreuit eos whiche shall here gladly here suche prechours not pryncypally for theyr saluacyon or for to correcte theyr vyces or synnes but for the swete fayre langage of theyr phylosophy these newe thynges curyous the whiche they shall fayne for theyr excuse and inuencyon and by this forme maner the waye of god of trouth that is of the coÌ„maundementes Math. viii Atten dite a falsis ê“phe 〈◊〉 â— veâ—â—uÌ„t ad vos in vestimeÌ„â—â— ouiuÌ„ et â—eta Item surgeÌ„t pseu do xpÌ„i pseudo ê“phete et seducent multos of the artycles of the fayth shall be blasphemed of suche maner of worldely people curyoê° the whiche shall disprayse these prechours of the symplenes of the gospell And for so moche sayth saynt Gregory that none is wylfully herde yf he please not vnto the herers Some of these prechers of the gospell consyderynge the predicacyon of these Item ActuuÌ„ xx Attendite vobis vniuerso gregi in â— vos spuÌ„ssanctus posuit epÌ„os regere eccâ—â—am dei quaÌ„ acâ—siuit saÌ„guiesuo worldely maysters afore sayd to be praysed desyred theyr predycacyon dyspraysed shall them enforce to do ayenst them them to folowe in alledgynge phylosophres poetes other â—octrynes not of the gospell by the whiche they shall fall in thraldome of the deuyll of helle in the bonde of Ego scio qâ—â—trabuÌ„t post discessioneÌ„ meaÌ„ lupi rapaces in â—os noÌ„ parcentes gregi et ex vobisipsis consurgent god our creatour For the holy goost sayth that they that desyre worldely pleasures in the curyosyte vanyte of theyr desyre come to grete confusyon the gospell these other holy wrytynges in many places vs forbydde ayenst the temptacyon of the Qui noÌ„ est mecuÌ„ ê¯tra me eÌ„ Luc. ix fals euyl disceyuable prechours the whiche shal be the token pronosticacyon of the Antecryst as we haue late seen by many experyence in specyal Diuisio presentis opuscult wtin these fyfty yeres shall be seen so that I beleue from ylle vnto the worst vnto the reygne of the fals Antecryst And I vnderstande of those syÌ„ners that do lyue otherwyse then that that our moder the holy chirche vnto them hath lymytted ordeyned in Sexte of the Decretales in the Chapytre Cum ex eo And in tho vij in the Chapytre the whiche begynneth Abusionibus â— the whiche pryncypally secheth not the loue of god nor the saluacyon of theyr soules but golde and syluer after the apetyte of theyr coueytousnes for he that wyl is suche maytene with takynge parte that suche prechers weren of the party of Jhesu cryst he hym sheweth a very heretyke and excoÌ„menged then for to eshewe the peryll of this errour dampnacoÌ„n for to resemble aduyse these poore blynde of Jhesu cryst they be all trewe faythful crysten men they shal haue in this present treatyse as of late it hath be sayd fyue partes The fyrst parte shall be of the noblenesse of the trouth of the vowe of crystendome the whiche â—owe is made in the sacrament of baptyme also of the .xij. artycles of the fayth The seconde shall be of the .x. coÌ„mauÌ„dementes of the lawe with the transgressyon of them that be the .vij. deedly synnes The thyrde shall be of the .vij. werkes of mercy the whiche werkes shall be holdeÌ„ the grete last JugemeÌ„t and the good ylle shall be examyned these cruwell and coueytous folke vnto deth eternall condempned and these pytous mercyfull people in the glory of paradyse shall be rewarded The fourth partye shall be techyngê for well â–ª enterly hym to confesse of synnes the whiche he may coÌ„mytte ayenst the artyâ—les of the fayth of the coÌ„mauÌ„dementê of the lawe of good werkê that a man leueth to do ayenst the mercy of god wtout the whiche no man may wel come vnto saluaâ—â—on for all synne is reherced compryseth in the coÌ„missyon in doynge synne or abomynacoÌ„n in leuyÌ„ge the good the whiche a man is holden bounde to do The fyfth the laste partye shall be of the paynes of helle of the Joyes of paradyse Also it is to be noted that as well for to satysfye vnto these clerkes for the more parfectly to conferme that the whiche is wryten in englysshe as also for to eschewe detraccion of lytell vnderstandynge of symple people I put in the heed of this boke in many passages these auctorytees conuocacions allegacions the whiche be made in latyn excepte the texte of the vowe of baptyme
confitetur et purgat in oculis carnosos humore et significat coÌ„fessioneÌ„ que per puluereÌ„ ê“prie cognitionis cuÌ„ aqua la crimose coÌ„puÌ„ctionis intellectuÌ„ illu minat qr intellectuÌ„ dat peruulis id est huÌ„ilibus procedeth of trewe penaunce The fyrst is illumynacyon of the soule for thre thynges fyrste for the confessyon is not true yf the synner take no payne to thynke on his synnes and to knowlege his defaute and his blame And therfore sayth a man comenly he that loketh in a glasse seeth hym selfe well and he that seeth hymself well knoweth hymself well And he that kneweth hymself well preyseth hymself lytell And he that preyseth hymselfe lytell is a wyse man Secondly for that that the synner hym humbleth before the preest for the loue of god some tyme the kynge the pope before a poore chapelayne by the which god hym geueth the lyght of grace Thyrdly for the instructyon that the good confessour geueth vnto the synner for many ymagen of venyall synne that it be mortall or some tyme of mortall that it be venyall or that it be no synne The seconde fruyte is the mercy of god of the whiche sayth saynt Barnardyne that god hath two courtes That is to knowe the courte of mercy And that other of Justyce That of mercy is moche swete and gracyous in comparyson of that of Justyce for foure reasons The fyrste is for as moche as the Juge of this court is swete and amyable ageyn the synner the whiche is culpable The seconde for in this court a man byleueth withoute ony thynge agayne sayenge vnto culpable The thyrde for alwayes in this court is gyuen lyberte and delyuerauÌ„ce And ther is neuer gyuen sentence of deth The fourth for that that he yâ— whiche had deserued the gybet of hell is assured of the royalme of paradyse Also for as moche that from the court of Justyce a man may apele vnto the court of mercy durynge this present lyfe and not after an example of dauyd of mary Maudelayn of sayÌ„t peter and many other synners And also it couÌ„seyleth saynt Austen and many other holy scryptures The thyrde fruyte is that the synner is arysen from deth spyrytuall vnto the lyfe of grace For after that a man hath synned mortally man may neuer retorne vnto grace but by the meane of confessyon and how be it that he the which hath true contrycyon and dyspleasur of his synnes he is by that in the estate of grace before that he hath made actuell confessyon Neuerthelesse it behoueth that he haue purpose that to do in place and in tyme or elles he may not haue grace The fourth fruyte is delyuer from the puyssaunce from the bondes of the deuyll of hell the whiche holdeth the synner in his mouthe the whiche is moche large in the entre but ryght strayte as vnto the comynge out The fyft Saluabit te ê‘ confessioneÌ„ dominus exore augusto latissime iob xxxvi capituluÌ„ Dixi coÌ„fitebor aduersuÌ„ me in iusticiam meaÌ„ dâ—o et tu remisisti impietatem peccati mei pÌ„ xxxi fruyte is purgacyon of ryght horryble detestable mesellery spyrytuall that is from dedely synne the whiche purgacyon may be made in lytyll tyme durynge the greate dayes of mercy as well of syÌ„nes dedely as of venyall but after this mortall lyf moche otherwyse shall be yâ— forme maner of pledyÌ„g The .vi fruyte is a lyghtynge of that conscyence for none other thynge is so heuy as that the whiche hath made these deuylles to fal other dampned in to the depnesse of hell that is dedely synne the which by other meane than by true confessyon penaunce he may not be deposed this alleuacyon they fynde by certayn operacyons grete horryble synners after that that they ben lawfully confessed The .vii. fruyte is peas and vnyte with god for in dysobeynge vnto god the synner maketh warre agayne the maieste dyuyne agayne whose power to resyste it is a thynge impossyble by the whiche the synner ought soueraynly to seche the meane of peas that is true penauÌ„ce The .viii. fruyte is yâ— by true confessyon the deuyll all his labour is put to confusyon and oftymes by the couÌ„â—eyâ—â— of good confessours some embusshement his cautelles and decepcyons ben dyscouerde The whiche thynge hym dyspleaseth and the lette of his fals intencyon ryght syngulerly The .ix. fruyte is that oftymes it happeneth that he the whiche hath not playne contrycyon but hath alonely attrycyon the whiche is a maner of contrycyon vnparfyte and vn suffycyent for to haue the grace of god But by the vertue of the absolucyon sacramentall with that attrycyon the Qui humiliteâ— coÌ„fitetur veniaÌ„ consequiâ— her glo .ii. re .xii. Dâ—â— traÌ„â—sâ—ulit peccatuÌ„ tuuÌ„ Confitemâ—ni dâ—o quoniaÌ„ bonê° glo s confessioÌ„e peccati â— laudi cuÌ„ non sit pia coÌ„fessio peccatorâ— sine lande synner receyueth the grace of the holy goost yf there be none other lettynge The .x. fruyte is reuelacyon of grete parte of the payne due for the synnes that a man hath coÌ„mytte as well for the vertu puy s sauÌ„ce of the keyes of the sacrament of holy chirche as also of the shame that a man hath to tell his syÌ„ne The .xi. fruyte is augmentacyon of grace for often it may happen that the greate contrycyon and dyspleasure that the synner hath he hym arayseth from synne in to the more greater grace and loue of god than euer he hath ben tofore and more ware to resyst and more humble before god and before man in lyke wyse as it is red of many sayntes that haue synned The .xii. fruyt is that the synner Item â—oâ—â—e .vii. iâ— ê‘sona confessoris dt Da gloriaÌ„ dnÌ„o deo israel coÌ„fitâ—re atque in dica michi qd feceris c. by his true confessyon geueth glory praysynge to god for that that he hym knowlegeth and confesseth a synner before god and by the consequent he knowlegeth the Justyce dyuyne to be true and in fallyble in the whiche he gyueth glory praysynge vnto god vnto whome alonely it is due in heuen in erth ¶ Here foloweth the dyfference of werkes done in synne or in the grace of god AFter true confessyon the goode werkes the Caplm .iiii whiche before were deed and without meryte ben lyuely merytoryous They the whiche ben done in the estate of grace ben sayd to be louely for as moche that they shall be rewarded eternally yf the persone be fynably saued yf after such good werkes he fall in to dedely synne For yâ— whyche afterwarde he doeth true penaunce the meryte of those good werkes the whiche weren mortyfyed and effaced by reason of the sayd synne vnto hym is yelden and restored by the vertu of true penauÌ„ce But so is it not of good werkes done in dedely fyÌ„ne as shall be fastynges almesdedys prayers or other goodnesses for notwithstandynge that the synner
the fader in all thynges the whiche appertaynen vnto the deite is one self essence in dyuynyte as well the fader as the sone and also the holy goost for he is not but one god But that blessyd and that Infynyte and incomprehensyble dyuynyte is one in thre persones Faciamê° holem ad ymagineÌ„ similitudineÌ„ nostraÌ„ Genesis i. And notwithstandynge that we be made vnto the ymage of that blessyd trynyte pryncypally as vnto the soule in the whiche there is mynde vnderstandynge wyll the whiche he thre myghtê of the whiche that one is not that other always it is not but one essence or one other And that by this ymage of the trynyte the whiche is in vs we may somwhat knowe serche the thynge the whiche it represented that is the blessyd trynyte How NoÌ„ plus sapere quam oêª sed saê‘e ad sobrietatâ— vnicuique sicut deus dimisit mensuraÌ„ fidei Ad romanos .xi. Fides eÌ„ substaÌ„tia rerum sperandarum augmentuÌ„ noÌ„ apparentiuÌ„ Ad heb 〈◊〉 be it we ought to byleue symply without to moche curyous inquyrynge For ony may there ryght greuously synne offende And yf this fayth were not aboue all entendement that man may well vnderstande comprehende in hym the mysterye of the blessyd trynyte he sholde haue neyther fayth nor meryte nor by the consequence he myght neuer come vnto saluacyon For the fayth yâ— whiche is none other thynge than that that god hath shewed and that he may not nor ought vnderstande naturally is the begynnynge the grouÌ„de of all saluacyon â—erâ—i eÌ„ de certitudine adhesionis sêª noÌ„ speculationis Non eâ— voluÌ„tate humana allata est aliquÌ„â—phetia sed spuÌ„ sancto inspirati locuti suÌ„t sancti deâ— hoies .li. pet .i. Wherfore it behoueth vnto all the moost grete clerkes that euer were to sharpe theyr naturall entendement in these thynges that touche vnto the hyghnes of our holy fayth vnto vs it ought to suffyse for to knowe that he may do more than we may vnderstande And that we see in euery lytell creature be it herbe or tree or other thynge for ther was neuer so grete a clerke or phylosopher that myght knowe parfectly all the propretecs the vertues the nature of a lytell herbe By the whiche it foloweth by more greter reason that he may not naturally knowe the creature but by the fayth the whiche is more certayne knowlege that is that of naturall entendement For god the whiche may not lye vnto vs hath shewed his holy wrytynges the whiche ben his owne wordes the whiche hath put in to the herte in to the mouth of holy prophetes apostles other Also by those holy martyrs confessours the whiche haue holden kepte yâ— trought of this holy fayth catholyke shedde theyr blood and receyued the deth Joyously God hath done in theyr lyf after theyr deth myracles so grete and so euydent for to approue the trought of the fayth that in crysten man after those sayd myracles theyr predycacyons made solemply of the trought of our holy fayth catholyke ne ought ony thynge to doubte For otherwyse he synned ryght greuously neyther VobiscuÌ„ suÌ„ vsque ad ê¯suÌ„mationeÌ„ seculi Math. vltimo Propietates viroruÌ„ dnÌ„orum Sapientia pietas vel mia poteÌ„tia et nobilitas iusticia it may not be sayd that he byleued stedfastly in Jhesu cryst the very sone of god the fader that he doubted in the fayth for Jhesu cryste the whiche is trought infynyte hath promysed that he shal be with the chirche hym gyue vnto the holy goost tyll vnto the ende of the worlde In these wordes of these artycles vnto vs ben shewed the .iiij. ê“pretees of the true seygnourye that is to knowe wysdome swetnes or mercy myght nobles the fourth is Justyce By the whiche we sholde haue hym auowe for souerayne lorde Than the fyrst reason is for the wysdome infynyte the whiche vnto vs is gyuen for to vnderstande in this worde Jhesum The seconde is by the swetnes pyte and mercy the whiche is sygnyfyed by this worde Xpristum The thyrde is puyssaunce and nobles the whiche Hêª scriptuÌ„ iÌ„ femore rex reguÌ„ dnÌ„s dnÌ„antiuÌ„ Apo .xix. Saâ—us pplÌ„i ego suÌ„ dicit dnÌ„s IteÌ„ ipÌ„e saluuÌ„ faciet pplÌ„m suuÌ„ a peccatê eorum Luce .ii. vnto vs ben sygnyfyed by that that is sayd filiuÌ„ dei The fourth is Justyce the whiche is sygnyfyed by this worde dominuÌ„ nostruÌ„ He is very lorde by creacyon by redempcyon for the resurreccyon For ther is none other lorde that may yelde vnto the body soule lyf whan one hath lost it in his seruyce except Jhesu cryst lorde of all lordes kynge of all kynges The werke of this present artycle after the moralyte is obedyence in kepynge the coÌ„mauÌ„dementê of Jhesu cryst after his intencyon the trouth that he hath declared in the gospell not all only the entent lyterall carnall of yâ— scrybes pharysees For for no thynge without cause called he hym his lorde of whome he wyll not his coÌ„mauÌ„dementes Also it is hym to humble to loue holy pouerte for who so euer byleued that Jhesu cryst is very god full of wysedom infynyte he bâ—leued that in our humanyte in this present lyf he vs hath gyuen example of all perfeccyon chosynge the lyf estate the whiche is moost worth Now taketh he humanyte obedyence penauÌ„ce Humiliauit seâ—â—et ipÌ„m factê° obedieÌ„s vsque ad mortem morteÌ„ auteÌ„ cruciâ—â—d philip .ii. pouerte in shewynge vs to folowe hym by the whiche the good crysten man catholyke hym ought to meke all auaryce vsury rauayne symonye to forsake his propre sensualyte restrayne repreue Or elles the fayth of this artycle is deed yâ— whiche this werke bereth not here ¶ Here foloweth the .iij. artycle that is suche QVi conceptê° est de spiritu sancto natus exmaria virgine And is as moche to saye I byleue that the virgyn Marie conceyued the sone of god the fader by the vertue of the holy goost bare childe her virgynyte abydynge alwayes saue Qui propter nos hoies ê“pâ— nraÌ„â—â— saluteÌ„ desceÌ„dit de celis â—â—carnatus est de spâ—â—â—tâ— exmaria â—giâ—e â— hoÌ„ factus est â—ec 〈◊〉 symbolo hole entyere And this artycle is declared more openly in the Credo the whiche a man syngeth whan he sayth the masse where he sayth that for the loue for the saluacyon of humayne nature the sone of god the fader descended from the heuens toke our humanyte in the blessyd gloryous sacred virgyn Marie by the vertue of the blessyd holy goost in makynge hym very man he is comen downe by humylyte in suche wyse that many almoost all the worlde but that hym reputed as for man he the whiche was is and shall be very god almyghty Or
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
shall do penaunce and shall be fynably saued he shall not be rewarded of meryte essencyall for those werkes done in dedely synne For they were neuer lyuely nor pleasaunt vnto god and by the coÌ„sequent they may not be araysed by the whiche a man may certaynly say that it is more worth vnto a persone for to gyue a peny in the estate of grace or to fast one daye for the loue of god than to gyue all the golde of the worlde in the estate of dedely syÌ„ne or to fast all the dayes of his lyfe with brede with water In the whiche apereth a merueylous dyfferrence bytwene the estate of dedely synne and the estate of grace But that not with stondynge where as the synner hath many of synnes of asmoche he hym ought to enforce to do good werkes for by that he is often preseruyd for to fall into other synnes also it hym dysposeth ableth to contynue in good werkes and lyfe vertuous Also yf suche vnto hym haue ben enioyned by penauÌ„ce it hym acquyteth of that penaunce after the moost hole opynyon Also he occupyeth the tyme fruytfully hym maketh som what takynge parte with these good persones Also it auoydeth paynes temporall the whiche oftymes comen by cause of synnes he deserueth agayne the grete lyberalyte of god prosperyte godes teÌ„porall also they letten the deuyll that he hath not so grete puyssauÌ„ce to noye the synner also they relesen the paynes of hell or purgatory yâ— is to knowe that a man shall not beso moche punysshed as at such tyme that a man shold do suche good dedes he hath ben ydell they prouoken the mercy dyuyne for to gyue grace by yâ— whiche a man may go from his syÌ„ne yf suche persones be fynably saued he shall haue ioye eternall of those goodnesses done in the estate of dedely synne not as suche nor soo greate as yf that he hadde theym done in the estate of grace For good werkes that be done for the loue of god stere put and knocke at the yate of mercy dyuyne after as it is sayd in the gospell And this mater declareth ryght a longe saynt Bernardyn in the thre score and foure sermon of the somme the whiche is intytled de contractibus ¶ Here foloweth .vi. reasons shewynge that no sinner ne ought to tary hym to confesse THe fyrst reason is wherfore no man ought Caplm .v. to tary hym to confesse is for the condycyon of synne for it is lyke vnto fyre breÌ„nynge the whyche may not be quenched but by trewe coÌ„fessyon in the whiche he ought to haue abundaunce of teerys at the leest spyrytuell the whiche ben sorowe and dyspleasure to haue offended god by synne And in lyke wyse as he sholde be holden a fole the whiche seeth his house brennynge and he it may remedye by the castynge on of water and he nothynge wyl do soo is it of them the whiche ben in dedely synne and putteth not theyr dylygence to purge them by trewe confessyon The seconde is for as moche that synne is a ryght perylous syknesse and confessyon is a ryght certayne medycyne and proufytable by the whiche it apperyth that full fewe preyse the helthe of theyr soule the whiche seeth hym selfe syke and nere deed and fyndeth not the remedyes to make hymself hole The thyrde reason is for as moche as the dethe is nere the whiche in all places vs purseweth and there is no persone that may knowe the houre after the comen lawe ne the houre ne the day the maner or how he ought to dye And ryght often it happeneth that the deth taketh the synner wherof he taketh no hede And certayn yf ony knewe the daye of his deth he sholde be more assured than he that knoweth not the daye nor the hour And euer more he the whiche knowyth that he shall haue no more but one yere in this presente lyfe he sholde aredy hym to dye well and by true and entyre confessyon in makynge restytucyon in requyrynge pardon in pardonnynge In the whyche it apperyth clerely the grace begylynge and decepcyon as well of the worlde as of the deuyll the whiche bryngeth a slepe the people in synne The fourth reason is for that that the synner is now in the mouth of the lyon of hell the whiche in an horryble rayge desyreth hym to deuoure from the whyche peryll he may be delyuerde by true confessyon not otherwyse The fyfte reason is for yâ— that the synner by his synne hath lost the godes spyrytuall the godes of glory infynyte eternall with that he loseth his tyme his body his soule and yâ— that he doth as to purchase meryte essencyall all these godes before sayd may he recouer by true confessyon But the deuyll of hell dosyth his eeres hyÌ„ promyttynge falsely in greate treason that he shal lyue longe and that he shall amende by true confessyoÌ„ this hangynge cometh vpon the dethe And thaÌ„ many of these doÌ„me people wolde them confesse haue true repentaunce the whiche cometh pryncypally of the grace of god of yâ— whiche grace they ben indygne or vnworthy for whan god theÌ„ called taryed they haue refused to come by the whiche of gode ryght he theym refuseth in theyr necessyte and theym sendeth vnto the galowes of helle for theyr irreuerence and iniquyte for of as moche that he them hath the more longely abyden of as moche ought they to be dampned the more greuously Nisi coÌ„uersi â—ueâ—â—tis gladiuÌ„ suuÌ„ vbrauit arcuÌ„ suuÌ„ te teÌ„dit et parauit illuÌ„ pÌ„s .vii. therfore sayth well holy scrypture that god holdeth his bowe bent and draweth agayne the synners the whiche taryen them to confesse The .vi. reason is as vnto the regarde of mercy swete pyte of oure saueour Jhesu cryst the which not alonely abydeth at the yate of oure conscyence But with that puttyth knockyth and callyth from daye to daye that is to knowe by inspyracyons of gode wylles by predycacyons by gyftes and benyfyces and somtyme by syknesses losses of godes warres and other flagellacyons But in lyke wyse as the deuyll blyÌ„ deth the synner so he hym maketh to lose the heryÌ„ge of the vocacyon that oure lorde vnto hym maketh By the whiche of gode ryght he vnto hym shal say at the deth I haue called the thou haste not wylled to come Nowe thou callest me and I the recoÌ„mende vnto the deuyll By these .vi. reasons apperyth clerely the peryll the whiche is to defferre longely abyde hym to confesse for by that many can not them confesse as in generall for that that they haue forgoten ther synnes the whiche thynge may not be suffycyent excusacyoÌ„ whan neclygence conteÌ„pte of theyr helth is cause of theyr ygnoraunce and many doctours dowten ryghte greatly that suche confessyon is not suffycyent vnto saluasyon and A questyon vnto thatpurpose som maken a questyon That is for to knowe yf that ony
yf he hath not gyuen ayde comforte to the poore yf he hath ben excessyue in salarye be it sayd as of the aduocate Also as vnto bayllyfes notaryes yf he hath done treason in his offyce as in falsefyenge a good lettre or not wyllynge to shewe lettres certaynes or regystres or hath not wylled to teche in lyke wyse as he sholde or hath taught that that he sholde not or hath ben ignorauÌ„t to regestre or to endyte by the whiche cometh often processe debates by the whiche the partyes rennen in grete daÌ„mages or hath ben neclygent or slouthfull for to spede yelde his actes In all these thynges he there may haue mortall synne is holden to restore the daÌ„mages the whiche ben come by his defaute If he hath passed the testamentes of those that were not in dysposycyon of power to make a testa ment as ben those the whiche haue not the vsauÌ„ce of reason or other lettynge lawfull it is mortall synne is holden to dysdaÌ„mage the partye If he hath not kept the solemnyte requysyte as wytnesses of othes these other thynges the whiche ben of ryght he breketh his othe syÌ„ned mortally more ouer is holden to restore the daÌ„mages that folowen If he passe the testament of an vsurer or symonyacle he is forsworne synned mortally If he be suffycyantly waged in courte or in coÌ„munyte that not with standynge he taketh salarye of the partye or yf he be waged yf he be excessyue in salarye or wryteth on the festes or holy dayes by auaryce to gete without necessyte suffycyante he there may haue mortall synne If he hath spoken or wryten statutes ayenst the lybertees of the chirche ouer the mortall syÌ„ne he is excoÌ„munycate If he be notarye of the bysshop waged suffycyantly that not with standynge he taketh salarye for these lettres of ordres he is symonyacle in lyke wyse in losse gaynse in the moneye that the bysshop taketh by symonye If ony doctours in lawes or in physyke hath receyued in his scoles lectures wyttyngly relygyous or preestes seculers or other clerkes in offyce of dygnyte of the chirche as well he as the sayd scolers ben excoÌ„munycate Also what so euer doctour that receyued wyttyngly any relygyous that whiche hath not lycence of his prclate is excoÌ„munycate Also yf he hath made paccyon to rede by suche wyse that a man vnto hyÌ„ shall gyue a chauÌ„trye he is symonyacle how be it a man may ordeyne that the chauÌ„trye yâ— whiche than sholde be vacante shall haue from now forth suche charge that he the whiche shall haue it shal be bouÌ„de for to rede Also yf a man ensure or yf a man promytte ony pryce for lycence for to rede it is mortall synne theyr falled pryuacoÌ„n of offyce of benefyce How be it that it is not proprely symonye after as sayth Hostience Also to take or to gyue moneye for lycence for to leue the lecture in ony daye of feest the whiche is of the coÌ„mauÌ„dement of the chirche it is symonye If he hath wages or be nefyce suffycyent for to rede that not with standyng he taketh salarye it is symonye is bouÌ„de to restytucoÌ„n but yf he haue not salarye suffycyent he may take salarye of his scolers by suche wyse that he be suffycyent in the faculte that he enterprysed yf he hath receyued maystershyp offyce to rede he is not suffycyent In that he there may haue so grete insuffysauÌ„ce that it is mortall synne And specyally in the scyence faculte of theologye for the peryll of soules For a man putted fayth in a doctour by reason of degree of offyce And more ouer those the whiche hym receyuen or Justely in suche degree or offyce ben cause of the ylles whiche therof may come he there may haue mortall synne If he hath appetyted the degre offyce to rede by ambycoÌ„n or for auaryce or for other cursyd cause he there may haue mortall syÌ„ne If he hath taught scyences defended as nygromaÌ„cy or other cursyd arte it is deedly syÌ„ne If he hath ben neclygent to instructe in scyence good maners his subiectes or them hath suffred to lede lyfe vnhoneste of synne he there may haue mortall synne If he hath not kepte the othes of the vnyuersyte If he hath ben short in dysputacoÌ„ns or hath susteyned coÌ„clusyons more by ambycyon thaÌ„for to enquyre the trouth yf he hath ben proude in abylymentê yf he hath ben swollen vayne gloryous for his scyence yf he hath ben slouthfull to studye yf he hath ben a waster of tyme of goodes In all these thynges many other as well the doctour as the scolers may excede mortally And therfore euery man sholde studye to knowe hymselfe for to correcte hym amende and it suffysed as now of the mater of the scolers Here foloweth of phisicyeÌ„s many other vocacoÌ„ns AS vnto the .x. poynt the whiche is of phisycyens it is to vnderstande that the physycyen may synne in many maners the whiche folowen If he be put to excercyse the offyce whereof he hath not the scyence For it is vnto the grete peryll of the helth or of the lyf of his neyghbour Also in beynge neclygent in the sayd offyce Also in gyuynge couÌ„seyll for the helth of the body the whiche is contraryous vnto the helth of the soule Also in not kepynge by the coÌ„maundement of the chirche the whiche is suche that is that he ought to shewe the syke persone after the dysposycyon in the whiche he is to seche pryncypally fyrst the medecyne spyrytuell Also in not aydynge the poore after the necessyte in the whiche he them seeth that he it may sholde do after the lawe of charyte Also in geuynge medecyne vndyscrete vnto the grete auenture of deth In all these thynges many other as sholde be in auauntynge hymself in dyspraysynge other of his vocacyon there he may haue suche exces that it is mortall senne or so lytell that it shall not be but venyall And lyke Jugement ought to be of potycaryes also of those the whiche sellen with weyghtes or other mesure the whiche mixte medlen theyr stuf in doynge there decepcyon cursydnes oftyme there falleth restytucoÌ„n If the tauerner or hosteler hath done fraude decepcyon in geuynge one maner of wyne for an other or hath put water in it gyued to vndstande the contrarye where there is a medled thynge the whiche may be noyous vnto the helth of them the whiche it drynked or hath made fals mesure or hath myscouÌ„ted to his wyttynge or hath receyued wyttyngly rybaudes men women players of the dyce or of other game or gyued his wyne vnto them that he seeth well that they wyll be droÌ„ken or also vnto theues or wasters or blasphemers of god the whiche he may well put out of his house In all these thynges he may haue mortall synne And