the caas of necessyte or some lytell thynge a man may do almesdede or charyte wtout coÌ„tempte of the coÌ„mauÌ„demeÌ„t of god of holy chirchÌ„ a maÌ„ may do some of the sayd thyngê wtout syÌ„ne specyally whaÌ„ a maÌ„ had herde masse do his deuour ayen god For a man sayth comenly that charyte necessyte hath no lawe In that coÌ„mauÌ„dement is De pigricia defended slouth the whiche is an heuynes noyauÌ„ce to do well to saye well to occupye hym selfe well This synne hath .vi. braunches as declared saynt Gregory in the .xxxi. boke of his moralles that is to knowe malyce rancoure dyspayre pusillanimyte vnclennes euagacyon of thoughtes Malyce is taken here for a maner of ymagynacyon of ylle ayen these holy persones the whiche warned these slouthfull people to do well they it disdayne in theyr courage Rancoure is to shewe suche indygnacyon by some taken outwarde Pusillanimyte is to flee the werke of couÌ„sell of perfeccyon or fere to take laborous werkes Vnclennes is a slouth lachosnes to accomplysshe the coÌ„mauÌ„dementes of god Euagacion of thought is to gyue occupye hymself with talkynges in folysshe vayne langage to brynge hymselfe here there vnprofytably or to chauÌ„ge his courage from one thynge vnto an other Dyspayre is somtyme synne ayen the holy goost wherof there are .vi. maners contraryous vnto the .vi. operacyons the whiche the holy goost maketh in the soule the whiche is in the estate of grace The fyrst operacyon is that he gyued hope of the mercy of god ayen that grace is proprely dyspayre as it was in Cayn in Judas And thatt cometh whan the persone byleueth holdeth that for penaunce or for prayer that he doth god wyll not pardon hym the whiche thynge is ayen the infynyte bonte mercy of god The seconde operacyon of the holy goost is to gyue an holy fere of god in the soule And ayen that grace is presumpcyon the whiche is in suche wyse to presume of the mercy of god that the persone despysed mystaked his Justyce as ben a maner of synners dulled the whiche answere vnto them that them repreuen that god hath not made them for to haue them lost The thyrde operacyon of the holy goost is to gyue teche the holy trouth necessarye vnto saluacyon And ayen that grace is impugnacyon of trouth the whiche is whan the persone of certayne malyce ayen sayth vnto the trouth of the fayth of the coÌ„mauÌ„dementes in dâ—â—ytynge hym to proue the contrarye vnto the trouth The fourth operacyon of the holy goost is to gyue ayde vnto the soule by grace dyuyne And ayen that grace is a dyspleasure of spyrytuell goodnes of the grace of his neyghbour in repugnynge by certayna malyce vnto the honour of god and the vnyon of the membres of holy chirche The fyfth operacyon is to gyue vnto the soule true correccyon of his synnes And ayen that grace is obstynacyon purpose neuer to repente hym of his synne he is named fynally impenytent The sixt operacyon of the holy goost is to haue a ferme purpose neuer to coÌ„mytte thynge that is contrary vnto the honour holy wyll of god And ayen this grace is obstinacyon ferme purpose not to leue or departe hym from the pleasure that he hath in his synnes as pryde couetyse lecherye And it is to be noted that these .vi. maner of synnes beforsayd be sayd inremyssyble but not in suche wyse but that god may them well pardonne yf the synner wolde do penaunce For as saynt Austyn sayth there was neuer so grete a synner but that he ought to haue hope of his saluacyon in as moche as god hym hath gyuen lyf But they ben named inremyssybles for as moche that full fewe arysen with grete payne And to the entente that a man may lyghtly retorne comprehende the .vi. graces of the holy goost the .vi. synnes contraryous they be reputed in suche forme Dyspayre ayen hope presumpcyon ayen the fere of god impugnacyon of the trouth ayen the knowlege of the trouth dyspleasure of goodes spirytuell ayen ayde by the grace of god beynge in purpose to do no penauÌ„ce ayen contrycyon of his synnes beynge in purpose alwayes to contynue in synne ayen the purpose to absteyne hym And this is shortely as vnto the thyrde coÌ„mauÌ„dement ¶ Here foloweth the fourth commaundement the whiche is suche THou shalt loue thy neyghbour as thyself Caplm viij pryncypally thy fader thy moder In this present coÌ„mauÌ„dement vnto vs is some thynge coÌ„mauÌ„ded the other defended The thynge coÌ„mauÌ„ded is charytable to bere honour and reuerence to do seruyce with herte with worde vnto our souerayns and pryncypally vnto fader vnto moder the whiche thynge ought to be vnderstande generally specyally Specyally it ought to be vnderstande of the fader of the moder naturall also of the spyrytuell as ben the pope the bysshop and the curate Generally they be vnderstande of the kynge of duke of erle of baron of auÌ„cyentes of them that gyuen good example by theyr lyfe and doctryne consequently they folowe that coÌ„mauÌ„dement ayen all the sones and doughters of Adam of Eue the whiche were our fyrst frendes we sholde honoure in theyr lygne that is in our bredern systern in nature hamayne By the whiche it appyreth that in lykewyse as the thre the fyrst coÌ„mauÌ„dementes of the fyrst table of the lawe taken vnto Moyses we sholde worshyppe duely by fayth hope charyte ayen the fader the sone the holy goost Also this fourth coÌ„maundement the whiche is the fyrst of the seconde table conteyned in hym vertuously the .vij. werkes of mercy of the whiche is made mencyon in thyrde partye of this present booke It conteyned also these .vi. other coÌ„mauÌ„dementes the whiche folowen the whiche vnto vs be ordeyned duely ayen the vnyuersyte of our neyghbours the whiche ordynauÌ„ce kepte accomplysshed vnto vs ben necessarye the foure vertues cardynalles that is to knowe prudence force attemperauÌ„ce Justyce the whiche techen and adressen hym his neyghbour vertuously and morally Prudence force ben for to eshewe yre Prudencia enuye Prudence attemperance for to eshewe glotony lechery Prudence Justyce for to eshewe couetyse Prudence is a moche noble vertue the whiche dyscerned bytwene good ylle and the grete with the lytell and the lytell ylle with the gretter By the whiche also a man chesed the good fleed the ylle This vertue chesed more sooner the gretter good than the lytell for as nothynge dyscerned well the whiche chesed not well By the whiche it Sapientia carnis mors eÌ„ ad romÌ„ ii NoÌ„ ci eÌ„ ista sapieÌ„tia desursuÌ„ descendeÌ„s â—errena alalis diabolica Ja. ii is for to knowe that prudence consydered thre maner of goodes thre maner of ylles that is to knowe the lytell the
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
infirmitates tuas ps crosse for to clothe vs with vertues and with glory He hath wylled that his syde were opened for to lodge vs. He vs hath vysyted from daye to daye our sykenesses as well spyrytuall as corporall He vs hath delyuered from the harde prysons of the deuyll He hath wylled to be buryed by the water of baptem by the whiche we sholde deye as vnto the desyres seculer and worldely and shall lyue with hym arysen By this oblygacyon he is broken the deuylles surmounted the vertues purchased and gyuen the holy goost sente and the yate of paradyse opened and by the werkes of the infynyte mercy of the blessyd Jhesu cryste Vnto whome be honour in the worlde of worldes Amen And this is as vnto the werkes of mercy ¶ Thus endeth the thyrde partye ¶ Here foloweth the fourth partye of this boke in the whiche is fouÌ„de the maner hyÌ„ well to confesse it conteyneth .xxx. chapytres The whiche well studyed and put in practyse may be the meane for to make a true and a parfyte confessyon And by the consequent to haue absolucyon and remyssyon specyally saluacyon with the company of faythfull crysten men EVery persone that wylled desyred to make good examinacyon of his conscyence for enterly perfectly hyÌ„ to confesse he hyÌ„ ought examyne by the doctryne drawen in these thre partyes precedentes That is to knowe of the artycles of the fayth Of the coÌ„maundementes of the lawe And of the werkes of mercy For in these thre poyntes is conteyned the dede of the conscyence by the whiche a man shall be fynably Juged vnto saluacion or vnto dampnacyon And therfore to the entente that symple people may haue mater and doctryne of well surely to examyne the dede of theyr conscyence there shall be fyrst put some thynges generall touchynge the sacrament of confessyon ¶ Here folowen .iiij. reasons for to shewe that that Justy fycacyon of one synner is more greater thyng thaÌ„ the creacyon of the worlde AFter the sentence of gloryous saynt austen to reduce a synner from the estate of mortall synne vnto the estate of grace is a more greater thynge after some consyderacyon thanne was the creacyon of heuen and of erth and that may a man shewe by foure reasons The fyrst is for the soule yewhiche is by his synne in the estate of dampnacyon and perdycyon is more noble and more dygne syngulerly For as moche as he is create vnto the ymage of the blyssed trynyte the whiche is not the sonne the skye and all the erth by the whiche it foloweth that to brynge one suche creature from the estate of maledyccyon of dampnacyon vnto saluacyon and vnto the royalme of paradyse is a more greater thynge than is the creacyon of the thynges before sayd The seconde is suche for as moche as god demaundeth not to be ayded vnto the creacyon of the soule nor of all the world but he myght not nor wolde not vs reduce frome dedely synne vnto the estate of grace without the ayde and consent of our free wyll The thyrde reason Qui fecit 〈◊〉 â—ine te noÌ„ saluabit te sine te Augustinus is For in the creacyon of the worlde god fouÌ„de no lettynge nor resystence but vnto the Justyfycacyon of the conscyence the synne repugnethe vnto the grace of god The fourth reason is for whan god created all the worlde he sayd that heuen and erthe be made And at his sayenge and pleasure al was made and formed for too reduce oure soules frome synne vnto grace he is excessyuely humylyed And by the space of two and thyrty yeres and thre monethes he hath endured fastynges prayers paynes swetynges and labours hath ben bounde spytte on stryken and crucyfyed And fynally hath shedde all his precyous blode And hath wylled to dye on the crosse And all that hath he done for to delyuer oure soules from synne And for to brynge them vnto saluacyon ¶ Here foloweth a profytable exortacyon for to do wylfully penaunce A Man ought well to note that there is not Caplm .ii so greate a synner in the worlde but that he may recouer the grace of god yf he wyll do that that is in hym for god is of so greate pyte mercy that he may not fayle vnto his creatour the whiche doth that that in hym is wherfore it is to knowe that by the lyght of reason naturall And specyally of that the whiche is ayded with fayth and enformed That is to vnderstonde that the synner yâ— whiche is contrary and dyspleasaunt vnto all reason Also he may consyder the Justyce dyuyne the whiche may not sufferre but the synne were ponysshed And of this consyderacyon and comparysoÌ„ of synne vnto the Justyce dyuyne the whiche is in fynyte And by the consygnet to offende infynytly by synne procedeth and comyth fere vnto the creatour reasonable culpable and subgecte vnto synne But howe be it he ought not alwayes to abyde in that consyderacyon for that sholde be meter hym too dyspayre As were Cayme and Judas But more ouer he ought to consyder the bonte pyte mercy the whiche ben in god infynyte by the whyche he abydeth the synner and defferreth his deth to the ende that he may vse yf he wyll of the consyderacyon beforesayd and that he may do penauÌ„ce And of this consyderacyon of mercy comyth an hope agayn god our fader the whiche is fountayne of mercye and of all consolacyon And by the meane of these two thynges That is to knowe fere on that one partye and hope on the other comyth a purpose and desyre to do penaunce the whiche purpose comyth pryÌ„cypally of god by a remorce of conscyence that god gyueth vnto the persone or by a lytell and inclynacyon naturall or by a predycacyon or by the counseyll of a gode confessour or by other vocacyon semblable And thenne they the whiche dyspose them to receyue and obey vnto that inspyracyon receyuen true contrycyon of theyr synnes And by the consyguent the grace of the holy gooste But they the whiche it refusen in dyferrynge from daye to daye from month to month from yere to yere makynge a defe eere the whiche Manda remâ—dâ— expecta reexpectâ— modicâ—i hic modicuÌ„ ibi hic xviii â—â—ror illâ—â— sedâ—â—â— similitudineÌ„ serpeÌ„tis sicut aspidis s 〈…〉 de et obturantis aâ—â—es suas pÌ„s â—vâ—â— by so often tymes And also contynually stryketh at the yate of theyr conscyence yelde them vnkynde indygne of the loue of god of his royalme by the whiche they abyde in the temptacyon of the deuell Justely reseruyd vnto the fyre of hell For it is a thynge certayn that there was neuer creatour dampned but by his owne defaute ¶ Here foloweth the .xii. fruytes the which cometh of trewe penaunce A Man may shewe .xii. fruytes cometh and Caplm .iii. JuÌ„ge collyrio oculos tuos vt videas apo iii. Nota collyriuÌ„ exerta aqua et puluere
ryght Iustly he theym dyspraysynge in gyuynge vpon them his sentence so terryble that the heuen and the erth shall tremble That is to vnderstonde nature angelyke and nature humayne in sayenge vnto the soule dampned Departe thou forthwith with thy body cursyd creature and go thou vnto the fyre of helle and vnto the tormentes eternall the whiche vnto the ben made redye and the whiche thou hast â–ª Iustly deserued with the spyrytes dampned vnto temptacyons of whome thou haste wylled to obeye Than the soule accursyd is constrayned to departe from the body and seynge that she is in the bonde and maledyccyon of god and more ouer seeth the cruel best enraged that is the deuyll of hell yâ— whiche is redy in awaytynge her to receyue Than fynably she her torneth and coÌ„uerteth towarde her holy angell the whiche alwayes tyll vnto that houre hath her defended from that euyll enemye in desyrynge naturally yet to haue socoure defence But the good angell in approuynge the ryght Iuste sentence of god vnto hym sayth Go thou with the deuyll acursyd by the sentence of the blyssed Trynyte of all the coÌ„pany of heuen for thou haste not in tyme passed wylled for to knowe thy creatour the seruyâ—e that to the hath be done by his coÌ„mauÌ„dement in defendynge yâ— from the aduersytes in procurynge the to remors of coÌ„scyence inspyracyons to doo well to leue synne but thou mâ— haste refused therfore nowe of good ryght god euery holy creature the oughte well to refuse and there with all the to leue vnto those vnto whome thou haste obeyed and than the poore soule seynge that she hath not socours nor ayde in heuen nor in erth that she may not flee nor auoy de the hande and puyssaunce of deuylles the which ben present as these slawghter men of helle for to execute the sentence dyuyne maketh so grete acrye spyrytuall and maketh so grete sorowe and so grete complaynt as sayth the booke of angelles that there is no torment in this worlde that a man or a woman ne bereth more easely than to see the pyteous departynge of the soule and of his holy angell Opyteous hertes humayns why haue not you regarde in this mater that may haue remedye vnto suche in conuenyent for yf a persone had done all the synnes that euer were done soo may she durynge the tyme of mercy doo penaunce and amendemente By the whiche she may euade escape the 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 Vocâ—uâ— â—e niuisâ—â—s venire extendi manuÌ„ meaÌ„ noÌ„ fuit â— aspicerêª despexistis oâ—e coÌ„silium meuÌ„ iÌ„crepacioÌ„es meas neglexistis ego quoque iÌ„ iÌ„teritu vâ—o ridebo subsaÌ„ nabo cuÌ„vobis quam ti mebat aduenerit cuÌ„ irruerit repeÌ„ta calamitas et iÌ„ teritê° c. prouerbioruÌ„â— capi 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 â–ª without there makynge an ende And vnto them he shall shewe clerely the mysterye 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 ryght Justly he theym dyspraysynge in gyuynge vpon them his sentence so terryble that the heuen and the erth shall tremble That is to vnderstonde nature angelyke and nature humayne in sayenge vnto the soule dampned Departe thou forth with with thy body cursyd creature and go thou vnto the fyre of helle and vnto the tormentes eternall the whiche vnto the ben made redye and the whiche thou hast Justly deserued with the spyrytes dampned vnto temptacyons of whome thou haste wylled to obeye Than the soule accursyd is constrayned to departe from the body and seynge that she is in the bonde and maledyccyon of god and more ouer seeth the cruel best enraged that is the deuyll of hell the whiche is redy in a waytynge her to receyue Than fynably she her torneth and coÌ„uerteth towarde her holy angell the whiche alwayes tyll vnto yâ— houre hath her defended from that euyll enemye in desyrynge naturally yet to haue socoure defence But the good angell in approuynge yâ— ryght Juste sentence of god vnto hym sayth Go thou with the deuyll acursyd by the sentence of the blyssed Trynyte of all the coÌ„pany of heuen for thou haste not in tyme passed wylled for to knowe thy creatour the seruyce that to the hath be done by his coÌ„mauÌ„dement in defendyn ge yâ— from the aduersytes in procurynge the to remors of coÌ„scyence inspyracyons to doo well to leue synne but thou me haste refused therfore nowe of good ryght god euery holy creature the oughte well to refuse and there with all yâ— to leue vnto those vnto whome thou haste obeyed and than the poore soule seynge that she hath not socours nor ayde in heuen nor in erth that she may not flee nor auoyde the hande and puyssaunce of deuylles the which ben present as these slawghter men of helle for to execute the sentence dyuyne maketh so grete a crye spyrytuall and maketh so grete sorowe and so grete complaynt as sayth the booke of angelles that there is no torment in this worlde that a man or a woman ne bereth more easely than to see the pyteous departynge of the soule and of his holy angell Opyteous hertes humayns why haue not you regarde in this mater that may haue remedye vnto suche inconuenyent for yf a persone had done all the synnes that euer were done soo may she durynge the tyme of mercy doo penaunce and amendemente By the whiche she may euade escape the sentence and maledyccyon of god and to come vnto mercy vnto saluacyon Here foloweth the execucyon that the deuylles of helle done in takynge the possessyon and seasyne of the soule condemned the whiche is a thynge pyteous and also to meruayle â–ª that by wrytynge it can not be duely spoken nor recompted for than she taketh and receyueth for herytage eternall paynes of helle declared in the treatyse folowynge vnto whome it shall please also theym to see Alas well may she curse the houre of her creacyon whan by his defaute he leseth the royalme of paradyse and falleth in to the furoure of god and of his enemyes THe fyfth aduysement is vnto the regarde Qui hol morâ—enti apparuit â—esê° xpÌ„s iÌ„â—ruce pendeÌ„s â— boâ—os ê“uocat ad suppâ—icanduÌ„ ê“ â–ª miÌ„a et maâ—is apparet ad magnuÌ„ terrorem Hec lothariê° â— post â—a
loue in force in beaute in youth and all other goodes more grete and infynyte than ony herte ne may thynke O ryght gloryous companye O ryght gloryous royalme O ryght delectable lyf O felycyte infynyte There is none suffycyant for you to vnderstande for you to wryte for you to nombre for you to comprehende for all these thynges beforesayd notwithstandynge that they ben of grete meruaylle playnely they ben a lesse thynge in comparyson of the ryall veryte than is a ryght lytell droppe of dewe in regarde of all yâ— water that god hath create And therfore better it is to cesse so moche to wryte hym to retorne vnto deugute oryson without the whiche none ought not ony thynge to begynne in lyke wyse to ende And for the true god of mercy of peas of consolacyon fontayne of loue of pyte of swetnes the lyght infynyte lyf eternall vnto you me yelde dygne of cruell deth depnes of ignorauÌ„ce of all mysery of all welth assured indygne more than I can speke in you besechynge ryght humbly that it may please you me to gyue taste felynge in this presentlyf that as of the paynes of helle of the Joyes of parady se me ye haue gyuen grace for to speke in this present treatyse to wryte vnto that that I you may fere redoubte and fynally with all myne herte you to loue O creatoure of heuen of erthe the whiche ryght Justely gyuest helle vnto the dampned your blessyd paradyse vnto the saued I confesse aduowe to be that haytyf synner the whiche the goodes of the body and of the soule hath ryght folysshely dyspended vnworthy to lyfte vp my face ayenst the sonne or the mone But that with standynge very god fader pyteous of euery creature fontayne of mercy ryght Justely I requyre the ayde of all your court celestyall ryght syngulerly of the virgyne gloryous the moder of our souerayne lorde the â—rpnes of grace d 〈…〉 ne aduocate of synners to the ende that by theyr intercessyons excellente merytes my synnes grete innumerables ben vnto me in this present lyf forgyuen pardonned and that this the whiche I haue here done by you you and for your glorye vnto you may be agreable vnto the edyfycacyon of euery good creature not for my merytes or dygâ—e operacyons but by the infynyte bonte swetnes humylyte of our blessyd sauyour Jhesus of his â—yght holy moder vnto whome I me submytte yelde vnto the deth vnto the lyf Amen THe yeres vi thousande vi hondreth thre score and. viij after the begynnynge of the vnyuersall worlde And the yeres a thousande fyue hondreth the .xiiij. daye of Januarye after the Incarnacyon of our lorde this present booke was fyrste consumed In the whiche yeres dayes habonde In nouissimts diâ— bê° instabuÌ„t tpÌ„a pe riculosa ii thi iii. Ueniet teÌ„pê° quale non fuit ex eo ex â— geÌ„tes esse cepeâ—uÌ„â— vsque ad tâ—â—ê° illâ—d dâ—nÌ„ xii Multiâ—â—t vocati pâ—uâ—â— veâ—â— electi â–ª Math. xx more grete ylle than may be spoken or thought to haue be in these yeres dayes before sayd that is that the coÌ„maundementes of god ben well nere all dyspraysed ryght dampnably trespassed the whiche thynge is the moost grete exces of the dolorous pyte that may be ymagyued for than it foloweth that almoost all the worlde the whiche reygned in these ryght peryllous dauÌ„gerous dayes go vnto perdycyon The consyderacyon of the whiche exces hath be the cause motyue of the composycyon of this present booke for the consolacyon and reuocacyon of symple people And to the ende that those the whiche it wyll rede or here may consyder that that they haue auouwed vnto holy baptem and also to vnderstande the trought of the coÌ„maundementes of god and of the werkes of mercy By the whiche knowlege they may them correcte and purefye from theyr synnes by holy entyere confessyon and to fere redoubte the horryble paynes of helle in ferme hope to mowe come vnto the ryght gloryous company of paradyse mouynge the ayde and benedyccyon of all the blessyd trynyte vnto the whiche fader sone and holy goost be honour and glorye in heuen and in erthe ex hoc sicut nunc et semper Amen ¶ Here endeth the booke named the ordynarye of crysten men newely hystoryed and translated out of Frenshe in to Englysshe Enprynted in the Cyte of London in the Flete strete in the sygne of the sonne by Wynken de worde the yere of our lorde M. CCCCC ij
Tabula BY this table a man may fynde the maters of the boke named the ordynarye of crysten men the whiche conteyneth fyue partes pryncypales and euery of them dyuysed in pactyes The fyrst is of the sacrament of baptem and of the .xij. artycles of the fayth The seconde is of .x. coÌ„mauÌ„dementes of the lawe The thyrde is of the werkes of mercy The fourth is of the maner hym well to confesse The fyfth is of the paynes of helle of the Joyes of paradyse ¶ In the fyrst partye is made mencyon of baptem of the fayth it contynued .vij. chapytres The fyrst is of the vowe that a man maketh vnto the holy sacrament of baptem The seconde is of the maner to admynystre the baptem as well in necessyte as in solempnyte of yâ— mater of the forme of the intencyon of the exorcysme and of the cathecysme The thyrde is the latyn of all the offyce to baptse with the exposycyon The fourth of the vertue and of the effecte in the soule baptysed The .v. of the .xij. artycles of the fayth in generall The .vi. of the suffysaunce of the .xij. artycles of the fayth The .vij. of euery artycle of the fayth in specyall and of the werke for to answere The fyrst artycle is Credo in deuÌ„ c. The werke for to answere is to fere to loue god The seconde artycle is Et in ihesum xpÌ„m c. And the werke for to answere is to kepe the coÌ„maundementes of Jhesu cryst after as he them hath declared and taught in louynge his pouerté humylyte and austeryte The thyrde Qui coÌ„ceptus est de spuÌ„scoÌ„ cÌ„ And the werke for to answere is to conceyue Jhesu cryste spyrytually by the vertue of the holy fayth catholyke and to honour fader and moder The .iiij. is Passus sub poncio the werke for to answere is to haue pacyence in trybulacoÌ„ns worldely The .v. is Descendit an inferna the werke for to answere is to descende in to helle by holy medytacyon by the whiche medytacoÌ„n a man may aryse from the deth of synne vnto the lyf of grace The .vi. is AsceÌ„dit ad celos the werke for to answere is to haue the herte vpwarde in dispraysyng the erthe The .vij. Inde venturê° the werke for to answere is watche euery man vpon his spyrytuell dede The .viij. is Credo in spmÌ„ the werke for to answere is to haue the vsance of the fyue wyttes spirytuell The .ix. is SanctaÌ„ ecclesiaÌ„ the werke for to answere is to obeye vnto holy chirche for to praye for them yâ— ben departed to kepe hyÌ„ for to be excoÌ„munycate The .x. is sanctorum coÌ„munioneÌ„ the werke for to answere is to honour the sacramentes The .xi. is Carnis resurrectioneÌ„ the werke for to answere is not to fere to deye for the fayth The .xij. VitaÌ„ eternaÌ„ amen the werke for to answere is to despryse the glorye the felycyte worldely in comparyson of the glorye eternall ¶ In the seconde partye is made mencyon of the .x. coÌ„maundementes of the lawe and it conteyneth xviij chapytres The fyrst how god vs hath gyuen wryten the .x. coÌ„maundementes in our propre bodyes The seconde how the .x. coÌ„mauÌ„dementes ben wryten in the soule reasonable The thyrde of the benedyccyons vnto the true obseruatours of the fayth The .iiij. of the maledyccyons that comeâ— vnto the transgressours of the lawe The .v. of euery coÌ„maundement in partyculer as well of the thynge coÌ„mauÌ„ded as of that defended fyrstely of the fyrst the thynge coÌ„mauÌ„ded in the fyrst that is charyte true adoracyon of the dyuynyte the thynge defended that is pryde ayenst god and all maner of ydolatrye The .vi. of the thynge coÌ„mauÌ„ded in the seconde that is to accomplysshe his vowes and to kepe the trought of baptem the .vi. of the thynge defended that is the abusyon to swere all horryble othes The .vij. of the thynge coÌ„mauÌ„ded in the thyrde that is to halowe the solempnytees hym to excercyse in good werkes the .vij. of the thynge defended ben all werkes erthely seruyles that may lette the spiryte The .viij. of the thynge coÌ„mauÌ„ded in the fourth that is charytably to honour his neyghbours to do the werkes of mercy the .viij. of the thynge defended that is pryde and pryncypally ayenst his souerayns The .ix. of the thynge coÌ„mauÌ„ded in the fyfth that is to procure to kepe vnto our neyghbour foure maner of lyues the .ix. of the thynge defended that is yre and enuye ayenst our neyghbours The .x. of the thynge coÌ„mauÌ„ded in the .vi. that is sobrenes attemperauÌ„ce the .x. of the thynge defended is glotony and lechery pryncypally The .xi. of the thynge coÌ„mauÌ„ded in the .vij. that is to yelde vnto euery creature that that vnto hym apperteyneth the .xi. of the thynge defended that is the synne of couetyse and all the synnes the whiche in it descenden The .xij. of the thynge coÌ„mauÌ„ded in the .viij. that is to magnyfye exalte the goodnes of his neyghbour the .xij. of the thynge defended that is cursyd langage procedynge of yre and of enuye The .xiij. of the thynge coÌ„mauÌ„ded 〈◊〉 the .ix. that is pouerte chastyte of spyryte the .xiij. of the thynge defended that is all concupyscence carnall by consentynge of wyll The .xiiij. of the thynge coÌ„mauÌ„ded in the .x. that is lyberalyte of good wyll ayenst his neyghbours the .xiiij. of the thynge defended that is concupyscence dysordynate of thynges temporelles The .xv. that is the epylogacyon or shorte repetycyon of all this seconde partye The .xvi. is of the fyue coÌ„mauÌ„dentê of holy chirche The .xvij. is of two maner of lyues the whiche ben in holy chirche that is to knowe the lyfe contemplatyue and the lyfe actyue The .xviij. is of xiij reasons shewynge where by we may be enduced to haue fere humylyte ¶ In the .iij. partye is made mencoÌ„n of the. vij werkê of mercy it conteyneth v. chapytres The fyrst is of the .vij. werkê of mercy in general The seconde of the .vij. werkes of mercy corporal and specyall The thyrde of the circonstaunce requysyte in accomplysshynge the werkes of mercy The .iiij. of the â—ij werkes of mercy spyrytuelles in generall The .v. of xij maner of almesdedes spirytuell in specyall as it is to pardonne to correcte to teche to recomforte to comforte to enhardy to supporte or to endure to exhorte for to prouffyte in goodnes to coniure the ylle of an other to couÌ„seyll spyrytually to accorde the dyscorded to praye for the necessyte of his neyghbours to saye or make to saye masses ¶ In the fourth partye is made mencyon of the sacrament of confessyon and it conteyneth xxx chapytres The fyrst is that to brynge a synner vnto the estâ—te of grace is a more greter thynge after many coÌ„sideracyons than was the creacyon of all the worlde The seconde is a prouffytable exhortacyon for to do penaunce gladly The
the whiche I haue wyll to put worde by worde in this wrytynge for to shewe the charyte ruyne of crysten people in all estates in the whiche they lyuen at this daye That is to wyte the .xiiij. daye of January the yere of our lorde M. CCCC lxvij after the Natyuyte of our lorde Jhesu cryste after dyuers cronycles maner of nombre the yeres In the whiche yere and daye this present boke hath be fyrst begonne to be wryten ¶ Here endeth the prologue and now foloweth the fyrst parte of baptem ¶ Here foloweth the fyrst parte of this present boke of the vowe and sacrament of baptem AS vnto the fyrste partye the whiche CapituluÌ„ primuÌ„ is of the vowe sacrament of baptem it is to be noted that after that Jhesu cryst had made publysshe preche solemply the trouthe of the gospell as well by his holy apostles as by other prechers it is impossyble for Johis .viii. Qui ex deo est â—ba dei audit Johis .iii. nisi â—s renatâ—fuerit ex aqua spu sacto noÌ„ poÌ„t introire i regnuÌ„ dei Mar. vit Qui credidâ—rit baptisat tuerit salu erit NoÌ„ poÌ„t solui scriptura â—ohis .x. man to be saued that is not baptysed And he that byleued in Jhesu cryst is baptysed In lyke wyse it is impostyble but that fynally he be saued For it is the mouth of god the whithe is the sentence texte of the gospell that so vnto vs wytnesseth wherfore it is a thynge ryght necessary to knowe ¶ Fyrste how in what maner the sacrament of baptem ought to be gyuen ¶ Secondely the forme maner to execute it solemly ¶ Thyrdely the vertue and the effecte that it hath in the soule of a crysten man ¶ And fourthly to knowe euery artycle of the fayth in partyculer ¶ As vnto yâ— fyrst that is to vnderstande that to crysten or baptem is as moche to saye as to wasshe and is vnderstande pryncypally of the soule the whiche by the vertâ—e of god is puryfyed hauynge this sacrament from all synne be it pryde venyall or mortall And for as moche that the puyssauÌ„ce of god is not restraynte ne bounde by the institucyon of these sacramentes the whiche of pure myght absolueth he may in many maners clense purge the soule it waâ—she from synne ¶ The doctours saye that there Triplex baptismus are thre maner of baptemes The fyrst maner is whan ony persone shall by preuylege syngulerly sanctifyed from orygynall synne afore that he be Antequam exieris de vulua saÌ„ctificauite Hiere i. borne or after the pleasure wyll of god as were saynt Jheremy and saynt Johan baptyst The seconde whan ony not baptysed vnto the purpose to make hym baptysed in place tyme and befor that he be baptysed he deyeth by martyrdome or otherwyse he may be in the waye of saluacyon yf he haue none other lettynge The thyrde is the coÌ„mune sacramentall the whiche is done by worde water And suche sacrament all other ought to be ordynatly executed by man preest or curate as vnto that of Jhesu cryste true god and true man But in the caas of necessyte the baptem may be gyuen dewely by euery other persone erthely that may haue puyssauÌ„ce intencyon to do say that that holy chirche doth sayth in admynystrynge solemly suche sacrament For yf it so be that there be a man that myght ought to do it a woman ought not it to do yf there were clerke in holy ordres the subdeacon ought not to do it before the deacon nor the lay man before the symple clerke â—or otherwyse they synne And yf ther be oportunyte of tyme they sholde be it man or woman requyre mercy with grete contricyon of theyr synnes yf they haue remorse of conscyence of deedly synne For he that admynystreth or receyueth ony sacrament he ought to be in the state of grace that is as vnto the mynysters of that sacrament Also it is to knowe that euery creature erthely not baptysed is bounde to receyue that sacrament as it is sayd in place tyme. But otherwyse was this oblygacyon accomplysshed at the begynnynge man was not baptysed but in the vigyll of Eester of Whytsontyde they that dewely were cathecuminus that is to saye instructe of the artycles of the fayth of that that they ought to vowe or promytte But after by the inspyracyon of the holy goost it was ordeyned that these childern forthwith after that they were borne sholde be baptysed For in them is no thynge that may lette the effecte of that sacrameÌ„t as sholde be mortall syÌ„ne actuel or fiction And that procedeth of the mercy Justyce dyuyne For so as two persones that is to knowe Adam Eue vs bynde all by lawe comonly to synne and dampnacyon wtout our gylte actuell So pleaseth vnto the Justyce dyuyne that our fader Jhesu cryst our moder holy chirche sygnifyeth the godfader and godmoder vs promyttynge vnto saluacyon before that we haue vsauuce reason or myght of ony operacyon ¶ Here foloweth the maner to conferme the holy baptem in the artycle of necessyte Of the maner to conferme the sacrament of CapituluÌ„ ij baptem in the caas of necessyte That is to knowe that yf a woman or other symple persone baptyse he ought to take hede vnto the mater of the sacrament vnto the forme of the wordes and vnto the intencyon Fyrst vnto the mater For that ought to be water naturell For man may not be baptysed with wyne with sydre with blood with mylke with vryne with water of roses or other water dystylled but man shal be baptysed in necessyte with lye and with water in the whiche man shall haue smarte in the flesshe And it is holy thynge good couÌ„seyll that a man haue holy water in his house For yf it were wel possyble man sholde not be baptysed with other water Also it is to aduyse symple people that yf there apere ony membre of the childe in the whiche men knoweth lyf of the whiche he fereth the deth before that it be borne ê‘fectly he it sholde baptyse in that membre the whiche apereth Also yf the moder passe this lyf before the natyuyte of the childe the whiche a man byleueth truly lyf in her he ought hastely to gaffe her mouth after dyscretly open the bely of the woman baptyse the lytell childe yf it be fouÌ„de on lyue yf it be founde deed it ought not to be buryed within the holy grouÌ„de yf the moder hath not ben slayne put to deth for the loue of god or for the trouth of the fayth For in suche caas may doctours holde that the childe sholde be martyr For it is more to fere to Nota. playne where a childe deyeth without the receyuynge the sacrament of baptem then it doth of the destruccyon the fallynge in to
to say that he haue alwaye wysdome and dyscrecyon suffycyent in all thynges the whiche appertayned vnto saluacyon and that he be replete of heuenly meetes to the ende that he haue desyre of spiryte in seruynge the by true hope And that it may please the very god hym to conduyte vnto the holy regeneracyon to the entent that he may come vnto the here the whiche thou hast promysed vnto all faythfull crysten men THe god of Abraham of Ysaac and of Jacob the whiche apyred vnto Moyses in the mounte of Synay the whiche drewest thy people the childern of Israell of Egypte vnto them geuynge by thy swete pyte an holy angel for to kepe them daye nyght we the requyre that in lyke wyse thou wylt do vnto hym or her thy seruytour or seruauÌ„t suche grace that he may come vnto the holy welle of baptem By this oryson is eneweth euydentely sheweth that the baptem was auncyently fygured whan the people of god by myracle and puyssaunce dyuyne and by the seruyce and mysterye of angelles passed thorugh the reed see and were put out of Egypte and from the subieccyon of Pharaon For by the baptem men gooth from the derkenes of synne and cometh vnto the lyght of grace and from the sernyâ—e of the deuyll vnto the seruyce of Jhesu cryst and man receyued the coÌ„maundementes vpon the hyghe mountayne of the true fayth And so moche after this oryson the preest sayth vnto the deuyll CUrsyd deuyll knowe thou thy sentence gyue maugre thy wyl honour vnto god the tader vnto Jhesu cryst his sone vnto the blessyd holy trynyte departe thou forthwith from this the seruytour or seruauÌ„t of god For the blessyd pleasure mercy of Jhesu cryst is to calle hym now to his grace vnto the holy welle of baptem And we defende the that thou be not so hardy for euer to do vyolence vnto the holy token of the crosse the whiche we put in his forhede ¶ For the woman childe GOd of heuen of erthe god of angels god of archangels god of propheses god of apostles god of martyrs god of confessours god of virgyns god of all good lyuers vnto whom euery tonge oweth confessyon of trouth and before whome euery creature celestyall terrestyall infernall hym inclyneth we the requyre our souerayne lorde that it wyll please the to conduyte brynge this mayden vnto the holy fonte of baptem Per duÌ„m c. And here the preest sayth agayne that the whiche is before wryten vnder this worde Ergo maledicte Than I shal not reherce otherwyse but in puttynge Ergo maledicte GOd of Abraham of Ysaac of Jacob the whiche by thy seruauÌ„t Moyses dydest deiyner thy people of Israel froÌ„ yâ— seruytude of Egypt vnto them geu age yâ— coÌ„mauÌ„demeÌ„tê the whiche delyuerest Sâ—â—anne from the infamye the whiche of wronge vnto her was put I the requyre yâ— it wolde please yâ— to delyuer this thy seruytour geuynge vnto her grace for to come vnto holy baptem ¶ For the mayden CUrsed spiryte I the coniure coÌ„maunde in the name of the fader and of the sone of the holy goost that thou departe from this the seruauÌ„t of god the holy Jhesu cryst the whiche by myracle gyueth lyght vnto hym that is borne blynde And the whiche on the fourth daye reysed the lazar wyll thou her to do thy coÌ„maundement Ergo maledicte ¶ For the man childe GOd of eternall lyf refuge defence of all them the whiche duely the beseche requyre the whiche art the pease of true oratours resur reccyon of deed men my god I the requyre for thy seruauÌ„t the whiche the demaundeth baptem to the ende that by the regeneracyon spyrytuell he may come to the grace eternall My god where it hath pleaseth the to saye Are ye shall receyue Petite dabituâ— vobis querere et â—nuâ—â—ietis puisate aperâ—â—tuâ— vobis Luce .xi. seche you shalt fynde knocke vnto you it shal be opened pleaseth it you hym to receyue hym to gyue the almes of your grace for he you requyreth Open hym the yate for he knocketh calleth requyrynge that by the vertue of holy baptem he may come vnto yâ— royalme ryches of paradyse ¶ For the man childe HErken a cursed aduersary of humayne lygnage coniured ouercome in all enuye by the vertue of god the fader of our sauyour Jhesu cryste his sone the whiche the coÌ„maundeth that in tremblynge waylynge thou departe without hauynge ony more to do with the seruauÌ„t of god the whiche letely demauÌ„ded requyred the thyngê celestyall the whiche thou hast lost the whiche renouÌ„ceth the thy power and thy worlde in desyrynge the lyf eternal Departe thou then fortwith for the comynge of the holy goost the whiche of the souerayne hauâ—es of heuen wyll descende in to his holy temple the whiche shall be anoâ—e by the holy baptem purefyed And hym lyked to put out all thy fraudes decepcyons hym delyuer from all the synnes of tymes past to the ende that he may for euer gyue thankyngê blessyngê vnto yâ— ryght hyghe name of god in the worlde of worldes ¶ For the man for the woman GO forth spyryte dampned I the coniure coÌ„maunde in the name of the fader and of the sone of the holy goost from hym or her the seruytour or seruauÌ„t of god O acursyd condampned he the maketh by my coÌ„mauÌ„dement the whiche vpon the wawes of water walked surely he that delyuered saynt Peter that he were not drowned surely Ergo maledicte GOd of lyght of vertue lorde omnypotent and eternall I requyre thy ryght Juste pyte vpon this thy seruytour or seruauÌ„t that it may please the hym or her to illumyne by true entendement hym or her clense sanctifye by knowlege to that that he be worthely dysposed to receyue the grace of thy holy baptem Per dnÌ„m ¶ Hic ponat manuÌ„ suê‘ caput infantis dicens HEc te latet sathana iÌ„minerâ— tibi penaâ— imminere tibi tormeÌ„ta iÌ„minerâ— tibi diem iudi cij sempiterni supplicij dieÌ„â— venturus est velut clibanê° ardeÌ„s in quo tibi atque vniuersis angelis tuis â—ternê° suê‘ueni interâ—â—ê° Proinde daÌ„nate atque daÌ„nande da honoreÌ„ deo viuo vero da honoreÌ„â—hesu xpÌ„o filio eiê° spirituisancto in cuiê° noiÌ„e atque vtute tibi pÌ„cipio â—cuÌ„que es spuÌ„s iÌ„muÌ„de vt exeas recedas ab hoc famulo dei N. queÌ„ hodie ideÌ„ deus dnÌ„s noster iesus xpÌ„s ad suaÌ„ sanctaÌ„ graÌ„m â—t benedictioneÌ„ fontâ—que baptismatis dono greÌ„ vocare dignatê° est vt fiat eiê° templuÌ„ ê‘ aquaÌ„ regeâ—eratoÌ„is in remissioneÌ„ oiÌ„m pctoÌ„rum In noiÌ„e eiusdeÌ„ dniÌ„ nostri iesu xpÌ„i â— venturê° est iâ—dicare viuos mortuos seculuÌ„ ê‘ igneÌ„ Amen ¶ Hic interroget sacerdos nomeÌ„ infantê postea intincto police de
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
receyueth the soules and the lyuerey of blessyd Jhesu cryste chyef duke and capytayne of al them that ben chosen By the whiche armes well kepte he shall haue knowlege defence vyctorye in all thynges wherfore of good ryght it is sygned seuen tymes as vnto the body seuen as vnto the soule wherof that of the creme is the last the souerayne For by that he is proprely called a crysten man the whiche is as moche to say as anoynted or of god consecrated And therfore whan these childer of these crysten men be put vnto scole for to lerne connynge vnto them is gyuen for the begynnynge for the fundacyon of all wysedome crystis crosse for to shewe that incoÌ„paryson of the knowlege of the crosse is always to be vnderstande his passyon All other scyences erthely or worldely is but foly all noblenes as vylany all rychesse as pouerte all delytes be not but as bytternesses temporall lyf the begynnynge of deth Afterwarde the preest gyueth vnto the childe the crysome aboue his heed vnto hym sayenge Take now the whyte leuery the whiche is without spote the whiche thou mayst kepe and bere at the grete daye of Jugement the whiche our lorde Jhesu cryste shall holde vnto whome be honour glory in the worlde of worldes amen ¶ Also vnto hym gyueth the preest a taper brennynge in his ryght hande saynge vnto hym Take now this lyght the whiche is without reproche kepe thy baptem kepe thy coÌ„mauÌ„dementes to the ende that whan our lorde shall come for to make these weddynges wherof these promysses be made by this holy baptem thou them mayst receyue as the faythfull spouse of thy soule in the company of all the sayntes of paradyse in the whiche yâ— mayst lyue eternally in the worlde of worldes amen By these thre thyngê done after the baptem that is of the crysome of the creme of the lyght be signifyed grete thynges spirituell For by the creme receyued in tokeÌ„ of the crosse the whiche is the propre token where the armes be of Jhesu cryst is signifyed that he is named the crysteÌ„ broder of Jhesu cryst in armes parte taker enherytour with hym in the realme of paradyse And Nota. it is to be noted that auncyently foure maner of people all oonly be anoynted with the holy vnccyon that is to knowe these kyngê these knyghtê these preestes these prophetê the whiche thynge is done in token and fygure of faythfull crysten men The whiche anoynted with the holy creme may saye truely kyngê yf they gouerne truely the realme of theyr conscyence the estate of theyr vocacyon for yf they haue in this present batayll victory of the worlde of the deuyll of theyr sensualyte they shal be crowned as noble kyngê knyghtes so shall haue totall peasyble possessyon of the realme of paradyse Also they may be sayd sacerdotales the whiche is as moche to saye as enryched ennobled with holy mysteryes Now it is so that the crysten man the whiche hath thre noble vertues in the soule that is fayth hope charyte hath the gyftes of the holy goost is the habytacyon temple of all the holy trynyte by the whiche he may well be named preest or sacerdotal Also prophetes is moche to saye as they that see and knowe thyngê to come And the good crysten man by the lyght of fayth sayth consydered the paynes of helle by the whiche he shewed all ylle all synne Also he seeth consydered the shortnes of this lyf the grete glorye of paradyse by the whiche he hasted enforced hym to accomplysshe good werkes merytoryous by the whiche he may come vnto so grete goodnes And in accomplysshynge these two thynges that is to flee ylle and to do good he gyueth good example vnto his neyghbours by the whiche he preched better than he the whiche is in the chayre declared these holy wrytynges whan the lyfe the werkes of suche a prechour ben contraryous to the coÌ„mauÌ„demeÌ„t of god By the crysome is signifyed the beaute the innocencye of the soule the whiche is annorned ennobled with all vertues as the noble spouse of Jhesu cryst Also by that is signifyed the beaute and the do wars of the body after the resurreccyon for it shall be more shynynge than the sonne It sygnyfyed Fulge buÌ„t â—usti sicut sol in coÌ„spectudeâ— Luceat lur vestra coraÌ„ hoiÌ„bus vt vide ant opera vestra â—ona Matheâ— v. also the dyademe or the crowne ryall By the lyght the whiche ought to be in the hande not in the mouth or bytwene the feet is sygnyfyed the example of good werkes by the whiche werke euery good crysten man ought to be lyght before the worlde By the ryght hande often a man vnderstandeth the good werkes And therfore as after these holy mysteryes done accoÌ„plysshed the lytel childe is the childe of god of the holy chirche he wyll not it leue without kepynge nourysshynge For not withstandynge by the mercy of god he be clene from all synne and replenysshed with all vertues of beaute inestymable as vnto the soule How be it by the Justyce of god he abydeth subget vnto the body vnto hungre vnto thyrste vnto colde vnto heete and vnto many dyuerse maners of sykenesses the whiche ben abydynge for to seche yâ— more gretter merytes in this worlde yf that it be not by our defaute And lyke wyse as vnto the soule he abydeth subget vnto ignorauÌ„ce vnto concupyscence vnto malyce sooner than vnto good By the whiche it is necessary to gyue hym to kepe and conduyte for to prouyde for these inconuenyences before sayd And in as moche the godfader godmoder ben pledges maketh good for hym holy chirche them enioyned comenly to prouyde hym as well vnto the necessyte of the body as of the soule And they be bouÌ„de in case that the fader Illi â— ê“ baptisaâ—dis i baptismo spâ—ponderuÌ„t tenenteos symboluÌ„ pater nâ— aue maria informare De coÌ„sâ—crâ— di iiii Uos the moder naturall do not that that is of necessyte And in as moche that at this daye full fewe there be that them acquyte they ben in grete blame before god The comyn people grete small abyden in thre peryllous ignorauÌ„ces as well of artycles as of the coÌ„mauÌ„dementes of our holy fayth Many faders and moders ben moche desyrous to nourysshe to clothe to make purchasses and to gyder goodes for the bodyes of theyr childern But ryght fewe there be the whiche thynke on the soule in techynge them and makynge them to kepe the doctryne and the lyf of holy crystyente But vnto the contrary vnto them they gyue all euyll example And in so moche that the childe is more inclyned to ylle than to good notwithstandynge the grace of baptem as soone as he cometh to haue discrecyon
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
elles the virgyn Marie sholde not be a moder yf she had not nourysshed in her wombe and borne hym thâ— whiche treâ—ely is god Here is the hyghnes and perfeccyon of the fayth of crysten Ego dico tibi 〈◊〉 tu es petrus suê‘ haÌ„c petraÌ„ edificabo ecclesiam meaÌ„ Mathei .xv. men the whiche saynt Peter confessed and auowed whan he sayd Tu es xpristus filij dei viui Thou art very cryste the sone of the lyuende god in that that he confessyd cryste he knoweth hym man in that that he called hym the sone of god he wytnesseth verely that he is god And therfore our lorde hym answereth that auowe that trought that he knoweth that is to knowe humayne nature and dyuyne to be in one persone he shall founde and sette the trought of the holy fayth catholyke The werke of this artycle after the moralyte is for to conceyue the sone of god spyrytually by the vertue of the holy goost and of the holy fayth catholyke In interiori hoâ—e habitare xpÌ„m ê‘ â—â—deÌ„ in cordibus vestris Ad ephe iii. Quicunque fecerit voluÌ„tateÌ„ pris mei â— i celis eÌ„ iâ—e meê° frat soror mater est Math .xii â–ª by the meane of the whiche fayth Jhesu cryst enhabyted within the conscyences of the true catholykes so excellently that he hymself wytnesseth in the gospell the conscyence that he receyued by true fayth ought to be sayd his moder certayne it is more noble more dygne and more holy thynge to conceyue hym spyrytally than it sholde be to conceyue hyÌ„ corporally all only And suche nobles in Feliciê° ê¯cepit maria deuÌ„ mente ê‘ fideÌ„quam carnis assâ—ptioneÌ„ Hec aug li. de â—gi one crysten man that is to knowe that the conscyence is y ee moder of god no tonge may suffycyently speke nor vnderstandynge byleue comprehende nor duely adueruayll In this depnes these deuoute comtemplatyf spyrytes erthely them ought to prosterne ryght humbly and the holy goost by the whiche he maketh suche concepcyon to them shall declare thynges that may not be sayd nor wryten Also it is to be noted that humayne nature by the concepcyon and blessyd incarnacyon is honoured exalted moche more than nature angelyke in soâ— moche that god is becomen man and not angell for to proue and shewe vs his Infynyte loue and the waye of saluacyon the whiche is obedyence humylyte Also in that that our lorde borne of his moder dyde not vnto her ony sorowe or payne nor yet hurte in makynge her to lese the tresour of her virgynyte vnto vs is sygnyfyed and shewed HonoreÌ„ heÌ„dis matris tue oiÌ„bus diebus vite eiê° memor ei esse debes qÌ„ quamta ê‘icule passa sit in vtero suo ê“pter te Tho .x. that no good childe by his yll and synne ne ought to wrathe his fader and moder ne them ought to depryue from honour and obedyence that he vnto them ought as well by the coÌ„maundement of god as of nature And therfore our lorde hath wylled honour vnto his ryght holy moder in heuen and in erth by suche maner that many crysten men in lyke wyse haue more grete hope to fynde mercy by meane of the moder than of the sone and all that hath he done in geuynge vs example that the fayth of this artycle is deed that the fruyte of honour bereth not vnto his fader moder ¶ Here foloweth the .iiij. artycle that is suche PAssus sub poncio pylato crucifixus mortuê° et sepultus That is to saye I byleue that Jhesu cryst suffred deth passyon vnder the bysshop Pylate so as it hath ben sayd before Here the true crysten man ought to enforce hym to thynke on the lyght of the holy fayth By the whiche one sayth these thynges dyuyned these thyngê past beynge to come what is he that suffred what thynge he suffred endured wherfore he suffred And as vnto that it is sayd now ynough certayne by these thynges aforesayd that he the whiche suffred is verely god man the true lambe The Innocent of god of maieste of bonte infynyte he suffred sorowes in his soule and torment in his body without nombre without measure for them that vnto hyÌ„ ben the contrarye the whiche haue done the ylle the synne wherof he bereth the payne of the whiche he myght no better do yâ— whiche of that they may not hym worthely gyue thankes by them seluen the whiche he hath agayne bought and the whiche were ryally the seruytours of the deuyll of synne And the true crysten man ought to byleue Nota sâ—dm Bonâ—uen .ix. di .iii. quampoÌ„â— dêª concedi quam aiÌ„a xpÌ„i est oÌ„nâ— sciens loqueÌ„do de cognitione habituali qÌ„ est sicut scieÌ„tia noÌ„ auÌ„t de cognitione actuali qÌ„ est sicut considerare Apud duÌ„m mia copiosa apd euÌ„ redeÌ„ptio pÌ„s .c. xxix â–ª that the soule of Jhesu cryst vnyed with the dyuynyte hath clere knowlege of all thynges past present to comâ— by the whiche it behoueth to confesse that he seeth all these synnes mortall other that euer were or shall be done vnto the ende of the worlde And in as moche that it was the pleasure wyll of all the blessyd trynyte that by that passyon was the world ryght habundauÌ„tly agayne bought from eternall dampnacyon Jhesu cryst suffred endured partyculer payne for euery mortall synne that euer was or shall be done ayenst the wyll dyuyne be it by hym that shall be fynally saâ—â—d or by hym that shall be dampned and as moche grete payne as there was was due vnto euery mortal synne the whiche thynge surmouteth all vnderstaÌ„dynge create but only that by the lyght of the fayth we knowe that he that suffred was very god By the whiche reasonably we consente that yf he had not shedde by sorowe and anguysshe but one oonly droppe of blood that yf it so weâ—â— soueraynly it suffyseth for to redeme a thousande worldes how be it all oonly he hadde gyuen but one droppe of blood But by the space of two and thyrty yeres and thre monethes he hath suffred and endured as well in the wombe of the virgyn Marie as also syns that he was borne in this worlde labours paynes trauayles in fastynge in prayenge in temptacyons in contradiccyons fynally the deth the moost greuous pyteous dolorous that herte may thynke But the naturall foly of herte of erthely vnderstandynge may saye ymagen that in this the whiche is here sayd it is impossyble to coÌ„tynue for as moche that he suffred not but in soo moche as man not in suche moche as god Wherfor he myght not suffre but payne infynyte full lytell vnto regarde of that the whiche is here purposed the whiche is an hondred tymes infynyte yf it were possyble to speke it or ymagen And on the other â—antâ—
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
beloued faychfull â—pouse retornynge from a moche ferre regyon And the cursyd hym seen vnto ther confusyon for than they seen the horryblenes of theyr synnes theyr infydelyte theyr vnkyndnes that Justely they ought to be dampned In li. de miseriaâ—eu vtilitate coÌ„ditiois humane And of this apparycyon at the houre of deth we rede many examples as well of the good as of the ylle Of the good as saynt John the euangelyst of whome Jhesu cryst hath sayd I wyll that he abyde Sic euÌ„ volo mane 〈◊〉 doneâ— veniâ— so vntyll that that I come That is to saye vnto the houre of deth Of saynt Andrewe of saynt Katheryne of other many we rede that he apyred vnto theym at the houre of deth And in lyke wyse appyred he vnto the cursyd for elles the houre of deth sholde not be the Jugement partyculer yf they had not one Juge an other ought not to Dedit ei iudiciâ— facere qr filiê° hois est Io. v. Juge fynally these erthely people excepte hym vnto whome god the fader hath gyuen puyssauÌ„ce auctoryte in heuen and in erthe that is the blessyd Jhesu cryste not all oonly in so moche as god but with that as moche as man Moche it is for to IteÌ„ data eÌ„ michiâ—is ptaÌ„s i celo in teâ—ra Math. vi do for to brynge often vnto mynde that we all shall be present in persone at the grete Jugement for no man may thens flee Also the synnes of the dampned shall be publysshed and manyfested vnto Juges angelles and vnto all them that ben saued and also vnto the deuylles Also one shall see the falsenesse of these ypocrytes the whiche men wende other tymes to haue ben trewe faythfull and good people Her false Jugementes and cursyd sentences shall be ryght holely and Justele Juged Gyftes promyâ—â—â—s feres nor fauoure may not tarye Justyce infynyte the whiche is and shall be the very Juge of the quycke and of the deed The werke of this artycle after the moralyte is that euery man sholde take hede of his spyrytuall dede in lyke wyse as Jhesu cryste vs hath warned in the gospell sayenge Wake ye in your caas for ye knowe Uigilate qr nesciâ— diâ— neque hor â— Ma xxv Luce. xiii not the houre that the Juge shall arryue And who so that well â—hym remembreth of the houre he shall neuer consente for to perseuer or for to abyde in mortall synne houre nor halfe an houre And the fayth of this artycle is deed the whiche here this fruyte the whiche fruyte is the fere of god preparacyon to deye well bereth not ¶ Here foloweth the .viij. artycle CRedo in spiritum sanctum That is to saye I byleue in the holy goost For euery faythfull crysten man ought to byleue in one god or in one dyuynyte in thre persones that is in the fader in the sone and in the holy goost And of this a man ought not for to doubte or for to knowe or curyously for to enquyre as afore hath ben sayd for entendement create is not suffycyent ynough for to comprehende and to vnderstande the mysteryes of the blessyd trynyte But alwayes in these thyngê that he vndstanded he hath some repÌ„sentacion of the blessyd trynyte for theris not so lytell a creature but that he hath vnyte veryte bonte Also yf he haue admyracyon that one essence of deite be in thre persones of the whâ—â—he the one is not the other as to merueyll hâ—â—â—e may haue two natures in one persone that is in creature humayne the whiche hath in hym nature corporell nature spirytuall that is body soule wherof the one is mortall the other iÌ„mortall in one self persone Also euery thynge corpprall hath thre thynges that is the length the largenes the depnes Also in all the worlde there is but thre maner thynges The fyrst ben spirytuell all oonly that is nature angelyke The seconde ben corporell all oonly as the foure elementes The thyrde ben thynges spirytuall corporall togyder that is man woman Also in the soule the whiche is vnto the ymage of the blessyd trynyte hath thre myghtes That is to knowe mynde vnderstandynge wyll is not but one soule in the trynyte the trynyte in vnyte I byleue than euery crysten man the persone of the holy goost to be one dyuynyte one puyssauÌ„ce one maieste with these persones of the fader of the sone that that make the one of these thre persones as in regarde of the creacyon of the gouernynge of all the worlde to glorifye the good to dampne the euyll is made of all these thre without dyfference The werke of this artycle as vnto the moralyte is for to meruayll For as sayth saynt Poule they in whome the holy goost enhabyted by grace habunden in dyuers gyftes Some haue grace to speke well wysely some other haue vnderstandynge knowlege of many thynges that man may not knowe but by the gyfte of the holy goost of prophecye Some other do myracles some other suche merytes vertues by humylyte charyte mercy in the vertue of the holy goost the whiche conuerted moued and teched enbrached in loue these humayne bodyes the whiche dyspose them to receyue it them gyued spirytuall lyf by the whiche they profyte in good werkes they fyght resyste the worlde the deuyll vnto theyr inclynacyons sensualles For in lyke wyse as the erthely spyryte that is the soule gyueth vnto the body vsauÌ„ce of the fyue wyttes of nature that is the syght the Auferes spÌ„m torum i pulueteÌ„ suâ— reuertentÌ„ pÌ„s c. iii. herynge the tastynge the smellynge the touchynge hym gyueth also power to speke to walke and to be besy in dyuers mysteryes werkes And whan it departed from the body he leseth all these thynges before sayd falleth vnto erthe rotten retorneth vnto asshes So moche more excellently whan the holy goost is in the soule by grace he hyÌ„ gyueth fyue wyttes spyrytuall by the whiche the soule knoweth meruayllous thyngê of god hym gyueth myght to walke in kepynge the coÌ„mauÌ„dementes Beati iÌ„maculati iÌ„ via â— ambulaÌ„t in lege dniÌ„ Item viaÌ„ maÌ„datorum tuorum cucurri pÌ„s c. xviii of god to speke with hym in prayer to resyste batayll in this present lyf And whan by the gylte synne of ony he is departed from the soule she leseth the true knowlege of helle of paradyse falleth by effeccyon in loue dysordynate in to pouder asshes of thynges erthely becometh fylthy stynkynge in wordes in dedes in saeynges thoughtes no power well to resyste the deuyll to kepe the coÌ„maundementes nor to do thynge the whiche is vnto god pleasauÌ„t merytoryous for to purchase a rewarde in paradyse soo we ought to byleue euery true crysten man that the fayth of this artycle is deed
â—e oya xâ—i noÌ„ faceâ—e MendaciuÌ„â— sacer doâ—eÌ„ epm vel â—leâ—â— cuÌ„se ê“â—iterâ— â—rra riuÌ„ huicordâ—â—â—oê‘a 〈◊〉 hec amb xâ—â—â— q. v. ca. Cauete In auteÌ„tica col vi vt noÌ„ luâ—â— â—tra natu raÌ„ ne â—â—reâ— ê‘ capillos neque ê‘ aâ—â—â—d hmoÌ„i neque blasphe met in deuÌ„ c. hec in â—ege â—iuili is some thynge coÌ„mauÌ„ded the other defended The thynge coÌ„mauÌ„ded is to accomplysshe our vowes Iustely lawfully to kepe the trouth of the fayth our holy baptem vnto the whiche we haue taken receyued the name of Ihesu cryste or of a crysten man the whiche is a vayne thynge yf we accomplysshe not the werkes of a true crysten man in kepynge fayth trouth lawfull for the loue of god pryncypally Of the trouth of the fayth hath ben before sayd in the treatyse of baptem wherfore of that vertue it suffysed as now The thynge defended pryncypally is that a man shall not swere for no thynge that the thynge the whiche is fals be true or that the trouth be fals for in that he is forsworne And yf it were in Iugement ouer the dedely synne it sholde be infamye bouÌ„de to restytucyon of the daÌ„mage the whiche of it cometh a caas comenly reserued vnto the bysshop Also here ben defended horryble othes detestable as ben by goddes deth by his vertues by his passyon by his heed by his woundes by his bely or cursynge hymself and geuynge hym to the deuyll other inuencyons in the whiche many crysten men be more to be behated than Iewes or sarrasyns And they ought to be punysshed after the â—ir mâ—tuÌ„ iutaÌ„sre plebit iniâ—tate et â— discedet a domo 〈◊〉 plaga ecl xiiii Ite math v. Ego â—â—t dico vobis noÌ„â—â—rare oâ—â—o c. Iâ—â—â—a v. Ante oâ—a treÌ„s meâ— noâ—â—te turate neque ê‘ ceâ—uÌ„ ne que ê‘ terra neque aliqdcuqueâ—uram â–ª tuÌ„ â—â—aduertaÌ„duÌ„ eÌ„quamâ—usiuraÌ„duÌ„ tres hêª comites â—itateÌ„ â–ª â—u diciuÌ„ iusticiaÌ„ Si auÌ„t illa ve fuerint nequaquam iurameÌ„tuÌ„ eâ—â—â—â—d ê‘â—urâ—â— â—â—ii q. ii lawes as theues and mordres wherof is grete defaute in them that sholde remedye it do it not Also here offended peryllously those the whiche as at euery worde for no thynge swere by my fayth by god â–ª by our lady so of other othes the which custome is moche peryllous And of that cometh oftentymes that for a penny of marchaundyse or a lytell ware the seller and the byer forswere them by ten or twelue tymes in the whiche it appyreth that after these thynges theyr synne excedeth that of Iudas And of that abusyon of swerynge sayth the holy scrypture that he the whiche swereth oftentyme shall be fulfylled with iniquyte shall not longe abyde without the punysshement of god Vnto the transgressyon of that coÌ„mauÌ„dement ben brought the brekynge of vowes of maryage the reuelacyon of secretes of an other vnto his grete daÌ„mage and preiudyce Also in lyke wyse synnen they that swere to make a thynge the whiche is synne or Iniuste of hymself yet they do it worse in it accomplysshynge Here is defended pryde ayen god also as in the fyrst And that is shortly as vnto the seconde coÌ„mauÌ„dement ¶ Here foloweth the thyrde commaundement the whiche is suche THou shalt kepe the holy dayes in doynge Caplm vij holy werkes in the whiche vnto vs is some thynge coÌ„mauÌ„ded the other defended The thynge coÌ„maunded is charyte the whiche is shewed in halowynge Fyrst hymself in hatynge all dedely synne And secondely in halowynge the solempnyte of the holy sondaye of other festes coÌ„mauÌ„ded The whiche is done in reknowlegynge god of the benefytes of the creacyon by souerayne puyssauÌ„ce of the redempcyon by his souerayne wysdome of glorye that he vs promysed that he vnto vs hath purchased by his souerayne bouÌ„te Also in examynynge his conscyence of euyll thoughtes wordes of euyll werkes for to make a lawfull confessyon in place in tyme. Also in occupyenge hymself in holy medytacyons praysynges prayers orysons in herynge masses sermons In yâ— occupyenge hymself in the werkes of pyte of mercy be they corporell or spyrytuell Of the whiche werkes Spes eÌ„ certa expectant future beatitudis ex meritê graÌ„ dei ê“ueniens Sine ei meritê aliqid sê‘are noÌ„ sê‘es sed pÌ„suÌ„ptio dei potest xxviii q. iii shall be sayd more here after And in soo doynge duely man seched augmeÌ„tacyon of goodes as wel corporell as spyrytuell pryncypally the vertue of hope the whiche procedeth is purchased in the soule of a crysten man by the consyderacyon of bouÌ„te lybaralyte of god by the propre werkes good merytoryous of the persone in lyke wyse as reherced the mayster of the sentences And without suche consyderacyon man may not haue true hope The lyberalyte of god the bouÌ„te ayen nature humayne appyreth infynytly by that that is sayd in the treatyse of the artycles But with this consyderacyon lyberalyte of god it behoueth that we consyder our lyf our werkes For yf the lyf be confermed vnto the coÌ„mauÌ„dementes of god we ought to hope stedfastly that the Justyce dyuyne vs shall rewarde after that it aperteyned vnto the lyberalyte of his dyuyne maieste And yf our lyf our werkes Carissimi si cor no struÌ„ noÌ„ repÌ„henderit nos fiduciaÌ„ habemê° ad deuÌ„ vt â—câ—d prtierimê° accipiemus ab eo qmÌ„ maÌ„data eiê° custodimê° .1 10. iii. ben other that is to knowe that they be contrary vnto the coÌ„mauÌ„dementes of god vnto the vowe made vnto baptem that sholde be presumpcyon not hope to wene for to come vnto saluacyon By hope a man hath myght strength ayen the trybulacyons and aduersytees worldely and bryngeth a man vnto saluacyon Also it is to be noted that so as there is one fayth infused and put in the soule by the vertue of god In lyke wyse there is an other founde by study doctryne and predycacyons of holy scrypture And also a man may saye after these doctours that he may well haue in the persone two maner of hopes and of charyte that is for to knowe infused and purchased and this suffysed as now of the thre vertues dyuyne that is fayth hope and charyte Here foloweth OeÌ„s dmÌ„cos a vesê‘a ivesê‘am cuÌ„ oiÌ„ veneratione decreuimê° obseruari aboi illicito oê‘e absti nere vt i eis mime mercatuÌ„ fiat neque placitum neque ad morteÌ„ vel ad penaÌ„ aliâ—s iudicet c. extra de fe OeÌ„s xv â— iiii c. i. ii iii. that the whiche vnto vs is defended they ben worldely werkes and seruyles feyres markettes pledynges all other occupacyons corporall the whiche may lette vs from the thynges beforsayd The which thynge ought to be vnderstande whan these sayd thynges be accoÌ„plysshed by couetyse auaryce worldly For in
sayth in his Conon He that trespasseth one of these commaundementes synned mortally and breketh all the lawe Of the whiche brekynge Jhesus soucrayne vertue vs wylleth for to kepe and the true entendement of his lawe and of his holy coÌ„maundementes vs inspyre and them for to accomplysshe by true fayth hope and charyte vnto the whiche alwaye laketh it the fader and the sone and the holy goost vs ayde Amen ¶ After the declaracyon of the .x. coÌ„maundementes of god here folowen the .v. coÌ„maundementes of holy chirche ¶ The fyue coÌ„maundementes of holy chirche ¶ On the sondayes thou shalt here masse and the festes of coÌ„maundement ¶ Of all thy synnes thou shalt be confessyd at the leest one tyme of the yere ¶ And thy creatour thou shalt receyue at Eester humbly ¶ These festes thou shalt halowe that ben gyuen the in coÌ„maundement ¶ The foure embres vigyles thou shalt faste and the lente entyerly OVer the .x. coÌ„maundementes of god before Caplm .xvi. wryten our moder holy chirche hath put to fyue The whiche to obeye and to hepe all crysten Missas die dmÌ„co seclaribê° totas au diri speciali or die â—cipimê° ita vt ante vnÌ„dictoÌ„em sacer dotis egredi ppls noÌ„â—sumat c. de coÌ„se di 1. c. Missus people be bouÌ„de after the forme maner that holy chirche entendeth to bynde her subgectes The fyrst is that on the holy sondaye other grete festes solempnytees gyuen by coÌ„mauÌ„dement after dyuer syte of yâ— couÌ„tre of the dyoces euery man the whiche hath age dyscrecyon ought to here masse enterly yf he haue no lettynge nor excusacoÌ„n reasonable Ois vtriusque sexê° cuÌ„ ad aÌ„nos discretioÌ„is ê‘uenerit oia sua simul petaÌ„ salteÌ„ semel i aÌ„no fide lit ê¯fiteat ê“â—o sacerdoti iniunctaÌ„ peniteÌ„ciaÌ„ sibi ê“â—is vitibê° studiat adiplere suscipieÌ„s reuereÌ„ter ad minê° i pascha eucharistie sacramentuÌ„ c. extra de pe re ca. Omnis by the whiche of that he may be excused The seconde coÌ„mauÌ„demeÌ„t is that he ought to be confessed at the lest one tyme of the yere vnto yâ— preest that hath auctoryte to assoyle hym in lyke wyse as it apyred by the statute ordynauÌ„ce of holy chirche To confesse hyÌ„ many tymes in the yere as haue of good holy custome many good faythfull crysten men it is of couÌ„seyll not of coÌ„mauÌ„dement except some cases partyculers the whiche ben here after put declared in the treatyse of confessyon The thyrde coÌ„mauÌ„dement is that all persones the whiche hath wytte age dyscrecyon competent after the Jugement good couÌ„seyll of his curate or other confessour ought to receyue the holy sacrament of the awter at the tyme of Eester trewely confessed repentauÌ„t of all his synnes the whiche he hath coÌ„mytte in his lyf and of the whiche he may haue remembrauÌ„ce after the fragylyte of intencyon humayne The fourth coÌ„mauÌ„dement is to kepe the feestes that be gyuen in coÌ„mauÌ„dement in halowynge theym And for to do it the better a man ought to cesse of all werkes of synne erthely and seruyle the whiche may lette the spyryte to retorne vnto god vnto hymself in tyme and place as holy chirche hath or deyned And it ought to be vnderstande yf necessyte lâ—full hym enforce none other wyse In lyke wyse it hath ben declared before in the thyrde coÌ„mauÌ„dement of the lawe The fyfth coÌ„maundement of holy chirche is that euery persone the whiche hath passed the yeres of one and twenty ought for to faste foure tymes in the yere the Embrynge tyme. De quatuor teÌ„ê‘ibê° habet di lxxvi ca JeiuniuÌ„ ca. coÌ„stituimâ— ca. de xl di v. ca. qÌ„dragesima De vigilus aplorum extra de obserua ieiu c. ê¯siliaÌ„ Qui vos audit me audit â— vos spernit me sê‘nit Lu. x. Oia quecuque dixerit vobis seruate facite Math. xxiii the vigyles coÌ„maunded and the fourty dayes the whiche endeth at Eester yf he haue not excusacyon lawfully in lyke wyse as it apyreth more playnely here after in the treatyse of confessyon Vnto these fyue coÌ„maundementes vs byndeth holy chirche vnto the whiche we sholde obeye as vnto god For he hath sayd that they the whiche obeye vnto the prelates of holy chirche hym doth obeye and they that them dysobeye hym dysobeyeth By the the whiche it appyreth clerely ynough that they the whiche trespassen these coÌ„maundementes before sayd synnen mortally yf cause resonable them excuse not in all or in parte ¶ Here foloweth of two maner of lyues the whiche ben in holy chirche That is to knowe of the lyf actyf and the lyf contemplatyf AS wel for these thynges spoken as for these Caplm xvij thynges the whiche folowen is well for to be noted that holy chirche is comprysed in two estates That is to knowe in the lyf actyf and in the lyf contemplatyf the whiche vnto vs ben well sygnyfyed by two women the doughters of one fader of one moder that is Martha and Mary mawdelayne dwellynge in one house the whiche chose our blessyd sauyour Jhesu cryste for to lodge there and enhabyte The lyfe actyfe is the lyfe as of them that ben worldely the whiche vnto vs is sygnyfyed by Martha the whiche was desyrous to lodge our lorde and his apostles and to aparell them and to gyue them refeccyon in betokenynge that they of the lyfe actyfe ought for to excercyse them in the werkes of mercy corporall The lyfe contemplatyf is the lyf of holy relygyon and that vnto vs is sygnyfyed by Mary mawdelayne the syster of Martha the whiche was at the feet of our lorde herkenynge ryght swetely the ryght holy doctryne of our lorde the whiche is the brede and the refeccyon of the soule By the whiche it appyreth that the lyf contemplatyf excedeth in valour and in dygnyte the lyfe actyfe in as moche as the soule is more noble than the body and the werkes of mercy spyrytuall ben more noble than these werkes corporall For in lyke wyse as the excercyse and occupacyon of the actyfe is ayenst the body In lyke wyse the occupacyon of the lyf contemplatyfe is pryncypally ayenst these necessytees and for the prouffyte of the soule But not withstandymge that the lyfe contemplatyfe is more hygher and more noble she is not the lesse peryllous For as moche as the estate is more hygher the falle or the defaute that a man there in may do is the more greuous And therfore may a man saye that euen in lyke wyse as the ryche worldely man of the lyfe actyfe is in payne and in thought for to gette and to augmente goodes temporall â–ª fyrst for the necessyte of hymself and of his and folowynge for to gyue and to departe vnto the pore in place and in tyme after good prudence and that is the commaundement of god vpon the payne of deedly synne and by the consequent vpon
abbot touchynge the dede of conscyence vnto hym declarynge that he hath yet such pouerte defaute of perfeccoÌ„n that whan he seeth the synnes imperfeceyons of some of his crysten broder he â—e hym myght well and Joyously receyue in his company But ryght gladly he receyueth those in whome he knoweth grete goodnes them he socoureth Joyously in theyr necessytees And than the holy abbot seynge the imperfeccyon of hym the whiche sholde haue dyscrecyon of necessytees humayne more to peyse the spyrytuelles than the corporelles he began to wepe in sayenge Alas wel we sholde ameruayle yâ— innocence of humayne bodyes for ayenst the grete mercy of our neyghbours we ben dulled auenged more cruelly than bestes For hogges other bestes byrdes sayenge theyr semblable cryenge in some necessyte them enforce to socour theÌ„ to shewe them the sygne of compassyon And therfore I answere the vnto that that thou hast purposed vnto me yâ— in receyuynge Joyously the good ê‘sone thou doost a lytell good but yf thou receyue pyteously in coÌ„passyon the poore synner in shewynge hyÌ„ his saluacyon thou dost a more gretter almesdede in as moche as he is in more greter necessyte than the good persone He sholde be ryght dulle full of grete cruelte the whiche seeth his very broder almoost rotten of mesellery deye in anguysshe of hongre of thorste bouÌ„de imprysoned in the pryson of his mortall enemyes yf he hym may ayde conforte he hym leued before he deyed without hauynge of hym pyte compassyon Now is it than so that mortall synne in the soule of our crysten broder is moche horryble mesellery more greter pouerte wretchydnes than is the necessyte corporell before sayd By the whiche it appyreth in what pyte compassyon sholde be the whiche see from daye to daye so many of synnes so horryble as well in our self as in our broder crysten men And therfore ought well to take hede euery creature in ryght of hymself the meane to acquyte hym in accomplysshynge the werkes of mercy spyrytuell the whiche ben pryncypaly seuen vnderstanden by the latyn that foloweth Lonsule castiga solare remitte fer ora That is to saye that euery man is bouÌ„de in place in tyme to couÌ„seyll to teche his neyghbour To chastyse hym yf it apertayne To pardoÌ„ne hym his defaute To comforte hym To endure And for his necessyte vnto god vnto his sayntes to make deuoute orysons Here folowen .xij. maners of almesdedes spirytuell AFter some doctours mercy spyrytuell is dyuysed Caplm .v. in .xij. brauÌ„ches The fyrst is whan a man pardonned whylfully for the loue of god them the whiche haue offended And it is vnderstanden whan they them repente requyre pardonne or where a man is redy appareylled that to do as many tymes as often as they wyll requyre pardonne How moche suche werke is vnto god pleasauÌ„te Si dimiseriâ— holbâ— petaÌ„â—oâ— dimittet vobis pâ— vâ— ce 〈…〉 s deâ—â—â—ta vraÌ„ Si auÌ„t noÌ„ dimâ—seâ—â—â—â—oibâ— nec patvrster dimittet vobis petaÌ„ vraÌ„ Matheâ— vi it appyreth by the gospell by the whiche our lorde sayth promytted that yf we pardonne parfectly for the loue of hym vnto our neyghbours the offence that they haue coÌ„mytted ayenst vs he vnto vs pardonned the grete offences infynyte that we haue done ayenst hym as oftentymes as many as we trespassen his coÌ„maundement and it is that that we hym requere from daye to daye whan we saye our Pater noster Et dimitte nobis debita nostra sicut et nos dimittimus debitoribus nostris That is for to saye god our fader wyll ye pardonne vs our grete and infynyte defautes that we haue coÌ„mytted ayenst you In lyke wyse as for the loue of you we pardonne our neyghbours the lytell offences that they haue coÌ„mytted ayenst vs The peryll not to accomplysshe this werke and commaundement appyreth clerely by that that Jhesu cryste sayth in the gospell that yf we pardonne not with herte vnto those the whiche hath vs offended god the fader shall neuer pardonne vs the grete offences that we vnto hym haue done And soo for to do vnto vs he wolde well gyue an example on the tree of the crosse whan he pardonned Pater dimitte ilâ—s noÌ„ ei nesciuÌ„t â—d faciuÌ„t Luce. xxiii them the whiche made hym to deye in prayenge swetly god the fader for them We sholde put out the rancoure ylle wyll of mysdede shewe in dede in wordes tokens of loue vnto hym the whiche duely hym repented But vnto hyÌ„ the whiche requyred not pardon it suffysed to pardon the rancoure to shewe hyÌ„ tokens of loue in wordes or other wyse And this is of perfeccyon of necessyte of saluacy on after as Bonauenture sayth saynt Thomas And in lyke wyse is vnderstande yâ— worde of Jhesu cryste that sayth pardon thy neyghbour whiche the hath offended And we sholde not pardon one tyme â—â—ne quotieÌ„s peccabiti me frat me us dimittaÌ„ ei vsque septies dixit illiâ—esê° fi dico tibi vsque septies sâ— vsque septuagesies septies Mathei xviii ca. Hely falsa pietate suê‘atê° â— a fuios de linqueÌ„tes corrigere noluit sciâ—m cuÌ„suis apud discretuÌ„ iuditeÌ„ grauâ— daÌ„natioÌ„e ê‘eussit di xlii NeceeÌ„ Id exeÌ„pluÌ„ de symo ca. Hely et i. re ii ca. alonely but as many tymes often as of that to do we ben duely requyred for the loue of god neuertheles we may Justely requyre satysfaccyon of the Iniurye or daÌ„mage the whiche vnto vs hath ben done or sayd For that is not ayenst charyte but there to is bouÌ„den he the whiche hath offended The seconde maner of mercy is to correcte charytably the synnes and defautes that a man hath perceyued in his neyghbour And for as moche as these synnes ben grete meruayllous and open in many people who so euer desyred to do the commaundement of god and the saluacyon of his soule may make suche a questyon That is to knowe whan in what A questyon maner a man is bounde to correcte his neyghbour vpon the payne of deedly synne the answere Vnto The answeâ— that ther ben two maner of correccyons The one is of necessyte of Justyce the other of necessyte of charyte Correccyon of Justyce apertayned alonely vnto them the whiche hath ony prelacoÌ„n vpon a nother as is the good man of the house in his house the whiche may haue his wyfe his childern his seruauÌ„tes vnto whome he sholde do correccyon after as it aperteyned vnto his Jurisdiccyon not all oonly by charyte but with that by Justyce to the ende to acquyte hym to gyue example Also these curatê these abbottes bysshoppes other prelates ayenst theyr subgectes after as it apertayned vnto theyr Jurisdiccyon Also kynges dukes erles other nobles theyr offycers after the Jurisdiccyon offyce that vnto them
apertayned in the whiche they sholde hepe do mercy vnto those the whiche them repente promyttynge correccion rygour of Justyce vnto obstynates perseuerynge theyr malyce For yf they paye not that that they sholde that is to knowe Qui talia agâ—t digni suÌ„t morte eo i i. ca. glo aug ConseÌ„tire dicuÌ„t â— posseÌ„t debereÌ„t torrigere nÌ„ faciuÌ„t I teÌ„de hoc heÌ„tÌ„ figura nuÌ„eri xxv vâ—i dr CerneÌ„s deê° que nuilê° eeÌ„t corrector ait moist Accipe oeÌ„sâ—ncipes ppâ—â— suspeÌ„daÌ„t ê¯tra soleÌ„vt furor meê° â—taâ— a ppâ—o c. occisisuÌ„t xxiiii milia placa tê° eÌ„ deê° IteÌ„ nota quamâ—latê° â— noÌ„ corrigit sedâ— formaÌ„sue prelationis peccat mortalit in re xii dictuÌ„ eÌ„ pÌ„latê° Custodi viruÌ„ iustuÌ„â— silapsus fuerit erit aiÌ„a tua ê“ aiÌ„a illiê° IteÌ„ in psal Si videbas fureÌ„ currebas cuÌ„ eo c. mercy Justyce they dyspose them vnto dampnacyon The seconde correccion the whiche is of the necessyte of true charyte apertayned not all oonly vnto the prelates of holy chirche or vnto these lordes erthely but with yâ— vnto all them vnto whome god coÌ„mauÌ„ded to loue theyr neyghbours as them self And for as moche as euery man is bouÌ„de hym to repente correcte of his owne propre synne it foloweth that he the whiche is bouÌ„de to loue his neyghbour as hymself that he ought to do his power hyÌ„ to correcte amende or elles there is not in hym true charyte in lyke wyse as god commaunded vpon payne of deedly synne But it is well to be noted that after as sayen these doctours of theologye six condycyons ben requysyte before that a man synned mortally in not correctynge his neyghbour of the whiche thre ben in the regarde of hym the whiche ought for to correcte and these other thre ben in regarde of hym the whiche oughte for be corrected The fyrste is whan that he the whiche ought to corecte is certayne of the synne of his neyghbour for of syÌ„nes secrete a man is not bounde so straytly The seconde is that the correccyon be swete or pyteous syns that it ought to procede of charyte The thyrde is that there is none other vnto whome it appertayned more couenably for to correcte For yf an other do it it shall acquyte suffycyently them the whiche elles had ben holden to correcte The fyrst condycyon of the partye of the synner is that he haue in hym suche dysposycyon that a man may hope that for the correccyon he is the lesse worth as it may be a persone dronken a lecherous man a man of grete turour or of obstynate that a man may not truste correccoÌ„n than a maÌ„ ought to dyfferre abyde the place tyme oportunyte to do it For in suche caas suffysed pyte charytable good wyll The seconde condycyon is where the synne of hym that a man ought to corecte is mortall or that is may be very semblable For as for venyall synne a man is not bounde to correcte vpon the payne of deedly synne But is bouÌ„de all oonly for to counseyll and after good congruyte and this gyueth well to vnderstande the gospell the whiche sayth Correcte thy neyghbour and yf by thy correccyon he be conuerted thou hast wonne hym By the whiche it foloweth after as sayth saynt Gregory that the synne wherof he hath ben corrected was mortall For for a lytell synne a man is not loste and dampned Also yf a man were bounde for to correcte euery defaute or feblenes venyell the whiche contynually is in many full fewe it sholde sauour and yf it were not that the transgressyon of that commaundement were in euery dede of theyr conscyence The thyrde condycyon that he there haue place tyme oportunyte Be it than so spoken and concluded That who so euer knoweth the mortall synne of his neyghbour the peryll of his dampnacoÌ„n hath place tyme oportunyte for to correcte there is none other the whiche dooth by oblygacyon or other wyse it is very lyke that yf he were correcte so he hyÌ„ sholde amende Than and not elles a man is holden vpon the payne of deedly synne hym to aduyse swetly and charytably for elles a man trespasseth the coÌ„maundement of god of nature the whiche is to loue god his creatoure with all his herte abone all thynges and in lyke wyse his neyghbour as hymselfe Whan it is so than that the moost grettest Qui noÌ„ diligit fratreÌ„ suuÌ„ queÌ„ videt deuÌ„ queÌ„ noÌ„ videt quoÌ„ poÌ„t diligere 1. to iiii ca. Amor dei nunquam eÌ„ ociousus oê‘at emÌ„ magna si est si vero renuerit oê‘ari amor noÌ„ eÌ„ hec gre mysery that may be in man is the estate of deedly synne how may it than be that ony man loueth his neyghbour as hymself yf he socoure not hym vnto his power in suche necessyte Also saynt John sayth in his Canon that he the whiche loueth not his neyghbour may not loue god faythfully loue may not be hydde For yf ony man haue true loue he shall shewe it in werkes by accomplysshynge the werkes of mercy in doynge thynges grete or lytell after the quantyte of his loue in lyke wyse as wytnesseth saynt Gregory And therfore he the whiche hath trewely the loue of god in his herte dyspayreth not lyghtely the correccyon of his neyghbour and hym enforceth for to correcte hym in the vertue of the holy goost the whiche may all thynges The thyrde maner of mercy spyrytuell is to teche them the whiche ben ignoraunt by the whiche techynge the soule is fedde with the brede of holy doctryne In lyke wyse as the body is nourysshed and susteyned with meete corporell And yf it be so than that for to gyue meete and drynke vnto the poore for the necessyte of the body god promytteth the royalme of paradyse For by the more gretter reason he shall gyue his glorye vnto them the whiche for the loue of hym gyuen vnto the soules good and holy techynge For of as moche Maior eÌ„ refectiâ— meÌ„â—quam veÌ„tris â—uâ— as the soule is more dygne than the body of as moche the meete and the refeccyon spyrytuell is more noble than that of the body Sythen it is so than that the moost partye of our neyghbours ben in languore of ignorauÌ„ce that the horryble famyne inuadeth all moost all the worlde for the defaute of brede spyrytuell that is for to vnderstande of holy doctryne as it may be to saue hym the whiche hath scyence and knowlege of thynges the whiche apperteynen vnto the saluacyon of the soule seeth his neyghbour deye in languysshynge for Eterne dâ—natiâ—â—â—s penaÌ„ icurrit pÌ„ dicator â— semen diuini vbi noÌ„ sâ—git xliiii di the defaute of this doctryne certayne with grete payne may he be excused before god of the coÌ„mauÌ„dement to accomplysse mercy Some ben bounde to teche to departe the
meete holy docryne bycause Uos esâ— lur muÌ„dâ—vos estis sal terre Mathei v. of theyr offyce as these prelates of holy chirche and these prechours the whiche for suche vocacyons they ben called the lyght of the worlde and the salt of the erthe For they gyuen lyght and techen the people symple and ignoraunt and vnto theym gyuen good sauour and deuocyon in preseruynge them to theyr power from the stenche and corrupcyon of all synne by good example of lyf by good doctryne and good exortacyon and in so doynge the holy fader of mercy vnto them promysed to make theÌ„ grete in the reame of paradyse Also curates faders and moders godfaders and godmoders auncyent people maysters of scole and other ought them to acquyte ayenst theym of whome they haue charge in techynge them and repreuynge theym of theyr defautes after as it is sayd before in the mater of correccyon as well fraternall as of Jurysdyccyon The fourth maner of mercy spyrytuall is to recomforte them discomforted this werke is moche necessary For by heuynes desolacyon oftymes a man falleth in to dyspayre from dyspayre vnto eternall dampnacoÌ„n And therfore who so euer charytably conforted the dyscomforted he draweth hym backe from helle as moche as in hym is The whiche thynge is as moche pleasauÌ„t vnto god as moche as is the grete loue of the whiche he loued his creature for whome to saue preserue from dampnacyon he hath wylled to deye By the whiche it foloweth that to comforte these dyscomforted is a werke of ryght excellent meryte before god To couÌ„seyll to comforte is the offyce ryght synguler as well of the blessyd Jhesu cryst as of the blessyd holy goost By the whiche it apyreth that he the whiche accomplysshed not the werke of recomforte the dyscomforted whan there is place tyme coÌ„mytted as moche grete ylle as it is to do grete good merytoryous pleasauÌ„t vnto god The fyfth maner of almesdede spyrytuall is to coÌ„forte Ego rogabo preÌ„m aliuÌ„ ê‘aclituÌ„ dabit vobis Io. xiiii Paraclitê° auÌ„t â—deÌ„ est qd consolator to enhardy those to do well the whiche ben weke in spyryte many there ben the whiche done grete thynges vertuous and merytoryous but by the vyce synne of pusyllanymyte or cowardyse they are not vndertake to come vnto so grete goodnes Wherfor them to enhardy them to gyue courage to do vndertake these thynges the whiche ben vnto the glorye of god of the saluacyon of theyr soules is the werke of moche grete charyte moche pleasaunt and merytoryous before god by the consequent the defaute of that to do and accomplysshe is moche peryllous and dyspleasaunt vnto god specyally in them vnto whome it appertayned by theyr offyce the estate vocacyons to make stronge exorte the comen people to do well as ben the people of the chirche ben they prelates curates relygyous or other And whan it shal happen that they sholde as to make stronge susteyne to ayde these other for to vndertake werkes merytoryous in wekynge them dyscouragynge be it by theyr euyll example or otherwyse well nere al shall be lost wasted The sixt maner of almesde St lumeÌ„ qd â— te 〈…〉 tenebre sunt totuÌ„ corpus tenebrosuÌ„ erit Luce. xi Alter alteriê° onera portate sic adiplebitis legeÌ„ rpÌ„i RursuÌ„ crucifigentes sibimetipsis filiuÌ„ dei hosteÌ„ tuihnÌ„tes heb vi glo In se ei crucifiguÌ„t tâ—â—iuÌ„ dei ê¯tumeliis hnÌ„t â— graÌ„m eiê° vilipendentes in peccatis â—acet de spyrytuell is to supporte the feblenesses of his neyghbours the whiche thynge he ought to do by very compassyon by oryson by good dyscrecyon of correccyon in preseruynge them from the occasyon of synne and fyndynge the remedyes meanes theym to reduce amende after as it may be possyble by the maner beforsayd of correccyon fraternall For sythen it is so that all the blood of Jhesu cryste had ben gyuen shedde for the precyousnes of the soule the whiche is the ymage of the blessyd trynyte the temple habytacyon of the holy goost the loue and the delytes of Jhesu cryste and the whiche may come vnto the beatytude eternall of paradyse as may the true catholyke the seruaunt of Jhesu cryste seen knowen without grete compassyon and without effusyon of teeres so noble a creature consecrated of god by the holy creame and the espouse of Jhesu cryste put and abandonned vnto the foule lykenes of deuylles fylthy vyle and dysfygured by synne some more than deuylles by the whiche the blood and passyon of Jhesu cryste ben moche more dyspraysed than the thynge foyled and troden vnder the feet of all maner of beestes Alas more than a thousande tyme alas alas how thynke we to be faythfull vnto Jhesu cryste to see suche pyte suche deluge of soules specyally crysten men wtout anguysshe compassyon the whiche is no thynge yf it be not shewed in the werkes of mercy The .vij. maner of almesdede spyrytuall is to hydde to couer and to anguysshe the ylle and dyffame of his neyghbour not to publysshe and shewe it by enuye or ony other cursyd entencyon For sythen it is so that good renowne is a grete goodnes noble and spyrytuall as how may it be done that ony man loueth god and his neyghbour yf he vnto hym yelde not and conserue his good renowne in couerynge his synnes his defautes and his fragylytees Certes it is impossyble and in as moche as the synne of our neyghbour is moche grete of as meche haue we the more gretter mater for to accomplysshe ayenst hym the more gretter mercy and for to haue ayenst god humylyte fere and loue in byleuynge certaynely that neuer creature dyde synne so grete or detestable but that we may do more gretter or semblable yf god kepe vs not and the seruyce of these blessyd angeles And in lyke wyse as of suche synne I shol de haue wyll it for to hydde In lyke wyse euery man it ought to do ayen his neyghbour by very coÌ„passyon and charyte The .viij. maner of almesde de spyrytuall is to exhorte and meoue the good to prouffyte from good vnto better in shewynge them that they them kepe to presume folysshly of theyr good werkes of the whiche the honour and the glorye apperteyned all oonly vnto god Also that they haue in fere and in hate the fauour and the prayse of the worldely people the whiche often tymes taken and magnyfyen that the whiche god reproueth and punyssheth Of suche fauours maketh A sagita volaÌ„te in die a negotio ê‘am bulante c. pÌ„s xc oftentymes the deuyll his darte or his arowe the whiche he casteth in the mydde daye that is the vayne glorye the whiche taken these grete foyles and full lytell well auysed of good werkes Also ben they aduysed that for ony lyf or penauÌ„ce of tyme passed they
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
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
in estymables the whiche neuer hath ben herde or founde by scrypture the whiche ben at this daye founde and taken from synners by the synguler grace of god and the meryte and good dylygence of confessours and there ben fouÌ„de many syÌ„ners that neuer wolde consent to be sent vnto the prelates though that they sholde be euer without confessyon so as many sayen and affermen By the whyche it is not to be vnderstande that that the which other tymes hath ben ordayned for the charyte and saluacyon of soules as ben the sacramentes and ordenauÌ„ces of holy chirche ought to be kept vnto the preiudyce of the saluacyon of synners the whyche thynges shall come whan the prelates the whyche haue to answere of dede spyrytuall of theyr subgectes they wyll not coÌ„mytte theyr case and puyssaunce in suche necessyte vnto chapelayns wyse dyscrete how be it that at this daye with grete payne there ben founde chapelayns suffycyent in all thynges vnto suche offyce by the which defaute many of the poore synners go vnto dampnacyon Also ought the confessour subtylly aduyse the qualyte the offence and other dysposycyons of the synner And then he ought to enquyre of the synnes of the whiche he may be culpable and yf he perceyue that the persone be yonge or other ellys he is shamfasâ—e or to moche ferefull he ought to shewe it swetely affyably and there he ought to perswade from confessyon And how he sholde chese more soner to dye than euer to say or ony thynge declare of the synne the whiche vnto hym hath ben confessed For it vnto hym hath ben tolde in as moche as he is the vp care of god pryncypally and not as vnto a man Also he ought to declare of as moche that he hym confesseth the more playnly and the more longfully of as moche he shall loue hym the better Also that by suche confessyon he is put out of the bondes of the deuyll and auoydeth the paynes of helle and retorneth vnto Jhesu cryste for to lyue eternally oftymes it happeneth that by suche Admonycy on man gyueth courage vnto the poore synners yâ— the deuyll of helle holdeth in fere to confesse them poorly entyerly And the confessour ought to labour specyally agayne yonge people or other symple persones and rude to tell theyr synnes Fyrst in generall and afterwarde moeuynge the ayde of the holy goost he ought to dyscende vnto the partyculers after that he shall haue the cause and occacyon by that the whiche is sayd in generall And theÌ„ he may demauÌ„de yf they wyll well that he them examyne to the ende that theyr confessyon may be hole vnto theyr saluacyon in she wynge them that yf by ypocrysye or euyll thynkynge they saye not trouth in theyr confessyon they lye vnto god yâ— whiche all can and knoweth and that suche confessyon sholde be more dampnable than merytoryous and whanne that a man fyndeth ony suche symple people the whiche promytten to say and to answere truely and requyren wyllyng that a man them examen after that they haue sayd that that they can a man may not make a more brefe and sure expedycyon than by the commaundementes of god as shall be sayd here after And a man ought to aduertyse the synner that he answere not to haue done that thynge that he hath not done As done many the whiche answer yes syre vnto that that a man them demaundeth be it trouth or lesynge And for to knowe better to procede in suche interrogacyons the confessour ought to demaunde the estate of the persone yf he knowe it not That is to knowe yf he be in the estate of maryage or in the estate of the chirche reguler or seculer clerke or laye noble or not noble prelate or subiecte and of other vocacyons And than he may forme his interrogacyons after the synnes the whiche moost comenly abounden in suche people as vnto the people of the chirch of symony of irregularyte of sacrylege of yâ— euyll dyspendynge of the patrymonye of Jhesu cryste these ben the goodes of the chirche Also of noble peple and offycers of rauayn vnto people marchauÌ„des offrandes and of lyenges vnto borges vsury vnto yonge people of temptacyons carnalles and of touchynge dyshoneste and of the cyrcumstaunces the whiche greuen moche â–ª and of the maners and dyuers espyces the whiche may be in one self synne and of the nomber That is to knowe by hewe oftymes aman is fallen in to the same synne For the synner it ought to tell and confesse yf vnto hym it be possyble or as nere as vnto hym it may be very semblable And so of other thynges after the dyscrecyon and medyfycacyon before sayd by the whiche it appereth that the confessour ought to haue thre thynges scyence cautelle and dyscrecyon scyence for to dyscerne the dyuersytees of the maner of synnes cautelle for to enquyre and to axe questyons dyscrecyon for to gyue and enioyne penaunce or ellys he hym dysposeth vnto grete peryl as well of his saluacyon as of them that he confesseth Also he ought to warne hyÌ„ that he confesseth that he name not or acuse another persone thanne hymself yf the synne were not of suche condycyon that otherwyse it may not be sayd or declared he ought not to dyscende to moche in partyculer in the cyrcumstaunces of synnes and specyally of the synne of lechery For of that may come the lettyÌ„ge of conscyence as well in hymselfe as in other or to moche grete shame vnto hym the whiche is confessed how be it a man may hym warne to declare his synne so parfytly that his conscyence grutche hym not afterwarde in that that he hath not entyerly confessed hym and with the cyrcumstauÌ„ces yâ— whiche weren of necessyte and whan it cometh vnto the ende of the confessyon that the synner hath parfytly tolde and declared his synnes by interrogacyons or other wyse than the confessour oughte hym to shewe the errour and the greuousnesse of his synnes And also the grace that god vnto hym hath done in that that he hath abyden hym to do penaunce and hym to loue fynally in good purpose yf vnto hym it be possyble And in good hope of the mercy of god and for some case or ceason he may not hym assoyle as for the case of excomynyÌ„ge or that he wyll not pardonne or seche pardonne or make restytucyon or other cases he hym ought to counseyll the forme and the manere to fynde his remedy and hym to recoÌ„maunde vnto the sacred vyrgyn mary fouÌ„tayne of pyte of mercy and of doynge ony good dedys For in soo doynge god hym shall the more soner helpe to fynde his remedyes Also yf yâ— confessour knoweth by ony sygnes or lokynges coniectures or by other waye that the synner sayeth not suffysauntly his synnes he hym ought than to warne not alonely one tyme but many that yf he leue ony thynge vnto his wyttynge his confessyon is no confessyon and synneth greuously And hym ought
confesse regulerly and of necessyte but onely of dedely synne the whiche is not other thynge but the transgressyon of ony of the .x. cōmaundementes in the whiche ben defended the seuen deedly synnes Also there be conteyned the seuen werkes of mercy the trouth of the artycles of oure holy fayth In y◠whiche thynges that is to vnderstonde in the commaundementes of the lawe in the artycles of the fayth and in the seuen werkes of mercy is comprehended and cōteyned all the dede of the conscyence in lyke wyse as it hath ben sayd before And therfore who so euer wyll hym well examen and make parfyte hole confessyon after these thynges sayd he ought to take hede how he hath kepte and accōplysshed the ten cōmaundementes of god as well in the thynge cōmaunded that is in sechynge vertues and in accomplysshynge the werkes of mercy as also in the thynge defended as ben the seuen dedely synnes That is to know pryde enuy wrath couetyse glotonye slouth and lechery In y◠whiche seuen maner of synnes a man may falle often mortally and dampnably And somtyme venyall alonely for it is to byleue that euery passyon or mouynge of Ire of enuy of vayne glorye and soo of other synnes before sayd ben alwayes deedly synne But whan suche passyons or wylles abyden in the termes of venyall synne or that they exceden tyll vnto mortall synne That thynge is ryght harde vnto Jugement humayne and it is not possyble therin to gyue a rule generall suffycyent for to Juge of euery case inpartyculer wheder it be mortall or venyall after as it hath ben sayd before in the seuenth chapytre of this partye and therfore as nowe I reste to see in partyculer some case after y◠ordre of the ten cōmaundementes ¶ Here foloweth of the fyrste commaundement OUer these thynges sayd in the fyrste cōmaundement Caplm .xv. he the whiche wyll well purge his cōscyence ought to take hede vnto these poyntes that folowen Fyrste vnto the brekynge of his vowes yf ony haue ben broken as who sayth not carynge by dyspysynge and inobedyence agayne god the whiche was lawfull to holde and to accomplysshe it is dedely synne yf a man cōmytte suche fraccy on by delyberacyon or equyualente after the rule put in the chapytre of the scyence that a confessour ought to haue the whiche oughte well to be noted for all these cases the whiche folowen in this mater of all the ten commaundementes Also it is to be noted that for as moche that there hath ben made mencyon in the treatyse of the cōmaundemen tes of all the seuen deedly synnes He the whiche by the studye of this boke wyll examen his conseyence ought for to truste the thynges the whiche there hath ben sayd be it in generall in especyall with them that folowen in this recapitulacy on of the cōmaundementes in partyculer yf ony by syknes forgetfulnes or other cause excusable breketh hys vowe that is no synne or it is alonely venyall yf he hath auowed a thynge vnlefull he ne sholde accomplysshe it but without other dyspense ought more sooner to do all the contrary and hym to confesse of soo folysshely to haue auowed thynge the whiche is not lefull or honeste yf he haue taryed to accomplysshe his vowes in suche wyse that he thē hath forgoten or by to moche taryenge falleth in to suche inconuenyent that he ne them may accomplysshe some grete theologyens wyll saye and susteyne that it is deedly synne yf he haue made auowe to faste or to do other thynge lefull for ony cursyd ende as for to come to cōmytte thefte auoutry or other synne he hath synned mortally yf he hath made auowe of chastyte or of relegyon and afterwarde hym maryeth it is deedly synne and as many tymes and often as he requyreth on his partye the deuoure of maryage he synneth mortally but yf he were requyred he may acquyte hym in yeldynge the deuoyre of maryage without deedly synne by suche wyse that he loueth better after the wyll of reason hym to content and not to accomplysshe the werke of maryage The whiche thynge is yl to kepe all the tyme of his lyfe and therfore they that ben in suche inconuenyent they sholde make dyspense of theyr vowe and be assoyled of the synne And it is to be noted that a curate may assoyle his subiecte of the brekynge of his vowes but he may not dyspence or them chaunge without specyall lycence of the pope or of the bysshop after as the case it requyreth The dyspensacyon or cōmutacyon of the vowe of chastyte of pylgrymage vnto Jherusalem of Rome of saynt James ben reserued to the pope But the dyspence or commutacyons of other vowes appertayne vnto the prelates Also it is to be noted that yonge people that is to knowe the doughter vnder the yeres of .xii. accomplysshed the sone vnder the yeres of .xiiii. may not vowe or entre in to relegyon of theyr owne auctoryte not withstondynge what dyscrecyon so euer they may haue Also auowe is not oblygatory yf it be not made by delyberacyon and full consent Also a woman maryed may not vowe or obserue the vowe that she hath made before the maryage yf her husbond wyll not so consent and yf she hath auowed after or before the maryage the husbonde her may make it to leue without other dyspense and withoute the synne of the one or of the other yf y◠husbonde were not ony tyme consentynge The man may well vowe without lycence of his partye the whiche be not vnto the preiudyce of maryage Also they the whiche vowen neuer to kembe them on the fryday or not to spynne on the satyrdaye or other semblables superstytucyons ought to leue suche vowes symple and full of vanytees But doo after the ordenaunce of theyr wyse and dyscrete confessour and other holy faders Secondly the synner oughte well for to take hede yf he be culpable of sorceryes of wytchcraftes of charmes of inuocacyons of the deuyll or of adoracyons or of paccyon with hym and with his dyabolykes Also yf that he haue vsed ony euyll crafte or yf he haue kepte or retayned bokes of the same Also yf he haue Jugyd of the deth or of the lyfe of the aduentures of ony persone by the constellacyons and knowlege of the planettes on the skye or by phylosephye Also yf y◠he haue vsed of sorte for to knowe ony thynge yf he hath byleued ouer moche and stedfastly in the aduentures of ony dremes yf that he hath lokyd or causyd to loke in the tokens of the hande for to knowe the aduentures of hymself or of other yf he for ony syknes hath vsed lytell scrowes or of charmes yf he hath put dystyncyon in certayne dayes As the tewesdaye and the wēnysdaye or other dayes for to begynne ony werke for to make waye in beleuynge that by one daye he shall profyte better than by a nother yf he hath put fayth for ony aduentures in songe or in
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
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
the vnyon of charyte for all these before sayd haue the blyssed holy goost by grace for yf the one membre serue vnto the other naturally by more stronger reason the sayntes of paradyse may ayde as well vnto vs the which ben in this worlde for to prayse them reclayme as vnto theÌ„ of purgatorye the whiche haue deserued on this halue to be ayded For comenly after as some doth theyr deuoure to praye to acquyte theÌ„ agayÌ„ theÌ„ that ben departed In lyke wyse shall it be done for hyÌ„ after his deth Also these doctours sayen that they of purgatorye prayen for vs yâ— whiche ben in this worlde that moche of goodes corporall spyrytuall vnto vs comeÌ„ by yâ— merytes orysoÌ„s of fayth full people departed specyally whan we do our de uoure agayne them by the contrary those yâ— whiche them dyffrauden as done these possessours the whiche posseden laudes rentes houses be it in lytell or in grete the whiche to them be come succede from theyr frendes predecessours departed as ben those yâ— whiche ben charged of yâ— execucioÌ„ of testamentes to do almes ordoned by the laste wyll of yâ— deed also as done people of the chirche he whiche posseden rentes laudes renownes whiche haue ben gyuen ordened comenly for to â—o coure ayde thoâ—e that ben departed Also as ben these beggars ben they relegyous or other the whiche lyue of dayly almes Of all these maner of people playnen they of purgatorye requyren yâ— vengeauÌ„ce of god for those the whiche theym may sholde ayde as well by yâ— oblygacyon of ryght of nature as of yâ— ordenauÌ„ce of holy chirche theÌ„ leuen tormented cruelly notwtstondynge yâ— they cryen in demauÌ„dynge ayde coÌ„tynually in sayen Miseremâ—â—i mei salteÌ„ vocis amici mei That is to saye haue pyte haue mercy haue mercy on me at yâ— leest ye my sones doughters nyeces neuewes cosyn cosyÌ„s ye other vnto whome I haue lefte my goodes for to vnderstonde yâ— crudelyte of many agayn the that ben departed we ymagen yâ— whan yâ— sone or the doughter or other frende seen theyr fader or moder or syster or other frende in ony cruell torment as of fyre or of water boyllynge theÌ„ they may ayde Neuertheles they take no hede nor dylygence to so cour theÌ„ sheweÌ„ they not clerely to be cruell dygne of yâ— vengeauÌ„ce of god and certaynly we may saye by more greter reason yâ— they ben ryght cruell in the Ire of god yâ— whiche acquyte them not agayne In firmê° i carcere eraÌ„ et noÌ„ visita stis me c. AmeÌ„ dico vobis quam dui â—oÌ„ fecistis vni â— mioribê° his nec mihi fecistis ibuÌ„t hi i suppliciuÌ„ et nuÌ„ mat xxii capi them departed after that that they ben beholden more or lesse for at that ende of theyr lyfe our lorde vnto theÌ„ shall saye I haue beÌ„ in harde pryson ye haue not vysyte me coÌ„forted nor taken payne to delyuer me than they shall answere whan see we the in prysoÌ„ or in suche necessyte than he vnto theÌ„ shall saye that that ye haue not wylled to do vnto my meÌ„bres to my chylder to my frendes yâ— whiche were in harde pryson were it in the worlde or in purgatorye of that Et cuÌ„ apperuisset septimuÌ„ sigilluÌ„ factum eÌ„ silenciuÌ„ i ce to quasi media hoâ—a apo viii pleaser there ye haue me refused now I you refuse dysauow you coÌ„dampne in to the harde pryson of deuylles in to the fyre of hell O very god to what vsages gone at this daye the godes by the whiche a man sholde ayde theÌ„ that ben departed well sholde I tell it yf I were not coÌ„strayned to kepe the halfe hour of sylence that hym behoueth to endure in these preseÌ„t dayes Those the whiche done well theyr deuour for theÌ„ that beÌ„ departed purchasen grete ayde grete me ryte as well for this present lyfe as for the other for who that by almes fastynge prayer by oblacyons or in sayenge or in makynge to saye masses vygy les the seuen salmes or other suffrages make shorte the purgatorye of one departed or of many by the whiche they comen the more sooner somtyme of a yere more or lesse vnto the vysyon of god of the vyrgyn Mary to possede the glorye and the royalme of paradyse it shall neuer be but that these blyssed holy sayntes men or women the whiche in suche haue ben ayded and made shortene holde theÌ„ redeuables bouÌ„de vnto hym or vnto them the whiche them so haue socoured in theyr necessyte and ayded the more sooner for to come vnto the glorye before sayd for in lyke wyse as a man speketh wryteth other tymes some the whiche nowe ben in the glorye of paradyse to see the vyrgyn Mary by the espace of one yere alonely in the glorye of her maieste is so grete goodnes that a man sholde Joyfully endure all the marterdomes that haue ben suffred in this present worlde with all the martres and other sayÌ„tes of paradyse for to come vnto suche goodnes as it sholde be to see the vyrgyn Marye in so lytell tyme vnto the whiche vy syon vs wyll bryng for eternyte her dere chylde the swete Jhesns vnto whome be honoure and glorye in secula seculorum amen bone Jhesu ¶ Here foloweth ashorte epylogacyon of the seuen mortall synnes ryght prouffytable for to see the brauÌ„ches Caplm xxx shortely and the mater of euery of them syx synnes ben sayd to be agayne the holy goost Enuye of the goodnes of his neyghbour To Impugne wyttyngly agayne the trouth Obstynacyon of speryte Presumpcyon Dyspayre To dysprayse fynally penaunce PRyde hath seuen brauÌ„ches vnfaythfulnes vnkyndenes as not to wouchsauf to thanke god of the goodes of nature to denye his graces or forgete his goodes of grace yll for the gode rewarde of the goodes of fortune is to gyue no force to enploye well the goodes and the graces of god and not to thynke how ne whan it hym behoueth to yelde acompte before god to deny is not to byleue â— t that a man ought to byleue as men the synneth with beestes and as those the whiche forswere them and falsen theyr fayth to byleue more than a man ought to byleue As dyuynys sorcyers charmers dyspraysynge is not for to prayse his neyghboure as a man ought as vnto god not to honour those â— t a man ought as to his fader moder neobeye vnto theÌ„ that a man ought as vnto his prelate and other arrogauÌ„ce to wene to be better than a man is to wene to vowe more than he may to wene to knowe more than he knoweth to wene for to know more to be more in valoure of power than ony other syngularyte as not to vouchesauf to do as done other folysshe
melodye of glorye wherof sayth holy scrypture that a man ought to synge before god the versycle or the songe of mercy and of Justyce by the whiche we may vnderstonde also it see in practyse that melodye of musyque may not be perfyte yf there MisericordiaÌ„ in diciuiu caÌ„rabo â—ivi domine pÌ„s be not parfeccyon of tenoure and yf the tenoure were not eternall the melodye sholde not be eternal In lyke wyse the melodye of the glorye of the blessyd shall not haue tenour yf the paynes of the dampned were not eternalle I vnderstonde by the tenour of the gloryous melodye of paradyse the crye and the braye and horryble thondre of helle By the counter tenoure the ioye the gladnes of the blessed men women of paradyse By the florysshynge of that melodyous musyque I vnderstonde the Joye and exaltacyon and the gladnes angelyque the whiche incompreuable and inenarrable for she is not aloonly in ioye corporall but with that in the eâ—es of the soule In lyke wyse as it shall be drawen in the treatyse of the Joyes of paradyse vnto the whiche vs wyll brynge and lede the swete Jesus vnto whome be al honoure and glorye with the fader and the holy goost AMEN ¶ Here after foloweth the treatyse of the Joyes of paradyse and fyrste the prologue for the fyfth chapytre AFter the treatyse of the paynes of helle here foloweth of the Joyes of paradyse by the consyderacyon of whome mouynge the lyght of the holy fayth catholyque the wyll the desyre and the loue of herte humayne is drawe vpwarde for in lyke wyse as by the consyderacyon of the horryble paynes before wryten a man cometh vnto fere grete lytell or meane after as yâ— vnderstondynge and coÌ„syderacyon of those paynes is grete or lytell euen so in lyke wyse cometh a man for to loue and to desyre the Joyes of paradyse after that they ben consydered moche or lytell of herte humayne wherof for to excercyse the loue and the desyre of herte huâ— mayne for to purchase the glorye of paradyse some thynge I put that it be lytell is here after wryten fyrste in generall secondly more in especyall As vnto the fyrste it is to vnderstonde that after as saynt Austen sayth a mortall man may not speke or ymagen the multytude the gretenes and the nobles of the Ioyes of paradyse for they ben moche greater than tonge ne can tell or herte ne may thynke There is founde souerayne pease without warre reste without labour Ioye without sorow infynyte rychesses faythfulnes yongth and gladnes fountayne of all goodes that vnderstondynge may thynke or that herte may desyre for the blessyd see god face to face and all other thynges in god and god in them selfe Also they see the humanyte of Ihesu cryste they see the vyrgyn Mary and all her holy company of the blessyd vyrgyns of the whiche vysyon sayth saynt Austen and also saynt Gregorye that who so it sholde not haue but by the espace of one Iourney aloonly a man sholde for to purchase suche good desprayse all the rychesses honours pleasurs and delytes that a maÌ„ myght haue in an hondreth myllyons of yeres in this present worlde and with that to suffre all the martyrdomes anguysses and-orowes the whiche may be spoken or thought That is to knowe for to come vnto gode for to mowe see in so lytell espace of tyme the blessydnes the whiche is promysed vnto all the frendes of god to possede eternally O blessyd very god eternall that these poore blynde worldly people may not suche meruaylles here rede or vnderstonde some what for than may they coÌ„prehende certaynly that all welth erthely and worldly is not â–ª but pure Si coÌ„sideramê° â— quaÌ„ta suÌ„t qÌ„nobisâ— ê“mittuÌ„tÌ„ iÌ„ celo vilescuÌ„t aiÌ„o oâ—a qÌ„ 〈…〉 tur iÌ„ terris â–ª Terre nanaÌ„quesnbaÌ„ suê‘ne felicitatip â—arata poÌ„dê° eÌ„ noÌ„ subsidiuÌ„ c. TpÌ„alis vita eterne vite coÌ„ê‘ata mors est ê“ociê° diceÌ„da quam vita gre in ome and lettynge pouerte helth is but syknes wysdome but folye gladnes ennoye and heuynes youth decrepyte and aege lyfe temporall a languor mortall and so of other thynges blynde and transytoryes in coÌ„paryson of the goodes of eternall glorye As vnto the seconde poynt all shall be recyted ten pryncypall Ioyes of the partyes of the soule And in lyke wyse ten of the body contraryes opposytes vnto the paynes and tormentes of the dampned And euery of them shall be dyuysed in foure by the consyderacyon of the whiche Ioyes the espyryte humayne shall not be aloonly a slepe but ryally dede and insensyble the whiche hym shall not moue by a feruent desyre for to come vnto welth incomparable The whiche thynge is the pryncypall ende and intencyon of all the processe of this present booke ¶ Here foloweth the ten pryncypall Ioyes of the partye of the soule The fyrste of god ryght clere knowlege The seconde the loue of all his puyssaunce The thyrde with hym wtout ende to abyde The fourth Ioye the whiche euer shall endure The .v. of all welth ryght large habouÌ„dance The syxte grete honoure and grete reuerence The .vii. beaute of yâ— soule meruaylous The .viii. parfyte pease gracyous The .ix. refeccyon desyderable The tenth felycyte muaryable THe fyrste Ioye of paradyse of the partye of Caplm .vi. the soule is the clere vysyon of god and of all other thynges the whiche appertayne vnto the glorye of the sauyd Wherfore it is to be noted that the blessyd shall haue thre maner of knowleges The fyrste is named the knowlege in the clerenes of the myddaye the whiche is none other thynge to vnderstonde but to see ryght parfytly the essence dyuyne The seconde is named the knowlege in the clerenes of the mornynge that isto knowe all the creatures spyrytualles or corporalles in the myrrour of the blessyd trynyte that is to vnderstonde in the blessyd sone of god vnto whome is graunted sapyence eternall The thyrde is named the knowlege in the clerenes of the euentyde that is to knowe the creatures in theyr propre essences and natures By the whiche appereth that this Ioye of the clere vysyon shall procede of foure partes The fyrste shal be to se the dyuynyte the whiche neuer creature seeth in this mortall lyfe but in the lyght of the fayth than he hym shall shewe ryght clerely and after as wytnesseth holy scrypture the soule shall be in suche wyse transumed in god that in her the which is vnto the ymage of the blessyd trynyte shall appere vnto all the worlde the souerayne puyssaunce sapyence and bouÌ„te the whiche ben in god shall be than semblauÌ„te vnto god by grace dyuyne who shall be more shynynge than is the soÌ„ne for her clerenes Of this vysyon or knowlege the whiche is in compreuable as for this present lyfe cometh and procedeth a loue the whiche is as moche grete as is that knowlege and of