¶ The book entituled the next way to heaven the which in true walking or goynnge is but three days journey/ and to go or walk every day but three miles as witnesseth moyses who sayeth. Ibimus viam trium dierum in solitudinem. etc. Exodi three Ca F.  
When I behold the estate & life that I have been of sins that I could know the good & the ill I ne find but sins & time lost and if I any good deeds have done yet are they not dign ne worthy of guerdon/ for I them have done so negligently without love & without advise. And it seemeth me/ & also I doubt me that they all ne been any thing worth. Alas such am I wherefore I doubt lest that I be cut down & cast in to the fire. That is to say that I be not after this present life put unto death & cast in to the fire of hell with that devils & with my sins. Alas I have wasted of goods & lost for to nourish my carrion more than I have won. Certes I am not worthy to be called man or woman/ for I have led a right foul life & poor. And for as much I have shame to live/ & also I dare not die. Alas now should I weep all the time of my life for to recover the time that I have lost. Alas body sinner what thinkest thou/ knowest thou not well that one time it behoveth that to die/ & also thou ne knowest when ne how. Knowest thou not well that the judgement of god approacheth/ certes yes. O what anguish shall that be unto the evil parsons to see a day full of derknesses of sorrows of tribulations/ of cryenges/ & brayenges of weepings/ and of wailings/ and of dreads of abashed of eclepses and of thunders/ of tempest/ and of ire/ & of other great & horrible things. O that there shall be hard tidings & bitter. O what heaviness/ o what dolour/ alas what thinkest thou sleepest thou/ or wakest thou what abidest thou. Alas that thou art on sleep when thou tremblest not to here so great thunder. Alas dry tree worthy to be cut and put in the fire/ tell me hast thou any fruit/ ye mayst thou say moche y●ll and rotten/ for sin is bitter & stinking. Alas here is an evil life where as I have left the command mentes of god and have obeyed unto the commandments of the world/ not unto the world all only/ but unto the world unto flesh/ & unto the devil. God that created unto his image/ and redeemed and governed from day to day. And promiseth to give unto the his realm/ & it is he without whom thou ne mayst live/ and also thou hast done unto him so great displeasure when thou hast not deigned to obey unto him/ but hast loved more dearly to obey unto the world/ unto the flesh/ and unto the devil/ A it is no little thing how be it that it seemeth unto the so. Alas what shalt thou say at the day of judgement when all the time that thou hast lived shall be demanded how thou hast spent it. For it hath be lent the for to employ in the service of god thy creature. Alas weenest thou that it be now time to go to play to laugh to board to speak trifles/ cextes nay/ But it is time to plain and to weep and to enchase & flee from sins & to plant virtues/ & to do good works. And after this life it shall betime to play/ & that is in a fair delectable place. Now prove I the than that it behoveth to yield account every hour of every moment of time sins that thou were borne till unto thy depating. And there at the judgement before god before the virgin mary & angels/ and all the saints and before all the world And there shall be searched and demanded all that/ that thou haste done against the will of god. And also unto the shall be showed all the good deeds that thou hast left undo ne the which thou shouldest have done if by penance it ne had be pardoned the. And that thou shalt be well set  
The next way to heaven. about with sin/ if thou weep them not now by confession/ contrition/ & satisfaction. And than shalt thou reknowledge justice & mercy and so shalt rest for than prayer/ service/ promise/ force/ gifts excusations ne fair speech/ ne penance in no wise may help/ ne no thing been of valour/ & than shall these sinners see the just judge out of measure wroth & ready to do justice without mercy. And under shall they see the deep hells open to engloute them/ & more than an hundred thousand torments the which be made ready unto them And on their right hand they shall see all their sins whereof they shall have marvelously great hydour/ & on the left hand they shall see these enemies horrible & moche cruel in their terrible & hideous form awyting that the sentence of the judgement be yielded and cast upon the sinners to the end that thy may draw them with them in to hell. And also they shall see the tire enflambed without forth. And also they shall feel their conscience brenne without forth. Alas if thou be than of the number of sinners what countenance shalt thou make were master thou hide thee/ the which now ne mayest hear the word of god/ certes in no part. But it behoveth the to appear wilt thou or not/ & shalt abide the dolorous sentence. Alas what shalt thou than do/ thou shalt then tremble/ for now begin our souls to tremble yet despair the not/ but return unto him the which thou hast wretchedly offended & pray him humbly that he will have of the pity and mercy/ & that he will give the pardon. And have thou good hope in his mercy/ & he shall receive the with good will/ for he receiveth gladly the sinners when they return toward him by the way of penance/ the which way hath three days journey in length/ as ye may here here after in this present book as saith saint Peter of Lucembourgh.  
Saint Peter saith that we been all pilgrims in this world here. And we walk day & night with our resting in to our country the which is in heaven. And for to have recreation as these pilgrims the which speaken with good will in walking their way. Also in going unto our pilgrimage/ that is paradise/ we shall speak a lytell/ for we walk strongly & we have not but three days journey to walk the one of the said three days journey is contrition/ & the other confession the third is satisfaction. And in likewise saith Moses unto us. Ibimus viam trium dierum solitudine. The first should be contrition/ that days journey hath three leges or miles from thence to walk. The first league or mile is dolour of heart of that/ that by his sin man hath deserved the gibbet of hell. The second mile is called dolour of heart of that/ that he hath lost the great joy of paradise. The third mile is dolour of heart & great displeasance of that/ that a man hath offended god. Certes these three miles should be right anon gone unto a good walker or goer. Example/ if a man were taken for any evil that he hath done/ as if he had been taken in his theft & condemned unto the death & men lead him unto the gybet/ and that the king met him & him demanded friend whether do they lead the. And he answereth. Sir they lead me to be hanged because I am a thief. Also I have well deserved it for the evils that I have done. And the king answered unto the thief. I have pity of thee/ & if thou wilt promise me that thou shalt do no more so as thou hast done in times passed & that thou be sorry of that thou haste deserved to be hanged I shall deliver the. I believe that he should be right joyful So should he be anon at the first mile. And other example how a man overcomen among thieves the which have rob him of his goods/ and is left poor. And in that the king meeteth him & him demanded Friend how is it with the. And he answereth right ill for I have been rob and have lost all my good. And the king say the unto him/ friend be thou sorry of that that thou hast lost thy goods and I shall yield it the & yet more he should be more glad than before. That is to say that the sinner should be sorrowful of that/ that he hath lost paradise by his sins. Now may ye demand me & say/ ye say that contrition yieldeth again all the goods. And I have lost my virginity/ how shall contrition yield it me. Friend I answer the that if thou have lost two groats or two nobles and if jyelde unto the again six thou haste well recovered thy loss. Example a maser of marbyt the which is broken hath lost his beauty in his ancyente/ but it may be in such wise made again that it shall be more dear than before by the gold & the silver wherewith it shall be anourned. And so I say the that if thou have lost thy virginity the beauty of thy virginity ne may be recovered/ but thou mayst so repair it & aourne it by so noble virtues that it shall be better & more richer than it was before. Example of Magdaleyne and of Marie egypcyen the which them anourned so well and of so noble virtues so richly that they were more worthy after than before. Be thou than sorrowful of that that thou hast lost thy virginity & the goods of grace & paradise shall be yielded unto the as it is said. And this is the sconde mile of this journey. And other example/ a clerk served a bishop the which should give him a benefice/ but the said clerk left his service of the bishop/ & yode to serve an other master and lost the love of the bishop. And than the bishop said unto the clerk/ thou hast wrathed me/ but if thou wilt be sorry thou shalt have my love as thou hadst before/ & I shall give the the benefice the I have promised to give thee/ should not he be anon sorry of that I by leave that yes. And in like wise is it if thou wrath god by thy sin thou shouldest have contrition & make thy peace. And our lord shall give unto the the realm of paradise. And this is the third mile of this journey & in the end of that here shouldest thou make thy gyste & rest thee/ but it sufficeth not to be sorry of that/ that thou hast evil done and that thou hast deserved to be in hell ne of that/ that thou haste lost paradise/ but for that/ that thou haste lost the love of god thy good lord. Example if thou haste wrought with Peter and when the even tide shall come thou goest unto Iohn to demand thy wages/ & Iohn shall answer the. My friend he with whom the hast wrought shall pay the thy wages & not I. Hast thou not herd say/ who so set the to work let him pay the. And in like wise may god say at the death of the man in judgement of him/ the which shall be repentant only for the dread of hell and for the love of paradise to have it all only & shall say my friend go thou in to hell and take there thy reward for thou leftest not for to do the evil for the love of me/ but without more for the dread of hell/ where our lord shall say/ speak unto hell that he help the and succour thee/ if he may/ for I am not holden to help the at thy need for thou ne haste done the good deeds that thou haste done for the love of me/ but thou hast done them for to have paradise all only & for dread of hell/ & so than thou shouldest do the good deeds for to get the love of god/ and not for dread above all of thy damnation. And so go thou the three mile above said/ & ye shall rest in the end of the third. That is to say that he should be sorry of that/ that he hath deserved to have hell and lost paradise/ but in especial above all things sorry of that/ that he hath lost the love of god by his sin. A man should seek contrition entirely so that he may find it. And after to have the love of god his creator. And not to do as did the man the which abode to confess him till unto the death/ & than he cried contrition contrition whether are ye gone. And so he ne might find it & know thou that it was true justice of god. For saint Gregory saith. It is good reason that god forgyte him or her at the death/ the which in his life en health forgyteth god & leaveth. Repent we than in as much as we been in good health & in life & god shall pardon us with good will/ and it is the first journey  
THe second journey of paradise is confession. Few people can well walk that journey without going out of the way/ And it is no marvel/ for how may he be a good clerk the which ne goeth/ but one time in the year to the school/ and yet right well advised ne with great pain may he be a good work man that which hath his craft. The good clerk riseth up for to study by night/ and in like wise should we do for to learn this science. And in like wise died the holy prophet david as it is said in the psalter. Media necre surgebam. I arose up said he at midnight for to confess my sins/ for to advise me when I shall go to confess me. That is against those the which go to confession without advise. The right entry of confession is I confess me unto god/ unto the virgin mary/ & unto all the saints of paradise/ & unto you sir the which are in god's stead & vycayre. This first word I confess me closeth hell unto the sinner & openeth unto him paradise the which was shut unto him by his sin & so hath peace with god and shutteth the mouth of the priest werof men read unto that purpose an example.  
A Rich man father of the curate of the town spoke villainy unto a poor man/ & the poor man ne might venge him presently/ but tarried till that the rich man yode unto the fields for to see his corns all alone and the poreman the which see him come took the coultre of his plough & slew the rich man. And after he yode to lead his plough/ & no man wist who it should be. afterward a great while it happened that the poor man had repentance of his misdeed & yode to confess him to his curate the which was that son of the said rich man that he had slain. And as he confessed him the curate apperceived well that he had some sin in his conscience that he durst not tell/ wherefore he said to him My friend hardly tell all thy sins/ for there is none so great but that god may well pardon after that a man him require mercy/ & also in that the I may I shall help the & I shall pardon thee. And than said the poor man, Ha sir I am the cursed man the which hath murdered your father so by such manner/ & for that cause I confess unto god and unto you sir in requiring pardon and absolution. Than the priest changed his blood for nature/ but he ne made no semblant and pardoned unto the good man with good heart the death of his father/ & after ward the curate showed unto the poor man great token of love more by half than he was wont in so much that his wife apperceived it well/ & so him demanded by many times what it was to say that the curate cometh so often to see thee/ & that he unto the showeth so great token of love. And so oftentimes him demanded that he told her and counted the trough wherein he did as a fool. Now it happened the he was wroth with his wife and would beat her. Than she escried him & leapt in to the mids of the street & said in crying out/ out the thyfe the murderer he would slay me as he hath done the father of our curate. And than the children & parents of the deed man when they heard that/ that she had said they ran all with pikes & swords for to slay the poor man. When he them apperceived he leapt hastily upon a mare that he had & fled. And in fleeing he met the curate coming on horseback the which came to ward the town & said unto him/ my fair son how is it with thee/ whether ghost thou so hastily/ & the poor man told him shortly the cause wherefore he fled. A said the curate my friend come down from thy mare anon & leap upon my horse which goeth more swiftly to th'end that thou mayst escape fro my parents the which follow the. Than the poor man leapt upon the curates horse and fled. And that hanging his friends came the which followed the good man the which said unto him. A falls traitor you have well hid the murder of your father & he hath told it you in confession. A fair lords said the curate ye have wrong who hath told you such thing I know no thing/ but I know well that he is one of the good and well disposed men of this parysshen. And they answered velye/ ye know it well/ but ye have ever more hydit unto us. And yet now hast thou taken unto him thy horse for to escape from us & from our hands/ and also ye have taken his mare the priest excused him evermore and also excused the poor man/ & so much that they were wroth with him in such wise that they slew the said curate/ & so ye see will by this example how this word I confess me closeth the mouth of the priest. Now ye shall here wherefore a man saith unto god almighty unto the blessed virgin Mary and unto all saints. The reason is such. Our lord hath two courts/ the one is of justice & the other of mercy. And the devil dare not lay hand on the sinner till unto such time that he be delivered unto him And the devil cometh unto the court of justice for to accuse the poor & miserable sinner. And justice answereth. I believe the not for thou art a liar. Than answereth the devil. I have good witnesses dign of faith & of credence without any reproof/ that is to know all the trinity of paradise/ the virgin mary & all the holy saints/ and his good angel before whom he hath done his sins/ but for me they ne will come hither/ wherefore call ye them yourself/ & than when justice calleth god/ our lady/ all the saints in witness and the good angel & found it is that it is so as the devil saith if ye have not enough of witnesses I call his own conscience. And I you pray that ye conjure him that he say troth/ & than justice seeth by the counsel of the sinner that it is so. And so is it truly I ne can excuse me. Than saith justice unto the sinner sith that it is so the god/ our lady/ the saints/ & thy good angel with thine own conscience have of accord that thou haste done mortal sin/ & that in this sin thou art deed with out repentance thou shouldest be dampened perdurably for the witness that the devil bringeth forth by sufficient/ & it behoveth that I cast sentence of damnation upon the pardurably/ for god saith by the prophet. Ainaque peccaverit ipa moriet. That is to say/ that the soul the which hath sinned shall die & shall be dampened. So I ne know what counsel to give but only to apple unto the court of mercy/ & put the and all thy causes in her hand. Than the sinner should apple unto the court of mercy the which is in this prensent life/ & he should go hastily to confess him. And first he ought to call the grace of god/ for the enemy shall pursue him & thither shall send four advocates & shall make party for to let this confession. And every man ought to understand in this wise to confess him & in the court of mercy. The first advocate that the devil sendeth against the sinner that is cursed anger or displeasure to tell his sin/ and shall say in this wise unto the sinner. Tell thou not thy sin it should be great shame unto thee/ if men know that thou haste done such villain outrage & abominable/ unto the which advocate the sinner should answer I shall tell it & discover purely and makyngly & largely without any thing hiding for it is written who so covereth his sin god shall discover him at the day of judgement before the enemies/ before the vycgyn marry and angels/ & saints/ & before all the world. And when this advocate shall be in such wise vanquished than shall come the other the which hath to name hypocrisy & shall say thus/ tell it not unto thy confessor for he weeneth that thou be a good man/ & if thou tell it him he shall take his heart from thee/ & he shall never set greatly by the. believe not such an advocate/ for it is falls/ for know thou that all good confessors love better the sinner or the sinners after the confession than before/ & for as much as he confesseth him of the more great sins & abominables of as moche loveth him the better/ as ye have hired here above the confessors be of the nature of angels/ for as much as the angels seen a more great sinner converted of as moche make they the more great joy in henen/ as our lord saith by the evangelists & also the confessors. Example by the gospel the which speaketh of one the which had an hundred sheep whereof he had lost one he left the four score & xix & yode to seek that which was lost/ & when he had found him he took him between his arms & bore him in to his house saying unto his friends and neighbours make joy with me/ for I had lost my sheep & now have I found him. Inlyke wise it is of god when he findeth again the sinner by true confession he maketh more great joy & feast than he died of the four score Just. If thou wilt be than happy & well loved of thy confessor confess the hardly & discover thy sin plainly/ purely/ & cleanly. And he shall comfort the & aid thee/ & shall show more great good of the than before. And when thou haste vanquished this advocate the devil thither 'scended the three that is hope or trust of long life the which shall say My friend thou art yet young/ thou shalt confess the timely enough. Unto whom thou shouldest answer I shall confess me shortly/ for I have no suerte of the morrow. And when he shall be in such wise vanquished Than shall come the fourth advocate that is cursed dread to do great penance/ & shall say in such wise/ tell not thy syane for that/ that it is to much great/ if thou tell it he shall give the so great penance that thou he mayst do it/ so shouldest thou be worse than thou were before/ unto whom thou shalt answer. Solomon say the who so dreadeth to do a little penance & to suffer he shall have so moche to do the there is no tongue the which can tell it for it behoveth that the sins be punished or else where. Than tell all thy sins/ for if thou hide any sins by the counsel of such an advocate thou lesest thy cause in the court of mercy/ & if thou tell all thou art quite/ & to see the so quite that god ne our lady ne the saints which been in paradise/ ne the devil that is in hell ne yet none other thing shall never have in mind ne have remembrance of thy misdeeds/ so saith god by the pyhete isaiah. Non recordabo amplius iniqntatis sue. Than shall that sinner be well happy the which dare tell his sin unto a man mortal the which is a sinner as he is when in the other world before all the court of paradise it shall be unto him in reproach ill advised shall he be the which loveth better to be in horrible penance & torment in all times perpetually than to be there one year or two. or .v. or viii or x. or twenty if thou hadst wounds mortelles & thou ne sheweste but xj to the surgeon/ the xj should be heeled and the twelve should be rotten/ and should make therein th'end to die. In likewise shall do the sin that thou levest to tell & shall rote thy soul hiding the thou shalt die spyrtually by that point. Now have ye hetde wherefore men say I confess me unto god/ unto the blessed byrgyn mary/ and unto all the saints of paradise/ and unto you sir. Now shall ye understand that this journey hath three miles as the other hath. The first is that the confession ought to be entire as it is said without any thing hiding. The second that it ought to be made of good will without constraint as David saith. Voluntary sacrificabo tibi et confitebor. ¶ The third is that the sinner have a very faith and a trust that god him may pardon/ for as saint Austyn saith. God is more ready to pardon us than we been to demanded him pardon And in th'end of his mile the sinner may rest him and take hostel and not in the other two. That is to say to rest in esparaunce to have pardon & not to do as died judas the which said I have sinned in betraying the holy blood Innocent & just. He confessed him voluntayrly & entirely his misdeed & made satisfaction for he yielded again the xxx pens. But he yode not by this later mile for he dispeired him. And so died cain which said My sin is more greater than the mercy of god. But he should have said. My sin is much great/ but yet is the mercy of god more greater/ and though he cried to god for mercy & he abode the great mercy of god and he had mercy and so had judas. Now have ye hired the secoude journey/ now here ye the third ⁂ ⁂ ⁂  
THe third journey to walk in to paradise is satisfaction without the which journey a man may not come thither. This journey hath three miles as the other hath. The first is to restore the theft that a man hath done/ for saint Austyn said that the sin is not pardoned till that the theft be restored. Non dimitter̄ petm̄ nisi restituatur ablatum. Who so than taketh from an other him behoveth to yield it/ and also who so taketh from god any good soul & withdraweth it by sin or by his ill example it behoveth him to yield it and to restore it.  
Or who so taketh from any his renome/ & areyseth ill grace it behoveth to restore him unto his good renome Now may some say. I am young & I ám led by coyntyse wantonness as much as I may/ & I have shend myself in the church & in many other steeds & places before men/ & women so much that many hath sinned by my foolish countenance/ werof I have be culpable by many an ill example or by my draft how may I with draw them from sin/ for I ne know them all And also if I should return towards them peraventure they should be enflambed in such manner that I should return unto sin or that themself there might fall again more strongly. And therefore me seemeth that it should be great peril to return towards them/ and what shall I there do than/ ye should take from sin those or them that ye have made to sin/ that is the most sure & best/ but if ye may not put you in pain to with draw other/ & to yield them unto god for to put them in the place of those that thou hast taken from him/ so shalt thou appease him. For if ye have taken from a man five shillings/ it is not of necessity that I yield unto him again the self five shillings if I ne may find it/ but it behoveth that ye yield unto him other five shillings. And for as much as thou knowest not how many people thou haste drawn unto sin/ therefore thou shouldest put the in pain by good examples & by good doctrines to retract & withdraw as many people as thou hast made to sin/ if thou ne master more convert unto god & else if thou ne mayst convert the people by words or examples at the least pray for them often in goodness. Example if a king made a noble dinner & made to cry over all that who so should have & bring the greatest company should be best welcome & also should have the most fairest gift/ every man should pay him to come to dinner & to bring the most of people of his company that he might for to have of the king the most fairest gift. And in like wise is it of god for our lord hath made a cry over all the world by his messengers that be the apostles/ the prophets/ & the doctors/ & by the predications that he the which shall bring the the most fairest company unto dyner that is to know most souls unto paradise by his examples & doctrine he shall be most best beloved & unto whom god shall do most great honour. And also in so doing thou shalt do honour unto god if thou pain the so to do & pray often god in saying. ¶ Sir/ or lord wilt thou by thy grace enlumyn my heart & mine understanding that I may have every day remembrance of thy passion & give me knowledge in what manner I may live for to draw most souls unto the. And also that I may live unto thy praising by the which it may be unto the salvation of my soul and of many other. Also who so hath wretched an other it behoveth to appease him/ & to cry him mercy & to ask pardon/ and also thou shouldest restore the good renome & good fame unto him to whom thou hast done ill by thy cursed speech. And if it were so that any had taken any goods temporal by any cursedness the which worldly goods & temporal the world giveth better and by more stronger reason the good spiritual the god giveth they should well better by restored And thou mayst demand how a man may that restore. Where that a man ne may one word brought forth draw back but that it abideth spoke. I grant me unto that/ but thou ne shalt never be quite till unto that/ that with all thy puissance in all manners that thou cannest and mayst thou him haste restored/ and that thou hast said unto all those & unto all them the which by the cause hath sinned or shall sin in that thing say that thou hast lied/ & that thou hast made them so to believe. And for those thou ne knowest the which it may believe thou art holden in the churches to pronounce it in saying that the words that thou hast said upon such a person be not true/ and that thou ne knowest never ne yet sawest but good in him and that cursedly thou hast pronounced it against him/ and that it ne was but for to blame him and so shalt thou have the first league or mile. The second mile is to weep and to complain his sins/ or to do almsdeed or penance/ or other good deeds for to have pardon & sovereignly for the love of god. And that ought to be done by the counsel of his good confessor. And the third mile is to pardon unto those the which hath ill said unto you or mysoone. Now may some say how may I pardon him the which hath done me damage & without cause & reason. And yet also they have mocked me before the streets/ & yet I ne died never displeasure unto them. Example if there were a man that ought unto the king a thousand pound/ & the king held him in prison & said unto him/ if thou pay me not thou shalt be hanged/ and he had not whereof to pay. And if the king would say unto him such a man there is that oweth the .v. shillings/ & I shall give to the that thou owest me & I shall let the go quite & thou shalt be my right well-beloved/ & if thou do it not thou shalt pay me that thou owest me/ or I shall make the to be hanged without remedy/ shouldest anon do it I believe that yes. And if he did it not men would say that he were a fool. In like wise is it spiritually to speak/ we been greatly indebted against the great king that is unto god And it behoveth that we payen unto him that that we own him/ or we shall be hanged on the gybet of hell/ but if the king will do unto us grace saying pardon all that that men hath misdone unto you/ certes we thereto should well accord for we have a hundred thousand times more misdone unto god than man hath done unto us. And therefore should we with right good will pardon & so have ye heard the three journeys the which it behoveth to have to enter in to paradise when the sinner hath so much done by the grace of god that is that he be in the estate of grace than should he keep him above all things to fall again & to th'end that he may the better keep him he should take in him a manner of living how he will live/ & also to abstain him from sin/ in like wise as he may well know that when he doth sin that it displeaseth god. And so he pleaseth the devil the which is a great folly. And first thou shalt pray for the church & for all the prelate's of the church & for all princes of the earth/ & for all the people the which is commit unto him. afterward thou shalt pray for all those unto whom thou art holden. And after for all creatures the which been in tribulation sovereignly for those that been departed and deed unto whom we been holden/ & thou shouldst think on the evils of thyself. And on the glory that thou wouldest have/ and on the pains that thou hast deserved. And after on the hour of death and on the hour of judgement. And go often unto the church and with good will/ as soon as thou art in the church behold the image of jesus christ where he is crucified/ and after take holy water/ and kneel on thy knees and begin to say. Veni creator spiritus mentes tuorum/ or Pater noster/ and after take thy seat in the church the most privy place that thou mayst. And after thou shalt say prime/ hours/ and the litany/ in saying that for get not the passion of thy creature in saying thy hours/ & at every mass that thou hearest say thy confiteor softly & all the times that it shall be feast commanded thou shalt be at the high mass & at the evensong and thou shouldest command the unto the saint of whom the feast shall be/ & the remnant of the feast employed in good works spiritual. And thou wilt confess the confess the unto a confessor the which hath science & that he be a man of good conscience/ for if he hath thought on his own soul he shall have thought of thine/ & if he be such as I tell the obey unto him in all goodness as unto the vycare of god be thou not idle at no time ne yet arrest the before thy door in the street ne yet in thy window/ be thou more often alone than in company. And as unto fasting made by good discretion thou shalt know that it is much good & that without discretion it is nothing worth unto him the which fasteth/ ne yet alms-deed without discretion is no thing worth. And in like wise as a lamp without oyle ne may have light/ even so is fasting & alms-deed without discretion/ & thou shouldest know that the substance that thou drawest in to thy body thou oughtest to give it for the love of god unto the poor/ and with that it behoveth to eschew fro sin/ or that should be the fast of the devil the which always fasteth & evermore doth ill thou ne shalt eat but two times on the day if thou be not seek/ & eat thou never till that thou hast said benedicite before/ and after graces/ and speak but little at thy dinner if it be not of god if thou speak there idle words than repent the. And speak thou never words of an other that thou wouldest not that a man should speak of the. Thou shouldest speak at thy dinner or think of some good thing to th'end that thy soul may feed as well as thy body/ & when thou hast said graces thou shalt go into thy chamber & there thou shalt say noon. And afterward thou shalt study some good matter or example/ speak as little as thou mayst in any place where so thou be for a man ne may little speak without sin. Go in to the town as little as thou mayst. And when thou hast there to do/ & if men areson the speak in brief & humbly and return in to thy house as soon as thou mayst/ eat but little out of thy house be thou piteous upon the poor people if thou wilt that god take the in good gree & that he have pity on the give often for the love of god after thy power that thou haste. If thou have any thing to do which toucheth the do it by the counsel of a good person. And also think that y● ne mayst nothing hid from god ne keep/ but that he seeth all that thou shalt do and say. Ordain so well thy conscience that when thou shalt be seek that thou ne hast no cause but for to think on thy creator. And toward the eventide thou shalt say evensong & vigils of the deed if thou can them & pass not the day but that thou think one time of the day on thy conscience in recording thy sins for to hold the in humility & thou shalt kneel and salue the holy trinity/ & thou shalt say at the least three times the pater noster/ & after salve the virgin mary and recommend the unto god & unto the virgin mary and make some good prayer unto thy good angel that he be thoughtful to keep thee/ & after bless the & take holy water & lay the down & sleep in some good thought Be thou often in orison be it of mouth or of heart say things brenning to have devotion. Three things there been the which ayedethe to have devotion. The first is purity of conscience/ in likewise that when any would pray a great lord he should take heed that when he cometh before him the nothing appear unto him that shall displease the lord. And so is it who so will go in orison he ought to eschew that he ne have any spot of sin in him the which should displease unto god the which seeth the hearts of all the other. Than saint bernard saith that all the times that we go in orison we enter in to the court of heaven in the which the king of glory is. Also adorned with mayny angels of princes celestyalles and of the glorious queen of heaven. So we should appear in great reverence & in great fere & in great humility and in great purity & in great cleanness of heart/ to th'end that nothing appear in us that should displease unto so great a lord as unto god/ for saint johan saith that when thou makest orison make that thou be such as thou ought to be the which hath to speak with god/ purge than thy conscience of all things unto thy power & meek thee/ & afterward make unto god request or else thou shalt not be exalted. The second is that he ought to seek a place secret that he ne be seen to th'end that he ne be troubled. And that the wind of vain glory ne take from him the fruit of his orison. Example we have in jesus chyrst the which enlonged him & went far from his disciples when he would pray in the garden of olyuete/ & moyses the which ascended in to the mountain. And also the angel found mary alone when he saluted her/ & saint Frauncys had of custom that when he would pray god he yode serre of in to a wood that his fellows ne might here him And of that have we an example of ourself/ if a man hath to speak with an other he speaketh unto him more gladly when he findeth himself all alone. The third thing is that he should at that hour cast out of his heart all dreams & thoughts & afterward to be all in orison. The four thing that he ought to have with all his heart great intend to pray the holy ghost that he give unto him grace of devotion/ for orison without devotion hath no savour/ put than pain to hove it do that/ that in the is & god shall end it. And if god give the grace for to worsshyp him meaning the pain that thou there shalt take weep/ for tears been as right good wine of the which the soul devout waxeth drunk unto god in orison in such manner that he ne can refuse him in that thing that he demandeth/ in likewise as it appeareth by saint Peter/ and by magdalen the which wept & god gave unto them that that they demanded that was pardon of their sins. Teres been of right great profit and of right great virtue/ for one only tear may get of god that that all the angels in heaven ne all the saints of paradise ne may do that is to know when the sinner weepeth for his proper sins whereof it is written in the psalter that the most pleasant sacyfyce that the sinner may make unto god is that he be contrite & repentant & that he humble him before god in weeping/ for when the tear of the sinner repentant is offered unto god with humble heart & devout it through pierceth the heaven by her virtue & mounteth till unto the throne of the majesty divine/ & there ne is angel the which it may ne dare hold till unto that that it be come before the face of god/ & that it hath gotten that that he will for his soul's health/ for the orison the which is made in weeping as saith saint Austyn through pierceth the heart of our lord jesus christ & moveth him unto pity & entreateth & inclineth to love him & changeth the sentence of judge & recordeth the sinner perfitly unto god. The uj is that he ought to regard the estate of this present misery where there is so many perils that there is none the which may it account/ for man is evermore in temptation of the flesh of worldly vanities/ and of the beguiling of of thine enemy/ other in stepinge or in waking/ or in speaking But he should think that the world & the flesh ne vanquish but their friends/ & therefore should he well keep him that he ne be friend of the world ne of the flesh/ for all those that love the world and the flesh been the enemies of god as saith saint james. Marvel it is how the world may be joyous who so well regardeth the peril of this world/ for the world is a jail wherein we been in prison for our sins/ & we ne know when we shall go out of it whether we shall be saved or dampened Now should it be agrete novelty if the these should sing or laugh when men lead him to be hanged/ but yet been we well more out of wycte and more abused than such thieves for we run all unto the gibbet of hell & unto damnation perdurable all dancing and making feast/ for we been in like wise as a vessel in the high see with all the sail stretched & hysed with wind at will & we go every day on great journeys to ward hell or paradise/ for we ne know yet in what part we shall arrive & so all in sleeping/ in walking/ in drinking/ in eating in playing/ & in singing evermore we go for ward without arresting as people the which been of the see. And therefore who so well beholdeth this world & the great peril he should have better cause to weep than to laugh/ for if the sinner behold the heaven he seeth the country & heritage eternal where as is perfit felicity from the which he is yet far of by his sins. And for as much he hath good cause to weep. And if he behold the earth he seeth the matter whereof he hath be made and where unto he shall return at the hour when he shall depart from this world/ that is in th'end of this life. And if he look under the earth he seeth hell the which is ready to engloute him with mouth open/ and to torment for his sins. And if he look on the right hand he seeth the prosperities & the richesses whereof all the world it is abused & deceived & drawn unto damnation. And if he look on the lift hand he seeth the ills & tribulations that the cursed done unto the good. And if he look behind him he seeth the time that he hath lost in vanities & in thoughts that he should have dispended in good works. And if he look before him he seeth the death which cometh/ & yet ne knoweth when he shall die/ ne of what death/ ne in what place/ ne in what estate. And if he look within him he seeth his conscience full of sins/ & his wit & his body full of cursed manners/ & inclined in cursed customs. And if he look without him he findeth himself environed & beset about with so many perils/ & ne knoweth how he shall escape. And also he seeth & knoweth the dure & hard sentence of the rightful judge that he shall also cast at the day of judgement upon the sinners of the which he is one of the number if he amend not his conscience. We should put our end in tears & in penance/ & we should call the holy ghost in orisons that he be unto us in aid & that he defend us from all our sins & from all our miseries. The vij thing is to regard the estate wherein he shall be at the death when all our membres have lost all their force & strength/ & the soul going forth from the body shall see our lord out of measure wroth with him for his sins/ if he ne be than truly penitent & repentant of all his defaults/ & under he shall see hell open for to engloute him/ & his sins he shall see on his right hand that which shall accuse him & the enemies on the left hand that which would bear him away & horrible shall cry upon him. think than often on these things & without end and I know well if thou understood them that thou shouldest despise lightly all the vanities of the world & shall draw that unto devotion/ for the vanities worldly shall more grieve at the death than ne do aid & than there no ne may aid ne succour/ ne friends/ ne parent's/ ne father/ ne mother/ ne alms-deed/ ne penance/ ne prayer of saint holy man or holy woman/ ne good deed what so ever he be/ ne other thing if he be taken in sin mortal/ than every man ought well to pray god that he will give him grace to leave well & to do well to put thereto pain for good life leadeth to good end. And saint Austyn saith/ who so hath well lived ne shall not die ill. The eight thing is that he ought to regard & to record the great humility and patience & the passion of jesus chyrst that he had in earth for to give us example/ for all be it that he were lord of heaven & of the earth/ yet would he be borne for us of a woman & would be poor & deject & to sustain so many persecutions and pain that a man ne can number it/ & after that hour that he was borne till unto the hour that he died on the cross he ne would have no richesse/ ne none honour/ ne any delight/ but ever more had pain travail & poverty. And in that he giveth unto us counsel that he which will go unto god should more love in this world tribulation than delight— for delights nourysshen the vices & led the soul in to hell And therefore a man should desire for to be hated of the world/ for our lord saith/ ye shall be well happy when the world shall hate you & curse you & shall repute you for nothing. And when the day of judgement shall come he shall say unto those the which in such wise hath be mocked in the world/ ye be those the which were with me in the world in these temptations & therefore come ye with me/ for your reward is great in heaven. Pray we than god that he give us & send us tribulation in this world & give puissance to bear it. The ix is that he ought to regard how jesus christ died for us shame fully and with great confession/ & how he was for us be ten/ spit on/ bound/ mocked/ and crowned with thorns the which entered in him unto the brain. And so in all his passion to record that he unto us showed more greater patience/ ne more greater love/ ne might no man show unto his friend than to will die for him/ whereof saint bernard sayeth. If my heart were a see of tears & mine eyen fountains & all my hairs streams & all ran without ceasing as a river/ ne never ceased ne failed/ yet ne might I sufficiently weep the passion of our lord jesus christ that he suffered for me. The ten thing is that he ougte to fasten his heart and the eyen of his understanding to behold the joys that god hath appareled unto those the which love him & he ought to have in contemplation the blessed & glorious virgin mary queen of all the world environed & set about with angels/ & with archangels with her noble covent of virgins all clothed & anourned so richly & so nobly that heart ne may think party of the least beauty of her virgins. And there been the prophets/ the apostles/ the martyrs/ and the confessors the which shall be all as kings & princes & greatlords and after the other saints without number. O how that they shall be richly beseen. And that it shall be great gladness & joy to see the king and his company. But what shall it be to see after ward the king his maintain & his estate whose beauty is so great the all the enhabytauntes of heaven ne may never enough marvel ne them fulfil to behold him. Saint bernard saith that the beauty of the kings & the beauty of the noble heaven is so great that if a man were assured to live in this world here a thousand years evermore young joyous in great honour & in great richesse & with that that he were assured to have all the delights that he can think/ yet should he put all those things as nought for to see without more one only hour of the least joy or beauty that is in beven. There is the arbour of delices/ there been the songs melodious/ there been the lovers varytable there been the disports pleasant There is all that heart may remember for person to rejoice. There is glory perpetual without hunger & without amenysshement. Make we us ready than hastily for to go thither. Right dear brethren & sisters above all things/ regard well yourself/ regard what ye lately have be/ & what ye shall be after your death from whence ye come & whether ye go and where ye be. Think you what it is of a man or a woman after the death/ for it is but a carrion stinking and foul and meet unto worms. Think often that ye ne be but a poor worm all naked going forth of the earth and that unto earth it be hoveth you to return. Remember you from day to day/ or from one hour unto an other in peril to descend & to fall into hell for our sins ye go unto the death and unto judgement as at an hour. Remember that ye have be sent in to the world & think & remember you wherefore and what ye there should do & where ye shall go to lodge the first night after that we shall be departed from this world/ for ye shall go into paradise in to purgatory/ or in to hell. And if ye go in to paradise ye shall be ashamed yfye be not as well anourned with virtues as those that ye shall there find. And yfye go in to purgatory charged with sins ye shall suffer there pain right horrible. And yfye go in to hell ye shall have there shame & pain perpetual horrible & marvelous more than man ne may speak. Be ye than advyled & certain that ye shall die/ and more sooner than is ne think or ween. The days of man be short & also pass suddenly as the shadow. Be ye certain that all that ye found in the world it behoveth you to leave richesses/ honours/ delights we ne shall bear no thing from hens/ but our good deeds and our ill. And in like wise as those the which leave now been so hath those lived the which been deed. And in like wise as those the which been deed were wont to live/ so shall those die the which now live. Look well upon this thing and have yourself in a wayete/ for ye ne know the hour of the death. Learn to be humble and debonair. And bear all tribulations & adversities sweetly and in patience for the love of god the which so moche hath borne for you. And eschew the world as much as ye may in all things worldly/ serve ye those the which serve god/ and have ye none affiance in those the which take gladly of an other & the which receive with good will gifts for gifts blind the wise when/ but have affiance in him in whom is loyalty for in all manner seek your health Be he with good will in the company of those the which love god so ye shall part with your good deeds/ but keep you from the having of to much great familyaryte with man or woman all be it that he be good or that it seemeth unto you that he be good/ for many in such wise hath been deceived do ye well unto the poor specially unto those the which love god/ learn the commandments of god and break them not for no thing that may be. Be you ever a true sayer & veritable and lie thou not for no thing that may come thereof/ yfye have to suffer for to speak verity your reward shall be more great in heaven. And thou shalt give unto all people good example. Here every day mass yfye may/ be ye often in orison/ and more of heart than of mouth/ brief orisons pierceth the heaven/ so that it be said with good heart ne pray thou thing the which is not necessary unto body or unto soul. Draw all persons unto good by good doctrine/ think often on the passion of jesus christ and desire to suffer for the love of him/ in like wise as he hath suffered for us/ flee the temptations that ye ne may goodly vanquish or overcome. Be you sober in drinking & in eating that is the health of the body and the welfare of the soul/ seek evermore the peace of god/ if all the world should be worth/ for a man ne may please god and the world together/ and if ye fall out of good purpose go hastily unto confession/ what thing that ye see or here turn all unto the best/ and if your intention come to effect think that god doth it to assay you/ or the enemy for to tempt you and for to deceive you/ if you hold you well ye shall do unto god pleasure and if ye fall yet arise again by confession as soon as ye may in humbling you/ and purposing to amend you another time/ if the temptacyou come again unto you and that ye have the victory love ye and praise ye god/ and bear ye amiable that the ill that men hath done unto you or spoken. Reprove all illness that men speak unto you or do by good manner without wrathing you. Be ye contrary unto those the which been contrary unto god and unto reason/ and unto all good verity/ love you that god loveth/ & flee that thing that god hateth/ have ye peace with all persons/ and sick in all things the love of god/ purchase virtues in doing good works to th'end that ye may come unto the glory perdurable ⁂  
AMEN.   

¶ Here endeth the book of saint Peter of Lucembourth other wise named the next way to heaven. imprinted at London in Fleetstreet at the sign of the Son by Wynkyn de word.  
 printer's device of Wynkyn de Worde 
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Wynkyn de word