¶ Here beginneth a little treatise called the Lucydarye.  
 depiction of master and disciple 
the disciple.  
the master.    

AS for to speak of noblesse spiritual. it is the most great noblesse that is/ and that man may have. That is to have evermore his heart and his affection unto his creature/ to seek knowledge of him and of his ordinances/ as wherefore he made the angels/ the man/ the woman/ marriage/ paradise/ hell/ & where they been/ and wherefore he would be borne of the virgin Mary/ and the which signifieth his deeds & his works▪ and also of the antichrist and of the deed bodies/ and how a man should confess him and to whom. Now inquire we than of his things as the disciples doth the which demandeth of his master/ and the master answering unto his demands as it followeth.   

¶ Here followeth a little treatise Entituled or named the Lucydary good and profitable for every well disposed person the which hath will and affection to know of noblesse spiritual.   depiction of master and disciple 
the master.  
the disciple.   depiction of master and disciple 
the disciple.  
the master.   depiction of master and disciple 
the disciple.  
the master.  
Master wherefore would god be borne of the virgin Mary. My child god made the man in four manners. The first was without man & without woman as Adam. The two was of a man without woman as Eue. The three was of the man and of the woman as we been Now was to make the iiij. manner the which is of the woman which is man as is Ihesu christ. And the other reason is such for likewise as the death come in earth by the woman the which was Eue. Also the life came in to the earth by the woman. That is to know the blessed virgin Mary the which us hath borne the fruit of life eternal. ¶ Master how childed she. My child she childed without pain and without dolour and abode entire virgin/ & pure/ & clean from all spot before the childing/ at the childing/ & alter the childing as the glass thorough the which the son passeth without making therein any opening. But for as much as god would hold the order of nature he abode nine months in the womb vyrgynal/ & he walked not incontinent that he was borne. ¶ Master at what hour was he borne. My child he was borne at mydnyghte/ and at that hour appeared in the sky a star much fair and clear that it was marvelous to be hold/ the son was fair as the gold/ and peace and unity was thorough out the world/ and obeyed unto one only prince the which was named caesar/ & at that hour the dumb beasts spoke/ & Idols of the saracens & paynims fell to the earth ¶ Master wherefore took he the gifts of the three kings. My child for in taking the gold he showed that he was king almyghtly/ and by the incense that he was weary god: & by the myrrh very man/ and the king the which bore the gold was called Balthasar/ and jasper bore the myrrh/ & Melchyor bore the incense. ¶ Master in how many manners been our sins pardoned. My child they been pardoned us in .v. manners. First by the sacraments of holy church the which been vij that is to know baptism/ confirmation/ confession/ the order of priesthood/ the sacrament of the altar/ the sacrament of marriage/ and the unction/ but baptism is the first/ & that the which most cleanly putteth out the sins/ and after baptism/ confirmation and confession been the most necessaries. Secondly our sins unto us been pardoned by almsdeed. thirdly by orisons/ and by fastings. fourthly by pardoning unto our enemies/ & fyfthely by charity. ¶ Master been all our sins pardoned by baptism. My child ye/ for by baptism we been as men unto jesus christ in doing him this homade/ & we been delivered from the servitude of sin. ¶ Master wherefore been they baptized the which ben borne of them that been baptized/ & also the children the which have nothing offended. My child if any past were corrupt with venom all the breed the which of it should be made should be venomous and corrupt. And for as much as our fore fathers were corrupt by sin they and all their ●ygnee were banished out of paradise terrestre/ & unto them were shit the gate of paradise celestial/ the which ne may be opened unto the man/ if he be not first baptized as witnesseth the holy scripture/ and how be it that the father and the mother been baptized that sufficeth not unto the child for to be baptized/ for when a man him baptizeth/ nature comune ne baptized him but all only the person particular/ wherefore it is of necessity that we been all baptized in particular. ¶ Master wherefore ne named god that all were baptized to be saved. My child it is not the devaute of god that all ne been baptized/ for he hath given unto every man and woman liberal arbiter and fire will y● to do. Also baptism should be made of free will and without constraint for if god constrained the man to be baptized he had not his liberal arbiter/ and so all his baptism had no merit. ¶ Master wherefore espouseth not man now his cousins as in the ancient law. My child it is for to increase amity & love between strangers/ For those the which been of blood loveth each other Enough more than these other/ wherefore it behoveth for to put love & charity where it is not/ and the other reason is such. For the children had two proximitises togethers as to be soon and nephew wherefore for honest it was ordained to make marriage between estraungers'/ but in the old law men espoused the women of lineage/ & it was for to multiply & to increase the world. ¶ Master wherefore was Ihesu christ baptized. my child he was circumsyzed for to accomplish the old law. and baptized for to begin the new law & for to show his great humility in giving us example that we all should be regenerate by baptism. ¶ Master wherefore is baptism in water. my child for that water is contrary unto fire/ wherefore for to quench the said fire of sin we been baptized in water. And in likewise as the water washeth all ordures and filths. Also the baptism washeth all sins/ and god them established in water for as much as the water is commune over all the world to the end that a man find the sooner water of the said sacrament to the end that none ne may excuse him that he ne could find whereof that he might make him to be baptized or that he might have. ¶ Master what word ought a man to speak in baptism. My child a man ought to say thus. I baptize the in the name of the father/ & of the son/ and of the holy ghost amen. In putting three times of water upon the heed of him that a man baptizeth/ and so may they say in all languages/ so that it be in good believe & in good intention & other words the which ne been of the necessity of the said sacrament of baptism. ¶ Master was it a thing reasonable that god the father gave so noble thing as is the son for to by again so caitiff a thing as is the man. My child in that us showeth god the father the great and abundant love that he hath unto creature human. ¶ Master sith that god hath sent down here allow his son by so great charity and for to redeem the humaynes wherefore did men to him so moche of pain. My child judas him betrayed by covetise. pilate him condemned for dread to lose his office/ & the jews him put to death by envy. ¶ Master wherefore died Ihesu christ on the tree of the cross/ My child for as Adam sinned by the tree of life. Also god him would buy again by the tree of the cross & thou shouldest know that by the four parties of the cross the which showeth all the world/ it is again showed unto us that the death of jesus christ was sufficient for to buy not only nature human/ but also all the universal world if it had be lost. ¶ Master how long abode Ihesu christ in the earth deed/ My child he there abode xl hours. And when we say that he arose the third day/ & that in three days is nor xl hours thou shouldest understand that he died the friday at the hour of noon/ and all the saterdaye he was deed in the holy sepulchre the which is the second day/ and the sunday after he arose right early/ and for as much as the course of nature is renewed at midnight and the day/ in taking one party of the day for all the day entire. ¶ Master whither go the soul of Ihesu christ when he was deed My child he go in to glory toward god the father in yielding unto him thanks and praisings in demanding him the holy souls the which he had redeemed by the merit of his holy passion/ the which thing god him granted. Than opened the soul of Ihesu cryst the which was conjunct with the deite the gates of paradies the which had been shut by longetyme unto all human lineage/ and the saturday about the hour of midnight he descended in to hell and broke the gates & go to visit his good friends. That is to understand the souls of the holy ancient fathers the which greatly him desired and them delivered from the prison of the limb with all the holy souls the which have merited paradies by their holy works/ and this fair company mounted in to heaven and them presented unto god the father the which them received benignly and them putteth in to the realm of paradise in the places and syeges that the cursed Angels lost by their pride. And he delivered not the souls of the damned as judas/ and of the cursed rich man dives and of many other/ but them he left in hell in pain and in tourment with all the devils without giving them any comfort where they been yet and shallbe for ever. And on the sunday before the son rising returned the soul unto the body of Jesus' that lay in the Sepulchre/ and rose from death unto life. ¶ Master wherefore arose not he as soon as he was deed. My child for a man had little presumed that he had been deed/ and he would begin for to renew the world on the Sunday by his resurrection. For at such an hour all the world began to be. ¶ Master where was he after his resurrection/ forty days before his ascension. My child he was in paradise terrester. with Helyas and Enoch in instructing them the which was done as when he appeared. ¶ Master how many times appeared he. My child/ he appeared first unto joseph of barmathye that had buried him/ the which for so doing was put in prison. After unto his mother: after to the blessed Mawdeleyne: after unto the two pilgrims coming from the holy sepulchre: after to saint james the which would not eat till that he had seen him. After unto saint Peter after to the two pilgrims the which went to the castle of malux after he appeared unto his disciples the gates shit: after unto saint Thomas when he put his hand in the side of our lord Ihesu christ: after unto his disciples in the see of Tyberyon/ and so my child thou should understand that our lord Ihesu christ appeared twelve times before that he ascended in to heaven ¶ Master who ascended in to heaven with him. My child the Souls of the blessed the which than by their merits were saved/ and also great multitude of angels of heaven the which him accompanied in singing melodiously & yielding thanks unto god ¶ Master wherefore abode he xl days to mount in to heaven after that he was risen. My child for y● that he gave great pain xl hours when he abode in the earth unto his friends & disciples wherefore he would comfort them xl days/ that is one day for every hour in tokening that for pain he giveth great joy/ & also he did it for to confirm them in the holy faith/ as saint Thomas & other/ unto whom he appeared visibly. ¶ Master what is that to say/ that the son is set on the right hand of his father. My child it is to say that the humanity is in glory with the divinity. ¶ Master in what manner and form ascended Ihesu christ in to heaven. My child he stied in to heaven in such form and manner as when he him transfigured before some of his disciples in the mountain of Tabor that is to understand that he had the arms stretched & lift up in height/ and his face shining as the son. And his vestementes were white as snow/ and a fair and clear cloud descending from heaven/ & it closed round about him and so mounted in to heaven in such wise that they lost the sight corporal of him. ¶ Master wherefore is the sacrament of the altar made of breed/ and of wine My child for as the grain of the corn hath been beaten and flayled and had the seed cloven In likewise the precious body of Jesus' was beaten & scourged/ and had the side opened/ out of the which Issued blood and water/ wherefore men put water unto the said sacrament. And as the wine leapeth from the grape by force of the wryngyuge in the pressure. In likewise the precious blood of jesus leapt from his precious body on the pressure of the cross/ and it was not established of the flesh nor of the blood for a man may horror to drink blood and to eat flesh/ but it was established of breed and wine/ that is the most commune refection that is/ and also the breed/ and the wine been the most commune and the most profitable for to nourish the body. In likewise the sacrament of the altar is the most common/ and the most profitable refection for to nourish the soul. ¶ Master how shall we understand that it is the holy body of Ihesu christ and his precious blood under the kind of breed and of wine. My child as the breed and the wine that thou eaties & drynkest convert them in to thine own body and in to thine own blood. In likewise the sacrament of the altar the breed and the wine saying the holy words by the will of god/ also changeth them unto the precious body and blood of Ihesu christ. And also he would do it for the great love that he hath in us he would evermore be with us. And it is in his power that to do/ as of nothing he hath made all the world the which is a more great thing. Than my child thou shouldest believe steadfastly and without doubt for his pleasure was it to institute in such wise. And how be it that thou seest it not corporally/ for a body glorified is invisible thou hast the more of merit. For faith is none other thing but to believe that thing that he seeth not.   depiction of master and disciple 
the master.  
the disciple.  
Master what say ye of th● the which receiveth the said sacrament in mortal Sin. My child/ they crucify of new our lord Ihesu christ and him receiveth unto their damnation. ¶ Master the priest that is immortal sin/ may he sacre and admynyster the holy body and blood of Ihesu christ. My child ye/ for the sacrament 〈…〉 e empayreth/ ne amendeth by the condition of the priest/ as the son when that it shineth upon foul things and stinking loseth not his clerete/ but the priest it doth unto his damnation/ and if he be with out sin it is unto his salvation. ¶ Master how long abideth the body of Ihesu christ in the womb of him the which him receiveth. My child he there abideth as long as the substance of the breed there may amyde undegested and no more/ but thou shalt understand that god there is and also abideth evermore with them the which been in the state of grace. ¶ Master/ when many priests singeth mass the body of christ is it over all/ My child/ ye/ For god is and may be over all as thy soul the which is hole in every party of the body. ¶ Master should a man hate the ill. My child a man should hate their cursedness and follies and not to do evil as they done/ but we should love our nature/ for we be all the sons of one father and of one mother & bought and redeemed with one self blood/ and if they do the any wrong thou shouldest pardon them and pray for them unto the example of Ihesu christ/ the which prayed for them that him crucified and put unto the death. For it is the work most meritorious that we may do. ¶ Master wherefore have the evil so many of goods and of prosperities in this world. My child there is not so ill in this world but that sometime doth some good deed. And for as much as man died never any good deed but that it were recompensed/ nor never did evil but that it be punished And for this cause god them sendeth of great goods & prosperities in retribution of their good deed/ & so unto them giveth puissance & authority upon the good to the end that the good been proved by them/ and sometime god sendeth tribulation unto the ill/ to th'end that they amend them/ and if they do it not nevertheless that shall be in diminution of their sins that they should suffer & have in hell. Or they shall have increasing of other great goods temporals/ but god giveth of tribulations & adversities unto the good for to prove them as unto job/ & unto Thobye to the end that they dispraised the vanities of this world/ & that they should not forget their creature and that by their merits in taking all in patience they may have the glory of paradise/ and sometime god them giveth of goods to th'end that they be the more chartable and that they augment in glory in paradies. The good dieth sometime anon to the end that they impair not for to avoid the perils & temptations the which been in this world/ and also the good liveth sometime longely for to increase them in bounty/ & to th'end that by their good example & doctrine the ill may amend them/ and also the ill dieth anon sometime for to make these other ill a feared to the end that they amend them/ and sometime the ill liveth longely for to prove the good/ and also for god tarrieth that they should amend them/ and so thou should understand my child that the opinion of some doctors is that the mercy of god is so great that he suffereth evermore the man to die in the best estate & purpose that he may find him. For god will not ne also suffereth not the death & damnation of a man/ but willeth that convert him & live eternally in paradise/ and how be it that many dieth suddenly & without having space to confess them & to do penance & satisfaction How be it unto such purpose may they die and in so great contrition of heart that god them taketh unto mercy. ¶ Mastier shall the rich & the poor be equally guerdoned & rewarded. My child of as much as they be the more sage and the more dign of as moche shall they be the better rewarded when they shall be good/ and when they shall mow be evil of us moche shall they be the more grievously punished. ¶ Master may god do evil. my child/ nay: for how be it that he be all puissant/ nevertheless it is not intended that he may do things contrary unto reason/ and that they been impossible for to be. ¶ Master wherefore suffereth god that the beasts have so moche of pain/ and also they have not deserved it my child it is sometime that by the sin of the man the vengeance of god falleth upon the beasts & upon these other goods to the end that he amend him or for to prove him as job. And also than beasts been made to sustain & to nourish the man by the which they been under his subjection. And also for all things should serve us to that whereunto they been ordained/ as the bridge the which is made to pass/ or to go over. In likewise my child god it suffereth to th'end that thereby we take example/ for sith that the beasts suffereth so moche of pain for their poor life corporal/ we should well more travail and take pain to get the life eternal of paradies in the which a man shall live eternally. ¶ Master knoweth god whether that a man shall be saved or dampened before that he be borne. My child yes/ not that god it doth in intention for to damn him/ for god ne dampnyth him but the man dampnith himself with out any constraint but of his own will the which is at his own liberal arbiter or free will. As we see the boterflye the which of himself and of his proper will him burneth in the candle. And how be it that the said boterflye is sometime scalded with the fire of the candle in such wise that often he falleth unto the earth/ also he riseth again the best wise he can/ and with all his power he putteth himself again in the fire of the candle all holly that he there abideth/ not withstanding that he seeth well the daungere. Also done those the which damneth themself/ for how be it that they see and know the danger that therein is/ and also that they been often scalded by trybulacyous/ and adversities to th'end that they convert them and that by inspiration divine they have some remorse/ how be it for that they cease not till unto that/ that of their own will & without any constraint they put them so deep in the fire that they there abide and shall never go forth. And how be it that good will of simple will that all men be saved and hath one so great a gift as the realm of paradies without any merit/ and by such wise my child know thou that god hath made the man not to th'end that he be dampened but to th'end that by his holy operations in suffering patiently tribulations and adversities/ and in resisting and fighting valiantly against the devil/ the world and the flesh/ he may merit to be saved. ¶ Master those the which ben predestinate to be saved may they be saved without deserving it & to travail therefore. My child nay/ for god knoweth well that by their merits and travails they shall be saved. And in likewise may a man say of the dampened. ¶ Master sith that those the which been predestinate to be saved may they not be dampened and those the which should be dampened may they be saved what availeth it else so moche to travail for to have paradies or hell. My child if thou be predestinate to be saved in the glory eternal thou shouldest not increase thy pains in purgatory/ & to less thy glory in paradies by fault to do well/ & if thou be predestinate to be dampened thou shouldest not therefore evermore live in sin/ but thou shouldest evermore enforce the to do well/ & to do penance for to less thy pains in hell & for as much as thou knowest not whereunto thou art destynate/ thou should always think on the better ꝑty that is to understand that god the hath made unto his semblance/ & hath bought the with his precious blood for to save the & not to damn the. wherefore my child thou should evermore do good deeds & to i'll the ill & know thou my child that god the hath given wit & understanding reason & fire will & liberal arbiter to choose the good or the ill to th'end that thau have not any cause of Ignorance or of Impuyssaunce. ¶ Master what say ye of them the which never heareth the commandments of god ne none they done. My child the men been made unto the Image & unto the semblance of god to th'end that they him love serve & dread and therefore if they know not their creature in this world we shall not know them in the other/ ne yet by their Ignorance they shall not be excused but more sooner accused/ for the Ignorance excusyth not the sin. ¶ Master if a child were nourished in a wood & he had never hard speak of the faith of jesus christ shall he be dampened if that he die in such wise. My child it is a thing to believe that god maketh revelation unto every person of the faith of jesus christ by teaching of man or by revelation divine or otherwise/ & if he go against the said revelation know thou that he shall be dampened. ¶ Master been the souls made from the beginning of the world. My child nay/ but god them createth all the days & then putteth in the bodies of the children within the womb of their mother that is to understand unto men at xl days after their conception. Master what availeth us confession. My child it is the second baptism. For in likewise as by baptism all sins be pardoned. In likewise by the virtue of the sacrament of confession all our sins be pardoned/ for as much as a man knowledgeth his default before god or before his lieutenant for God loveth more obedience than sacrifice/ for obedience is mother of all virtues. ¶ Master availeth more penance done by enjoining of the confessor than penance done by will. My child if thy confessor the hath enjoined in penance one pater n● all only/ & thou leave it to say an hole sauter synest/ & thou shalt not acquit the of thy penance/ but if thou saidest the Pennr the which to the was enjoined/ and thou levest to say the sauter or other many fair orisons/ that thou sayest by simple will thou shalt not sin/ but thou shalt acquit the of thy penance/ for as I have told the more better is obedience done to our lord than doth the sacrifice. ¶ Master what availeth contrition at the point of death. My child those the which abideth them to repent till unto the hour of death been trechoures unto our lord as the trechoure & ill payer that promiseth for to pay at a certain term but he would that the term should never come/ and for this matter & cause he maketh a. M. trecheryes unto his creature to th'end that he ne pay him so soon or never/ and of the other part saint Luke saith that god is not well paid of him the which him payeth of that thing that he ne may no longer hold. How be it/ it is written that at what hour that the sinner shall declare his sin in great repentance and contrition that it unto him shall be pardoned. But my child it is a right great apparel to abide him to repent/ for than a man is so troubled that a man knoweth not himself nor none other/ for as saith the psalms (Omnnon est in morte q memor sit tui: in iferno aunt quis confitebitur tibi) That is to say that as the deed man hath no remembrance of god/ and that is no time him to repent and to confess his sin when that a man is in hell for the sentence of god is given. Than my child thou should repent & confess the when thou hast time & space/ & thou shouldest not tarry till to morrow/ for thou knowest not whether thou shalt die to morrow or sooner.   depiction of master and disciple 
the disciple.  
the master.  
Master sithen that the sin of pride is pardoned by baptism wherefore dieth those the which been baptized. My child the good dieth to the end that they been taken from the tribulation of this world/ & they be crowned in the realm of paradies/ and the evil dieth by their sins to the end that they be put from the joys and delights of this world/ & been in great dolour punished eternally in hell. ¶ Master what noyeth the sodyen death unto the man. My child that man the which dieth so daynly/ so that he be in the state of grace he goeth in to paradies or in to purgatory to accomplish his penances/ and unto him the sharp death is meritorious against his sins venyalles & unto the diminution of the pains of purgatory & unto the augmentation of the glory of paradise/ & if he die suddenly in mortal Sin the sudden death him putteth in as much as he is unpourueyed and without confession ne repentance taking/ than he is damyned eternally/ & by this and for this cause my child thou should be evermore ready for to die in keeping the from sin/ for thou knowest not when ne of what death thou shalt die. ¶ Master what availeth it a man to be buried in the church yard. My child if he be in purgatory he is the sooner delivered as well by the prayers of the church as of his kinsmen and friends the which visiteth his sepulture in praying god for him. And often it happeth that the chyrcheyardes been sanctified by the bodies of some saints that there be/ & prayeth for them/ whereof if those that there been buried been saved they be right joyful when their bodies been with the bodies of other saints/ but if they been dampened it profiteth them nothing. For the good deeds that men there done for them ne may help them. ¶ Master what manner of life is the most excellent and best for to make his salvation. My child to have a true affection of true love in our lord in serving him & honouring with all his heart & in eating the breed that thou hast justly & lawfully gotten by the travail of thy body as witnesseth the psalmyst the which saith. Labores manuum tuarum qr manducabis. &. That is to say that thou shalt be right happy if thou eat the labour with thine own hands whereunto it is showed the that thou ne shouldest use of the goods the which by the or by thine be gotten falsely/ but thou should yield them if thou knowest unto whom/ & to use of them the which been justly & loufully gotten.   depiction of master and disciple 
the master.  
the disciple.  
Master he the which is in mortal sin may he belong without committing sin▪ my child nay/ For as one good deed draws another. In like wise one ill draweth another/ for so the devil maketh of the man the which is in mortal sin as a man doth of a be'st that he ledyth by the top where him seemeth best. master whither go the souls of them that be deed. My child the souls of the Innocentes that dieth without baptism goeth unto the limb that which is a chamber of hell where they have no joy nor heaviness/ for they have nothing merited/ but for as much as they be not purged from original sin by baptism they be put from paradise/ & from the vision of god/ and the souls of them the which been baptized the which dieth in the state of innocency gooth in to paradies all right/ and the souls of them the which dieth in the state of grace & without sin where if they have sinned and if they have done penance sufficient in this world gooth all right in to paradise/ & been in glory after that/ that they have merited by their holy works/ and the souls of them the which have had contrition & displeasance of their sins & been returned unto god in crying him mercy that they have not accomplished their penances in this world goeth in to an other part of hell named purgatory & there they accomplish their penances and been purged of their sins/ & that done they go in to the glory of paradies. And the souls of them the which dieth in one mortal sin or many goth in to the deepness of hell/ where they been punished after their deserving/ and the souls of the jews/ and of the miscreants the which dieth in the estate of innocency gone in to a part of hell with all the other children the which dieth without baptism/ but the souls of the other jews & myscreaunties that have wit & understanding goth in to hell with the dampened. ¶ Master in how little time been the souls delivered from purgatory. My child some there abideth more longely than other after as they have deserved for some been delivered at the end of vii days/ & therefore maketh a man the semell otherwise called the return in making prayers & almsdeeds for their deliverance/ for greatly unto them may profit the prayers & almsdeeds that is done for them. These other been delivered at the end of xxx days/ & therefore is made the trental. These other been delivered at the end of one year/ & therefore is made the years mind/ & these other abideth there by many yeees/ & by long time after that they have deserved/ & therefore make men remembrance every year of them/ and when they been all purged & that they been delivered as by their penances accomplished/ as by our prayers and orisons/ they go all right unto the glory of paradies. ¶ Master in what place is paradies. My child there are three manner of paradies/ that is to wite paradies celestial/ paradise terrestre/ and paradise spiritual. Paradyse celestial is above all the heavens in the which is god and all the saints holy men and women as I have said before/ paradise terrestre is in the earth toward the orient/ & paradise spiritual is against god/ & to love him perfitly & that is over all In that paradies been our good angels the which seeth & loveth god. ¶ Master where is hell. My child there are two manner of hells/ that is to wite hell spiritual & hell corporal/ hell spiritual is over all where the souls & the cursed angels been in pain & torment be it in earth or in the see/ & this may be in many places/ as we read of a soul that was tormented with a flag of ice the a bishop delivered by xxx masses/ who was bound to be there long tyme. Hell corporal is in the middle of the earth as the carnel of an apple is in the middle of the apple & is a great cave black & dark in which been iiij. stage's the one above the other. At the first stage is the place wherein were the holy souls of the holy father's auncyentes & of them that by their holy life & conversation have meryced the realm of paradies the which our lord Ihesu cryst delivered when he died on the tree of the cross and now there is none/ For at that time were all delivered. At the second stage is purgatory wherein the souls the which should be saved goth to accomplish their penance the which they have not accomplished in this world in their life. In the three stage been the souls of the Innocentes the which dieth without baptism. And in the four stage the which is the most low in deepness been the devils and the souls of the poor & miserable dampened.   depiction of master and disciple 
the master.  
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Master what pains have they the which been in purgatory. My child they been tormented with the fire of hell moche more hotter than the fire matery all of this present world in comparison against a fire painted upon a wall/ and they been there bound with chains of fire all brenning so sperkelynge that a man ne can speak it. In the which place some been there more punished than these other/ and there abide more longely than the other after as they have deserved. ¶ Master what pain is there in hell. My child there are so many divers pains & torments that there is none intendment human the which can comprehend ne Imagen as of fire stinking and right brenning/ of toads/ serpent's/ dragon's/ and of all foul and cruel beasts/ & of devils enraged & wooed the which never been weary for to beat & torment the poor & miserable dampened/ but evermore been for to begin in such wise that the least pain of hell surmounteth all the pains of this world/ but the one is more punished than the other after their desert/ and at the day of judgement their pain shall doubt/ for than they shall arise & shall be dampened in body & in sauce. ¶ Master what pain have the souls of the Innocentes the which dieth without baptism. My child they ne have pain/ ne dolour/ ne joy/ ne gladness. For they never did good nor evil/ by the which they have not merited to have any good/ ne to have any evil & how be it that the place wherein they been be dim & dark. All be it there is nothing the which them grieveth/ and when the day of judgement shall come that they shall rise they shall be of the age that our lord Ihesu christ was when he died on the tree and all the other. Also the said children not baptized shall be content with the ordinance of god/ & than shall return again in to their said place without ever to have joy ne heaviness no more than thou hast of that/ the thou hast no wings for that appertaineth unto the birds & not unto men/ or as thou hast when a king or any great prince dieth & thou shalt not succeed his realm & syng●ourye for thou knowest well thou art not he the which should inherit. Also they should not inherit the glorious realm of Paradyse for they been exiled by the sin of Adam & of Eve/ of the which sin they have not been purged by baptism. ¶ Master those of paradies see they those of hell. My child ye/ and y● unto them is a great increasing of glory when they see the pains that they have escaped whereof they thank god without ceasing/ and also the dampened seeth the saved in paradies as we have in the gospel of the cursed rich man Dives the which saw the soul of the poor Lazare in the bosom of Abraham in paradise/ the which thing is to them a great increasing of their dolour & anguish when they see the great goods spiritual that they have lost by their sins & by their negligence/ & after the day of judgement as the bodies of the saved shall be glorified/ they shall see the dampened corporally/ but the dampened may not see them corporally. ¶ Master been the saved wroth of the pain of the dampened. My child they that been in paradies would well that those the which been in hell had so well lived when they were in this world/ that by their holy works they had been saved with them. For without ceasing they pray for the humans livings within this present world but sithen that they by their cursed life and by their Sins they been dampened for ever/ these of paradise neither been heavy nor displeasant. For in Paradyse there is not of heaviness/ nor of displeasance of any manes thing. But all joy/ mirth/ and gladness without end. ¶ Master the ancient fathers suffered they any manner of pain in the limb of hell My child nay/ but all only that they were holden in darkness and in captivity. And were put from the vision of god and above evermore their deliverance. ¶ Master what knowledge have the just the which been in paradies. My child they know the good & their merits & of the cursed also/ and the curknoweth wherefore they been dampened/ & knoweth as we that thing that they see and feel. And those of purgatory ne knoweth nothing of this world/ if it be not by revelation of angels the which them comforteth or of the saints of paradies. These of paradies showeth them when they will/ and unto whom they will/ but the dampened shall never come forth of hell till unto the day of judgement that they shall come to take again their bodies and to here the sentence of the sovereign judge/ & after they shall return in to hell from whence they shall nevermore return. And if that it happen sometime that it seemeth unto us that they show them it is but the devil the which showeth them unto their semblance/ if it be not by the sufferance of god that they show them sometime unto some holy persons as god it will by his miracle as men saith on many/ but it is not at their will ne they be not eased of their pains. For they bear evermore their hell with them/ and so they been ever more in hell. ¶ Master how say ye of these women the which saith that they them see in the air of these fairies/ and of these gobelyns the which them calleth elves/ and many other things. My child the women been most varyables and more light of believe than men/ and therefore was Eve tempted before Adam. For the enemy thought well that when he had won her that she should help him to win Adam and therefore the devil showed more sooner his visions unto women than he did unto men/ how be it that some men of little faith there been often deceived & for as much that some women been of more light believe of as much the more the devil showeth of visions unto them in their mind for to draw them from the faith of Ihesu christ/ And thou shouldest understand that these old wytches the which saith that they go on the saturday far from their houses or that they do or see things marvelous that they ne do nothing/ but by the great fault of faith that they have and by their foly●she believe & for as much as they been in sin/ for they be idolaters and with out faith the devil unto them showeth those foolish visions in their intendment for the better to bring them unto his line/ for in truth else they remove not from their place no more than doth a stone/ and their visions been semblables unto them of a man the which is drunk/ unto whom it seemeth that the house turneth under his feet/ by the which he falleth and all the house ne the earth removeth not. In like wise the devil them showeth these visions in their intendment/ and also the devil him showeth in the form & semblance of some parsonage/ the which they know that should be deed twenty or xxx years past or in form and semblance of some of their neighbours/ and shall speak to them familiarly as it were themself to th'end that they believe him the better/ & that he deceive them the more lightly/ but it is nothing else but the devil himself the which him showeth unto them in body fantastical as for to deceive them/ & also maketh he that it unto them seemeth that they go in to a meadow green full of fair sloures unto whom they make great there. But it is nothing/ for they ne be put illusions made by the enemy of mature that he putteth in their intendment/ and it seemeth them sometimes that they enter in to an house the gates shit/ and that they take the gaders of a child & eateth them & goth in to the cellar/ & drinketh as much of the best/ & of that deed they go away with out that/ that the child hath any ill/ & that the wine is nothing the less in the ton the which is a thing impossible/ for all the sorcyers of the world ne all the devils ne can make pass a right great body human by a little clift/ ne enter within a house/ but that he have open passage for to enter/ ne to draw the entrails fro the body of a child without killing or hurting it/ & when it shall be deed they can not areyse it/ ne they can not draw the wine of a ton without that there be less of one drop/ for they been workers that all only been unto the puissance of the sovereign creature/ wherefore my child thou should put no faith unto their sorceries & devynementes/ for they ne been but false illusions made by the enemy of nature that he sometimes showeth somethynges for to come the which he knoweth by some conjectures as I have told the before in speaking of the science of the devil/ and sometime the devil unto them shall show a theft in saying the truth to th'end that they believe the better in him/ & that the malfactoure be the more defamed/ & also shall say often truth to th'end that he be the sooner believed when by his false revelation he shall accuse some holy and devout parsonage/ of whom he ne may be otherwise avenged/ & for this cause a man sholve not believe them/ for they ne be but Illysyons and false visions of the enemy the which ne doth but lie for to deceive the man/ & also a man should not believe such people/ for the devil hath not any puissance upon the man with out so be that god him suffer/ & unto the regard of the fairies the which man saith were wont to be in times past/ they were not men nor women naturals but were devils the which showed themself unto the people of that time for they were paynims/ idolaters & with out faith/ & the said fairies changed them in to many forms/ as of an horse/ or of a dog/ or otherwise the which is impossible unto nature but the devil may well show him in many manners & change the body wherein he shall be put & in taking again another of an other form as thou mayst change thine habit in taking the habit of a religious man/ or of a woman/ but unto the truth all the wytches of the world ne all the devils of hell can not change one kind in to an other/ as a man in to a dog/ or a dog in to an ass/ for it is impossible unto them that to do/ wherefore thou mayst well think that these fairies that in such wise showed them in divers forms & kinds ne were men ne women/ ne other thing natural but were devils that in such wise showed them/ & the which put them in their Idols & spoke & said some things for to come by some conjectures/ as by the Influences of the bodies celestyalles/ for otherwise the devil hath no knowledge of things for to come & by this mean the said fairies said that the people were destenyed the one unto good the other to ill after the course of heaven and of nature/ as a child borne in such an hour & at such a course/ he was destenyed to be hanged or drowned/ or that he should be rich or poor or that he should wed such a woman/ the which things been false/ for the man hath in himself liberal arbiter & free will to do good or ill in such wise that if he will he shall do nothing wherefore he should be hanged/ nor yet put him in the danger to be drowned/ nor also he shall not mary a woman but if he will/ & so her destinations shall be self. By these reasons a man should put to no faith/ for as saith the psalmist (Vir sapiens dominabitur astris) That is to say/ that the wise man should have lordship above the stars and planets/ For he shall not govern him after his sensuality and inclination natural/ but he should govern him wisely by reason following the good & eschewing the ill/ for the will of man is so free that nothing may not make it unfree/ & if that man should do good or evil by force against his will he should not have lyperall arbiter/ & so his life should have no merit/ the which thing is false & against the faith/ wherefore my child thou sholdyst not believe it. It is also defended upon the pain of death/ and of damnation eternal/ and in regard of these words/ and of these spirits and elves/ and also of many other visions that men say that they see by night they been often devils that put them in form of some deed body in feigning his voice to tempt the person of some thing/ for as saith the psalmist. (Spiritus vadens & non rediens.) that is to say that after that the soul is departed from the body she goth unto the place where she hath deserved without ever to return till unto the day of judgement/ if it be not by great necessity/ & by great miracle/ as we read of lazare & of many other/ but elves/ gobelyns/ & helquins the which men see by night/ as men of arms trotring on horseback with great assembles/ they been all devils the which ben among us the which showeth them in such a form & in many other forms as of a dog of an horse/ of a tree/ or of a stone/ and in many other forms for to tempt the man of some vice/ and for to make him err in the faith/ and sometimes these devils cometh unto the stables & findeth the horse and turneth all that the which was above underneath by derision of the man and for to tempt him/ and some time they unbind the little children and them casteth from the cradle for to make the father/ and the motherwroth and often kill the children when god it suffereth/ for the sin of the father/ or of the mother/ or for to prove them as he did job when he suffered that the devil him did so many of ills/ and of torments for to prove him in his great patience for without the permission of god they have no puissance/ but been as the hangman the which without the bidding of the judge may not hang nor beat any evil doer. wherefore my child thou shouldest return the unto god and unto the saints and to live holily as saith the psalmist (Non timebis amore nocturno. That is to say thou shalt not dread of those foolish visions by night. For they be not but illusions made by the enemy as it is said. ¶ Master may the enemy be constrained to come by words or by signs. My child nay/ if he ne will/ but they been the countenances that he hath with those that been of his sect the which in saying some words/ or in making some tokens or carateres thither cometh and maketh that/ that he demandeth/ to th'end that he them hold the better in his line.   depiction of master and disciple 
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¶ Master what say ye of these dreams. My child thou should take none heed unto them for they ne be but visions of some things on the which a man hath thought or seen before waking/ & a man dreameth often of that the which is semblable unto his complexion master how know the prophets though days that: that they saw by dream. My child that was not by dreams all only/ but it was by the revelation of god for with the vision they had an imagination and believe especial in the bounty of our Lord that/ that same thing that they had seen in sleeping came. ¶ Master sith that God descended in earth for to save the sinners wherefore been they dampened. My child there is not so great a sinner in this world that & if he reknowledge his sin and cry god mercy with good heart but that he be pardoned by the merit of the death & passion of Ihesu christ/ but those that will not knowledge thyr sin but been obstinate till unto the death/ know thou that they been damned eternally for God saveth not the sinner the which will not save himself/ and also paradise is not deserved by sin but it is lost. ¶ Master sith that god died for our sins/ wherefore be we baptized. My child for the baptism is the homage that we own unto our lord Ihesu christ by the which all our sins been pardoned and in such wise ordained he it as telleth the gospel that saith thus (Quicunque baptisatus fuerit. That is to say who so shall be baptized shall be saved/ and he that is not shall be dampened. ¶ Master how many persons shall be saved. My child there shall be as many saved as there fell of the cursed angels of paradies by their pride/ for the men and the women been made for to be in their place/ and for that cause is the enemy so envious against man. ¶ Master from whence came the first idolaters. My child they were first found in able the which is now called babylon the great and there shall the antichrist be borne and there was the tour with the giants the which is of xl stages. There reigned the first king of this world the which men called Neron the which caused to be made an Image of Appolyn/ and commanded all those of his realm that they should do him sacrifice and worshipped him/ and in likewise did they the which came after him in such wise that when some great princes were deed their successors caused to make of Images marvelously rich in the name of their predysessoures/ and made their subgettes to adore them/ & to do sacrifice & were called Idols in to whom the devil entered & spoke & told them many of abusions & so died they of grece unto their king and they of rome unto Romulus as men find by the writings and ancient chronicles.   depiction of master and disciple 
¶ Master wherefore ne made God that man ne should eat but one time in a week. My son the hunger is one of the passions that we suffer by the sin of Adam/ and so we have every day hunger: & thirst/ cold and heat/ and many other passions/ to th'end that we travail always for to think on our needs and of our neighbours/ to the end that by our travail/ and labour continual we have the more merit/ for if the man had not of necessity he should have no care to travail but he should be evermore in sloth/ and should not know what good were worth/ and also he should mysknowe his creature. And how be it that the great lords and gentlemen and other that be rich travaileth not corporally. All be it that they travailed spiritually evermore. That is to understand in their understanding and will in having evermore desire to get/ for he that most hath and more would have most hath in thinking/ and so my child none ne may live without pain & travail/ but every man hath moche to do in his right.   depiction of master and disciple 
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Master how & fro whence shall the Antecryst come. my child he shall be borne in babylon of a cursed man & of a cursed woman the which shall be of the lineage of Dam & of the womb of his mother he shall be full of the cursed spirit & shall be nourished and confirmed in enchantments and shall be Emperor of all the world/ & shall put the people under him in four manners. That is to understand the princes & other rich/ & covetous by gifts/ for he shall have by his enchantments all the tresoures hid in the earth. The poor by great dread & rigour of justice for he shall make them grievously to be martyred. The clergy by cunning whereof he shall be full/ For he shall con the vij arts & all the other scriptures. & the devout persons by tokens & by miracles that shall be marvelous. For he shall make the fire to descend that shall burn his enemies before him/ & also he shall make the deed men to arise/ not truly/ but the devil shall enter in to the bodies of some dampened and the devils shall bear them/ & anon make them to speak by his enchantment & to walk as if they were on live/ & shall reedyfye Ihrlm and there he shall make him to be honoured as god & there shall be received in great honour/ & men shall come to him from all parts/ & he shall make semblance to the people by his enchantments that he shall die & that he shall arise & shall make him to be life up in height by the devils saying that he will wounte in to the glory of paradies/ & than god saying his great pride thither shall send his angels of paradies for to confound him in such wise that the devils that shall lift him shall i'll & shall let him fall to the earth in such wise that he shall give so great a stroke upon the earth that he shall scatter so that the tripes shall leap out of his belly & so shall he they mischievously & the devils shall bear him visibly in to hell Than those that by him hath been deceived shall returnethem unto god & to the holy predications of Helye & of Enoch that they have before herd & shall be confirmed in the holy faith of jesus Christ/ and they shall have xl. days of space for to do penance/ and anon after they shall suffer sharp death. ¶ Master in what age shall Helye & Enoch come. My child they shall come in such age as they were when they were ravished in to paradise terrestre wherein they be yet and shallbe till unto the coming of antichrist the which shall kill them/ and shall reign by three years and an half and shall hold his siege in the mount of olyvete for to vanquish and to tread underfoot the just men and there shall die of a sudden death by the will and commandment of our lord as it is said. ¶ Master what thing is that/ the resurrection. My child it is when that a man cometh again from death to life & there been two/ that is to understand the resurrection of the soul when that it is deed by mortal Sin/ and is returned unto life by confession and penance/ and the other resurrection is of the body as when the bo●y the which is deed returneth unto life when the soul is put again in the body/ as we read of Lazare and of many other. And as we shall be all at the day of judgement.   depiction of master and disciple 
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¶ Master at what hour and in what time shall all mankind arise. My child/ we shall arise at such a day and at such an hour as Ihesu christ arose at Eester: and the good shall be ravished in the the air with the other good the which shall be araised. And in that ravisnment they shall die/ and anon after they shall rise/ and in likewise believe we that it was done of our lady and of Saint johan the evangelist. But the evil shall die upon the earth in great anguish and dolour of the great dread that they shall have/ and we all shall be of the age as our Lord was when he died on the tree of the cross. That is to understand of xxxiij years. ¶ Master shall they arise in the same flesh in the which they have lived in this world. My child/ ye for if a man were eaten with a wolf/ and that wolf of an other/ and the other of alien/ yet should heryse in his own body entirely without that/ that there shall fail any thing unto the perfection of nature for as the holy scripture saith. Capillis de capite vestro non peribit. That is to say/ that he shall not lose one only here of his heed/ but that there shall be all entirely/ For he that made all of nought can weal sever one matter from another and it return in his entire and better than it was before. And in such wise those the which have been crooked or lame/ and ill form/ or who so hath had any fault in any member shall be right and perfit entirely. But the dampened shall not be but as they were or had be in the age of xxxij years. And from the time that they shall be araised they shall never die/ but shall live/ the good in glory eternal/ the ill evermore in dying in the fire of hell where they shall burn without power to consume any thing/ but shall be in that dolour and in the pain eternally. ¶ Master at what hour shall the judgement be made. My child at midnight/ at the hour that he descended in to hell. ¶ Master how shall god come in judgement. My child as he was when he mounted in to heaven. ¶ Master where shall the great judgement be made. My child it shall be made in the vale of josophat the which is as much to say as the vale of judgement. The which is near to Iherusalem for to confound the ill when they shall see the place where our lord died for the sinners In that place shall be all good and ill/ the good shall have their good angels with them/ and the ill shall have their ill angels. And all shall be of the age that our lord was when he died on the tree of the cross that is at xxxij or xxxiij years/ and the good shall be lift up in to the air with god and his saints/ but the ill shall be in earth with the devils for the gravity of their sins/ and our lord shall show him in two manners/ that is to understand unto the good as he was when he transfigured him in the mountain of Thabor. But unto the evil he shall show him as he was when he hung on the cross and there shall not be the wood of the cross/ but a right fair and clear cloud in the form and semblance of the cross. And there shall be with our lord the virgin mary on the one side/ and saint johan baptist on the other side/ and the twelve apostles the which shall judge with god like as witnesseth the gospel/ the which saith thus. (Sedebitis et nos iudicantes tribus Israel. And our lord Ihesu christ shall say unto the good. Come you unto me the which been the blessed sons of my father and I shall now give you the realm of heaven/ the which unto you is made ready from the beginning of the world. For when I have had hunger ye have fed me in nourishing the poor the which been my membres/ and when that I have had thirst ye have given me to drink/ and when I have had cold ye have warmed me/ when I have been naked ye have clothed me/ and have done many works charytables/ whereof I will now recompense you. And unto the cursed in casting his sentence shall say thus. Go● ye accursed unto the fire of hell eternally the which is made ready unto you from the beginning of the world with all the devils. And this done our lord jesus christ and all his holy angels & archangels shall mount with the good in to the glory eternal of paradies. And the cursed so shall descend in to hell with all the devils from whence they shall never come nor depart/ but shall be evermore in pain/ dolour/ & heaviness in the fire of hell perdurably. ¶ Master which been those that shall be damned. My child that shall be the jews/ & misbelievers & the cursed crystyens that shall die in mortal sin without repentance. And men shall see clearly at the day of judgement the conscience the one of the other/ whereby every man shall give judgement of himself and in this manner shall be known all the good deeds & the ill. For a man did never any ill ne sin be hi● never so secret/ but that than it shall be clearly seen & showed openly before god and before all the world. ¶ Master what been the joys of paradies. My child they been so right great that a man ne can tell them For the saved shall see god face to face and shall know all things as the angels. The bodies of the saved shall be clear and shining as the son/ they shall be incontinent where they will be as the thought the which in continent is borne thither where it liketh. They shall have no shame to be all naked the one afore the other for they shall be all cleansed from sin & shall be so confirmed in the grace & in the love of our lord & they may never sin more ne have any ill thought/ they ne shall have hunger ne thirst/ for they ne shall be more subjects to the influences of the planets meanly that also maketh the digestion unto the body human but shall be there above in corruptible and perpetualles and fed of the grace of god/ they can not cease to yield graces and praisings unto god of the great mercy that he unto them hath done. And to speak shortly the joys of paradies been so great that there ne is intendment the which them can comprehend/ For if all the goods/ and all the joys and gladnesses the which been/ was/ and shall be in the world were all to guiders all that should be nothing unto the comparison of the least glory of paradies. For all the joys of this world been transytoryes/ and also passeth as much. But the joy of paradies been perpetuallies/ and without end.   depiction of master and disciple 
¶ Master how many orders of angels been in paradies. My son there be nine. The first order is called the order of seraphyns the which is the most highest/ the second of the cherubins. The third is of the thrones The fourth of the puissances. The fift is of the princes. The sixth is of the lordships & seygnouries. The seventh is of the virtues The eight of the ix ordres as lords & sygnours above their servants archangels. And the ninth of the angels the which is most low and all the saints holy men and women of paradies been above them ¶ Master have we every of us his good angel the which keepeth us: My child every one have his good angel the which him defendeth from the ill/ and stirreth him to do well/ and so had our lord Ihesu christ of good angels for to minister unto him. And the antichrist shall have one to keep him from doing of so much ill as he may well. And the angels been of the last & most low order that is called properly the order of angels I have now told the. ¶ Master wherefore loseth the moon sometime his clearness. My child the moan hath none other light but that/ the son unto her giveth/ so it happeneth often that the earth is found between the son/ and the moan in such wise that the son ne may give her clearness/ and than she is all black/ for the earth shadoweth her. But when the earth is not directly between them/ but some part all only than is she clear in as much as the son may see her/ and when the earth is nothing between them than is she clear/ for there is nothing between them. And for that cause hath the moan the back toward the son. ¶ Master what thing is the bow of heaven the which we see in theayer. My child they been the beams of the son the which meddle them in the matter of the moan the which is thick the which taketh four colours the which ben disposed to receive many & divers colours after the nature of herbs & of the place where they grow. ¶ Master fro whence cometh the winds/ thunders/ frosts/ snows/ rains/ dews/ & such femblable thing. My child all these things cometh of some vapours the which a riseth from the earth in height by the virtue of the son/ of the which some been dry/ and the other moist & when such the which been life up till unto the mean region of the air the which is right cold they been made thick & begin to drop/ and from thence cometh the rain. And when the cold is greatly destrayning above so they assemble and congealeth/ and from thence cometh the hail/ and when these drops falleth here allow/ & findeth this base region of the air cold as in winter they also congeal meanly the wind the which is cold & from thence cometh the snows and this dew is made of the self vapours/ the which when they descend upon the earth/ and there findeth cold they convert them in to water. But when that these vapours been dry and light they arise up more high unto the third region of the air the which is hot/ for it toucheth the region of the fire in such wise when the vapours dry that these clerks calleth exaltations passeth in the air & meeteth the one with the other/ the most strongest gathereth the most weykest by the virtue of the son and of the moon & from thence cometh the winds/ and when these exaltations passeth in mounting by the mean region of the air the which is right cold they meddle them with the cloud & closeth them within the cold: and the heat of the son striketh brennyngly between these clouds in such wise that these exalations hot that been enclosed within the clouds will go forth/ but they may not for the cloud is cold & thick the which holdeth these exalations enclosed/ if it be not by great force/ and violence/ & when it breaketh it maketh a great bruit in the air/ that is the thunder in breaking his exhalations leapeth out fro the cloud the which been inflamed and it is the departing/ than the revelation inflamed meddleth him & brenneth with the cold/ & when the matter is well near wasted & so it falleth here beneath all inflamed & that is the lyghtuing the which is more hot than a brenning fire/ for that fire above is also more hot than this here allow. But when these exalations ne fydeth no cloud in mounting/ they mount in to the third region of the air the which is hot/ for it toucheth the region of the fire/ than they inflame them and brenneth seeming to be stars/ and when the master is almost brent it falleth/ and it is that that seemeth us that the stars falleth here allow.   depiction of master and disciple 
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¶ Master wherefore is the see salt. My child it is by the nature of the matter upon the which it is set and of the moan the which maketh it. & the moan it maketh to run and to come back as the adamande draweth unto him the Iron so the moan unto her draweth the see. ¶ Master what tokens and signs shall our Lord make before that he shall begin his judgement. My child he shall make xu the which shallbe greatly marvelous and fearful The first shall be that the see shall mount in to the air above all the mountains xu cubytes. The two shall be that the see shall descend in deepness so low that men shall lose the sight. The three that the see shall return in to his first estate. The four that the fishes in the see shall assemble them in great heaps and shall cry and wail them much piteously. The .v. that the birds shall assemble them in great heaps making piteous plaints/ and singing moche piteously without drink and without meet. The vi that the lightenings shall come out from the orient toward the occident & shall burn all that that it shall mete. The vij that the stars shall have their beams long like here hanging. The eight that all the earth shall tremble in such wise by over all/ that there ne shall be be'st in the world that may abide upon his feet without falling. The ix that the stones & great toches shall clove all in powder. The ten that the trees and the grass shall sweet a dew as red as blood. The xi that the mountains shall knock the one a yenst the other with so great force that they shall return in to powder. And at that day all buildings and batylmentes shall fall/ and there shall not abide one stone upon another. The twelve that the wild beasts shall run out of the wood & shall go upon the earth making horrible cries in wailing right hitcously. The xiij that the men & the women shall go on the earth as without wit & without meet/ & without power to speak the one unto the other for the great distress that they have in their hearts. The xiiij that all the sepultures & tombs of the deed bodies shall open to th'end that all they that be deed go out when they shall arise. The xu token shall be that all those the which then shall live upon the earth shall die/ and after arise with all them the which have been deed from the beginning of the world till unto th'end the which shall be than/ and shall arise all at the voice of the angels the which shall cry in saying. Ye deed bodies arise and come unto your judgement/ at the which voice they shall arise all/ and in a moment they shall be borne in to the vale of josophat where incontinent the judgement shall be made. ¶ Master how may a man well save himself. My child in loving god his maker more than he doth himself/ and his neighbour as himself. ¶ Master what been the sacraments of holy church. My child there been vij That is to understand baptism/ confirmation/ confession/ the order of priesthood/ the sacrament of altar/ the encling/ and the sacrament of Marriage. ¶ Master what been the articles of the faith. My child there been. xii. The first article is that thou shouldest believe in one god only all mighty creature of heaven and of earth. The second that thou shouldest believe in our Lord Ihesu Cryst the only son of God eternal. The third that he was conceived of the holy ghost▪ in the precious womb of the virgin mary/ with out the seed of man/ the which chylded without pain & without dolour and without corruption ne spot of sin and so abode virgin entyerlye in the childing and after the childing. The four article that he suffered death and passion under the hand of ponce pilate & was crucified & died on the cross for us/ & was buried in the holy sepulture. The .v. that he descended in to hell and delivered the holy souls the which were in the limb/ and that he arose the third day from death to life. The vi that he stied in to heaven and set him on the right hand of the father almighty. The seven. that he shall come at the day of judgement to judge the quick & the deed. The eight that thou should believe in the blessed holy ghost. The ix that thou should believe in the holy church in believing that/ that she believeth & in doing her commandments in the which every one may make his salvation & to have remission of his sins/ & that the good done of one person may help another. The ten that thou should believe the remission of sins that is to say that when thou hast duly confessed the of all thy sins & hast accroached thy penance after the ordinance of thy confessor & haste made satisfaction sufficient that they been pardoned y● & forgiven. The xi that we shall arise all from death unto life at the day of judgement in our own flesh & body entirely. The twelve that fro that time that we been a risen that we shall live eternally without evermore to die/ & the good shall be in the glory eternal of paradies & the ill in hell in weepings & wailings eternally. ¶ Master what been the commandments of the law. my child/ there are ten The first is that thou should worship serve and honour one only god almighty. The two is that thou should not swear by the name of god in vain without cause leeful & necessity as in judgement or in other cause semblable. The three that thou should hallow the feestes in serving our lord without doing any operation corporal/ & also in keeping y● from sin as much as thou mayst/ for the ●estes be made holy for to serve god and for to make the health of the soul. The. iiij is that thou bear honour & reverence & all obeisance unto thy friends spirituals and temporals as been thy father & thy mother & the pastures of holy church. The .v. commandment is that thou ne shalt beat ne strike no man nor do him any outrage of deed/ ne of thought. The vi is that thou should be no thief in taking from another/ as by extortion/ usury/ by strife/ by deceit/ or otherwise by falseness. The vij is that thou shalt not accomplish the sin of fornication. The eight that thou shalt not bear false witness/ as in forswearing the in judgement/ or in speaking some false words of detraction and defamation of any person. The ix is that thou shalt not covet another man's wise by concupiscence carnal. The ten that thou shalt not be envious of another man's wealth in desiring to have his by falseness/ or procuring his damage. ¶ Master how far is it to walk from hens unto paradies & from hens in to hell. My child this question is Enough till another tyme. But god give us grace to go out of the may of hell & so well to follow the way of paradies that we may all thither come.  
AMEN.   

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