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
with noble vertues more bryghter and more shynynge spyrytually than euer may do the sonne corporally But all the contrarye is it of the soule in mortall syÌ„ne for she is the doughter seruytour by iÌ„uocacoÌ„n of our goodly enemye the vessell the stynkynge delytes vanytees worldely the temple of ydolatres deuyllesshe the fals and vnfaythfull rybande the whiche hath broken the fayth the maryage bytwene her the kynge of kynges Jhesus the sone of god the fader for to submytte her vnto the stynkynge lechery of the mesell of deuyll angell apostat By the whiche she is vyle horryble stynkynge more than ony carayne as well before god as before all the sayntes of paradyse By the whiche it appyreth that we sholde moche enforce vs to seche the one estate to flee the other in as moche as they ben of dyfference And in so doynge yf god gyue vs not the grace there is none the whiche worldely hym may thanke The seuenth reason for to see and knowe our feblenes and lyfell valure is in the consyderacyon of the lyf and of the vertues of holy faders apostelles martyres confessours virgyns Who where not of yron or of stele no more than we be who haue resyste vnto the temptacyons of the deuyll matted and vaynquysshed theyr bodyes by meruayllous penaunce and abstynence dyspraysed the worlde suffred martyrdoms terryble all oonly to thynke haue purchased merytes the fere and loue of god holdynge and kepynge the waye of all holynes some in aege of theyr tendre youth as these blessyd virgyns sayntes and martyrs Katheryne Margarete Annes Barbare and other without nombre in dyuers ages estates and vocacyons And we the whiche haue theyr lyues by doctryne example the lyght of myracles that god hath done for to approue the holynes of theyr lyues And that the whiche is more we haue theyr aydes intercessyons how be it vnto vs they speke not And notwithstandynge all these thyngê we ben laches frowarde brought lyghtly to falle torne to impacyence in to murmuracyon in to vnhope in to dyspayre By the whiche appyreth well our lytell fraylte lytell valour in all these estates the whiche at this daye ben vpon the erthe That is the yere a thousande fyue hondred after the Incarnacyon the yeres six thousande six hondred thre score six that the worlde began after the conuocacyon of the Hebrewes maner of nombre The. viij reason is that yf euery lynner sholde consyder the greuousnes the grete nombre vnkyndenes of his synnes the rygour of the Justyce dyuyne he sholde knowe clerely that all the penaunce all the seruyce the he may do vnto god tyll vnto the ende of the worlde in byenge ayen the payne due vnto his synnes it sholde be a thynge of lytell valour in comparyson of the dette in the whiche we be bouÌ„de for our syÌ„nes The ix reason is that yf we consyder perfyte the dyuers maners occasyons the whiche in an hondred thousande maners comen proceden by successyon of tyme as well of the partye of the worlde as of the excuse of the deuyll of the fraylnes of our power myserable condicyon we sholde defye aboue all of our strength our meâ—â—tes vertues in retornynge vs aboue all vnto god by the true hope that euery true crysten man ought to haue in god his creatour fontayne depnes of mercy of all swetnes The .x. reason is that yf we consyder the Jugement of god ryght Juste the whiche is done at the houre of deth and how hym behoueth to yelde acouÌ„pte of all the goodes that we haue receyued ben they goodes of nature of fortune or of grace tyll vnto the laste fardynge of all the tyme of our lyf tyll vnto the closynge of the eye In lyke wyse also the purenes of conscyence the ornament of merytes of vertues that we shall haue before god the satysfaccyon of synnes that other tymes we haue coÌ„mytte we shall see clerely that our goodnes is a lytell thynge as vnto that that we myght haue done in comparyson of thyngê beforsayd ryght grete is our iperfeccyon The .xi. reason for to holde vs in fere in mekenes is that yf we consydre the shortnes of this lyf the necessyte to deye the incertayne of the houre of a moment of the estate we see clerely that to lytell is the preparacyon the fere the dysposycyon the whiche shol de be in vs for to receyue suche auenture The .xij. reason is that yf we consydre the sayenge of saynt Gregory that is to vnderstande that those the which wyll come vnto saluacoÌ„n sholde alwayes go from good vnto better mouÌ„te from vertue vnto vertue or elles they go behynde by slouth neclygence we see clerely that ryght lytell is the profyte ryght grete peryllous our slouth neclygence The .xiij reason is that yf we consydre perfytly the grete horryble paynes of helle as vnto the oppresseth as vnto the dyuersyte vnto the multytude as well ayenst the body as ayenst the soule and the eternyte of them the whiche euery synner deserued in commyttynge mortall synne we knowe that all the penaunce that we haue done in tyme paste and that we may doo tyll vnto the ende of the worlde it is a ryght lytell thynge and also as no thynge yf were not the meryte of the blessyd passyon in comparyson of our synnes Also we sholde enforce vs of body of soule to holde suche lyf by the whiche we may escape the paynes beforsayd the whiche ben more greter than man may tell or thynke so as wytnesseth saynt Austyn These .xiij. reasons ben noted drawen out of the boke of the lyf of Jhesu cryst in grete shortnes For the spyryte deuoute contemplatyf vnto this proprete as w e fewe wordes dyuyned he can rede vnderstande grete meruayllous sentences And this is done by the ayde vertue of the holy goost the whiche enâ—umyned lyfteth the soule vpwarde from the puyssauÌ„ces naturelles hym maketh to taste and to sauour the worde of god what so euer it be For it is the meete spyrytuell the whiche gyueth nourysshynge force augmentacyon and puyssauÌ„ce vnto euery persone the whiche hath in hym the helte of grace Also it is to be noted that the resolucyon ende and conclusyon of euery one of these .xiij. reasons aboue sayd is in two poyntes The fyrst is to the ende that the persone the whiche this present aduysement well reded denoutly studyed may in trewe humylyte haue clere knowlege of the lytelnes and imperfeccyon of all his werkes what so euer they be by the whiche knowlege he hym shall defende from all vayne glory and shall see cloâ—ely the grete foly and derkenes of ypocresye vayne glorye and folysshe thoughtes The seconde poynt is that the persone the whiche wyll here founde his medytacyon may ought to take feruour desyre
the whiche baâ—eth not the fruyte of this knowlege ¶ Here foloweth the .ix. artycle SAnctaÌ„ ecclesiaÌ„ catholicaÌ„ That is to saye I byleue the holy chirche catholyke or vnyuersall Here is to be noted that holy chirche is as moche to saye of all those them the whiche haue the blessyd holy goost by grace be it in this worlde or in the other For in lyke wyse as the humayne spyryte that Ala eÌ„ tota in toto tota iÌ„ qÌ„libet corporis parte is the soule vnyeth many dyuers membres as the heed the feet the handes the other membres be they grete or lytell in suche maner that there en is but one body humayne not many For they haue not but one forme the whiche forme or spyryte humayne is alwaye in euery of the membres ouer all so as hath these phylosophres wyse worldely men a lytell whyle syns perfytly knowen declared In lyke wyse moche more excellently the blessyd SapieÌ„tia saÌ„ctorum narraÌ„t ppli laudem eorum ê“nuÌ„ciat ois eccâ—â—a sctoÌ„rum eâ—â—lesi xxxâ—x holy goost vnyeth vnyfyeth all these meÌ„bres of the holy chirche in one so dygne so perfyte that the goodnes of that one be it grete or lytell is the goodnes of that other For by the vertue of charyte euery man of body mystycall of holy chirthe loued his neyghbour as hymself by the whiche it foloweth that the honour the goodnes the Joye of that one is the goodnes of that other That is the blessyd company that is to knowe the vnyuersall chirche is in thre partyes The fyrst is named the chirche tryumphauÌ„t or victoryous that is these blessyd men the whiche ben now in paradyse here neuer sought degre of meryte esseÌ„cyal for they be vnto theÌ„ determyned The seconde-partye is named the chirch mylytauÌ„t or she the whiche is in batayll that be these good crysten men whiche yet be in batell of this worlde may from day to day wynne prayse meryte The thyrde partye be they that be in purgatorye yâ— whiche be in loue of god but they haue not done penaunce suffycyent for theyr synnes the whiche they achyue in the sayd place of purgatorye And for as moche that euery soule whiche is of the nombre of that one of these thre companyes vnto the holy goost by gÌ„ce The whiche holy goost is one in all is not all but one oonly chirche catholyke And lyke wyse as the meÌ„bres of the body natural do ayde serue that one vnto that other euery of them in his offyce in lyke wyse the meÌ„bres of the body mystycall of holy chirchÌ„ do seruyce that one vnto that other for these blessyd sayntê praye for them the whiche be in the batayll reioyse theÌ„ of theyr goodnes of the conuersacoÌ„n penauÌ„ce of syÌ„nes And they of the batayl that is of the chirche mylytauÌ„t gyue glory praysynge vnto god of the tryuÌ„phe victory of sayntes they make feestes solempnytees in erthe they founde chirches they gyue rente tresours in requyrynge theÌ„ vnto theyr ayde by deuoute orysons In lykewyse they praye vnto god for theÌ„ of purgatory they offer sacryfyeê almesdedes to allege theyr payne Sancta salubris tâ—â— cogitatio ê“ defuÌ„etis exorare vt a peccatis soluanâ— Mathei xii And they of purgatory praye for theyr benefactors aswel iÌ„ purgatory as iÌ„ heueÌ„ as they be thyd come theyr prayers ê“fyte gretly theÌ„ of the batayl of this world as it shal be sayd herafter iÌ„ the treatyse of â—â—y The werke of this artycle as vnto the moralyte is in thre maners The fyrste is to kepe the festes of the holy sayntê of paradyse in prayers in orysons in other deuocyons in requyrynge theyr ayde and helpe The seconde is for to praye for theym that be departed The thyrde is sufferaynly for to kepe hym to be excoÌ„myned departed by mortall synne Princeps ego â—â—oim tunentiuÌ„ te custodienciuÌ„ man data tua pÌ„s xviii from so noble a company as is the holy chirche catholyke for it is impossyble that yf a creature be in the state of deedly synne hath the holy goost by grace And in lyke wyse as they the whiche haue the holy goost be in nature angelyke or humayne make an holy chirche a body mystycal as it is sayd In Odiui ecclÌ„iam malignaÌ„tiuÌ„ cuÌ„ iÌ„piis noÌ„ sedebo ps xxv lyke wyse by some semblauÌ„ce the congregacyon of cursyd folke maketh a body mystycall in a chirche the whiche is of god acursyd And therfore the fayth of this artycle is deed the whiche bereth not here his fruyte ¶ Here foloweth the .x. artycle whiche is suche SAnctorum coÌ„munionem remissioneÌ„ peccatorum That is to saye I byleue the coÌ„munyon of layntes the remyssyon of synnes Here is to be noted that true faythfull loue maketh all thynges comyn And for as moche that holy chirche is vnyed as it is sayd in the loue of that holy goost euery man hath parte of the goodnes of that other as well in heuen as also in erthe for the sayntes of paradyse reioyse them of good werkes merytoryous that whiche be done vpon the erthe these faythfull crysteÌ„ men Joye them moche fruytefully of the glory of these blessyd men Also in the erthe the true catholyke playned sorowed of the ylle of his neyghbour by compassyon mercy Joyed hym of his goodnes profyte by the whiche it appyred that he hath coÌ„municacyon with the holy sacramentê the whiche vnto them be comyn syngulerly with the ryght precyous body of Jhesu cryst the whiche vnto vs fygured and represented this vnyon Also in this artycle is conteyned the trought of all the sacrameÌ„tes of holy chirche in lyke wyse as the doctours sayen specyally in that that is sayd remissioneÌ„ peccatorum I byleue the remyssyon of synnes for it may none otherwyse be done after the ordynauÌ„ce dyuyne but by the sacramentes as it appyred of baptysme as it hath ben afore declared shall be herafter more playnely in the treatyse of confessyon The werke of this artyle as vnto the moralyte is to haue honour reuerence vnto the sacramentes of the chirche hym prepare them ensue as the very medycyne of all the sekenesses spyrytuell conseruatyf of of strength of helthe augmentatyf of grace of benedyccyon The fayth of this artycle is deed the whiche bereth not here his werke ¶ Here foloweth the .xi. artycle whiche is suche CArnis resurreccionem That is to saye I OeÌ„s â—deÌ„ resurgemê° i momeÌ„to i â—â—â—uoculi i nouissia tuba canet ei tuba mortuâ— resurgâ—t c. Ad corinth v. byleue that these humayne bodyes shall aryse For as saynt Poule sayth in a moment and is as lytell whyle as one may close open the Joye all good and euyll shall aryse in body and in soule at
the .vij. coÌ„maundement the whiche is suche THou shalt do no theeft In this coÌ„maundement Caplm .xi. vnto vs is some thynge coÌ„maunded and the other defended The thynge coÌ„maunded is charytable prudence in the lyght of charyte by the whiche we haue consyderacyon of the greate dyfference the whiche is bytwene the goodes erthely and the goodes of glorye By this dyfferece and knowlege we dysprayse and repute as nought all felycyte worldely in comparyson of the very blessydnes And in lyke wyse by this consyderacyon we ben enclyned induced to do Justyce the whiche is none other thynge as now but for to yelde vnto euery man that that vnto hym apperteyneth as it hath ben sayd before shall be more playnly in spekynge of restytucyon The thynge the whiche is defended by the coÌ„mauÌ„dement is the synne De auaricia of couetyse Couetyse is an appetyte dysordynate of goodes transytorye temporall what soo euer they be This synne is coÌ„mytted generally in thre maners that is to knowe in gettynge to moche brennyngly in retaynynge to streytely in dyspendynge to scarsely And for as moche sayth saynt Poule that the coueytous man is an ydolater a seruytour of the deuyll Wherfore it is to be noted that a deuyll named MaÌ„mona made vnto the coueytous man vi coÌ„mauÌ„dementes The fyrst is that he kepe well his golde his syluer or other goodes The seconde is that he lese not in his handes The thyrde is that he encrease them from daye to daye The fourth is that he gyue no thynge in almesse nor other wyse The fyfth is that he lene not nor doo noo pleasure for in soo doynge he putteth his goodes in peryll The sixte is that he shall restrayne hymself his housholde from meete drynke for to spare his goodes Of this synne cometh procedeth seuen doughters or braunches after as sayth saynt Gregorye That is for to vnderstande treason fraude begylynge periurynges rauayne desyrous for to gete hardynes of body ayenst the poore and many other euylles Here is defended all euyll marchaundyse euyll laborynges and werkes to fayne hym in his Journey and to selle fals ware for good I put caas that the seller hath ben dysceyued in byenge them for good for one dysceyued ought not an other for to dysceyue Here is defended theeft vsery rauayne symony sacrylege fals spekynge fals swerynge and generally all decepcyons openly or pryuely by the whiche a man maketh the losse of an other his owne or els that a man wolde not reasonably vnto hym to be done Also all contractes and other thynges in the whiche it behoueth â–ª For to make restytucyon of the whiche shall be treated in partyculer in the fourth partye And this is in generall and in short as vnto the .vij. coÌ„maundement ¶ Here foloweth the .viij. coÌ„maundement the whiche is suche THou shalt bere no fals wytnes In this coÌ„maundement Caplm .xij. vnto vs is some thynge commaunded and the other defended The thynge whiche is coÌ„maunded is the contrarye and the opposyte of that the whiche is defended To bere false and cursyd langage is contrarye vnto charyte the whiche we sholde haue ayenst our neyghbours By the whiche it appyreth that it vnto vs is commaunded to saye well to magnyfye and to exalte the good and the honour of our neyghbours and in praysynge god charytably in place and in tyme the whiche thynge we accomplysshe by the vertue of prudence of force illumyned with charyte for so doynge desyrynge the good honour of our neyghbour to be our honour in lyke wyse as requyreth the vertue nature of charyte the whiche is to loue his neyhbour as hymself the whiche maketh all goodes to be comyn Than by good prudence we shall exalte augment our welth our neyghboures And by that vertue of force we hym sholde purchase good and honour in berynge hym good wytnes in place in tyme in defendynge hym to our power his good renowne And this is in short as vnto the thynge coÌ„mauÌ„ded The thynge defended is fals wytnes That is to saye cursyd langage procedynge of Ire of enuye in lyke wyse as Ire enuye ben defended in the .vi. coÌ„mauÌ„dement pryncypally in as moche as the shewe them by werke in lyke wyse they ben defended in the .viij. in as moche as they it shewen by cursyd langage For as a man may noye his his neyghbour in dede in lykewyse a man may noye hym in worde And they that may not of dede oftentymes they do it by cursyd langage the whiche is coÌ„mytte in dyuers maners For as sayen these doctours the holy scryptures in the operacyon of the tonge is the deth or the lyf And therfore wolde the blessyd In manibê° lingue more vita holy goost hym shewe appyre in the lykenes of tonges of fyre for to gyue vnderstandynge that yf the tonge be not purged and gouerned of the holy goost it is an harde thynge but that it be gouerned of a cursyd spyryte That is the deuyll the whiche by the meane of the tonge serpentynously putteth all humayne lynage vnto perdycyon and the whiche gouerneth and ledeth theym that ben replete with Ire and enuye and them aydeth with theyr tonges as with glaynes cuttynge And therfore Lingua â—oâ— gladâ— us acutus 〈◊〉 sayth the Psalmyste that the tonges of synners is the glayne of the deuyll sharpe and full of venym And after these doctours .xij. synnes proceden of the tonge the whiche may be mortall or venyall after the dyuers circumstaunces and intencyon of the synner as ben blasphemynge periurynges lesynges boostynges murmuracyons detraccyons wordes carnall and vnhoneste folysshe langages talkynges Jangelynges and many other euylles the whiche ben shewed as wytnesseth the conscyence of suche people to be horryble and detestable For as our lorde sayth by the wordes of Loquela tua manifestum te facit Mathei xxvi Qui de terra eÌ„ de terra loâ—â— Io. ui a persone a man may some what haue knowlege and Juge of the wyll and of the conscyence Of detraccyon of dyuers maners for to lye and of fals wytnes in Jugement shall be spoken in the fourth partye And this is in generall and in short as vnto the .viij. coÌ„maundement ¶ Here foloweth the .ix. coÌ„maundement the whiche is suche THou shalt not desyre an other mans wyf And Caplm .xiij. in lyke wyse the wyf sholde not desyre the man that is to knowe by cursyd concupyscence But well may the one the other desyre with out synne by good and Juste affeccyon of maryage In this present commaundement vnto vs is some thynge commaunded and the other defended The thynge commaunded is the vertue of chastyte and clennes of spyryte and of wyll in the vertue of holy charyte that is to knowe for the loue of god and of the saluacyon of our soules the whiche vertue of charyte we sholde haue and procure as well in vs
dampnacyon The fourth whan the sensualyte ruleth so in hym that he hath no reason nor strength for to resyste vnto the passyons of Ire of enuy of wrath of lechery or other the whiche vpon hym cometh By these foure tokenes a man may knowe that the syke body spyrytually is dysposed vnto the deth of helle THe .xii. rule of the physycyan is to knowe the tokenes of lyfe and of helth for to denouÌ„ce it vnto the pacyent to the ende that it hym may enioye and recomforte in his spyryte the whiche thynge helpeth moche vnto the helth corporall By the whiche it is to be noted that the tokenes for to mowe recouer helth ben foure The fyrste whaÌ„ the sykenes is mynysshed and that nature is strengthed those ben tweyne tokenes of helth The thyrde whan the mater of the syknes begynneth to dygeste The fourth whan by ony maner of euacuacyon a man putteth out humours and maters the whiche causen the syknes applycacyon These foure tokenes to recouer helth spyrytuall beÌ„ shewed spyrytually Fyrste whan the persone restrayneth and reproueth his passyons The seconde whan be hym enforseth to purchasse vertues and good habytuacyons for to resyste The thyrde whanne reason argueth and comprehendeth the inconuenyens the whiche may folowe to obey vnto his passyons sensualles By the whiche she requyreth yâ— ayde of god of his blyssed sayntes for to resyste agayne them The fourth whan he fleeth vnto his power the occasyons of synne as from the place from the tyme from the persones soo of other thynges the whiche hym may enduce vnto synne By these thynges before sayd appereth in brefe the applycacyon of medycyne spyrytuall vnto the medycyne corporall and who answereth of the one vnto the other who so well doth vnto his prouffyte helth muste he haue eternall amen ¶ Here foloweth some brefe interrogacyons that a man may make to euery good crysten man that a man seeth labourynge in the artycle of deth or the whiche yf he can or may and fyrste ought for to do CRysten man or crysten woman byleue you sted fastly all the artycles of the fayth That is to vnderstonde in god the fader the whiche is creatour of heuen and of the erth and of all other thynges vysyble and inuysyble Also in Jhesu cryste his sone the whiche for vs hath be conceyued and borne of the vyrgyn Mary The whiche for vs to teche and to agayne bye hath soo moche suffred of payne and fynally the deth ryght cruell and the thyrde daye arose and the whiche is styed into heuen and shall come agayne to Juge the quycke the deed for to yelde vnto euery creatour that that he hath deserued Byleue you that by the grace of the holy goost the holy chirche is sustayned nourysshed and the holy sacrameÌ„tes ordened and that after our descesse we all shall aryse The answere yes Be not ye well Joyfull to dye in the crysten fayth and in the vnyte and obedyence of our moder the holy chirche The answere yes Confesse ye to haue so poorely lyued that you haue not deserued ony meryte of goodnes that ye better sholde haue lyued than ye haue done The answere yes Knowlege ye that ye haue offended your god your creatur ryght often and ryght greuously The answere yes Haue not you sorowe and dyspleaser of all the synnes that ye haue done and of the godenes that ye haue lefte to do of the gyftes and of the graces of god the whiche ye haue not well vsed answere yes haue not ye good purpose and wyll you to amende yf god you graunt to come vnto helth answere yes pardon you not with good herte for the loue of god all them that you haue offended answere yes requyre not you also demauÌ„de ryghte humbly pardon and mercy generally of all those that ye haue offended answere yes Byleue you well that for you our lorde wolde dye and that otherwyse than by his blessyd passyon ye may not be saued answere yes Of this and of other innumerable graces that he vnto you hath done and vnto all the worlde yelde ye not hym graces and mercy with hert as moche as ye maye yf the persone may speke with very fayth and good conscyence with herte alonely or with herte and with mouth togyders these thynges before sayd and answere in lyke wyse as it is sayd and in suche estate desseaceth it is a ryght grete token of saluacyon Than the persone the whiche in suche wyse is dysposed all holely hym ought to recoÌ„mauÌ„de and to coÌ„mytte vnto the blyssed passyon of our lorde in puttynge therto his hope and not in other meryte or good dede and theron ought he to thynke contynually in as moche that the syknes he may endure and bere for by that ben surmouÌ„ted and beten downe the dyuerse temptacyoÌ„s of the deuyll of helle And than a man ought bytwene god the fader the greuousnes of the gylte of his synnes put oppose the deth of his swete chyld without otherwyse to pleade or aledge and also for the merytes that he ought to haue and that he hath not he ought to offre the merytes of oure sauyoure Jhesu cryste the whiche ben infynyte comen vnto all those the whiche duely them axe and reclayme and thynke on hym Or a man sholde calle vnto his mynde the story of the good thefe how he knowleged his gylte and his synne and the swetnes pyte of our lorde the whiche requyred god the fader for the synne of those the whiche hym put and helde in tormentes and in deseases of deth by the whiche â–ª coÌ„syderacyon he was inspyred to requyre the ayde of Jhesu cryste sayenge Memento meidnÌ„e That is to saye lorde haue pyte and mynde of me The whiche thynge ought he to saye vnto his power the whyche laboureth in the extremetes of deth and also ought to saye his confyteor and after to make protestacyon that he wyll dye in the trouth of the holy fayth catholyque what so euer illusyon or freuesaye vnto hym come in the artycle of deth And afterwarde saye in manus tuas dnÌ„e coÌ„mendo spiritum meum c. ¶ Here folowen vi aduysementes ryght prouffytable for to enduce them that be lyuynge for to dye HOr as moche as in the consystorye of the blyssed Caplm xxix trynyte is determyned irreuocably that it vs behoueth all to dye and before god at the houre of deth vs represent all and that euery creatour in pertyculer for toreâ—eyue Jugement and fynall sentence of saluacyon or of daÌ„pnasyon after at euery of them hath deserued it is souerayne wysdome QuocuÌ„que eniÌ„ die coÌ„ederitis de fruâ— tu ligni sciÌ„e boni mali morte morte mini gâ—ene i. â— for hym to study to dye well Than for to haue some knowlege of peryllous thynges the whiche comen vnto euery creatour at the houre of deth and for to haue mater exitacyon vs to prepayre from daye StatutuÌ„eÌ„