Linguistic DNA - Concept Modelling Demonstrator

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
heaven_n	creature_n	lord_n	praise_v	2,323	5	9.4645	5	false

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

remembre of the terribil comyng of this Iuge that is bothe god and man Whiche afore hym hath a brennyng fire And a strong tempest I seye ther shal a fire goo afore hym Whiche shal flame hoolly abowte his enemyes It is writon to the. Hebrues in the tenth Chapitre Right terribyll is the abydyng of this Iugement And the fere therof whiche shal destroye hys aduersayres And Malachyas seyth in hys thirde Chapitre See here the daye that shal come flamyng like a Chemenye And thenne hit shal brenne alle prowde men and thoâ—s that haue committed felonye It is redde in Isaye in the. xlvj Chapitre Here is our Lorde that shal come and Iuge by fire And Iohell in his secunde Chapitre seyth He shal haue a fire before his face deuouryng and behynde hym a brennyng flame For this cause seyth Malachyas in his thirde Chapitre who shal he be thenne that shal mowe see our Lorde For he shal be as a fire glowyng sette to make clene and purge siluer Who is thenne he of deuout corage that shal not drede with all his hert this Iuge his comyng And theâ—for seith Seint Gregory vppon Ezechiel Who may haue that corage but that shal fere drede the presens of the eternal Iuge whenÌ„ all thinges shal come thenÌ„ to the sight of euery man all thinges doonÌ„ afore by delectacion shal be with right greet drede called to remembraunce CerteynÌ„ as it is writen in the Prouerbys in the xxxviij chapitre The euyll men thinken not of the Iugement But they the desiren dreden god haue in their hertes all good thinges Seint Bernard seyth in a prose Truly I drede â—ore the visage of the Iuge that shal come to whom no thyng can be hydde shal no thing rest vnpunysshed And who shal he be of vs that shal not dred whenÌ„ the iuge shal come whichÌ„ shal haue fire brennyng before hym to the destructionÌ„ of alle synners Certeynly this last Iugement ought greetly to be dred and for iij causes Â¶ The first thaccusamentes shal be in many maners whiche all synners ought greuously to wayle The seconde is the right strayte sentence vppon our gouernance that syngulerly shal be made to euery thyng The thirde is the horrible feerful abydyng of the Iugement whiche thenne by the Iust Iuge shal be terribly geuen These thinges all synners ought tymerously drede whiche by consequens the Remembraunce therof sholde withdrawe man from doyng synne Â¶ Here endeth the prologe of the seconde parte Â¶ How the Accusacion that shal be at the day of doâ—â—e is to be drad Â¶ The first chapitre of the seconde part THe first thing thenne wherby th final Iugement ought specially to be drad is the many and dyuerse accusacions Whiche shal be there ageynst all synners Wherfor it is to be knowen that we fynde in holy scriptures seuen thinges that accuse synners at the greet daye of Iugement Â¶ The firste is our propre conscience Whiche shal argue ageynst the synner not secretly but manyfestly thenne afore all It is wreton in Damele in the seuenth chapitr Thy Iugement is set and the bookes be open That is to wete the consciences whiche thenne be opynly vttered In those bokes be conteyned the sciences of lif or of deth of glory and of confusion of saluacion perpetuell or dampnacion eternall It is redde also in the .xx. Chapitre of the Apocalips That dede men shal be Iuged of the thynges writen in their owne bookes That is to seye in their consciences Therfore it is writon in the Pistle to the Romayns in the secunde Chapitre That their consciences shal bere them wittenesse For as wittenesse of the euyll conscience is thaccusacion the payne and the turment of synners Right so shal the goode conscience be helpe and saluacion to the goode creatures The secunde thyng that shal accuse the synners shal be the fendes and the euyll spirites Whiche falsly and trayterously haue procured and sturred men to synne And of alle that the synner hath doon they wylle accuse hym as one thef accuseth an other of oon felony doon by them bothe It is writen in the. Apocalips the. xij Chapitre The fende is called the accuser of brethren And Seynt Austyn seyth They be alle before the Iudiciall sete of Ihesu Criste And there the deuels shal be redy Whiche shal reherse the wordes of our profession and shal appose to our face that we haue doon and wherin we haue synned and in what place and what we ought to haue doon and left it vndoon Truly our aduersary that same fende shal seye thenne O right wyse and Iuste Iuge Deme this man to be myn for his synnes For he wyll not be thyne by grace He is thyne by nature He is myn by hys mysery He is thynÌ„ by thy passyonÌ„ He is mynÌ„ by persuasions He hath been disobeysaunt vnto the. He hath been concentyng vnto me He hath resceyued of the the stole of Immortalite and of me this blakke garment that he wereth of perpetuel deth he hath lefte thy liuere and hath taken myn he hath lefte thy Ioye and blisse and hath taken my sorowe and payne O thou Iuste Iuge Iuge hym therfor to be myn and that he be condempned with me perpetually Thies wordes seyd our lorde vnto Seynt Austyn The thirde thing that accuseth synners shal be angeles and the happy goode spirites Certeyne it is to be beleued that he that hath geuen them our sowles to kepe shal require to haue Reason of that kepyng And as thoes that neuer lye nor wol take vppon them the synne or faute of other must nedys seye they be not to blame But the gilt is in vs synners Whiche wolde not obeye nor beleue them Semblably it is nat the default of the physycien whiche doth his cure as it apperâ—â—â—neth if he he le not his pacient whiche is disobeâ—sâ—unt vnto hym And therfor it is wreton in Iheremye the one and fyfty chapitre We haue hadde Babylon in Cure and yet she is not heled Thees be the wordes of the Angeles as they will seye We haue doonÌ„ all that was necessary to be doonÌ„ to Babylon to th ende that she shulde be cured and beled But it is in her defaut that she is not beled This. Babilon is to be lykened to mannes Sowle The fourth thing that shal accuse synners shal be creatures And if thou ayed me Whiche creatures they be I answere the all and eueriche oonÌ„ of them by them self For and the creatour of all thinges be offended all the good creature shal haue hym in hate that hath displeased hym For as Iob. seyth in his .xx. chapitre The heuens shal shewe and lifte vppe the euyll werkes of the synners and the erthe shal adresse hym ageynst them For our Lorde shal calle vnto hym the heuen aboue and the erthe be nethe to discerne his peple And therfor seyth CrisostomÌ„ vppon the. Gospel of seint Mathewe There is no thyng that we

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

wite with two aulbes that oon is the body whiche they now possede thother the sowle and they shal not haue oonly ioye of their owen propre good werkis but also singulerly of the merites of the happy seintes Our lorde saith in Iheremy the xxxiij chapitre I shal enhabite them assuredly and they shal be my peple I shal be their god and shal yiue them an herte and a sowle not oonly by the vnite of substance but by the bonde of charite Beholde me right dere frendes If the sowle of a martir of a confessour of a virgyn and yours be alloons Consequently it semeth that ye shal reioyse you in their Ioyes and that your sowles shal be semblable unto thapostles or ony other saintes Seint Gregory seith how charite shal be so plentiueusly there that that we le whiche he hath not for hym self he shal reioyse in seyng an other to haue it Certeinly those meruileuse and manifolde Ioyes can neuer entre mannis herte here and there euery herte shal be replenisshed and fulfild with them For withinne and without aboue and benethen and in euery parte the happy sowles shal meruelously reioyse them In thinwarde parte by the purenes of their consciences In the outwarde parte by the glorifiyng of their bodyes In the lower parte by the renoueling beautees of the heuens and of the creatures there In the higheste parte by the clere and visible sighte of our lord god And in alle other partes by the ioyeful and delectable compaignie of all the sainctes of heuen Now trewely ther is no man that can ymagine or thinke the greetnes of the Ioyes that be there I ne can telle the reioysing of thinhabitantes in heuen reignyng there emong thangeles of our lord god perpetuelly It is writen in the Gospel of seint Mathew in the xxv chapitre Entre thou into the ioye of thy lord entre thy self into that ioye and with al thynÌ„ herte entre therin Of those inmesurable quantitees of the celestiale ioyes speketh Seint bernard in his boke of meditacions Their gladnesse hath all thing in possesse on therin all festinges be possessid and the men accompanied with angeles shal remayne there perpetuelly without hâ—uing ony manier fleshly infirmite There is infenite ioyeusenes there is sempiternale beatitude after that oon is there to receiue it he shal remayne therinpe rduraby ther is rest without labour peas frendship without eÌ„uye quietenes surete without dangier the most playsant swetnesse in the vision of our lord god Seint bernard saith The ioyes and swetnes of the contray is so greet that if a man were therin but oonly the space of an houre all the ioyes delectacions of this pÌ„sent of mighte comparabily by reason he impraysed all ioyes swetenes beautees that coude be thought had here be but paines bitternesses filthes in regarde of those right as the might bouÌ„te of our lord god excedeth and surmouÌ„teth all other worldly thingis O good lord god what haue I wessed to haue in this erthe whenÌ„e in seuen alle thingis shulde be moche more desired than ony power here gold siluer or ony precious stoones Now what shal I more saye of this contray and holy Cite of Iherusalem where in the stretes is songen incessantly Alleluya with ioyeuse â—wete melodieuse tunes as is writen in Thoby the xiij chapitre It is red also in Isay the lj chapitre Al ioye gladnes shal be founden in that contray with actions of graces voyces of louingis all shal say in his temple louing honour glorie be to the lord And therfore the voys of gladnesse helthe shal sowne in the tabernacles of iust folkes In the cite of our lord sowne continuelly thorgons of the sainetis which haue vtterly for yeten the tribulacions paines labours wretchednesses of this world vsing eÌ„ioying the celestial blis O how swetely how playsantly how clerly singe those in delasol that before haue wept in gaÌ„moth in aâ—e Of this cite speketh seint Austyn in his book of meditacions saiyng O cite which is a celestiale hous a sure contray conteigning all thing that may cause delectacion Ther is thinhabiting of rest The peple is there without murmeur or grouge O how maany glorious thingis be saide of this cite thinhabitacion of our lorde is in that as in a thing enioying all good thingis Ther is peas pite bouÌ„te clernes light vertu honeste glorie reste louing loue goode concord ioye swetenes blis ê‘durable lif Of all those the ê‘durable lif shal the happy sowles be certaine sure without ony lesing therof Isay saith in his xxxij chapitre Ther shal be furete for euer Ezechiel saith in his xxxviij chapitre They shal inhabite fermely in eternite without ony maner of feer It is red in the ê“uerbes of salomon in the first chapitre he that hath wel herkend shal reste without fere and enioye in habundance Seint Austyn saith That theternale surete enourneth and fulfilleth the beatitudes of all the celestiale goodnesses where if that sempiternite shulde faille all the other celestiale goodnesses be they neuer so swete shulde be the lesse to be praysed Seint IohÌ„n saith in his xviij chapitre In assuring vs there is no man that shal byreue you your Ioye O hous of our lorde Cite of the greet king how innumerable and how greet be thynÌ„ eternale Ioyes with the mamfolde gladnesses of those happy sowles that be enhabited with the. Now surely lorde they be wele blissed that be inhabited in thynÌ„ hous in louing the during the worlde of worldes who is he hauing an hoole Remembeaunce that is so ignorant that he thinketh not that all the compaignie of heuen loueth the not â—uiinely in heuen Th assurance of this perpetuel celestiale Ioye and gladnesse may be vndrestande in that that it is compared vnto tholifue tree As Ozee saith in his xiiij chapitre His glorie shal be like an olifue tree whiche is and continueth grene winter and somer Of this eternal glorie saith also Iohn crisostom in his book of the Peparacion of the fal of man How greet shal the whiptuosnesse be how greet shal the Ioye and gladnesse be to the sowle to be with Ihesu Criste retorned to his propre generacion assuredly and vndoubtely to beholde and see our lord The greetnesse nor the quantite of that ioyeful blys can not be tolde nor recited For oon reioyseth him not oonly of that we le and playseâ— that he vseth and hath presently in ocure but moche more by cause he may be sure Those Ioyes playfiers and blys shal neuer adminishÌ„ nor ende Lo who is he yâ— shal be partiner to that ioye whiche is endeles CertainÌ„ it is ordeâ—gned for all folkes lordes other shal reioyse them in the glori of our lord that haue folowed his traces in this world wher by they shal regne with him glorified worshipped crouned eternally in heuen O my right welle

AL Ingratitude vtterly settyng apart we owe to calle to our myndes the manyfolde gyftes of grace with the benefaittis that our lorde of his moost plentiueuse bonte hath ymen vs wretches in this present transitoire lif Whiche Rememâ—braunce of right directly shulde induce vs to yuie his godhede therfore continuale and Immortale louingis thankis and in no wise to falle to thignorance or foryetefulnesse therof Emong whiche benefaittis and gyftes is granted vs fre arbitrement And therby with our good desertes supported and holpen by his moost digne mercy and grace we be enabled to be the children of euerlestyng saluacion to possesse the Ioyes of heuen whiche ar incompÌ„hensible and inestimably blisful and good And by cause we be so fraile and inconstante prone to falle feble and insufficiente of our self to resiste the frawdelente malice temptacion of our auncien ennemy the fiend Therfore he hath yiuen vs his mercy to be our Relief Raison to be our lanterne and RemembrauÌ„ce to ordre our guiding ThenÌ„e first of this precieux gyfte of mercy we may to our greet conforte verily truste to haue it at all tymes in this wâ—rldâ— whenÌ„e we deuely sue calle therfore But we must know for certayne that we can haue no capacite nor power to receiue hit after the saison of our bodyly lif here Secundly by Raison we owe in the moost extreme loue and drede to knowe and take hym as our creatour Redemptour and alle our willes to be subget vnto his playsir Thriddely we owe to remembre how we may guide vs for to stande in his grace Considering what we were what we be and what we shal be And for as moche as very prudence admonesteth techeth vs how the conclusion of euery thyng shulde be moost souerainely taken hede vnto Tâ—â—â—fore I aduise that this traitys here after ensuyng whiche is of foure last thinges be we le ouerred and seen And not oonly seen and red but also wele conceiued noted and often remembred And if perauenture we finde therin ony cause of grouge or elles ony mocion to blotte or rustâ— the clernesse of our goostly vndrestanding stirring vs to vnmesurable feer or ony other presumptueux sinistre or wyne concept Yet late vs take hit alweyes to the beste entent hauing no dispeir in our lordes mercy for it is infenite And knowe for trouthe that noon suche euil moeuing cometh but of thinstigacion of our goostly aduersaire whom we must vertuously resiste and catholiquely allewayes reste vppon the moost ferme piller of our faith which is the very assured shelde and moyen of our goostly â—â—â—the And to haue that grace in our necessite calle we for helpe vnto the holy goost that illumineth and techeth euery sowle for to kepe the wayes of saluacion to the enheriting of the eternal Ioye and glorie Amen THis present tretys is deuided in four principal parties Of the whiche euery parte conteyneth thre other singuler parties as in the maner folewyng is shewed The first principal parte is of the bodely deth And ther vnto belongeth thre other singuler parties The first of the thre is how remembrauÌ„ce of deth causeth a man to meke and humble hym self The seconde is how Remembrance of deth maketh hym to dispise alle vayne wordly thyngis The thirde is how Remembrance of deth causeth a man vnconstrayned to take vpon hym to do penanÌ„ce and taccepte it with glad herte The seconde principal parte is of the last day of Iugement and conteyneth in hym self thre other singuler parties The first of these thre is how accusacionÌ„ that shal be at the day of Iugement is thing to be dred The seconde is how the last day of Iugement is terrible and not without cause for ther must be gyuen a due rekenyng and acompt of euery thyng The thirde is how the terrible abiding of thextreme sentence causeth doubters to be had of the Iugemnt The thirde principal parte is of helle or of thinfernal Iehenne and conteyneth in it self thre other singuler parties The first of thoes iij is howe helle after holy scripture is named in diuerse and many wyses The secunde is howe they that descende into helle been punysshâ—d with many greet and sondry paynes The thirde is howe ther be many diuerse condicions of greuances in the paynes of helle The fourth principal part is the blilsful Ioyes of heuen ther vnto apperteyne thre other singuler parties The first of thoes thre is howe the Royalme of heuen is loued preysed and recommended for his beaute clernes and lyght The seconde is how the Royalme of heuen is praysed for the manyfolde goodnesses that be haboundaunt therin The thirde is how the celestial Royalme is to be lawded for the perpetuel infinite Ioye and gladnes therin Here after foloweâ— the prologue of the four last thinges MEmorare nouissima et ineternum non peccabis Ecclesiastici septimo capitulo Ecclesiasticus saith in his seuenth chapiter thise wordes folowyng Bere wel in thy mynde the last thingis and thou shalt neuer fal in synne Also Seynt Austyn saith in his book of meditacions That man ought rather haue in fere and eschewe thabhominacionÌ„ filthe of synne than ony other crueltees of thinfernal turmentis Lo thenÌ„e how the knowlege of these four last thinges and frequentyng the memorye and remembraunce of them calleth us from synne and draweth us to vertu and conformeth vs to alle good werkis Wherfor by the helpe of the deuyne inspiracion I haue purposed to reherse and saye a lytyl of these four thingis As which they be and what they be And also to declare somwhat of euery of them singulerly by them self precyously and dignely by seyngis and auctoritees of seyntis and generally by examples and seyngis of auctorised clerkis It is to be noted that after the seyng of seyntes men seye comynly ther be foure the last thnigis And whiche they be it apperith clerly by the wordes of seynt Bernard in a sermon Where he seyth in al thi werkes haue remembraunce of thy last thingis Whiche be four That is to wete first Deth bodely Seconde The day of Iugement Thirde The peynes of helle Fourth The glorie of heuen O what thinge is more horrible than deth What thing is more dredefull and terrible than the day of Iugement What thing is more importable to be suffred than the gehenne and peynes of helle And what is a more Ioyefull blysse than celestial glorie Seint Bernard seyde in the same sermone These ben the four wheles of the chare wherof the remembrance bryngeth mannes sowle to the euerlasting glorie of paradys These ben also foure moeuynges that awake the spiryte of man to that ende that he disprayse all worldly thinges and retorne vnto his creatour and maker Lo it is thenÌ„ bothe conuenient and prouffitable that they be had contynuelly in remembraunce And therfor seyth the. Wise man in the xxviij chapitre of Ecclesiasticus Bere in thy mynde the last and final thinges And

writen Make you dronken but not with wynÌ„ and wherwith thenÌ„e shal they make them dronken with Ioye and with gladnesse and with felicite and with many maniers of the celestiale glorie O good lorde god eternal how swetely shal thy goode and trewe seruauntes be dronken with the plentiueusnesse of thynÌ„ hous and with the voluptuousnesse of the For in the is the fontayne of lif the fontayne of beatitude and of glorie permanent and neuer failling Certeinly al swetenesse belongeth to thynÌ„ hous It is the hous of our lorde the cite of god whiche is ful of al richesses and resplendisshed with alle goodes Therfore saith Isay in hâ—s xxiij chapitre ThynÌ„ eyen shal see Iherusalem full habundant of all goodes The greet multitude of the copiâ—use habuÌ„dance of the thinges beforsaide of this cite shulde not hoolly satisfie to calle vs thydre but also right specially the restful multitude of this peas wherin those that be happy shal delite them enheriting that contrey aboue specified The same Isay saith in his lv chapitre Ye shal passe out in Ioye and shal be brought into peas O how grete shal the habundance of this peas be in Iherusalem wherin it shal remaine perpetuelly without ony werre Isay yet saith in the ix and xxxij chapitres My peple shal be in the beaute of peas and in the tabernacles of confidence and in the riche habundance of Reste Also Thoby saith in the xiij chapitre O Iherusalem Cite of god happely blissed be those that loue the and reioyse them in thy pess It is in Ezechiel the xiij chapitre The seintes see in the vision of peas there is ioye peas with peas which is so precious that it surmouÌ„teth and is by yonde all humaine vndrestanding Now then he that wole be participable of so greet a Ioye and peas with the saynctis eternally an hyghe in heuen he muste lerne now to suffre humbly and haue pacience here a lowe in erthe For as it is writen in a book callid Aurora drawen out of the Bible By souffrance is wonnen that moost noble rest and ther is noonÌ„ so wise that can reioyse that peas but oonly it is had by trauail and suffring of tribulacions and paines paciently in this mortale world â—â—â— Â¶ How the Royame of heuen is praysed and lauded for the Ioye and blis that is therin euerlestingly Â¶ The thirde chapitre of the last parte THirdely the Royame and KingdomÌ„ of god is to be recomÌ„endâ—d for the greet Ioye and gladnes that is therin eternally enduring And theruppon saith Seint Gregory in an Omelye Who hath that tongue that can suffisantly declare and expresse the Ioyes of that souerayne Cite Or who hath couuenably the vndrestandyng to comprehende how greet those Ioyes be to the companyes of Angeles and to the happy sowles And how inestimable is that moost blisfull eternale Ioye and glorie in beholdyng the visaige of our lord god hauing no manier of trouble ne feer of dethe but liue in reioysing them of that moost preciouse yifte of grace which shal euer be permanent and without corrupcionÌ„ Certaine that Royame that Cite of our lord must be vndrestande Iherusalem whiche Ihrlm is moost bontiueusely plentiueusely blissedly edified O cite of citees whiche is so habundantly ful of blisful ioyes to the happy sowles loued be thou It is writen in Isay the last chapitre Reioyse you with Ihrlm and disporte you in her to th ende that ye may knowe be fulfild and fedde with the pappe of consolacion and that ye may be habundant in all maniers with the delectacions of that glorie Of the whichÌ„ inmesurable felicite glorie of that noble cite speketh Seint austyn in his book of the cite of our lord saiyng O how greet shal the felicite bâ— there where shal be nother payne nor harme nor we le nor good thing hidde but entending hoolly vnto the louynges and praysingis of our lord It it is writen in Isay in the lxiiij chapitre Ther was neuer eye that sawe without the that ioye whiche thou hast ordeigned to them that abide the nor more grete gladnesse can be than that thou wilt yiue those that thou louâ—st which they shal possesse perpetuelly It is redde in the same Isaye the xxxv chapitre They shal come into syon and alle louinges sempiternal ioyes vpon their hedes The Psalter saith Our lord hath knowen the dayes of those that be pure and not smouged and their heritage shal be perpetuelle It is writen in Thoby the xiij chapitre Lord thou art right greetly eternal and thy Royalme is in all worldes Seint Austyn saith in his book of the cite of our lorde We shal be vndrestanding and shal see preyse and loue our lorde This shal be in th ende whiche is withouten ende Now what shulde we desire to be our ende but to serche and seke the wayes to atteigne the â—omyng into the royame wherin ioyes haue nonÌ„ ende whichÌ„ royame is the royame of all the worldes certainly thy power lordship is vpon alÌ„ genacions Toby saith in the xiij chapitre Blissid be our lord whichÌ„ hath so highÌ„ reised Irlm to th entent that his royame be aboue in the world of worldes O how glorious is the Royame wherin the blissed sainctes reioyse them with Ihesu Crist. and they cladde as in white aulbes folowe alwayes the lambe Now of this worlde to come speketh seint austyne in his book of the debâ—te bitwix vertues vices saiyng The loue of this pÌ„sent world is departed from me for ther is no creature but he must nedis finisshe and dye here Hit alÌ„ other wise of the loue of the world that is to come In the whiche alle be so viuified that they can neuer dye after therin And therin is noon aduersiâ—e no trouble non anguishÌ„ no payne no disease eÌ„noyng nor werynesse but therin reignen sempiternale Ioyes The Psalter saith The Iusâ— folkes eten and drinken and reioysen them in the presens of our lord deliting them in gladnesse And all sorowe and waylingis flieth from them It is writen in Thapocalips the xxj chapitre Our lord shalÌ„ drye the teeres of their eyen More ouer there shal be thenÌ„e no wepyng criyng sorowe nor dethe for all that shal be passed before Isay saith in his xxv chapitre Our lord shal take away the teeres of euery face and shal take away the repreuys of his peple in euery londe And thenÌ„ the folkes shal saye Here is our lord god whom we haue abiden whiche shal saue vs we haue susteigned and suffred for hym And therfore we reioyse vs with and by him in saluacion O how greet shal be that ioyeful gladnesse to thoes that shal be glorified not oonly in sowle but also in body It is writen in Isay the lxj chapitre They shal be dowble possessed in their lande And in the Prouerbis the last chapitre is writen All his familiere housholde â— seruauntes shal be cladde double That is to

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